Five Godly and Profitable Sermons, Sermon 4
EXOD. 34. 23. 24.
23 Thrice in the yeare shall all your men Children appeare before the Lord God, the God of Israel.
24 For I will cast out the Nations before thee, and inlarge thy borders: neither shall any man desire thy land, when thou shalt goe vp to appeare before the Lord thy God thrice in the yeere.
IN these words we hauehave two parts to be observed. 1. A Precept. 2. A Promise. The precept is a Leviticall injunction touching certaine times of Solemne worshippe to bee performed to God by the Israelitish nation, in the 23. ve. More distinctly we hauehave in it three circumstances to be obserued.
1 The time when this service was to be performed, that was [thrice in the yeare] namely at 3. very solemne Feasts, which were these.
1 The Feast of the Passeouer or vnleavenedbread, because during the Feast for seven dayes they might hauehave no leavenedbread in all their dwellings. This Feast the whole Nation was to keepe at the Tabernacle where euer it should be set vp: where after they had Sacrificed the Paschall Lambe in the Evening, they were to returne on the morrow to their habitations as it is Deut. 16. 7. This Feast was kept on the 4th day of the first monethmonth, in memory of their deliverance out of Aegypt, & in Aegypt from the slaying Angell, and in type of Christ that saues vsus from the wrath to come.
2 The Feast of Pentecost, or of weekes, which was kept seuen compleat weekes after the Passeouer; or beginning the accompt at ripe Haruest when they put the sickle to the Corne; fiftie dayes after they were to appeare before God with an oblation of the first fruits, as it is Deut. 16. 9. Lev. 23. 15. &c. This Feast was kept in memory of the Law giuen at Mount Sinai, fifty daies after the departure of the Children of Israel out of Aegypt.
3 The Feast of the Tabernacles, kept on the fifteenth day of the seaventh MonethMonth, for seuen dayes together after the gathering in of Haruest and Vintage, Lev. 23. 33. &c. At which time the Children of Israel that were Israelites borne were to dwell in Boothes made of the boughes of thicke and broad leaved trees, leaving their houses; In memory that they dwelt in Tents or Boothes for many yeares in the wildernesse, as it is verse 42. 43. of that place. These were the three solemne Feasts of the yeare wherein all the Males were to appeare before the Lord, as we hauehave this precept explained by another precept, Deut. 16. 16. Exod. 23. 14. &c. wherein these Feasts are mentioned. This is the first Circumstance of the time.
2 The second is the persons that were at those times to performe this worship vntounto God: these are [All your men Children] all the Males amonge the Israelites.
3 The third Circumstance is, the person before whom they were to make their appearance, that is God who is here called the [Lord Iehouah] and the [God of Israel,] both titles implying that he had iust authority to commande the Israelites such solemne Services, both in regard of his absolute Soveraignty over all, and also of his gracious mercy towards them his People.
Now vnderunder this Circumstance of the person is implied the Place, where they should appeare, which was in that place which God should choose, wherein to reare vp the Tabernacle, or Sanctuary, for his solemne and standing worship. This was first at Shiloh, & after that was destroyed, at Ierusalem, in the Temple built by Solomon; which place God chose to put his name there, that is to establish his worship and to manifest his Glorious presence in speciall manner in that place. In which respect those that appeared in those places dedicated to Gods worship, are sayd to appeare before God himselfe, there present to require and reward their faithfull Services.
This then is the precept, that at three Solemne Feastes in the yeere, the Passeover, Pentecost and Tabernacles all the males of the Israelitish Nation, should repaire vntounto the chiefe place of Gods Publike worship, there to offer Sacrifice and performe such Services as were required of them.
Next followes verse. 24.
2 The Promise which is added to the Precept by way of prevention, to take away such an objection as the People might make against the equitie and Reasonablenes of the afore named Precept; God had commanded three times in a yeere all should come vp to the Tabernacle or Temple. What will become of vsus then might the people say? If all the men must go vp & leaue their Houses, who shal in their absence defend their Wiues, Childrē, Goods, Cattle, &c. frō spoile? we dwell amid'st Enemies round about vsus, the Ammonites, Moabites, Syrians, Phenicians, Philistines, Amalekites, Edomites &c. who beare vsus mortall hatred for the wrong they thinke wee hauehave done them invading their Territories; these wilbe mindfull of vsus, they hauehave Policie enough to know the Custome of our Country, and they wilbe malitious enough, to watch their best opportunitie to doe vsus mischiefe; the season fit for Invasion being the Harvest time. If the Land be thus as is were dispeopled thrice in the yeare they will soone provide Forces in a readines to set vponupon vsus, and when men are absent, wals & women are but weake defences, when al shalbe at Ierusalem an hundred or moe miles from home and that for many dayes in their going and comming and abode there, what a spoile may there be committed vponupon the borders in the meane time? Wherefore this Service of God cannot be performed but with apparent perill to the whole State.
This is the obiection which the Israelits might make both in the wildernes, and after that from time to time when they dwelt in the promised Land.
By way of answer vntounto this doubt, God promiseth that no Danger should befall them for observing of this commandement in this particular. Our Enemies will invade our Country if we doe it say they: nay, saith God, not so. I will so order matters that they shall doe you no hurt [neither shall any desire thy Land when thou shalt go vp thrice in a yeere to appeare before the Lord thy God] wherein God promiseth that by an especiall providence he would so governe the Hearts of the Enemies of his People, that they should not as much as intend them any mischief when they went about the Service of God. Though a faire opportunity should bee offered them, yet they should hauehave no Heart or desire to meddle with their Countrey. But because they might yet cast a farther doubt and bee scarse willing to take God vponupon his word in a matter so vnlikely; therefore God to put them out of all feare strengthens this his promise by two other promises which should soone be effectually performed; that by seeing his truth in the one, they may learne to trust to his truth in the other. These promises are 1. That God would driue out the inhabitants of the land of Canaan, and giuegive them a dwelling there, [for I will cast out the Nations before thee:] therefore hee coulde easilie keepe out their enemies from reentring that could throw them out, when they were in possession.
2 That he would make their territories larger from time to time [and I will enlarge thy Coasts] their Territories assigned them should grow wider, not narrower; and they should gaine vponupon their enemies, who were more like to winne vponupon them. Now then hee that coulde giuegive them a Countrey when they had none, but wandered in the wildernes without house or home; he that could enlarge their borders when at the first they were but little (according as experience anone after this time did proue to be most true:) he also could preserue them from loosing any thing they had, especially when they hazzarded it for his owne service sake.
This is the plaine resolution of this scripture. From hence now wee hauehave two instructions for our practice here to be learned. The first is,
Doct. 1 That no man shalbe a looser by his obedience to God. The inference is plaine. The Israelits might pleade that they could not obey this commaundement, because of apparent inconveniencies that woulde follow therevpon: God remoues this scruple by promising that no such danger should happen on them as they imagined; if they would obey they should not be damaged by it. Now forasmuch as the like obiections are made by vnbelieuers against every part of Gods Service, to the end to shift of from themselues a necessitie …o Obedience; and also because God deales a like at all times towards his Faithfull Servants; which setting a side all by-respects readily obey his will, By the rule of Proportion, from this particular we deduce this Generall.
That God suffers not men to sustaine hurt and losse… in regard of their Obedient Performance of such things as he commands them. The second is this.
Doct. 2 Experience of the Trueth in some of Gods Promises, should confirme our faith in the beliefe of others.
The deduction is also manifest, God commands the Israelites to belieue that hee will over-rule the hearts of their enemies, and keepe them from annoying of their countrey when they are busied about Gods worship: why? because he would cast out their enemies, because hee would enlarge the bounds of their countrey after their enioying it▪ now these promises they shoulde see manifestly accomplished shortlie after they came into the land of Canaan; for now they were in the wildernesse when this precept was given them, and therefore they had reason to belieue that God would bee as good as his word in this promise for their defence, as he would be for their Plantation in that countrey. Hence the point is,
Triall in one thing, should cause trust in God for all other matters. Of these in order.
1 That none shalbe a looser by his obedience to God. For confirmation of this trueth obserue these reasons.
R. 1 The first reason is drawne from the trueth and faithfulnes of God in as manie promises as hee hath made in the Scriptures, setting forth his aboundant rewarde of faithfull obedience. It were an endlesse thing to name vntounto you all, or the most of these promises. I shall therefore only direct you to the serious meditation vponupon these Scriptures, Deut. 28. Psal. 37, and 128. wherein whatsoeuer is good for the Soule, the Body, the Estate, the Name, the Posteritie of Man, all is promised to them that feare God and obey his commaundements; in all which God is faithfull and true to performe what hee promiseth, if we be carefull to obey.
R. 2. The second is from his MercieMercy and Bountie, wherein he is rich vntounto all, and aboue all to such as feare and obey him. By which meanes God provides as for his owne glorie, so for our singular inconragement in his seruice. He will not hauehave his seruants to complaine that they serue a hard Master, one that doth ill prouide for the aduancement and welfare of his seruants: that his seruice is of much hazard, full of trouble, molestation, and painefulnesse, but of little profit and comfort. This were a dishonour to God: wherfore God will make it appeare that he commaundes not over vsus for our hurt, nor makes vse of our seruice without a bountifull rewarde for our labour. If hee bid vsus doe any thing 'tis that we maie gaine by it, as well as himselfe. His glorie and our happinesse go both together: nay, was there euer anie who sought to glorifie God by his obedience, but God made him happie in the reward of it?
R. 3. Thirdly, the last shalbe frō the power of God, wherby he is able to giuegive euerie good thing to his feruants; and to shield them from all euill things. Whatsoeuer is worth the hauing, that God hath in his gift as Soueraigne Lord to distribute all the goodnesse which is in himselfe or in his Creatures, where and in what manner hee himselfe pleaseth. Againe, he hath vnderunder his commande the forces of all Creatures in Heauen and in Earth, which hee ruleth as he pleaseth to his owne purposes. He can at ease frustrate the harmefull intentions, and noisome qualities of the worst of them. Hee can at anie time turne their malice into merciemercy, yea he is able to bring forth glorie to himselfe, and profit to his seruants not onlie against, but even out of their mischievous designements. This shall suffice for proofe of this point, which needes not so much confirmation to conuince vsus of the trueth of it, as perswasion to moue vsus to applie it to our practice. I will therefore come to the application of it after I hauehave in few wordes cleared a doubt or twaine, the solution whereof will farther illustrate the point it selfe▪
Q. 1 The first question is, what is to bee thought of those that suffer evill for the service of God? We see it is generallie the condition and lot of the godly to hauehave verie hard measure in this world, if any sit downe by the losse 'tis commonlie they. He that refraineth himselfe from evill maketh himselfe a prey; it was and wil be true to the worlds end: a godlie man is a faire marke wherevpon to discharge all the malice and mischiefe of the world; and a goodly pleasant matter it is to the Diuell, and men to heape all iniuries that may be vponupon the head of so hateful a person as is in their accōpt a faithfull seruant of God: how then is it true that Gods seruice brings vsus no dammage? I answere brieflie to this doubt three things.
A. 1 That such evils as befall the good and godly come vponupon them ordinarilie, not for their diligence, but negligence in the seruice of God. Even they hauehave their faults, their pride, their securitie, their vnbeliefe, their profanenesse in Gods worship, their covetousnes; and then no marvell if they smart for it. God lets loose the tongues of railers to scourge their name; he vnbindes the hands of robbers to spoile their goods; he giues Sathan libertie to afflict their soules; he himselfe hides his face from them, and in wofull plight they are, till in their affliction they turne to the Lord, and repent of their evill doings. Servants when they grow lazie, and wicked neede. Correction more then Protection; and so it is betweene God and vsus; if once we grow vnfaithful he hath a hand to smite vsus, as wel as to defend vsus, a rod as wel as a crooke, and he loues vsus so wel that hee will not spare our iniquities, but lay it on vsus, that being chastened by him we might not be condemned with the world…. 1. Cor. 11. 3….
2 God doth dispose of thinges thus in great wisedome when even the best fare many times worst, to try the soundnes of their zeale, their faith, their patience, &c. God will know whether men that professe much louelove of him will be contented to beare a little losse for his sake, or whether they will forsake his service, when peace, wealth, and credit in the world forsake them. God will also make the world know that he hath servants in the world which serue him not for ful baggs, high titles, large possessions, welfurnished tables, bodily ease and a whole skinne. (As Sathan most maliciouslie accused holy Iob. ch. 1.) but men that serue him out of louelove & faithfulnes, men that are resolued to follow him through povertie, disgrace, hunger, nakednesse and perills, yea to open their breasts to the sword of the murtherers and to giuegive their bodies to the flames, if it may bee to doe God or his gospell credit. Now other things be but small losses, my brethren, when God and his grace in vsus gaines so much honour.
3 Those losses which at anie time happen for Gods cause, God at another time makes them good: they are not losses so much as layings out, which after a patient for bearing a while come home with interest, commōly in the same kind, or which is much better with aboundance of grace here, & a greater weight of glorie in the life to come. This is plaine in that answere our Saviour makes to his Disciples, Math. 19. 28. 29. [Behold, saith Peter in the name of all the rest, wee hauehave forsaken all and followed thee; what therefore shall wee hauehave? ver. 27.] Christ answeres, neither they nor any others should be loosers by him, he would make them also sufficient amends, whosoever should sustaine dammage and trouble for his sake, [verily I say vntounto you (saith Christ) that when the sonne of man shall sit on the Throne of his maiestie, ye which follow me in the regeneration, shall sit also vponupon twelue Thrones and iudge the twelue Tribes of Israel.] A large recompence if we marke it. Poore Fisher-men that had forsaken a few Boats, and Nets, and Cabbins, and other such meane tackling of their trade and liuelyhood, to attend vponupon Christ in his busines, to be thus rewarded with Thrones and Iudgement-Seats, when Christ shall come in his glorie. But this is the disciples priviledge; there followes a promise for alother. [And whosoever shall forsake houses, or brethren, or Sisters, or father or mother, or wife or children, or lands, for my names sake and the gospell, he shall receiue a hundred fold more, now at this present; houses, and brethren, and sisters, and Mothers, and children, & lands with persecution (marke that condition) with perseeution:) and in the world to come shall inherite everlasting life. Mark. 10. 20.] Lo then nothing is lost, that is neglected for Gods cause: he wilbe accomptable to satisfie for all troubles, losses, inconveniences whatsoever that we shall runne into by reason of our faithful obedience vntounto his commandements. Thus much of the first question; the next is,
Q. 2 Whether we may neglect the busines of our calling to imploy our selues in the service of God?
For if Gods seruice bee so full of gaine and advantage it seemes we hauehave a faire warrant to leaue much of the imploiments of our severall vocations, that so we might spend the more time in Gods service.
A. Whereto I answere, that we may not doe so, because that our generall callings to be Christians, and our particular callings in a civill life doe not crosse one another, but are subordinate and serviceable one to another.
Religion is that which brings a blessing vponupon our civill vocation, and this againe is the ordinarie meanes of obtaining that blessing. Our civil vocation is the standing where in we are to shew forth the fruits of our Religion and to approue our selues to be indeed good Christians, by being honest Tradesmen, iust Magistrates, painefull Ministers, &c. so that we may not neglect one calling for another, seeing God is served & glorified by our faithful discharge of both alike, and therefore we must abide, as the Apostle commaundes vsus, in that vocation wherein we are called, 1. Cor. 7. 20.not shifting from one to another, not taking libertie to be idle in our particular lawfull imployments, that so wee may be diligent in Gods seruice. Wherefore they are iustlie to be reproved not onelie, who vtterlie forsake all imployments of this life, to the end they may wholie consecrate themselues to spiritual devotion, but such also who though they forsake not vtterlie, yet neglect more then is fit, their civill vocations. It is either waie a misguided zeale either to withdraw ones selfe from humane society, neglecting al service to our neighbour vnderunder a pretence of more devout seruice to God, as Popish Votaries vse to doe, or as manie doe, who grow carelesse of their lawful affaires, whiles they busie themselues about exercises of religion. I would be loath to discourage anie man for his forwardnes in matters of religion; I know well wee shall finde everie where ten monstrouslie prophane, to one indiscreetlie zealous: yea a hundred that neglect Gods service to follow their owne busines, for one that doth otherwise. Yet giuegive me leaue to tell you that there is a fault among some in the world, who suffer dammage not so much by Gods service, as by their owne indiscretion, whiles by vnnecessarie iournies. conferences, entertainements, and such like occasions touching matters of religion, they put al their necessarie businesse out of order. If such men suffer decaie in their estates, they must blame themselues. Religion is not in the fault, which where it is truelie taught teacheth man prudence, how to order his estate with iudgement. The want whereof giues occasion to most to imagine that the greatest part of such mens religion lies in their eares, because they louelove to heare much but not to doe. This fault should be amended where it is to be found, to the end that religion be not scandalized as a profession that doth impoverish men. I confesse it is not an easie matter to giuegive generall rules that may befit all callings and conditions of life, to proportion out the times of Gods service, and our owne imployments, yet these things I shall commende to your considerations.
1 That in parting our time betweene religious and civill affaires, we shall doe best to follow Gods owne directions, who hath allotted a larger proportion to our owne temporall businesses then to his spirituall service; sixe daies for those; one day for this. Not but that he must hauehave the glorie of some time, and all the businesses of everie daie; but on the seaventh day he requires we should more immediatlie and wholly intende his service. And know this for a truth, that could reason or Gods commande perswade people to harken to Gods counsell, diligentlie and seriouslie to attend all the dueties of Gods worship vponupon the Lords daie, they should finde a larger increase of grace and better successe in their affaires by that one meanes wel vsed, then now by manie neglected.
2 You may obserue a diuersitie in mens callings: some afford more leasure, some lesse. Where more may be spared it cānot be better bestowed then vponupon God to glorifie him, and vponupon a mans owne soule to saue it; but where lesse may be spared, something yet may be set apart for religion. This is certaine, there is no calling of neuer so busie imployment, but enough time may be spared for some good duties without hindering the world, and enough preserved for the world without robbing of God, were we wise to doe well, did not covetousnes, voluptuousnes and other vilde affections befoole vsus, and make vsus vnthankefull vnthrifts of this shortnesse of life and grace, were our eies cleared vp, that we could looke perfectlie into the end of all things, reason and religion would teach vsus, that much of our time would bee spent better then it is. Surelie men will say hereafter how much better had it beene, had I spent such an howre in praier which I wasted in idlenes; such a night in examining my heart vponupon my bed, and watering my couch with my teares of repentance, which I spent in revelling, gaming, and other vngodlie practises; how much better had it beene if I had gone to the house of God, when at such a time I went about needlesse disports; that such a daie had beene spent in praier and fasting, which was passed awaie in complements of visitation, and entertainements. But we trifle awaie our time, and then complaine we want time for Gods service; and service of our callings. The service of our lusts hauehave eaten vp that which was to be bestowen vponupon God, and the remainder the world must hauehave that. Wherefore let vsus learne wisedome, and seeing wee can almost at any time finde an houre, halfe a daie, a whole daie, or more to spare from our businesses for by matters. Let vsus doe as much for God as we will doe for the world, and besides the seaventh day which is his owne let vsus giuegive him somewhat of the sixe other, an houre to heare a Sermon as well as twaine to our selues to sit idle lie or ill imployed; to spend halfe an houre in praier, reading, meditation, as well as three houres at a feast; to spare once a quarter a daie for the humiliation of thy soule in fasting praier and examination of thy sinnefull hart as wel as thou sparest odde daies enough for thy pleasure. This were wisedome and spirituall thriftines; and be bold on it, my brethren, that things being thus ordered with moderation and godlie discretion, much time will be gained for Gods service without crossing or hindering of our worldlie affaires. Thus much of these questions; now let vsus come to make some application of the point to our practise.
Ʋse 1 The first is for the discouerie and reproofe of those evill thoughts and practises of men who iudge the service of God to be an vnprofitable and dangerous imploiment. Manie there are that thinke as that evill & sloathfull servant spake, Mat. 25. 24. [Master I knew thou wast a hard man] in most mens estimation God is a hard Master, that lookes for much labour and paies but small wages. This corrupt opinion of God & his worship is an old festered sore in the heart of man deepelie setled in his thoughts, and not seldome blistering out vponupon his tongue. [Your words hauehave beene stout against me] saith the Lord to the Iewes in Malachie his time. Mal. 3. 13. 14. [and wherein had they spoken stubbornelie against him? Ye hauehave said (saith God) it is in vaine to serue God, & what profit is it that we hauehave kept his commandements and walked humbly before the Lord of Hosts. Therefore wee count the proude blessed, even they that worke wickednesse are set vp; and they that tempt God yea they are delivered.] See the rancor of a corrupt heart venting it selfe in fowle accusations against God and his goodnes, as if he were one that had no respect at all to his faithfull Servants, but one that favoured his Foes more then his friends. Such is still the sottish iudgment of the world, that it is a thankeles office to obey God almighty: they coūt no time so vnprofitably spent as that which is bestowed vponupon his service, even the godlie in a fit of discontent are apt to thinke so. David, Ps. 73. 13. [verily I hauehave cleansed my heart in vaine.] Baruch. Ier. 45. 3. no course so vnlikely to thriue by, to liue happily or honorably in the world as that which God counsels them to: no men so despicable, and miserable as those who desire to be what they are named, Christians. Mens practises easilie discover, that in their hearts they are come to desperate resolutions, as that impious fellow, 2. King. 6. 33. [should I attend on God anie longer:] perswade men all that you can to a religious observation of reading the word, instructing their servants and children as is to bee done in Christian families; shew them Gods commaundements, tell them of his promises that in doing these things God will blesse both soule and body, goods and good name: and marke their answeres. Alas they are but poore men, it is one day in a weeke losse to them, they must worke, or else wife and children wilbe ill provided for: they cannot liue by hearing of sermons; religion will not buy food or raiment, they hauehave their hands full of businesse, and should they spend halfe an houre in a morning and so much at evening for prayer and devotion, all would runne to wracke, their worke would want their servants, and their servants would want their sleepe; they hauehave some speciall busines which cannot bee compassed in the weeke, wherefore they must make bolde with God, and borrow what they neuer meane to pay, it must and shalbe done on the Lordes day, else they should wrong themselues and set all out of square. Tell men that God abhorres falshood, that a little with equitie is better then bagges full of cosenage and deceipt; they'le answere you, that is not the way to thriue, they wote well that plaine dealing is a iewell and God likes well of it, but they do giuegive you to vnderstande that hee that vseth it shall die a begger. Wherefore they must lie and cosen, and doe as the world doth or els they are sure wealth wil come in but slowly. Perswade men to be mercifull to the poore, to feed the hungry, cloath the naked, helpe the decaied that their hearts may blesse them, and that God may blesse them in themselues & their posteritie: you shall hauehave from them such speaches as these; I know the …ore part of my life, but not the end, the world is hard, trade decaies, I grow old, I may come to wāt where now I giuegive, a bird in the hand is worth two in the Bush, I am sure of what I hauehave, I cannot tell what I shall hauehave; I hauehave many to provide for, we must liue every man vponupon his owne; with a greate Deale of such cold water, which men vse to cast vponupon those few sparkles of Charity that's left in them, vtterlie to quench it. Thus God may promise or commande what he will, but most of vsus are at a point with him, we will doe but what we list, thinking with our selues it is no booty to belieue what he promiseth, or obey what he commands. The ground of this perversnes of mens opinions and practises touching our obedience to God is, that infidelity which is rooted in our Natures and growen vp with vsus even from the wombe; that poison which the Serpent powred forth into the minds of our first Parents, viz: that God did not meane fairly towards them hath ever since deeply infected our natures making vsus stil to hauehave God in a jealousie & suspition, that he wil not do what he saith; when he bids vsus obey & makes promise vponupon promise that al shalbe wel with thē that feare him, much a doe we hauehave to take God vpō his word, we forecast a thousand perils: if we do so there is danger, if so yet there we are not safe neither: we begin to argue how this or that can be, whē & which way I shalbe blessed as God saith I shall. And after a great deale of quarrelling & disputing in the end we fal to this conclusion, that it's good to trust God no farther thē we see him. We may every one read his own thoughts in the practises of men recorded for our observation in the Scriptures. Take a few Examples, 2. Chro. 25. we read that Amaziah hauing hired 100000 men of Israel to go with him against the Edomits he was forbiden by the Prophet of God to let the Army of Israel go with him to battle, for if he did he should surely loose the victory; if he obeyed he should conquer. Here now Amaziah is in a straight whether hee should follow the counsell of the man of God or his owne; [but what shall we doe (saith he) for the hundred Talents which I hauehave given to the Armie of Israell? ver. 9.] yea this stucke in his stomacke, he could willingly doe as God bids him, but he shall loose an hundred Talents by the bargaine, and that is a great matter; wherefore the King could finde in heart to adde obstinacie to his follie, & as at first he had hired them against Gods good liking, so now to retaine them contrarie to his expresse commande, and to hazard & loose Gods favour and aide in that iournie rather then the losse of one hundred Talents; and doubtlesse so he had done, had not the Prophet beene earnest with him, and confirmed him by perswading him to trust to Gods power and rest himselfe contented; [the Lord, saith he, shall giuegive to thee much more then this] in the same verse. Againe in the 25. of Levit. we read that God gaue this law to the Israelits, that sixe yeeres they should sow their land & dresse their vinyards, but eueryevery seaventh yeere the land should rest; they should not sow their corne, nor reape that which growed of it selfe, they should not cut their vines, nor gather their grapes that grew that yeere, as it is from ver. 2. to the 8. of that Cha. Doubt ye not but this seemeth a strāge cōmand to this distrustful people, and that they were very hardly brought to obey it, even as many of vsus would do in the like case. What? must all Tillage cease? must no regard be had for the fruit of the Earth for every 7 yeare? why this is the direct way to starue vsus all? what if harvest & vintage proue bad in the sixe yeeres what shal we hauehave to liue vpō in the 2 years after? what if the 8th yeare proue naught then by like we must liue 3 yeares vponupon one yeares Provision; thus a famine shalbe brought vponupon the Land in all likelyhood; it is not to be doubted but many of them, notwithstanding Gods Commaundement, would hauehave the Plough in the ground, and their pruning hookes at their vines, wee know what they did in the like case. Exo. 16. God bad them keepe none of the manna they gathered one day till the next, but yet they did keepe it doubting whether there would be any on the next morning to be had vers. 19. 20. God bad them gather none vponupon the Sabboth day but that which they gathered on the 6 day should suffice for two daies, yet for all that they will try; and though God say expresslie ye shall finde none, yet perhaps it's otherwise, they must abroad to see if any thing bee to be had v. 25. 26. 27. 28. 29. so extremely hard it is to perswade mē to Obedience when there is any hope of gaine, or feare of losse that may moue them to the contray. Wherfore to prevent such cavils as the Israelites might make against the aforenamed Commādement touching the rest of the 7 yeere God himselfe in the aforesaid Ch. v. 18. 19. 20. 21. 22. Answers the matter (therefore ye shall doe my statutes and keepe my Commandements and doe them and ye shall dwell in the land in safty, &c.) Take yet one example more, namely the Leviticall worship of God injoined to these Iewes standing in much expence of in time regard of so many Sabboths, new moones, and other solemne times to bee observed, also requiring no small charge in the performance of it, in regard of so many Sacrifices and oblations to bee made. Could now these coveteous and vnbelieuing people spare so much time or cost vponupon God Almightie? Heare what God saith of them concerning the one Amos, 8. 5. (when will the new moone be gone that we may sell Corne? & the Sabboth that we may set forth wheat, making the Ephah small and the shekel great, and falsifying the ballances by deceit) These were their Thoughts if not their wordes touching the time alotted to Gods Service. Iust as men now-adayes. These Sundayes thinke they, is time clearely lost; we might hauehave gained thus many pence or pounds had it not that Sunday came in and hindred our busines, wee wish it gone that wee were at our Trading againe. Likewise for the other to wit the Charges they were put to in Sacrifice and offerings; heare what God reports of their Practtices in that matter Mal. 1. 13. See the covetousnes and Infidelity of that wretched People who think any thing is good enough for God: faire and far Lambs, and sheepe & Oxen, & Calues without spot, & blemish (as was required in Sacrifices) oh this was too much Charges; was it not pitty to burne such good Cattle, and part with them for nothing? Sell them rather and make mony of them; as for the Altar and the Priest; any leane, starueling, that's nought worth shall serue the turne well enough. Iust as many men doe in setting their Children to several Professions, choose out the fairest and most hopefull, and bestow one vponupon the Law, another vpō Physick, another vponupon Merchandize, or some other course wherby they may speedily rise to wealth and greatnes in the world. But now if there be ever a deformed Impe in body, minde, & manners plant him in the Ministery; and why? they thinke God deserues the worst Servants, because they deeme him the worst master; in whose Service there is least credit and hope of Preferment to be found.
For to end this vse, let vsus a little obserue the instance here in our Text touching their repairing to the place of his worship three times a yeere: It is evident that the Precept in this kind was very ill observed at all times by the Iewes. Happily at their first plantarion in Canaanwhen the great workes of God were yet fresh in their memories, their Faith in the Promises kept them some what from the neglect of the Precept: How be it after the setting vp of the Tadernacle in Shiloh, when all Israel met together for that purpose Iosh. 8. 1. wee doe not finde expresse mention made of the generall keeping of the Passeouer, till the daies of Hezekiah and Ioshuah. That these yeerely Assemblyes were obserued by the Godly Israel…es appeares by the Example of Elkanah. 1. Sam. 1. 3. and likewise that they were not le…t vtterly vnfrequented by the ordinary multitude appeares by that counsell which Ieroboam tooke. 1. King. 12. 26. 27. 28. fearing lest if the people shoulde yeerely goe vp to Ierusalem they would at one time or other remember their duety towards the house of David, and so revolt from him. For preventing of which mischiefe that wicked king (not trusting Gods word) who by Ahiiah had promised if hee would be obedient as was David, God would build him a sure house like vntounto Davids. 1. King. 11. 38. [Perswaded the people that it was too much labour to resort from all quarters so farre as to Ierusalem;] they should take a shorter cut to the golden calues at Dan, at Bethel.] Whereby it appeares that as these solemnities were observed by many, though not by the vniversall multitude of all the males, so were they never observed before, or after, the diuision of the kingdome. Which is plaine by that which is recorded touching the Passeover kept in Hezekiahs time. 2. Chro. 30. where the Passeover was proclaimed throughout all Israell to be kept at Ierusalem, for saith the Text, v…r. 5. [they had not done it a long time in such sort as it was written….] At which time though much people, a very great congregation from all parts met togither, as it is, ver. 13. yet twas not observed of all: the Idolatrous Israelites scorning and mocking at the messenger that published Hezekiahs decrees, ver. 10. Moreover touching the Passeover kept after this in Iosiah his time, the Scripture saith expreslie. 1. King. 23. 22. [surely there was not such a Passeover holden since the daies of the Iudges that iudged Israel, nor in all the daies of the kings of Iudah, nor of the kings of Israel.] See also 1. Chron. 35. 18. This is a thing very remarkeable that notwithstanding so expresse a promise in this place, that yet so great negligence should creepe into so principall a part of the worshippe of God as the observation of the Passeover. But, my brethren, in this and those other examples we see that which daily experience shewes to be true, that it is a matter passing difficult to obey God when carnall reason suggests that there is apparent likelyhood of gaine by not doing, or of losse by doing what he commaundes vsus.
Ʋse 2 2 The second vse shalbee for exhortation to fidelitie and constancie in Gods service, because we shal be no loosers by it, if God bid thee, doe it whatsoever come of it, for evill it cānot be; if he forbid thee, dare not to do it what ever hopes thou hast to gaine by it, for it will never proue well; cast off fleshlie policie, lay no doubts in the way, put no cases, doe Gods worke and rest secure of his rewarde. Feare not divels, God commandes over them: feare not men, God hath their hearts in his hand, he can perswade, hee can force them: feare not the Creatures, windes and weather, seas and land, heaven and earth wait on him to doe his pleasure, feare nothing whilest thou fearest God and obeyest him: If thou please him, all things shall serue thee for thy Comfort. Heere then beloued Learne to get Faith, learne to liue by Faith and not sense: looke not vntounto appearances, but to the promises: when thou seest no meanes to escape evil, say yet God doth, whose wisdome and faithfulnesse I dare trust. Read the Scriptures, meditate vponupon the promises, and then know that God is no niggard, nor cruell Master that vseth our labour without paying; know that he is never behinde hand with vsus. [Who is there even among you that would shut the doores for nought, or kindle a fire at my Altar for nought. Mal. 1. 10.] Nay hee giues a pound for a penny-worth, and if thou wilt duely reckon all thy service, thy adventures, thy losses on the one side, and thy gaines on the other: at the foote of thy score thou mayest write it downe for a summa totalis (Godlynes is to me great gaine. 1. Tim. 6. 6.) Be perswaded then to fit your selues resolutely to the Obedience of Gods Commandements, heare much, pray much, liue holily, deale justlie, be constant in Religion, feare no hazard, venture all, Credit, Goods, Life for Gods cause; venture all, care not for the worlds Censure, what they thinke of thee and thy estate feare thou God, and thinke of his name, and remember that God promised that one day shall come [In which men shall discerne betweene the Righteous and the Wicked, betweene him that serveth God, and him that serveth him not Mal. 3. 18.] then they that think God now hath forgotten his Servants shall know that these is no vnfaithfulnes in the Almightie, but that he is as he hath ever promised to be a sure God, a bountifull rewarder of his Obedient Servants.
Ʋse 3 The last vse is for admonitiō on the Contrary side, that if wee loose nothing by the service of God, wee shall certainely get nothing by the Service of sinne and Sathan. Let a man that hath gained much by vsury, bribery, Cousenage and such other vngodly practises, but cast vp middle and both ends, and in conciusion he shal finde, that he may put his gaine in his eyes, & see neuer the worse. Thou hast slowed Gods Seruice to follow thy owne imployments. Thou hast forsaken the Counsell of God, and followed the plots of thyne owne Contrivance. Thou hast spared from God, from Religion, from the Poore, to the end not to wrong thy selfe. Now reckon at the yeeres end to thy liues end whats the gaine of al this, and thou shalt see that Gods curse hath blasted all these thy fleshlie Policies and practices, and they are vanished into smoake and emptines. Ieroboam will make sure the Crowne vponupon his Head, and the Kingdome to his Posterity, but it shall not be by Gods meanes viz: the maintenance of his worship and Service, but by a tricke of his owne devising. Ieroboam will set vp Idolles, and what gets he by that but the shame and destruction of himselfe and his Posterity? The Coveteous Iewes would not spare the fat Cattle for Sacrifices; what saue they by that? not much; they hauehave Sheepe, aud get Gods curse vponupon it and themselues to Mal. 1. 14. (Cursed be the deceiver, &c.)
In a word get what thou canst get, if thou gaine not Gods fauor, ti's not a sauing bargaine, I will not be thy halver. He makes an ill match that winnes the world and looseth God and his owne Soule. Wherefore to end, let vsus reforme our Iudgements touching our Service to God and our Service of sinne: know we henceforth that no course is so thriving as that; none so vnprosperous as this. Pray wee for the Publicke, that the Peace of our State may be alwaies as it is, founded vponupon the Purity of Religion: endeavour for our private, to provide for the Peace of our Consciences, the happines of our liues, the salvation of our soules by our faithfull and constant Obedience vntounto the Gosple. Let vsus liue by Faith, and let our eyes be fixed vponupon the Crowne of Glorie prepared for vsus, and then wee shall see that there is no service to be compared to the service of this great King, who of Servants will one day make vsus Kings to raigne, with him for evermore.
FINIS