Commentary on Numbers

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 Howbeit afterward it is in part repealed & reversed, wherein we may see both y ^e occasion & the mitigatiō of the punishment.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.

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.

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.

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.

CHAP. XIII.

HEere is the fourth example of their murmuring. For the Israelites, thorough the occasion of such as searched the land and brought up a false report thereof, murmured against God, as if he had never purposed to give them possession of the land of promise. This point is handled to the end of the next chapter, showing their sin, their punishment, and their reconciliation unto God. Consider in this Chapter two things, the search of the Land, and the report given after the search. In the history of the searching, are set down, the things going before, to wit, God's commandment to Moses, but at the people's request, Deuterom. 1.21 For they come to Moses, willing him to send men to search the land, being now not far from the borders of it: Moses declareth their petition to God, who approveth of it and showeth that he is well pleased with it, as appeareth in this place.

Secondly, Moses sendeth men, not light headed persons or base companions, of no worth or reputation, but the choice of every tribe, that their testimony might be more certain and carry greater credit among the people. These are set down by name, of every tribe one; verse 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, so many, that the matter might be carried without partiality; and no more, lest the discouerers should be discovered, & the messengers intercepted. Again, if all had been of one Tribe, or if these that were selected had been of no note, their testimony might be thought partial and uncertain. But being indifferently chosen from among all the people without inclining or declining to any side, they have their commission given unto them, to view the land, the people, and the cities. The Land, whether it were barren, or fruitful; wooddy, or champion; good, or bad. The people, whether strong, or weak; few, or many. The Cities, whether walled or not walled.

The search it self containeth the fact of these twelve men sent out solemnly by the authority of God, by the commandment of Moses, and by the consent, yea the desire of the people themselves. What they did, is set down, first generally, they went up, they searched the Land from the wilderness of Zin unto Rehob, &c. then specially they came to Hebron, where giants dwelt and inhabited, then to the river of Es • col, that is, of grapes, where they cut down a mighty branch with one cluster of grapes, which for the weight & greatness thereof, they carried on a bar between two of them, with other fruit of the country for a trial, verse 23. Neither may this any way seem unto us either impossible or improbable, forasmuch as Strabo witnesseth, that in the region of Margiana, and under the Mountains of Taurus or Caucasus (where it is likely the Ark rested after the flood) are the most excellent vines in the world, and clusters of grapes found containing two cubits in length: and it is the more probable, because that place agreeth in climate with this part of Palestine, where the searchers of the Land found these branches of equal bigness. God had promised unto their fathers, to Abraham and his posterity, to give them the Land, and he that cannot lie would perform it: nevertheless for the furtherance of his promise, he would have them use the means to work out his providence.

The doctrine. Howsoever God be able without any means and instruments to bring his purposes and promises to effect, yet it is the duty of the godly to further the same by all such means as God putteth into their hands. We see this in Hezekiah, he was certified in his mortal and desperate sickness (for there was no hope in any art of man) frō the mouth of God, that he should live fifteen years longer, yet he must apply the dry figs to his boil; and no doubt he used food and raiment for the sustenance of his body, and the curing of his disease, which hereby seemeth to be the pestilence. So Acts 27, 31. This also we see in Rahab, albeit she had a promise of the spies for the preserving of her life, the saving of her household, and the sparing of her kindred; yet to be more sure and secure, she useth means, she bindeth them with an oath, keepeth within the doors of her house, and tieth the line of scarletthreed in the window, Josh. 2, 18. Likewise touching Noah's preservation, he must build the Ark, and thereby be saved, Gen. 6, 14.

For we must consider, that no blessing is to [Reason 1] be looked for at the hands of God when he sendeth means, if we do not use them. Indeed God is not tied to them, but can work without them, yet he will not help us without thē when he affordeth and offereth them unto us. When the Aramites came against Joab, he encouraged his soldiers, willing them to be strong and valiant, and to play the men for their people and for the Cities of their God, and then let the Lord do that which seemeth good in his eyes, 2 Sam. 10, 12. So the people of God had promise of the destruction of Jericho, nevertheless they must compass the walls seven days together, and blow with Rammes horns, or else they could never have entered the City, Josh. 6, 4, 5.

Secondly, to neglect the means, is no better [Reason 2] then a flat tempting of God. For when Christ our Savior was tempted to cast himself down from the pinnacle of the Temple, he showeth, that the doing thereof were a tempting of God, Math. 4, verse. 7. It is written, Thou shalt not tempt the Lord thy God. He repelleth the temptation by this Scripture. Whereas therefore there was an ordinary and common way to descend by stairs, he could not cast himself down without manifest tempting of God.

It is the duty of everyone in his calling to [Use 1] use the means carefully & conscionably that God hath appointed, if ever we look for any blessing from him. Hence it is, that Paul instructeth the Church of the Thessalonians to labor and work with their own hands, and to do their own business, 1 Thess. 4, verse. 11. It was not enough for them to say, they depended upon GOD for their food and daily bread, but they must work out his providence by their diligence in their calling. We have no promise of blessing without this. God was able to have given the Israelites the Land of promise without this search, yet he would have this means used, for the manifestation of his own glory, and for their further assurance of it. For means are granted to help us, not to help GOD; us, that need them; not GOD, that needeth them not.

Secondly, we must take heed we do not trust in the means, although we be commanded [Use 2] to use them, yet should we not rest in them, but look higher and lift up our eye • farther; otherwise they are merely vain, either to help or deliver us, to save or defend. The Prophets teach, that an horse is a vain thing, and Princes vain to trust in. This appeareth in that proud Goliath, the chāpion of the Philistines, he came in the confidence of his own strength, with a sword, & with a spear, and with a shield: but did they profit him? nothing at all, his helmet of brass upon his head, his coat of male upon his body, his greaves of brass upon his legs, his target of brass between his shoulders, the staff of his spear like a weauers beam, could do him no good, they were the god upon whom he depended. Contrariwise, David showeth where his hope and trust was, when he said unto him, I come unto thee in the Name of the Lord of hosts, the God of the armies of Israel, whō thou hast defied. The inhabitants of Jericho trusted in their high, thick, and strong walls: but this proved vain, for they found little defense and relief in them, when notwithstanding all their courage and confidence, GOD laid them flat to the ground, by weak and simple means, Josh. chap. 6, verse 20. It is in vain to trust in riches, Luke chap. 12, verse 20: or in strength, Judge. chap. 16, verse 17: or in wisdom, 2 Sam. chap. 17, verse 23: or in all these, Ier. chap. 9, verse 23, because GOD can overturn them with the least breath of his nostrils.

[Use 3] Thirdly, learn that God is not tied to use means, he can, when he pleaseth, work without them, as he did in the creatiō, giving light to the world without the Sun, and taking away the light thereof in the time of Christ's passion, Math. 27, 45. Darkness was over all the Land. So he nourished Moses and Elijah forty days without food. He hath bound us to them when he hath given them: howbeit, he hath not bound himself evermore to use them.

[Use 4] Fourthly, seeing this is required of us in temporal and earthly things, much more is it necessary in heavenly things. Such persons as will use no means, whereby they may come to faith and repentance, do indeed no more repent and believe, then a man can be able to live and prosper, to grow and wax strong without meat and drink. And herein we are to beware of a twofold deceit, whereby many sorts are blinded and bewitched. The end of our faith is the salvation of our souls, 1 Pet. 1, 9. To attain to this, we must use the helps and means that God hath left & sanctified. Nevertheless Satan persuadeth many thousands in the world, that they shall attain well enough to this end, and ariue safely in this harbor, although they never use the means, and that they shall in good time reap eternal life, though they never sow the seeds of a sanctified life. Now is the seed time: now is the time of laboring and of working: we shall never reap a good harvest and a plentiful reward, if we use not the means to come thither. He that sitteth still and runneth not at all, can never win the prize, or wear the garland. But as it is with us in temporal things, for the saving of the body, so it is in spiritual things for the salvation of our souls. Notwithstanding, men are for the most part great enemies in this respect to their own souls. They say, God is a merciful God, and Christ Jesus is a most blessed Savior, we hope he will save us and bring us to heaven: and yet they omit, and neglect, and contemn the means of salvation, to wit, the hearing of the word, the calling upon God's Name, and the receiving of the Sacraments. They that use these carefully and conscionably, declare plainly, they look for salvation: as for others, we regard not their words, when we see they look one way, and their works another. It is in vain to dream of salvation, without using these. We imagine an heaven to our selves without these, and a salvation of our own devising; but in the mean season, let us take heed lest we be shut out of God's heaven, and deprived of that salvation which he hath appointed for his children.

This serveth to meet with a perverse and profane opinion of such as reject second causes as needless and unprofitable, which reason that if God have elected any to salvation, what need they care what they do? they are sure (howsoever they live) to be saved: and if God have rejected any, they shall be damned, how well soever they live.

To answer these vain and ignorant persons, observe with me two found rules to be known and acknowledged in Christian religion; first, the chief and principal cause being put and granted, it is not necessary that the second and instrumental cause should be removed and taken away: both of them may well stand and agree together. For though one be surbordinate to the other, yet both of them as good friends join hand in hand, and neither of them overthroweth the other. The Sun doth not in vain rise and set every day, though God as the first cause created the light. The fields are not in vain ploughed and sowed by men, and watered with the early and latter rain from heaven, although GOD bringeth forth corn out of the earth, and giveth bread to strengthen man's heart, Psalm. 104, verses 14, 15. Our bodies are not in vain refreshed with food, albeit God be the life and the length of our days, Acts 17, 28. And thouching our souls, it is not in vain to believe in Christ, to repent from dead works, to hear the preaching of the Gospel, and to yield obedience thereunto, although our salvation and eternal life be the free gift of God, Rom. 6, 23.

Secondly, whosoever is predestinated to the ende, they are also predestinated to the means, without which the end cannot possibly be attained. Such as are appointed to eternal life, are also appointed to the means by which life everlasting may be got and obtained. For almighty GOD hath from everlasting decreed both the ends and the means, not the end without the means, nor the means without the end, but both of them: and none must make any divorce between these. God himself hath prescribed unto us the means to bring us to the ends: & all that shall be saved, will carefully use them. No man well advised will reason thus, If it be determined, by God's providence, that I shall recover my health, there is no need that I use either food or physic; and if it be otherwise determined, I shall use in vain the help either of the one, or of the other: forasmuch as Hezekiah received such promise of delivery and recovery, yet he must take a lump of figs and lay it for a plaster upon the boil, that he may recover, Isaiah 38, 21. No man in his right mind will argue thus, If God have ordained that I shall come to my journeys end, I need not go over the bridge, I may leap into the water, I am sure I shall be safe and not be drowned: Or if it be determined, that thieves shall not rob me nor have any power over me, I may thrust myself into all companies, I may travail into dangerous places at all hours of the night, and though I stand there of purpose, they shall not be able to lay hands upon me, nor to spoil me of my goods. If this kind of reasoning be extreme folly, how is it that we see not the vanity of the other?

Lastly, as God appointeth good means to [Use 5] bring us to the end of our faith, so it is required of us to beware of evil means and evil ways which lead to hell and tend to destruction. There are many in the world that persuade themselves, they may follow their evil ways with greediness and delight, and yet that they shall escape death and damnation well enough, that albeit they sow to y ^e flesh, yet they shall not reap corruption. Thus he tempted and seduced Eve in the garden, that she might eat freely of the forbidden fruit, and yet she should never die the death, but be as God knowing good and evil, Gen. 3, 4, 5, But we must know, that God hath linked together as with a brazen chain that cannot be broken, the pleasures of sin and the punishments of sin, Rom. 6, 23, and 8, 2. The Apostle joineth sin and death together, & coupleth them together as the cause & the effect: for the wages of sin is death. Thus we see the devils cunning to beguile, teaching that we need not to do good things, and yet we shall come well enough, soon enough, easy enough to heaven; and that we may follow evil things, and yet we shall escape hell and destruction. See more of this afterward, chapter 20.

Albeit the Lord had promised to Abraham and his posterity to give them the land of Canaan for a possession, yet he will have them bear themselves wisely and warily, prudently and circumspectly in the search and viewing of it, to inquire into the people, their Cities, their Land, their multitude, their strength, and so to get a perfect knowledge of them; and for this cause doeth Moses so carefully instruct them.

The doctrine. Wisdom is a gift required of the faithful in all their enterprises, to do nothing headily, rashly, rawly, and ignorantly. We must deal not only lawfully, justly, honestly, and godlily, but wisely, prudently, politikely. Rebecca hearing of the purpose and intent of Esau, waiting opportunity to kill his brother, and being desirous to preserve them both, but especially Jacob, conveyed him away, Gen. 27, verse 43. The like appeareth in Abigael, 1 Sam. 25, 18. she prevented David and the mischief hanging over her own head, and is therefore commended by David himself. So 2 Sam. 20, 16, 17, 18. And 2 King. 4, verse 23. we have a notable example in the Shunamite; she wisely dissembleth the cause of her journey, lest she should grieve the heart of her husband, only she desireth leave and liberty of him to go • o the Prophet. So Acts 23, verses 6, 7. Paul knowing the great jar and division in judgment among those of the assembly, which consisted of two sorts or sects partly Sadducees which denied the resurrection, and partly Pharisees which acknowledged it, he taketh advantage of the present opportunity to sever them, and to deliver himself, Proverbs, chap. 13, verse 16. Rom. chapter 16, verse 19.

For first, wisdom is more worth & much [Reason 1] better then all weapons of war, Prov. 21, verse 22. A prudent man is to be preferred before the valiant, and indeed he can do more. He can by counsel take a City wherein the valiant are, and by his stratagems throw down the bulwarks and Castles thereof, Eccl. chapter 7, verse 12, and cha. ver. 9, 13, 14, 15, 16.

Secondly, if God's servants should not [Reason 2] deal wisely, they should lie open to every enemy to be hurt and destroyed, to be overtaken and circumvented in an excessive hand. The times wherein we live are dangerous, the persons with whom we deal, are pernicious, the sleights of Satan that dealeth against us are mischievous, his instruments are grown cunning and crafty; Prov. 1, verses 11, 12. If then we should not deal, as well wisely as lawfully, we should not be able to withstand them.

If we should not order our affairs discreetely and with good advise, forecasting the issues and preventing their attempts, we should fall into the nets, & be caught in the snares which they lay for us.

Seeing then this is so necessary, we learn [Use 1] that a wise and understanding heart is a great blessing of God. Indeed a simple mind and a single heart is good in godliness, that so we may be innocent as Doves, Mat. 10, 16. Nevertheless, we must be wise also as Serpents. So force and strength are great gifts: howbeit the greatest ornament that GOD giveth, which as salt seasoneth every action, is, when he giveth a wise and understanding heart, so as he enableth us to prevent evils, and to disappoint our enemies, as Christ promiseth, Luke 21, 14. and therefore God's children have asked this above other, 1 Kin. 3, 9.

[Use 2] Secondly, be wise in our generation, that they go not beyond us. It is most true, that he which maketh himself a body of Crystal, that all men may look through him, and discern all the parts of his disposition, doeth withal make himself a tame asse, and thereby teacheth others, either how to ride him, or how to drive him. But wise men, though they have single hearts in all that which is just and honest, yet they are like coffers with double bottoms, which when others look into being opened, they see not all that they hold, on the sudden and at once. For we have enemies, though they often make fair weather toward us, yet are full of subtlety and policy, they are we see in their generation wiser then the children of light, Luk. 16, 8▪ They are ever watchful, dealing by means, whether just or unjust, lawful or unlawful; and malice against God's servants carrieth them so far, that they make conscience of nothing, so they may betray thē. We may say of such as Paul doeth of Elimas the sorcerer, Acts 13, 10. O full of all subtlety & all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? Especially let us labor in things of the best nature, to provide things needful to salvation. The unjust steward is commended by his Lord for proceeding & preparing wisely for himself. If then there be any true wisdom in us, let us provide things honest & heavenly in the sight of God: for in vain is he wise, that is not wise toward God and for himself.

Lastly, seek to fear God, for that is the [Use 3] beginning of wisdom, Psal. 111, 10. Prov 1, 7, and 9, 10. and let us have his word dwelling in us plentifully & powerfully. The word is the wisdom of God, and it should be our wisdom, because it is able to teach us wisdom, Psal. 119, 98, 99. It is able to make us wiser then our teachers then our enemies, thē the ancient. If this be not in us to guide us, we shall use ungodly and unlawful shifts, wicked devises. and lewd inventions. These cannot prosper long with us, for God will catch the crafty in their own craft, 1 Cor. 3, 18, 19, 20.

The second part of the chapter is the return and report of the spies. Albeit they went to search out the weakness of the land, yet having warrant from Moses, nay from God, they prosper, and his hand was with them in their going and in their returning. Touching the report they make, and the account they give of their travail and perambulation, it is double; first, to Moses, and then to the people. To Moses, they dare not plainly deliver the poison of their hearts. For howsoever this report may seem at the first, to be the general speech of all the twelve, yet by the words following both in this and the next chapt. it will plainly appear to be the report only of ten of them, Caleb and Joshua being excepted, who spake better things and convinced them. For the other ten, they, under glorious and goodly words, coloured and covered the wicked purpose and pretence of their profane hearts, thinking to corrupt the people with the leaven of their own rebellion, & to turn them away from attempting to conquer the Land, and to bring them to despair of possessing the same. Wherefore, though they do not openly & professedly dissuade them, yet they speak lies through hypocrisy: they do not deal faithfully and sincerely, but having two tongues in their heads, intended to stir up the people to mutiny and murmuring against Moses, by laying before them the difficulty, nay the impossibility of the enterprise. Thus then we see, they perform their Embassage subtly, not sincerely: fraudulently, not faithfully: for they praise the Land with a loud voice, but their hearts are hollow, and they speak the truth to deceive. Their praise is short, but the doubts that they cast into the minds of the people are many. The doctrine. Wicked men do oftentimes then speak fairest, when they intend the greatest mischief, and cloke their evil hearts with soft words, Ezr. 4, 2. Ps. 12, 2: they speak with a double heart. So did Cain, Gen. 4, 8: so did Joab, 2 Sam. 3, 17.

For first, they have been brought up in the school of a very cunning master: Satan [Reason] can transform himself into an Angel of light, as when he came to our first parents, he wholly pretended their good, and made himself careful to advance them to a better estate, Gen. 3, 4. 2 Cor, 11, 3. Secondly, thereby they know they shall insinuate themselves more closely, and deceive more easily. Open enemies are better prevented, Ps. 55, 12. false brethren hardly discerned: this is the way to catch the simple and vnwary in their snares, Math. 22, 16.

[Use 1] Learn from hence a property of man's heart, that it is very deceitful, Ier. 17, 9, 10. It is the nature of wicked men to suppress the evil which they purpose, until they can see their fit times; according to the saying of the Prophet, They will deceive everyone his neighbor, and will not speak the truth, they have taught their tongue to speak lies, and weary themselves to commit iniquity, Ier. 9, 5. Herod pretended love outwardly to the new borne King of the Jews, that he also would come & worship him, Mat. 2, 8. but indeed he purposed in his heart to kill him, albeit the wise men perceived it not. Thus do men dig deep to hide their counsels, and weave the spiders web so fine that it cannot be espied: they speak peaceably to their neighbor with their mouths, but in heart they lie in wait.

Secondly, beware of such enemies and believe [Use 2] them not: take heed of them and fly from them, Mar. 13, ver. 21, 22, 23. They have smooth words, but malice lodgeth and lurketh in their hearts. Where the water runneth stillest, there it is most deep and dangerous, Prov. 26, 24, 25. The examples are infinite of such as have been overtaken by them. They that have good hearts are not easily brought to suspect another to be evil: and while they judge others to be like to themselves, they are often taken in their nets.

Thirdly, we must not be simple and sottish, [Use 3,] which have to do with such deceitful workmen that watch and ward for advantage. It is our duty to entreat God to preserve us from them, that we may not be drawn away by thē to do as they do, Psal. 28, 3. Abel was too simple for so cunning an enemy as Cain; so was Abner and Amasa for Joab; & they paid dearly for it.

Lastly, woe unto all such, they shall in the [Use 4] end be overtaken in their own ways, & shall fall into the pit which they have digged for others. They may hide their counsels from men, but cannot from the all-seeing eyes of God. We see this in Cain▪ Joab, Absalom, Judas, and others. The Lord shall cut off all flattering lips, and the tongue that speaketh proud things, Psalm. 12, • , and 7, 15, 16. Prov. 26.2 • . Let such therefore consider betimes the fruit of their leasing, and know that it will be bitterness in the latter ende. They flatter others and themselves: but the Lord will not flatter them, but shall find them out in their sins.

[They told them and said, We came unto the Land, &c.] We saw before that there were twelve chosen that went to search the Land: yet among them all, only two deal faithfully and truly, the rest were treacherous & hollow-hear • ed hypocrites. The doctrine arising from this comparison of them is this, that the greatest part are for the most part the worst; the fewest, the best▪ Luke 17, 11. Gen. • , 5, 6, 8. God looked upon the earth, and behold it was corrupt; for all flesh had corrupted his way upon the earth, verse 12. Cain's stock multiplied, whiles Adam remained childless, Gen. 4, 25. Many enter into the broad way, few into the straight gate, Mat. 7, 1 • , 14. Whē the sin of the Sodomites cried to heaven for vengeance, and all the people both young and old from every quarter wrought villainy, only Lot and his daughters were found in the City, that joined not with them, Gen. 19, 4, 16. In the days of Michaiah, Jeremiah, Elijah, & Elisha, were hundreds of false Prophets: though the children of Israel were as the sand of the sea, yet but a remnant should be saved: & though many be called, yet few are chosen, Math. 20▪ 16. The seed of the word falleth into sundry sorts of ground, yet one only is the good ground. Ten leapers were cleansed as they were going to show themselves to the Priest, but one only returned back to give God thanks. Luke 17, 17, 18, and 13, 23, • 4.

For first, God will have his servants proved [Reason 1] and tried in the falling away of multitudes on the right hand & on the left, whether they will cleave unto him and his truth, or not. It is small commendation to continue in the faith, when others stand, for so do many hypocrites: but to hold out when others give over their hold, is the try • ll of a true Disciple, John. 6, 66, 67, 1 Cor. 11, 19. Secondly, men are for the most part addicted to follow the multitude, & to run in great heaps one after another, one giveth evil example unto another, as we see in the men of the old world. Thirdly, sin is very pleasant and delightful to the flesh, it is most consonant and agreeable to our corrupt nature: but grace and piety are repugnant to the flesh, and we strive against it what we can, Gal. 5, 17. Lastly, we heard before, the ordinance and decree of God which must in time take place, that he which calleth many, hath elected out of that number but a few, Mat. 19, 30. The net of the Gospel being cast into the sea, gathereth together good and bad, but the bad are afterward cast away, as unprofitable, as reffuse and reprobate stuff.

This serveth to convince the Church of [Use 1] Rome, and the defenders of the Romish religion, that make universality & the multitude, a mark and note of God's church, whereas the lesser number is rather the truer note. For otherwise we might justify y ^e old world against Noah & his family, the Sodomites against Lot and his house. Paul complained that at his first answering, no man assisted him, but left him alone, yet he had the truth on his side, 2 Tim. 4, 16. and the Apostle John saith, We know that we are of God, and the whole world lieth in wickedness, 1 John 5, 19. And if this were a sure note, we might justify the religion of the Turks & Sarazens, which spreadeth the wings of their superstition, much farther thē all popery doth, and occupieth a greater part of the world. But such as profess the truth of God truly, are the true Church, whether they be many or few, whether they be in one part of y ^e world, or in many: and such as do not profess y ^e true faith, are no true Church, whether they be near or farther off, whether in one place, or dispersed farther abroad. A multitude cannot make any religion to be true, nor fewness to be false.

The reasons which they bring to make the multitude to be a mark of the Church, make nothing to the purpose, but to mark out their own weakness, serving rather for pomp and show then for any weight and substance, as Psal. 2, 8. I will give thee the heathen for thine inheritance, and the utmost parts of the earth for thy possession: and Psal. 72, 8. He shall have dominion from sea to sea, and from the River unto the ends of the earth: so Luke 24, 47, Christ foretelleth, that the Gospel should be preached among all Nations, beginning at Jerusalem. I answer, it were no hard matter to produce an hundred such testimonies, and all nothing to the purpose or point in hand. For the drift and scope of them is no other, then to make a difference of the Church under the law, and in the time of the Gospel; at the first it was shut up within a narrow compass & corner of the earth, but afterward it was enlarged. For whereas before the coming of the Messiah, the banks of the Church were the bounds of Judea; under the Gospel they should be no longer pent up in so narrow a room, but the curtains thereof should be spread abroad to the utmost parts of the earth. But all this is nothing to prove the multitude to be a note of the Church, forasmuch as many believers may be in one Nation, and few believers in many Nations, and therefore Christ said, When the Son of man cometh, shall he find faith upon the earth? Luke 18, 8.

[Use 2] Secondly, this serveth to reprove the common corruption that reigneth in the world among the ignorant sort and blind multitude, who build their faith and religion, not upon the golden foundation of Christ Jesus, 1 Cor. 3, 11. being the head corner-stone, neither upon the foundation of the Apostles and Prophets, Eph 2, v. 20. but upon the common customs and blind fashions of sinful men. For if they can say, Oh our forefathers were of this faith, our ancestors and predecessors believed thus, they were wise, they did think, and speak, and practice this: If I say, they can allege this for themselves, they think themselves safe, they seek no farther, they dream all is well, and take themselves to be sufficiently discharged, if they follow and practice the same that they do; they pray God they may do no worse then they did. Thus while the blind leadeth the blind, both fall into the ditch, Mat. 15, 14. These are they that have no sure ground to build upon, and can give no reason of their faith, neither make answer to those that ask a reason, 1 Pet. 4. They go blindfold to work, and grope in darkness, as the Syrians being smitten with blindness walked to and fro they knew not whither, & so at length were led into Samaria, into the midst of the strength of their enemies, 2 Kings 6, 19. Like beasts that follow the heard, who supposing that they are going to some fresh pasture to be filled, are many times driven to the shambles and slaughterhouse to be killed. This is all the religion that they know, to do as the most do, and to go the way that most go. It is a common, but a very devilish proverb, Do as the most do, and then the fewest will speak of it. But if we do as the most do, the best will speak evil of it & condemn it, nay the word condemneth it, nay God himself condemneth it. And if we do that the most do, we must do evil as they do; and if we walk with them for company, we shall also perish with them for company, as it was in the days of Noah. This is a sure rule, It is better to go the right way alone, then to wander out of the way for company. It was better for Noah to be brought into the Ark with his family only, then to perish in the waters with the profane multitude. It was better for Lot with his daughters to leave Sodom, then to tarry in it with the greatest company that were destroyed with fire and brimstone from heaven. Take heed thou do not damn thy soul to the pit of hell for company, because such as sin together, shall be punished together, Ps. 37, 38. If thou shouldst see a multitude of men leap into the fire, or cast themselves into the sea, or adventure to go into a den of Lions, thou wouldst not follow them, because thou lovest thy life & tendrest the good of thy body. The soul is much more precious then the body, & the loss greater then the loss of gold and silver, of pearls & precious stones; for one soul cost more to redeem, then all these are worth, if they were heaped and hoarded together: if then thou see many thousands before thee leap into the pit of hell where the fire is unquenchable, & cast themselves into the gulf of perdition where their estate is irrecoverable, wilt thou run after them and follow thē for company to thine own destruction? Thou wouldst not do the one, because thou lovest thy body; be sure thou do not y ^e other, if thou lovest thy soul.

Thirdly, it is a vain and foolish, nay a wicked [Use 3] and damnable opinion, which many hold with tooth and nail and obstinately defend, that any man may be saved in his religiō whatsoever he profess, and how soever he believe, if he be earnest and fervent in it. If the Pagan might be saved in his paganism, or the Turk in his Turkism, or the Idolater in his idolatry, what needed Elijah to have said, If the Lord be God, follow him: but if Baal, then follow him? 1, Kings 18, 21. he might have said as well, it is all one whom ye follow, the Lord, or Baal, if you be faithful and fervent in your religion; and the estate of these worshippers of Baal had been very good. For they were very earnest and zealous in their religion, as appeareth by long prayer and loud crying to Baal from morning even until noon, O Baal hear us; and by the cutting and lancing of themselves with knives and lancers till the blood gushed out upon them: nevertheless Elijah being zealous for the honor of God, commanded thē to be slain with the sword, as false Prophets and seducers of the people. It had been a foolish thing for Ruth to leave her country and kindred, and her fathers house, to go among strangers, and to change her religion, if she might have returned with her sister unto her own people and to her false gods and vain idols, if she might have been as well with them; neither needed she to have said, Thy people shall be my people, and thy God my God, whither thou goest I will go, and where thou lodgest, I will lodge, &c. The Apostles and holy Martyrs had been unwise to thrust themselves into dangers, and to lay down their lives for the testimony of the word, and witness-bearing unto the truth, if they might be saved without this, living in a false religion, being fervent in it. Nay, if this monstrous and mad opinion were true, Christ Jesus should have come in the flesh and died in vain, (which were blasphemous to think:) for what needed he to have suffered, if every man might be saved in his own religion without him? Christ himself saith, I am the way, the truth, and the life: no man cometh unto the Father but by me: therefore he that seeketh any other way, findeth not life and salvation, John. 14, 6. And the Apostle saith, There is no other way under heaven whereby we can be saved, Acts 4, 12. And Paul saith, There is one faith, not many faiths, as there is one God, not many gods, Eph 4, 5. The Idolatrous Ephesians were very zealous in worshipping of Diana, when they cried out, Great is Diana of the Ephesians: yet did the Apostle cry out against their idolatry. What needed they to teach the Gentiles to turn from these vanities, unto the living God which made heaven and earth? it had been enough to persuade them to zeal and sincerity. But this most devilish doctrine was not hatched and broached in those days, these neuters & cunning polititians of the world, were not then heard of: they are of a later brood sprung up in these last and worst times. It is the commandment of God, that we should not follow the multitude, Exod. 23, 2. But if it were enough to be fervent in that which we follow, we might follow the multitude as well as others, and the greatest par • which commonly is y ^e worst part.

Lastly, it is our duty to strive to enter at the [Use 4] narrow gate. The multitude cannot make that which is evil to be good, neither that which is good to be evil: and therefore we may not forsake the truth because the multitude forsaketh it. A great number cannot make unrighteousness righteousness, and therefore they cannot make a false doctrine and false faith to be good. Hence it is, that Joshua after a general receiving of the covenant of God, and embracing the true religion of the Prophets and Elders which did profess the same, doth solemnly protest to follow this rule, that although all they (which were a great multitude) should go after another religion, and serve other god, yet saith he, As for me and mine house, we will serve the Lord, Josh. 24.15. [Object.] But it may be objected, Is that always false which the multitude holdeth? or that ever true which the fewest believe? I answer, No: [Answer.] For when the truth is generally embraced, if any private conuenticle start up afterward with different doctrine from that true Catholic doctrine commonly receive, it is a mark of a false Church, not of the true. It is not a multitude simply that can mark out the Church, but a multitude teaching, professing, and holding the truth. But this is a false conclusion: A few must not forsake the multitude which profess the truth, Therefore a multitude is a mark of the truth. Or thus, It is good in good things to follow a multitude, Therefore it is simply good to follow the multitude. This is no better then a plain fallacy, to draw that to be simply true and in every respect which is true only in some respect.

Besides, by the strength of this reason, why may we not conclude, a few also to be a mark of the Church? For in the time of Christ and his Apostles, when the whole land of Israel boasted of the Law and of the Temple, of the Priesthood, and of the sacrifices, the fewest number were the best, the greatest number the worst. Ier. 18.18. Isaiah 8.12, 16, &c. Revel. 13.6, 7, 8. The true Prophets were in a manner generally resisted, they were reputed as monsters among the people which had made a conspiracy against God. When Antichrist should reign and make war with the Saints, and should overcome, and power should be given him over every tribe, tongue and nation, then a few were the true Church of Christ which keep the testimony of Jesus, that are written in the book of the Lamb slain from the beginning of the world; and all other multitudes were schismatical & heretical, which rose up with different doctrine from the Apostles. Thus we see, that neither few or many are simply the Church; not few because they are few, neither many because they are many; but if a few hold the faith of Christ, those few are the true Church, and not the many that are against them; on the other side, if many dispersed throughout the world believe aright, those many are the true Church, & must be followed, the rest which are few, declining from them, and departing from the truth, are a false Church, and we must decline & depart from them, and join our selves to the former multitude. And as it is in matters of faith, so is it in matter of life and practice. When we see many walk in evil ways that lead to destruction, follow them not, join not with them, neither let us addict our selves to them, but by all means keep our selves from them. Let us not do as the most do, when they do evil: but as the fewest do, when they do good. Let no man be emboldened or encouraged unto evil when he seeth the multitude that run that way: neither let any be terrified or hindered from godliness and embracing true religion by the fewness of the professors thereof. If we walk in the right way, it shall lead us to life, albeit we have none to go with us. Some account it a sufficient excuse to say, I do but as others do, I shall do no worse then others, I shall escape as well as others. An evil, the more generally it is embraced, the worse it is to be accounted, and the more it ought to be resisted and prevented. The moe that go to condemnation, the greater is the horror of the condemned; the moe, the more miserable shall their condition be. It shall exempt no man from punishment, though he pretend he was moved and enticed by others. The multitude stirring up Saul to spare Agag and the fatter Cattle, could not preserve him or privilege him from the wrath of God, albeit he alleged it as a buckler for his defense, 1 Sam. 15, 21. If all the world, taking example one from another, should follow an evil and wicked way, the faithful are bound to maintain the right and truth, both in life and in Doctrine. Noah was a preacher of righteousness, when all flesh was corrupted: and Lot kept him upright in Sodom, and reproved their uncleanness. So did Paul in Athens, Acts 17, 16. his spirit was stirred in him when he saw the City fully given to idolatry.

The former evil report brought up of the Land, is illustrated by the contrary testimony of Caleb: he resisteth both them and their report, and his faithfulness is set against the unfaithfulness of the other ten. He showeth, that the land might be possessed, and stirreth up the people to the atchieuement of it; he assureth them of victory and good success, if they built upon the unmovable rock of God's power. Now, albeit Caleb alone be named, Yet Joshua also is understood, as chap. 14, 6. who joined not with them: but because he was the servant of Moses, he would not stir up the rage of the people against Moses and himself: but he held his peace, until a fitter season were offered, in respect of God, of Moses, of himself, of the people, & of the cause. A word spoken in season, is as apples of Gold with pictures of Silver, saith Solomon, Pro. 25.11. In this example, Caleb speaketh to y ^e praise of God in the midst of the congregation, & honoreth God before the multitude, when he was dishonored by others. We learn hereby, that God hath always had some witnesses of his truth in all ages, even whē it hath been most of all oppugned and resisted, as Revel. 11, 4. Ier. 38, 8, 9. Luke 7, 35. Wisdom is justified of her children when others regard it not. Nicodemus stood up and defended the cause of Christ, when the Pharisees sought to condemn him, John 7, 35. When the whole multitude had condemned Christ, the penitent thief upon the cross confessed him to be the Lord of life, Luke 23, 42. and when they sat in council upon him to put him to death, and gave full consent to make him away, Joseph a good man and a just, consented not to the counsel and deed of them, Luke 23, 50, 51.

And how can it be otherwise? For the truth [Reason 1] shall never decay from the earth, but be spread abroad from place to place, and from generation to generation forever, Psal. 119, 89. We perish and decay, for all flesh is as grass, and all the glory of man is as the flower of y ^e field, but the word of the Lord abideth forever, 1. Pet. 1, 24. God will have this never to die or decay, never to wither or to be worn away. Secondly, he hath the hearts of all men in his own hand, to turn them and change them at [Reason 2] his pleasure, as we see in Paul, who persecuted the church, and bound them in chains which called upon the name of Christ: but the Lord suddenly appeared unto him, when the poor sheep were near to the shambles, converted him and appointed him a witness of his truth To bear his name unto the Gentiles, and Kings, and the children of Israel, Acts 9, 15. So saith Christ, Luke 19, 40. I tell you if these should hold their peace, the stones would cry; and therefore he can never be without some witness to maintain and defend his truth.

This teacheth us, that God is most glorious [Use 1] and powerful, he is a most mighty God, and will be known in the earth, Psal. 8, 1, 2. with Math. 21, 15. Acts 14, 17. He chooseth many times instruments in the eyes of the world unfit and unable for to accomplish any great work, that the power and praise may be given to him. We see how he worketh for the most part contrary to the manner of men, that the opinion of our own excellency should not overshadow his power. In war he saveth with few: in the salvation of the soul, which is one of the greatest works, he worketh by weak instruments, and putteth his grace in earthen vessels, that the excellency of the power might be of God, and not of us; even as he commanded the light to shine out of darkness, 2 Cor. 4, 6, 7. So that we may conclude with the Psalmist, O Lord, our Lord, how excellent is thy name in all the earth! Who hast set thy glory above the heavens, &c. Psal. 8, 1, 2. Mat. 21, 15.

[Use 2] Secondly, great and mighty is his truth & prevaileth: he hath always had a church upon the face of the earth, and he never forsaketh it though multitudes conspire against it, and swarms of enemies set up lies, yet it shall have the upper hand at last. This is easy to be shown in the midst of darkness, when the foggy mists of popery had corrupted y ^e air, and over-shadowed the truth, yet God evermore raised up someone or other that crossed & opposed the strong faction that was maintained in the church of Rome. Thisf were not hard to show in many particulars, touching the Canon of the Scriptures, touching the sufficiency of the Scriptures, touching the real presence and transubstantiation, touching the supremacy of the bishop of Rome, and the infallibility of his judgment, touching Pardons and Indulgences, and many other points, w ^c were never generally received, no not in the Church of Rome. The doctrine of Antichrist hath been reproved in all times by sundry persons, even in the greatest darkness of the night of superstition: for as it grew up by little and little, so was it resisted openly & evidently: to which purpose I could produce infinite testimonies, which a man may read at large in Catalogo testium veritatis, set forth by Illyricus.

[Use 3] Thirdly, be not discouraged when the truth is oppressed, because God is able to maintain it, and raiseth up his enemies oftentimes to defend it and to speak for it, and the professors and preachers of it, Acts 5, 34. He maketh the weak strong: and the fearful to be bold in his cause: so at the passion of Christ, when all forsook him, even his own disciples, he opened the mouth of the thief (as we noted before) upon the cross, to confess him as his Savior and Redeemer, that was able to bestow upon him the kingdom of heaven, Luke 23. He will never want hearts to believe in him, who can change the heart: neither mouths to confess him, who out of the mouths of babes and sucklings hath perfected his own praise.

Again, observe that he saw what the greatest number of the spies and searchers out of the Land hath reported; yet he is so far from joining with them, that he maketh it plain and apparent, that they should be well able to overcome all their enemies. The Doctrine from hence is this, The evil of others, yea although they be many, should not be imitated and followed of us. We may not follow the example of evil men that go before us in evil. We see this in Micaiah an holy prophet, when the Messenger sent unto him, bad him to say as the rest had said, and to flatter the King; Let thy word, I pray thee, be like the word of one of them which declare good to the King, 1 King. 22, 12, 13, He refused to assent unto it, but said, As the Lord liveth, what the Lord saith unto me that will I speak▪ verse 14 So Ezek. 20. ver. 18. Walk ye not in the statutes of your Fathers, and keep my judgments, Math. 23, 6, 7. Noah & his family were just in that unjust generation, when the whole world had corrupted their ways, and the whole earth was filled with cruelty, Gen. 6. Elijah was alone, when idolatry had gotten the upper hand in Israel, 1. Kings 19, verse 10. 1 Cor. 10, 6. The Reasons.

Whatsoever is in it self evil and unlawful [Reason 1] cannot be made good and lawful by any example, nor by many examples. It cannot be warranted by the law of man, much less by the law, the pure law of God himself.

Secondly, no greatness, no company, no [Reason 2] multitude can save a man from judgments due to the least sin: for though hand join in hand, the wicked shall not go unpunished, Pro. 5. and 11, 21. If we could cover our selves under the might of others from wrath, we might have some cover for our sins: but all this can do us no good, we lie open to God's punishments.

This serveth to reprove many carnal and [Use 1] formal Christians that oftentimes encourage themselves in evil, and strengthen themselves by the example of others, and especially by the fall of such as they find recorded in holy Scriptures. They allege for themselves, that Noah fell into drunkenness, David into adultery, Lot into incest, Peter denied his master, Thomas one of the twelve doubted thorough infidelity, and such like. These examples are written not to the end we should follow them and do the like, but that others should be warned by their falls not to do the like, and be stirred up by repentance after their example. Nay, these are the rather to be reproved, who seem to build upon such examples, because they find that these men were plagued & punished for the evils which they committed. The Scripture doth not set down their offense and then hide their punishment, but joineth the one with the other, as if this were written before our eyes, Do not the like. Seeing therefore others before us have been visited with great judgments for the same sins, fear least the same befall to us also that befell to them. If we will follow multitudes to evil, because such sins are in fashion and in common practice: if we will do as the most do, let us take heed, there is no comfort in such company; neither shall it ease any one to go to hell in a throng. Let us not regard the number, or authority, or learning of evil men; but rather follow the truth in matter of faith and profession, for otherwise we shall quickly be removed from it, Acts. 28, 22. The truth was everywhere spoken against. It hath been the portion of the truth in all ages, Isaiah 55, 1. Who hath believed our report? None of the Princes or Governors believed in Christ, John 7, 48, 49. but a few of the people, whom they pronounced and accounted to be cursed.

[Use 2] Secondly, from hence we ground a reproof for children and servants following their Parents and masters, and thinking it a sufficient discharge to themselves, because they do as they see them do before them. Woe unto those that give them evil example, and lay a stumbling block before them. Such parents are greatest enemies to their own servants. We must follow our heavenly Father before earthly fathers, & our Master in heaven before our masters on the earth. We must follow them when they command under God, not when they command above him or against him. We must follow our teachers so long as they sit in the chair of Moses, and teach us out of the Law and the Prophets, Matth. 23, 2, 3. When the mother of Christ said unto him by way of taxing him for not following them, he answered, Wist ye not, that I must be about my Fathers business? The Disciples of Christ replied unto the Council, charging them to preach no more in the name of Christ, Whether it be right in the sight of God to hearken unto you more then unto God, judge you, Act. 4, 19. And Paul willeth the Corinthians to be followers of him as far forth as he was of Christ, 1 Cor. 11, 1. We must give an account to God whose steps we follow, and therefore we ought to say, We ought to obey God rather then men, Acts chap. 5, ver. 29.

[Use 3] Thirdly, we may gather from hence a reproof of sottish and ignorant Recusants standing and grounding only upon their Forefathers: such as can give no other reason of their religion, but that they were borne and bred in it. Psal. 78, 8. They should not be like their Fathers, a stubborn and rebellious generation, a generation that set not their heart aright, and whose spirit was not steadfast with God. And indeed what do these poor seduced souls say for themselves which the Turks and Infidels may not object and allege as well as they? For have not they sucked in their superstition and impiety together with their mothers milk, and continued from father to son for many hundred years? It is an horrible abomination wherein they have been nuzled, can it be a good argument therefore from their birth and nurture to conclude their continuance in that damnable religion? If they think this to be a gross comparison wrongly applied unto them▪ because they hate that superstition, and profess the Christian religion, I would know of them whether they think us to be right or not? The most learned and best approved amongst them deny us to be any church at all, because we live not under the government of the bishop of Rome; yet this is the Religion that we were borne and bred in, we have had it from our Fathers, we have seen the practice of no other. If then they will not allow us to reason in that manner, and to make the example of our Fathers a president to our selves, how is it that they take liberty to build their faith upon others, and to follow the footsteps of their forefathers? But as our religion though we be ready to defend it to be good, because it is built upon the foundation of the Prophets & Apostles, yet it is not therefore good because we have received it by tradition from men, but because we have learned it from the word of God: so if they have no more to say for the truth of their religion, and the justification of their faith, then that they were born and brought up in it, they build their faith and religion upon the sand which cannot continue, when the rain falleth and the wind bloweth upon it.

Fourthly, this should persuade everyone of us, how to carry our selves, namely, that we [Use 4] should not take any approbation or liking of the evil of other, neither ought we to imitate any in sin, how holy soever they seem to be, neither give consent to them by our practice, forasmuch as God's hand hath overtaken them at one time or other. If a man surfeit on that meat which he hath seen another before him to surfeit, no man will pity him: or if he see another drink a cup of poison, and thereupon to fall down dead before him, if he notwithstanding will adventure to drink of the same cup, he must needs be without all excuse, and perish justly: so is all evil as a cup of poison, he that taketh and toucheth it, shall speed no better then we know thousands have done before us, who have bought their pleasures of sin at too dear a rate. If men cry out unto us as the children of the Prophets did, There is death in the pot, 2 Kings 4, 40. what do we but bring death and damnation upon our own souls, and as it were willingly lay hands upon our selves, if we follow the evil examples y ^t are practiced before us? In the things that concern the body, every man will be ready to fly such occasions, and avoid such dangers, because they tender their lives and love their bodies: how strange then and monstrous is it, that mē dare imitate others in their sins and evil practices, which they cannot be ignorant have been the causes and procurers of sundry plagues & judgments upon them. Let every man therefore labor and endeavor against these things, and look narrowly to his own ways, not suffering himself to be corrupted and drawn to sin by the evil examples of others.

[Let us go up at once and possess it.] He stirreth up the people to go forward, as the other persuaded them to go backward. They moved them to rebel, he exhorteth them to obedience.

By this we learn, that it is the duty of God's children to exhort and stir up one another to good things, Isaiah 2, 2. 1 Thess. 5, 11. Heb. 3, 13. We must not only embrace and receive the truth our selves, but there is a farther duty required of us, to admonish & encourage one another to all duties of holiness and righteousness.

And that for diverse reasons. First, we are quickly hardened in sin. We are quickly dull and dead to all good; exhortation made by others setteth an edge upon us, and putteth life into us, Prov. 27, 17.

Secondly, such as continue to the end are made partakers of Christ, and with him of all other graces: this ought to provoke us to practice this duty, the rather seeing so great fruit cometh by it; the benefit of all benefits, and the blessing of all blessings, Christ Jesus is made ours, Hebr. 3, 13.14.

Thirdly, we have other reasons used by the same Apostle, chap. 10, 25, 26. Fearfull judgments remain for all backesliders. Seeing therefore so great danger hangeth over their heads that revolt and turn back, let us with all courage and care set upon the practice of this duty.

Fourthly, the day of the Lord draweth nere, and we must take heed that it take us not unready and unprepared; we must therefore stir up our selves and others to look for it, and to long after it.

Lastly, we see evil men do it in evil and to evil. They labor by all means to make others as bad as themselves, and oftentimes so corrupt them that they become twofold more the children of hell, Prov. 1, 10. & 7, 21. Gen. 11, 3. This also we see in this place: much more therefore ought we to teach and instruct one another, and be helpers to the most holy faith one of another.

Seeing then we must perform this duty to [Use 1] others, much more ought we to do it to our selves. It is in vain to go about to move others, and sit still our selves; like to Herod, who moved the wisemen that came unto him to go and search diligently for the young child, but neither he nor his courtiers would bear them company, Mat. 2.8. If then we would have others go forward in good things, we must begin and lead the way our selves. The Prophet exhorting the people to praise the Lord, beginneth himself, I will praise the Lord with mine whole heart, Psal. 111, 1. If we would move others, and then stand still our selves, we do more discourage them by our deeds, then encorage them by our words. The Prophet Zechariah prophesying of the kingdom of Christ, & of the zeal of men embracing the Gospel, saith, that the inhabitants of one City shall go to another, saying, Let us go speedily to praise the Lord, and to seek the Lord of hosts, and they shall add, I will go also, Zac. 8, 21. And thus it ought to be among everyone of us, if we belong to the kingdom of Christ, and have in truth embraced the Gospel, we should call on another with us to go the hearing of the word & calling upon God, to the sanctifying of the Sabbath, and to attend on the Ministry; and add withal, I will go with you. The like we see in the prophet Isaiah, chap. 12.1, 2, 3, 4. the faithful people of God exhorting others to praise the name of God, do begin the song of praise and thanksgiving themselves, I will praise thee, for God is my strength and my salvation. So it is our duty to go about to persuade not only by our words, but by our example: and we must first do those things our selves, which we require of other men. It is a note of hypocrisy to bind heavy burdens and grievous to be born, and lay them on men's shoulders, but they themselves will not move them with one of their fingers, Math 23, 4. Luk. 11, 46. It is not enough for the husband to say to the wife, Go to the Sermon: it is not enough for the parents to say to their children, or masters to say to their servants, It is time for you to go to the Church; but it is needful for them to add this withal, And I will go with you. So ought one brother, one neighbor, one friend to say to another, I pray let us go together to such a Sermon, let us hear what God shall say unto us by his Minister: we cannot testify our love toward them better then this way, and show that we desire their good: howbeit we must add, I will go with you, I will bear you company. This is the way for us to prevail with them, and to do good unto them.

Secondly, we must consider the state one of [Use 2] another, how it is with them, whether they increase or decrease, whether they go forward or backward. This is a common default among us all, we are not watchful over y ^e ways one of another, we never consider one another whether they stand still or fall: we are in this like to Cain, and ready to say, Am I my Brothers keeper? Gen. 4, 9. We care not for the most part how it goeth with them. [Object.] But peradventure some man will say, Who art thou which judgest another man's servant? to his own master he standeth or falleth, Rom. 14, 4. whereby it seemeth that everyone should be left unto himself. Answer, [Answer.] this place is nothing to the present purpose. For the Apostle speaketh of things indifferent, and showeth that no man should condemn as wicked and profane any of the believing Gentiles belonging unto God, and therefore it belongeth to him only either to approve or disallow the things that are done. Wherefore, we are charged to take the charge one of another, & to procure their good by all means we can, Heb, 10.24. Let us consider one another, to provoke unto love and to good works. And how can we bear the burden one of another, except we know the estate one of another?

Lastly, it is our duty to rejoice at such practice, [Use 3] when we see men ready to practice this duty. As it ministereth matter of such mourning and sorrow to see men drawn away from the faith and obedience of the Gospel, Gal. 4.19 and 5. 12. so it giveth great joy and much comfort, to see this zeal and care one of another. The Prophet testifieth this, Psal. 122, 12. I was glad when they said unto me, Let us go into the house of the Lord, &c. It would greatly rejoice us to see a man pull the friend whom we love out of a pit into which he was fallen: but it ought more to cheer up our hearts to behold a brother drawn out of the pit of hell & destruction, and made a Citizen of the kingdom of heaven.

Here we have the second report, which they make to the people, now they pull off their vizard, and show themselves in their colors. For after that these turbulent spirits prevail nothing before the Council, they fly to the people, stirring up the multitude to a tumult and commotion; to which purpose they bring up an evil report of the land, as if it yielded nothing without great labor and extreme pains▪ so that when the inhabitants had spent themselves and wasted their strength, yet it was scarce able to maintain them: wherein as Serpents they hiss with two tongues, for they falsify their own words, they confound their own practice, and slander the truth of God with a lie. They bely themselves, because they had confessed openly, that it was a fruitful land: now their tongues are divided, they avouch that it cannot sufficiently nourish the inhabitants.

Again, they confound their own practice, for they did cut down a vine branch with a cluster of Grapes, and bare it upon a staff between two upon their shoulders. Lastly, they slander the truth of God, who promised unto their Fathers to give them a Land flowing with Milk and Honey, Exod. 3, 8. If then it were barren and unfruitful, and not able sufficiently, yea abundantly to nourish the inhabitants, God had failed of his promise, and deceived the hope and expectation of his people. True it is, these words are not literally to be taken, for there is in them another trope or figure: for first, a part is taken for the whole, so that the meaning is, that the land abounded with the best fruits: nevertheless, such are named and expressed, as needed least labor and travel of their own. Again, there is an hyperbolical or excessive speech borrowed from the waters of the sea, which often̄ flow out of their banks, the meaning whereof is, that there should be great-store and plenty of these and such other necessary and profitable things, so that they should have abundance. The commendation whereof is further set down, Deut. 8.8.9. and 11.11.12.14.15. Therefore Jerome is much deceived, that understandeth this flowing with milk and honey spiritually: and it is true that the word of God is said to be milk for such as are babes in Christ, 1 Cor. 3, 2. and learn the first principles of the oracles of God, Heb. 5, 12. Likewise to be sweeter then the honey and the honey comb, Psal. 19, 10. nevertheless in this place we must understand it of the land it self and the fruitfulness of it, and so it is said to be, even while the Canaanites did inhabit it, and when the Spies brought with them the commodities of it, long before the word of God was published in it.

Moreover, they make report of great and mighty giants, in comparison of whom they thought themselves as grass-hoppers. Some think they are so called, because they were tyrants & oppressors, not in regard of strength of body and eminency of stature. But such there were both before and after the floode, Gen. 6.4. and 14, 5. Numb. 15, 34. Deut. 2, 20.21. Amos 1. Deut. 3, 11. Judge. 14.6.19. & 16, 3. 1 Sam. 17, 4 2 Sam. 21, 19. 1 Chron. 20.4, 5, 6, 7, 8. These exceeded the bulks and bodies of men that are now borne in this withered quarter and winter of the world, nature itself and the force of it, as it were waxing old: We see then how these hollow-hearted spies discourage the people, and discover their hypocrisy, for they blow hot and cold almost with one breath, and yet they would have more understood then themselves dare utter. For they say, The people are strong, but they mean, too strong for them: they say, Their Cities are walled even up to heaven, Deut. 1, 28. but they mean they shall never be able to win them by scalado: they say, There were Giants in the land, but they mean they would be able to eat them up as Grashoppers: they say, The Land did devour the inhabitants, but they mean that albeit they should have no enemies, yet the Land would in short time consume them. They never once mention or remember the promise of God, but as Infidels distrust and despair, and cause others to distrust and despair, and as Apostates they slide back from the covenant of God. The doctrine; Euil men, though they long dissemble and hide the evil and corruption of their hearts, yet at last they lay thenselves open, and are often contrary to themselves, Luke 9, 59. and 19, 22. and 4, 22.29 Mat. 2, 8, 16. Herod sent and killed the infants of Bethlehem, intending thereby to kill Christ, whom he pretended to worship: and 28, 12. False witnesses came and said, The Disciples stole him away while we slept. But this tale did discredit it self. The Disciples of Christ were few and unarmed, the watch were many, and with weapons. And if they were asleep, how knew they the disciples did it? Wherefore we should rather think, that they do dream when they are awake, then suffer our selves to be persuaded that they were awake, when indeed they did dream. So Prov. 26, 26. Whose hatred is covered by deceit, his wickedness shall be shown before the whole congregation.

[Reason 1] For first, hypocrisy is like a wound healed outwardly, but festering inwardly; and therefore at last the corruption cannot but break out. It is a true saying, Nemo potest diu personam ferre fictam, cito in naturam suam recidunt quibus veritas non subest, that is, No man can long continue masked in a counterfeit behavior; the things that are forced for pretences having no ground of truth to stand vpō, cannot long dissemble their own natures. This is the judgment of God upon hypocrisy: at the last it will uncase and uncover it self. Force the water against the current, at last it will break out to his proper course, like to the bow, that being bent, quickly returneth to his place. Hypocrites have no sound hearts, there is no truth in their inward parts, and therefore they must [Reason 2] needs at length be made manifest. Secondly, a liar at one time or other will show what is in him, and miserably forget himself, and therefore it is not unfitly said, he standeth greatly in need of a good memory: but every hypocrite is a liar, because he speaketh one thing with his mouth, & entertaineth another thing in his heart: he pretendeth one thing outwardly, but lodgeth another inwardly, Psal. 55, verse 21. Therefore doth the Apostle join them together, They speak lies in hypocrisy, 1. Tim. 4, 2.

[Use 1] Heereby we learn, that wicked men need no other judges then themselves to condemn themselves. When no man can accuse them of guile and deceit, they shall accuse themselves. Their own cconsciences and practices shall pronounce sentence against them, and therefore they cannot escape. This we see in the convincing of the unfaithful servant. Do his fellows accuse him? or indite him? Do they lay anything to his charge, whereby he is brought into suspicion? No, his own words are sufficient to lay him open; and therefore his Lord said unto him, Luk. 19, 22. Thou wicked servant, out of thine own mouth will I judge thee. It can therefore go worse with none then with the hypocrite, he shall be his own judge. He shall make known his own wickedness, and so bring to light his own shame. Albeit he seek to cover his own profane heart, yet himself shall light a candle to behold it.

[Use 2] Secondly, beware of hypocrisy, which is a capital sin, and hath under it many other evils: it is a sin compounded of many other sins: for they are notable couzeners and deceivers: they are poisoned with this corruption, and use dissimulation toward God, toward man, and toward themselves. They deceive all saving Satan whom they serve. First, such go about foolishly to deceive God himself, that cannot be deceived, and to mock him that cannot nor will not be mocked (for he is the searcher of the heart:) and while they do please themselves, they think by vain shows to please him, Isaiah chap. 58, verse 2. whiles they abound with secret and hidden sins. Such pray with feigned lips, Math. 15. verse 8. They commit close sin that God may not see them, or having sinned seek to hide their sins from God. Secondly, they go about to deceive men, desiring to gain an estimation of true godliness, by contenting themselves with the shining lamp of an outward profession. They desire no more but to seem religious: if men will have them in that account, they regard no more, and indeed that is more then they deserve. Thirdly, such do deceive themselves in the end most of all, James 1, 12. These men therefore must needs be most odious to God, who seeking to deceive God and man, do not deceive them, but beguile themselves. He is a notable couzener that couzeneth himself, and that of set purpose.

Lastly, we must all labor to be sound and [Use 3] sincere, and strive to attain unto integrity, and uprightness of heart. This must show it self in every of our works that we perform: for none of them may be without it, neither prayer, nor hearing the word, nor partaking the Sacraments. In prayer, it is not enough to move the lips, or bow the knees, or lift up the hands, or utter a voice, it must be a prayer of the heart and Spirit, Ephes. 6, verse 18. a lifting up of the heart, Psal. 145. verse 18. God regardeth not the tongue or the number of words, so much as he doth the heart. The Prophet saith, If I regard wickedness in my heart, the Lord will not hear me: So Proverbs chapter 28. verse 9. Isaiah 1. verse 15.

In hearing the word uprightness is required: and therefore Christ saith, Take heed how ye hear, Luke 8, 18. and he describeth the saving hearers, that they have good and honest hearts. Eccles. 4, 17. But such as come for fashion sake, because the world hath got such a custom; or for satisfying the laws of men for fear lest they should be presented: or seem to men to be religious, lest they should be accounted Atheists: or to the end they might see and be seen, because they have a lascivious and wanton eye; or that they might sleep and take a nap there, because they cannot sleep at home; or that they might carpe and cavil, because they love not the minister; or to pass away the time because they have nothing else to do that day: all these are far from truth and sincerity, they are no better then hollow-hearted hypocrites. And that we may show our selves upright this way, we must consider that we are in God's presence, Acts 10, 23. and as the Minister must speak as the oracles of God, 1 Pet. 4, 11. 1 Thess. 2, 13. so he that heareth must hear as the word of God, not of man. Secondly, we must have a desire to profit by it, & a purpose to practice it In the receiving of the Sacraments, we must also have sincerity and integrity. What did it profit Simon Magus to be baptized, and yet to lie in the gall of bitterness? Acts 8, 21, 23. Judas was admitted to the Lord's Passover, but his heart was corrupt with covetousness. If any ask, how we may know, whether this heavenly grace be in us? I answer, by the infallible signs and tokens thereof accompanying it and going with it. First, if we approve our selves to God in all things, not to man; if we look up and lift up our eyes to God whatsoever we do, if we walk before him, 1 Thess. 2, 4. and seek to have the testimony of a good conscience. The hypocrite seeketh no more then to approve himself to men, he careth not for the testimony of his own conscience, for that is ready to witness against him. Secondly, such are ready to yield simple and absolute obedience to the word of God (though their own reason be ready to cross the same) even to all God's commandments, Psal. 119, 6. Thirdly, to repent of all sin, and not to retain any one, but to hate the same unfeignedly in himself and in others. The manner of hypocrites is to hate sin in others, not in themselves, Gen. 38, 24. John 8, 9. and to retain someone sin or other, wherein he taketh special delight: as we see in Herod, Mark 6, 20. Fourthly, to humble our selves in the sight of God, and to cast down our selves in his presence, and to confess our own vileness and unworthiness to appear before him, after the example of the servants of God, Isaiah 6, 5. Job 42, 5, 6. This note is taught by the prophets in sundry places, Mich. 6, 8. Hab. 2, 4. Contrarywise, the hypocrite is proud, and pride is evermore the companion of hypocrisy. Fifthly, to be confident in good causes, and courageous especially in time of peril, Prov. 10, 9. & 28, 1. Whereas the hypocrite having a corrupt conscience is overtaken with fear and trembling, Isaiah 33, 14. Prov. 28, 1. Lastly to be constant, and to persevere to the end in good things, to be resolute never to give over a continued course of piety. until we give over this course of life: such bring forth fruit with patience, Luke 8, 15. and shall never be removed, Psal. 15, 5. Whereas the double-minded man is unstable in all his ways, James 1, 8. his godliness and religion is as the morning dew. Hosea 6, 4. By these signs we may sift and examine our selves whether this grace of sincerity be in us, or not.

And as the gift is excellent, so there are sundry motives to stir us up unto it. For God is good and gracious unto such as are pure in heart, Psal. 73, 1. and 125, 4, 5. he is the Sun and shield to them, Psal. 84, 11. This is the life and substance of all other graces, without it the best things are but counterfeit, and no better then sins against God. Our faith must be unfeigned, and love without dissimulation and our conversion must be a renting of the heart. Consider also, that God is present everywhere and knoweth all things, Psal. 139, 7. Prov. 15, verse 3.

Moreover, we must meditate oftentimes upon the judgments of God which he bringeth upon the world, but especially of the last judgment in the end of the world, and of our particular judgment at the hour of death, Ro. 2, 16. Eccl. 12, 14. The heart is the storehouse & keeper of the graces of God, Pro. 4, 23. Mat. 13, 18, 19. Lu. 6, 45. Math. 23, 26. & therefore we ought carefully to look unto it.

CHAP. XIIII.