Commentary on Numbers

IN this chap. we have two other murmurings set down; the latter arising out of the former, as one stick on fire kindleth another. The former consisteth of a few, carried away with envy and emulation against Moses and Aaron; the original whereof arose from Korah, of the Tribe of Levi, who first blew the bellows, and took it grievously, that the Priestly dignity was translated to Aaron; and challenged Moses of partiality, as if he had preferred his own Kindred, and followed his private affection, rather then the direction of God. This seditious Korah associateth unto himself, Dathan, Abiram, and On of the Tribe of Reuben, whom he knew to be ill affected towards Moses; because he being the eldest son of Jacob, had by right of his birth-right, the Principality and government of the whole people belonging unto him, and therefore they thought themselves as worthy to have the Soueraignty in their hands, as Moses was to have it in his hands. All these joining together, made a schism or rent amongst the people, and assemble two hundred and fifty others, all Princes of the assembly, which seem to stand for the good of the whole Congregation; as also all Rebelles have ever had some pretence and color: for they plead that all the Lord's people are holy, that God is present among them, and therefore they should no longer usurp the sole government of the whole host. It is usual in all ages of the Church to have schisms and rents to arise in it, and for men to separate themselves from the Church, because (forsooth) it is not well governed as it ought to be. Now, albeit this open insurrection were a flat rebellion against the express ordinance of God, yet they set many goodly shows upon their doings, helping a bad cause with a beautiful color, lest they should seem to be mad without reason, alleging that all the Lord's people are holy, and the Lord is among them. We learn hereby that whatsoever corruptions break out of men and whatsoever evils they do, and howsoever they decline from God, from his word, and from his ordinances, yet they will labor to excuse it, to defend it, to color it, that it should not seem as it is. When evil men have committed evil, they are ready to justify their evils, that they may seem good. We see this in Saul, 1 Sa. 13.11.12. and 15.15. so John. 12.5, 6. Judas pretended the poor and his great care of them, albeit he cared not for them, but for himself, and chap. 11.48. So Caiaphas pretendeth the safety of the people, to wit, if Christ were not put to death, the Romans would come with a mighty army, and overrun them: but the taking of him away and the putting of him to death, was indeed the true cause why the Romans came, and destroyed the Temple, the City, and the people. This we see sometimes also in those that are not the worst men. The fact of Simeon and Levi against the Schechemites was no better then horrible murder committed against the Law of God and of nature, and against the league and covenant that had passed between them, which ought to be held inviolable even among infidels: yet somewhat they pretend to cover it, Gen. 34.31. should he deal with our sister as with an harlot? So the Israelites touching their Idolatry, Exod. 32.1. and Aaron, verse 23. and our first parents, Gen. 3. and in a manner all wicked men do the like, that are unregenerate, without repentance and sanctification. The reasons.

[Reason 1] For men are affected to their actions as they are to themselves. Though they be corrupt & abominable, yet they would not be thought and judged to be so: so it is with their actions that proceed from them, though they be wicked and unjust, yet they would have them accounted just, and therefore they seek excuses for themselves, as Adam did fig leaves to [Reason 2] cover his shame and his sin. Secondly, if they should pretend nothing, all would be ready to condemn them, and to pass sentence upon them, therefore to blind the eyes of others, they cast a mist before them as iuglers use to do that they may not be espied. This did Herod, Mat. 2.8. he pretended to come and worship Christ. For he knew well enough, if he had dealt plainly, and told them he sought the life of the babe, they would have detested his detestable cruelty.

This serveth to reprove diverse sorts that [Use 1] go about to varnish their actions with false colors, thereby to blind the world and to put out their eyes. These show themselves to be rank hypocrites & exceeding sinners against the Lord, which serve to harden their hearts and to hinder them from a sight of their sins and sorrow for them. For no man can return from his sins, and repent of his evil ways, so long as he goeth about to defend them: because all such sinners do declare a firm resolution to continue and go forward in sin, and think themselves safe and sure, because they have some colors for their actions. But y ^e first beginning of repentance is confession: a duty oftentimes commended, and continually practiced by the faithful. The first thing that Joshua persuaded Achan to perform when he was taken as guilty for taking the accursed thing, was, that he should give glory to the God of Israel, and make confession unto him, Josh. 7.19. Prov. 28.13. 1 John. 1.9. Whereas such as hide their sins shall not prosper, and they that say they have not sinned, do make God a liar, and his word is not in them. Wherefore we cannot give a more evident sign of our want of y ^e grace of repentance, then by defending, denying, excusing, or lessening of sin.

Secondly, this showeth the cause why the [Use 2] dregs of Popish religion are so settled in the hearts of men that they are hardly rooted out; even because such deceitful colors are set upon them and their superstitious practices. If they be accused for their idolatry & worshipping of Images, they pretend they worship God in the Image. Touching the worship of Saints and prayer to them, they say they honor them as the friends of God, and that they are unworthy to approach or to come near to God themselves, and therefore in humility they go to the Saints and Angels: but this is nothing but to speak lies through hypocrisy, Col. 2.23. Concerning their sacrilege in withholding the cup from the people, they have their color, that the labor of the Priest would be too great, if he should deliver the same to all himself, or else that the blood of Christ might be spilled upon the ground: but these excuses cannot deceive God, he seeth their open declining from the word of God, from the example of Christ, and from the practice of the Apostles, their hypocrisy is made open and evident to all, they can now no longer hide it. They teach and maintain that heretical Princes especially being excommunicated, should not be obeyed. Thus they blanch the matter, whereas Paul taught and practiced obedience for conscience sake, and that such as resist, purchase to themselves judgment. [Use 3]

Thirdly, we are to judge no otherwise of all such as transgress the Law of God, whatsoever their allegations be. How many men are there that think even gross and palpable sins to be no sins at all, because they can blanch and color them over? How many think to excuse their ignorance, as if it were no evil at all? why is there no more store of knowledge in our days among masters and servants? why so much store of blindness in the matters of God? O say they, We are dull and forgetful, we have our callings to follow, we must provide for wife and children. This is a willful ignorance: this shall excuse no man. Such can find and take time enough for the world, but they lack time to lay a good and sure foundation for the world to come. Some pretend their age and infirmity, which hinder them from coming so often to the house of God. But many of them have resorted no better to it in their youth, and as yet they have strength enough also to walk farther for their pleasure. God knoweth their hypocrisy, that they are able to do more in civil things. It is a common practice in the common sort to pray for the dead, God be with him, the Lord rest his soul, God have mercy on him, God send him a joyful resurrection, and such like: What, say these ignorant persons, this testifieth our love and our charity. This is a blanching of the matter, and the casting of a new paint upon a rotten post. For who are these that pray for the dead, but such as never prayed for them being alive? nay, do not indeed know which way to pray? When the Scripture taxeth shows of hypocrisy, and reproveth private prayers in public places; they have their answer ready, they do it to stir up to devotion, and to fill and prepare themselves to perform holy duties. Yea, but this ought to be done at home: private places are appointed for private actions, and public, for such as are public. They kneel down to their own devotions, that seldom or never pray at home, and have no care to prepare themselves privately before they come; whereas GOD knoweth, and man knoweth, and the Minister knoweth, that these men that are so devout at private prayer in open places, sit most profanely, most unreverantly and unseemly at public prayers. Touching the Sabbath day, it is notoriously known what blanches they have to cover their vile blemishes, or rather their sores; as that a man may learn as much at one Sermon in the forenoon, as he can well meditate upon in the afternoon, and practice all the rest of the week. O how do these deceive themselves! God knoweth the heart of these hypocrites. It is not the care they have of meditation and practice, that causeth them to speak this; for how do they spend that time but in pleasure and vanity? So for the Sacraments, they say they cannot come to communicate, because they are not in charity with their neighbors, they are not prepared as they ought to be. Thus they think to creep away in the dark, and to be holden excused. But this is to excuse one sin with another, and to add sin unto sin.

Lastly, this must teach us on the contrary, [Use 4] that we must not color our actions like hypocrites, and pretend to justify our selves when we know they are evil. This is a sign of an evil heart and of a guilty conscience: this is no better then to bind two evils together in one bundle, first to dare them to do evil, and then to color it. And this latter is worse then the former, it showeth less grace and more corruption. God cannot be deceived by any pretence cunningly contrived, though man may be, because our most secret actions and imaginations are manifest before him. This provoketh God's wrath the more, and when we must appear before his righteous judgment, all things shall appear as they are, and all colorable pretences shall vanish away as smoke, and all things shall appear as they are indeed. God is a perfect light, he dwelleth in light that none can attain unto, 1 Tim. 6.16. and yet if he be not light enough, he will take other lights to help him, and search Jerusalem with candles, that he may punish the men that are settled on their lees, that say in their hearts, The Lord will not do good, neither will he do evil, Zephan. 1.12. Then certainly he will discover all, even the secret parts of thy heart, which now thou goest about to hide and conceal. Then he will make us know that he knew all things which are written in this book of remembrance.

Here beginneth the proceeding against these seditious, first by Moses, and then by God himself. The Lord first setteth his Ministers on work, to deal with this people, if that will not serve, then he will take the cause into his own hand. First, Moses fell on his face, a common gesture used in prayer: thereby no doubt making supplication to God to appease the multitude. Then he turneth his speech to Korah, and appealeth to the just judgment of God, that it would please him to decide the question whom he had chosen to be his Priests, as Elijah did, 1 King. 18.24. in their halting between two opinions. Then in the end he returneth their false accusation, justly upon their own heads, and showeth that he was not afraid of their faces: they had said to Moses and Aaron, Ye take too much upon you, seeing all the Congregation are holy; he payeth them home in their own language, Ye take too much upon you, ye sons of Levi. Here Moses setteth forth the dignity of the Ministry, that there is a special covenant and agreement between God and his Ministers. The doctrine, It is a special favor that God maketh a covenant with his Church, that they shall be a precious people in his sight; but it is a far greater favor, that among or out of his Church in general, the Lord should make a more special covenant with his Ministers, that he should take them to be a peculiar people to himself, 1 Sam. 2.28. and 3.20. Exod. 19.22. 2 Cor. 2.15.16. Mal. 2.5, 6.

[Reason 1] The reasons follow. First, the Ministers are God's servants and Ambassadors, 2 Cor. 5.20. they are in special place about him, such as stand before him, and minister unto him upon earth, as the Angels minister unto him in heaven, Mal. 2.7. and 3.1. Revel. 1.20. and 2.1. and 3.1.

[Reason 2] Secondly, they are as it were of God's privy counsel, not to give him counsel, but to take counsel from him, and to reveal his counsels to the sons of men, Amos 3.7. for therefore he teacheth them, that they should teach his people, Mal. 2.7. True it is, God revealeth his secrets to his people, nevertheless, it is by the means of the Minister.

[Use 1] This serveth fitly and fully to reprove such base persons that think basely of the Ministry, and those that account the Ministers as the scum or refuse of the people, who indeed are little better themselves, (I will not give them the titles which they justly do deserve) dishonoring that calling which God himself hath highly honored, and throw down that which he hath advanced and lifted up. I range among such those also, that think the Ministry too base for their birth or quality, yea they think their kindred exceedingly debased and disgraced, if they have a Minister of their name. We would think it an high honor for any of our children or kindred, to be preferred as a special fauorite about a Prince: and yet we cannot be content that they should have this special calling and judgment of the Ministry, which is not inferior to any place or calling whatsoever in the common wealth, as we have shown often before.

True it is, the greatest part of the world think otherwise, and I confess it: but it is because they have corrupt eyes which the vain pomp and glory of the world do dazzle, so that they cannot see nor perceive the glory of God in the calling of the Ministers of the Gospel. For if they had a better and a clearer sight, they would think it the greatest honor and highest favor to be set in that calling.

Secondly, this is an admonition and warning [Use 2] to all men, that they should not in any case abuse, offend, disgrace, wrong, and revile those that are called of God to be the Ministers of his word, whom he hath set to be near unto him: because they are in special grace and favor with God. Dare any oppose against him that is the kings friend or fauorite? Do not all desire and seek his favor? how then dare we disgrace and dishonor those whom God would have honored, and speak contemptibly and contumeliously of their Ministry, seeing God hath said they are the men whom he would have honored? When the king would have Mordecai honored for the good service he had done to his person, he said, What shall be done to the man whom the king delighteth to honor? The Ministers are God's special favorites, and therefore such as wrong and molest them shall not be left unpunished: for those whom God will honor, they shall be honored, especially of those that know the use, necessity, & profit of the Ministry.

Thirdly, from hence ariseth matter of comfort [Use 3] to the Ministers themselves. Hath he made a special league and covenant with them to favor and protect them? Then we are assured, that the injuries and wrongs which are done unto them, rest not in their persons, but extend to God himself who is wronged with them, so that he will revenge their wrongs, and protect their persons, Deut. 33.11. Smite through the loins of those that rise up against them, that they rise not again. We have also comfort as a shield and shelter from the base estimation of the unthankful world; though they hate us as enemies, yet God honoreth us as his servants, nay as his friends, and receiveth us into special favor: so that he often maketh us to be had in great honor & estimation, even of those that before had so basely esteemed of us. Let it not therefore trouble us, though we be not regarded of men, seeing we stand or fall, not to them, but to our own Master, who hath thus far honored us to be put into his service; and therefore let us say with the Apostle, It is a small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self, 1. Cor. 4.3.

Lastly, it teacheth what the Ministers of God ought to be, they should be men of an unblameable life and holy conversation, because they come so near to God, lest it be said to them, as Psal. 50.16. What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee.

If all the people of GOD must be holy, much more then ought the Ministers to be endued and adorned with integrity of life. They must be neither ignorant nor vain, because they come near unto God. He that loveth his friend, will be very wary and circumspect what manner of servants he commendeth to his friend to be in his service: and yet how unfaithfully do many deal with God y ^t dare commend to him idle & wicked Ministers to be his servants, and to carry his word to his people? It were to be wished, that such as have authority in their hands would turn all such unworthy servants out of his service, and put them to silence, which cause the holy ordinances of God to be profaned and polluted by their wickedness.

Moses proceedeth and goeth forward to see if he could draw these proud conspirators to a sight of their sins, and thereupon putteth Korah in mind how graciously God had dealt with him and the rest of the Levites, to suffer them to come near unto him to do the service of the Tabernacle, and to stand before the Congregation to minister unto him: upon which consideration he moveth them, that they should not be carried beyond the bounds of their calling. [Doctrine.] We learn hereby, that the moe means and helps we have to prevent sin and to keep our selves from offending against God, the greater our sin is, and the greater sinners we are, if we break these bands and cast these cords from us. The sins of the Israelites are often aggravated, and made the more grievous and heinous, because the Lord had sent his prophets among them, Ier. 7.13, 14. and 11.7, 8. and 35.14. Psa. 78.17, 31, 35, 56. Matth. 11.21, 22, 23, 24. Dan. 9.5.6.

[Reason 1] The reasons. First, because those men sin against knowledge, having the word to inform them, and their own consciences to convince them. Knowledge maketh every sin the greater, Luk. 12 47. John. 15.22. and 12.48. They are like to a man that hath much meat and digesteth nothing, so that it corrupteth in the stomach and doth him no good at all. Now they that have many means for the soul, are like him that hath much meat for the body: for they that hear much and have many instructions, and yet do not bring forth fruits answerable thereunto, their sin is the greater, and themselves thereby made inexcusable. [Reason 2] Secondly, it argueth obstinacy and hardness of heart; they have many strokes given them, but they feel none of them. For such as transgress in the middes of those helps that serve to restrain sin, do not sin of infirmity or weakness, but of obstinacy and willfulness. Now the more willful a man is, the more sinful he is, and the greater is his sin.

This convinceth our times of much sinfulness, [Use 1] and in these times some places, and in those places sundry persons, to be greater sinners then others. And why greater? Because our times have had more means to prevent and keep from sin then other times have had. What could the Lord have done for us, that he hath not done? We have been as his vineyard which he hath fenced, he hath gathered the stones out of it, he hath planted it with the choicest plants, and hedged about it, that the beasts of the field and of the forest should not hurt it: he may therefore justly look that it should bring forth grapes, but it hath brought forth wild grapes, Isaiah 5.4, 5. or as his fig tree which he hath digged and dunged, and therefore he may well seek fruit thereon, especially having waited with patience for it.

What hath not God done for us and to us to reclaim us? Our times and people have had many deliverances from dangers, that other times and people have not had, which threatened us both within and without, both foreign and domestical. We have had greater blessings bestowed upon us then others: we have had the word more plentifully preached to us, then others. All these (we being unthankfull and disobedient) do make us greater sinners then others which have wanted these blessings. Thus do we turn our blessings to be our bane, and God's mercies to be curses upon us. We see many Congregations, where God hath risen early and late, giving them his word and faithful Ministers as diligent watchmen to admonish them, and to threaten his judgments, are oftentimes more sinful then other places that have wanted these means, and no worse persons in the world then some that live under the standing Ministry of the word, God in just judgment giving them over to Satan. If such be given to common and continual swearing and abusing of the Name of God, to contempt of the word and of the Sabbath, they are greater sinners then others, and are more guilty in his sight, and consequently shall be more sharply and severely punished.

Secondly, it admonisheth all that enjoy the [Use] means of preventing sin, as benefits and blessings, the Scriptures and word of God, his corrections and chastisements, his promises & threatenings, his patience & long sufferance, y ^t they labor to make profit by thē & to fulfil all righteousness, lest God account their sin greater then others. For we must know this, whatsoever is a sin in others; is a treble sin in them, because they have the sword of God to cut the knots and sinews of sin in sunder, when others have not had that means. We may with grief speak of many places, that Israel hath been without a teaching Priest, and without Law, 2 Chro. 15.3. they have wanted the gracious means of salvation to teach, to reprove, to instruct, and to correct: & therefore no marvel if sin abound. But they that live where sin is daily met withal and encountered, do make their sin out of measure sinful. Let us therefore diligently examine our selves, how we are affected at the hearing of the preaching of the word, and of the threatenings denounced against our sins.

[Use 3] Lastly, learn from hence y ^t the word is never preached in vain, whether we be converted by it, or not. For it is like the rain and snow that falleth from heaven, that returneth not thither again, Isaiah 55.10, 11. So the word of God shall not return to him as a void and vain thing, but shall accomplish that which he pleaseth, and shall prosper in the thing whereunto he sendeth it, But some will say, Then it is better to be without the word, then to have it: if men's sins be so much the greater, because they have been so much taught: and it may seem better, not to hear it at all. I answer, this is true in some sort, howbeit not simply in it self. Let no man think his case the happier, because he wanteth the word; for as Paul saith, they that have the law, if they contemn it, shall perish by the law: and they that want the Law, shall perish without the law, Rom. 2.12. Besides, they may be said to have the means, y ^t want them when they may have them. No man must reject the word, because they that refuse it are made worse by it. Would a man be willing to cast away his wealth, because he seeth himself made worse by it, more covetous, more cruel, more hard hearted, more high minded? We see no, in the example of the rich man, Matt. 19. rather then he would cast it away, he would labor for a liberal hand and a merciful heart to use it aright: so is it in this case. Indeed, it had been better we had never known the word and the way of righteousness by the direction of the word, then to depart from it: better I say, in respect of the end of our estate and the judgment that hangeth over us, yet we should not therefore wish to be without the word, but rather to have a sanctified heart that we may keep our selves from the sins of others. Then we will account it an happy thing to live in such places, where the word of God is truly preached. Let us therefore labor to make good use of the good means that our good God hath afforded us for our good, and labor to profit by them in faith and obedience, or else our sins shall be made so much the greater, and consequently our judgments the greater also.

Here Moses farther layeth open the sin of Korah and his confederates; neither doth he charge them behind their backs, as if he were afraid to speak to them, but to their faces, that, if they had anything to say, they might answer for themselves. It is the manner of many men, to be liberal of speech of those that are absent, but are ready to hold their peace when they are present to plead for themselves. Now he telleth them that the contempt of Aaron was the contempt of God; and their murmuring against him, a murmuring against God. We learn hereby, [Doctrine.] that to rebel against the message of God, to scorn and reject it, is to rebel against God, to scorn and reject God himself, Exod. 16.8. 1 Sam. 8.7. Isaiah 7.13. Whatsoever is brought unto us, whether it be the promises of God for the establishment and confirmation of our faith, or instructions for our obedience, by the messengers and Ministers of God, if it be refused and resisted, God himself is rejected and the Spirit of grace is despited, Lu. 10.16. John. 13.20. 1 Thess. 2.15, 16.

The reasons, because first they come not in [Reason 1] their own name, neitheir do they discharge their own message: they are no other then the mouth of God; they come not from themselves, neither for themselves, their authority and calling is from God. Therefore Moses saith in this place, What is Aaron that ye murmur against him? And the Apostle saith of himself & the other fellow laborers, 1 Cor. 3.5. Who is Paul, or what is Apollo, but the Ministers by whom ye believed, even as the Lord gave to every man? neither is he that planteth anything, neither he that watereth, but God that giveth the increase is all in all.

Secondly, God doth account all things [Reason 2] done to thē, in the execution of their Ministry, as done to himself, Matth. 10.40. He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me: therefore he that receiveth the Minister, receiveth with him God the Father.

It is the duty of all to prepare themselves [Use 1] when they come to the Ministry of the word, because then they must consider that they are come into the presence of God himself, to receive, not so much from the mouth of the Minister, as from the mouth of God, direction and instruction concerning his will, Deut. 5.27, 28. Gal. 4.14. 1 Thess. 2.13. O my brethren, if we did believe this to be the truth of God, we would not stumble so much against it, and be so often offended at it, we would not reject it and set so light by it as too commonly we do. Let us be like to Cornelius, Act. 10.33. We must set our selves in God's presence, whensoever we begin to hear the 〈1 page duplicate〉 〈1 page duplicate〉 word of God. We ought as much as we can, to suppress all thought and consideration of men, and weigh with our selves from whence the word cometh, from whom the messenger cometh, & in whose Name he speaketh unto us. This is a forcible means to make us profit by hearing. He that can see in the person of the Minister the person of God, and settle his affections wholly upon God, whom he knoweth to be present with him, I never doubt of that man, but he will hear to his salvation.

[Use 2] Secondly, acknowledge from hence, that the despising of the word of God, the not believing or not consenting to it when it is taught by men like to our selves, is one of the greatest sins of all other that can fall out among the sons of men. As it is most common, so it is most fearful, and shall receive the greatest punishment from God, Matt. 10.14, 15. Act. 13.51. O that all men would take a scantling of this sin by a right consideration of the doctrine which I handle, and you hear. For the doctrine teacheth that the withstanding of the Ministry of the word, and murmuring against his ordinance, is an open standing out against God, and a resisting of him. Can there be greater pride, insolency, contempt, unthankfulness, rebellion, and disobedience, then to resist the Lord? The Apostle speaking of the Magistrate saith, Whosoever resisteth the power, shall receive to himself damnation: if this be true of man, much more may we affirm it of God, that whosoever resisteth him shall bring upon himself swift and sudden damnation. For are we stronger then he? Now, we must understand, that all such as set themselves withal their might and cunning against the Ministry of the word, they do as it were take God to task, they single him out to combat with all, but they shall find in the ende themselves unequally matched. Shall he that is dust lift up himself against his maker? shall he that is no better then a blast or puff of wind contend with him that rideth upon the wings of the wind, and is able to scatter us as chaff before the wind? O then how fearful will the account be of many among us, that show as great scorn and contempt, as great security and infidelity, as the Jews did, 2 Chron. 36. for which they were carried away into captivity and swept out of the land of their habitation! Such persons do in a manner bid God defiance to his face. For when the Minister preacheth, God preacheth: when the Minister threateneth, God threateneth: when the Minister promiseth, God promiseth: when the Minister comforteth, God comforteth. It is he that speaketh by his servants the Prophets, Heb. 1.1. When they beseech us to be reconciled, God beseecheth us by their Ministry, 2 Cor. 5.20. True it is, they speak, but God speaketh to us in them & by them. This made the Apostle say, We then, as workers together with him, beseech you also, that ye receive not the grace of God in vain, 2 Cor. 6.1. That which is spoken of the Sacrament of Baptism, may rightly be spoken of the Ministry of the word. It is said, that Jesus came into the land of Judea and baptized, John. 3.23. but it was by the hands of his disciples, John. 4.2. The Baptism was his, but the Ministry was theirs. So doth the Lord preach unto us, as Christ then baptized, he preacheth to us by the mouth of his Minister, he speaketh whē they speak unto us. Such then as yield not to the promises, or threatenings, or admonitions that are offered unto them, what do they but say plainly, I will not believe God, I will not commit myself and mine whole estate into his hands, I do not think that he will do as he threateneth? This is no other then to give unto God the lie to his face.

Lastly, this giveth comfort and encouragement [Use 3] to all the Ministers of God in the thankless labors of their wearisome calling. God will care for us, howsoever men reject us. He will confirm our word by testimony from himself, in his mercies toward them that believe, in his judgments upon the wicked that resist, and in preserving us because we have been faithful in doing the message for which we are sent, Ezek. 33.32.33. Matth. 10.19, 20, 22, 26, 28, 29, 30. It is also a comfort to all such as do hear aright, such as bring forth the fruit of the Gospel, do not only receive the Gospel, but they receive God himself.

Moses having spoken to Korah the principal conspiratour that first began to roll this stone, and nothing at all prevailed against him, doth not give over, but trieth if any of the rest had anymore spark of grace, or fear of God in them. But the farther he proceedeth, the less hope he findeth. For Dathan and Abiram refuse to come unto him. Before this they assembled themselves tumultuously before they were called, but now being lawfully called, they will not assemble. Nay, they open their mouths to accuse him of cruelty and treachery, both of them heinous crimes, but both of them falsely ascribed unto him: Of cruelty, as if he purposed to kill them in the wilderness: of treachery, as if he had brought them from a land flowing with milk and honey, but had brought them to possess no land. Thus they prefer Egypt before Canaan, the place from which they were gone before the place to which they were going. And yet this is not the depth of their impiety; for I take this answer of theirs to be a very mock and scoff cast out partly against Moses, and partly against God, which will appear if we compare the words of Moses to Korah with this answer. For Moses had said, Seemeth it but a small thing to you to seek the Priesthood also? they borrow his own words and cast them in his own face, Is it a small thing that thou hast brought us into the wilderness to kill us? As if they had said, Thou tellest us that it is a great mattter to usurp the Priesthood, but why dost thou not consider, that it is also a far greater matter to kill so great a multitude? And whereas God so often promised to give to Israel a land flowing with milk and honey, they turn it into a jest, and tell Moses that Egypt was that fruitful land, as for other land they could see none for their feet to rest upon. We learn hereby, that they which are hardened in sin, and resolved not to give over, do not only stop their ears against all reproof, which notwithstanding is a great sin, but revile, rail upon, and despise such as tell them the truth, and lay before them their faults, though they be the Ministers of God that do it; This we saw before verse 3. in Korah and his company, They gathered themselves against Moses and against Aaron, and said unto them, Ye take too much upon you, 1 King. 18.17. and 21.20. and 22.8. Ierem. 15.10. and 18.18. and 44.16, 17. Acts 17.18.

[Reason 1] The reasons: first because as no bitter things are pleasant to the sick man, who would ever have his humor served, so no reproofs are pleasant to the sinner, 1 King. 22.7. Every sinner is as a sick man; and every reproof is as a bitter ingredient, nothing pleasing to the taste. A wicked man desireth to hear nothing but pleasing things: to give a reproof unto him, is no better welcome unto him, then if you gave him gall and vinegar to drink.

[Reason 2] Secondly, they are fallen into a sweet sleep of sin, and cannot abide to be awaked, or any way disturbed and disquieted. They love to go to hell with ease, they would not be troubled in their journey. But the reproofs of the Minister do cross them, and therefore they speak all manner of evil against him.

[Use 1] This showeth the miserable condition of such as justify themselves in their sins, who being convicted of a great height of iniquity and impiety, do cast the Ministers reproof as dung into his face, and defend whatsoever themselves have committed. A sick man that is so far from taking the potion given him by the counsel of a learned Physician, that instead of taking it, he doth cast it in the Physicians face, may well be thought to be in a desperate condition and must needs perish: so it is with men spiritually sick with sin, even heart-sick, who are so far from receiving a rebuke at the hand of the Minister, that they will be impatient toward him, and return rebuke for rebuke unto his face, nay storm and rail at him with opprobrious and contumelious terms, it argueth they are forlorn men and in a pitiful and desperate estate. It were infinite to speak of all sorts that are possessed with a spirit of contradiction to gainsay the truth. Some find fault because we reprove such sins as are not found in the place where we preach: others, because by reproving sinners, we would seem to make the world believe, that they are more sinful then other people, and thereby make them odious to others. Others accuse us, that we reprove sin out of hatred and malice, not out of love: malice to their person, not hatred of the sin. But the Minister is to reprove any sin that is in the land: besides, how know they it is not in that place? And if it be not, we know not how soon it may be. We must learn to detest all sin, but how shall we detest that which we know not? and if we do know it, no man knoweth it so well, but he may know it better: and no man detesteth it so much, but he may learn to detest it more. The assaults of Satan and temptations to sin come suddenly, if we be not forewarned, we may be surprised suddenly.

Again, the reproving of sin in one place is not the clearing of another, or in one person is not the justifying of another. Lastly, to accuse the Ministers of reproving through malice, proceedeth in themselves from want of charity. Ahab accused Micaiah of hatred because he never prophesied good unto him, but evil: but indeed the hatred was in himself: as also he charged Elijah to be the man that troubled Israel, whereas indeed it was he and his fathers house, 1 Kin. 18.17, 18. we are thought to be their enemies, for no other cause but because we tell them the truth, Gal. 4.16. [Use 2]

Secondly, behold from hence the cause why the Minister of the Gospel is so ordinarily hated of the wicked world; it is upon no other ground, then because he doth reprove sin. If he would hold his peace and say nothing, or if he would sew pillows under men's elbows, or if he would prophesy to them of wine and strong drink, and give them liberty to do what they list, and then tell them all is well done, he shall even be the Prophet of this people, Mic. 2.11. The true Ministers of the word are never loved of the world, because they cannot but strike at the head and root of sin with the two edged sword of the word, wheresoever they find it: therefore they are made as marks for everyone to shoot at, John. 7.7. and if themselves spare them, yet they can be content to hear others speak evil of them, without defending them and their righteousness. But howsoever it go with us, it is our duty to preach the Gospel, and to go through good report and bad report, 1 Cor. 9.16. Eze. 3.17. We have the charge of men's souls committed unto us, we bring glad tidings of peace, and glad, tidings of good things, Rom. 10.15. We should be welcome unto our people, and therefore it is unreasonable we should receive such a recompense of our labors, as to be reviled and evil spoken off. But this hath been the condition of the Prophets, of the Apostles, of Christ himself: he was called Beelzebub, and charged to cast out devils by the power of y ^e devil. Let us wait upon our Lord and master that hath called us, he will give us a better recompense of our service, Dan. 12. We shall shine as the stars, and Isaiah 49.4. My judgment is with the Lord, and my work with my God.

[Use 3] Lastly, everyone ought to examine himself, whether he be guilty of this sin or not: and if he be, to labor to repent of it and to reform himself, if not for the Ministers sake, yet for our own sake, and the salvation of our own souls. True it is, the Ministers are oftentimes forced to speak many things that are not pleasing to the hearers: yet should the people suffer the words of exhortion, admonition, and reprehension, considering that in all of them they aim wholly at their good. The Physician is oftentimes troublesome to his patients, and the father giveth many checks to his sons, yet do they truly love them and seek their good, even while they do molest and trouble them: so is it with the Ministers of God, albeit they do grieve and molest the people of God, yet it is for their good and salvation, and therefore they may say with the apostle, If any have caused grief, he hath not grieved me but in part: that I may not overcharge you all, 2 Cor. 2.5. Therefore it is y ^e duty of the people, quietly to suffer the word of exhortation and to digest a reproof, thereby to show themselves obedient in all things, for this is the proof and trial of our hearts, 2 Cor. 2.9.

We see here how Moses appealeth from them to God the judge of heaven and earth, and referreth the deciding of the controversy unto him. This is the preparation to the punishment of these men: wherein consider, first the anger of Moses against them; secondly his prayer to God to reject their offering: [Doctrine.] thirdly, his words to Korah. In his anger observe, that it is the duty of all God's children, to be angry at sin, whensoever they see God dishonored, and his ordinances contemned and despised. There is a sanctified and holy kind of anger, Exod. 16.20. albeit Moses were the meekest man upon the earth, as we heard before, Num. 12.3. Yet when he saw their disobedience, he was wroth with them. The like we see Exod. 32.19, 20. and in Elijah, 1 Kin. 19.14. Ier. 6.10, 11. it is called the fury of the Lord. All zeal consisteth of anger, Numb 25.7. The reasons will farther confirm this point.

For first, in many places of the Scripture it [Reason 1] is attributed unto God, Rom. 1.18. Josh. 3.36. But to the nature of God nothing can agree, but that which is just and holy. Secondly, [Reason 2] that affection was truly and naturally in Christ our Savior, Mar. 3.5. he looked angerly upon them, mourning for the hardness of their hearts: so John. 2.17.

The uses: first the affection of anger is not in it self unlawful. True it is, there is a [Use 1] corrupt anger, which we are to strive against and labor to suppress, 1 Tim. 2.8. Matth. 5.23. Job 36.18. there is also an holy and lawful anger, when it hath a good ground, and is seasoned with moderation, Levite. 10.16. 2. Sam. 12.5. and 13.21. Neh. 5.6. Ester 7.7. The Stoics, one of the stricter sects of the Philosophers, condemn all anger; but this is to make men senseless, and to transform them into stocks and stones. For it was created of God, and was in man before the fall, and before any evil entered into the world. All the workmanship of God was approved to be very good, Gen. 1.31. so that being more ancient then evil, it must be holden in it own nature to be good and lawful. But it will be objected that anger in many places is forbidden, [Object. 1] and condemned, Matthew, chapter, 5. [Answ.] verse 22. I answer, not all anger, but all corrupt anger, such as are angry unadvisedly. So then, he speaketh of this affection, not as it was created, or renewed by God's Spirit, but as it is corrupted and depraved with original sin. [Object. 2] Again, it will be said, that the Stoics define it to be a perturbation of the mind, [Answer.] and therefore evil. I answer, that perturbation is double: sometimes it is moved upon just causes, and sometimes upon unjust causes. The perturbation of the mind moved upon unjust causes is unjust and evil, the other is just and commendable. The perturbation is good if the causes be good: it is evil, if the cause be evil. Lastly, it will be alleged, that Christ [Object. 3] our Savior teacheth us, [Answer.] when we have received a blow on the right cheek, we should turn to him the other also, Matth. 5.39. I answer, the meaning is not, that we should expose our selves to all injuries but abstain from all private revenge, having no calling thereunto. Whensoever those two come in question together, either to revenge or to receive a new wrong and a fresh injury, we must choose the latter: because to revenge is simply evil in the doer, but to suffer wrong is not evil or sinful in the sufferer.

[Use 2] Secondly, this reproveth such as know not what this holy and sanctified anger meaneth, which can prosecute their own causes and quarrels with the greatest desire of vengeance, but know not what it is to be angry in the cause of God. It was not so with Moses, as we saw before. Some are provoked by every small and trifling occasion. Heereby charity is violated, which suffereth long, 1 Cor. 13.7. and covereth a multitude of sins, Prov. 10.12. Anger looketh in a deceitful glass, which maketh every Moul-hill to seem a mountain, every small slip is esteemed a capital offense, and every word of disgrace worthy of a stab. Others are provoked when there is no ground but their own suspicion, as Eliab was angry with his brother David, because he suspected him to have come to the battle in the pride of his heart, 1 Sam. 17.28. And this is y ^e common cause of much anger and heartburning in our days, want of love causeth men to interpret the actions of others in worse sense, and upon their own false surmise they ground their anger. One is angry, because saluting his neighbor, he did not salute him again; and speaking friendly to him, he would not speak again: albeit haply he saw him not, or observed him not. Another, because he heareth his vices reproved out of the word of God, beginneth to rage through impatience; in which regard oftentimes it falleth out, that he incurreth more anger and danger that reproveth sin, then he that committeth it. Of this evil anger doth the Apostle speak, Eph. 4.31.26, 27. and Solomon, Prov. 14.17, 29. and 29.22. Many are the evils and mischiefs that follow this evil affection, forasmuch as it overturneth both the Law and the Gospel. It were an easy thing to run over most of the commandments which it causeth men to break, and in a manner defaceth the whole image of God. For first, how should we love God whom we have not seen, if we do not love our neighbor whom we have seen? 1. John. 4 20.

Secondly, it overthroweth the principal part of God's worship which standeth in the invocation of God's Name, Ps. 26.6. 1 Tim. 2.8. Mat. 5.23. Thirdly, it causeth the breach of the third commandment, by causing men through impatience to fall to cursing and banning, to swearing and blaspheming the Name of God. For when they grow choleric against others, they utter sundry horrible imprecations, and begin to fret and rage against God himself. Fourthly, it maketh men altogether unfit for the exercises of the Sabbath, having their minds distracted and disturbed with thinking upon the wrongs and injuries of others and their own revenge. No man can hear the word of God aright that is choked with this thorn, I am. 1.19, 20, 21. 1 Pet 2.1, 2. Neither doth this passion work any better effects in the second Table, for as much as it turneth justice and charity upside down: Justice it self, which requireth that the same be given to everyone which belongeth unto him: whereas anger maketh men not only to neglect doing of good duties which they owe to their neighbors, but to oppress them with injuries and revenge: Charity, which is the sum of the Second Table, the effect whereof is this, that we love our neighbor as our self. But anger maketh men hate them as mortal enemies. It often bringeth forth murder and shedding of blood, Ge. 34.25. 1 John. 3.12, 15. Whereby we are also made like unto Satan, for he is the spirit of dissention, as God is a Spirit of love, and of peace. It is the nature of Satan to delight in rage and fury, for he is a murderer from the beginning, John. 8.44. Besides, it is a sin against the Gospel, and maketh us subject to God's anger, and bringeth impenitency and stoppeth the course of God's forgiveness toward us. For as we forgive others, so doth he forgive us, Matth. 6.14, 15. if therefore we retain our anger toward our brethren, God will retain his anger toward us.

Lastly, we must examine our selves, whether [Use 3] our anger be just or not. We are of our selves prone to break out into choler, and to be moved otherwise then there is cause. We must therefore mark two things, the causes thereof, and the effects: If the causes be God's glory, injury offered to our selves or our neighbors, if the cause be weighty, and the affection moderate: If the effects which it bringeth forth be duty to God and man, then it is a lawful anger: but if otherwise, it is unsanctified and unlawful. Let us learn to be most moved in God's cause, as Moses was; the glory of God was precious and dear unto him. So it was with Phinehas, Numb. 25.7, 8. so it was with Elias, 1 Kin. 19.14. because the children of Israel had broken down his Covenant, cast down his Altars, and slain his Prophets. Happy are we if these things move us, and go near unto us.

[Verse 15. Respect not thou their offering. ] It may seem strange that he which before had spoken against them, should now pray against them. We are commanded to pray one for another, so that Moses may seem to break the rule of charity. I answer, this toucheth not their persons, nor their lives, but he desireth their amendment, that they may be ashamed of their own folly, & confounded in their own pride. He craveth of God no more, thē to show and make manifest his own innocence and uprightness, which was to be decided by that offering. We learn hereby, [Doctrine.] that God respecteth not the works of evil men, be they performed never so religiously outwardly, Gen. 4.4, 5. Isaiah 1.11.12, and 66.3. Prov. 15.8. and 21.27. Ierem. 6.20. The reasons follow.

First, whatsoever they do, is sin, 1 Tit. [Reason 1] 1.15 their mind and conscience is defiled. Secondly, [Reason 2] their persons do not please him, Gen. 4.4, 5. Mal. 1.10. God regarded not Cain's Oblation, because he regarded not Cain's person: and he regarded not Cain's person, because he was a wicked and faithless man.

[Use 1] The uses. First, we may therefore conclude, that such works as God hath not commanded, shall not be received, Matth. 15.9. In vain they worship me, teaching for doctrines the commandments of men. Many do think to please God by their good intents, but that is a vain worship. God will be served according to his own will, not after our own fancies. He hath set down and appointed how he will be worshipped, he hath not left it to our discretion, whatsoever the Papists prattle.

[Use 2] Secondly, it reproveth such as think it enough to come to the place of God's worship, and to be present at prayer, the word, and Sacraments, albeit they bring with them no true devotion. These do exceedingly deceive themselves, dishonor God, and profane his holy things, which is a grievous sin. These men do lay the foundation of all their hope, and the stay of all their comfort upon the broken staff of an outward sacrifice, which in the end will fail them. For albeit they be never so loose in their lives, and profane in their conversations, yet they trust by virtue of their good prayers and other good deeds, to pacify God's wrath, to escape his judgments, to make amends for their sins, and to come to heaven by the string of their works. Of this sort are infinite numbers, who, as they satisfy themselves, so they think to satisfy God with external words and works. These are in deed holy in themselves, if they were religiously performed: but as they proceed from them, they are hypocritical and accursed. These are such as shall say, We have eat and drunk in thy presence, and thou hast taught in our streets: but he shall say, I tell you, I know you not, whence ye are, depart from me all ye workers of iniquity, Luke 13.26, 27. And to all such the Prophet saith, put away the evil of your works, Esa. 1.16. Our plausible shows (be they never so great) can do us no good, God seeth the falsehood of our hearts, and hateth the same: as on the other side, he commendeth and rewardeth the meanest service that the faithful yield, being offered in the uprightness of their minds.

[Use 3] Lastly, we must learn to come to God in an holy and right manner, with a true faith, a sincere affection, and a purpose to perform obedience, or else all is in vain. Hence it is that Christ saith, Take heed not only what you hear, Mar. 4.24. but also how ye hear, Luk. 8.18. If we look as well to the manner, as to the matter of our service, we shall be accepted; and be well assured of happy and good success.

[Verse 16, 18, 19. Moses said unto Korah, Be thou and all thy company before the Lord, &c. ] In the words before, he protested his own innocence, that he had given them no just cause of this insurrection, he had not taken an asse from them, nor any way hurt them; wherein he speaketh modestly of himself, for he had done them all good, and preferred their safety before his own life, To teach us, that Magistrates should be upright in their government, and seek the good of those over whom they are set. Such was the sincerity of Moses in this behalf, that he appealeth unto God for the truth of it.

The like we see in Samuel, 1 Sam. 12.3. he made protestation in the sight of the Lord, and before his Anointed, that he had not laid his hand upon any man's goods, so much as a shoe, and no man could accuse him: and in Paul, Act. 20.18.33, 34. So Exod. 18.21. They must be men fearing God, and hating coueteousnesse, which is the root of all evil, 1. Tim. 6 and no better then idolatry, Ephe. 5. Gehazi coveted and obtained both money and raiment of Naaman, but he procured from God the plague of leaprosie, as the wages of his iniquity, 2 King. 5. Achan dreamed of a golden day, when he stole away the wedge of gold, but he was stoned with stones for his labor, Josh. 7. Judas received thirty pieces of silver for betraying his master, but it was not long before he brought them back and hanged himself. But to proceed, consider the care Moses hath of the good of these men, he laboreth again and again to reform them.

Hitherto he saw no good of his labors, yet he will not give over, until God command him to separate the people from them, as desperate persons that could not be recovered. The Ministers, though they see little or no fruit of their labors, yet must continue in teaching; and though they gain unto God few or none at all, they must not give over, but be constant in the work of the Lord.

The reasons follow. First, because we [Reason 1] know not when God may be pleased to bless our labors, and hear our prayers, and save the souls of those that are rebellious against him, 2 Tim. 2.25, 26. the man of God must be gentle unto all, in meekness instructing those that oppose themselves, &c. The husbandman knoweth not what profit he shall receive of his labors, when he hath tilled his ground, and though he reap little profit the first year, he will not give over, but still he hopeth for better increase: so should it be with the Ministers of God, though we see little hope of gaining at the first, yet we should be constant, we know not how soon it may please him to bless our labors, to turn their hearts, and to add them unto the Church.

Secondly, we have the example of God, he [Reason 2] is patient and beareth long with the vessels of wrath, as Christ saith to Jerusalem, he would have gathered them together, but they would not, Matth. 23.37.

Thirdly, albeit we gain none, and when we hearken, we can hear no man repent of his wickedness, saying, What have I done, Ierem. 8.8. yet we do not altogether lose our labor: and in this it is better with us, then the earthly husbandman; if he have no increase, he loseth all his cost and labor. It is not so with us, for we shall have no less recompense, if we be found faithful in dispensing the word and Sacraments, then if we had gained many thousand souls to God, 2 Cor. 2.15. We are the sweet savor of God to every man, we shall have our reward with God. The servants, which our Savior sent out to invite the guests, moved none to come to the feast, yet were they never a whit less welcome (when they returned) to the master of the feast: he was indeed wroth with the guests that were bidden, not with the servants that did bid them, because they had done their deuoire. So God will not be offended with his Ministers, when they have done their endeavor, although they gain none to him, and therefore they have reason to be faithful and constant in their places.

[Use 1] This reproveth many Ministers, such as can be content to labor in their youth, and in time of their strength, and so long as they find good entertainment among men: but when once they grow old and are come to their gray hairs, and when they find not so good entertainment as before they did, or as they looked for, they grow idle and negligent in their callings, and as much as lieth in them they betray and deliver the people into the hands of their spiritual enemies. But these men are willing in age to receive the wages as well as in youth; and whether their doctrine be received or not, they are ready to receive their tithes. There is no reason, that while our hands are open, our mouths should be shut. When we are no longer able to labor through weakness of body, and the infirmities of age, we ought to be maintained of the Church, even for labors bestowed and strength spent in our youth. A good master will not turn out of his doors an old servant that hath been faithful to him, but keep him for the service he hath done him in his youth: and some will do as much to their very dog when he is grown old. Much more then ought it to be so with y ^e Minister, he should not be turned out to the wide world, but reap the fruit that he hath sown in his youth. Others, while they are in poor and low estate, preach diligently, but when they are once grown warm, and have feathered their nests, and have caught that for which they fished, can be content to hold their peace, and hang up their nets, and say nothing at all. These lie under a fearful curse, Woe unto them because they preach not the Gospel.

These men grow rich themselves, but it is to be feared, they make a poor people. The flock hath fed them to the full, but they will not feed the flock, but suffer them to remain empty.

Secondly, this teacheth what love ought [Use 2] to be between the Minister and the people, seeing there is so much required of one toward another. If there be true love on the Ministers part toward the people, it cannot be that he should give over, but rather spend his strength and his time only for the good of those that are committed to his charge. This made the Prophet Isaiah answer the Lord, Here am I, send me, When he heard the voice of the Lord, saying, Whom shall I send? and who will go for me: Behold, I, and the children whom the Lord hath given me. So doth Christ charge Peter as he loved him to feed his sheep and his lambes, John. 21.15. On the other side, it is a great discouragement to the Minister, if he find not some love again from the people, answerable in some sort to his care and diligence. Nevertheless, if he find no fruits of love from them, it shall not excuse him if he hold his peace, forasmuch as God will give him his reward, upon whom he is to depend.

Lastly, great comfort should arise from [Use 3] hence to every faithful Minister, and make him conscionable in his calling, to know that God requireth of him to persevere in teaching, and therefore he must never give over to speak in the Name of God. Such as lay their hand upon the plough, and look back, are unfit for the kingdom of God, Luke 9.62. As then it is said of every Christian man, that if he be faithful unto the death, he shall receive the crown of life, Revel. 2.10. so it is true of every Christian Minister, if he be faithful in preaching the Gospel unto the death, he shall receive an incorruptible crown of glory, not otherwise.

The prophet Jeremiah would have ceased crying, and have holden his peace, but the word was as fire within him, that it could not be smothered and suppressed, but the flame of it brake out. We have no promise, except we continue. Let no man therefore faint and wax weary, let no man give over, but hold out constantly to the end.

Now doth the Lord take the cause into his own hand, and revealeth to Moses what he will do, that he would utterly destroy these conspirators, and all that belonged unto them. Touching the prayer of Moses and Aaron, who humbled themselves so soon as they heard the threatening of God, it teacheth that God's children have soft and tender hearts, if they hear the sound of God's threatening behind them: for it is as the crack of a terrible thunder like to rent the hard rocks in sunder, whereas the ungodly are senseless and feel nothing, albeit the threatening do concern themselves; see more of this before, chap. 14. Again, behold how, in this destruction, God provideth for the safety of his servants, he could do nothing till they were departed and separated from the wicked. The like we see in God's dealing toward Lot, he being merciful unto him, Gen. 19.16. for the Angels profess that they could do nothing till he were gone, v. 22. and chap. 18.32, We see then how the ungodly do fare the better for the company of the godly: for why were these seditious persons spared so long, but because many good men were among them? and so soon as they were departed from them, the earth opened and swallowed some of them, and a fire came from heaven, and consumed others. When the Sodomites were taken prisoners and carried away as captives, they were rescued and delivered, but it was for Lots sake, because he was among them. So then wicked men may thank the godly for their deliverance, 2 King. 3.13, 14. Job 22.30. Act. 27.24. And why doth God spare this wicked world? Doubtless it is for his children's sake: but when once the number of them is accomplished, then will he rain down fire and brimstone upon the reprobate. Now from this commandment of God given to Moses, and by Moses to the people for the separating of themselves from the Synagogue, and departing from the assembly of these sinful men, [Doctrine.] we learn, that they which have society and familiarity with incurable and incorrigible persons, whē God cometh to judge and punish, shall be partakers of their punishment, Gen. 14.12.

The Sodomites had much good, in that Lot was among thē; but Lot had no good by his being among the Sodomites. They were freed from captivity, because they had him in their company: but he was led captive by the enemies, because he had them in his company. The Scripture is plentiful in this point, Pr. 9.6. and 4.14.15. Act. 2.40. Re. 18.4.

[Reason 1] The reasons are, first, because either they commit the same sins with them, or else they are drawn after a sort to consent unto them, if not in word or deed, yet at least by their silence: and then it will follow in equity, that they which consent with offenders, shall also have one punishment with them. So it is with God in this case, they that partake with other men in their sins, shall also partake with them in the punishment. For as there is an evil in word, so there is an evil in silence.

Secondly, all unnecessary society is a countenancing [Reason 2] and a confirming of them in their evil, and consequently it keepeth them from a sight of their sins & from turning unto God by true and unfeigned repentance, 1 Cor. 5.

Thirdly, except we do renounce their company, we cannot keep the commandments [Reason 3] of God, and obey him. The Prophet kept his mouth as with a bridle, while the wicked was before him, Ps. 39.1. We must not cast pearls before swine, lest they trample them under their feet, and turn again, and rent us, Matth. 7.6. Therefore doth David say, Depart from me, ye evil doers, for I will keep the commandments of my God: as if, while he was in their company and they in his, he could not do it.

This showeth the folly of such as tax those [Use 1] with a note of purity & singularity, which upon a good ground refuse to associate themselves with ungodly persons. They tax them of pride and term them self-conceited brethrē, reviling them & taunting them with one breath. For they call them brethren, no otherwise then in the spirit of scoffing; & self-conceited, in the spirit of Shimei railing at them, as he did at David, as if they did it for no other end, but because they would be thought better, holier, and wiser then other men; or as if they said, Stand apart, for I am holier then thou, Isaiah. 65.5.

Thus they accuse them to be uncharitable men, and to disdain their neighbors, and to think no company to be good enough for themselves. All these are false accusations, alleging false causes of their separation. It is not because they are new fangled, and so forsake their old friends and companions, and cast off all good fellowship: it is the commandment of God that doth require it, and their own both duty and safety that calleth for it.

Secondly, it reproveth such as can brook [Use 2] and digest all manner of people, and never refuse or find fault with any. It is no grief to them to hear and see anything, they never vex their soul for it, as righteous Lot did, and the reason is, because they want his righteousness, and therefore therefore they can brook, swallow, and digest unrighteousness.

They are not led by the same spirit that Lot was, who grieved at the unclean conversation of the Sodomites: neither is it with them, as it was with David, who cried out in the bitterness of his soul, Woe is me that I remain in Meshek, Psal. 120.5. that I dwell in the tents of Kedar. If they be in company with Ruffians, swaggerers, blasphemers, and drunkards, they can live and converse with them, as well or better then with others. And yet even these, when they come among those that fear the Lord, can discourse of points of Religion, they can report what excellent Sermons they have heard, and give a good testimony of many good preachers.

Thus do they gild and over-lay their tongues with fine gold, whereas there is nothing else but corruption and rottenness within. Take these when they are at the best, they are no better then hypocrites: for certain it is, they must counterfeit on the one side or on y ^e other, Prov. 26, 7. But without craving any pardon, we may well conclude of these, that when they live among the worst sort, their behavior is natural: but when they converse among the better sort, it is merely artificial: among the one they show without any vizard what they are; among the other they put on a vizard to appear that which they are not.

[Use 3] Lastly, it teacheth us to beware of voluntary society, and unnecessary fellowship with wicked men, least being partakers with their sins, we be also partakers of their punishment. If the danger of the sin cannot prevail with us to cause us to shun it, let the consideration of the punishment teach us to refrain from them, 1 Cor. 5, 5. and 2 Cor. 6, 17. Come out from among them, and be ye separate, & touch no unclean thing, and I will receive you. If any ask what society is necessary, and what is unnecessary? I answer, If it be in necessary things, it is either for this life, or for the life to come. As for example, a man may converse with such in Faire or Market, to buy and sell, to trade and traffic, or in the private house, if our particular calling and abode there do require it: or if a man go to them to seek their reformation by exhorting and admonishing of them: or if a man have public society with them in the hearing of the word, or in receiving the Sacraments, or in joining together in prayer: this is also a necessary, a lawful, and warrantable society, and it doth not wrap a man in the guilt of those sins which are in them with whom we converse; & therefore such as are of the Separation have little reason and less conscience to separate themselves from the Church of God, because of the wickedness of some men which are therein. For be it granted that such are admitted to the public exercises of our religion: it will wrap those only in the guilt of their sins that have power and authority to remove them, and not those that do necessarily converse and communicate with them. No man may forsake the Church, because some wicked men are in it. Notwithstanding, here we are to mark, that albeit there be some necessary society which is lawful, yet under a color hereof we may not plead for that which is voluntary and unnecessary, for thus their sins become our sins. A blessed martyr sometimes made this prayer, O Lord deliver me from my other men's sins, from my guilt of the sins of other men: howsoever he did not commit them himself, yet because being present he did not reprove them, he acknowledged himself guilty of them. So if we have inward and private society with them, and we freely go to their houses, & invite them home to our houses, and can be content to hear their oaths and blasphemies, and not have an heart and tongue to reprove them for the same, we are thereby made partakers of their sins whatsoever they be. Thou hast power in thine own house to reprove them: there thou art both a Magistrate and a Minister; a Magistrate to rule, and a Minister to teach and to reprove. If thou do not therefore discharge these duties, it shall stand upon thy score and reckoning, & thou shalt give an account for it. We have sins in great number of our own, and therefore we need not draw the guilt of other men's sins upon our own head, to answer for those also which we did never commit in our own persons. The burden is already too great, let us not therefore by this adding to it, make the burden thereof altogether intolerable.

In these words see the willing obedience of the people to the former Commandment. They were willed to separate from the Tents of those wicked, they do separate and depart from them, by and by they gate them up from their Tabernacles. And Moses doth notably confirm them in their obedience, by foretelling both the death, [Doctrine.] & the manner of the death of these rebels. We learn from hence, that God never bringeth any grievous judgment upon any people or nation, nor upon any private person, but he doth always first forewarn the same and foretelleth it. God always teacheth before he punisheth, and he warneth before he striketh, Amos chapt. 3. verse 7. Luk. 13, verse 7. 1 Kings 22, 17. We read that the world was once drowned by water, and it shall be destroyed the second time by fire. Of the first destruction, we find that he foretold it unto Noah, before ever he brought it upon the face of the earth, Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20. And touching the second destruction of the world by fire, GOD hath not left us ignorant, but in diverse places of the Scripture hath set it down unto us, 2. Pet. 3, 7, 10.

The Reasons hereof are partly in regard of the godly, and partly in regard of the ungodly. Touching the first, he would not take his own people at unawares, because he loveth them, and would have none of them to perish but would have all come to repentance, 2 Pet. 3, 9. that so they might prevent his judgments, Amos 4, 12. Secondly, touching the ungodly and such as are not the Lord's, they shall thereby be made without excuse, their mouths are stopped, and the justice of God is cleared, they having nothing to answer for themselves, or to accuse God of any unjust dealing, John 15, 22. These men therefore must learn to accuse themselves because they had warning, but they would not be warned: he would have healed them, but they would not be healed, Ier. 20, 6. & 51.9. 1 King. 22, 25.

[Use 1] Acknowledge from hence the great mercy and wonderful patience of God: whose manner is always to give warning before he send judgment. This the Lord needeth not to do, for upon our own peril we are bound to take heed of his judgments before they come: yet so good is our God, that he only deserveth this title to be called the good Lord, as Hezekia calleth him, 2 Chron. 30, 18. The good Lord pardon everyone that prepareth his heart. He would have us prevent his punishments before they fall, and to send out our prayers as Ambassadors to God, to treat of conditions of peace with him. He doth not play the part of a subtle enemy to steal upon us at unawares, forasmuch as before he striketh he always forewarneth, that thereby he might save all those that belong unto him, and bring upon others just condemnation. How graciously dealt he with Korah and his fellows? with Dathan & Abiran? How often did Moses warn them? Who is it then that ought not to confess that God willeth not the death of a sinner? Or who can deny but that these malefactors perished most justly?

[Use 2] Secondly, when we see any overtaken with any judgment, we must confess that God is true, as in his promises, so also in his threatenings. If his desire were not that we should prevent them, doubtless he would never give warning of them. If he had a will and purpose to destroy us, he would not tell us before hand; both that he would bring them, and show us the way how to avoid them. There is no man that can justly say, that the silence of God, and the holding of his peace is the cause of his security: he causeth a trumpet to sound y ^e alarm before he set himself in battle array against his enemies. For his manner is never to come with any judgment, but he always sendeth a warning piece before. [Object.] But some man will say, It was thus indeed in the time of the prophets: but we have no Prophets in these days to foret l things to come as in former times they had, and therefore we have no such direction. I answer these men as Abraham did the rich man in the Gospel, that his brethren had Moses and the Prophets among them, If they will not believe them, neither will they be persuaded although one rose from the dead, Luke 16, 31. True it is, that Moses and the Prophets were dead long before, but his meaning is, they had the books of the Law, and the writings of the Prophets before them, they were read & preached in their Synagogues every Sabbath day, Acts 15, 21. So I may truly say, that we have Prophets among us, and all that contemn them shall know there hath been a Prophet among them, Ezek. 33, 33. For we have the holy Scriptures, wherein are contained the works of the Prophets and Apostles: and beside these, GOD hath given us his Ministers, that they should as it were put life again into the dead Prophets, that is, that they should open & declare unto us those things that are doubtful and obscure: and therefore if any be admonished by them, that such & such judgments shall come, and they threaten plagues according to the general directions which they have in the word, Deut. 28, 15, 16. Levite. 26.15, 16. Let us not withstand the Spirit speaking in them, for it is the wonderful goodness of God that he vouchsafeth to send them unto us, and to tell us before of his judgments.

Lastly, it is the duty of everyone to make [Use 3] good use of the word of God, & to know that God looketh for attention and obedience at our hands, that so he may not be enforced to proceed against us in judgment. O happy are they that seek the Lord while he may be found, and call upon him while he is near, Isaiah 55, 6. Such then as reject the Ministry of the word, reject their own peace, and bring upon themselves sundry judgments. The word goeth before to prepare our hearts, and it is a two-edged sword, piercing even to the dividing asunder of soul and spirit, Heb. 4, 12. But if we be so hardhearted, & made of metal tougher then brass and iron, that this sword going out of the mouth of God cannot enter into us, he hath another two edged sword, the sword of his judgment, that shall cut us in pieces, and bring us to utter confusion. If the former be not sharp enough to cut the cords of our sins which we have so strongly twisted, yet the latter shall be able to consume us, and we shall not be able to resist it.

The threatening of the judgment went before, denounced by God, pronounced by the mouth of Moses: the execution followeth, with wonderful terror and astonishment on every side, when the earth which GOD had made firm, and established by a perpetual decree to stand fast under our feet, could no longer sustain and bear up these wretches, but swallowed them up. We see here, that all the threatenings of God in their times and seasons come to pass, and that all the elements are armed for the confusion and destruction of the wicked. Now these rebels begin to cry, verse 34. but they cry out and howl when it is too late: they should have cried unto God for mercy and forgiveness while it was time, and pardon was offered. Thus no doubt did many men of the old world cry out when they were in the water, but then the acceptable time was past, they should have watered their harts with the tears of repentance when Noah preached unto them. The Sodomites no doubt cried out when fire and brimstone was come down upon them, but they should have cried to God when he cried unto them by Lot whom he sent among them. But then was the time of judgment, the time of mercy was gone and past. So it was with Esau, when he had sold his birthright, and lost the blessing, he cried with a great cry and a bittter, but it was too late, Heb. 12, 17. Gen. 27, 28. So did the rich man being in hell in torments, Luke 16, 23. then he called for mercy, but mercy was departed from him. Here is time and place for mercy, but there is no mercy to be had in hell. The earth is the school of instruction, hell is the house of correction. There the Reprobate cry and yell, where is nothing but weeping & gnashing of teeth, but it is without ease, without end, without profit. They that could shed never a tear to God in this life, shall be constrained to shed abundance of tears in the pit of destruction. The tears of repentance that we pour out ascend up unto heaven, and are kept in a bottle of remembrance: but the tears that are wrung from the reprobate in hell, are never gathered up, nor regarded of God, and are utterly unprofitable to our selves. Let it therefore be our wisdom to make use of the time of God's mercy and patience, and know that there is no place of repentance after this life. But to leave this to our farther meditations, consider with me in these fearful examples of Korah, Dathan, and Abiram, and their companions (as well those that were swallowed in the earth, as those that were consumed by fire) the end of all Conspirators and seditious persons, such as rise up against Princes and lawful Magistrates, that are the Lord's anointed, & have their power from him; they cannot prosper or have good success, but are made examples to others. The doctrine from hence assureth, that seditions persons come to destruction & to an untimely death, albeit timely enough in respect of their merits and deserts. Such as resist lawful and public authority, are justly cut off by that authority which they resist. I will not handle this point at large as it would require, I will be short in it, as the life of these men also ought to be. Look upon the attainder of the two Eunuchs that sought to lay hands upon King Ahasuerus, Ester 2, 21. In whose indictment, though there were no fact found, but only a plot and purpose to have done it, yet they died as justly as Mordecai was justly honored and rewarded for the discovery thereof. The Scripture is full of prohibitions and examples ratifying the same, Eccle. 10, 20. Prov. 24, 21, 22. Ier. 27, 8. 2 Sam. 18, 9. & 16, 23. This David knew well enough. For when Saul was delivered into his hand, and lay asleep in his tent, he would not kill him, neither suffer any to touch him, but said, Who can stretch forth his hand against the Lord's Anointed, and be guiltless? 1 Sam. 26, 9, 10. and 24, 7, 11.

They that slew Ishbosheth and brought his head to Hebron unto David, looking for a reward were indeed justly rewarded with death, and had their hands and feet cut off, and were hanged up, 2 Sam. 4, 11, 12. he required his blood at those wicked men's hands, and took them away from the earth. Hereunto come the words of Jezebel, 2 Kings 9, 31. Had Zimri peace which slew his master? But we need not seek so far for foreign examples: we have seen the truth of this oftentimes at home. I may not forget the late examples very memorable and remarkable, I mean the righteous & most deserved execution of those that prepared the powder, and would have lighted the match in that late & monstrous Gun-powder Treason; some of them hang in the air, others hanged themselves, &c. None escaped y ^e hand of God or man.

And no marvel: because such as fight against [Reason 1] God, from whom cometh all power, and it is he that setteth Princes upon their throne, John 19, 11. Rom. 13, 1.2. Psal. 75, 7. Prov. 8, 15. Daniel 2, 21. He anointed Saul by the hand of Samuel, to be Head over his people, 1 Sam. 10.1. and he chose him to be King over Israel verse 24. He sent his servant Elijah to anoint Hazael and Jehu, the one to be King of Syria, the other over Israel, 1 King. 19, 15, 16. The God of heaven gave to Nebuchadnezzar a kingdom, power, strength, and glory, though he knew not God, neither acknowledged the hand that set him up, Daniel 2, verse 27. 2. Chron. 9. verse 8. and 1 Chronic. chapt. 28. verse 4. If then Caesar be ordained to be Caesar of God, they cannot prosper that set thenselves against Caesar, because they set themselves against God.

Secondly, such are severely punished, because [Reason 2] disobedience and disloyalty, rebellion & treason, are not one sin only, but the sink of all sins, and as Paul speaketh of another, the root of all evil. An heathen man could say, That Rebellion is all kind of evil, and as a Channell from whence they do flow. The first spark of that fire is pride and ambition: discontentment giveth it entertainment, envy bloweth the coals, wrath & malice increase the flame, till all things far and near be in a combustion.

Thirdly, as rebellion is an heap of many sins, so it ruineth many persons, and therefore they justly deserve first of all to be buried in those ruins themselves, and to fall into the pit which they digged for another. The life of one Prince is of more value then of many others. Therefore the people suffered not David to go in person against Absalom, but said unto him, If we fly away, they will not care for us, neither if half of us die will they care for us, but now thou art worth ten thousand of us, as 2. Samuel, chap. 18. verse 3. And again, when Ishbi-benob which was of the sons of the giants, was like to have slain David with the sword, (had he not been presently succoured by Abishai, who smote the Philistim and killed him) his men sware unto him saying, 2. Sam. 21, 17, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. The King is the Sun and shield of the Land, he is the light of Israel, take him away, and all is left in miserable and uncomfortable darkness. Many men's lives depend upon his life: and the safety of thousands upon his safety. Princes are the Fathers of the Country, more dangerous for the subject to kill one of them then for the child to kill the Father, as much more as the ruin of the commonwealth, consisting of innumerable thousands of houses, is worse then the fall of one particular and private house. As then the Captain of an host is worth many soldiers, and the Governor of a ship many common passengers and Mariners, so is the Head of the kingdom more of value then many subjects. Though many soldiers have fallen in battle, yet often the victory hath been gotten: seldom or never when the General falleth, 1 Kings 22, 35, 36. And to this purpose we may well apply that which is written, though spoken to another end, I will smite the Sheepheard, and the sheep of the Flock shall be scattered abroad, Matth. 26, verse 31.

Fourthly, such as conspire against Princes have been punished oftentimes in their house, in their lands, in offices, in death, in burial, in name, and in posterity. For who knoweth not the custom observed even from the beginning? as we may see also in holy Scripture, Ester 8, 1. 2 Sam. 16, 4. 1 Kings 2.16. Ier. 22, 8. Prov. 10, 7. All dignities and preferments are taken away from such: grievous torments and tortures are laid upon them: a violent death is prepared for them, an honorable burial is denied unto them, their blood is stained and tainted, and the children vnborn feel the smart of it.

[Use 1] This putteth us in mind of sundry duties due to Kings and Princes. First, we must stand in fear of them, they carry not the sword in vain, Rom. 13.4. Job 19, 29. It is not put into their hands for a show: for he is the minister of God to take vengeance on him that doth evil. Therefore Solomon saith, The wrath of a King is as the Messenger of death, Prover. 16, 14. and like the roaring of a Lyon, chap. 19, 12. We must therefore fear the sword of Caesar: and therefore have Princes the sword of justice born before them, that the beholding thereof might put all persons in remembrance of this duty. Among the heathen, the Roman kings, Dictators, Pretors, and Consuls had their Rods and Axes evermore carried before them, to breed a terror of their authority in all that see them. A good subject (as one saith) feareth blame as much as pain, and reproach as much as death. The good subject hath always one eye upon the sharpness of this sword that he doth not provoke it: and the other upon the heynousnesse of this offense, that he never commit it. This fear is the best porter at y ^e Princes gate: it serveth notably to keep all traitors and rebels out of the kings Court, and treachery out of the people's heart. It is as a bridle y ^t curbeth all disobedience: where it is not, there is an easy entrance for traitors and treasons: like the horse which having the bridle pulled out of his mouth, rusheth forward into the battle, without order and government. Hence it is, y ^t Solomon joineth the fear of God and the fear of the King together, Prov. 24, 21. where the fear of GOD is, which is the beginning of wisdom, there will follow the fear of superior powers ordained of God.

Another duty is to honor Princes, whom [Use 2] God hath first honored, Rom. 13, 7. Give honor to whom ye owe honor. So Exod. 20, 12. and 22, 28. 1 Pet. 2, 17. Ester would not presume into the presence of the great King, until he held out his golden Scepter, Chap. 5, 1, 2. Joab though he were Captain of the host, gave David the honor of the victory, 2 Sa. 12, 27. Nathan the Prophet, and Zadok the Priest, made obeisance before David with their faces to the ground, 1 Kings 1, 23. And Bathsheba the Queen, bowed her face to the earth, and did reverence to the King, and said, Let my Lord King David live forever, v. 31. Every soul is bound to yield this honor, if they would be honored of God.

Thirdly, we are to perform obedience, [Use 3] whereunto a way is made by the former. For, if we truly honor them, we will readily obey them, even for Conscience sake. This is a duty yielded by the Child unto the Father, by the Servant to the Master: much more then ought it to be yielded by the Subject unto his Sovereign, as in Titus chapter 3. verse 1. and in the 1. Peter, chapt. 2. verse 13. This must be performed readily, sincerely, and heartily. [Object.] But it may be said, That some are evil Princes, wicked men, contrary to God whence springeth all goodness, are such to be obeyed? I answer, [Answer.] It skilleth not what their persons be, the 〈4 pages missing〉 full security, and therefore it is just with God to make us feel his judgments in our own persons.

In these words to the ende of the chapter, we see another murmuring the day after the former. The earth that had opened her mouth was scarce closed, and the fire that was kindled, was scarce quenched, when they fell to a fresh conspiracy. This is the nature of wicked men, they are never at rest, like the sea that is ever troubled, Isaiah 57, 20. This is the nature of sin, if it be not by and by stayed and repressed, it winneth ground, and spreadeth farther like a canker. Whereby we see, it is an easy step and descent from one evil to another, as it is to go down a steep hill. Now the sin of these men is three-fold: First, they are as blind men that cannot see the judgments of the Lord, but accuse Moses of murder, and impute to him the death and destruction of those that were buried in the earth, & consumed to ashes with the fire. Moses was only the Minister of God in their destruction, the cause of their own death was in thenselves: as if a malefactor, never considering what himself hath committed, should cast the cause of his condemnation vpō the Judge, and cry out against him as a shedder of blood.

Secondly, their unthankfulness, who will by no means confess that they were saved the day before, and sundry times besides from destruction, by the intercession of Moses: if he had not prayed for them, they had perished as one man with the seditious. For they were all become as one sick body wherein no part was sound, but full of wounds, and bruises, and putrifying sores, Isaiah 1, 6. They seek his death that after a sort had given them life; and they rise up against him, that had been the means of their deliverance.

Thirdly, as they did condemn the innocent, so they justify the ungodly, both which are an abomination to the Lord, Prov. 17, 15. Such wicked persons as God had rooted out of the Land of the living, and turned them into the earth, which was weary to bear such unprofitable burdens; they call them the people of God, which were no better then a cursed crew of conspirators against God and such as he had appointed to manage the State Civil and Ecclesiastical. These men therefore rising up in their stead that were fallen into the pit, and defending their cause (of whom GOD had taken the account) do make themselves guilty of their sins, & are justly swept away with the judgments of God. [Doctrine.]

We learn hereby, that such is the corrupt heart of wicked man, that it will take no warning by former judgments, though they be never so fearful and evident. They had often seen how great things God had wrought among his people, yet they are blind and do not see them; they are willful, and will not regard them; they are sottish, and will take no knowledge of them, Psal. 10, 5. Isaiah 22, 12, 13 Psal. 24, 38, 39. Luk. 19, 42. Dan. 5, 22. This maketh sin out of measure sinful.

The reasons. First, because they see God [Reason 1] is a merciful & patient God, he beareth long and holdeth his peace, and therefore they think he is like unto themselves, Psal. 50, 21. so they abuse his patience and will do nothing.

Secondly, they think the day of their judgment [Reason 2] is not near, they set it far off from them. It may be, it may come in time, but they hope there will be peace in their days. Ezek. 12, 27. The people judged that the Prophet had prophesied for many days to come, and of such times as were far off: and thereupon they concluded, that the days were prolonged, and every vision failed.

Thirdly, they love their own sins, and [Reason 3] out of that great love to their sins, they are unwilling altogether to take notice of any judgment due to their sin, & cannot abide that the Minister or any other should give thē warning of the same, for they hate him that rebuketh in the gate, and they abhor him that speaketh uprightly, Amos 5, verse 10. The uses remain. [Use 1]

First of all, are men naturally so unwilling of themselves to set before them God's judgments? Then this serveth as an admonition to the Ministers, that they should often threaten God's iudgeme •• against the wicked, seeing they are so dull a • d unwilling to take any notice of them, or to be warned by them. God worketh out his judgments in every place, and he setteth his Ministers on work, that they should cry ou • • nd not spare to publish them and make them • own, though men be never so much hardened in their sins, sometimes by reason of the profit that they make by their sins, & sometimes by reason of the pleasure that they find in their sins. But howsoever they be admonished of any judgment present or imminent, they are little affected with it, they are ready to say with the Atheists, 1 Cor. 15, 32. Let us eat and drink, for tomorrow we shall die. Let us alone with our doing for the present, and we will take order for those judgments that are to come hereafter, well enough.

[Object.] If any say, it behooveth not the Minister to be so fervent and earnest in his reproofs, but to handle sin more gently, because many are the worse for sharp rebukes, and few or none the better. [Answer.] I answer, this is our grief, and causeth us often to mourn in secret, but yet this cannot be our discharge: for we must labor to free and deliver all men (so far as we can) from the fierce wrath & judgments of God, otherwise their blood would light upon our heads, and be required at our hands, if they perish through our negligence. It is the nature of the Cock (as some observe) that at the dead time of the night he croweth most loud and shrill: whether he doth so or not, I know not, but this I am sure of, that the Ministers of God ought to do so; when they see men to be most dull and dead in their sins, they should be most earnest and vehement, even at the deadest times of all, they must be most zealous, that so they may deliver their own souls, and not be constrained to answer for the sins of those that perish.

[Use 2] Secondly, this reproveth the age wherein we live, of much corruption, because it can sleep so securely at the noise of God's judgments. These murmurers in this place had heard the pitiful cry and fearful noise of those that were swallowed up in the earth; yet they have already forgotten that which fell out but a day before. We commonly say, A wonder lasteth but nine days: but behold how they had seen one of the greatest wonders in the world, when the earth, whose foundation the Lord hath laid to be firm and stable, that it should not be removed forever, Psal. 104, 5) opened her mouth and swallowed these unbelievers, and they had heard with their ears their outcries when they descended into the deep, yet this wonder lasted but one day, nay not one whole day, for on the morrow it was quite out of their remembrance. We have had all sorts of warnings whatsoever, general & particular: by his word, by his works: by his judgments upon others, and upon our selves; yet we take generally and particularly little warning by them. How hath God dealt with many of us, and how near hath he come unto us with his particular judgments upon our families? We see this with our eyes, we need not say, we have heard and our fathers have told us: for we have seen and have known the hand of GOD heavy upon their wives, their children, their servants, and yet they take no more notice of them, then if they were in another world. Sometimes God doth punish men with less judgments, when they have deserved greater: he doth but as it were touch them with the little finger, when they have deserved to be stricken with his whole hand: and smiteth them with the back of the sword, that deserve to be cut in pieces with the edge. Take example in the sin of drunkenness, and wonder at it. How many drunkards hath God cast down in a ditch, from a bridge, from an horse, where peradventure they have broken arm, or leg, or face, whē God could as easily have suffered thē to have broken their necks, & so to have ended their sinful days wretchedly, as they lived profanely: yet which of them hath been bettered or admonished by it? or who hath taken instruction from it, to fear the Lord, or to repent of the same sin? Many there are that are companions in sin, and brethren in evil; they join together in the practice thereof. God giveth warning sometimes by the death of one of these companions which dieth desperately in his sins, yet will not the rest take warning, but proceed in their wickedness, as if there were no GOD to take vengeance of their presumptuous sins.

Lastly, it belongeth to everyone to take [Use 3] notice of the corruptions of his own heart, that he is very forgetful of God's judgments & very unwilling to be admonished of them, but is ready to pass them over, and to put thē from him, as matters that no way concern him. This is a voluntary and willful ignorance. Let us therefore learn to make good use of them, and to lay them up in our hearts, as we would do a treasure in our coffers. The consideration of these well digested, may do us more good, then all the gold and silver in the world. As David said, I will never forget thy precepts, Psal. 119, 61. so let us say, I will never forget thy judgments. And as he remembered his mercies of old, so let us remember his judgments of old. And whereas the greatest fort make a mock both of their own sins, and of God's punishments, let us say with the Prophet, My flesh trembleth for fear of thee: and I am afraid of thy judgments, Psal. 119, 120. He giveth warning of his judgments before he smiteth, and he smiteth one to teach another, that so we should not fall into his judgments, but might learn to prevent them by a timely care of avoiding sin. We are yet safe from his revenging hand; let us not be secure, nor abuse his patience. Security is one of the last sins that shall be in the world. For before the fearful day of the Lord, there shall be a general security, when all are ready to fall asleep. Let us be warned by other men's harms, lest we feel them upon our selves, Isaiah 28, 15. Christ our Savior speaking of the last times, saith, When the Son of man cometh, shall he find faith on the earth? Luk. 18, 8: and therefore he compareth them to the days of Noah and of Lot, when they did eat & drink, build and plant, marry and give in marriage, even until his judgments fell in the midst of them, so shall the coming of the Son of man be. The more common this sin shall be, the more watchful we ought to be that so against this universal slumber, we may prepare a general remedy.

We heard before the sin, or rather the many sins of these men: now Moses setteth down the punishment that fell upon thē. Albeit God at the intercession of Moses did not consume them in a moment, yet he sent a fearful plague, and a devouring pestilence among them, that smote down fourteen thousand and five hundred, beside them that died about the matter of Korah. And this plague had passed a great deal farther, had not Moses and Aaron by their fervent prayers prevailed mightily with God to stay his hand, so that we may say as it is in the Psalm, He said, he would destroy them, had not Moses his chosen stood before him in the breach to turn away his wrath, lest he should destroy them, Psal. 106, 23. This is a borrowed speech from warfare and the besieging of a City where the walls are battered with engines that make a breach in thē, so that nothing remaineth but for the enemy to give the assault, and to make an entrance, & put all to the sword: meaning thereby that the wrath of God is as the violent shaking of the walls of a City, there can no strength hold out against him. Now Moses and Aaron did as it were oppose thenselves against God's wrath and the people's danger by earnest and hearty prayer made on their behalf, that God would spare his people & not destroy them with the pestilence. For as in times of greatest danger and distress, the most valiant Captains and Soldiers offer themselves to manifest perilles when a breach is made in the wall for the enemy to enter with all his forces, that thereby they may drive back such as are pressing forward to give the assault: so did Moses and Aaron stand between the living and the dead, & interposed body for body, and life for life.

We learn hereby, that the necessity, dignity, and worthiness of the Ministry, is exceeding great in respect of the good of the people, 1 Tim 3, 1. Eph. 4, 11, 12, 13. Acts 8, 29, and 9, 11, and 10, 20, and 16, 9 10, 14.15, 29.30. Math. 16, 19.

[Reason 1] This is farther confirmed by the titles whereby they are called and adorned. They are appointed to be Shepherds, by the great Shepherd of the sheep, 1 Pet. 5. Eph. 4, 11, 12: to be Overseers of the Church of Christ, Acts 20, 28: to be as fathers over their children, Exod. 20, 12. 1 Cor 3: to be as nurses over the infants, and to be as stewards over the house to give to everyone his portion.

Secondly, they have charge over men's [Reason 2] souls not to watch over the body only, Eze. 33, 1 Tim. 5, 16.

Thirdly, the Ministry of the word is the only [Reason 3] ordinary means to bring to salvation, 1 Cor. 15, 1, 2. Rom. 10, 14. If then the necessity and dignity of salvation it self be great, then ought the Ministry to be had in great price by which we are made partakers thereof.

The uses. Great should be the love of the [Use 1] Pastor toward his people. Great should their care be over the sheep and Lambes of Christ; for as they love Christ himself the Lord of the sheep who shed his most precious blood to redeem them, so ought they to love his sheep, which are after a sort become their sheep: for as the sheep have taken charge of them to maintain them, so they have takē charge of the sheep to feed them & instruct them. Our principal endeavor ought to be to procure their good, and we must hunger and thirst after their salvation, Exod. 32, 31, 32. They ought to be our crown and glory in this life, if we look for a crown of glory in the life to come, 1 Pet. 5, 4. And as at all times we ought to seek to win men to God, so especially we ought to have a care of these sheep when they are sick: when they are visited by the hand of God we should comfort the feeble minded, and support the weak. We see how Aaron the servant of God, when the pestilence was broken in among thē, took his censer, and ran in among them, & stood between the living and the dead, that he might make an atonement for them.

Here the question may be asked, [Objection.] whether it be the Ministers duty to visit those that are sick of the pestilence & other contagious diseases; and so much the rather, because the example of Aaron seemeth to infer and persuade no less.

I answer, [Answ.] the practice of Aaron in this place is not to this purpose, for he was High Priest, and did this as a figure of Christ. For Moses & Aaron were not so simple as to think that the burning of a little incense could stay y ^e plague: but this did represent the sweet savor of the mediation & intercession of Christ, who made peace between God and man. Again, the Minister is a public person, and the servant of the whole Church, and every man hath interest alike in his office and Ministry, 1 Cor. 9, 19. 2 Corin. 5, 5. We preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake. If then he be the servant of the whole Church, then no one hath so great interest in him as to cause him to endanger his life, and so the whole be deprived of him. So then, before he visit such, he ought at least to have the consent and approbation of the rest of the Church, and be assigned by them unto that office. Lastly, I do not hold the visitation of the sick to be a Ministerial duty, but a Christian duty. It is not laid upon them as they are Ministers, but as they are Christians. For if it were a duty proper to them, as it is to preach the word and to minister the sacraments, then no man ought to visit the sick, but such as are Ministers of the word. I grant indeed, it chiefly lieth upon thē and is required of them, when they are best able to perform it: but sometime the faithful brother is able to do it as well as the Minister himself: and according as God hath bestowed this gift so he requireth the practice of it, Gen. 48, 1. 2 Kings 8, 29. and 13, 14. Job 2, 11. Psal. 41, 4. Math 25, 37, 40. [Object.] John 11, 3. 2 Cor. 1, 4. What then? May the Minister at such infectious times forsake the flock? and leave them to the wide world? may he shift for himself, & leave them without instruction? [Answer.] I answer, in no wise. There is then more cause to call the sounder sheep together, and to pray heartily and earnestly to God for their fellow-brethrē, remembering the counsel of the Apostle, Heb. 13, 3. Remember them that are in bonds, as bound with them: and them which suffer adversity, as being yourselves also afflicted in body.

[Use 2] Secondly, see from hence who are indeed the brazen walls that compass the land, and hold out the enemy; not only the policy, and wisdom, and counsel of Magistrates, but likewise faithful Ministers are a strength and defense unto it. For though they be oftentimes contemned and despised, derided and abused, though no account be commonly made of thē; yet they are the strength of y ^e strength of the Commonwealth, and they are the pillars that bear up the pillars, and they are forcible and notable means of keeping out the judgments of God. Hence it is, that Elisha said of Elijah, when he saw him go up by a whirlwind into heaven, My father, my father, the chariot of Israel, and the horsemen thereof, 2 Kings 2, 12. And thus also spake Joash of Elisha, when he wept over his face, when he was fallen sick of the sickness whereof he died, 2 Ki. 13, 14. O my father, my father, the chariot of Israel, &c. And they may be justly so called. They beat down sin which weakeneth the Land. For what bringeth the change of Princes, the alteration of kingdoms, the ruin of states, the overthrow of houses, the invasion of enemies, and the confusion and desolation of all things, but the provoking of God unto wrath by sin? Sin is as the breach in a wall that weakeneth the City, and openeth a gate to the enemy. Let the walls be never so well flanked with ditches, trenches, barricadoes, citadels, and castles, countermures and fortifications, sin maketh them all unprofitable. Hence it is, that the people falling into idolatry, are said to be made naked by Aaron, Exod. 32, 25. Obedience is as a strong bank & bulwark, that keepeth the flood of vengeance & indignation from the city of God. No manner of defense can keep out the enemy, if sin be freely entertained within. The wall is repaired and the breach is made up by repentance.

Thirdly, they are in poor and pitiful case [Use 3] for ignorance, for wickedness, for peril and danger to perish, where yet this benefit is not vouchsafed. They are as a land threatened with infinite and innumerable enemies, which are without chariots and horsemen, without armor and munition. A man of necessity must continue languishing in pain, having a broken member or a bone out of joint, except he have a skillful Surgeon or bone-setter. We are of our selves as members out of joint, rent and divided asunder in opinion and practice one from another, which are coupled and knit together between themselves by the Ministry of the word, which serveth for the gathering together of the Saints, Eph. 4, ver. 11, 12. When the blind are suffered to lead the blind, both fall into the ditch. The poor cripple remained for the space of thirty eight years in woeful taking, because he had no mā when the water was troubled by descending of the Angel, to put him into the pool: so is it with those that cannot come to the water of life, brought by the Angels of the Churches, they cannot be cured of their diseases. They are in a most pitiful case that want bread to sustain life, they must needs in short time famish because they have no food, Amos 8.11. It is often to be considered of us, what the Prophet Hosea teacheth, chap. 9, 6. The days of visitation are come, the days of recompense are come, Israel shall know it: And why so? the answer is, The Prophet is a fool, the spiritual man is mad. It is very uncomfortable to be in a wide house in a dark night, where is no light at all, and yet much work to be done and no means to give direction: such is their condition that want Teachers, who are the light of the house, and the salt of the earth, without which we rot and putrefy in sin, like flesh vnsalted and unseasoned.

Fourthly, woe to the foolish Prophets, that [Use 4] prophesy out of their own hearts, & follow their own spirit, and have seen nothing, Ezek. 13, 4, 5. These cannot assure themselves to be the Lord's watchmen. These Prophets are like the foxes in the Desert, they have not gone up into the gappes, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord. Where the Prophet setteth down sundry true notes of false teachers, how we should know them.

First, they teach themselves, and not the truth of God; they are wise out of their own wits, not out of God's word: they are ready to speak for thenselves, not in the cause of God. The true Pastors bring the word of GOD that sent them, John 7, 16, 17, 18. 2 Pet. 1, 21, 22. Such then as broach new doctrine which they never learned out of the word, nor received from God, are without question false teachers. Secondly, they are like hungry foxes that lie in wait for their prey, given to covetousness and seeking after their own gain, they will transgress for a piece of bread. These intend nothing but filthy lucre, & love the wages of iniquity, as Balaam did, 2 Pet. 2, 3, 13, 14, 15. Jude, ver. 12, 16. Such a one was Judas. Thirdly, they never go up to the breach, nor make up the hedge for the City or Vineyard of God, they care not though the enemy spoil the one and root up the other: they never make intercession for the people, they rebuke not, they exhort not, they threaten not, rather they proclaim peace & promise liberty for everyone to do what he list, 1 Pet. 2, 19.

[Use 5] Lastly, the people must perform to their Ministers, such duties as are answerable unto their care. First, they must make good use of the Ministry, desiring truly to be gathered to the Church by the effectual working thereof, Acts 2, 37, 38, 47, & 16, 30. We have shown before, chap. 3, that the most flourishing commonwelths are nothing except this be among them. Secondly, it behooveth us to rejoice in seeing or hearing of any approved man and faithful Teacher brought into the Ministry of the word, and the service of the Church by an ordinary and lawful calling, Lu. 1, 14, 15. 16, 17. & on the other side to be grieved whē such are taken out of the Church, and the use of them denied, Acts 20, 37, 38. or such kept out that have worthy gifts & desire to be employed. But we see commonly men are glad to see such brought into y ^e Church, as will speak of wine and strong drink, Mic. 2, 11. such as will use them well in tithes, such as will not trouble them long in teaching, such as will feast them often at his table. Lastly they must express their hearty love to their Ministers again, recompensing love for love, and laboring to do them good, whom they see to be so needful for thē: even as necessary as the Physician in time of sickness, as the Captain in time of war, as the reapers in time of harvest. Woe therefore shall be to those that account them worthless, needless, fruitless.

[Ver. 47, 48. He put on incense, and made an atonement for the people; and stood between the living and the dead, &c. ] Observe again another point, that Moses and Aaron adventured their own lives in the time of this plague for the good of the people, they made supplication for them, because they were the people of God, the posterity of faithful Abraham, and were committed to their charge & oversight, and because the enemies, both the Egyptians and the Canaanites should not blaspheme the Name of God, and triumph in their destruction. Hence it is, that Aaron as he was appointed and commanded, did put incense in his censer, and made an atonement for the people. We learn hereby, that the force, efficacy, and necessity of prayer to God is very great, to obtain any blessing, or to remove any judgment, 1 Chron. 21, 17. Phil. 1, 4. 1 Thess. 5, 17. Thus did Moses often prevail, Exod. 17, and 32. Luke 21, ver. 36. Joash acknowledged that the prayers of Elisha an holy Prophet of god stood his kingdom in more stead, then all the horses and chariots of Israel could do, 2 King. 13, 14. The reasons.

First, it is a fruit of faith, and a testimony [Reason 1] to our own hearts, that we do believe. It is the prayer of faith that saveth. James 5, ver. 15. But where there is no calling upon the Name of God by prayer, there can be no faith in God at all. These cannot prevail with God, nor obtain anything at his hands.

Secondly, whatsoever we receive frō God, [Reason 2] we must receive it by prayer. For what is it that prayer cannot obtain? whatsoever we ask, we receive, Math. 7.7. Our wants therefore being great, the necessity of this duty must needs be great also.

Thirdly, it is a part of our spiritual armor, [Reason 3] or at least that which giveth us strength to use the armor appointed to every Christian, Eph. 6, 16. without which all the rest will serve us in little stead.

First, this reproveth such as think it to [Use 1] be needless to be performed to God, because he knoweth whereof we have need, and need not to be put in mind thereof. It had been a very needless thing for Moses and Aaron to be so earnest for the people, to run in with all haste, and to stand between the living and the dead, if prayer had been needless or bootelesse. It is true, he knoweth whereof we are made, and it is true, he needeth no remembrancer or informer to put him in mind of what he hath forgotten: howbeit this ought rather to stir us up to prayer, as we see, Math. 6, verses 8, 9. Your heavenly Father knoweth whereof ye have need, after this manner therefore pray ye: he concludeth that we ought therefore to pray, because our heavenly Father knoweth what we want: whereas these would gather the clean contrary, God knoweth what we need, therefore pray not at all. If the former be Christ's conclusion, the latter must needs be the devils.

Again, it reproveth those that would overthrow prayer by the decree of God, by the which indeed it is established. For thus they reason; forasmuch as God hath decreed and determined with himself before hand all things, what he will do and what he will not do, what he will give and what he will not give, which purpose of his, our prayer cannot alter, neither can it change the thing that is gone out of his mouth: to what end therefore should we pray? and if we do, what benefit shall we reap by our prayer, more then we should if we prayed not? These are like to those wicked men described in the Scriptures, Job 21, verse 15, What profit should we have, if we pray unto him? Mal. 3, 14.

To answer these, we must know that as God hath determined what he will give & bestow, so he hath also determined that we shall use the means to obtain them. The woman of Samaria, who pretended that Jacob their father had given them the well, whereof he drank himself, and his children, and his cattle, yet knew that they must have some waterpot or somewhat else to draw water out of y ^e well. God's decree is as a well of living water, & as the headspring of all good things: prayer is as the bucket or pitcher to draw out the waters. As then God hath decreed to give, so he hath decreed to give by prayer, and hath appointed that we should ask, & without prayer we have no promise to receive. God determined that he would not utterly destroy the Israelites for this murmuring, though he threatened them, as we saw before. And why? because he had also determined, that Moses should turn away his anger by his prayer for them, so that by means of his prayer, they should be spared. The Lord promised to Elijah, that he would send a gracious rain in Israel, which it had wanted for the space of three years and six months; nevertheless, we read that the Prophet ceased not to pray for the performance of it, 1 Kin. 18, 42. I am. 5, 18. God had determined after 70. years captivity to deliver his people out of Babylon, nevertheless, Daniel ceased not to pray to God to remember his promise and to bring them back, ch. 9. that their sins might not hinder the work of God. Lastly, it reproveth such as are ignorant, and know not how to pray, neither yet what prayer means: not how to begin, nor how to make an end: neither what to ask, nor how to behave themselves in prayer.

[Use 2] Secondly, everyone must labor to perform this duty, and to make known his wants unto God, publicly and privately, and both of them must be performed constantly and feelingly. Some under pretence & color of their private prayers & devotions, neglect the public invocation of God, and the assembling of the Church. But these dally with the people of God, and deceive their own souls, and have taught their tongues to lie. For who will trust them or believe them? Doubtless, if they thought their own private prayers available, they would much more consider, that the public prayers of the whole Church gathered together in his Name are so, much rather. This is more forcible in it self, more acceptable to God, and more profitable to our selves. More forcible and powerful, because the mouths of many being opened, do make a louder cry in the ears of God, and move him the sooner to hear us, Joel 2, 16, 17. It is more regarded of God, because it tendeth more to his honor and glory, & he is much delighted in y ^e joint-consent of his Saints worshipping of him, Mat. 18, 20. It is more profitable to our selves, because it bringeth down a greater blessing: to omit that it serveth as a special means of edification, because our common prayers serve to stir up the zeal and enflame the affections one of another, as every stick put into the fire, serveth to make the hear the greater. Again, others lurking under the shadow of public prayers, think themselves wholly discharged of any farther duty, and not once in all their lives prayed privately. But we must be careful to perform this duty, not only publicly with others, but privately with our families, in our houses, and secretly also by our selves in our chambers, when the door is shut and no man seeth us, but our heavenly Father only, who seeing us perform it secretly, will reward us openly, Math. 6, 6. Many think it to be sufficient to pray with others, or to be present at the prayers of others, & think some force to be in it, and some good to come to rhemselues by it: but these do greatly deceive themselves. This praying in the presence of others only, is only lip-labor; whereas our prayer should be heart-labor. For all the powers of the heart and soul ought to manifest themselves, and to be set on work in that holy exercise. If any sickness or other visitation from God befall them, they will peradventure say somewhat, but this prayer is often as sick as the sick man himself. These are like to wicked Ahab, he never prayed but in time of trouble; then they trouble God a little, but it is sore against their wills, for so that they might want their troubles, they could be content y ^t he should want, & themselves spare their prayers. Such as pray only in the church, pray only for fashion, or for custom, or for company, because it is the manner of all others to do so. Thus while they think they have performed a service and sacrifice to God, they have rather dishonored and despised him. Every Christian that is of the Church, should make his house a Church, to perform the worship of God in it, Rom. 16, 5. Philem. verse 2. This is a great honor to any house & family. They are unworthy to be fathers and masters of families, that do not ordinarily assemble them to this duty; because thereby, they, and all their houses, their goods, and substance lie open to God's curse, neither can they look for any blessing to come upon them.

Lastly, let us all stir up our selves to perform [Use 3] this duty, let us often exercise it. Christ our Savior, a mirror and pattern of all righteousness, oftentimes used it, and spent whole nights in prayer, Luk. 6, v. 12. Psalm. 55, 17. and 119, 62. God hath commanded it; our own necessity hath commended it; the fruit of it hath sanctified it. We have daily sins, daily wants, daily temptations, daily dangers, daily decays in good things: prayer is as food, whereby the graces of God are preserved & increased.

[Aarō made an atonement for the people, & stood between the living & the dead.] Observe in these words that Aaron the high Priest, in taking his censer, & offering up with fire taken from the Altar incense to God, is a notable figure and type of the intercession of Christ, the true high Priest of our profession, Heb. 3, 1. that he maketh for all his elect to his Father. The doctrine is this, Christ Jesus hath set himself as Mediator between God and men. For Origen saith well, hom, 9. in Numer. that we must ascend unto the high mystery (or signification) of this Scripture, and consider how Christ Jesus, the great high Priest, (Heb. 4, 14.) taking our nature upon him, stood as in the midst between the living and the dead, and brought it to pass by his death, that death should spread no farther, 1 Tim. 2, 5. John 12, 32. Rom. 5, 11. and 8, 34. He maketh intercession for us, not that now he boweth the knee to his Father, or lifteth up his eyes, or spredeth abroad his hands, or uttereth any voice of prayer for his Church being now in the heavens, for this he hath already sufficiently performed, John. 17, 1. Now he presenteth to his Father the merits of his death and passion, of his obedience and resurrection, which hath the force of a lively prayer, and reconcileth the Father unto us. Thus then we see that Christ Jesus is the true Aaron the high Priest that maketh atonement between God and us, Heb. 7, 24, 25. Eph. 1, verse 5, 6.

[Reason 1] The reasons. Christ Jesus our Redeemer hath fulfilled all the parts of a Mediator, and left none vnperfected, he alone hath trodē the winepress of the wrath of his Father, Isaiah 65, 5. He appeareth before the Father for us and in our names, as we do before the Father in his name, he offereth up our prayers, and worketh our salvation, John. 17, 9. Heb. 4, 14, & 2, 15, 17. He hath delivered all them which for fear of death [Reason 2] were all their life time subject to bondage. Secondly, the blood of Bulls and Goats outwardly sprinkled, & the ashes of beasts were not false & lying signs representing that which is not, but true and effectual signs of purifying and cleansing: these did sanctify the unclean as touching the purifying of the flesh, because such as were shut out of the Congregation for some legal and external uncleanness, had thereby entrance again into the assemblies, & might lawfully come to the worship of God, and be partakers of holy things: much more thē doth the blood of Christ (which is the truth & substance of all the former) and which indeed is the blood of the Son of God, Acts 20, 28. purge your consciences from dead works, to serve the living God, Heb. 9, 13, 14, 14, 24.

[Use 1] The uses remain. First, this teacheth that we have no other Mediator in heavē or earth, but Jesus Christ who maketh intercession for us. In the Old Testament, no prayer is made to Enoch though he walked with God; or to Abraham, though the father of the faithful: or to Moses, though God spake to him face to face: no prayer was offered up to any Cherubin or Seraphin, to any Saint or Angel. The Church of Rome therefore is an Apostate Church, which hath made so many Mediators and Advocates for us in heaven, as there are Saints departed and perfected; yea, which is more absurd, they make one Saint Patron for one disease, and another for another, so that they have left nothing for Christ to do, as I have shown more at large elsewhere. Neither let them object, that there is one Mediator of redemption, but many Mediators of intercession. But as this is an evil distinction, so it is as evilly observed by themselves. And will they bear us in hand that the simple people (simple indeed they are (God wot) among them) understand this difference? and can tell how to distinguish between these, to give to each his due and no more? But what speak I of the simple people? of whom I may speak as Jeremiah doth, Surely these are poor, they are foolish; for they know not the way of the Lord, nor the judgment of their God: I will go unto the great ones and speak unto them. The learned thenselves among them do join with Christ our Savior other Mediators, not only of intercession, but also of redemption and salvation. Hitherto cometh the prayer to the Popes great martyr, Thomas Becket of Canterbury, who died in the Popes quarrel, which he maintained against his sovereign king, Henry the second, and therefore a false martyr, but a true traitor and rebel.

that is,

A most blasphemous prayer, wherein they present not the blood of Christ who gave himself a ransom for us, but the blood of Thomas to bring us to heaven. It were endless to show their idolatrous prayers made to y ^e blessed Virgin, desiring to have her to reconcile them to her Son. Among the rest, consider this one:

O holy mother, which dost purge away our sins, command thou him that is our redeemer by thy motherly authority. And touching Peter and Paul, they say, Concede vt amborum meritis aeternitatis gloriam consequamur, that is, Grant that by the merits of them both, we may obtain eternal glory. Neither shall we need to marvel at these things (although they sound harsh in all Christian ears) if we consider what they ascribe unto the Cross of Christ, I mean to the wood & tree to which they make their prayer to this day, saying,

O Cross, all hail, thou that art our only hope; at this time of the passion increase thou righteousness to the godly, and grant pardon to them that are guilty. Other gross blasphemies they have reformed in their Portesse, but this which giveth as great and gross honor to the wooden cross they have reserved and retained. What is become now of their distinction, that Christ is the Mediator of redemption, but the Saints of intercession, when as they ascribe to the Virgin Mary, to Peter, to Paul, nay to a vile traitor, nay to a wooden cross, power to purge away the sins of the faithful, to grant them pardon and forgiveness, and to bring them to salvation? Moreover, the Apostle speaking of one Mediator, and naming Christ to be that one, 1 Tim. 2, 5. speaketh in that place of prayer, and therefore even in prayer he will have us to acknowledge no Mediator of intercession, but Christ Jesus only. A Mediator of intercession as it is defined by Augustine, cannot agree to any saving to Christ; for he teacheth, that it is commanded that every Christian should pray for others, but he, who requests for all, and for whom none requesteth, is the one and true Mediator. Again, they object, [Object.] that the Saints pray for us, and therefore we may pray to them. [Answ.] I answer, this will not follow. Again, they pray for the perfecting of the body of Christ, & desire the full gathering together of the Saints, they long for the resurrection & restitution of their bodies which lie in the dust, they wish to see the auengement of the blood of the holy martyrs shed for the testimony of the truth, and crave to behold the last coming of Christ to judgment to restore all things: howbeit they know not the particular troubles of God's children, neither understand the inward wrestlings and bucklings with sin and Satan which the conscience sustaineth, no more then Eli knew the trouble of heart that Hannah had, though she prayed in his presence. Wherefore, let us content our selves with the only and all-sufficient mediation of Christ, remembering the saying of the Apostle John, We have an advocate with the Father, Jesus Christ the righteous, and he is the propitiation for our sins, 1 John. 2, 1, 2. And seeing he calleth us unto himself, let us not refuse to go to him. When he saith, Come to me, Mat. 11, 28. shall we say, nay, we will go to some other? When Mary called her sister secretly, saying, The master is come, and calleth for thee; as soon as she heard that, she arose quickly, and came unto him. So it ought to be with us, Our master Christ calleth us, why do we run from him, why do we not run to him? why do we run to any other? Let us not refuse to come to him, who gave his life for us that we might live in him. Shall we then depart from him that calleth us, to them y ^t call us not, that know us not, that hear us not, y ^t help us not, y ^t save us not?

Secondly, this condemneth the ignorant [Use 2] multitude, which through palpable and horrible ignorance rush into the presence of God without any Mediator, knowing neither God nor themselves. They dream that God is merciful, & never consider what he is in his own nature, to wit, a God of perfection, a most just Judge: and we can never reconcile his mercy and justice, but by looking upon him in y ^e face and countenance of Christ Jesus, in whom only he is well pleased, Mat. 3, 17. We can receive nothing at his hands, except we come to him in his Son. For as he is perfect, so he accepteth of nothing that is imperfect. But we can offer nothing to God, but that which is tainted and defiled with sin; and if God look upon us & our wants out of his Son, we are no better then the children of wrath, he findeth matter enough in us to reject our works, and to condemn our persons. We have our prayers heard no other way but in the Name of Christ. We are no otherwise accepted but in his beloved, to wit, in Christ. He is the only Savior of the Church, he saveth his people from death, and him that hath the power of death, that is, the devil. He saveth us from our sins, guilt, and punishment. For sin is the power & sting of death, & an ugly serpent; Christ only hath quelled him, he hath merited our salvation by his death and passion, none else hath done it, none else could do it. The Saints glorified, and all the company of y ^e elect Angels in heaven were too weak and unworthy to accomplish this work. The Papists, as we have shown, make him but half a Savior, joining others with him in y ^e work of salvation. For they teach that with Christ's merits we must join the works of grace in the matter of iustificatiō, & that with Christ's satisfaction of y ^e wrath of God, we must join our satisfaction by temporal punishment. But we have shown before, that he will be a sole Savior, or else no Savior at all.

Thirdly, it behooveth us in remembrance of [Use 3] this excellent benefit of Christ's atonement, to be thankful to God. This is the main cause of all thankfulness. The most common blessings which we receive, must at all times move us to be thankful, as meat, drink, health, wealth, liberty, peace, prosperity, and the like; but this should as it were swallow up all the remembrance of all the rest, and the zeal thereof cōsum us: What shall I render unto the Lord for all his benefits toward me? I will take the cup of salvation, and call upon the Name of the Lord. What deadness of heart then remaineth in many mē, that never remember this great work, thereby to be provoked to obedience and newness of life, that so we may return our love to God again, who loved us first?

Lastly, we must acknowledge, what we are [Use 4] in our selves, to wit, utterly lost, the enemies of God, the children of wrath, the bondslaves of Satan, and the heirs of condemnation. This we must confess frō the bottom of our hearts, & have a lively feeling thereof, before we can receive him as our Peace-maker and Savior, Math. 18, 11. and 15, 14. Luke 4, 18, and 19, 10. We must say with Daniel, Shame and confusion of faces belongeth unto us, chap. 9, 8. What was due to the people in this place, and what might they have looked for, if Aaron had not made an atonement, but present death? So is it with us, we are borne dead in sins and trespasses, & can look for nothing but wrath, and judgment, and fiery indignation which shall devour the adversaries, Hebr. 10, 27. if Christ do not make peace between God and us. Let us therefore look for salvation from him, as men hearing of cunning Physicians to cure diseases, do seek and send to thē far and near, Math. 9, 20, 21. John chap. 7, verse 37.

CHAP. XVII.