Commentary on Numbers
The like mistaking of Ethiopia for Cush is found in many other places. The first is Gen. 2, 13. The name of the second river is Gihon, the same is that which compasseth the whole land of Ethiopia, in Hebrew it is, the land of Cush. But the Ethiopians are as much as black or burnt faces, whose proper country is called Thebaides, lying to the Southward of all Egypt, far distant from that land which was peopled and inhabited by the Cushites. And Gihon is a river that watereth Cush, and not Ethyopia. But it will be objected, [Objection] that Homer maketh a twofold Ethyopia, the East and the West, which also is found in Strabo. For he saith, Odyss. lib. 1.
Where he showeth expressly, that the Ethiopians are divided into two sorts, some lie under the East Sun, and some under the west. But this serveth nothing to bring these Chusites to be either the one or the other, [Answer.] both of them being found elsewhere. For the East Ethiopia is that which compasseth Nile to the South of Egypt, and is the south border thereof, now a part of the Empire of the Abyssines under Prester John: and the west Ethiopia is y t which joineth it self with the river Niger, which we call Senega and Gambria, for there-about are these Ethyopians called Perorsi, Daratites, with diverse other names which Pliny numbereth in his fifth book and eight chapter: and these two do lie indeed directly east and west, I mean that of Niger, and the other of Prester John. But touching Cush and the region of the Ishmaelites with the rest, they are extended directly North from that of Ethiopia, which is beyond Egypt. The farther mistaking of Cush for Ethiopia may be shown out of two places in the second book of the chronicles. First, where Zearah the Chushite, brought an army of ten hundred thousand against Asa King of Judah: which army whence it came the question ariseth, whether out of Ethiopia, or out of Arabia where the Chusites inhabited? Doubtless not from Ethiopia, for that had been a strange march and progress for such a multitude or world of people, having so mighty a King as the King of Egypt, between Palestine and Ethiopia. But these were the Cushites, Amalekites, Midianites, Ishmaelites, and Arabians (God having long before promised to make a great people of Ishmael, and that twelve Princes should issue from him.) For after that Asa strengthened by God had defeated this huge army swarming with such a multitude, he followed his victory, and took some of the Cities of king Zearah round about, and among the rest Gerar. Now, that Gerar should be any City of the Ethiopians no man can suspect or defend as appeareth in these places, Gen. 12, 11. and Exod. 17.8. compared together: Abraham departed to y e south country, and dwelt between Cadesh and Sur, and sojourned in Gerar. Now Sur is that part upon which Moses and the Israelites first set their feet after they had passed the red sea, where the Amalekites set upon them in Rephidim, supposing they had been weary and unable to resist. And in the history of Isaac it is written, that he went to Abimelech King of the Philistines unto Gerar: but no man is so simple as to say, that Abimelech and the Philistines were Ethiopians. The same might be shown out of many circumstances in that chapter. Lastly, Moses himself describing the bounds of Canaan, to confirm the faith, and to quicken the hope of Israel, hath these words, Gen. 10, 19. The border of the Canaanites was from Sidon, as thou comest to Gerar unto Gaza, as thou goest unto Sodom and Gomorrah, and Admah, and Zeboim, even unto Lusha: now Sidon was the Frontier of Canaan toward the North, and Gerar by Gaza toward the South. Another place of translating Ethiopia for Cush, is in 2 Chro. 21, 16. which the Geneva Translators have thus: The Lord stirred up against Jehoram the spirit of the Philistines and Arabians which were beside the Ethiopians. But the Philistines and the Negroes are far asunder, as everyone that looketh upon a Map may easily judge: whereas the Philistines and Arabians do mixe and join with the land of the Cushites, and are distant from Ethiopia about 32. or 33. degrees, and therefore cannot be their next neighbors, inasmuch as all Egypt, and the deserts of Sur and Pharan are between them; so that it ought rather to be thus translated, The Lord stirred up against Jehoram the spirit of the Philistines and of the Arabians which confine (or border) upon the Cushites: for these indeed are their next neighbors. But the Israelites had never any communion or affairs with the Ethiopians, nor any intelligence or trade beyond Egypt to the South: but the enemies w c they had on the south and east parts were these nations of the Chushites, Philistines, Ishmaelites, Amalekites, and Midianites, who in one general name were all Arabians.
Another mistaking of Ethiopia for Cush is in the history of Sennacherib, 2 Kings 19, 9. where the Geneva saith, he heard that Tirhakah king of Ethiopia was come out to fight against him. This army that marched against the king of Arabia, not from Ethiopia, as Josephus himself maketh it manifest, for he confesseth, that this army came to relieve the Jews and the Egyptians, whom the proud Sennacherib sought to oppress together, and marched directly toward him by the way of the Desert. So then, it ought to have been translated Tirhakah king of the Chushites: for he had great reason to muster his men together, and to put them all in armor, forasmuch as the houses and the cities of the Chushites were next to the fire, and upon whom the smoke of Judah flaming was blown, being their nearest neighbors, and if the Jews had miscarried, their own turn must have been the next.
Having waded thus far in the books of the histories, let us proceed to consider some places as il expounded in the prophets, where also Cush is mistaken for Ethiopia, and first I propound a place in Ezekiel, Chap. 29, 10. where the Lord threateneth the utter subversion of Egypt by the Babylonians, which is thus described in the translators from the tower of Seueneh even unto the borders of the Black-Moors: which last words should rather have been converted, from the Tower of Seueneh to the borders of the Chushites or Arabians: between which two limites is situated all Egypt. For to say, from the borders of Seueneh to the Ethiopians is nothing at all, and can carry no sense or meaning, Seueneh it self being the border of Egypt, confronting and joining to Ethiopia, or the Land of the Black-Moors. So then, if Nebuchadnezzar's conquest had been only between Seueneh and the border of Ethiopia, it had been a poor conquest, without victory, without enemies, without any land: because as Junius well observeth, Seueneh was the south bound of Egypt seated in Thebaida which toucheth Ethiopia, and Cush noteth the North bound, as if the Prophet had said, that Egypt should be ouerrun and overcome from one end of it to other; whereas Nebuchadnezzar never entered into any part of Ethiopia, as appeareth by the Prophet.
Another place in Ezekiel is chap. 30, 9. & is thus turned by the Geneuian Translators, In that day shall there Messengers go forth from me in ships, to make the careless Moors afraid: which should be amended and reformed by putting the word Cush or Arabia for Ethiopia or the Black-moores, as everyone may see which meanly understandeth the Geography of the world, knowing that to pass out of Egypt into Ethiopia there need no Gallies or ships no more then to pass forth of one piece of dry land into another, Ethyopia and Egypt being in one continent & conterminate the one to the other, which are not divided so much as by a river. Therefore in this place of Ezekiel it was meant, that from Egypt Nebuchadnezzar should send Gallies along the coast of the red sea, by which an army might be transported into Arabia the Happy and the Stony (sparing the long, wearisome march over all Egypt and the deserts of Pharan) which army might thereby surprise them unawares in their security & confidence. For when he was at Seueneh within a mile of Ethiopia, he needed neither gally, nor ship, nor boat to pass unto it, being all one firm land with Egypt, without any water to divide them; and it is well observed, that if he had minded to row up the river for pleasure sake, he could not have done it, because the fall of Nile tumbling over high and steepy mountains, called Catadupae Nili, was at hand, and would have hindered him.
And as in the prophesy of Ezekiel before remembered, the word Ethiopia is inserted in the translations for Cush or Arabia, which putteth many histories much out of square, one kingdom being taken or rather mistaken for another: so is it also in Isaiah, chap. 18, 1. Oh the land shadowing with wings, which is beyond the rivers of Ethiopia, &c. whereas it should be, beyond the rivers of Cush or Arabia. For the Land here spoken of by the Prophet Isaiah, is confessed by all interpreters to be no other then Egypt. They were the Egyptians that sent this message to the Israelites, which Isaiah repeateth: so that by the former translation every man may see the transposition of kingdoms: for hereby Egypt is transported to the other side of Ethiopia, and likewise Ethiopia set next to Judea, whereas it is the land of Cush and Arabia indeed, that lieth between Judea and Egypt, and not Ethiopia which is seated under the Equator. Now if Ethiopia it self lie under the Equinoctial line, with whom y e Jews had never any acquaintance, why should any man dream that they could have any knowledge of the Nations far beyond it, & beyond the rivers of Ethiopia? except we shall impiously and blasphemously think that the prophet spake he knew not what, or used an impertinent and unprofitable discourse of those nations, which were not discovered in 2000. years after, inhabiting as far South as the Cape of good hope, commonly known by the name of Bona esperanza. Thus I have run over sundry places in the law and in the prophets, which have been mistaken and ill translated, in which Cush (which is Arabia) is expounded to be Ethiopia. Touching all which I do freely and ingenuously confess, I have lighted my candle at his candle, y t hath with great labor and industry published the history of the world, having here & there inserted some confirmation of that which he hath learnedly written.
Thus upon the occasion of Moses his marriage with the Midianitish woman called the Chushite, we have shown how sundry translators have mistaken the word Cush for Ethiopia, Madian being a part of Arabia Petraea or the Stony, as Junius hath well translated it, and Vatablus before him. It is not worth the standing upon or the gathering up which the same Uatablus observeth out of the Jewish Rabbin's, that Zipporah the Midianitesse, is therefore said to be an Ethiopian, because she resembled the Black-Moors in color, and was tawny or black as the Negroes are which live under the line: which hath indeed no color of truth, and therefore we will omit the same, and come unto the words themselves.
1
And Miriam spake against Moses and Aaron, by occasion of the woman the Cushite, whō he had married: for he had taken to wife a woman a Cushite.
2
And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it.
3
But Moses was a very mecke man, &c.
The sum of these words we have shown before: wherein observe in the things y t Moses suffered, that God's children oftentimes find great discomfort at their hands, of whom in all reason they should expect the greatest comfort. When the people did rise against him mutinously and tumultuously, where should he find rest? or in whose bosom should he pour out his complaint? or to whom should he resort for comfort but to Aaron and Miriam? to his brother and sister? But here we see they are his chief troublers and tormenters. The former was a great temptation, when the people did set themselves against him: howbeit this is greater, wherein not his enemies reproached him, and those that hated him did not magnify themselves against him, but his dearest friends and acquaintance, as befell also to David, Psal. 55, 12. The church maketh this complaint, Cant. 5, 7. That the watchmen that should have been both her guide and her gard, smote her and wounded her, the keepers of the walls took away her veil from her. And Christ fore-telleth, that a man's enemies shall be they of his own house, Mark 6, 4. This befell unto Job a man full of sorrows, his own wife that lay in his bosom, and his friends that were as his own soul, were the chief causes of his greatest anguish. Abel found no worse friend then his own brother, that came with him to the place of God's service, Gen. 4, 8. So Ishmael persecuted Isaac, Ishmael borne after the flesh, him that was borne after the Spirit, Ge. 21, 9. Gal. 4, 29. Joseph received hard measure of his brethren, who was by them sold for a bondslave, Ps. 105, 17. Moses was fain to fly out of Egypt, because a Jew one of his own brethren diuulged his killing of the Egyptian. The same befell Zachariah the son of Jehoiada the priest, who had saved the kings life, and set the crown upon his head, yet he remembered not the kindness of the father, but slew his son: the father had in a manner given him life, but he took away life from his son, 2 Chro. 24, 21. Who vexed the church and troubled the Apostles more then false brethren? 2 Cor. 11, 26. The cause of this is the enmity between Christ and the serpent, and the seed of them both, w c shown it self immediately after the fall in Cain, who was of that evil one & slew his brother, 1 John. 3, 12.
The uses which we must make hereof are, [Use 1] First, to mark the truth of that which Christ teacheth, Math. 10, 34, 35, 36. that he came not to send peace on earth, but rather a sword: and to set variance between man and man. And in another place, I am come to send fire on the earth, and what will I, if it be alreadi • kindled? Luke 12, 49. He speaketh not of the effect, but of the event: not what the Gospel bringeth forth properly, but what it worketh accidentally: not what it procureth in the faithful, but what it produceth in the unfaithful.
Secondly, God will have all his to be well tried [Use 2] which are in the faith, even for their own good, that we may know what we can suffer for the truths sake, when we have sealed it up by our patience in all tribulations. Thirdly, hence ariseth comfort in our sufferings. For, do we suffer affliction at their hands of whom we hoped for better dealing? marvel not at it, neither think it strange: but let us comfort our selves with the examples of God's children, who have had the same measure measured out unto them before us: nay let us lay before us the example of Christ himself, who had experience of it not only in his own countrymen the Jews, but in Judas one of his own disciples, of whom the Prophets prophesied, He that dippeth his hand with me in the dish, the same shall betray me, Psal. 41, 9. Matth. 26, 23. Lastly, from hence we learn, in all discomforts [Use 4] to fly unto God, after the example of David, who gave himself continually to prayer, when he was vexed by such unexpected enemies, Psal. 55, 16. when he had complained that his friend and companion rose up against him, he addeth, As for me, I will call upon God, and the Lord shall save me. So it ought to be with us, that we may find comfort in God when we can find none among men.
Again, Miriam and Aaron were of great reputation among the people, and sanctified in a great measure. Aaron was the Lord's high Priest, consecrated and anointed with holy oil; Miriam was a prophetess, and one that sung the praises of God after their deliverance from Pharaoh, Exod. 15. yet loe how both of them fail in duty, and sin against God, & oppose themselves against his servant Moses: whereby we learn, that none are so sanctified, but they fail many ways. Let no man therefore dream of perfection in this life, Rom. 7, 14, 18, 19, 20, 23.
Moreover, from this example observe, that contentions are oftentimes in the church, even between the members of the same body. True it is, it were to be desired that there were perfect love and unity, peace and concord in the church, but this is rather to be looked for then to be found. There arose strife between Abraham and Lot, Gen. 13, 8. between Paul and Barnabas, Acts. 11, 2. & 15, 39. between Peter and Paul, Gal. 2, 11. So in the Church of the Corinthians, though they were sanctified in Christ Jesus, and called to be Saints, yet there were contentions among them. 1 Cor. [Reason 1] 1, 11. And no marvel: for first of all we know in part, and we prophesy in part: we know somewhat, but we are ignorant of much more [Reason 2] then we know, 1 Cor. 13, 9. Secondly, there must be even heresies, that they which are approved [Reason 3] may be known, 1 Cor. 11, 19. Thirdly, Satan's malice is exceeding great, he soweth the seeds of discord among the godly; for his hatred is exceeding great against y e church and he desireth nothing more then the ruin thereof, Revel. 1.2, 4. Lastly, self-love remaineth in the best men, which is a remnant of the flesh: this spurreth us forward to spurn against one another, and while we challenge too much to our selves, we ascribe too little unto others, 1 Cor. 13, 5.
This offereth to us this truth, that unity is [Use 1] no note of the true church, forasmuch as it is sometimes out of the church, when as contention is in it. The false Prophets were many that conspired against Micaiah, Elijah, and Jeremiah. Christ was condemned by a common voice of the people, and consent of the Pharisees, which cried out, Away with him, Crucify him, crucify him, Luk. 23.18.21. Thus then the mouths of the papists are stopped, which do please themselves in an idle conceit of a general agreement of many people and Nations, which is oftentimes a maintenance of error & vnwholesom doctrine, when it is joined with it. The unity of one faith, and of the same doctrine believed and confessed, we acknowledge to be a true mark of the true Church. Where there is the preaching of this faith, & the doctrine of Christ, and the sealing up of the same with the true administration of the Sacraments, there is a true church of God. The unity which is without that doctrine which is according to godliness, is as the cry of the whole city in maintenance of their idolatry, Great is Diana of the Ephesians, Act. 19, 28. Or like to the house which the strong man possesseth, where all things are said to be in peace, Luk. 11, 21. Secondly, let us never look [Use 2] for a perfect agreement or perfect unity in this life. Such are fallen into a deep sleep, and dream to find heaven upon earth. We must embrace the truth before all be agreed, or else we shall never embrace it: forasmuch as there is much ignorance (the matter or mother of error) even in the most godly. Happy will it be for us, whē there shall be an end of these days of sin, for then shall be an end also of all contention. Thirdly, let us follow men's examples [Use 3] no further then they follow Christ. 1 Cor. 11, 1. There are defects and infirmities in the best. We aim at perfection, but we cannot hit it. Though we have multitudes to go before us, we must know whom they follow, before we follow and join our selves unto them. Many men may fitly be compared to a flock of sheep, who at the first make many offers before any will adventure: but if one begin to leap over, the rest follow amain: so is it with diverse men that pinch curtesy at the first, and keep themselves entire in the most holy faith; but if they see others give their assent, they follow after & stick at nothing, neither try the spirits whether they be of God or not. Lastly, it is our duty [Use 4] to cut off all occasions of debate, and as it were to take away the fuel that kindleth and continueth the fire. 1 Cor. 1.10. Paul beseecheth the Corinthians as brethren, by the name of our Lord Jesus Christ, that they all speak the same thing, and that there be no divisions among them, but y t they be perfectly joined together in the same mind, and in the same judgment.
[Verse 2. And they said, Hath the Lord indeed spoken only by Moses? ] The true cause of this their murmuring and contention, was pride and ambition, self-love, ostentation, & vainglory. Hereby we learn, that there cometh no greater plague to the Church of God then by ambition & desire of preeminence, when men desire to over-rule others, to have the sole command of all things in the church, and never to be commanded. This was the sin that caused our first parents to fall from God, and by their fall to ruin all mankind, they would needs be as God's knowing good and evil, Gen. 3, 5. The ambition and pride of Amaziah the priest of Beth-el, would not suffer the Prophet Amos in the land of Israel, but he commanded him to fly away into the land of Judah, and prophesy there, Amos 7, 10, 12. We see this apparently afterward, chap. 16. of this book in Korah, Dathan, and Abiram. This moved the high Priests, the Scribes and Pharisees, to persecute Christ and his Apostles to wit, the love which they had to their own kingdom and hierarchy more then unto the kingdom of God: they feared that if all men were brought to believe in Christ, they should lose their place and authority, John 11, 47. Math. 23, 6, 7. So was it among the Apostles, they also strove who should be the greatest among them. So the Apostle John speaking of Diotrephes, showeth that he loveth the preeminence, 3 John 9, 10. He was a proud and ambitious man, affecting rule and authority over others, and thereby brought much mischief and trouble upon the church of God, prattling against the Pastors with malicious words; and not content therewith, neither doth he himself receive the brethren, & forbiddeth them that would, and casteth thē out of the church. Neither is this evil dead with these; for this is a great plague of the church to this day and very pernicious. Nothing hath more ruined the church of God, overthrown piety, corrupted religion, hindered the Gospel, discouraged the Pastors and professors of it, nothing hath more erected the kingdom of Anti-christ, then these petty popes, the true successors of Diotrephes, such as desire to be universal bishops, and to reign alone, to have all the dealings in their own hands, and the whole flock to stand at their beck, and conclude what they list.
[Reason 1] The mischief hereof appeareth by sundry reasons. First, it causeth a great rent and division in the church, and disturbeth the peace of it, Nu. 16, 1. Korah and his company went apart as scismaticks, & caused a great contention to arise where was peace & unity before. [Reason 2] Secondly, it setteth up men, & putteth down the Lord and his ordinances, urging, compelling, and commanding against the truth, Act. 4, 18, 19. Annas the high priest, and Caiaphas, and John, and Alexander, a proud generation of ambitious prelates, commanded the Apostles not to preach and teach, nor to speak at all in the name of Ieus, whō Christ had charged and commanded to preach. And whereas he would have them teach whatsoever he had commanded them, Math. 28, 20. they will limit them and stint the Spirit of God how far he shall go, and what he shall not do. Thirdly, [Reason 3] it proceedeth from very evil roots, and bringeth forth very evil effects, as an evil tree bringeth forth evil fruits. The causes from whence it floweth, are Satan, pride, contempt disdain of others, self-love in our selves, no love of the truth, no zeal of God's glory, no desire of the good of the church: like mother, like daughter, as the root is, so is the branch. The effects thereof are trouble, disquietness, fear, flattery, envy, and subtlety.
Let us come to the Uses. It reproveth the [Use 1] Bishops of Rome, and the Roman Clergy, which bear themselves as Lord's over the flock of Christ, having all things to stand at their beck: therefore the Apostle Peter saith, the Elders that feed the flock must not be as Lord's over God's heritage, but examples to the flock, 1 Pet. 5, 3. and Christ our Savior when the two sons of Zebedee ambitiously desired to be above their fellows, and strove among themselves which should be greatest, Christ Jesus thereupon showeth how and which way everyone should be great, & who ought to be had in highest regard and reputation, even such and only such as do the best and greatest service to the church, Mark. 10, 42. Lu. 23, 24. Whosoever will be great among you, shall be your Minister: and whosoever of you will be the chiefest, shall be servant of all. So then, the honor and the labor should not be divided, but go together: howbeit in the church of Rome they have most honor that do the least labor, and contrariwise, they are least respected, who have most labored and taken greatest pains among the people. But howsoever this be a common & received custom, it shall be altogether otherwise in the next life, when the great shepherd of the sheep shall appear, then shall they be most honored of him that have labored most, & everyone shall receive not only for his labor, but according to his labor, 1 Cor. 3, 8. The greatest reward shall be for the greatest labor, and the least for the least labor. O then we shall wish with all the desire of our souls, y t we had labored more abundantly: and therefore let us be instant in season and out of season, while we have time. The night cometh when none can labor. Hence it is, that Christ promiseth to his Apostles w c had planted the churches, and bestowed the greatest pains, a chief place of honor nere to himself. Woe then to the bishop of Rome, y t doth now domineer in the church, and over the faith and consciences of men, who sitteth in y e temple of God, showing him self that he is God: he challengeth all power due to himself▪ but laboreth not in the word & doctrine: he neither preacheth the Gospel, nor taketh it to be any part of his Function, but rather a great disgrace to his usurped office. This is not to be the vicar of Christ, for he went about all cities and villages teaching in their synagogues, & preaching the gospel of the kingdom, and healing every sickness and every disease among the people. This is not to be the successor of Peter, for he is commanded to feed the Lambes, to feed y e sheep of Christ, John. 21, 15, 16, 17. and he fed them not only by his deputies or assigns, but in his own person, Act. 1, 15. & 2, 14. & 3, 12. & 4, 8. & 5, 29. and 10, 34. and he requireth all Pastors to do the like, 1 Pet. 5.2. Feed the flock that dependeth upon you. Wherefore the man of sin, though he here usurp the highest honor, and challenge a triple crown, and beareth both swords civil and ecclesiastical, to whom indeed neither is due, shall have in the end the greatest shame and contempt poured on him.
[Use 2] Secondly, acknowledge this ambition to be a general corruption, the relics and remainders whereof, are in all the servants of God, yea in all the children of Adam; we have drawn it from him, and thereby it hath leavened and corrupted all mankind. It drew, nay it threw Adam out of the garden of God: it quickly crept into the family of Christ, and infected his disciples, and therefore being a subtle and secret evil it is to be looked unto, that it steal not suddenly upon us. If any man ask what it is? I answer, it is an immoderate desire after dignity, and of dignity upon dignity, it is a thirst that never can be quenched: for as the covetous person hath never enough money, so the embitious hath never enough honor: it is a secret poison, an hidden plague, the mistress of craft, the mother of hypocrisy, the father of envy, the fountain of vices, the moth of piety, a blind guide and leader of the hearts of men; finally, we may say of the love of it as Paul doth of the love of money, It is the root of all evil, 1 Tim. 6, 10. The farther we think our selves from it, the nearer commonly it cometh unto us: and therefore let nothing be done through strife and vainglory, but in lowliness of mind let each esteem other better then themselves, Phil. 2, 3.
[Use 3] Lastly, let all learn to beware of this evil. To this purpose we should entertain these meditations as so many sovereign preservatives, to teach us, first that the ambitious person, neither knoweth God, nor himself, nor his neighbor, nor his beginning, nor his end; nor the Scriptures: not God his Creator, not himself his creature, not his neighbor, his equal, and perphaps his superior; not his beginning, of the dust of the earth; not his end, the grave, the worms, the dust out of which he was taken; not the Scriptures, w c teach, That God resisteth the proud, and giveth grace to the humble, I am. 4, 6. We dream that other men will esteem of us as highly, as we use to do of our selves: but therein we deceive our selves. Humility is the ready way unto true glory, Ambition is the path that leadeth to shame and contempt. Therefore Christ saith oftentimes, Whosoever exalts himself shall be abased, and he that shall humble himself shall be exalted, Mat. 23, 32. Luke 14, 11. & 18, 24. Secondly, ambition was the downfall of man from the beginning, yea of the Angels, not contenting themselves with their estates. The higher men climb, the more fearful is their fall: whereas he that creepth low upon all four, never feareth a fall. Pride is the fore-runner of destruction, Prov. 11, 2. and 16, 18. & 18, 12. Thirdly, such as have had the greatest gifts, and were best qualified with excellent graces, have been most backward in seeking honors, and been hardly brought to accept of them being offered, even when they followed close at their heels, as the shadow doth the body; as we see in Moses, in Jeremiah, and others. Such therefore as hunt after preferment, and are most hasty of it to catch it before it fall, as the dog doth a bone, or as the hauke houereth aloft for her prey, it is to be feared they will be least conscionable in it, as giving by their untimely and immeasurable desires, just occasion to suspect that they respect and aim at their own good more then the good of others, or the glory of God; and therefore honor of right ought least of all to be conferred & bestowed upon such. Fourthly, all place of superiority is full of much trouble, and accompanied with many cares and vexations: why then should we desire so eagerly and earnestly that which bringeth so great annoyance & encombrance? what wisdom were it for a man to lay such heavy burdens upon his shoulders, as thereby he is ready to break his back? Yet so is it with haughty and ambitious spirits, they so cloy & clog themselves with promotions & preferments, that they are not able to bear the weight of them, neither any way fit to discharge them, but in sustaining them are like to break their backs, nay their necks. Fifthly, the greater honor we get, the greater account we have to make. The more is committed unto us, the more shall be required of us. We are sharp sighted to espy the least occasion of raising us up: but we cannot see what account will be asked of us. Lastly, such as desire promotion on earth, do oftentimes find confusion in heaven: as we see in Absalom and Achitophel, one the son, the other the Counselor of David, both rebels & traitors to their Prince. Such as will be greatest on earth, shall be least in heaven. The honor which here we have, should put us in mind to seek the true honor of God's kingdom. The earthly honor is but as a shadow, rhe heavenly is the substance. They that honor God shall be honored of him, but they that despise him shall be despised.
[Hath the Lord spoken only by Moses? Hath he not spoken also by us?] Behold here, how in the humor of their pride & ambition, they set thenselves against no other then Moses himself, a chief & a most excellent servant of God; they strike at the head and not at the feet, & touch him whom God had lifted up above the rest to govern his people. The Doctrine arising from hence is this, that proud and ambitious men do show themselves continually most envious and outrageous, against the most excellent and most painful servants of God. So did Haman against Mordecai, the true servant of God, and faithful subject of the King, of whom it is said, He had spoken good for the king, Esth. 7, • . So did the high Priests show their malice against Christ, and afterward against his Apostles: Diotrephes against John, and the most painful Pastors. That Antichrist of Rome hath always been most bitter against the chief teachers of the gospel, and the best preachers of the reformed churches.
For first, they stand most of all in their way, [Reason 1] and are a great eye-sore unto them, resisting their tyranny and pride, and discovering to y e world their Antichristian usurpation. This is the true cause that they have raged against them both alive and dead, Revel. 11, 10. The two witnesses are slain, and they rejoiced in their fall, because they were vexed by them. This maketh the proud bishop of Rome (even under his own nose) better to endure the blasphemous Jews or any other professed enemies of Christ, and of the Christian religion, then such as believe in Christ, because the other never trouble his kingdom; but these are ready to cal him to an account, and to answer for the destruction of the souls of men. Secondly, they are afraid lest if these continue and prosper, their kingdom fall. This fear of the high priests was it that moved them against Christ and his Apostles, John, 11, 48, Thirdly, cankered and corrupt envy cannot abide them that do any good in y e church or common-wealth, much less them that do most good, and labor more then others, but it seeketh the ruin of such. For their diligence maketh the negligence of those to appear the more. Saul envied David to the death, especially for the gifts, graces, and blessings of God bestowed upon him.
[Use 1] See from hence this truth, that the best servants of God oftentimes find the worst entertainment in the world, and that at the hands of the highest and chiefest. Thus it fell out with Moses, who was driven by Pharaoh to forsake Egypt. Heb. 11, 37.38. So Herod, Pilate, the high priests & rulers of the people set themselves against Christ and his Apostles. Wherefore when we see this, marvel not at it, neither be discoraged by it: when we find and feel the like measure, let us comfort our selves in the examples of the faithful that have gone before us. We must not look to be better then they, nor dream of a condition higher then theirs: it is enough for us to be made like unto them. The more our graces increase, the more will the envy of the malicious increase.
[Use 2] Secondly, this showeth the unthankfulness of the world, who hate them most, and love them least that do them most good. The ungodly reap many benefits by the godly, yet do they recompense them evil for good. The creatures groan under the burden which they sustain, yielding help and succor to the ungodly. By means of Paul, all that were in the ship had their lives granted unto them, & yet afterward they would have killed him, Acts 27, 42. Whatsoever the wicked enjoy, it is for the godly's sake. They bring a blessing upon the house, yea upon the land where they live. The faith of Noah preserved his whole family though all were not faithful that were in it, Gen. 7, 1. The faith of Rahab believing in God and showing the soundness of it by a lively fruit in receiving the spies, saved alive her father and mother, her brethren and sisters & all that they had. But doth the world respect them any whit the more, or love them one jot the better? No doubtless, they will not acknowledge themselves any way beholden unto them, or that they fare the better for them. Whereas indeed, the godly are their good benefactors and patrons, whatsoever they esteem of them. The poorest man y t feareth God doth after a sort give life & living to the ungodly. They have cause to thank them for that which they have, and for that consideration to make much of thē. The heavens could not continue as they do, but would fall upon the heads of these profane wretches, if once the number of the elect were accomplished, yet we see how badly and basely they are accounted of, they hate them to the death, and procure what hurt they can unto them.
Lastly, acknowledge herein the providence of God, that the gifts of his children [Use 3] should not exalt them: for all are prone unto vainglory, even they that are sanctified in the greatest measure are spotted with pride and ambition, emulation, and desire of superiority, 2 Cor. 12, 7. Paul saith of himself, Least I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger Satan to buffet me, least I should be exalted above measure. We see, he repeateth this twice, and beginneth & endeth the sentence with the same thing, that he had this temptation, least he should be exalted above measure. To teach us that this fell out by God's special providence and dispensation. Hereby doth God work out their great good & turneth the envy of enemies to the furtherance of his own and his children's glory, whereby much evil is suppressed, which otherwise is ready to break out.
[And the Lord heard it.] This followed their sin immediately as a sergeant y t doggeth the poor debtor at the heels to attach him & arrest him: God heard the sin that they committed, their words came up to his ears, and he is determined not to keep silence. We learn hereby, that God knoweth, heareth, and understandeth all the ways of men, nothing can be hid from his sight, nothing can escape his hearing: he discerneth and descrieth all the doings of men whatsoever they be. God knew what Adam had done so soon as he had fallen, and eaten of the forbidden fruit, and called unto him, Adam, Where art thou? Gen. 3.9. He saw all the wickedness of man upon the earth, and knew that every imagination of the thoughts of his heart, was only evil continually, Gen. 6, 5. He was not ignorant that the Sodomites were exceeding sinners against the Lord, Gen. 18, 20. he heard the cry of their sins, which sounded shrilly in his ears, and pierced the clouds, and mounted up to heaven: so Prov. 15, 3, 11.
[Reason 1] He made the eyes, the heart, & the ears, Psal. 94, 9, 10, 11. yea he hath fiery eyes, Dan. 10, 6. Many things hinder our eiesight; the darkness of the night, the distance of the place, the weakness of the sight, the excellency of the object, and the infirmity of old age; but nothing can hinder the light of his eye, no darkness, no distance, no age.
[Reason 2] Secondly, he is infinite in nature, he cannot be excluded out of any place: we may shut out the company of men, and haply the light of the Sun, but it is impossible to shut out him that is evermore present in every place, even as the light is present to those that walk abroad at noon day, whether they open their eyes or shut them, whether they see it or not; so the Lord is present to all men, though he be not seen of all, yet they cannot go from his presence. If then he cannot be far from everyone of us, it will follow from hence that he must needs know all our works and words. [Reason 3] Thirdly, he is omniscient, he knoweth all things, nothing can be hid from him, Prov. [Reason 4] 15, 11. Fourthly, he judgeth all things, and all men according to their works. It is his office to be the judge of all the world, Gen. 18.25. therefore he heareth, knoweth, and understandeth all things, 2 Cor. 5, 10. otherwise he cannot do righteous judgment. He will not proceed upon the bare and naked information of others, or by uncertain guess and conjecture, but he judgeth according to his own knowledge, which is ever certain, and never doubtful. Every just judge proceedeth upon a known and manifest cause.
[Use 1] We infer from hence, that it is in vain for any man to be high conceited of himself, like the proud Pharisee, seeing God knoweth his estate and condition more truly and thoroughly then himself. Miriam and Aaron in this place, hold themselves as great Prophets as Moses, but GOD knew the pride of their hearts, and the vanity of their words. He knoweth what each man thinketh in his heart, & speaketh with his tongue. In vain do any highly esteem of themselves, and over-value their own worthiness, seeing they are so well known within and without to God: & as he valueth of them, so they are indeed, and not otherwise. If a man know one good thing in himself, the Lord knoweth ten evil things in him, that are sufficient to make him vile & abhominable in his sight. The hypocritical Pharisee in the Gospel, knew a few things in himself which he thought and prized to be exceeding good; but (alas) the Lord, that seeth not as man seeth, knew for these seeming good things many inherent evils, that made him hateful to God. The church of Laodicea was very greatly conceited of it self, saying; I am rich and increased in goods, and have need of nothing; but the Lord heard this; and knew y t it was wretched and miserable, and poor, & blind, and naked, Reu. 3.17. It is not so with men as they value themselves, but as God valueth thē, for he knoweth all things, yea those things in them & by them, which they know not or see not in themselves. There are three errors which did deceive y e Pharisee in esteeming of himself at too high a price, which deceive also many thousands in the world as well as him. The first is, his error of comparison, in comparing himself with another person, w c was to behold his face in a false glass. For he thought he had found out a man worse then himself, and this made him come boldly and confidently to God with these words; Lord, I thank thee that I am not as other men, nor as this Publican, Lu. 18.11. This comparison was that wherein he was greatly deceived: he thought himself just, and that he must needs be singular good, because one stood by him, and many others lived with him, whom he thought to be worse then himself. A second cause of his error was his freedom from some gross sins of the second Table, which he judged others to be guilty of: I am not an extortioner, unjust, or an adulterer; therefore he thought he must needs be a right honest and just man. His third error sprang from his performance of some duties of religion to God, I fast twice in the week, I pay tythe of all I possess; thereupon he persuaded himself, that he was truly religious and holy in God's sight. These were his fond conceits, and all of them erroneous, because he went away condemned by Christ notwithstanding all these gay and glorious works, verse 14. These things touch us also nearly, who are carried away with the same deceitful pretences. For first, we also lay the foundation of godliness upon a comparison, if we can find out any worse then our selves, we take our selves to be simply good men; as a wise historian said of the Popes, that the bounty or goodness of the Pope is praised, when he exceedeth not the malignity of other men. This course will utterly deceive us, for when the Lord shall come to judgment, he will not judge by cōparisons what we are to such a one: but according to his law: & though he find us better then some other men, yet will he enter into judgment with us, because he findeth us to be worse then we ought to be by his word, whereby we must be judged at the last day, Io, 12, 48.
The second error deceiving the Pharisee and others in our age, is, because they are free from some gross sins, and therefore take themselves to be just and upright men: if they can make it good, that they be no userers, no unclean persons, no drunkards, no murderers, oh then they are as honest & perfect men as the best of them all; but God will not save us for some evils which we want, but condemn us for those which we have. For though thou want these, thou mayest abound in other.
Lastly, they think if they perform some duties of the first Table, which savor of religion, they are in very good case: if they can say, I hear often, I pray often, I receive the Lord's Supper, they go away with this strong fond conceit, that they are to be holden religious persons. This therefore cannot serve our turns: for this we may do, and yet be proud hypocrites. We may pray, yet without any feeling, zeal, or good affection. We may hear, and yet practice nothing, but live in disobedience. We may reverence the Minister, and entertain him in our houses, and yet reform no sin that he reproveth. We may come to the Lord's Table, and yet come as Judas did, and go away as he did, that is, without a sound heart and a right faith. So that we may say of such, as Christ himself doth, Luke 16, verse 15. Ye are they that justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men is abomination in the sight of God. The Lord knoweth how we pray, how we hear, and how we receive the Sacrament: how highly soever we esteem of our selves by reason of some few good things which we seem to have, yet God cannot be deceived, and it is certain he will not be mocked.
Secondly, there is no dallying with God, [Use 2] or shifting from him, or hiding our ways and works out of his sight, neither can we reap any comfort in the flattering persuasions of others. It is a vain thing for any man to esteem highly of himself, because other men as vain as himself sooth him up, and tell him he is in an happy estate and condition, that he is a faithful and religious person and professor, and shall without all doubt inherit the kingdom of heaven: when in the mean season, his own heart shall condemn him, and convince him that it is nothing so. It is I say, a vain thing to think one whit better of our selves for this, for GOD knoweth thy heart better then thyself, 1 John 3, 20. who knoweth all things. If thine own heart condemn thee, God is greater then thy heart. There is no true comfort that resteth upon the breath of another man's mouth. Tell me, when a man lieth on his death bed, what comfort can the approbation of another man give thee, that thou art a good man, when thy own soul proclaimeth the contrary, and God knoweth thee to be evil? Doubtless no more, then if he tell thee thou art sound and in good health, when thou feelest thyself to be heart-sick, and at deaths door. So if all the world should acquit thee, and thine own conscience condemn thee, what good can y e vain applause of sinful men do thee? It is true indeed in an earthly estate, it is a great matter to be well thought off by others, because then he shall be sure to be clear from the censure of earthly Judges: but it is otherwise between God and our selves, for he is both witness & Judge of all our actions, and can make our own hearts to speak for him against our selves. What should it profit a man, if all his neighbors round about him, should conceive an opinion of him that he is rich and wealthy, worth many thousands, and in the mean season he know himself to be poor and beggarly, & many thousands worse then naught, what benefit could any man take by such a persuasion? So likewise what comfort can a man take to hear others tell him of his good estate before God, that he is just and upright before him, a man fearing God and eschewing evil, when his own conscience knoweth by him that which all the world did never know, and God knoweth a thousand times more then them both.
Thirdly, from hence comfort ariseth to all [Use 3] God's true children and faithful servants, because he knoweth what they are & what their condition is: he cannot misconceiue through suspicion or surmise, nor be deceived by misinformation of others, because he knoweth them well, and therefore their estate is happy and blessed before him. True it is, it hath been the lot and portion of the godly to be falsely accused and traduced in the courts and accounts of men; yet in respect of GOD they may take comfort from this doctrine, for they shall appear just before him, & therefore they may defy the malice of Satan and of all their adversaries. If they labor to keep thenselves pure and holy before him, howsoever they be esteemed of before men, let them rest and be content until they appear before the throne and tribunal seat of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the heart, and then shall every man have praise of God, 1, Cor. 4, 5. Psal. 7, 8, 9. & the malice of the wicked shall come to an end. This is the consolation that every soul may have, if he lead an upright life; for when men charge him, God will discharge him, and when they condemn him, he will justify him: and it should move us to bring all our thoughts, words, & deeds as into God's presence, being well assured that he knoweth all of them. This will work in us a care to walk warily, as Enoch did before the flood, Gen. 5, 22, & Abraham after the flood, Gen. 17, 1. The want of this meditation causeth all sin to break out of us.
Lastly, it will teach men to be patient under the hand of God. Are we in any trouble, [Use 4] and do we not know any particular cause why it should be so? Yet let us not murmur, but bear it with patience, because though we know nothing, yet God knoweth there is cause enough. As affliction cometh from him, so he knoweth wherefore he sendeth it, and we should stoop down under his hand. Whē Eli heard all that the Lord had threatened against him and his house, this was his resolution, It is the Lord, let him do what seemeth him good. We also ought to be patient and to hold our peace, and say with the Prophet, Psal. 119, 137. Righteous art thou, O Lord, and upright are thy judgments.
[Ver. 3. Now the man Moses was very meek, above all the men that were upon the face of the earth. ] The reason is rendered why he put up this wrong, he was a man lowly in his own eyes, of great patience, and singular humility; he did not storm and rage against them, he did not rail at them and revile them, he drew not out the sword of justice against them, or execute his authority, nor complain to God against them, though he himself were wronged, the people offended, and God dishonored greatly thereby. He sought not revenge in his own cause, neither desired God to be revenged of them. They could not be ignorant of his meekness, for this is such a virtue as cannot be hid
[Object.] Now a question may here be moved, how the pen of Moses could thus praise himself in the highest degree, and call himself not only meek, but very meek: and not so only, but meek above all the men upon the earth; considering the counsel of Solomon, Prov. 27, 2. For answer hereunto, it may seem, that some things in the books of Moses are here and there inserted and dispersed, [Answer.] which could not be written by his hand, and therefore may seem to be added by Joshua, or some other of the Prophets after him: as Exod. 16, 35. it is said, that the children of Israel did eat Manna forty years, until they came to a Land inhabited, which is not set down prophetically, but added historically, not by way of foretelling what was to come, but of telling what was already come to pass: but in the days of Moses they were not come to a land inhabited, it was Joshua that conducted them into y e land of promise. Likewise the history of the death and burial of Moses, recorded in the book of Deuteronomy, chap. 34, could not be penned by himself, but must of necessity be annexed by some of the Prophets. Neither doth this any way derogate from the authority of the writings of Moses, which were given by the inspiration of the Spirit, seeing we confess the Prophets which came after, spake by the same Spirit. But howsoever it be, this is certain that Moses and the Prophets, whether they praise or dispraise themselves, wrote no otherwise then as they were commanded and appointed. Besides, these words may be restrained to the cause and matter in hand, namely, y t as by nature he was very mild and gentle, so he departed not from his humility, though he were exceedingly provoked by those whom he least suspected, and at whose hands he least deserved it. He became as a deaf man that heard not, and as a dumb man which openeth not his mouth, but used this as a reason to cast down himself farther before God, and as David said, I will be yet more vile in mine own eyes: so Moses saith, I will be yet more mild in mine own eyes. And herein was his meekness seen, hereby it was tried. Every man will seem to be mild when he is not provoked; but when we are teazed and troubled, if then we keep our meekness, we show that we have this gift. It is no commendation to keep silence and hold our peace, when no mā wrongeth us, but if we can bear with patience the wrongs that are offered unto us, thē we may assure our selves that this virtue is in us. We learn from hence, That everyone in his own cause should be meek and lowly, ready to put up wrongs offered unto them, Prov. 24, 29. Ro 12, 17. Meekness is a virtue which adorneth all persons, estates & degrees; as the Magistrate, Josh. 7, 19, the Minister, 2, Tim. 2, 25: the master, Eph. 6, 9. Math. 26, 50: the wife, 1 Pet. 3, 4: a meek and quiet spirit is of great price, and much accepted in y e sight of God: the hearer of the word of God, I am. 1, 21: the servant, 1 Pet. 2, 20. To be short, it adorneth every Christian in his general calling, Eph. 4, 1, 2. The examples of the Saints are many that have gone before us. David toward Saul. Stephen prayed for his enemies. Christ setteth forth himself as a pattern of this virtue, Math. 11, 29. and he hath left himself an example of it, by washing the feet of his Disciples, John 13, 5, 15. and by bearing the reproaches of the ungodly, 1 Pet. 2, 23.
The reasons to confirm the point, follow. [Reason 1] First, God the Father dealeth thus with us, he beareth with patience and long suffering, and forgiveth such as repent. Secondly, vengeance is the Lord's, it belongeth to him only & to his assigns, to wit, the Magistrates, & not to private persons. Such as take the sword into their own hand, doubt of God's justice, and in effect deny him to be just. Thirdly, meekness is a gift of the Spirit, and the contrary is a fruit of the flesh and of our corrupt nature.
If this be necessary for all, then we must [Use 1] learn the nature of it, and for this purpose consider what it is, the matter whereof it standeth, and the fruits thereof. Meekness is a gift of the Spirit, which moderateth anger & desire of revenge, forgiving offenses and pardoning injuries for peace and quietness sake: so that albeit a man be provoked by injuries received, yet he doth not intend nor enterprize to requite it, but brideleth all hatred & impatience. The matter wherein it must be shown, is private unto our selves. In the wrongs and injuries that touch our persons, we must be as Moses was in this place; we must set his example before our eyes: but in matters of God, when his glory is impeached, or his truth diminished, we must be earnest & zealous; not patient, not forbearing, not longsuffering, but as this Moses was in the case of God, Exod. 32 19, 27. when he saw the Calf, he waxed hot, not meek; whereas in this place in a matter concerning himself, he waxed meek, not hot. So it was with David, who held his tongue at his own wrongs, and was as a man that could not hear; yet he consumed away with zeal against the enemies that forgot God's word. The like we see in Christ our Savior, he was as a Lamb, meek before the shearer, & opened not his mouth: yet whē the Temple was abused, and the worship of God profaned, he made a whip of cords, and drave the buyers & sellers out of the Temple. Lastly, touching the fruits of it, we must understand, first, that it maketh a man with a patient and quiet heart to submit himself to y e judgments of God; and not to murmur at thē, or to faint under them, as David, being in great distress through God's heavy hand upon him doth show forth this grace. Secondly, it maketh a man to bear the injuries of men with a quiet mind, yea to forgive and forget them. Thirdly, it maketh a man not only to bear the injuries of others, but to forbear to offer wrongs and injuries unto others. For whosoever is patient and meek in spirit, will rather suffer then offer wrong.
Secondly, we ought to labor for the moderation [Use 2] of all our affections, especially anger, hatred, malice, rancor, and revenge. The motives to stir and induce us hereunto are many, and of much force. First, it is y e right way to blessedness, Mat. 5, 5. If we would be happy, or any whit regard this promise, we must get the spirit of meekness into our hearts, & express the power of it in our lives. Secondly, we must deal with our brethren, as God hath dealt with us; we daily wrong him by our offenses, and provoke him by our sins, yet he beareth with us: shall we then be so unlike to our heavenly Father, as by and by to revenge the wrongs done to us, and challenge him the combat that any way toucheth our credit and estimation? Col. 3, 13. Thirdly, without it we cannot hear the word of GOD to our comfort and salvation, but it is made utterly unprofitable unto us, I am. 1, 21. Fourthly, a soft and mild spirit pacifieth wrath, and heapeth coals of fire upon the enemies head. It must be our wisdom to give place to wrath, Rom. 12, 19. It is our duty to be pitiful and courteous, and to love the brethren, 1 Pet. 3, 8, 9. Lastly, it moveth us to cast up our eye to God's providence, and to assubiect our selves unto it, as we see in the examples of Job and Joseph, who never sought revenge on them that did them wrong: but rest in the will and pleasure of him that ruleth all things.
[Use 3] Lastly, it reproveth such as are contrary minded, who never came near where this grace groweth. These offend diverse ways first, by anger, hatred, cruelty, and revenge, directly against the precept of the Apostle, Ro. 12, 19. Secondly, by rejoicing at the calamity of good men, as Shimei insulted over David when he fled from his son Absalom, and was constrained to pass over Jordan for safety of his life. So was it with the Babylonians & Edomites over the Israelites, Psal. 137, 7. Obad 12, 13. Thirdly, by envying and grudging to see others prosper, and to grieve at the sight of it. But it will be said, If we put up injuries, [Object.] we shall be accounted no better then fools and cowards, and be laughed at for our labor. Answ. [Answer.] We must not regard the corrupt judgment of man, 1 Cor. 4, 3. These that are wise in their own eyes, love the praise of mē more then the praise of God, John. 12, 48. Let us seek the praise of God, which is indeed the true praise: as for other estimation without this, it is but a shadow of true glory, if it be so much. And this is a certain rule, that it is no cowardice at all to obey God, and to follow his commandments, neither is it any point of wisdom to be ready to revenge, Ier. 8, 9. And tell me, to what end serve Magistrates in the commonwealth? to what ende serve masters in the family? are they not set up of God to end controversies between man and man, and quarrels between servant and servant? It is no want of manhood for a subject to complain to the Magistrate, and to say as the poor widow did in the Gospel, Auenge me of mine adversary, Lu. 18, 3. It is no part of a coward for the servant to acquaint his master with the wrongs that are offered unto him by his fellow servant. [Objection] But it is hard for flesh and blood to put up wrongs, and to digest the injuries which are measured unto us. Answ. I will say more then that, it is impossible for flesh and blood to do it, [Answer.] if we be no more then a lump of flesh: but withal I add, that flesh and blood in the matters of God are evil counselors; and if we have no more in us then these, and no farther work begun in us, it is certain we are not God's children, neither shall inherit God's kingdom. If we be not spirit as well as flesh, we are none of his.
4.
And the Lord spake suddenly unto Moses, & unto Aaron, and unto Miriam, Come out ye three unto the Tabernacle of the Congregation; & they three came out.
5.
And the Lord came down in the pillar of the cloud, and stood in the door of the Tabernacle, and called Aaron and Miriam, and they both came forth.
Hitherto of their sin: now we come to God's proceeding against them, consisting partly in a citation, partly in a conviction, and partly in the execution of punishment upon the principal offender. First, we see how the offenders are cited and summoned to appear before the Judge; for GOD doth as it were send a process for Miriam and Aaron to appear and hold up their hands at his bar to plead guilty or not guilty. He calleth the parties offending, and the party offended and wronged before him. Albeit the Lord know all things, yet he will proceed judicially against them. The doctrine from hence is plain, that God never bringeth judgments upon any people or person, but he doth first search and find sufficient cause▪ why he doeth so. Whensoever he cometh to judgment, he will proceed upon a manifest ground, and upon a just and known cause; he never doth it rashly, but upon deliberation, Gen, 3, 13, 14, and 11, 6, 7. and 18, 31. Zeph. 1, 12.
The reasons are evident. For first, hereby [Reason 1] the justice of God is cleared: for hereby it appeareth, that whatsoever he doth inflict, he doth it not through any malice to their persons, but because they have justly provoked him by their sins: he doth it in love to justice, and in hatred to sin. He that hateth a man will smite him before he make any enquiry of the matter, as they dealt with Paul, they scourged him to know what he had done, and what was the matter of which he was accused, Acts 22, ver. 24. It is not so with God. Secondly, the Lord requireth that all Magistrates should observe this course, Deut. 13, 14. If then he charge them to inquire before they proceed to judgment, much more will the Lord himself observe the same order.
This teacheth us that the judgments of [Use 1] God must needs be acknowledged to be always just: though they be sharp and grievous, yet they are ever righteous. For we see he proceedeth upon known causes, he goeth not upon uncertainties, but seeth & knoweth all things which appear naked and open before him. The heart of man is shut up from the sight of men, and they cannot possibly discern what lieth and lurketh therein: only it is the Lord that discerneth the heart, Psal. 33, 15, 1 John 3, 20. The workman must needs know the work and whatsoever is in y e work much better then the work it self. God is the maker of the heart of man, & therefore cannot but proceed upon just & known causes.
Secondly, this stoppeth the mouths of wicked [Use 2] men, which are ready to accuse God of injustice, as those in Isaiah 58, 3. where they complain as if GOD did not see or regard them: and Ezek. 18, 2, 3. they took up a proverb, saying, The fathers have eaten sour grapes, & the children's teeth are set on edge. These thought that God punished without measure or rather without cause. But as he knoweth all things, so he never doth anything, but he goeth upon a sure ground, he maketh enquiry first of all, and afterward proceedeth to judgment. Many do so harden their hearts, & forget their own ways, that they cannot perceive the just proceedings and punishments of God. If God once open their hearts to see the order which he observeth, they will confess his justice, & condemn their own folly.
Thirdly, it teacheth and instructeth every [Use 3] man, that he should search his own ways diligently, when the hand of God is any way upon him, and consider that God proceedeth in all his judgments justly, and upon a sure and tried ground. And if a man by searching and sifting his own ways, find somewhat in himself worthy of such judgment, he must know that God knoweth much more by him then himself doth, 1 John. 3, ver. 20. If the patient knoweth somewhat of his own disease, the Physician knoweth much more then he doth: so is it in this case, he that is a patient under God's hand, if he know anything by himself, he may well know that God knoweth much more: & if men by examining their consciences can find out somewhat, we may justly fear and suspect there is more behind that is vnespied of us, and therefore we have just cause to humble our selves under his most mighty hand. We should judge our selves, that we may not be judged of the Lord. There is no way to escape his judgment, that knoweth all and is ignorant of nothing.
Fourthly, it is a matter of great comfort to [Use 4] those that are the Lord's, because, though they be oppressed with false judgments & uncharitable calumniations of men, yet when he judgeth, he will judge righteously; when he cometh to try all the children of men, he will first make enquiry, before ever he proceed against them. Therefore this is the comfort of every man, he shall never be wronged before God, howsoever he may be before men; so that he may stand at defiance with all his adversaries whatsoever they be, forasmuch as GOD will proceed so justly and righteously with him. Though they have heavy and horrible things laid to their charge by malicious men, yet God himself will do them right: and albeit they be denied justice upon earth, yet with God they shall be sure to have righteous judgment.
Fifthly, this serveth to inform those that sit [Use] in any place of justice to do right to others, either public or private, in the commonwealth or in the family, namely, y t they ought not to proceed, but upon a sure and known cause. It is the practice of God, so to do, and it ought also to be theirs, and as it is the practice of God, so also it is the precept and commandment of God, to which they ought to be obedient. Whosoever will judge truly, he must labor so to do it, that he pervert not justice. It is the course that God hath usually taken, and therefore they y t would be like unto God, must proceed after the same manner, so as they have him for an example. First, we must make enquiry, and after the cause is tried & known, to sit in judgment, otherwise we can never deal justly. Pro. 18, 13. Acts 21, 33, & 22, 24. Some do altogether trust reports and accusations of servants, and have but one ear to hear: but as we have one ear that we lend to the accuser, so we should keep another always for the accused.
Lastly, this putteth us in mind of the general [Use 6] judgment at the last day, that all must appear before God's judgment seat, and be judged of him, Dan. 12, 2. True it is, there shall mockers arise, and there are such atheists already risen in the world, that shall say, where is the promise of his coming? howbeit the justice of God requireth it, though the patience of God do defer it. We see not this always done in this world. At that day shall every man receive according to the things he hath done in his body, whether good or evil. Let us therefore endeavor evermore to keep a good conscience toward God and men.
6.
And he said, hear now my words, If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.
7.
My servant Moses is not so, who is faithful in all mine house.
8.
With him will I speak mouth to mouth, &c.
After the citation, followeth the convincing of those guilty persons to their faces. For in judgment, the parties accused must be present. This conviction hath a preface, commāding them to hear: for it is the duty of all to hear, when God speaketh: and the substance it self, containing God's arguing, pleading▪ & witnessing against them, and a reproof of them. In the pleading God declareth, that he communicateth himself in special manner to Moses above the rest of the Prophets: he spake to them by visions and dreams, but to him mouth to mouth; apparently, not darkly. But did Moses see God's essence, & behold him as he is? who is said to behold the similitude of the Lord. Answ. No man hath seen God at any time, Deut. 34, 10. Exod. 33, and 34. He saw the likeness of God, not the essence of God. He saw him in a certain resemblance so far as he was able to bear and comprehend, and farther then any other, and in a greater measure and degree then the rest For as God called him to a greater office and function, so he endued him with greater gifts, Heb. 3, 4▪ 5. Observe frō hence, that in former times God used many ways to discover and manifest his truth and will unto his people, Heb. 1, 1. See hereby the greatness and excellency of his hand, he hath diverse ways to manifest his truth, he useth what seemeth best to himself, Job 33. Again, we have occasion hereby to consider, that God's mercy is greater to us, thē to our forefathers: Christ hath left unto us from the bosom of his Father the doctrine of the Gospel shining bright in our eyes.
Moreover in comparing Moses with y e Prophets, and preferring him: We see that God revealeth himself to one more then to another, and giveth greater gifts to some, then he doth to other: to Moses more plenti ully then to the Prophets: To the end we should stand in need one of another, and thereby bind us more closely together, and to try us how we will employ them to the good of others, as he doth in earthly blessings. This point is of good use unto us being rightly applied. Let [Use 1] not such as have received a greater portion and measure of grace, contemn such as have less: for should y e servant disgrace or reproach such as the master of the house doth accept and approve, nay doth grace and honor? Mat 25.23. And as for such as have received less, let not them envy those that God hath made above them: for though one member in the body have more honor then another, yet is there no division in the body: so the stronger should bear with the weaker. Again, let every [Use 2] one be thankful for gifts received, that they may be sanctified to our selves and to others, 1 Cor. 14.18. Lastly, it behooveth us to [Use 3] stir up the gifts that are given unto us, and to desire the best gifts that thereby we may do the most good. It is dangerous to hide the gifts we have received, as the evil servant did his talent: And if to cover them under a bushel, much more to turn them and apply them to the destruction of the Church, & the subuerting of the faith, as many do that are not sanctified. Let us labor to use them, and to use them well, that we may grow in knowledge, zeal and sanctification, lest they decay in us, & so be taken away from us, Mat. 25.28
My servant Moses is not so, who is faithful in all my house. In these words we have a notable description of Moses to his perpetual commendation and praise with God and men. It is a notable dignity and prerogative to be the servant of the high God. How do men delight to shroud themselves under the liueries of great men, and how much do they take themselves to be honored by it? how much more ought we to labor to approve our selves in the presence of the mighty God, and to show our selves to be his faithful servants? Observe farther the title given to the church, it is called the house of God, whereby he doth not mean the Tabernacle, but the people of God, over whom he was made overseer; so that he putteth the place for those in y e place, the house for the family of God in the house: as Cornelius the captain is said to believe and to be baptized with all his house, that is, his household: so here we understand the family and church of God committed to his charge, which he led, ruled, and governed aright as a faithful servant to his master. The doctrine is this, that the Church or faithful are the house of God, Hebr. 3.6. 1 Tim. 3.15. 2. Cor. 6.16.
The reasons are plain. God dwelleth in it [Reason 1] as a master in an house, & there doth manifest and communicate himself familiarly to his people, as 2 Cor. 6, 16. Secondly, it is called his portion and his inheritance, Deut. 32, 9. It is his treasure and his flock, Acts 20, 28. 1. Pet. 5▪ 2, 3. Thirdly, it resembleth an house, which hath some builder, owner, and laws by which it is ruled. God is the owner of the Church, he hath built it by his Son, Pro. 9, 1. Hebr. 3, 4. who hath purchased it to be peculiar to himself through his own blood, and therefore the Church may fitly and justly be called his: he bought it with a great price, it cost him dear before he could redeem it. It was before the devils house, Math. 12, 44. He layeth claim to us, and challengeth man to be his own: the Lord Jesus took them out of his hand, & purchased them by giving his life, whereby we are become his possession.
This serveth to prove Christ to be true [Use 1] God equal to the Father, against such heretics as deny his deity. This house wherein Moses is commended to be faithful, is his house, he is the heir of it, the owner of it, & the great Sheepheard of the sheep; it is he that dwelleth in our hearts by faith, Eph. 3, 17. This house belongeth to none properly but to God; it is not the house of Moses, or of any man or Angel, but the house of God. Now this is truly called the house of Christ, Heb. 3. and therefore Christ is God. It is he that did build it, and set it up. No house can build it self, for nothing can be the cause of it self, but must be caused by some other: so must the house be built and made by another.
Secondly, conclude from hence, that there [Use 2] is one only true Church of the old and New Testament. The house of God and of Christ is one, wherein Moses long ago was faithful, and it is that which we our selves are. Therefore his dwelling house is the same. This house hath continued from the beginning, & shall continue unto the end. It needeth indeed often repairing, but it shall never be abolished, and taken out of the world. True it is, the Jewish Church had many types and ceremonies, howbeit in substance it is the same with the Christian Church.
Thirdly, we may gather the safe condition [Use 3,] of the Church. For who shall fight against the inheritance which he hath purchased, or ruin the house which he hath built, or enter upon the possession which he hath obtained and bought lawfully at a dear price, and be able to prevail? We see by experience, that a man will spend limb and life for his house & land where he dwelleth, and which he bought and paid for dearly. And will not God defend his inheritance which he knew before? whom he chose to be his before the world? whom in time he called, justified, sanctified, & will glorify? for whom he sent his only begotten Son from his own bosom, to lay down his life? This made the Prophet say, Israel is an hallowed thing, whosoever eateth it shall be consumed, and come to naught, Ier. 2, v. 3. John 10, 28, 29, We are his, given unto him by the Father, and he will never lose us: no man can take them out of his hand. This is a singular prerogative of y e faithful, that Christ dwelleth with them, and abideth in them, John. 14, 23. Eph. 2, 19, 20. He will never suffer his house to perish, but giveth them his assurance and assistance to continue with them, which cannot agree with popish doubting and wavering, 2 Tim. 2, 19. 1 Pet. 1, 5. True it is, such is our weakness, that we are ready to give over our hold of God, but he will never give over the hold that he hath of us. His ancre is so firmly settled and fixed upon the ground of our heart, that no storms or tempests can shake or loose it. We are prone to leave him, but he is resolved not to leave us or to lose us. The Lord hath bought us too dearly to part so lightly from us. Our state therefore is sure and certain, we shall not fall away forever, whatsoever the Church of Rome holdeth, teacheth, and defendeth.
Lastly, let us labor to be of the household of faith. Let us not be profane in life and [Use] loose in conversation, but separate from the wicked of the world which are no part of God's house. We cannot be of the household of faith, and of the household of infidelity and impiety: forasmuch as there is no concord or agreement, no fellowship or communion between light & darkness, 2 Cor. 6, 19, 20. Let us prepare for Christ a good lodging and entertainment in our hearts, that he may dwell in us. Let us not offend him, or grieve him, or drive him away by our sins and disobedience, as Heb. 3, 6. His house we are, if we hold fast the confidence and the rejoicing of the hope, firm unto the end.
[Who is faithful in all my house.] Moses receiveth this commendation from the mouth of God, that he was found faithful; a faithful teacher, a faithful Prophet, publishing the will of God to the Church. The doctrine is, It is required of all the Ministers of God, that they be found faithful and conscionable in their places, 1 Sam. 2, 35. Math. 24, 45. Luke 12, 42. 1 Cor. 4, 2, 17. The Prophets of God did stand upon their watchtower, they hearkened and heard what the people did. So did the Apostles, and so they taught others to do the like, Eph. 6, 21. Col. 1, 7, and 4, 7. 1 Tim. 1, 12, & 2 Tim. 2, 2. A virtue necessary for all.
This appeareth by the titles given unto thē [Reason] in the Scriptures: they are called Ambassadors of God, 2 Cor. 5, 20: the witnesses of the truth, Acts 10, 39. 1 Pet. 5▪ 1. The stewards of the family and servants of the house to give everyone their portion in due season; It is required of an Ambassador, to do the message of him that sent him: of a witness to utter the truth, and all the truth, and nothing but the truth: of a servant, to do his masters business committed to his trust.
Secondly, the good of the Church requireth it: for if it have unfaithful and unconscionable teachers set over it, that seek not the safety of the flock, it cannot be but many of the sheep will perish, Ezek. 3.18. Lastly, such teachers as are unfaithful, bring destruction upon themselves as well as upon the flock. God hath committed the sheep of his pasture to their safe and faithful keeping, such then as deal unfaithfully, shall bear their condemnation, and the blood of others shall be required at their hands, Eze. 33.8. Ier. 1.17. & 14.15.
[Use 1] This grace of faithfulness containeth the sum of all that is required of Pastors and teachers in the execution of their Ministry, and serveth to reprove sundry abuses. First, of such as are ignorant and unlearned, which have taken upon them to be teachers of others, but have not yet learned thenselves. These are unfaithful in the house of God, and are not able to break the bread of life, they are entered into the sheepfold but cannot feed the sheep, they would be accounted dressers of the vineyard, but are not able to labor in it. These do greatly hinder God's kingdom, and destroy the souls of men, and further the kingdom of Satan, and are the main cause of much palpable darkness and ignorance. Such are much like to Jereboam's Priests taken out of the basest of the people, these are fit instruments to further idolatry, and all manner of impiety. Secondly, of false teachers, these also are unfaithful in the house of God, & destroy the souls of the people by false doctrine. The former did starve them, these do poison them, and both ways the people perish. It is all one whether we withhold bread from them, or infect it with poison. Such teachers the Apostle willeth to avoid, their false doctrine fretteth, eateth and consumeth as the Gangrene. Thirdly, of idle and unprofitable teachers, which eat the milk, & clothe themselves with the fleeze of the flock, but feed not the sheep of Christ. These are lazy and loitering servants, that leave their masters work undone, & care not which end go forward; these may be fitly coupled together with the first, for it is all one with the people, whether their teachers be ignorant or idle. But touching themselves, their sin is so much the greater, because they can, but will not teach the people. Idle persons in any society are by the Apostle branded by the name of thieves, where he showeth that not to labor is to steal: not because they violently and forcibly take from others, and intrude themselves into their possessions, but because they are caterpillars and drones, eating that for which they never labored: so these men that live idly in the Church and of the Church, do incur the just rebuke of spiritual theft and fellony, in y t they live by the Church, but do not labor for the Church. The Church setteth them or rather hireth thē to work, but these tie up their own hands because they would not work: they reap temporal things of the people, but do not minister spiritual things to the people. Fourthly, of unskillful Ministers who also are unfaithful: these will needs be doing, but in deed can do nothing: they will needs be working, but they know neither how to begin aright, nor where to make an end. They can get up into the pulpit as well as the best, but when they are there, they do nothing less then preach, but abuse the place, the people, themselves, the word, nay God himself. A faithful teacher must be a workman that need not be ashamed, dividing aright the word of truth. A skillful Carpenter or master-builder knoweth by line & level how to square his timber, but a raw fellow never brought up to the trade, will hack and so mar and mangle the timber. The Apostle compareth the Ministers to skillful builders, not to them that can only hew and chop wood, for so every bungler can do that renteth it and cutteth it in pieces, he careth not how, so it be done. A Minister must be a master in his profession. Fifthly, it reproveth the abuses of scandalous teachers, who build with one hand, and pull down as fast with the other. The Apostle requireth that the Ministers should be unreprovable, the lights of the world, the salt of the earth, and examples to the flock. These are like images placed and set up in cross ways, that point the way to the passenger, but cannot set a foot forward themselves; like the builders of the Ark that did good to others, but none to themselves; they saved Noah and his family, but were drowned and destroyed themselves. So these may peradventure be instruments of conversion to others, and in the end be condemned themselves. Nevertheless their evil life doth scandalize many that are without, and many that are within the Church. And albeit it be a fault to stumble at these, namely, to hear and not to regard what they teach, yet woe be to them that lay such stumbling blocks in the way. Lastly, of flattering teachers, another sort of unfaithful teachers in the house of God, that seek to please men, who sew pillows under every elbow, that say peace, peace, when there is no peace, that daub with untempered mortar. These are political wise men of this world (but nothing wise for the world to come) who, to secure themselves from danger, refrain themselves from delivering wholesome doctrine and powerful to the conscience of the hearer. If the Physician should deal so with his patient, he should kill him, & not cure him: or y e Chirurgian so handle a wound taken in the body, he should not seek the healing of the wound, but the hurt of the person. They dare not say as Nathan did to David the king, Thou art the man; they dare not say as Elijah did to Ahab, It is thou and thy fathers house that have troubled Israel, 1 King. 18.18. They dare not say as John Baptist did to Herod, It is not lawful for thee to have thy brothers wife,, Matthew 14. verse 4. They dare not say to the Scribes and Pharisees as Christ did, Woe unto you Scribes and Pharisees, hypocrites, but they are afraid of offending. All these six sorts are unfaithful teachers & we have shown the causes of their unfaithfulness, they are unfaithful through their ignorance, unfaithful through their errors, unfaithful through their idleness, unfaithful through their unskillfulness, unfaithful through their scandals, unfaithful through their flattery.
[Use 2] Secondly, this reproveth the people that upbraid y e Ministers with too much teaching: for it is required of them that they be found faithful. They must teach & instruct in season and out of season: but many careless hearers advise them to spare their labors. Paul saith, Woe unto me, if I preach not the Gospel: he labored greatly, that by all means he might save some. Many tell us, we a • too busy, and do meddle with reproving sin more then we need: but how then should we be found faithful in the Lord's business? or how shall we escape the punishment of unfaithfulness in the great day of account? None shall receive the incorruptible crown of glory, but such as have been faithful: and none shall be exempted from eternal judgment that have been unfaithful. Such men care not how little they hear, that think the Ministers preach too much: nay they could be content to hear nothing at all, whose reward shall be according to their negligence.
[Use 3] Thirdly, it is the duty of the Ministers to labor for this virtue, and to approve themselves to God in a faithful and careful discharge of their callings. This is a duty which God so often and so strictly commandeth: and by the execution of that commandment we are said to save men by preaching, and to deliver from the pit of hell. This shall also bring unspeakable joy and comfort, peace and quietness to our consciences, when we are desirous to discharge our duties in truth and sincerity. Happy are they that have this testimony of their consciences, that they have this way promoted the glory of God, advanced the kingdom of Christ, and furthered the salvation of men. Oh how happy were it for us, that it might be said of us, as it is of Moses in this place, that we have been faithful in his house! and thrice happy shall we be, if at the last day, our Lord and master coming from heaven, as a man that beginneth to take an account of his servants, shall say unto us, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. If I should stand to set down particularly the parts of this faithfulness, whereby we may procure y e commendation to ourselves which is given to Moses, I should stand too long. The Ministers must be men of knowledge, otherwise how should they teach knowledge? they must be men of zeal, of painfulness, and diligence, of an holy and unblameable life, of sincerity and uprightness. They must reprove sin, as God punisheth sin, that is, without respect of persons in whomsoever they find it: they must keep back nothing, but reveal the whole counsel of God. Finally they must take heed to themselves and to the flock, over which the holy Ghost hath made thē overseers. verse 28.
Lastly, that which is here particularly applied [Use] to the Ministers, ought to be extended & enlarged to all others which have received any calling from God, in what place soever God hath set us, we must be faithful in it. The Magistrate must be faithful in the government of his people, he must sing of mercy and of judgment. The Judge must be faithful in the ministering and executing of justice, having courage and hating covetousness, knowing that they judge not for man but for the Lord. The householder must be faithful in ordering and reforming, of his family, and walk in his house with a perfect heart, Psa. 101.2. To conclude, all inferiors must also be faithful in their place, to yield honor and reverence, to show trust and diligence toward their superiors, considering that God hath set them in their places, remembering that every man may gain glory to his Name, if he be found diligent, how mean soever his calling is, and knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free.
9
And the anger of the Lord was kindled against them, and he departed.
10
And the cloud departed from off the Tabernacle, and behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and behold, she was leprous.
Now we come to the execution of the sentence. For when evil doers stand dumb before the iugde, and can answer nothing for themselves, but confess themselves guilty, what remaineth but to proceed to the punishment? as we see in the example of Achan who confessed he had sinned against the Lord God of Israel and was stoned with stones, and of him that came to the feast without his wedding garment, so soon as he was taken speechless, having nothing to answer for himself, the king said unto the servants, Bind him hand and foot and take him away, and cast him into utter darkness. The punishment is partly signified, in that, the wrath of God (by a metaphor drawn from men) is said to be kindled, so that he would hear the offenders speak no more unto him, declared by the departure of the cloud: and partly inflicted, she became leprous white as snow, that is, she was stricken with y e most grievous kind of leprosy, because she was the author & procurer of this murmuring. Howbeit afterward it is in part repealed & reversed, wherein we may see both y e occasion & the mitigatiō of the punishment. The occasions are two: first the request of Aaron made to Moses, not to God, who refused to hear him lying in his sin, or rather not sufficiently humbled for his sin; as also he did Job's three friends, he would not receive a sacrifice at their hands, but Job must pray for them, lest he deal with them according to their folly. This request of his is both general for himself and his sister, that their sins may be pardoned and not imputed unto them; and likewise special for Miriam, that she might not be a spectacle and gazing stock to the whole host, and a monument of God's justice forever, but might be healed of that foul and unclean disease. The other occasion is the prayer of Moses directed to God; his hand had stricken and made the wound, and it is he that must and can heal & restore again. The mitigation of the punishment followeth, which is restrained to seven days, amplified by an unequal comparison drawn from the less to the greater, from an earthly father to his children, who if he should show any the least token of his anger and displeasure to his children, they would be afraid and ashamed for a season to come into his presence: how much more then ought she to be ashamed to lift up her head and to come unto the host, among whom the Lord dwelleth and walketh, being stricken with his judgment? For by spitting in the face is meant any token of reproach or disgrace. Therefore she was shut out and separate from the host seven days, during which time the people journeyed not, till that one member, as it were cut off, were again recovered & restored to the rest of the body. Thus much touching the order of the words to the end of the chapter.
First, let us come to the signification of the punishment, the wrath of God was kindled. We learn hereby, that the wrath of God is kindled against offenders, Deut. 32.22, 41, 42.
The reasons hereof are evident. First, the nature of God is most pure and holy, and he hateth evil wheresoerver he findeth it. Secondly, sin maketh a separation between God and his people, it hideth his face from us that he will not hear. Thirdly, he punisheth sin and executeth judgment upon the sinner, yea he spareth none, no not his own children that provoke him by their sins, much less others; as we see in Adam, in Cain, in the old world, in Sodom and Gomorrhah, in Pharaoh and the Egyptians, and sundry others.
[Use 1] The uses remain. First we see, that anger is not simply to be condemned in man, but the excess or defect thereof, when it is too much or too little. It is a natural affection graffed in man, when it is moved as there is just cause; it is an holy affection, noted to be in Christ, he looked angerly upon them, mourning for the hardness of their hearts. And whē he saw the buyers and sellers in the Temple, the zeal of God's house did even eat him up, Now zeal is partly compounded of anger, and partly of sorrow, and partly of love. So must we be angry and grieved, if there be any love of God in us, at sin wheresoerver we find it. Anger indeed for every trifle, or more then there is cause, is sinful, as also not to be angry when there is cause. But of this see farther, chap. 16.
Secondly, fear to offend him that is a consuming [Use 2] fire, and is able to destroy body & soul into hell fire. Everyone must learn to know what it is that doth offend him. It is y e breach of his law: he is offended by blasphemy, by contempt of his word, by swearing, by idolatry, by breach of the Sabbath, and such like impieties forbidden in the first Table. These sins for the most part men do little think upon, and because the laws of men do not take hold of them, they regard them not one whit: whereas God hath most severely punished thē, and revenged the dishonor done to his name. The like we might • ay of adultery, drunkenness, malice, covetousness, and such like; they are for the most part thought to be no sins at all, and slightly considered off; whereas he is always the same, & his law is always y e same, & his justice is always the same, and his wrath is kindled against the children of disobedience. Let no man make his mercy an occasion of sin, neither turn his grace into wantonness.
Lastly, let us give our selves no rest, till we [Use 3] be reconciled to God. It is a fearful thing to lie under his wrath. Be not quiet, until he be appeased toward us, & the sword put up into his quiver. The wrath of a Prince is compared to the roaring of a lyon, he sinneth against his own soul that provoketh him, much more may this be said of God. Use therefore y e means and remedies to call in his anger, send an ambassage of peace unto him, the procuring of our peace standeth first in seeking above all things the favor and friendship of God. When Herod was displeased with the Tyrians and Sidonians, they persuaded Blast us the kings chamberlen to stand their friend, they desired peace, because their country was nourished by the kings country. We are nourished by God in whom we live, and move and have our being, and therefore we have more cause to come to him with one accord, and seek his favor. Secondly, in repentance and turning from our evil ways, whereby we prepare our selves to meet him. Thirdly, in prayer and humbling ourselves before him. Thus doth Aaron seek peace by stirring up the spirit of Moses to pray for them: and hereby did Moses procure their peace. Thus did they stand in the gap afterward, when the hand of God had made a fearful breach among the people, and the pestilence had slain many thousands, whereby they made a blessed atonement, Num. 16.47, 48. Lastly the procuring of our peace consisteth in believing in Christ, and laying hold upon his merits and righteousness, which was signified by the incense that Aaron offered, when he stood between the living & the dead. Christ Jesus is our peace-maker, who hath broken down the middle wall of partition between us, he hath reconciled us unto God, so that by him we have an access unto y e Father; by faith we are joined to him and lay hold upon him to eternal life. If we be earnest in seeking these means of peace, we shall be safe, for the danger of his wrath is gone and past, Psal. 2.12.
11
And Aaron said unto Moses, Alas, my Lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, & wherein we have sinned.
12
Let her not be as one dead, of whom the flesh is half consumed, when he cometh out of his mothers womb.
Here we see (as we noted before) that God would not hear the offenders unreformed speak unto him, neither abide any talking with them: but Aaron is fain to go to Moses, to entreat him that by his entreaty and intercession unto God, the punishment of leprosy may be removed; which is amplified by a comparison of likeness, that she may not be as one dead whose flesh is half consumed. We learn hereby, that God heareth not their prayers that lie in their sins, and are not reconciled unto him, Job 42.7, 8. Isaiah 1.15. Gen. 20.7.
The reasons why God heareth them not, [Reason 1] are first because they refuse to hear God speaking unto them; it standeth with the rule of equity that God should deal with them as they deal with him, and stop his ears against those that will not hear him. Secondly, his [Reason 2] wrath lieth upon them.
[Use 1] Conclude from hence that the prayers of the wicked are abominable, Pro. 28. Not only their sins provoke God, but their prayers and their best works, so that though they multiply them, yet he will not regard them. This showeth their wretched estate and condition, they have no access to God, they may come to his gate, but they can have no entrance, it is shut up against them. They may knock & say, Lord, Lord, open unto us, but he will answer, Depart from me all ye workers of iniquity, I know you not.
Secondly, let none continue in any known [Use 2] sin, but wash their hearts and be reconciled unto God. For sin stoppeth the ears of God that he cannot hear, and casteth such heavy clogs upon our prayers, that they cannot possibly pierce the clouds, ascend into heaven, and come into the presence of God. Our iniquities wherein we delight, are as fetters and bolts that are fastened to our prayers, or as lead that presseth them down to the earth. The life of a sinner that lieth in his sins is of all other lives the most uncomfortable. For if we cannot pray to God in hope of mercy & forgiveness, when our sins disquiet us: or in hope of deliverance when our troubles oppress us: what comfort have we or can we have in anything under the Sun? On the other side, when the faithful lie under infinite calamities, sickness, poverty, shame, contempt, reproach, slander, infamy, sickness, being forsaken of all, and hated of all, even laden with an heap of misery and adversity; yet this is their comfort, they can freely go unto God, & have access to the throne of grace; they may pray unto him, & as it were pour out their complaints in his bosom.
Lastly, it is our duty, being reconciled unto [Use] God, to be reconciled to our brethrē also. For no man is truly at one with God, that is not made one with his brother▪ and except we forgive men their trespasses, our heavenly Father will never forgive us: therefore whensoever we bring our gift to the altar, and there remember that our brother hath ought against us, we must leave our gift before the altar, and go our way to be reconciled first of all to our brother. As then we desire forgiveness of God, so ought we to forgive. God forgiveth upon condition that we shall forgive. Those that are unmerciful shall never find mercy. We cannot have a more perfect president to move us to mercy, then to consider how God dealeth with us; he considereth whereof we are made, he remembereth that we are but dust. We think it much and oftentimes complain, that God will not hear our prayers; but we seeldome or never consider that the fault is in our selves, because we will not hear our brethren. And what exception can we take against our brethren, which God may not ten thousand times better except against us? Have we deserved better at their hands then to be so abused as we pretend our selves to be? so hath God of us, and we cannot deny it. Are we his betters and superiors? So is God ours. We use to say, we are not for him, we live not by him, we can live well enough without him? Neither doth God live by us, but we by him: and he can live without us (who lived before us) but not we without him. Have we often warned him to look to his ways and not to abuse us any longer? So hath God often warned us. Have we received wrong after wrong, and forgiven seven times, or seventy times seven times? So hath God forgiven us ten thousand talents for an hundred pence. If then we retain any malice in our harts, our prayers are not regarded, nay they are rejected as vile and abominable.
Alas, my Lord, I beseech thee lay not the sin vpō us, wherein we have done foolishly, &c. observe here a notable point in Aaron: he is not stricken with y e leprosy, but is free from it altogether; Miriam is stricken with the leprosy, but it is Aaron that calleth for mercy, when he looked upon her and saw it: for the Priests were appointed to look upon it, and to pronounce the person to be either clean or unclean; so that punishments upon others should cause us to amend, and to look to our selves. Again, we ought to desire the good one of another, & to have a fellow-feeling of the miseries one of another. See also that he is as much humbled and cast down, nay more then she is for this sin, and confesseth he had done amiss. We learn hereby, that sin committed against God, must touch us and go near unto us though we feel no punishment. It is no great matter to be humbled when the punishment is heavy upon us; but to be brought low, even upon our knees, and to say with Aaron, Alas, lay not the sin upon us, is a notable and necessary duty required of us. The most wicked men in the world that sin with an high hand will confess their sin under the cross, while the hand of God lieth upon them, as we see in Cain, in Pharaoh, in Saul, in Judas, and others, but this ariseth more in consideration of the punishment then of the sin: howbeit Aaron in this place felt no punishment, though he were a companion in the offense, which fell out in regard of the Priesthood. For if any ask, why he was not stricken with the leprosy, forasmuch as he was guilty of the same iniquity? I answer, it was not that his offense was slight, but because his office was great; he was a lively image of Christ Jesus our true Mediator, the only begotten Son of God. God would not therefore bring his person into contempt and reproach, lest the Priesthood also should be reproached. Besides, he did not contrive it, but consent to it, and was drawn no doubt after a sort, even against his will by his sister into a fellowship of this murmuring, as he had been before by the people to make y e golden calf: she had the principal han • in the sin, and consequently in the judgment. We must therefore be touched with sin principally because it is sin, not because the punishment lieth upon us: but though we should never be punished and plagued, though there were no day of judgment, no fear of hell, no sentence of death, no feeling of torment, yet sin should be bitter and grievous unto us, even because it is sin▪ nothing in the world should trouble us more then that the law is transgressed, & God is offended. David was not in person stricken with y e pestilence, though it did destroy at noon day, and thousands fell at his right hand, & ten thousands at his left, neither came it near him, yet he was no less humbled & grieved in his soul, then if his body had been stricken with many running sores. Hezekiah had an express promise from God of adding fifteen years unto his days: and when his heart was lifted up, glorying in his riches and treasures, in his silver and gold, in his armor and ointments, in his spices and jewels, which he had shown to the messengers of the king of Babylon, the Lord threatened that in his sons days all those precious things should be carried to Babylon; so that he had peace and truth in his days: yet he humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem.
The reasons are plain, for first, this is a [Reason 1] sign of true humiliation & repentance, when we can mourn for sin, being free from the least touch of punishment, it is a plain token that we are touched with a conscience for sin it self. If only we be cast down for sin when God's wrath lieth upon us, we rather complain of the punishment, then cry out for the sin. Secondly, [Reason 2] sin is able to separate between God and us, whereby he is dishonored: and what ought to enter deeper unto us, then to consider how God is dishonored?
We may from hence lawfully and truly [Use 1] pronounce a fearful woe unto them, that are no way humbled when the hand of God lieth upon them and writeth bitter things against them; doubtless, we need crave no pardon if we affirm constantly & confidently, that they are desperate sinners. They fear neither God nor man, nor hell, nor death, nor damnation it self. They have been stricken from the soale of the foot even unto the head, there is no soundness in them, but wounds and bruises & putrifying sores, yet they will not know nor understand the hand that hath stricken them. Thus doth the Lord complain by the Prophet that he hath given them cleanness of teeth in all their cities, and want of bread in all their places, yet they had not returned unto him: he had withholden the rain from them, and yet they returned not unto him: he had smitten them with blasting and mildew, yet they returned not unto him: he had sent among them the pestilence after the manner of Egypt, and overthrew some of them as God overthrew Sodom and Gomorrhah, and yet they returned not unto him. Thus did they run on from evil to worse, & filled up the measure of their sins, that they could not be reclaimed by any punishments though never so grievous. I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures, and y t is of Ahaz: the Lord brought great affliction upon him, but he sought to the king of Assyria, who helped him not, but not to the Lord who could have helped; & in the time of his distress, he did trespass yet more against the Lord. This was king Ahaz. Woe unto us, if it be so with us: woe be unto us if his judgments do not soften us, but harden us; not better us, but make us worse. The fire purifieth the gold & maketh it more perfect, but the dross and refuse it maketh worse then it was before. So is it with impenitent persons and all the reprobate, whom the Lord will in the end sweep away as dung from the earth.
Secondly, it is our duty to walk in obedience [Use 2] to God, principally because he commandeth it, not for reward sake chiefly, for so do hirelings, who if once the hire cease, will work no longer, We must be obedient for love to God & his law. But is it not lawful to do good in hope of reward, [Object.] & to propound to our selves that end? It is lawful, but that must not be the chief and principal end. Moses had respect to the recompense of the reward▪ whereby he did shake off all drowsiness, encourage himself in well doing, and quicken his zeal in the service of God and his people: nevertheless he had other main ends y t he aimed at. The love of God must constrain us, & his commandment bear sway in our hearts far above all rewards.
So doth Paul encourage himself to preach the Gospel, because he should have a reward if he did it willingly, and a fearful woe hung over his head is he did it not, 1 Cor. 9.16, 17. howbeit in another place he telleth us that the love of God constrained him, 2 Cor. 5.14. And the Apostle Peter stirreth up the Elders of the Church to feed the flock, because when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away, 1 Pet. 5.4. yet himself was stirred up by Christ our Savior to feed his sheep and lambes, if he loved him, John. 21.15, 16. So then, we must labor to do good, though we see no reward, even in conscience of our duty to God. And it is lawful to abstain from sin for fear of punishment, but chiefly because the righteous God hateth it, and the just Judge condemneth it.
[Use 3] Lastly, let us hereby examine our selves, what account we make of sin, whether it be grievous unto us as it is sin, or not. If it be, we may comfort our selves, that we have received grace to humble our selves before the cross cometh: for then it is a free and voluntary humiliation. If we leave sin, because sin leaveth us, because we cannot follow after it, because we must leave the world, because we grow weary of it, because it bringeth shame and reproach, because we wax old and our youthful years are spent, this repentance is not thank-worthy, but falleth out seldom to be true repentance. This is a forced and constrained repentance, and consequently oftentimes, unsound, seeldome sincere. If we yield obedience for conscience sake, it is a token of sincerity. We see the example of Peter after he had fearfully denied his master, and sworn that he never knew the man, it pleased the Lord of life graciously to look upon him with an eye of mercy, and to restore him by the spirit of meekness; he had no punishment upon him, yet he went out of that place and separated himself from that ungodly crew, and wept bitterly, Matt. 26▪ 75. Happy are we if we can do the like. This humiliation shall bring peace and comfort at the last. It is a true note that we have learned to know sin. • f our souls can mourn in secret, whē we are in health, peace, at liberty, and in prosperity, it is a great mercy of God vouchsafed unto us: and his Name is highly to be praised, and his goodness to be acknowledged toward us, whiles others are hardened in their sin, and freedom from punishment emboldeneth them to their destruction.
13
And Moses cried unto the Lord, saying, Heale her now, O Lord, I beseech thee!
14
And the Lord said unto Moses, If her father had but spit in her face should she not be ashamed seven days? let her be shut out of the campe seven days, and after that let her be received in again.
In these words we have the prayer of Moses, and the answer of God; when we cry, God heareth. Where we see, it is our duty to pray one for another, & to commend the causes of others unto God. When we see them in misery and affliction, we must be intercessors for them. We must do it for our enemies and them that hate us and have done us wrong. So it was with Moses in this place. Again, it appeareth hereby that the rebukes of parents are not lightly and slightly to be regarded of children, when they threaten or show an angry look or a frowing countenance, it should work shame and sorrow in them, 2 Sam. 14.24. Great is the authority of parents over their children, and great should be the reverence of children toward their parents, of which we shall speak more, chap. 30. They are over their children in the Lord, and must govern them in his fear. Nevertheless, the authority of God is much more over us, then ours is over our children, therefore his chastisements ought to go nearer to us, and more to humble us then the threatenings and chastisements of earthly parents, Heb. 12.9, 10. We have had y e fathers of our flesh which corrected us, and we gave them reverence: shall we not be much rather in subjection unto the Father of spirits, and live? for they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. The power of parents is a limited power for they must rule in the Lord: and the obedience of children is a limited obedience, for they must obey in the Lord, Eph. 6.1. but the power, of God is absolute over his children, and our obedience to him must be in all things. Besides, we may gather, that God heareth the prayers of his servants diverse ways: sometimes he granteth whatsoever we ask; sometimes he giveth more then we ask: sometimes he heareth in part that which we desire, and in part heareth not; part the granteth and part he denieth: and sometimes he giveth not the same which we ask, but some other blessing like it or greater then it: and sometimes he granteth our petitions, when he asisteth us, comforteth us, and giveth us patience to bear that he layeth upon us, of all which we have sundry examples in the word of God. And howsoever it pleaseth him to deal with us, and whether soever of these ways he heareth our prayers, we must submit our willes to his will, and rest our selves contented with that he sendeth. Moreover grievous sinners and open and gross offenders should be shut out of the Church, whereof we have at large spoken before, chapter 5. where we have handled the whole doctrine in a manner of excommunication: but when they be penitent & are thoroughly humbled for their sins, they must be admitted into the Congregation again and received into the bosom of the Church, to be partakers of the privileges thereof. Howbeit through the corruption of Church officers and the abuse of the censurers of the Church, some are cast out that ought to be kept in and nourished as obedient children of the Church; Thus it befell to the blind man, he gave glory to God being made to see, but he was cast out of the Synagogue by the Pharisees, John 9, 34, 35. He was a worthy member of the church, he believed in Christ and worshipped him. It is a comfort to all such as are thus entreated. Again, others are kept in y e church and fostered in it, who justly deserve to be thrown out by the power of the keys, and to have the spiritual sword drawn out against them: so it was with the incestuous Corinthian that married his fathers wife, 1 Cor. 5, 1. he deserved justly to be put away from among them, yet they suffered this sword to rest in the sheath, and purged not out that old leaven, but suffered him to remain among them. 1 Cor. 5, 1, 7, 13. Such remissness and negligence was found in the churches of Pergamos and Thyatira, Reu. 2.14, 15.20. Others, that are justly banished out of the Church for some notorious crime committed against God, and offense given to the Church, are notwithstanding unjustly kept out after their repentance and humiliation: so it was with the penitent Corinthian, he was much humbled for his sin and offense, yet the Church was not so careful to receive him in as a member again, as they ought to have been, but as before they kept him in when he should have been rejected, so now they kept him out when he should have been received, 2 Cor. 2.7.8. 9.10.11. And if any be thus dealt withal, as many have been in former times, let us consider that our cause is not strange and singular, it is no other then hath befallen sundry the deer children of God before us.
[Let her be shut out of the Campe seven days, &c.] Notwithstanding the former prayer of Moses, Miriam must be put out from among them. Moses though he were much wronged, yet never complained to God against his brother & sister, nor against their wrongs, yet God will not pardon, but punisheth for those wrongs. For albeit he did pass over those injuries, yet God will not pass them over: and though he did not cry to God, yet their sin did cry, and God heard that cry. The Doctrine is this, that though God's children pray not against their enemies y t wrong them and oppress them, yet their wrongs cry out aloud, and God heareth and punisheth the doers of wrong. The faithful are of a patient nature, and hold their peace when they are laden with cart-loades of injuries and reproaches, nevertheless God will not hold his peace; they are meek as Moses was, and put them up, but God will not put them up, nor suffer them to go unpunished. When Abel was slain by the treachery of his brother, he could not cry out: but after his death, his blood cried out for vengeance, Gen. 4, 10. Heb. 11 4. and 12.24. Hab. 2, 10.11. James 4.5. So did Naboth's blood cry for vengea ••• when he was dead, and that cry was heard.
And no marvel. For it is the office of God to execute vengeance, he is the Lord the avenger, [Reason 1] that will not hold the wicked innocent, nor clear the guilty, Exod. 34, 7. He hath said, Vengeance is mine. Rom. 12.19. Deu. 32, 35. Hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Secondly, he requireth it at the hands of all Judges and Magistrates to judge justly, & not [Reason 2] to accept the persons of the wicked: he giveth commandment unto them whom he hath honored with his own name, to defend the poor and fatherless, and to do justice to the afflicted and needy, Psal. 92, 2, 3. If then Princes which are God's upon earth must do right judgment, then certainly the God of God's, and Judge of Judges, will judge the people righteously, and govern the Nations upon earth, Psal. 67, 4.
This teacheth us, that God heareth, and seeth, and knoweth all things. Though our [Use 1] sins be never so secret, and men convey them never so closely, and labor to hide them by all the fetches and devices they can, yet they are open to him before whom all things are open and naked, Heb. 4, 13. Cain the first oppressor took his brother aside, and carried him into the field; none was partaker of the murder, or privy to it: yet the blood of the dead did proclaim and publish as it were with a loud and lamentable voice, both the sin and the sinner in the ears of the Lord of hosts, as fully and shrilly as the voices of living men can discover anything. Treasons and conspiracies against Princes, are plotted for the most part closely; for although they prepare many, yet they acquaint few with their most secret designs: nevertheless, God hath many ways to find out those persons and practices, Eccl. 10.20. Curse not the King, no not in thy thought, and curse not the rich in thy bed-chamber, for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
Secondly, we may conclude the woeful estate of all wicked men that are oppressors, [Use 2] which think to over-beat the poor & needy, and sell them for a pair of shoes, Amos 2.6. For this should terrify such ungodly persons from sinning in this kind: they may indeed persuade themselves that they shall escape, or rely upon the favor and countenance of men, or that the poor pitifully wronged dare not mutter against them; which are encouragements to the mighty to commit sin and to live in it: howbeit this is a vain hope, and will in the end make ashamed: forasmuch as albeit they may conceal their purposes from men and avoid the place of judgment, yet they cannot escape the hand of God. Many receive great wrongs, that dare not open their mouths against their oppressors: the poor are trodden under foot of the rich, the weak of them that are strong, those of low degree by them that are mighty; nevertheless God will open his mouth in the cause of the afflicted, and stretch out his hand to recompense tribulation to all those that trouble them. This use is handled by the Apostle James, chap. 5.1, 2. Go to now, ye rich men, weep and howl for your miseries that shall come upon you, &c. where he threatened these hard-hearted men with sundry judgments for y e wrongs they did to just men: let not such therefore flatter themselves, but rather labor to break off their sins by righteousness, and their iniquities by showing mercy to the poor, if it may be a lengthening of their tranquility.
[Use 3] Thirdly, seeing God is the great avenger of the wrongs of his children that never call unto him for vengeance, then much more will he pity them and take their cause into his own hand when they call and cry unto him day and night to save them. The Lord gracious and merciful hath promised, that when the stranger, the widow, and the fatherless child are vexed and oppressed, and cry unto him, he will certainly hear them, Exod. 22.21, 22.23, 24. For if God stay not til they cry, because sometimes they cannot, and sometimes they dare not, & tarrieth not til they opē their mouths to complain: then we may be assured, that when the oppressed in their misery and anguish of their soul sigh and groan unto him, his wrath shall wax hot and he will kill their oppressors with the sword of his judgments.
[Use 4] Lastly, we have a singular encouragement from hence unto patience in suffering, even unto the coming of the Lord. He will take their cause into his own hand at the length, though they suffer long. Nay, it is the manner of God for the most part to leave his children in many troubles, until things seem to be desperate and past all hope of help; partly to stir up his people to seek to him with greater earnestness of spirit, partly to show the greatness of his own power what he is able to do, partly to catch the wicked in their own crafty counsels and devises, and partly to make it manifest that all our help cometh only from the Lord, which hath made heaven and earth, to the end that the work being his, the glory also may be his. We are ready to ascribe our deliverances to our own power or policy, and to say in vaunting wise, Mine hand hath saved me, Judge. 7.2. God is patient, and suffereth long, but in the end he payeth home, so that the godly shall lose nothing by their patience, and the ungodly shall gain nothing but God's vengeance. This might be enlarged by the example of the Israelites when they were in Egypt, the Lord could have delivered them before any of their miseries were brought upon them, but the time appointed was not yet come, and when all things seemed past recovery, suddenly God appeared for their delivery. Let us therefore be patient and stablish our hearts, for the coming of the Lord draweth nigh, I am. 5.8.
15
And Miriam was shut up from the campe seven days, and the people iournyed not, till Miriam was brought in again.
16
And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.
In these words we see the punishment inflicted upon Miriam, God never threateneth in vain, but bringeth to pass whatsoever judgment he hath denounced. He threatened Miriam for her murmuring with the leprosy, behold here how he letteth nothing fall to the ground of that which he had spoken. Observe from hence, that such as are the principal doers in sin, are principally subject unto punishment. Aaron was accessory to this mutiny against Moses, but Miriam was chief in the sin, and therefore is also chief in the punishment. Simeon and Levi were not the only murderers of the Shechemites and inuaders of the city, but they were the chief ringleaders and therefore are only named, Gen. 34.25. and punished, Gen. 49.5. Jacob had a great family, as Abraham had three hundred and eighteen persons of his house which he armed and conducted for the recovery of his nephew Lot out of the hands of tyrants: so no doubt they gathered together many servants of their own and out of their fathers house, by whose help they slew the men of that place and spoiled the city. See also to this purpose, 1 Sam. 15.9, 21, 24, and 2.27, 28, &c. Num. 25.4. Joab offended as the kings instrument in numbering of the people, yet David had the chief hand, and therefore he is punished with the diminution of his people, the punishment is proportioned according to the sin, he sinned in numbering of them, the number of them therefore is exceedingly lessened, for there died of the people from Dan even to Beersheba seventy-thousand men, 2 Sam. 24.15. So in the killing of Uriah, David contrived the plot, Joab offered the means, the Ammonites put it in execution, 2 Sam. 11.15. 16, 17. Howbeit David is charged directly and expressly to have slain him by the sword of the enemies, and is most severely punished, 2 Sam. 12.9, 10, 11, 12. What then, may some say? [Object.] Are the instruments of other men's evils without sin? are they without fault, and to be holden excused, because they are not the first and principal doers? No: they are not without blame. For whosoever practiseth any evil, whether he be principal or accessory, is guilty in the sight of God; and therefore such as are ministers of other men's evils, are oftentimes punished, whether they be reasonable or unreasonable creatures, Gen. 3.14. Levite. 20.15. Exod. 21.28, 29, 32. Josh. 6.17. Isaiah 30 22. As God is just, so he punisheth the instruments of injustice. And as he pronounceth a woe against those that pronounce wicked decrees, so he hath destroyed those that have executed them, as 2 King. 1.9. the captains and their fifty were destroyed with fire from heaven, and yet these were but messengers and ministers of the King. Notwithstanding, though the instruments do offend and not escape, the chief punishment is ever reserved for the chief offender.
[Reason 1] For first of all such as are chief in government ought to stay their inferiors from evil, as the head governeth the members. Eli is charged with the wickedness of his sons, in that they made themselves vile, but he restrained them not, 1 Sam. 3.13. Such governors, make themselves the tail and not the head: whereas they should order those of their house, as the soul ruleth the body.
Secondly, God will require the blood of [Reason 2] those that perish, at the hands of the governors; for that which Ezekiel speaketh of the watchman chap. 3.17.18. holdeth proportion in every ruler: the Magistrate is the watchman of the common-wealth: the Minister is the watchman of the Church: the householder is the watchman of the family; all set as it were in their watch-tower, and all must give an account for such as are under them.
Thirdly, the sin of those that have the [Reason 3] chiefest hand in it is greater then of others; as then it is greater, so it deserveth the greater punishment: forasmuch as the sin and punishment shall be suitable and proportionable one to the other.
It belongeth to all, especially to such as are [Use 1] superiors, to consider this; they think themselves absolute, and that they ought of right to command what they list to their inferiors. But as they are superior in place, so they shall also be superior in punishment, if they command anything against God and his word. Everyone therefore must look to his charge committed unto him as a field to till, and be good examples to those that are under them, Pro. 27.23. Psal. 78.71.72. Superiority is both an honor and a burden: as it advanceth to dignity, so it inferreth and requireth a duty. The honor is great, but the burden & charge is far greater.
[Use 2] Secondly, it is the duty of all householders to be careful to order their families aright, and to compel them to serve the Lord; The authority that Princes have in the commonwealth, 2 Chro. 14.4. the same have householders touching y e ordering of their households, Gen. 25.2. they must reform abuses, & purge their houses of them that be intractable and incorrigible, Psal 101.2. In the fourth commandment, the master of the house is charged to look to his family, to his servants and children. See, see, I say, hereby the misery of our times and people; they suffer those that are under them to go whither they will, and to do what they list▪ they never do so much as call them to an account where they have been, or what they have done; whether they have served GOD or the Devil. So they have their own work done upon the other days, they give thē liberty to all other works upon the Lord's day.
Lastly, there cometh a great blessing upon [Use 3] their heads that are the chief and principal in any good work, that draw on and encourage others in the ways of godliness, for they shall have a chief and principal reward. Happy and blessed therefore are they that govern their charges as becometh them, Gen. 18, 18. Abraham shall be a great and mighty Nation, and all the Nations of the earth shall be blessed in him: and the reason is added, because the Lord knew him that he would command his children and his household after him, that they might keep the way of the Lord to do justice and judgment. This is a notable commendation of him, he was chief, and one that went before the rest in good things, & therefore he should chiefly be rewarded. O that the like might be said of us! This should stir us up, not only to do good, but to be chief in doing good, to go before others, to lead them the way, that so we may have the greater and better reward in that great day.
[Miriam was shut up from the Campe seven days.] Here we may behold the mitigation of the punishment inflicted upon Miriam. If we weigh and consider her deserts, so heinous was her sin in equalling herself unto Moses, and despising his calling, that she deserved to be shut out seventy times seven days: but God dealeth not with her according to her deservings: but changeth the perpetual punishment into a temporal chastisement, which should continue not seven years, or seven months, but seven days only. When Uzziah usurped the Priests office and would needs burn incense upon the Altar of incense, he was stricken with leprosy, and he remained a leper unto the day of his death, 2 Chron. 26, 21. The sin of Miriam was not much less, yet God dealt mercifully with her at the entreaty of Moses, so that she was cut off from the host only seven days, that deserved to be stricken all the days of her life. Observe from hence, that GOD doth mingle his chastisements with much mercy, and doth not deal with us according to our sins, Lament. 3, 32. Luke 1, v. 20. 2 Sam. 24, verse 13. Psalm. 125, 3.
Mark the reasons hereof. First, he is slow [Reason 1] to anger, and of great kindness, more ready to show mercy then to send judgment, Psal. 103, 8, 9. Secondly, he doth not afflict willingly, nor grieve the children of men, Lam. 3, 33. Thirdly, he dealeth with us as a father dealeth with his children, & spareth them as a father doth his son that serveth him, Mal. 3, v. 17. Psal. 103.13. Isaiah. 49.15. Fourthly, he spareth oftentimes the wicked and ungodly, and poureth not all his wrath upon them; and so prone is he to show mercy, that an outward humiliation hath obtained a mitigation and prorogation of the punishment. For when Ahab, hearing the threatening of God denounced to come upon him as a fearful thunderbolt, and against all his house, so that such as died in the city should be eaten of dogs, and such as died in the field should be eaten of the fowls of the air, he rent his clothes and put on sackcloth upon his flesh, he fasted and lay in sackcloth: the word of the Lord came unto the Prophet, saying, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days, but in his sons days will I bring this evil upon his house, 1 King. 21.27, 29. This was but a temporary repentance, as appeareth in the chapter following, verse 8. yet it was not altogether fruitless, but obtained a blessing answerable to the repentance: the repentance was for a time, the deferring of punishment was for a time also. If God grant thus much to the penitency of an hypocrite, we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof. Fifthly, we are the workmanship of God created by him: who willingly destroyeth not the work of his own hand? therefore he is not pleased with the striking of them, Job. 10.8. &c. Isaiah 38. Lastly, he seeth what is in our hearts, he knoweth that we are but dust, even as a wind that passeth away, Psal. 78.39. Therefore he is full of compassion, he turneth his anger away, and doth not stir up all his wrath.
[Use 1] Learn from hence that God is compassionate, he is soon entreated upon our serious repentance. He taketh no pleasure in our destruction, he desireth not to crush us under his feet, he is full of mercy and goodness. This is the nature of God, these are his titles. And howsoever he may seem to our corrupt affections to be severe, and rigorous, as the evil and unfaithful servant speaketh in the Gospel, Matth. 25.24. I knew thee to be an hard man, reaping where thou hast not sown, and gathering where thou hast not strewed: yet even in his corrections and our afflictions, his great mercy and moderation appeareth, 1 Cor. 10.13. This is a singular comfort to all that are in distress, whether it be of body or mind, to consider how God is affected toward us.
[Use 2] Secondly, we see that happy is the state of the Church, no evil shall overtake those that are truly the Lord's, farther then tendeth to their good, Gen. 19.16. their afflictions shall fall out to the best. We deserve to be made like to Sodom and Gomorrhah. We know the affliction of Job, and the ende that GOD made, for he is very pitiful and of tender mercy, I am. 5.11. Now he is evermore the same, with him is no change or shadow of turning; as he was good to him, so also he is and will be good to us.
Thirdly, is God thus favorable? then be assured that the soul which returneth shall [Use] live, Ezek. 18.25. and 33.11. As I live, saith the Lord, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live: turn ye, turn ye from your evil ways, for why will ye die, O house of Israel? It is with God as it was with the woman that had found her groat, as with the shepherd that had found his strayed sheep, as with the father that embraced his lewd and licentious son.
Such as begin to see their sin, must not think it to be too late to return. When God calleth and crieth out so often, so earnestly, so lovingly, turn ye, turn ye frō your evil ways: shall we answer as infidels, or as men in despair, the time is past, it is too late? when God saith, Why will ye die? shall we reply against God, nay indeed against our own selves, It is too late to live? Let us bewail the abuse of God's mercy, patience, and long suffering, but withal we must know that the Lord delighteth not in the death of a sinner, but would that the should live.
The people journeyed not till Miriam was brought in again. See here the grievousness of sin: it was committed by one or two, but the contagion of it passeth farther: it was the worse for them that were near unto it, for the people were stayed and could not go forward. Sin therefore hurteth not only those that commit it, but such also as come near it, and troubleth those that are within the reach or sent of it. Again, as God is just in causing her to be shut out of the host, so he is merciful in suffering her to be brought in. And here is an instruction to the Church of God, that they be not too rigorous in execution of the discipline and dispensation of the keys. We must be as ready to receive the penitent, as zealous in casting out the impenitent. We have spoken already of putting out of the Church open offenders, and of the mitigation of the censure at the commandment of God; now before we end the chapter, observe the quality and condition of the person against whom God proceedeth. Miriam was a great Prophetess, the sister of Moses, and Aaron; and great suit and supplication was made to God for her, that she might be healed of her leprosy, and received again into the assembly, yet she continueth a leper, and as an excommunicate person. We learn hereby this truth, That no man, though never so excellent, of what place soever he be, can be free from God's judgments, when he hath sinned against him. What was it that drove Adam out of the garden, and as it were banished him into the rest of the earth? Gen. 3.24. was it anything but disobedience? 2 Sam. 6.7. Who hath sinned against the most High, and hath not reaped the fruit of his own ways? Let the Angels speak that first sinned, and were first punished: who because they kept not their first estate but left their own habitation, he hath reserved in everlasting chains under darkness, unto judgment of the great day, Jude verse. 6. Was it any better with the old world, among whom were men of all sorts high and low, rich and poor, old and young; they sinned together, and as it were made a conspiracy with one accord against God, in the end they are swept away together with one universal Flood, Gen. 7. The like we might say of Sodom and Gomorrhah, and the cities about them, which giving themselves to fornication, and going after strange flesh, suffered the vengeance of eternal fire, Jude ver. 7. The like we may say of kings and Princes, nobles, judges, Magistrates, old and young, bond, and free, 2 Sam. 12.10, 11. 2. King. 7.19, 20. and 1.9, 10. Luke. 12.20, and 16.22, 23. Psalm. 82.6.7. and 49.2.10. 1. Sam. 2.29.30. Luke 1.20. Eccle. 11.9. 2 King. 2.24.
[Reason 1] God chastiseth his children, that they should not be condemned hereafter, 1 Cor. 11.30, 32 when they run astray, he putteth as it were a bridle in their mouths whereby they are curbed and kept in obedience.
Secondly, he is constrained to take this course, least they should trust in themselves, whereas they should trust in the living God, 2 Cor. 1.8.9. We are hardly driven out of our selves, and to renounce all confidence in the flesh. We are quickly induced to sacrifice unto our net, and to burn incense unto our drag, Hab. 1.16.
Thirdly, he doth it to humble us and to prove us, Deut. 8.2. Revel. 2.10. and that he may do us good in the latter end, Deut. 8.16. 2 Sam. 16.12. so that he aimeth evermore at our good.
[Use 1] Uses follow. See from hence the cause why they keep God's word, whiles other run on in evil: Psal. 119.6.7.70.71. It is good for them that they are afflicted, for before they went astray and wandered from his commandments. Doubtless, if they had all things that the corrupt flesh desireth and lusteth after, they would run into all excess of riot with other men: for as they are no better then other by nature, so their works would be no better then the works of others. God seeing much dross in them, is driven to cast them into the fining pot to purify them, that they may be as pure and precious gold in his sight.
[Use 2] Secondly, we must learn hereby to justify God and to condemn our selves. For if sin draw down his judgments upon the most excellent that offend, then doubtless we are bound to confess, that in his corrections he is just and merciful, Lam. 3.22. When he afflicteth a nation or particular soul with famine, sword, or pestilence, as his quiver is full of arrows, he correcteth indeed, but the cause is in our selves, for his iugements are wrought out by man himself, and we must learn to search out the cause in our selves. It is sin only that deserveth and draweth down his judgments. We must therefore learn to justify God in all his ways and works, yea, if he should overthrow our nation, and strike down our brethren and sisters, and bring us utterly to confusion because we provoke him daily by our iniquities: his compassions never fail, and for that cause alone we are not confounded.
Thirdly, we learn that there is no respect [Use 3] of persons with God in punishing, for none shall escape his hand. He punisheth not the simple, and letteth others escape, no man can plead any immunity or impunity by his high place, by his honor, riches, possessions, or any other prerogative whatsoever, Rom. 2.6. for he will render to every man according to his deeds. He looketh not upon the outward appearance, but so many as have sinned without law, shall also perish without law; and as many as have sinned in the Law, shall be judged by the Law. As God in the decree of his election respecteth no man's pe •• on, nor in bestowing his graces of salvation, which are the fruits of election, as vocation, faith, justification, sanctification, and such like: so in his corrections and chastisements, he doth not strike the poor and spare the rich, wink at the noble and honorable, and strike down the unnoble and baser sort; but he respecteth everyone as he findeth him, and punisheth sin wheresoever sin reigneth, that all should fear.
Fourthly, conclude necessarily, that the [Use 4] wicked cannot escape. If he strike his friends, he will not pass over his enemies If the gold must pass the furnace, the dross shall be rejected. If the good corn must be ground in the mill before it can be bread for the use of man, the chaff shall be burned up with fire unquenchable, Prov. 11.31. 1 Pet. 4.17, 18. Behold the righteous shall be recompensed in the earth: much more the wicked and the sinner? and if the righteous scarcely be saved, where shall the ungodly appear? It is well said of one, that the tribulations and afflictions of good men, do not bring them behind the wicked, but rather show that the plagues and punishments of the wicked are yet behind, for God reserveth wrath for them, Nahum. 1.2. and will take vengeance of his adversaries, Ierem 25.29. Luke 23.28.31. The death and passion of Christ hath taken away y e vengeance & curse of the afflictions of the godly, as he hath taken away the sting of death and strength of the law, though both death and the Law remain; so that whatsoever remaineth in the cup for us to drink, is wholesome and medicinal.
The ungodly do now laugh at us and deride us when they see us beaten at our Fathers hand in the house, or at our masters hand in his school: so it was with David, they clapped their hands and made a great shout when he was under the rod, saying, Aha, where is now his God? Psal. 41.5. now he lieth, he shall rise up no no more, verse 8. Psal. 69.12. but let us wait a while, before the time be long, we shall see them scourged with whips, and cast in prison where they shall never get out. They shall be put in the stocks as evil doers; they shall be arraigned as guilty persons, and receive the sentence of condemnation, as traitors against God: woe unto them, there shall be weeping and gnashing of teeth.
[Use 5] Lastly, let us learn to reform our rash judgment touching the suffering of the servants of God. We are ready to judge them as plagued of God, Psal. 73.14. howbeit we are not to judge men to be wicked and ungodly, to be strangers from God and from his kingdom, because we see sometimes the hand of God to be strangely upon them; for as much as they may belong unto God, albeit they suffer in that manner and measure. Rather we ought to admire and wonder at God's judgments, which are so just, that he will not spare his own people when they sin against him: and it is rather an argument that they are the Lord's, because judgment beginneth at his house, and he will begin to plague the city where his Name is called upon. When we see stones cut, and hewed, and squared, should we therefore think and thereby conclude that those stones were not regarded, or that they were good for nothing? We should rather judge that they are fitted to some special part of the building. So if a man come into an orchard, and find many trees cut and pruned, he knoweth it is the better for them, because they are thereby made to bear the more fruit: whereas such as are wild and crabbish are let alone. So in the Church of God we see some men lie under afflictions, and the hand of God sore upon them, these we may judge to be as lively stones cut and hewed for God's building, or as good trees pruned to bring forth more fruit: as for others, they are as stones refused, being suffered to run on in their sins, and not regarded of God. For if God did take any pleasure in them, he would afflict them, and make them fitter for himself. He winketh at many sins in the wicked, which he will not do in his own children, because they are so near to him, they are so dear unto him, therefore he looketh for more at their hands, then he doth of others, as he revealeth more unto them then he doth unto others. He giveth them more knowledge, and he requireth of them greater obedience, or else they taste of his deeper chastisement. A fire although it burn at the last that which is farther off from it, yet at first it taketh hold of that which is nearest to it and burneth it, 2 Sam. 14.30. Exod. 22.6, So God who is a consuming fire, albeit he will punish the wicked that they shall not escape, which are strangers unto him, and far off from him, yet he will begin with his own first, because they are nearest unto him. To conclude, as we are not to think the estate of the wicked the better, because they live in pleasure and prosperity, so we are not to esteem the condition of the godly to be the worse, because they lie under adversity, and the ungodly deride them and mock and scoff at them in their misery and calamity.
1
And Miriam spake against Moses and Aaron, by occasion of the woman the Cushite, whō he had married: for he had taken to wife a woman a Cushite.
2
And they said, Hath the Lord indeed spoken only by Moses? Hath he not spoken also by us? And the Lord heard it.
3
But Moses was a very mecke man, &c.
The sum of these words we have shown before: wherein observe in the things y t Moses suffered, that God's children oftentimes find great discomfort at their hands, of whom in all reason they should expect the greatest comfort. When the people did rise against him mutinously and tumultuously, where should he find rest? or in whose bosom should he pour out his complaint? or to whom should he resort for comfort but to Aaron and Miriam? to his brother and sister? But here we see they are his chief troublers and tormenters. The former was a great temptation, when the people did set themselves against him: howbeit this is greater, wherein not his enemies reproached him, and those that hated him did not magnify themselves against him, but his dearest friends and acquaintance, as befell also to David, Psal. 55, 12. The church maketh this complaint, Cant. 5, 7. That the watchmen that should have been both her guide and her gard, smote her and wounded her, the keepers of the walls took away her veil from her. And Christ fore-telleth, that a man's enemies shall be they of his own house, Mark 6, 4. This befell unto Job a man full of sorrows, his own wife that lay in his bosom, and his friends that were as his own soul, were the chief causes of his greatest anguish. Abel found no worse friend then his own brother, that came with him to the place of God's service, Gen. 4, 8. So Ishmael persecuted Isaac, Ishmael borne after the flesh, him that was borne after the Spirit, Ge. 21, 9. Gal. 4, 29. Joseph received hard measure of his brethren, who was by them sold for a bondslave, Ps. 105, 17. Moses was fain to fly out of Egypt, because a Jew one of his own brethren diuulged his killing of the Egyptian. The same befell Zachariah the son of Jehoiada the priest, who had saved the kings life, and set the crown upon his head, yet he remembered not the kindness of the father, but slew his son: the father had in a manner given him life, but he took away life from his son, 2 Chro. 24, 21. Who vexed the church and troubled the Apostles more then false brethren? 2 Cor. 11, 26. The cause of this is the enmity between Christ and the serpent, and the seed of them both, w c shown it self immediately after the fall in Cain, who was of that evil one & slew his brother, 1 John. 3, 12.
The uses which we must make hereof are, [Use 1] First, to mark the truth of that which Christ teacheth, Math. 10, 34, 35, 36. that he came not to send peace on earth, but rather a sword: and to set variance between man and man. And in another place, I am come to send fire on the earth, and what will I, if it be alreadi • kindled? Luke 12, 49. He speaketh not of the effect, but of the event: not what the Gospel bringeth forth properly, but what it worketh accidentally: not what it procureth in the faithful, but what it produceth in the unfaithful.
Secondly, God will have all his to be well tried [Use 2] which are in the faith, even for their own good, that we may know what we can suffer for the truths sake, when we have sealed it up by our patience in all tribulations. Thirdly, hence ariseth comfort in our sufferings. For, do we suffer affliction at their hands of whom we hoped for better dealing? marvel not at it, neither think it strange: but let us comfort our selves with the examples of God's children, who have had the same measure measured out unto them before us: nay let us lay before us the example of Christ himself, who had experience of it not only in his own countrymen the Jews, but in Judas one of his own disciples, of whom the Prophets prophesied, He that dippeth his hand with me in the dish, the same shall betray me, Psal. 41, 9. Matth. 26, 23. Lastly, from hence we learn, in all discomforts [Use 4] to fly unto God, after the example of David, who gave himself continually to prayer, when he was vexed by such unexpected enemies, Psal. 55, 16. when he had complained that his friend and companion rose up against him, he addeth, As for me, I will call upon God, and the Lord shall save me. So it ought to be with us, that we may find comfort in God when we can find none among men.
Again, Miriam and Aaron were of great reputation among the people, and sanctified in a great measure. Aaron was the Lord's high Priest, consecrated and anointed with holy oil; Miriam was a prophetess, and one that sung the praises of God after their deliverance from Pharaoh, Exod. 15. yet loe how both of them fail in duty, and sin against God, & oppose themselves against his servant Moses: whereby we learn, that none are so sanctified, but they fail many ways. Let no man therefore dream of perfection in this life, Rom. 7, 14, 18, 19, 20, 23.
Moreover, from this example observe, that contentions are oftentimes in the church, even between the members of the same body. True it is, it were to be desired that there were perfect love and unity, peace and concord in the church, but this is rather to be looked for then to be found. There arose strife between Abraham and Lot, Gen. 13, 8. between Paul and Barnabas, Acts. 11, 2. & 15, 39. between Peter and Paul, Gal. 2, 11. So in the Church of the Corinthians, though they were sanctified in Christ Jesus, and called to be Saints, yet there were contentions among them. 1 Cor. [Reason 1] 1, 11. And no marvel: for first of all we know in part, and we prophesy in part: we know somewhat, but we are ignorant of much more [Reason 2] then we know, 1 Cor. 13, 9. Secondly, there must be even heresies, that they which are approved [Reason 3] may be known, 1 Cor. 11, 19. Thirdly, Satan's malice is exceeding great, he soweth the seeds of discord among the godly; for his hatred is exceeding great against y e church and he desireth nothing more then the ruin thereof, Revel. 1.2, 4. Lastly, self-love remaineth in the best men, which is a remnant of the flesh: this spurreth us forward to spurn against one another, and while we challenge too much to our selves, we ascribe too little unto others, 1 Cor. 13, 5.
This offereth to us this truth, that unity is [Use 1] no note of the true church, forasmuch as it is sometimes out of the church, when as contention is in it. The false Prophets were many that conspired against Micaiah, Elijah, and Jeremiah. Christ was condemned by a common voice of the people, and consent of the Pharisees, which cried out, Away with him, Crucify him, crucify him, Luk. 23.18.21. Thus then the mouths of the papists are stopped, which do please themselves in an idle conceit of a general agreement of many people and Nations, which is oftentimes a maintenance of error & vnwholesom doctrine, when it is joined with it. The unity of one faith, and of the same doctrine believed and confessed, we acknowledge to be a true mark of the true Church. Where there is the preaching of this faith, & the doctrine of Christ, and the sealing up of the same with the true administration of the Sacraments, there is a true church of God. The unity which is without that doctrine which is according to godliness, is as the cry of the whole city in maintenance of their idolatry, Great is Diana of the Ephesians, Act. 19, 28. Or like to the house which the strong man possesseth, where all things are said to be in peace, Luk. 11, 21. Secondly, let us never look [Use 2] for a perfect agreement or perfect unity in this life. Such are fallen into a deep sleep, and dream to find heaven upon earth. We must embrace the truth before all be agreed, or else we shall never embrace it: forasmuch as there is much ignorance (the matter or mother of error) even in the most godly. Happy will it be for us, whē there shall be an end of these days of sin, for then shall be an end also of all contention. Thirdly, let us follow men's examples [Use 3] no further then they follow Christ. 1 Cor. 11, 1. There are defects and infirmities in the best. We aim at perfection, but we cannot hit it. Though we have multitudes to go before us, we must know whom they follow, before we follow and join our selves unto them. Many men may fitly be compared to a flock of sheep, who at the first make many offers before any will adventure: but if one begin to leap over, the rest follow amain: so is it with diverse men that pinch curtesy at the first, and keep themselves entire in the most holy faith; but if they see others give their assent, they follow after & stick at nothing, neither try the spirits whether they be of God or not. Lastly, it is our duty [Use 4] to cut off all occasions of debate, and as it were to take away the fuel that kindleth and continueth the fire. 1 Cor. 1.10. Paul beseecheth the Corinthians as brethren, by the name of our Lord Jesus Christ, that they all speak the same thing, and that there be no divisions among them, but y t they be perfectly joined together in the same mind, and in the same judgment.
[Verse 2. And they said, Hath the Lord indeed spoken only by Moses? ] The true cause of this their murmuring and contention, was pride and ambition, self-love, ostentation, & vainglory. Hereby we learn, that there cometh no greater plague to the Church of God then by ambition & desire of preeminence, when men desire to over-rule others, to have the sole command of all things in the church, and never to be commanded. This was the sin that caused our first parents to fall from God, and by their fall to ruin all mankind, they would needs be as God's knowing good and evil, Gen. 3, 5. The ambition and pride of Amaziah the priest of Beth-el, would not suffer the Prophet Amos in the land of Israel, but he commanded him to fly away into the land of Judah, and prophesy there, Amos 7, 10, 12. We see this apparently afterward, chap. 16. of this book in Korah, Dathan, and Abiram. This moved the high Priests, the Scribes and Pharisees, to persecute Christ and his Apostles to wit, the love which they had to their own kingdom and hierarchy more then unto the kingdom of God: they feared that if all men were brought to believe in Christ, they should lose their place and authority, John 11, 47. Math. 23, 6, 7. So was it among the Apostles, they also strove who should be the greatest among them. So the Apostle John speaking of Diotrephes, showeth that he loveth the preeminence, 3 John 9, 10. He was a proud and ambitious man, affecting rule and authority over others, and thereby brought much mischief and trouble upon the church of God, prattling against the Pastors with malicious words; and not content therewith, neither doth he himself receive the brethren, & forbiddeth them that would, and casteth thē out of the church. Neither is this evil dead with these; for this is a great plague of the church to this day and very pernicious. Nothing hath more ruined the church of God, overthrown piety, corrupted religion, hindered the Gospel, discouraged the Pastors and professors of it, nothing hath more erected the kingdom of Anti-christ, then these petty popes, the true successors of Diotrephes, such as desire to be universal bishops, and to reign alone, to have all the dealings in their own hands, and the whole flock to stand at their beck, and conclude what they list.
[Reason 1] The mischief hereof appeareth by sundry reasons. First, it causeth a great rent and division in the church, and disturbeth the peace of it, Nu. 16, 1. Korah and his company went apart as scismaticks, & caused a great contention to arise where was peace & unity before. [Reason 2] Secondly, it setteth up men, & putteth down the Lord and his ordinances, urging, compelling, and commanding against the truth, Act. 4, 18, 19. Annas the high priest, and Caiaphas, and John, and Alexander, a proud generation of ambitious prelates, commanded the Apostles not to preach and teach, nor to speak at all in the name of Ieus, whō Christ had charged and commanded to preach. And whereas he would have them teach whatsoever he had commanded them, Math. 28, 20. they will limit them and stint the Spirit of God how far he shall go, and what he shall not do. Thirdly, [Reason 3] it proceedeth from very evil roots, and bringeth forth very evil effects, as an evil tree bringeth forth evil fruits. The causes from whence it floweth, are Satan, pride, contempt disdain of others, self-love in our selves, no love of the truth, no zeal of God's glory, no desire of the good of the church: like mother, like daughter, as the root is, so is the branch. The effects thereof are trouble, disquietness, fear, flattery, envy, and subtlety.
Let us come to the Uses. It reproveth the [Use 1] Bishops of Rome, and the Roman Clergy, which bear themselves as Lord's over the flock of Christ, having all things to stand at their beck: therefore the Apostle Peter saith, the Elders that feed the flock must not be as Lord's over God's heritage, but examples to the flock, 1 Pet. 5, 3. and Christ our Savior when the two sons of Zebedee ambitiously desired to be above their fellows, and strove among themselves which should be greatest, Christ Jesus thereupon showeth how and which way everyone should be great, & who ought to be had in highest regard and reputation, even such and only such as do the best and greatest service to the church, Mark. 10, 42. Lu. 23, 24. Whosoever will be great among you, shall be your Minister: and whosoever of you will be the chiefest, shall be servant of all. So then, the honor and the labor should not be divided, but go together: howbeit in the church of Rome they have most honor that do the least labor, and contrariwise, they are least respected, who have most labored and taken greatest pains among the people. But howsoever this be a common & received custom, it shall be altogether otherwise in the next life, when the great shepherd of the sheep shall appear, then shall they be most honored of him that have labored most, & everyone shall receive not only for his labor, but according to his labor, 1 Cor. 3, 8. The greatest reward shall be for the greatest labor, and the least for the least labor. O then we shall wish with all the desire of our souls, y t we had labored more abundantly: and therefore let us be instant in season and out of season, while we have time. The night cometh when none can labor. Hence it is, that Christ promiseth to his Apostles w c had planted the churches, and bestowed the greatest pains, a chief place of honor nere to himself. Woe then to the bishop of Rome, y t doth now domineer in the church, and over the faith and consciences of men, who sitteth in y e temple of God, showing him self that he is God: he challengeth all power due to himself▪ but laboreth not in the word & doctrine: he neither preacheth the Gospel, nor taketh it to be any part of his Function, but rather a great disgrace to his usurped office. This is not to be the vicar of Christ, for he went about all cities and villages teaching in their synagogues, & preaching the gospel of the kingdom, and healing every sickness and every disease among the people. This is not to be the successor of Peter, for he is commanded to feed the Lambes, to feed y e sheep of Christ, John. 21, 15, 16, 17. and he fed them not only by his deputies or assigns, but in his own person, Act. 1, 15. & 2, 14. & 3, 12. & 4, 8. & 5, 29. and 10, 34. and he requireth all Pastors to do the like, 1 Pet. 5.2. Feed the flock that dependeth upon you. Wherefore the man of sin, though he here usurp the highest honor, and challenge a triple crown, and beareth both swords civil and ecclesiastical, to whom indeed neither is due, shall have in the end the greatest shame and contempt poured on him.
[Use 2] Secondly, acknowledge this ambition to be a general corruption, the relics and remainders whereof, are in all the servants of God, yea in all the children of Adam; we have drawn it from him, and thereby it hath leavened and corrupted all mankind. It drew, nay it threw Adam out of the garden of God: it quickly crept into the family of Christ, and infected his disciples, and therefore being a subtle and secret evil it is to be looked unto, that it steal not suddenly upon us. If any man ask what it is? I answer, it is an immoderate desire after dignity, and of dignity upon dignity, it is a thirst that never can be quenched: for as the covetous person hath never enough money, so the embitious hath never enough honor: it is a secret poison, an hidden plague, the mistress of craft, the mother of hypocrisy, the father of envy, the fountain of vices, the moth of piety, a blind guide and leader of the hearts of men; finally, we may say of the love of it as Paul doth of the love of money, It is the root of all evil, 1 Tim. 6, 10. The farther we think our selves from it, the nearer commonly it cometh unto us: and therefore let nothing be done through strife and vainglory, but in lowliness of mind let each esteem other better then themselves, Phil. 2, 3.
[Use 3] Lastly, let all learn to beware of this evil. To this purpose we should entertain these meditations as so many sovereign preservatives, to teach us, first that the ambitious person, neither knoweth God, nor himself, nor his neighbor, nor his beginning, nor his end; nor the Scriptures: not God his Creator, not himself his creature, not his neighbor, his equal, and perphaps his superior; not his beginning, of the dust of the earth; not his end, the grave, the worms, the dust out of which he was taken; not the Scriptures, w c teach, That God resisteth the proud, and giveth grace to the humble, I am. 4, 6. We dream that other men will esteem of us as highly, as we use to do of our selves: but therein we deceive our selves. Humility is the ready way unto true glory, Ambition is the path that leadeth to shame and contempt. Therefore Christ saith oftentimes, Whosoever exalts himself shall be abased, and he that shall humble himself shall be exalted, Mat. 23, 32. Luke 14, 11. & 18, 24. Secondly, ambition was the downfall of man from the beginning, yea of the Angels, not contenting themselves with their estates. The higher men climb, the more fearful is their fall: whereas he that creepth low upon all four, never feareth a fall. Pride is the fore-runner of destruction, Prov. 11, 2. and 16, 18. & 18, 12. Thirdly, such as have had the greatest gifts, and were best qualified with excellent graces, have been most backward in seeking honors, and been hardly brought to accept of them being offered, even when they followed close at their heels, as the shadow doth the body; as we see in Moses, in Jeremiah, and others. Such therefore as hunt after preferment, and are most hasty of it to catch it before it fall, as the dog doth a bone, or as the hauke houereth aloft for her prey, it is to be feared they will be least conscionable in it, as giving by their untimely and immeasurable desires, just occasion to suspect that they respect and aim at their own good more then the good of others, or the glory of God; and therefore honor of right ought least of all to be conferred & bestowed upon such. Fourthly, all place of superiority is full of much trouble, and accompanied with many cares and vexations: why then should we desire so eagerly and earnestly that which bringeth so great annoyance & encombrance? what wisdom were it for a man to lay such heavy burdens upon his shoulders, as thereby he is ready to break his back? Yet so is it with haughty and ambitious spirits, they so cloy & clog themselves with promotions & preferments, that they are not able to bear the weight of them, neither any way fit to discharge them, but in sustaining them are like to break their backs, nay their necks. Fifthly, the greater honor we get, the greater account we have to make. The more is committed unto us, the more shall be required of us. We are sharp sighted to espy the least occasion of raising us up: but we cannot see what account will be asked of us. Lastly, such as desire promotion on earth, do oftentimes find confusion in heaven: as we see in Absalom and Achitophel, one the son, the other the Counselor of David, both rebels & traitors to their Prince. Such as will be greatest on earth, shall be least in heaven. The honor which here we have, should put us in mind to seek the true honor of God's kingdom. The earthly honor is but as a shadow, rhe heavenly is the substance. They that honor God shall be honored of him, but they that despise him shall be despised.
[Hath the Lord spoken only by Moses? Hath he not spoken also by us?] Behold here, how in the humor of their pride & ambition, they set thenselves against no other then Moses himself, a chief & a most excellent servant of God; they strike at the head and not at the feet, & touch him whom God had lifted up above the rest to govern his people. The Doctrine arising from hence is this, that proud and ambitious men do show themselves continually most envious and outrageous, against the most excellent and most painful servants of God. So did Haman against Mordecai, the true servant of God, and faithful subject of the King, of whom it is said, He had spoken good for the king, Esth. 7, • . So did the high Priests show their malice against Christ, and afterward against his Apostles: Diotrephes against John, and the most painful Pastors. That Antichrist of Rome hath always been most bitter against the chief teachers of the gospel, and the best preachers of the reformed churches.
For first, they stand most of all in their way, [Reason 1] and are a great eye-sore unto them, resisting their tyranny and pride, and discovering to y e world their Antichristian usurpation. This is the true cause that they have raged against them both alive and dead, Revel. 11, 10. The two witnesses are slain, and they rejoiced in their fall, because they were vexed by them. This maketh the proud bishop of Rome (even under his own nose) better to endure the blasphemous Jews or any other professed enemies of Christ, and of the Christian religion, then such as believe in Christ, because the other never trouble his kingdom; but these are ready to cal him to an account, and to answer for the destruction of the souls of men. Secondly, they are afraid lest if these continue and prosper, their kingdom fall. This fear of the high priests was it that moved them against Christ and his Apostles, John, 11, 48, Thirdly, cankered and corrupt envy cannot abide them that do any good in y e church or common-wealth, much less them that do most good, and labor more then others, but it seeketh the ruin of such. For their diligence maketh the negligence of those to appear the more. Saul envied David to the death, especially for the gifts, graces, and blessings of God bestowed upon him.
[Use 1] See from hence this truth, that the best servants of God oftentimes find the worst entertainment in the world, and that at the hands of the highest and chiefest. Thus it fell out with Moses, who was driven by Pharaoh to forsake Egypt. Heb. 11, 37.38. So Herod, Pilate, the high priests & rulers of the people set themselves against Christ and his Apostles. Wherefore when we see this, marvel not at it, neither be discoraged by it: when we find and feel the like measure, let us comfort our selves in the examples of the faithful that have gone before us. We must not look to be better then they, nor dream of a condition higher then theirs: it is enough for us to be made like unto them. The more our graces increase, the more will the envy of the malicious increase.
[Use 2] Secondly, this showeth the unthankfulness of the world, who hate them most, and love them least that do them most good. The ungodly reap many benefits by the godly, yet do they recompense them evil for good. The creatures groan under the burden which they sustain, yielding help and succor to the ungodly. By means of Paul, all that were in the ship had their lives granted unto them, & yet afterward they would have killed him, Acts 27, 42. Whatsoever the wicked enjoy, it is for the godly's sake. They bring a blessing upon the house, yea upon the land where they live. The faith of Noah preserved his whole family though all were not faithful that were in it, Gen. 7, 1. The faith of Rahab believing in God and showing the soundness of it by a lively fruit in receiving the spies, saved alive her father and mother, her brethren and sisters & all that they had. But doth the world respect them any whit the more, or love them one jot the better? No doubtless, they will not acknowledge themselves any way beholden unto them, or that they fare the better for them. Whereas indeed, the godly are their good benefactors and patrons, whatsoever they esteem of them. The poorest man y t feareth God doth after a sort give life & living to the ungodly. They have cause to thank them for that which they have, and for that consideration to make much of thē. The heavens could not continue as they do, but would fall upon the heads of these profane wretches, if once the number of the elect were accomplished, yet we see how badly and basely they are accounted of, they hate them to the death, and procure what hurt they can unto them.
Lastly, acknowledge herein the providence of God, that the gifts of his children [Use 3] should not exalt them: for all are prone unto vainglory, even they that are sanctified in the greatest measure are spotted with pride and ambition, emulation, and desire of superiority, 2 Cor. 12, 7. Paul saith of himself, Least I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger Satan to buffet me, least I should be exalted above measure. We see, he repeateth this twice, and beginneth & endeth the sentence with the same thing, that he had this temptation, least he should be exalted above measure. To teach us that this fell out by God's special providence and dispensation. Hereby doth God work out their great good & turneth the envy of enemies to the furtherance of his own and his children's glory, whereby much evil is suppressed, which otherwise is ready to break out.
[And the Lord heard it.] This followed their sin immediately as a sergeant y t doggeth the poor debtor at the heels to attach him & arrest him: God heard the sin that they committed, their words came up to his ears, and he is determined not to keep silence. We learn hereby, that God knoweth, heareth, and understandeth all the ways of men, nothing can be hid from his sight, nothing can escape his hearing: he discerneth and descrieth all the doings of men whatsoever they be. God knew what Adam had done so soon as he had fallen, and eaten of the forbidden fruit, and called unto him, Adam, Where art thou? Gen. 3.9. He saw all the wickedness of man upon the earth, and knew that every imagination of the thoughts of his heart, was only evil continually, Gen. 6, 5. He was not ignorant that the Sodomites were exceeding sinners against the Lord, Gen. 18, 20. he heard the cry of their sins, which sounded shrilly in his ears, and pierced the clouds, and mounted up to heaven: so Prov. 15, 3, 11.
[Reason 1] He made the eyes, the heart, & the ears, Psal. 94, 9, 10, 11. yea he hath fiery eyes, Dan. 10, 6. Many things hinder our eiesight; the darkness of the night, the distance of the place, the weakness of the sight, the excellency of the object, and the infirmity of old age; but nothing can hinder the light of his eye, no darkness, no distance, no age.
[Reason 2] Secondly, he is infinite in nature, he cannot be excluded out of any place: we may shut out the company of men, and haply the light of the Sun, but it is impossible to shut out him that is evermore present in every place, even as the light is present to those that walk abroad at noon day, whether they open their eyes or shut them, whether they see it or not; so the Lord is present to all men, though he be not seen of all, yet they cannot go from his presence. If then he cannot be far from everyone of us, it will follow from hence that he must needs know all our works and words. [Reason 3] Thirdly, he is omniscient, he knoweth all things, nothing can be hid from him, Prov. [Reason 4] 15, 11. Fourthly, he judgeth all things, and all men according to their works. It is his office to be the judge of all the world, Gen. 18.25. therefore he heareth, knoweth, and understandeth all things, 2 Cor. 5, 10. otherwise he cannot do righteous judgment. He will not proceed upon the bare and naked information of others, or by uncertain guess and conjecture, but he judgeth according to his own knowledge, which is ever certain, and never doubtful. Every just judge proceedeth upon a known and manifest cause.
[Use 1] We infer from hence, that it is in vain for any man to be high conceited of himself, like the proud Pharisee, seeing God knoweth his estate and condition more truly and thoroughly then himself. Miriam and Aaron in this place, hold themselves as great Prophets as Moses, but GOD knew the pride of their hearts, and the vanity of their words. He knoweth what each man thinketh in his heart, & speaketh with his tongue. In vain do any highly esteem of themselves, and over-value their own worthiness, seeing they are so well known within and without to God: & as he valueth of them, so they are indeed, and not otherwise. If a man know one good thing in himself, the Lord knoweth ten evil things in him, that are sufficient to make him vile & abhominable in his sight. The hypocritical Pharisee in the Gospel, knew a few things in himself which he thought and prized to be exceeding good; but (alas) the Lord, that seeth not as man seeth, knew for these seeming good things many inherent evils, that made him hateful to God. The church of Laodicea was very greatly conceited of it self, saying; I am rich and increased in goods, and have need of nothing; but the Lord heard this; and knew y t it was wretched and miserable, and poor, & blind, and naked, Reu. 3.17. It is not so with men as they value themselves, but as God valueth thē, for he knoweth all things, yea those things in them & by them, which they know not or see not in themselves. There are three errors which did deceive y e Pharisee in esteeming of himself at too high a price, which deceive also many thousands in the world as well as him. The first is, his error of comparison, in comparing himself with another person, w c was to behold his face in a false glass. For he thought he had found out a man worse then himself, and this made him come boldly and confidently to God with these words; Lord, I thank thee that I am not as other men, nor as this Publican, Lu. 18.11. This comparison was that wherein he was greatly deceived: he thought himself just, and that he must needs be singular good, because one stood by him, and many others lived with him, whom he thought to be worse then himself. A second cause of his error was his freedom from some gross sins of the second Table, which he judged others to be guilty of: I am not an extortioner, unjust, or an adulterer; therefore he thought he must needs be a right honest and just man. His third error sprang from his performance of some duties of religion to God, I fast twice in the week, I pay tythe of all I possess; thereupon he persuaded himself, that he was truly religious and holy in God's sight. These were his fond conceits, and all of them erroneous, because he went away condemned by Christ notwithstanding all these gay and glorious works, verse 14. These things touch us also nearly, who are carried away with the same deceitful pretences. For first, we also lay the foundation of godliness upon a comparison, if we can find out any worse then our selves, we take our selves to be simply good men; as a wise historian said of the Popes, that the bounty or goodness of the Pope is praised, when he exceedeth not the malignity of other men. This course will utterly deceive us, for when the Lord shall come to judgment, he will not judge by cōparisons what we are to such a one: but according to his law: & though he find us better then some other men, yet will he enter into judgment with us, because he findeth us to be worse then we ought to be by his word, whereby we must be judged at the last day, Io, 12, 48.
The second error deceiving the Pharisee and others in our age, is, because they are free from some gross sins, and therefore take themselves to be just and upright men: if they can make it good, that they be no userers, no unclean persons, no drunkards, no murderers, oh then they are as honest & perfect men as the best of them all; but God will not save us for some evils which we want, but condemn us for those which we have. For though thou want these, thou mayest abound in other.
Lastly, they think if they perform some duties of the first Table, which savor of religion, they are in very good case: if they can say, I hear often, I pray often, I receive the Lord's Supper, they go away with this strong fond conceit, that they are to be holden religious persons. This therefore cannot serve our turns: for this we may do, and yet be proud hypocrites. We may pray, yet without any feeling, zeal, or good affection. We may hear, and yet practice nothing, but live in disobedience. We may reverence the Minister, and entertain him in our houses, and yet reform no sin that he reproveth. We may come to the Lord's Table, and yet come as Judas did, and go away as he did, that is, without a sound heart and a right faith. So that we may say of such, as Christ himself doth, Luke 16, verse 15. Ye are they that justify yourselves before men, but God knoweth your hearts: for that which is highly esteemed amongst men is abomination in the sight of God. The Lord knoweth how we pray, how we hear, and how we receive the Sacrament: how highly soever we esteem of our selves by reason of some few good things which we seem to have, yet God cannot be deceived, and it is certain he will not be mocked.
Secondly, there is no dallying with God, [Use 2] or shifting from him, or hiding our ways and works out of his sight, neither can we reap any comfort in the flattering persuasions of others. It is a vain thing for any man to esteem highly of himself, because other men as vain as himself sooth him up, and tell him he is in an happy estate and condition, that he is a faithful and religious person and professor, and shall without all doubt inherit the kingdom of heaven: when in the mean season, his own heart shall condemn him, and convince him that it is nothing so. It is I say, a vain thing to think one whit better of our selves for this, for GOD knoweth thy heart better then thyself, 1 John 3, 20. who knoweth all things. If thine own heart condemn thee, God is greater then thy heart. There is no true comfort that resteth upon the breath of another man's mouth. Tell me, when a man lieth on his death bed, what comfort can the approbation of another man give thee, that thou art a good man, when thy own soul proclaimeth the contrary, and God knoweth thee to be evil? Doubtless no more, then if he tell thee thou art sound and in good health, when thou feelest thyself to be heart-sick, and at deaths door. So if all the world should acquit thee, and thine own conscience condemn thee, what good can y e vain applause of sinful men do thee? It is true indeed in an earthly estate, it is a great matter to be well thought off by others, because then he shall be sure to be clear from the censure of earthly Judges: but it is otherwise between God and our selves, for he is both witness & Judge of all our actions, and can make our own hearts to speak for him against our selves. What should it profit a man, if all his neighbors round about him, should conceive an opinion of him that he is rich and wealthy, worth many thousands, and in the mean season he know himself to be poor and beggarly, & many thousands worse then naught, what benefit could any man take by such a persuasion? So likewise what comfort can a man take to hear others tell him of his good estate before God, that he is just and upright before him, a man fearing God and eschewing evil, when his own conscience knoweth by him that which all the world did never know, and God knoweth a thousand times more then them both.
Thirdly, from hence comfort ariseth to all [Use 3] God's true children and faithful servants, because he knoweth what they are & what their condition is: he cannot misconceiue through suspicion or surmise, nor be deceived by misinformation of others, because he knoweth them well, and therefore their estate is happy and blessed before him. True it is, it hath been the lot and portion of the godly to be falsely accused and traduced in the courts and accounts of men; yet in respect of GOD they may take comfort from this doctrine, for they shall appear just before him, & therefore they may defy the malice of Satan and of all their adversaries. If they labor to keep thenselves pure and holy before him, howsoever they be esteemed of before men, let them rest and be content until they appear before the throne and tribunal seat of God, who will bring to light the hidden things of darkness, and will make manifest the counsels of the heart, and then shall every man have praise of God, 1, Cor. 4, 5. Psal. 7, 8, 9. & the malice of the wicked shall come to an end. This is the consolation that every soul may have, if he lead an upright life; for when men charge him, God will discharge him, and when they condemn him, he will justify him: and it should move us to bring all our thoughts, words, & deeds as into God's presence, being well assured that he knoweth all of them. This will work in us a care to walk warily, as Enoch did before the flood, Gen. 5, 22, & Abraham after the flood, Gen. 17, 1. The want of this meditation causeth all sin to break out of us.
Lastly, it will teach men to be patient under the hand of God. Are we in any trouble, [Use 4] and do we not know any particular cause why it should be so? Yet let us not murmur, but bear it with patience, because though we know nothing, yet God knoweth there is cause enough. As affliction cometh from him, so he knoweth wherefore he sendeth it, and we should stoop down under his hand. Whē Eli heard all that the Lord had threatened against him and his house, this was his resolution, It is the Lord, let him do what seemeth him good. We also ought to be patient and to hold our peace, and say with the Prophet, Psal. 119, 137. Righteous art thou, O Lord, and upright are thy judgments.
[Ver. 3. Now the man Moses was very meek, above all the men that were upon the face of the earth. ] The reason is rendered why he put up this wrong, he was a man lowly in his own eyes, of great patience, and singular humility; he did not storm and rage against them, he did not rail at them and revile them, he drew not out the sword of justice against them, or execute his authority, nor complain to God against them, though he himself were wronged, the people offended, and God dishonored greatly thereby. He sought not revenge in his own cause, neither desired God to be revenged of them. They could not be ignorant of his meekness, for this is such a virtue as cannot be hid
[Object.] Now a question may here be moved, how the pen of Moses could thus praise himself in the highest degree, and call himself not only meek, but very meek: and not so only, but meek above all the men upon the earth; considering the counsel of Solomon, Prov. 27, 2. For answer hereunto, it may seem, that some things in the books of Moses are here and there inserted and dispersed, [Answer.] which could not be written by his hand, and therefore may seem to be added by Joshua, or some other of the Prophets after him: as Exod. 16, 35. it is said, that the children of Israel did eat Manna forty years, until they came to a Land inhabited, which is not set down prophetically, but added historically, not by way of foretelling what was to come, but of telling what was already come to pass: but in the days of Moses they were not come to a land inhabited, it was Joshua that conducted them into y e land of promise. Likewise the history of the death and burial of Moses, recorded in the book of Deuteronomy, chap. 34, could not be penned by himself, but must of necessity be annexed by some of the Prophets. Neither doth this any way derogate from the authority of the writings of Moses, which were given by the inspiration of the Spirit, seeing we confess the Prophets which came after, spake by the same Spirit. But howsoever it be, this is certain that Moses and the Prophets, whether they praise or dispraise themselves, wrote no otherwise then as they were commanded and appointed. Besides, these words may be restrained to the cause and matter in hand, namely, y t as by nature he was very mild and gentle, so he departed not from his humility, though he were exceedingly provoked by those whom he least suspected, and at whose hands he least deserved it. He became as a deaf man that heard not, and as a dumb man which openeth not his mouth, but used this as a reason to cast down himself farther before God, and as David said, I will be yet more vile in mine own eyes: so Moses saith, I will be yet more mild in mine own eyes. And herein was his meekness seen, hereby it was tried. Every man will seem to be mild when he is not provoked; but when we are teazed and troubled, if then we keep our meekness, we show that we have this gift. It is no commendation to keep silence and hold our peace, when no mā wrongeth us, but if we can bear with patience the wrongs that are offered unto us, thē we may assure our selves that this virtue is in us. We learn from hence, That everyone in his own cause should be meek and lowly, ready to put up wrongs offered unto them, Prov. 24, 29. Ro 12, 17. Meekness is a virtue which adorneth all persons, estates & degrees; as the Magistrate, Josh. 7, 19, the Minister, 2, Tim. 2, 25: the master, Eph. 6, 9. Math. 26, 50: the wife, 1 Pet. 3, 4: a meek and quiet spirit is of great price, and much accepted in y e sight of God: the hearer of the word of God, I am. 1, 21: the servant, 1 Pet. 2, 20. To be short, it adorneth every Christian in his general calling, Eph. 4, 1, 2. The examples of the Saints are many that have gone before us. David toward Saul. Stephen prayed for his enemies. Christ setteth forth himself as a pattern of this virtue, Math. 11, 29. and he hath left himself an example of it, by washing the feet of his Disciples, John 13, 5, 15. and by bearing the reproaches of the ungodly, 1 Pet. 2, 23.
The reasons to confirm the point, follow. [Reason 1] First, God the Father dealeth thus with us, he beareth with patience and long suffering, and forgiveth such as repent. Secondly, vengeance is the Lord's, it belongeth to him only & to his assigns, to wit, the Magistrates, & not to private persons. Such as take the sword into their own hand, doubt of God's justice, and in effect deny him to be just. Thirdly, meekness is a gift of the Spirit, and the contrary is a fruit of the flesh and of our corrupt nature.
If this be necessary for all, then we must [Use 1] learn the nature of it, and for this purpose consider what it is, the matter whereof it standeth, and the fruits thereof. Meekness is a gift of the Spirit, which moderateth anger & desire of revenge, forgiving offenses and pardoning injuries for peace and quietness sake: so that albeit a man be provoked by injuries received, yet he doth not intend nor enterprize to requite it, but brideleth all hatred & impatience. The matter wherein it must be shown, is private unto our selves. In the wrongs and injuries that touch our persons, we must be as Moses was in this place; we must set his example before our eyes: but in matters of God, when his glory is impeached, or his truth diminished, we must be earnest & zealous; not patient, not forbearing, not longsuffering, but as this Moses was in the case of God, Exod. 32 19, 27. when he saw the Calf, he waxed hot, not meek; whereas in this place in a matter concerning himself, he waxed meek, not hot. So it was with David, who held his tongue at his own wrongs, and was as a man that could not hear; yet he consumed away with zeal against the enemies that forgot God's word. The like we see in Christ our Savior, he was as a Lamb, meek before the shearer, & opened not his mouth: yet whē the Temple was abused, and the worship of God profaned, he made a whip of cords, and drave the buyers & sellers out of the Temple. Lastly, touching the fruits of it, we must understand, first, that it maketh a man with a patient and quiet heart to submit himself to y e judgments of God; and not to murmur at thē, or to faint under them, as David, being in great distress through God's heavy hand upon him doth show forth this grace. Secondly, it maketh a man to bear the injuries of men with a quiet mind, yea to forgive and forget them. Thirdly, it maketh a man not only to bear the injuries of others, but to forbear to offer wrongs and injuries unto others. For whosoever is patient and meek in spirit, will rather suffer then offer wrong.
Secondly, we ought to labor for the moderation [Use 2] of all our affections, especially anger, hatred, malice, rancor, and revenge. The motives to stir and induce us hereunto are many, and of much force. First, it is y e right way to blessedness, Mat. 5, 5. If we would be happy, or any whit regard this promise, we must get the spirit of meekness into our hearts, & express the power of it in our lives. Secondly, we must deal with our brethren, as God hath dealt with us; we daily wrong him by our offenses, and provoke him by our sins, yet he beareth with us: shall we then be so unlike to our heavenly Father, as by and by to revenge the wrongs done to us, and challenge him the combat that any way toucheth our credit and estimation? Col. 3, 13. Thirdly, without it we cannot hear the word of GOD to our comfort and salvation, but it is made utterly unprofitable unto us, I am. 1, 21. Fourthly, a soft and mild spirit pacifieth wrath, and heapeth coals of fire upon the enemies head. It must be our wisdom to give place to wrath, Rom. 12, 19. It is our duty to be pitiful and courteous, and to love the brethren, 1 Pet. 3, 8, 9. Lastly, it moveth us to cast up our eye to God's providence, and to assubiect our selves unto it, as we see in the examples of Job and Joseph, who never sought revenge on them that did them wrong: but rest in the will and pleasure of him that ruleth all things.
[Use 3] Lastly, it reproveth such as are contrary minded, who never came near where this grace groweth. These offend diverse ways first, by anger, hatred, cruelty, and revenge, directly against the precept of the Apostle, Ro. 12, 19. Secondly, by rejoicing at the calamity of good men, as Shimei insulted over David when he fled from his son Absalom, and was constrained to pass over Jordan for safety of his life. So was it with the Babylonians & Edomites over the Israelites, Psal. 137, 7. Obad 12, 13. Thirdly, by envying and grudging to see others prosper, and to grieve at the sight of it. But it will be said, If we put up injuries, [Object.] we shall be accounted no better then fools and cowards, and be laughed at for our labor. Answ. [Answer.] We must not regard the corrupt judgment of man, 1 Cor. 4, 3. These that are wise in their own eyes, love the praise of mē more then the praise of God, John. 12, 48. Let us seek the praise of God, which is indeed the true praise: as for other estimation without this, it is but a shadow of true glory, if it be so much. And this is a certain rule, that it is no cowardice at all to obey God, and to follow his commandments, neither is it any point of wisdom to be ready to revenge, Ier. 8, 9. And tell me, to what end serve Magistrates in the commonwealth? to what ende serve masters in the family? are they not set up of God to end controversies between man and man, and quarrels between servant and servant? It is no want of manhood for a subject to complain to the Magistrate, and to say as the poor widow did in the Gospel, Auenge me of mine adversary, Lu. 18, 3. It is no part of a coward for the servant to acquaint his master with the wrongs that are offered unto him by his fellow servant. [Objection] But it is hard for flesh and blood to put up wrongs, and to digest the injuries which are measured unto us. Answ. I will say more then that, it is impossible for flesh and blood to do it, [Answer.] if we be no more then a lump of flesh: but withal I add, that flesh and blood in the matters of God are evil counselors; and if we have no more in us then these, and no farther work begun in us, it is certain we are not God's children, neither shall inherit God's kingdom. If we be not spirit as well as flesh, we are none of his.
4.
And the Lord spake suddenly unto Moses, & unto Aaron, and unto Miriam, Come out ye three unto the Tabernacle of the Congregation; & they three came out.
5.
And the Lord came down in the pillar of the cloud, and stood in the door of the Tabernacle, and called Aaron and Miriam, and they both came forth.
Hitherto of their sin: now we come to God's proceeding against them, consisting partly in a citation, partly in a conviction, and partly in the execution of punishment upon the principal offender. First, we see how the offenders are cited and summoned to appear before the Judge; for GOD doth as it were send a process for Miriam and Aaron to appear and hold up their hands at his bar to plead guilty or not guilty. He calleth the parties offending, and the party offended and wronged before him. Albeit the Lord know all things, yet he will proceed judicially against them. The doctrine from hence is plain, that God never bringeth judgments upon any people or person, but he doth first search and find sufficient cause▪ why he doeth so. Whensoever he cometh to judgment, he will proceed upon a manifest ground, and upon a just and known cause; he never doth it rashly, but upon deliberation, Gen, 3, 13, 14, and 11, 6, 7. and 18, 31. Zeph. 1, 12.
The reasons are evident. For first, hereby [Reason 1] the justice of God is cleared: for hereby it appeareth, that whatsoever he doth inflict, he doth it not through any malice to their persons, but because they have justly provoked him by their sins: he doth it in love to justice, and in hatred to sin. He that hateth a man will smite him before he make any enquiry of the matter, as they dealt with Paul, they scourged him to know what he had done, and what was the matter of which he was accused, Acts 22, ver. 24. It is not so with God. Secondly, the Lord requireth that all Magistrates should observe this course, Deut. 13, 14. If then he charge them to inquire before they proceed to judgment, much more will the Lord himself observe the same order.
This teacheth us that the judgments of [Use 1] God must needs be acknowledged to be always just: though they be sharp and grievous, yet they are ever righteous. For we see he proceedeth upon known causes, he goeth not upon uncertainties, but seeth & knoweth all things which appear naked and open before him. The heart of man is shut up from the sight of men, and they cannot possibly discern what lieth and lurketh therein: only it is the Lord that discerneth the heart, Psal. 33, 15, 1 John 3, 20. The workman must needs know the work and whatsoever is in y e work much better then the work it self. God is the maker of the heart of man, & therefore cannot but proceed upon just & known causes.
Secondly, this stoppeth the mouths of wicked [Use 2] men, which are ready to accuse God of injustice, as those in Isaiah 58, 3. where they complain as if GOD did not see or regard them: and Ezek. 18, 2, 3. they took up a proverb, saying, The fathers have eaten sour grapes, & the children's teeth are set on edge. These thought that God punished without measure or rather without cause. But as he knoweth all things, so he never doth anything, but he goeth upon a sure ground, he maketh enquiry first of all, and afterward proceedeth to judgment. Many do so harden their hearts, & forget their own ways, that they cannot perceive the just proceedings and punishments of God. If God once open their hearts to see the order which he observeth, they will confess his justice, & condemn their own folly.
Thirdly, it teacheth and instructeth every [Use 3] man, that he should search his own ways diligently, when the hand of God is any way upon him, and consider that God proceedeth in all his judgments justly, and upon a sure and tried ground. And if a man by searching and sifting his own ways, find somewhat in himself worthy of such judgment, he must know that God knoweth much more by him then himself doth, 1 John. 3, ver. 20. If the patient knoweth somewhat of his own disease, the Physician knoweth much more then he doth: so is it in this case, he that is a patient under God's hand, if he know anything by himself, he may well know that God knoweth much more: & if men by examining their consciences can find out somewhat, we may justly fear and suspect there is more behind that is vnespied of us, and therefore we have just cause to humble our selves under his most mighty hand. We should judge our selves, that we may not be judged of the Lord. There is no way to escape his judgment, that knoweth all and is ignorant of nothing.
Fourthly, it is a matter of great comfort to [Use 4] those that are the Lord's, because, though they be oppressed with false judgments & uncharitable calumniations of men, yet when he judgeth, he will judge righteously; when he cometh to try all the children of men, he will first make enquiry, before ever he proceed against them. Therefore this is the comfort of every man, he shall never be wronged before God, howsoever he may be before men; so that he may stand at defiance with all his adversaries whatsoever they be, forasmuch as GOD will proceed so justly and righteously with him. Though they have heavy and horrible things laid to their charge by malicious men, yet God himself will do them right: and albeit they be denied justice upon earth, yet with God they shall be sure to have righteous judgment.
Fifthly, this serveth to inform those that sit [Use] in any place of justice to do right to others, either public or private, in the commonwealth or in the family, namely, y t they ought not to proceed, but upon a sure and known cause. It is the practice of God, so to do, and it ought also to be theirs, and as it is the practice of God, so also it is the precept and commandment of God, to which they ought to be obedient. Whosoever will judge truly, he must labor so to do it, that he pervert not justice. It is the course that God hath usually taken, and therefore they y t would be like unto God, must proceed after the same manner, so as they have him for an example. First, we must make enquiry, and after the cause is tried & known, to sit in judgment, otherwise we can never deal justly. Pro. 18, 13. Acts 21, 33, & 22, 24. Some do altogether trust reports and accusations of servants, and have but one ear to hear: but as we have one ear that we lend to the accuser, so we should keep another always for the accused.
Lastly, this putteth us in mind of the general [Use 6] judgment at the last day, that all must appear before God's judgment seat, and be judged of him, Dan. 12, 2. True it is, there shall mockers arise, and there are such atheists already risen in the world, that shall say, where is the promise of his coming? howbeit the justice of God requireth it, though the patience of God do defer it. We see not this always done in this world. At that day shall every man receive according to the things he hath done in his body, whether good or evil. Let us therefore endeavor evermore to keep a good conscience toward God and men.
6.
And he said, hear now my words, If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.
7.
My servant Moses is not so, who is faithful in all mine house.
8.
With him will I speak mouth to mouth, &c.
After the citation, followeth the convincing of those guilty persons to their faces. For in judgment, the parties accused must be present. This conviction hath a preface, commāding them to hear: for it is the duty of all to hear, when God speaketh: and the substance it self, containing God's arguing, pleading▪ & witnessing against them, and a reproof of them. In the pleading God declareth, that he communicateth himself in special manner to Moses above the rest of the Prophets: he spake to them by visions and dreams, but to him mouth to mouth; apparently, not darkly. But did Moses see God's essence, & behold him as he is? who is said to behold the similitude of the Lord. Answ. No man hath seen God at any time, Deut. 34, 10. Exod. 33, and 34. He saw the likeness of God, not the essence of God. He saw him in a certain resemblance so far as he was able to bear and comprehend, and farther then any other, and in a greater measure and degree then the rest For as God called him to a greater office and function, so he endued him with greater gifts, Heb. 3, 4▪ 5. Observe frō hence, that in former times God used many ways to discover and manifest his truth and will unto his people, Heb. 1, 1. See hereby the greatness and excellency of his hand, he hath diverse ways to manifest his truth, he useth what seemeth best to himself, Job 33. Again, we have occasion hereby to consider, that God's mercy is greater to us, thē to our forefathers: Christ hath left unto us from the bosom of his Father the doctrine of the Gospel shining bright in our eyes.
Moreover in comparing Moses with y e Prophets, and preferring him: We see that God revealeth himself to one more then to another, and giveth greater gifts to some, then he doth to other: to Moses more plenti ully then to the Prophets: To the end we should stand in need one of another, and thereby bind us more closely together, and to try us how we will employ them to the good of others, as he doth in earthly blessings. This point is of good use unto us being rightly applied. Let [Use 1] not such as have received a greater portion and measure of grace, contemn such as have less: for should y e servant disgrace or reproach such as the master of the house doth accept and approve, nay doth grace and honor? Mat 25.23. And as for such as have received less, let not them envy those that God hath made above them: for though one member in the body have more honor then another, yet is there no division in the body: so the stronger should bear with the weaker. Again, let every [Use 2] one be thankful for gifts received, that they may be sanctified to our selves and to others, 1 Cor. 14.18. Lastly, it behooveth us to [Use 3] stir up the gifts that are given unto us, and to desire the best gifts that thereby we may do the most good. It is dangerous to hide the gifts we have received, as the evil servant did his talent: And if to cover them under a bushel, much more to turn them and apply them to the destruction of the Church, & the subuerting of the faith, as many do that are not sanctified. Let us labor to use them, and to use them well, that we may grow in knowledge, zeal and sanctification, lest they decay in us, & so be taken away from us, Mat. 25.28
My servant Moses is not so, who is faithful in all my house. In these words we have a notable description of Moses to his perpetual commendation and praise with God and men. It is a notable dignity and prerogative to be the servant of the high God. How do men delight to shroud themselves under the liueries of great men, and how much do they take themselves to be honored by it? how much more ought we to labor to approve our selves in the presence of the mighty God, and to show our selves to be his faithful servants? Observe farther the title given to the church, it is called the house of God, whereby he doth not mean the Tabernacle, but the people of God, over whom he was made overseer; so that he putteth the place for those in y e place, the house for the family of God in the house: as Cornelius the captain is said to believe and to be baptized with all his house, that is, his household: so here we understand the family and church of God committed to his charge, which he led, ruled, and governed aright as a faithful servant to his master. The doctrine is this, that the Church or faithful are the house of God, Hebr. 3.6. 1 Tim. 3.15. 2. Cor. 6.16.
The reasons are plain. God dwelleth in it [Reason 1] as a master in an house, & there doth manifest and communicate himself familiarly to his people, as 2 Cor. 6, 16. Secondly, it is called his portion and his inheritance, Deut. 32, 9. It is his treasure and his flock, Acts 20, 28. 1. Pet. 5▪ 2, 3. Thirdly, it resembleth an house, which hath some builder, owner, and laws by which it is ruled. God is the owner of the Church, he hath built it by his Son, Pro. 9, 1. Hebr. 3, 4. who hath purchased it to be peculiar to himself through his own blood, and therefore the Church may fitly and justly be called his: he bought it with a great price, it cost him dear before he could redeem it. It was before the devils house, Math. 12, 44. He layeth claim to us, and challengeth man to be his own: the Lord Jesus took them out of his hand, & purchased them by giving his life, whereby we are become his possession.
This serveth to prove Christ to be true [Use 1] God equal to the Father, against such heretics as deny his deity. This house wherein Moses is commended to be faithful, is his house, he is the heir of it, the owner of it, & the great Sheepheard of the sheep; it is he that dwelleth in our hearts by faith, Eph. 3, 17. This house belongeth to none properly but to God; it is not the house of Moses, or of any man or Angel, but the house of God. Now this is truly called the house of Christ, Heb. 3. and therefore Christ is God. It is he that did build it, and set it up. No house can build it self, for nothing can be the cause of it self, but must be caused by some other: so must the house be built and made by another.
Secondly, conclude from hence, that there [Use 2] is one only true Church of the old and New Testament. The house of God and of Christ is one, wherein Moses long ago was faithful, and it is that which we our selves are. Therefore his dwelling house is the same. This house hath continued from the beginning, & shall continue unto the end. It needeth indeed often repairing, but it shall never be abolished, and taken out of the world. True it is, the Jewish Church had many types and ceremonies, howbeit in substance it is the same with the Christian Church.
Thirdly, we may gather the safe condition [Use 3,] of the Church. For who shall fight against the inheritance which he hath purchased, or ruin the house which he hath built, or enter upon the possession which he hath obtained and bought lawfully at a dear price, and be able to prevail? We see by experience, that a man will spend limb and life for his house & land where he dwelleth, and which he bought and paid for dearly. And will not God defend his inheritance which he knew before? whom he chose to be his before the world? whom in time he called, justified, sanctified, & will glorify? for whom he sent his only begotten Son from his own bosom, to lay down his life? This made the Prophet say, Israel is an hallowed thing, whosoever eateth it shall be consumed, and come to naught, Ier. 2, v. 3. John 10, 28, 29, We are his, given unto him by the Father, and he will never lose us: no man can take them out of his hand. This is a singular prerogative of y e faithful, that Christ dwelleth with them, and abideth in them, John. 14, 23. Eph. 2, 19, 20. He will never suffer his house to perish, but giveth them his assurance and assistance to continue with them, which cannot agree with popish doubting and wavering, 2 Tim. 2, 19. 1 Pet. 1, 5. True it is, such is our weakness, that we are ready to give over our hold of God, but he will never give over the hold that he hath of us. His ancre is so firmly settled and fixed upon the ground of our heart, that no storms or tempests can shake or loose it. We are prone to leave him, but he is resolved not to leave us or to lose us. The Lord hath bought us too dearly to part so lightly from us. Our state therefore is sure and certain, we shall not fall away forever, whatsoever the Church of Rome holdeth, teacheth, and defendeth.
Lastly, let us labor to be of the household of faith. Let us not be profane in life and [Use] loose in conversation, but separate from the wicked of the world which are no part of God's house. We cannot be of the household of faith, and of the household of infidelity and impiety: forasmuch as there is no concord or agreement, no fellowship or communion between light & darkness, 2 Cor. 6, 19, 20. Let us prepare for Christ a good lodging and entertainment in our hearts, that he may dwell in us. Let us not offend him, or grieve him, or drive him away by our sins and disobedience, as Heb. 3, 6. His house we are, if we hold fast the confidence and the rejoicing of the hope, firm unto the end.
[Who is faithful in all my house.] Moses receiveth this commendation from the mouth of God, that he was found faithful; a faithful teacher, a faithful Prophet, publishing the will of God to the Church. The doctrine is, It is required of all the Ministers of God, that they be found faithful and conscionable in their places, 1 Sam. 2, 35. Math. 24, 45. Luke 12, 42. 1 Cor. 4, 2, 17. The Prophets of God did stand upon their watchtower, they hearkened and heard what the people did. So did the Apostles, and so they taught others to do the like, Eph. 6, 21. Col. 1, 7, and 4, 7. 1 Tim. 1, 12, & 2 Tim. 2, 2. A virtue necessary for all.
This appeareth by the titles given unto thē [Reason] in the Scriptures: they are called Ambassadors of God, 2 Cor. 5, 20: the witnesses of the truth, Acts 10, 39. 1 Pet. 5▪ 1. The stewards of the family and servants of the house to give everyone their portion in due season; It is required of an Ambassador, to do the message of him that sent him: of a witness to utter the truth, and all the truth, and nothing but the truth: of a servant, to do his masters business committed to his trust.
Secondly, the good of the Church requireth it: for if it have unfaithful and unconscionable teachers set over it, that seek not the safety of the flock, it cannot be but many of the sheep will perish, Ezek. 3.18. Lastly, such teachers as are unfaithful, bring destruction upon themselves as well as upon the flock. God hath committed the sheep of his pasture to their safe and faithful keeping, such then as deal unfaithfully, shall bear their condemnation, and the blood of others shall be required at their hands, Eze. 33.8. Ier. 1.17. & 14.15.
[Use 1] This grace of faithfulness containeth the sum of all that is required of Pastors and teachers in the execution of their Ministry, and serveth to reprove sundry abuses. First, of such as are ignorant and unlearned, which have taken upon them to be teachers of others, but have not yet learned thenselves. These are unfaithful in the house of God, and are not able to break the bread of life, they are entered into the sheepfold but cannot feed the sheep, they would be accounted dressers of the vineyard, but are not able to labor in it. These do greatly hinder God's kingdom, and destroy the souls of men, and further the kingdom of Satan, and are the main cause of much palpable darkness and ignorance. Such are much like to Jereboam's Priests taken out of the basest of the people, these are fit instruments to further idolatry, and all manner of impiety. Secondly, of false teachers, these also are unfaithful in the house of God, & destroy the souls of the people by false doctrine. The former did starve them, these do poison them, and both ways the people perish. It is all one whether we withhold bread from them, or infect it with poison. Such teachers the Apostle willeth to avoid, their false doctrine fretteth, eateth and consumeth as the Gangrene. Thirdly, of idle and unprofitable teachers, which eat the milk, & clothe themselves with the fleeze of the flock, but feed not the sheep of Christ. These are lazy and loitering servants, that leave their masters work undone, & care not which end go forward; these may be fitly coupled together with the first, for it is all one with the people, whether their teachers be ignorant or idle. But touching themselves, their sin is so much the greater, because they can, but will not teach the people. Idle persons in any society are by the Apostle branded by the name of thieves, where he showeth that not to labor is to steal: not because they violently and forcibly take from others, and intrude themselves into their possessions, but because they are caterpillars and drones, eating that for which they never labored: so these men that live idly in the Church and of the Church, do incur the just rebuke of spiritual theft and fellony, in y t they live by the Church, but do not labor for the Church. The Church setteth them or rather hireth thē to work, but these tie up their own hands because they would not work: they reap temporal things of the people, but do not minister spiritual things to the people. Fourthly, of unskillful Ministers who also are unfaithful: these will needs be doing, but in deed can do nothing: they will needs be working, but they know neither how to begin aright, nor where to make an end. They can get up into the pulpit as well as the best, but when they are there, they do nothing less then preach, but abuse the place, the people, themselves, the word, nay God himself. A faithful teacher must be a workman that need not be ashamed, dividing aright the word of truth. A skillful Carpenter or master-builder knoweth by line & level how to square his timber, but a raw fellow never brought up to the trade, will hack and so mar and mangle the timber. The Apostle compareth the Ministers to skillful builders, not to them that can only hew and chop wood, for so every bungler can do that renteth it and cutteth it in pieces, he careth not how, so it be done. A Minister must be a master in his profession. Fifthly, it reproveth the abuses of scandalous teachers, who build with one hand, and pull down as fast with the other. The Apostle requireth that the Ministers should be unreprovable, the lights of the world, the salt of the earth, and examples to the flock. These are like images placed and set up in cross ways, that point the way to the passenger, but cannot set a foot forward themselves; like the builders of the Ark that did good to others, but none to themselves; they saved Noah and his family, but were drowned and destroyed themselves. So these may peradventure be instruments of conversion to others, and in the end be condemned themselves. Nevertheless their evil life doth scandalize many that are without, and many that are within the Church. And albeit it be a fault to stumble at these, namely, to hear and not to regard what they teach, yet woe be to them that lay such stumbling blocks in the way. Lastly, of flattering teachers, another sort of unfaithful teachers in the house of God, that seek to please men, who sew pillows under every elbow, that say peace, peace, when there is no peace, that daub with untempered mortar. These are political wise men of this world (but nothing wise for the world to come) who, to secure themselves from danger, refrain themselves from delivering wholesome doctrine and powerful to the conscience of the hearer. If the Physician should deal so with his patient, he should kill him, & not cure him: or y e Chirurgian so handle a wound taken in the body, he should not seek the healing of the wound, but the hurt of the person. They dare not say as Nathan did to David the king, Thou art the man; they dare not say as Elijah did to Ahab, It is thou and thy fathers house that have troubled Israel, 1 King. 18.18. They dare not say as John Baptist did to Herod, It is not lawful for thee to have thy brothers wife,, Matthew 14. verse 4. They dare not say to the Scribes and Pharisees as Christ did, Woe unto you Scribes and Pharisees, hypocrites, but they are afraid of offending. All these six sorts are unfaithful teachers & we have shown the causes of their unfaithfulness, they are unfaithful through their ignorance, unfaithful through their errors, unfaithful through their idleness, unfaithful through their unskillfulness, unfaithful through their scandals, unfaithful through their flattery.
[Use 2] Secondly, this reproveth the people that upbraid y e Ministers with too much teaching: for it is required of them that they be found faithful. They must teach & instruct in season and out of season: but many careless hearers advise them to spare their labors. Paul saith, Woe unto me, if I preach not the Gospel: he labored greatly, that by all means he might save some. Many tell us, we a • too busy, and do meddle with reproving sin more then we need: but how then should we be found faithful in the Lord's business? or how shall we escape the punishment of unfaithfulness in the great day of account? None shall receive the incorruptible crown of glory, but such as have been faithful: and none shall be exempted from eternal judgment that have been unfaithful. Such men care not how little they hear, that think the Ministers preach too much: nay they could be content to hear nothing at all, whose reward shall be according to their negligence.
[Use 3] Thirdly, it is the duty of the Ministers to labor for this virtue, and to approve themselves to God in a faithful and careful discharge of their callings. This is a duty which God so often and so strictly commandeth: and by the execution of that commandment we are said to save men by preaching, and to deliver from the pit of hell. This shall also bring unspeakable joy and comfort, peace and quietness to our consciences, when we are desirous to discharge our duties in truth and sincerity. Happy are they that have this testimony of their consciences, that they have this way promoted the glory of God, advanced the kingdom of Christ, and furthered the salvation of men. Oh how happy were it for us, that it might be said of us, as it is of Moses in this place, that we have been faithful in his house! and thrice happy shall we be, if at the last day, our Lord and master coming from heaven, as a man that beginneth to take an account of his servants, shall say unto us, Well done, good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, enter thou into the joy of thy Lord. If I should stand to set down particularly the parts of this faithfulness, whereby we may procure y e commendation to ourselves which is given to