Commentary on Numbers

WEe have seen in the former chapter, how the people envied Moses in the Camp, and Aaron the Saint of the Lord, Psalm. 106, 16, so that he was constrained to ratify & confirm the Priesthood by the swallowing up of Dathan and Abiram in the earth, and by consuming of Korah and his confederates with fire, all of them being the children of rebellion, as they are called in this chapter, verse 10. But here we may behold a notable example of God's wonderful mercy, who is more ready to compassion then to revenge, and therefore destroyeth some, that he may instruct others. Wherefore in this chapter Moses continueth the same argument handled before, and showeth how GOD once again establisheth the Priesthood to Aaron and his sons for an everlasting covenant; whereupon he commandeth that every Tribe should bring a wooden staff, with a name written upon them, & to put them together, so as they might not be discerned asunder, but by the sight of the names. These staves thus prepared and ordered, were laid before God in the Sanctuary, and when they were taken thence again, Aaron's staff that had his name upon it, did flourish, and all the rest without any change remained dry and dead, as they were before: whereby the Lord shown, that he had chosen that house to serve in the Priesthood.

Consider in this present chapter, two things: First, the confirmation of the Priesthood to Aaron and his snnnes. Secondly, the repentance of the people, and resting in the ordinance of God, after they were humbled by the plagues of God, and saw the flourishing of Aaron's rod.

Touching the first, to wit, the ratification of the Priesthood, and the deciding of the controversy to whom it did belong, & ought to belong hereafter, we must observe the commandment of God to Moses, and his obedience. God commandeth Moses to take of every Tribe a rod. Now whether it were of several kinds of wood, according to the number of the Tribes, or of one kind only, to wit, the almond, as Munster thinketh, it is uncertain. And the question may be asked, whereas every staff must have a name written, that is, the 12 rods, 12 names, what name was written? Some think, that the Tribe of Reuben had the name of Reuben; the Tribe of Simeon, y ^e name of Simeon, and so of the rest. But it is to be thought, y ^t the name of the Prince of y ^e Tribe was written, rather thē the name of the author of the Tribe; and the words of the text do favor this interpretation, v. 2. else to what purpose is Moses appointed to take several rods of the Princes of every Tribe? so that for example the rod of the Tribe of Reuben had the name of Elizur, written, and so of the rest, as they have been set down before, ch. 1, 5, 6, 7. and 7, 12, 30, 36. For as the name of Aaron was written upon the rod of Levi, not the name of Levi himself, v. 3. so no doubt the names of other Princes that were heads of the families of their fathers, were written upon the rods of their Tribes, not the names of the authors of y ^e Tribes. Al these rods were laid up together in the Tabernacle of the Congregation: then y ^e Lord giveth them this token to assure them whom the Lord chose and ordained, that there might be no more contention about the Priesthood, namely, that his rod should wax green, flourish, and bear blossoms. Thus doth God cut off all occasions of murmuring among them.

[Speak unto the children of Israel, and take of everyone of them a rod.] The people ought to have been thoroughly humbled for their offense, & to have their hard hearts broken in pieces by the consideration of God's judgments and miracles, and so thoroughly to be moved to reverence the ordinance of God concerning the Priesthood. But because God is constrained to work another miracle, & to change the course of nature, and to call things that were not, as though they were, it appeareth they were not yet sufficiently touched and humbled: for God doeth no work in vain. If then the dignity of the Priesthood had been sufficiently confirmed by the punishment taken of the seditious and their partakers, this new miracle had not been wrought in the dry and withered rod. Wherefore God goeth about by this means to remedy their pride and presumption, and showeth his great mercy and goodness toward them in calling them to repentance and in curing of their infirmities. We learn hereby, [Doctrine.] that the Lord is very desirous to have sinners converted and brought to repentance, that so he may save them, Isaiah 65, 2. Ezek. 33, 11. and 18, 31, 32. Math, 23, 37. 2 Cor. 5, 20. Peter preacheth repentance to them that killed the Prince of life and denied him in the presence of Pilate, when he was determined to let him go, Acts 3, 13, 15. Even to these that murdered and betrayed the Son of God, did the Lord offer salvation. To this end he is of such great patience, because he is not willing that any one should perish, 2 Pet. 3, 9. The reasons.

[Reason 1] Because first, they are his creatures and his workmanship, and therefore there is great reason, why he should desire their good. Natural parents do desire to save and keep in health their children. They that belong to God are his deer children, Isaiah 49, 15, 16. He loveth [Reason 2] Israel as his first borne. Secondly, he hath not only created them when they were not, but also redeemed them when they were lost, and that with no less price, then with the blood of his own Son, Col. 1, 20. 1 John. 1, 7. Ro. 5, 9, 10. If then he have done this for them, doubtless he will go forward with his love toward them: he will raise up them that are fallen, seek them that are lost, quicken them that are dead, and bring them home that are [Reason 3] strangers to him. Thirdly, it is more honor to God to convert and save, then to destroy and cast away his people. Doubt not, but be well assured, that God will do that which tendeth most to his own glory, Rom. 11, 1, 2. Justice and judgment causeth him to be feared, but his mercy and love is that which maketh him to be honored of men.

[Use 1] The uses remain. Hath God an earnest desire to convert and save men? Then it ought also to be our desire to be like in this to our heavenly Father, that is, to labor to convert and bring home others unto God, that go astray from him: for in so doing we shall follow the footsteps and example of God; dealing with our brethren in mercy and compassion as God hath dealt with us. Let the husband labor to convert the wife, and the wife to win her husband; the parents their children, and the children their parents: and everyone to convert his brother. A duty most acceptable to God, and most profitable to others. An argument of love and charity, greater love then this can no man show. So saith Christ to Peter, When thou art converted, strengthen thy brethren, Luke 22, 32. I am. 5, 19, 20.

Secondly, this serveth to condemn the [Use 2] practice of many men in our times, and to testify that they are far from God, and can have no assurance to themselves that they are his children and bear his image. God is desirous to seek out and to save them that are lost, like the good Shepherd that leaveth 99 in the wilderness, and this was the end of the coming of Christ. But we are for the most part careless in this duty: few do think it to belong unto them. Others are so far from seeking to convert, that they rather seek to subvert others: and of these the number is far greater then of the former, who do cross by all means they can, the purpose and desire of God. He laboreth to save, and they to destroy: he to build, and they to pull down; he to plant, and they to root up; he to bring to heaven, and they to hell. These are of their father the devil, and his lusts they do: they join with him, they labor for him, they advance and enlarge his kingdom, and they seek to bring moe unto him. This is a fearful sin, which we must repent of, or else we shall repent of it when it is too late.

Lastly, this must teach everyone to have a [Use 3] special care of his own salvation, seeing God is so desirous of it. For every man should be more careful of his own good, then another, or of another's. It is so in the body, it ought also to be so in the soul. We cannot be more careful of our own salvation then God is: & therefore seeing he is so desirous of it, let every man labor to do what in him lieth toward his conversion, that so God may accept of him.

But some will say, [Object.] It lieth not in my power to convert myself, I can do nothing until it please God to work it. I answer, [Answer.] do that which is in thy power; and God will give a blessing. It lieth in thy power to hear y ^e word, to read the Scriptures, and to attend to the Ministry of it. Come diligently and constantly to the place of God's worship, & God will work in thee his grace to thy conversion. If thou do not, never accuse God, but the frowardness of thine own will which failest in that which thou art enabled to do. For if we say we desire salvation, and yet despise the means, we deceive our selves. On the other side, from hence ariseth matter of special comfort to everyone that truly endeuoreth his own salvation, and can make enquiry into his estate, whether he be one of that number that shall be saved, or not. For although he be clogged with many sins, and daily addeth more unto the burden, yet let him not despair, nor think they shall hinder his salvation.

This is his comfort, that with God all things are possible: and when the desire and power of God go together, how great soever his sins be, he shall not need to doubt of his salvation. Let him look up to Christ, his merits do surmount all our sins.

The Lord goeth forward to declare his will to Moses, and foretelleth his great and miraculous work, that in one day the rod should bring forth buds, blossoms, and fruits, to stay the murmuring of the people. All miracles serve to some good end, and as a kind of Sacraments do confirm some doctrine. These rods were not green and growing, but were long since cut off from their trees, and altogether withered: and (according to the opinion of some) were such as the Princes for honors sake did carry when they executed judgment. Wherefore it was impossible, according to the course of nature, that any of them should be fresh, and flourish, and bring forth fruit. For as they were all of them laid up together, so they were all of them alike dead, and without life: and therefore, whereas Aaron's rod flourished, and by flourishing the vigor of life appeared to be in it, it manifested apparently the power of God, and the Priesthood of Aaron. If any object, that the emulation and murmuring could not by this means be taken away between the house of Aaron, and the rest of the Levites, seeing his name only was written upon the rod, and not the names of any of them. I answer, that seeing God shown forth his power almighty, in that rod which had the name of Aaron upon it, it was a plain sign and infallible token, that Aaron was chosen to the Priesthood, and that all others were excluded from that dignity, and so the people confess in the end of the chapt. Now whereas God in the flourishing of the rod, saith that he would show whom he had chosen, he declareth that in bestowing his gifts and benefits in the church, he doth not respect any man's merit, but dealeth with everyone according to his own good pleasure. Aaron was not advanced to the Priestly dignity by any virtue of his own, but merely through the grace of God. So are we adopted and made heirs of everlasting life, not through our own works or merits, but by God's favor, seeing it is not in him that willeth, nor in him that runneth, but in God that showeth mercy, Ro 9, 16. Of this we have spoken before, chap. 2. v. 18.19. Touching this miracle which God purposeth and promiseth to work in the sight of all Israel, we learn, [Doctrine.] That God hath from time to time wrought miracles against the course of nature for the good of his church. He is not tied to the ordinary course of natural things, but he worketh extraordinarily so often as it pleaseth him. All times and ages of the church witness this truth, and testify the miraculous works of his hand, in the Sun, in the Moon, in the Air, in the Waters, in the Fire, in the Earth, and in all creatures both high and low. Thus he plagued the Egyptians, Psal. 105, 27▪ 29, 30, 32, 34, &c. Thus he dealt with his own people when they came out of Egypt, Psa. 78, 12, 13, 14.15, 16. Levite. 9.24. Joshua 10, 12 Judge. 6, 21 & 13, 19. 1 Kings 18. In the New Testament we have sundry miracles of Christ our Savior: and the miracle of all miracles accomplished which was prophesied long before, that a Virgin should conceive and bear a son, Isaiah 7. verse 14. Math. 1. verse 23. Luk. 1, 31.

The Reasons follow. First, that so he might [Reason 1] work faith in them that otherwise would not believe. Thus doth God take away all excuse, when he worketh above nature, as Exod. 4, 1. When Moses was sent to the Israelites in Egypt, to tell them of their deliverance, y ^t God had heard their groans and sighs, & had seen all their troubles and miseries: he alleged that the people would not believe him, nor hearken unto his voice; and therefore did the Lord enable him to turn his rod into a serpent, & the serpent into his rod, that so they might believe that the Lord God of their fathers had appeared unto him, Exod. 4, 5. Again, he is willed to put his hand into his bosom, and when he pulled it out, it was leprous as snow, verse 6. and putting his hand into his bosom again, when he pulled it out, Behold it was turned again as his other flesh, verse 7. Whereupon the Lord saith, If they will not believe thee, nor hearken to the voice of the first sign, they will believe the voice of the latter sign, verse 8. And if they would not believe either the one or the other, he is yet willed to take the water of the River, and to pour it upon the dry land, and the water should become blood upon the dry land.

Secondly, God getteth glory hereby among [Reason 2] his children, his praise is by it set forth, when by nothing else. We are moved at strange things, John 11, 15, 45. and taught to believe. Lazarus was raised from the dead, who had lain in the grave four days, ver. 39. to show forth God's glory, verse 40. Math. 9, 8. Luke 13, 13. and 23, 47. So that miracles serve to work faith in us, and to gain glory to God. The Uses.

First, consider from hence the greatness and [Use 1] power of God, who is to be compared unto him? Isaiah 44, 24. and 45, 5. None of all the creatures, be they never so excellent in strength and glorious in power, can do such things, & therefore nothing can be matched with him; let him therefore be preferred above all. This is the use urged by Moses in his song of thanksgiuing after their passing over the red sea, Exod. 15, 10, 11. and Psal. 77.12, 13, 14. He is the only author of miracles, he it is only that properly doth them, and no other. For a miracle is a work wrought above the strength of nature, as we shall show more largely afterward. But no creature can work above the course of nature, he only that is the author of nature must do it.

[Object.] But it may be objected, that some of the Prophets did raise the dead, as Elijah 1 Kin. 17, 21, 22. and Elisha 2 King. 4, 34, 35. made Iron to swim, being an heavy thing, to ascend upward, 2 Kings 6, 6. commanded fire to come from heaven, being a light thing, to descend downward, 2 Kin. 1, 10. healed many incurable diseases, 2 Kings 5, 10. and wrought many great works, Heb. 11, 33, 34, 35. So did the Apostles raise the dead, cleanse the Leapers, restore sight to the blind, healed the sick, cast out devils, and this was their office & calling to which they were appointed, Math. 10, 8. [Answer.] Acts 5, 15. & 19, 12. I answer, the gift which they had was the faith of miracles. And this was done in this manner. God revealed unto them by his Spirit, that he would work such and such a miracle when they prayed, & thereupon either by commanding the evil spirit to depart in the name of Christ, or by imposition of hands in other works they wrought the same. They having this knowledge by revelation of the purpose of God, believed the same, and were as the mouth of God, and the hand of God, being his messengers, to signify what he would do, Mark 11, 22, 23. Heb. 11, 33, 34. They then had no power of their own, it was the divine power only that wrought them.

[Object.] But some will say, that the devils can work miracles contrary to nature, and therefore it is not proper to God. [Answer.] I answer, he can work wonders, but not miracles. For though every miracle be a wonder, yet every wonder is not a miracle. He can do things extraordinary, or otherwise then the common course of nature, but he cannot work above or against nature. Thus he caused fire to fall from heaven, & the winds to blow down dwelling houses, as we see in the history of Job. He also caused blisters and ulcers to arise in his body, and without question they were true ulcers, as y ^e Scriptures plainly setteth down, and Job truly felt, Job 2, 7, 8. Howbeit this he did no otherwise but by the force of nature, for he cannot make rain, or thunder, or lightning, or wind, or storm, or tempest; this is the work of God, and cometh from his hand, Gen. 7, 4. Deut. 11, 14. & 28, 12. 1 Sam. 12, 17, 18. 1 Kin. 8, 35, 36. and 17, 14. & 18, 1. 2 Kin. 3, 17. Job 5, 10. and 28, 26. and 37, 23, 45. Psalm 105, 32. & 107, 25. & 135, 7. & 147, 8. & 148, 7, 8. Ier. 5, 24. & 10, 13. & 51, 16. Zach. 10, 1. Acts 14, 17. James 5, 18. The devil cannot make the matther whereof the rain is engendered. They then are deceived, that think the devil is able to make rain, or hail, or snow, or vapor, or the least fly that flieth in the air, or the smallest worm that creepeth in the earth. Nevertheless, when the matter of storms & tempests is prepared of God, he can gather it, and hasten it, and make it more terrible, and carry it from place to place, from country to country. For as he can assume a body, but not make a body: so he can use the wind, but not create the wind. If storms and winds might be raised and framed by the power of Satan, they might be said to execute his word, & he might be said to be the father of the rain. So then briefly, it is safest to hold this as a truth, that God caused the fire, but Satan brought it upon. Job's flock: God caused the wind, but Satan drave it upon the four corners of the house. For when once they are raised, Satan hath power by God's permission, to carry and transport them from Region to Region: so y ^t when naturally they blow one way, he can besides nature turn them another way, nevertheless he is not able to send winds, or raise tempests where none are. It may be further said, [Objection] that the sorcerers of Egypt did bring forth Frogs, and turn water into blood, and rods into serpents and such like, Ex. 7, 11, 22. & 8, 7. I answer, [Answ.] it may be Satan did fetch these frogs and serpents from other places, and convey them in a moment into the presence of Pharaoh and of his Princes; for the effecting whereof, more hast and speed were requisite then power, and yet neither were wanting to him being a spirit. Sampson was able by Art and cunning to gather together 300. Foxes in short space, that with his foxes and firebrands he might annoy the Philistines, Judge. 15, 4. Much more is Satan able, who may most truly be called a mighty hunter before the Lord, to bring together on a sudden a great number of these Frogs, which could not be far to seek in the bogs, marishes, & fens of Egypt. Or else this was done in outward show and appearance only, not in deed and in truth. If it be further urged, [Object.] that it is expressly written that the sorcerers brought forth Frogs, and turned water into blood, &c. [Answer.] I answer, the Scripture often speaketh of things, as they appear and are offered to the sight, not as they are in themselves. As he that appeared to the witch at Endor is called Samuel, yet it is certain it was not the true Samuel, but the devil in his habit and likeness, 1 Sam. 28, 14. & Daniel saith, ch. 9.21. the man Gabriel appeared unto him, because he appeared in the shape of a man, whereas he was one of the Angels that stood in the presence of God, Luk. 1, 19. so have Images oftentimes the names of those whom they represent. Thus Josephus testifieth, that y ^e serpents of these Magicians did creep in the show & likeness of true serpents. And Justin Martyr one of the most ancient saith ( Quaest. Orthod. 16) that they did dazzle and deceive the eyes of the beholders, and cast a mist like Jugglers before them. And Ambrose calleth their fact, a counterfeit emulation of that they had seen Moses do before them. But howsoever this were done, whether by a real transportation, or by a deceitful apparition, certain it is, they could not make true serpents, true blood, true frogs, and y ^t for these causes. First, because it is holden, that God only hath power to change and convert a dead substance into a living substance, a rod into a serpent. Secondly, these sorcerers could not do a less thing, therefore not possibly the greater. They could not by all their power and art preserve themselves from the botches & other plagues of Egypt, for the boils & blaines seized upon them that they could not stand before Moses, Exod. 9, 11. which notwithstanding is more easy then to make or change a creature; nay they could not bring forth lice, but said, This is the finger of God. Thirdly, the true serpents of Moses devoured the other Serpents, Exo. 7, 12. From whence Josephus and Ferus conclude, they were no better then images and representations. For it is not ordinary that one creature should devour another of the same kind, as a serpent, a serpent; or a Lyon, a Lyon. And if this were found, either we must imagine that the Magicians serpents and frogs were exceeding little, or else it is incredible & impossible, that one creature should receive into it self another creature of equal quantity, with preservation of it self. Lastly, if any such power had been in the Magicians, to make true frogs and serpents, they might also by the same power have removed those that Moses brought. For he that can build up, can also pul down: and it is one and the same art to knit and unloose: nay, it is an argument of greater power to make them, thē to remove th • . Now they could not take them away, albeit they were annoyed by them, but were constrained to entreat Moses to pray for their removal, Exod. 8, 8. And if they had been able to make them, they should be more cunning artists and craftesmen then their master, I mean the devil. Thus much of the slights & juggling tricks of these cozening sorcerers.

[Use 2] Secondly, we must learn to fear God and to obey him; he commandeth Nature & it giveth place to him, who is the God of power, and he shall reign forever and ever, Exo. 15, 18. He stopped the mouths of the Lions, & quenched the violence of fire. True it is, that ordinarily the Lord governeth the world by second causes, howbeit he is free to use them, or not to use them: and he can change y ^e course of them to the preservation of the godly, and to the destruction of the wicked A singular comfort to all such as belong to him, to move them to cast their care upon him, and to cleave unfeignedly unto him with all our hearts by a lively faith. He never wanteth means to do us good, or to procure our safety. Upon this foundation did those servants of God build, that were threatened to be cast into the hot fiery furnace; for they considered, that the God whom they served, was able to deliver them, and therefore they feared God more then the King, Dan. 3, 17. And albeit God do not ordinarily in our days work miracles, yet he hath the hearts of all men in his own hand, and he turneth them as it pleaseth him, and maketh oftentimes our enemies to be at peace with us, Prov. 16, 7. On the other side, this serveth for the terror of the ungodly, that God hath infinite ways to work out their destruction: the least of all the creatures once armed by the Creator, are of wonderful force, and shall be sufficient to destroy all his adversaries. This doth Moses teach, touching the drying up of the red sea, a work far exceeding all the limits of nature, Exod. 15, 14, 15, 16. The people shall hear of it and be afraid, the Dukes of Edom shall be amazed, the mighty men of Moab shall tremble, and the inhabitants of Canaan shall melt away. Now they knew they had not to do with a weak & impotent God, such as were the gods whom they worshipped, but with him that could command sea & land: and this doth Rahab confess to y ^e spies whom she received into her house, Josh. 2, 10, 11. Let all these therefore know, that they must fear him that is able to destroy, and to cast both body and soul into hell fire.

Thirdly, we must learn to give God that [Use 3] which is his own and due unto him. We must acknowledge him to be the sole author and worker of all the miracles that have been or shall be in the world. Neither Saint, nor Angel, neither Prophet, nor Apostle, neither Satan the prince of darkness, nor any of the devils, is able to work any miracle; it is the prerogative royal of God. Let us not stand in fear of the devil and his angels, they cannot of themselves do anything unto us, but that which the Lord willeth. The common and ignorant sort of men stand pitifully in fear of witches and of their practice, as the chiefest plagues of a Parish, & they confess they have been as glad to please them as their mothers, & as much afraid to displease them, as ever they were to displease their fathers, as if the whole world were governed by witches. O that these men would be as careful to please God, & as fearful to offend him: as for witches, they are more afraid of them thē hurt: they are but the devils instruments to deceive the world; the devil hath utterly blinded the eyes of these and of many others, to make them believe that they do those things which they never do, neither indeed can do. The devil himself is God's servant or rather slave, to do his will whether he will or no: for he can do nothing but what the Lord willeth. He ruleth all things by his providence, the devil cannot kill a fly except he have liberty given unto him. But to return to the former point, that it is God only that worketh miracles, observe with me that he worketh two ways; sometime by himself alone, and sometimes by some other creature. By himself alone, when he useth no instrument at all, as in the creation of the world, making all things of nothing, without help of Angel or other matter. So he turned back the shadow of the dial of Ahaz by himself alone, and many other such like. Again, when it pleaseth him he useth means, as in the miracles wrought in Egypt, he did them by the hand of Moses and Aaron. But here we must take heed of two extremes, and God is dishonored by both of them. First, that we derogate nothing from the Majesty of God, albeit it please him to use means in many of his miracles, because he useth thē freely, not of necessity, and he is as well able to work without them as with them. Secondly, that we do not magnify the creatures and instruments which the Lord useth above that which is convenient because that were to set them in the place of God, who have no more power then that which is given them from above. [Object.] But some may here ask the question, why doth God use means in working of miracles? Why did he use the holy Prophets, and Apostles, and sometimes also such as have no justifying faith, as Judas and others? no doubt as he preached, so he wrought miracles, for he had the same commission with the rest. I answer, [Answer.] he useth them, not because he standeth in need of them, or is tied unto them, but for these causes. First, to teach us that he approveth the means whereby things are brought to pass, and he showeth by his own example that we should make account of them: so that if any neglect or contemn them, he opposeth himself against the Lord. Secondly, to support and uphold man's weakness, who is not able to look upon his Majesty, when he worketh by himself, as a weak eye cannot see things that are far off, except he put on his spectacles. This is plain in the example of the Israelites, when they heard the thunder and lightning, and the sound of a Trumpet exceeding loud, and the Mountain smoking, they were so afraid, that they desired the Lord to speak no more unto them, but that Moses might speak unto them, and they would hear him. Thirdly, the Lord useth means for the trial of our faith, whether we will ascribe the work that is wrought only to the worker thereof, or to the means; or partly to the one, and partly to the other: or as some do, all to the instrument, and nothing to the principal. In the miracles wrought by Christ himself, we see how diversely men were affected: for though they were effected by the finger of God, yet the Pharisees blasphemed, and said, This fellow casteth out devils, by Beelzebub the Prince of the devils. This argueth great corruption of nature and want of faith. [Object.] And as we have shown why God useth means, so it may be asked, what means God useth in working miracles? I answer, [Answer.] they are of diverse sorts. First, such as nay seem to have some force and power in them for the working of the miracle. When the waters of Marah were bitter, that the people could not drink of them, the Lord shown Moses a tree, which when he had cast into the waters, they became sweet. Secondly, he useth means that have no appearance of any power or use in the working of a miracle; such was the touching of the hem of Chrsts garment, which infinite numbers touched, and yet received no virtue from thence. Such was the lifting up of the rod of Moses, and the stretching out of his hand at the red sea, Such was the striking of the Rock with his staff at the waters of strife, which had no power to make the waters gush out. Such was y ^e handkerchieffe of Paul to cure diseases, & the shadow of Peter, by which many were healed. For these cures were wrought when the Apostles were absent, and knew nothing of them, but were busied in other more important works of their callings. Thirdly, he useth such means as seem no way available unto the work, but rather quite contrary, to hinder it, as curing the blind man, He spat on the ground, and made clay of the spittle, and laid upon his eyes; which might seem more available to put out sight, then to restore it, to make a man blind, then to make him see. Thus then we see, and learn to acknowledge, that every miracle is wrought by the sole and omnipotent power of God.

Lastly, we learn hereby, that we have a [Use 4] most sure word of the Prophets and Apostles, whereunto we must take heed as unto a light that shineth in dark places. We are not cunningly circumvented by devised fables, but we have the whole doctrine of salvation delivered in the Scriptures, fully confirmed unto us. For to what end do all the extraordinary works of God, done by the hands of the Prophets and Apostles serve, but to make plain the doctrine which is according to godliness, and thereby to work in our hearts faith and belief? The miracles of Christ unwritten, & therefore now unknown, were not unprofitable to be read, & unworthy to be known; nevertheless these were sufficient. When Christ came into the world, he was many ways wonderful, it is one of his names by which he was to be called; he was wonderful in his person, wonderful in his doctrine, and wonderful in his works. In his person, because of the union of his two natures, he was both God & man. In his doctrine, & the word preached by him, because he taught the way of God plainly, clearly, and evidently: nay, as one that had authority, for his word was with power, and they were astonied at his Doctrine. In his works and miracles, because they plainly proved him to be God. The doctrine of Christ served for faith: the miracles served for the doctrine: forasmuch as they tended, either to prepare the minds of men to receive the doctrine, or to strengthen faith in the doctrine already received. Both these were committed to writing by the will and appointment of Christ himself, to further the faith and salvation of the people to y ^e end of the world. The doctrine long since written, is no otherwise to be regarded, then the lively voice of Christ if he were among us, & we heard him preach to us, as the Jews did: and the miracles that are written are no otherwise to be esteemed, then if we saw them done before our eyes, so y ^t we need no other, no new miracles to confirm y ^e doctrine of Christ & of his Apostles. They were needful when the Gospel was first planted, and seemed strange in the world, as it were in the infancy of the Church. That truth is already plentifully confirmed, except we should account it new evermore. Hence it appeareth, how found & unreasonable the Romanists are that require of the Ministers of the Gospel, to confirm their calling by miracles. For thus they reason, Extraordinary callings are to be confirmed by miracles: but y ^e planters of our Churches show no miracles; therefore their calling cannot be of God. These are like to the Jews, of whom Christ speaketh, Mat. 12, 38. If I should ask of them what signs and miracles the Prophets shown, Nathan, Iddo, Obadiah, Micah, & many others, I think their best answer would be silence. We read expressly, that John the Baptist did no miracle, John. 10, 41. yet was his calling extraordinary. The rule that Christ giveth us to discern false doctrine from the true is this, By their fruits ye shall know them, Mat. 7, 16. The doctrine that is taught is the true fruit, they are known therefore by delivering the doctrine, not by working of miracles. We teach no other doctrine then is set down in the Scripture, so that it is sufficiently confirmed by miracles already. For if the doctrine of the Apostles be our doctrine, doubtless the miracles of the Apostles are ours also, which may not be severed and divided from the doctrine it self. This then discovereth the weakness of Turrian the Jesuit, who is more ridiculous thē the rest, that asketh the question, how we know that Luther was a teacher raised up of God, and what miracle he ever wrought? as also when he telleth us, that if any should ask of them, what sign they have given to them of God; they have this miracle, the Sacrament of orders. A very unorderly answer: whereby it appeareth, that he knoweth not what a miracle is. For who can call an ordinary thing a miracle? As well we may say, the preaching of the word is a miracle; yea, we may better say that the wonderful effects wrought by the Gospel are a miracle, whereby faith is wrought in the hearts of the elect, and eternal life begun in them. If we will not believe the truth of the Gospel by beholding the glorious effects w ^c it worketh in the consciences of men, it appeareth evidently, that we would not believe, though we saw a thousand others, yea though one should come from the dead unto us, Lu. 16, 31.

We have in these words the obedience of Moses in word and work to the former commandment, as also the performance of y ^e promise that God made touching the budding of Aaron's rod. Consider in these words, [Doctrine.] that it is the property of God's children to yield obedience to his word so soon as the same is delivered and revealed unto them. All the faithful are commended in holy Scripture in this respect. The ten lepers that were commanded to show themselves to the Priest, prepared themselves immediately to go, though as yet no cleansing or curing appeared in the flesh, Lu. 17, 14, 15. they never consulted with flesh and blood, they believe that Christ was true of his word, & able to perform in deed what he had promised in word. Thus did Noah, whē God commanded him to build an Ark, though he had many discouragements, the greatness of the work, the length of the time, the mockings of the wicked, y ^e danger of putting himself into it, and committing of his life to the mercy of the raging waters, yet none of these could terrify him, but by faith he overcame them all. Peter being commanded of Christ to let down his net to take fish, showeth, that he had wearied himself & his fellows all night, nevertheless at the commandment of Christ he let it down, & hoped for an happy issue, Lu. 5, 4, 5, 6. Thus have God's childrē always done let us therefore beware of disobedience, under what pretence soever it be. Saul had his excuse, he could set a fair face upon a bad cause, but he was punished with the loss of his kingdom, 1 Sam. 15. Woe had it been to Naaman who shown himself discontented with the Prophet, because he (being before instructed of God) had willed him to wash himself seven times in Jordan; he had gone away a leper as he came, if he had not hearkened to the counsel of his servants, 1 Ki. 5, 10, 12. Moses was shut out of the land of promise, because he obeyed not God in striking the Rock, but spake unadvisedly with his lips. The Prophet received a commandment frō God, that he should go to Beth • el, & reprove the idolatrous worship of the two calves that Jeroboam had set up, and y ^t he should neither eat not drink in presence with the idolaters, 1 Ki. 13, 8, 9. but because he did contrary to the commandment, he was torn in pieces of a Lyon, paying the punishment of his disobedience, and teaching us by his example obedience to God.

Again, [Doctrine.] observe that God performeth more then he hath promised. He only told Moses, that the man's rod whom he had chosen should blossom, but it appeareth that for farther manifestation of the truth of his word, and the dignity of Aaron, he verified more; for y ^e Lord did not only cause it to bring forth buds, and to bloome blossoms, but likewise to bear almonds. We see then from hence, y ^t such is the goodness of God, that he performeth and bringeth to pass, more then he promiseth to do. He promised to Abraham to give him a child, but he gave unto him many children; for he had not only Isaac the son of promise, by Sarah, but he had Ishmael by Agar, Gen. 16, 15, 16. and many other by Keturah. God therefore is not only good, but much better then his word.

[Reason 1] And no marvel, for he is of infinite power, and can do much more then he will, Mat. 3, 9. and 26, 53. Secondly, he promiseth afore-hand more then we can look for, to make us ready and willing to obey him, as he did to Solomon, 1 Kin. 3, 12, 13. to the end that no man should think it tedious & troublesome to come unto him. The uses remain.

[Use 1] Acknowledge from hence, the infinite goodness, mercy, and power of God. His loving kindness is incomprehensible. Hence it is, that the Apostle prayeth for the Ephesians earnestly, with his knees bowed unto the Father, that Christ may dwell in their hearts by faith, that they being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that they might be filled with the fullness of God, Eph. 3, 18, 19, Thus then we must learn to magnify the exceeding love of God toward us, of which we have daily experience.

[Use 2] Secondly, from hence we may conclude, that much more he will give unto us, whatsoever he hath promised. He cannot deceive, nor fail, nor alter that which is gone out of his mouth; it is God that cannot lie which hath promised, Titus 1, 2. He is faithful, he cannot deny himself, 2 Tim. 2, 13. As he is not deceived, so he cannot deceive; man is subject, even the best men, both to deceive and to be deceived. Doubt not therefore of his word that is better then his word.

[Use 3] Thirdly, we have comfort to go unto him in all our necessities, and great encouragement to pray unto him in time of danger, He is able to give us more abundantly above all that which we ask or think, Eph. 3, 20. We see how men in their suite to their betters commonly ask more then they look for, they cannot look for more then they ask; thinking by y ^t means of asking largely, to obtain somewhat answerable to their expectation. But God giveth more then we ask, we do not ask more then he giveth, as all the Saints of God have found to their endless comfort, Psal. 105, 20, 21. Gen. 39, 19, 20. and 40, 14. and 41, 14, 41, 42. Ester 7, 10. compared with chap. 9, 10. Lu. 15, 22. Math. 15, 22.

[Use 4] Fourthly, see the difference between God and man. Men for the most part are liberal in promising, but sparing in performing. It is not so with God; indeed he promiseth much, but he performeth more, he is a liberal pay-master, he dealeth bountifully with his servants. When Jacob was sent away to Padan Aram to his mothers father, God prom • sed he would be with him, that he would •• epe him in all places whither he went, that he would bring him again to his fathers house, that he would not leave him until he had done that which he had spoken unto him of: and Jacob himself craved no more of God but this, y ^t he would keep him in his way that he went, and give unto him bread to eat, and raiment to put on, Gen. 28, 15, 20. But God performed a great deal more unto him, for Jacob received more, & acknowledgeth more, ch. 32, 10. I am not worthy of the least of all the mercies and of all the truth which thou hast shown unto thy servant: for with my staff I passed over this Iordā, & now I am become two bands.

Lastly, it is our duty to be cheerful in the [Use 5] duties of our callings, the Magistrate, the Minister, the master, the servant, everyone as his place requireth, in ruling, in teaching, in instructing, in obeying, seeing God will reward so plentifully. Let no hindrances or pulbacks discourage us, whatsoever we meet withal, let us pass them over, & not regard them. Let us go constantly forward, as Moses did; there were many hooks baited and laid before him to catch him, many snares set before his eyes to entangle him: but he escaped as a bird out of the net of the fowlers, because he had respect to the recompense of the reward. God rewardeth abundantly, above our deserts & desires. Our deserts indeed are little, nay none at all, but our desires are great: and yet the bountifulness of God exceedeth our desires, though they be often enlarged very far and wide. If this will not give encouragement, nothing will.

[Behold, the rod of Aaron for the tribe of Levi was budded, & yielded almonds.] Out of these words, another point is to be considered, I mean from the flourishing of this rod, & that is, that God is able to quicken & give life to things that are dead & withered: though they have no sap, no moisture, no juice in them, yet God is able to put a vegetable force into them. This we see in Abraham & Sarah, they were in respect of generation as good as dead; for Sarah was aged and barren, and past bearing of children, for it ceased to be with her after the manner of women, Gen. 18, 11. and Abraham himself was an hundred year old, Gen. 17, 17. yet he was made a father of many Nations, even before him whō he believed, who quickeneth the dead, and calleth those things which be not, as though they were. Rom. 4, 17. This we see evidently in the first creation, when out of the earth, dead in it self, he produced living creatures, and made it bring forth grass, and herb yielding seed, and the fruit tree yielding fruit after his kind, Gen. 1, 11, and 2, 7. So when God had formed man of the dust of the ground, he breathed into his nostrils the breath of life, & man became a living soul.

Again, it appeareth how God in all ages raised some out of the grave, and from the number of the dead; the dead man that was cast into the sepulcher of Elisha, so soon as he touched his bones, revived, and stood up on his feet. This we see among the miracles of Christ. When a young man was carried dead out of the gates of the City, the only son of his mother, he came and touched the Beer, and raised him to life. So he raised the daughter of Jairus, for he took her by the hand and she arose. The like we might say of Lazarus, that had been buried and had lain four days in the grave, for when he cried with a loud voice, Lazarus come forth, he that was dead came forth bound hand and foot, with grave clothes. So did Peter to Tabitha, a woman full of good works and alms deeds, he kneeled down and prayed, and turning him to the body, he bad her arise, and she opened her eyes and sat up. Hereunto also we may not unfitly apply the examples of such as have recovered out of eminent dangers, and have been in a manner, in the jaws of death, and held their souls in their hands, as Hebr. 11.17, 19. Touching Isaac, he lay bound with cords as a sacrifice upon the Altar, the knife was lifted up to have killed him, and his father ready to have offered him for a burnt offering, and therefore he is also said to have offered him, accounting that God was able to raise him up, even from the dead, from whence also he received him in a figure. The like we might say of many other the Saints, that have had experience of God's power, who being no better then dead in their own opinions by incurable diseases, and incredible dangers, have notwithstanding been suddenly restored. Hezekiah was willed to set his house in order, for he should die, his disease was mortal, yet by prayer he obtained the prolonging of his days. When Daniel was in the lions den, and the three servants of God in the fiery furnace, Noah in the Ark upon the waters; Jonah in the belly of the Whale, where were they but after a sort in death? yet all these had deliverance, and flourished again like the Almond rod in this place. The like we might say of Paul, he was pressed with trouble, out of measure, above strength, insomuch that he despaired even of life, and received the sentence of death in himself; yet God which raised the dead, delivered him from so great a death. We read in the acts of the Apostles, that he was stoned with stones, so that they drew him out of the city, supposing that he had been dead, but when the disciples stood round about him, he rose up and came into the city. So doth this Apostle speak of Epaphroditus, he was sick nigh unto death, but God had mercy on him, and not on him only, but on me also, lest I should have sorrow upon sorrow. This was likewise the flourishing of the Almond rod of Aaron.

[Reason 1] This is not to be marvelled at, forasmuch as God is the living God, he hath life and being in himself, and he giveth life and breath and being unto other things. This is a title proper and peculiar to God, and therefore it is said, He is not the God of the dead, but of the living. Secondly, he is of infinite power and was [Reason 2] able in the beginning to create all things of nothing, so that the things which were seen were not made of things which do appear. Thirdly, he [Reason 3] can take away life and breath so often as it pleaseth him, yea cast body and soul into hell.

The uses remain. First, this was a type, as [Use 1] also the whole Priesthood was, of the person, doctrine, Priesthood, and kingdom of Christ, as appeareth in many places of the Prophets. Al our salvation springeth from his cross, and our life from his death, He offered up himself upon the cross for the redemption of our bodies, to obtain for us everlasting peace, perfect righteousness, and the kingdom of heaven; he rose again from death to life for our justification. This is the rod y ^t came out of the stem of Jesse; and as a branch that grew out of his roots, who though he were put to death in the flesh, and became as a dry and withered stalk and staff that was not regarded, yet he was quickened by the spirit, and God raised him from the dead, so that he became as the flourishing rod of Aaron, in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, Eph. 1.7.

Secondly, here is also a type set forth for [Use 2] the confirmation of our faith in the doctrine of the resurrection of the body at the last day, which as dry seed is cast into the earth and brought to dust, yet in due time shall flourish again, as the rod of the almond in this place. Dan. 12.2. John. 5.25. and 11.24, 25. John. 19.25, 26, 29. This hath been taught in all ages of the Church from the very beginning, Gen. 4.10. and 5.24. Heb. 11.5. Jude ver. 14, 14. Exod. 3.6, 15. 2 King. 2.11. Isaiah 26.19. Notwithstanding in all ages some have been found that have denied the resurrection. Among the people of God, that Sadducees taught that man perished wholly, and that after death there is no rising or returning to life, but that he perisheth as the beast, Matth. 22.23. Act. 23.8. And the Apostle Peter foretelleth, that in the last days should mockers arise, that should say, Where is the promise of his coming? 2 Pet. 3.3, 4. and what is this else, but not to believe that Christ will come again to judgment nor raise up the dead to life? And in the Church of Corinth some were found, which said, there is no resurrection of the dead. 1 Cor. 15 12. Some have confessed the immortality of the soul, as many also of the heathen did, but touching the resurrection they have fancied it to be in this life, and not after death: so that the resurrection with them is nothing else but regeneration, to wit, a dying unto sin, and arising again to newness of life.

The authors of this heresy seem to have been Hymenaeus and Philetus, of whom the Apostle saith, Concerning the truth they have erred, saying that the resurrection is already past 〈◊〉 thereby do destroy the faith of some, 2 Tim. 2.18. Neither is this heresy dead with them, but is revived and continued in the damnable sect of the Family of love, who hold that hell and heaven are in this life, and no other resurrection of the body, or day of judgment, or coming of Christ, thē in this world. To these we may ioin as next neighbors y ^e Anabaptists of our times, who utterly deny that the same bodies, which now we have, and shall lie in the dust, shall ever rise again; but they hold, that God at the second coming of Christ, will make us new bodies. This is to maintain a new creation of new bodies, but to deny the resurrection of the former bodies. For it is one thing to make and another to raise up. Against all these errors, we must cleave to the simplicity of the Scriptures. For this is a fundamental point of Religion, if this be shaken and overturned, all religion is pulled up by the roots. Hence it is, that the Apostle reasoneth against these at large, 1 Cor. 15. and proveth the point soundly & substantially by many arguments.

First, if there be no resurrection, then Christ is not yet risen from the dead, ver. 13, 15, 16. but he is already risen, and death shall have no more dominion over him, Rom. 6.9. and if the head be risen, then the members shall rise also. The head cannot be without the members: and how can that head be said to have life in it, if all the members should lie covered in the dust, and never be united to the head, neither one to another?

Again, if no resurrection, then of all men the believers were most miserable, verse. 19. Here they are vexed with sundry enemies, Satan, the world, and the flesh. Lazarus here wanteth and suffereth hunger, while the rich glutton is clothed with purple, and fareth deliciously every day, Luk. 16.19. The godly weep and lament, while the ungodly rejoice and be glad, John. 16.20. At this stone, the godly have often stumbled, Psal. 73.2, 3. Ier. 12.1, 2. and from hence the reprobate take occasion to harden their hearts in wickedness, because they think there is no God will reward them that seek after him, Mal. 3.14. but they are greatly deceived, Psal. 58.11. For woe were it to all God's servants, if there were no resurrection & eternal life. But they are not y ^e most miserable, because they are pronounced blessed by the mouth of Christ, Matth. 5.4, 6, 10, 11. Luk. 16.25. 2 Thess. 1.5, 6, &c.

Thirdly, if there should be no resurrection of the godly, from death to life, then the first Adam should be more mighty and powerful, then the second: so that the second Adam should be impotent and weak, if he should not be able to deliver them from the jaws of death. Adam and Christ are compared unto two trees, and both of them communicate to [Use 4] their boughs and branches such things as they have of their own. Adam was as an evil and rotten tree, and therefore communicateth so men these properties and no better. Christ is the good tree and full of sap and life, and he infuseth into his members goodness and life, and no worse then these. It is not possible that an evil tree should bring forth good fruit, or a good tree evil fruit, Mat. 7.17.

Fourthly, all our enemies and the enemies of Christ are to be taken clean away, & made subject to Christ and to us, ver. 25, 26. All shall be put under his feet, Psa. 8. and he must reign, until all his enemies be made his footstool, Psal. 110.1. The last enemy of the head and members is death, this shall be quite abolished at the last day, and not before. True it is, that Christ himself can die no more, Rom. 6.9. Heb. 7.25. yet he accounteth it his enemy, because it is an enemy to his children: and he accounteth that as done to himself, which is done to any of his members, Act. 9. And it is our enemy, because it daily cutteth off part of our life, and seeketh to take hold of it, it weareth and wasteth our days by his messengers or harbengers, to wit, troubles and calamities, sicknesses, sores and aches: it bringeth sundry pains and dolours, it separateth the dearest and nearest friends that ever were, the body and the soul: it leadeth the body captive, and clappeth it up in a loathsome prison full of worms, and filthiness, and rottenness: it destroyeth that Tabernacle which was at the first a most glorious creature, and as far as lieth in it, it would deprive the body of eternal life, and keep it in ignominy forever under the earth: so that it is a most spiteful & malicious enemy raging upon us without any mercy or compassion.

Fifthly, If there were no resurrection, to what end and purpose are any baptized for dead? if the dead rise not at all, why are they then baptized for the dead? This place is dark, and commonly understood of the Sacrament of Baptism, but then it will not necessarily prove the point for w ^e it is brought, and it is brought to prove the resurrection. Wherefore, to make the Apostles reason good, we must understand it, either of the washing and cleansing of the bodies of the deceassed, as the word baptism often signifieth, Mar. 7.4. He. 9.10. for this was a common custom among the people of God, that first they washed the dead bodies, and then anointed them, Act. 9.37. (yea, among the heathen themselves;) which was a certain testimony to the living of the resurrection of the bodies of the dead. To this purpose doth Seruius allege an old verse of y ^e Poet Ennius,

These witnesses do sufficiently prove, that the Gentiles did ordinarily use to wash their dead, and then to anoint them, and this was a very ancient practice among them.

Or else we may understand the place of the death and afflictions of the Saints of GOD, which they suffer for righteousness sake, in which they are overwhelmed, as the body is plunged in the waters: and thus the word is taken, Luk. 12.50. Matth. 20.22, 23. where our Savior calleth them back from their ambitious thoughts of superiority over their fellows, and warneth them to prepare themselves for troubles, yea for death it self. This is the cup that all must drink off, 2 Tim. 3.13. Act. 14.22. Baptism properly signifieth a dipping or plunging into the water: and the cross is a certain plunging into calamities. Thus then the reason is framed, If there be no resurrection, then should they do foolishly, that would seal up the truth of the Gospel with their blood, and lay down their lives for the testimony of God: but such as resist unto blood and suffer persecution for the words sake, are not foolish. Life is precious and dear unto them as well as unto others, they would not therefore be so lavish and prodigal of it, as to lay it down, except they looked for a better life (which the Apostle farther amplifieth by his own example,) Matth. 10.39, 33. 2 Tim. 2.12. and 4.7.8. 1 Cor. 15.30, 31. Act. 5.41. & 16.25. John. 21.19.

Lastly, the Apostle reasoneth thus, If there be no resurrection of the flesh, then the Epicures and Libertines taught well, that we should follow our pleasures and delights, eat and drink and be merry, and never mind better things, or think of any other life, like swine and beasts that know not God, verse. 32. To tell the young man, that he may freely follow the lusts of his eyes, and walk in the ways of his own heart, Eccle 11.9. or the rich man that he may take his ease and pastime while he liveth here, because when he dieth, all is lost, Luk. 12.19. or the ambitious man, that he may say in his heart, Who shall bring me down to the ground, Obad. verse. 3. or the secure person that liveth deliciously, that he may say, I shall see no sorrow, Revel. 18.7. I have need of nothing, Revel. 3.17. I say to tell them thus, is a damnable and pernicious doctrine, and not to be taught and heard in the Church of God, 1 Cor. 15.33. for this were to open a gap to all profaneness, and to hinder all practice of piety. This ministereth comfort against all pains, sorrows, afflictions, wrongs, and injuries done unto us, we shall in the end be free from all, all tears shall be wiped from our eyes, we shall shine as the Sun, and be raised again in glory, 1 Cor. 15.43.

Thirdly, is God able to put life into things [Use 3] that are dead, contrary to the course of nature? then from hence ariseth a notable comfort to all that are in trouble and affliction, though they be never so great and so desperate; he is able to restore us & bring us out of the same. When the Israelites went into the red sea, what was it, but as it were to go to present death, and descend into the grave? yet God brought them out again into a place of rest, and they beheld the confusion of all their enemies, Exod. 14.30. We are ready in every danger and trouble, to doubt, nay to despair of help and succor, which maketh many to seek unlawful means to recover themselves; we little remember this flourishing of Aaron's rod, that the Lord is able to quicken the dead, and to preserve in the midst of all peril, Psa. 33.18, 19. and 34.15.19. This point is notably taught by the Lord to Ezekiel under a type not much unlike in substance to this, chap. 37.5, 6, 7, 11, 12, 13, 14. The Jews lay now under an heavy judgment, they were in captivity in Babylon, their case seemed to be desperate: yet under that parable of the dead bones, doth God comfort the people with assured hope of deliverance. For as those bones, which were shown to the Prophet in a vision, had skin, and flesh, and sinews come upon them, and life and breath put unto them; so should it be with that captived people, they should be restored to their former estate; teaching them, and in them us thereby, that as it was easy with God to raise up these dry bones, to cloth them with flesh, and to quicken them that had been dead, that they stood upon their legs again; so it is as easy, nay more easy for him to bring our souls out of trouble, and to restore us to joy and gladness. It is in his power to hear us and help us in bondage, and banishment, in sorrow and sickness, and to deliver us out of all adversity, Psal. 30.5.11. The arm of God is infinite and stretched out far and near, he is Almighty and able to bring to pass whatsoever pleaseth him.

Lastly, this setteth forth unto us the state [Use 4] and condition of all the faithful, we may behold an image of our natural estate: we are by nature borne dead in sins and trespasses, and there is no life of God in us, Ephe. 2.12. & 4.18. Nevertheless we should not despair of our salvation or of the salvation of any other. There is hope of God's gracious acceptance, though they be grievous offenders. The gate of God's mercy standeth wide open, whose power is so great, that of persecutors, blasphemers, and oppressors of the Church, he can make converts, professors, and preachers, Matth. 21.31, 32. 1 Tim. 1.16. This mercy of God was shown to Paul, yet it was not proper to him, but exemplary; he was made a pattern to show the way of forgiveness unto others, that he would deal in like manner with them, if after his example they should forsake their sins, and embrace the Gospel. This doth Paul teach touching the Jews, that are now strangers themselves from the covenant of God and from the promises, God is able to graff them in again, albeit blindness be happened unto them, until the fullness of the Gentiles be come in, Rom. 11.25. He can say to the dead, live: and they shall live, as he made the withered rod to flourish. This is sufficient to keep us and our hope alive, when things seem to be almost desperate, forasmuch as we believe in him, to whom it is not impossible to make them the sons of Abraham which are not his sons. And as it is easy for us to call those things that are, so it is not hard to him to raise up those things that are not, and to make them appear. When the Gentiles were no people of God, he made them his people, and raised them as it were from death to life; as also he will do the Jews, if they abide not still in unbelief, Rom. 11.23. for as he brought light out of darkness in the creation, so he bringeth us from the death of sin, ignorance, and infidelity, to the life of knowledge, faith, & obedience in our regeneration.

The former miracle is made clear and open to all Israel. As God made Aaron's rod to blossom, so he would have the children of Israel to look well upon it and to take good notice of ir, and to believe not the words of Moses, but their own eyes. The doctrine, All the miracles of God are wrought openly, apparently, clearly, and evidently to the senses of men, that no doubt or controversy should be made of them, Luk. 7.11, 12. John. 11.39, 44, 45. For either men might feel them as the darkness of Egypt that was palpable, or else they might hear them, or taste them, or smell them, or see them; and sometimes the most of them concur together. When the Lord brought his people out of Egypt, all the miracles which he wrought among them were most apparent unto their senses. When they went through the red sea, he made the waters to divide themselves, and to stand on an heap, on the right hand and on the left, like mighty mountains, that they did most manifestly see and behold the same with their eyes. They saw when Moses strake the stony rock, and when the waters gushed out, & they tasted of them. When God bestowed the gifts of tongues upon the Church, they heard the Apostles speak in their own tongues the wonderful works of God, Act. 2.11. When God would confirm the calling of Moses, he cast his rod upon the ground, and it became a serpent, his eye saw it, or else he could not have fled from before it, Exod. 4.3. Again, at the commandment of God, he put forth his hand, he touched it, and took it by the tail, and it became a rod in his hand, and therefore he must needs see it. All the miracles wrought in Egypt were sensible. Their water was turned into blood, the eye saw it, the taste discerned it, and they could not drink of it. When God sent down Manna to eat, which fell among their tents, they tasted of it what it was. Whē Christ turned water into wine at the marriage in Cana, the taste of the ruler of the feast discerned it by and by, John. 2.9. And the Jews said unto Christ, What sign showest thou unto us, seeing that thou dost these things? John. 2.18. The reasons.

First, that it might appear that God would [Reason 1] not deceive his people, he dealeth plainly and openly, as he speaketh to Thomas, John. 20.27. Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithless, but faithful. Secondly, [Reason 2] he holdeth not his in suspense & doubting, but maketh the truth of his works plain and manifest. When the disciples of Christ were troubled, and their thoughts arose in their hearts, being sore terrified & affrighted, supposing they had seen a spirit, (for he came miraculously among them, and stood in the midst of them) he saith unto them, Behold my hands and my feet, that it is I myself: handle me and see, for a spirit hath not flesh and bones, as ye see me have, Luk. 24.39. The uses remain.

From this flourishing of the rod openly [Use 1] shown, we learn what a miracle is, to wit, a rare work apparently wrought, by the sole omnipotent power of God above nature or natural causes. It is no usual or ordinary work, but rare and extraordinary: and therefore we read when Christ, or his Apostles by him, did any miracle, the people marvelled and were astonied and amazed, and there came a sudden fear upon them, Luk. 7.16. Act. 2.12. Mat. 8.27. and 9.8. and 12.23. We cannot say, that repentance or regeneration is a miracle, though it be after a sort the raising of a man from death to life, and wrought only in a few men's hearts, in comparison of the multitude, because it is ordinarily and usually wrought in all God's childrē. Again, it must be wrought by God's almighty power as we have declared already. Touching the which we must know, that the omnipotent power of God cannot be communicated to any creature whatsoever, no not to the Angels in heaven. For as the Lord saith only of his wisdom, justice, and mercy, so also of his power, that he will not give his glory to any other. Again, though this power might be communicated to any other, yet there is no creature capable of it, whether in heaven or earth, none I say is able to bear it or comprehend it. This is evident in the example of Peter, when Christ had wrought a miracle before him, and thereby shown the glory of his power which in some sort he saw, he said unto him, Depart from me, O Lord, for I am a sinful men, Luk. 5.8. and Isaiah 6.2, 3, 4, 5. Lastly, a miracle is said to be above or against nature. Nature never had any inclination to work above it self, and so to bring forth a miracle, for that were to confound things natural and supernatural. When at the passage of the red sea, the waters stood on both parts, nature had a desire to make the waters run and flow in their course as before, therefore when they stood still as on an heap, it was contrary to the nature of them. True it is, there are many strange and wonderful works in nature, which yet are not above nature. The adamant, we see by experience, though we know not by what force, will draw iron to it self, though it be heavy, and of it self cannot possibly move from place to place, yet if it be above it, it will draw it to it self, which is strange and admirable: yet because it is not rare but usual and common, and wrought by an inherent force in the stone it self, albeit to us unknown, it cannot be accounted, neither doth any man account it a miracle. So we know the nature and power of some waters to be such, that they turn that which by nature is gold, as also any other metal into an hard stone. We see this to be true by experience, that whatsoever is put into it purposely, or falleth into it accidentally, is also turned into a very stone: as also there is some kind of earth that will turn stakes of wood fastened into it, into stone, as our best Herbalists do tell us. No man can show any sound reason for this, why that water or that earth should do it more then any other water or earth, yet doubtless there is a reason of it: and therefore though it be strange and wonderful, yet it is usual or ordinary, and according to the nature of the things themselves, and consequently no miracle.

[Use 2] Secondly, this condemneth the lying signs and wonders of Satan, which are mere illusions and deceits, and no true miracles. But cannot Satan work wonders & strange things? hath he no power at all that way? yes: Nevertheless, we must understand, that the power of Satan is no way equal or answerable to the power of God; it is not so great, so strong, so large, it is every way infinite less: forasmuch as there can be no comparison between a thing infinite and finite, between a creature and the creator. True it is, it is far greater then the power of men every way, and yet a limited and finite power, a natural power not a supernatural. Otherwise woe were it unto us, for then doubtless none could be saved, such is his malice and cruelty. If any ask wherein it consisteth. I answer, partly in his knowledge, and partly in his actions. For a as man's knowledge is, such are his deeds; and therefore as his knowledge is great, so are his works great also. Touching his knowledge and understanding, he attaineth to it many ways. First, from his own nature, for he is not flesh & blood as we are, but a spirit, and therefore hath by nature such measure of knowledge, as is given of God to a spirit, which cannot be little. There is much more knowledge in man then is in a brute beast, by reason of that nature which God hath given to man above the beasts. And there is much greater knowledge in y ^e devil then in all men, because of his spiritual substance. He hath not a body which may hinder him to see the nature, quality, and operation of a spirit. A brute beast is only corporal and visible: man is partly corporal and visible, and partly spiritual & invisible: the devil is wholly spiritual and invisible, so that being a spirit he hath the knowledge of a spirit, and consequently greater familiarity with our spirits, then otherwise he could have. Secondly, by his creation; for he was in his first estate by creation a good angel before his fall, and set by God in the Paradise of heaven, as Adam was in the Paradise of the earth: so that he had the same measure of knowledge given of God, which he gave to other Angels. So then what knowledge soever is in a good Angel by creation, the same knowledge is in Satan by his creation, and therefore must be exceeding great. I will not dispute, whether this knowledge be any way diminished, forasmuch as he still beareth the stamp of his creation this way. Thirdly since his Apostasy, he hath increased his knowledge, both of things on earth, and of the ways of God by long observation and continual experience; he knoweth the age of man, his affections, inclinations, nature and disposition; he knoweth what pleaseth him best in his youth, and in his age. If any one man had lived from the beginning of the world unto this day, perfect in sense, in body, in memory, in mind, in reason, and the like, and had daily observed all things that had fallen out heretofore, he might be able to discover wonderful things, and make himself much admired in the world. Therefore the devil must needs have great knowledge, seeing he hath had all these, he goeth about in every country and kingdom, he compasseth the earth to and fro, Job 1.7. and 2.2. observing what is done in every place, and is well acquainted with their conversation. Fourthly, he increaseth his knowledge, by communication with God, or rather by receiving commandment from God to execute his will, which he maketh known unto him. The Lord commanded him to appear before him to give an account of the works he had done. God had no sooner named Job, but by and by he knew him well enough, he knew his substance, and how God had blessed him, & therefore never asketh who he was, or where he was: he knoweth every man by Name, and he knoweth that man is ready to make show of religion in prosperity, and in adversity through impatience to fall away from his profession. God gave him liberty to afflict Job in his goods, in his children, in his body: whence then hath he this knowledge, but from the revelation of the Lord? he knew that Job should be visited with great sickness, and with great losses in his children and goods, and thus he knoweth many other things which are to come to pass afterward. And when he hath them thus revealed and made known unto him, he goeth many times to witches and wizards, and telleth them thereof, and they tell it to others before they happen: by which means he many ways enlargeth his kingdom.

Fifthly, by the revelation of the Prophets in former times he attained to great knowledge, by whō many things were foretold, in which also he hath knowledge, & can allege Scripture to serve his turn, Matth. 4.6.

Lastly, by continual observation of natural causes. An Astronomer, that is skillful in the stars, can tell, nay foretell many things: but Satan is skillful in all Arts, he can speak all languages in the world, he is the best artist and linguist that anywhere can be found. The second thing wherein Satan's power consisteth, is in his deeds and actions. He moved Cain to kill his brother, and prevailed. He tempted our first parents, and prevailed. He cometh to a witch in the shape of Samuel, and taketh upon him to tell what success Saul should have in the battle with the Philistines, and Saul thought it had been Samuel. He was wont to talk familiarly with men, and therefore God gave a Law, that if any consulted with familiar spirits he should die, Deut. 18.11. Levite. 20.27. which law had been in vain, if none had consulted familiarly with them. So he was a liar in the mouth of all the false Prophets of Ahab, though themselves did not perceive it. So he possessed men's bodies, as we see in the Gospel, whom Christ oftentimes cast out, Matth. 8.28. and being cast out they entered into an heard of swine, and threw them headlong into the waters where they perished. And when certain Exorcists would have cast out devils in the name of Jesus, the evil spirit ran upon them, and overcame them, so that they fled out of the house wounded, Acts. 19.16. Thus we see, that Satan is of wonderful power, to teach us, not to be careless in resisting of him, but to look diligently to our selves, 1 Pet. 5.8, 9. Nevertheless, this is our comfort, that his power is limited: he is as a raging beast, but is tied up with chain: he is the strong man armed, but a stronger then he cometh, and taketh all his armor from him wherein he trusted, Luk. 11.21, 22. And albeit he make show to work miracles, he hath no such power, and therefore he doth them not openly, but closely and in the dark, as they that do evil.

Lastly, it reproveth the miracles wrought [Use 3] in the Church of Rome, of which they talk and write so much. The works whereof they boast and wherein they glory, are dark and obscure, they are not plain, open, and evident. They tell us many a sober tale in sundry legēds of Saints lives, of puling souls that have appeared out of purgatory, and have taught prayer for the dead, adoration of Saints, worshipping of images, & such like superstitious practices, all tending to abuse the people, and to confirm false doctrine repugnant to the Scriptures; of all which we may say as Augustine doth, that they are, vel mendacia fallacium hominum, vel portenta mendacium spirituum; That is, either cosening tricks of deceitful men, or wonders of lying spirits. But to pass over these, let us by this property of a true miracle, examine the miracle of all miracles, much made off and mightily maintained to be in the Sacrament of the Altar (so called by the Church of Rome,) wherein after the Priest hath vtterred and muttered a few words, they teach that a great miraculous work is brought forth, because the substance of the bread which was upon the altar is changed into the body of Christ by a strange Metamorphosis. If this were true, it were indeed a true miracle. But if it were a miracle, men might discern it by sense, as all the miracles of Christ were discerned. Let them give us an instance, in any creature in heaven or earth, where the Lord wrought any miracle, w ^c he did not subject to the senses of man: but here is nothing that can be discerned by y ^e senses for as much as the bread by the judgment of all the senses remaineth, and appeareth to be the same in substance which it was before, of the same quality, quantity, color, taste, handling, smelling, virtue, and nourishment: there is not any one sense, or all the senses together that can judge otherwise of it then it did before, & therefore it can be no miracle. No work is a miracle which cannot be felt, smelled, seen, tasted, or perceived. Wherefore, let the Church of Rome teach in their schools, write in their books, preach in their Pulpits, and decree in their Councils never so often, that there is a miracle wrought in their Sacrament of the Altar, yet because we can neither see, nor touch, nor taste, nor feel anything, but the same that it was before, we cannot believe them. But they tell us, [Object.] that though the outward form and accidents of the bread remain, yet the substance of it is turned into the body of Christ: which though we cannot perceive by our senses, yet we are bound to receive by faith. I answer, [Answer.] that if the natural body of Christ were there present, we might feel him, as Thomas did, forasmuch as Christ still retaineth his true body, albeit it be now glorified. Wherefore, seeing there is no miracle in the Supper apparent to the senses, there can be no miracle at all. The difference which is, is in the use: before it was common bread, ordained for the nourishment of our bodies: now it becometh holy bread sanctified by the Lord, not so much to feed the body as the soul. To conclude then, by this strange and new found miracle, they overturn the doctrine of the Scriptures touching miracles. For whereas we have shown that a miracle is a rare work apparently to the senses, wrought by the sole omnipotent power of God; they make it to be an usual, common, and ordinary work, wrought by every Priests pronouncing of five words, yet so as no sense at all can discern of it.

Hitherto of the first part of the Chapter, here followeth the second part, to wit, the repentance of the people, craving to be delivered from present death, and from their sin wherewith they had provoked God to anger. As if they had said, We acknowledge that we deserve to die and perish through our sins, neither did we know so much until the plague that brake in among us, taught us, and the blossoming of the rod convinced us to our faces. We presumed to meddle with the office of the Priesthood that belonged not unto us, and therefore we deserve justly and worthily to die. But is there no place for mercy and forgiveness? We may observe from hence, that this should be the effect of all punishments (which God bringeth upon sinners) to humble us, to make us avoid sin, and to submit our selves to God with all obedience. Again, we must never despair of God's mercy, which is greater then our sins, as a garment wider then the body, and therefore more then able to cover the nakedness thereof. Thirdly, we must acknowledge and confess our sins to God, because all sin is committed against God, him only we have offended, Psal. 51.4. Briefly also learn, that the first degree of pardon, is to know that our sins are pardonable; this is as a spark of light in a dark night, and giveth hope of great mercy. But to leave these particulars, this is the general doctrine, In all chastisements, how grievous and sharp soever they be, God is to be acknowledged just and righteous in laying them upon us, Dan. 9.6, 7, 8, 9, 16, 19. Ezr. 9.6.10, 13, 15. Psal. 51.4, 5. 2 Sam. 24.10.

The reasons which are as the grounds of this truth are evident; First, because his punishments, though many times they be grievous burdens to bear, yet are always less then our deserts and offenses, Psal. 103.10. He dealeth not with us according to our offenses. Secondly, our sins are the procuring causes of all the evils which we suffer, Mic. 7.9. I will bear the indignation of the Lord, because I have sinned against him. So then the cause of all our sufferings is in our selves. Thirdly, in all his corrections and judgments he remembereth mercy, Hab. 3.2. We see this often in this book, though the whole people sinned as one man, yet judgment came not upon the whole, but the merciful God striketh some to admonish and amende others.

The uses follow. First, it reproveth such [Use 1] as stand out with God, and are ready to justify themselves, and accuse God of overmuch sharpness and severity. These men never consider God's manifold blessings and their own unthankfulness unto him, who reneweth his mercies toward us every morning, Lam. 3.23. But we render unto him evil for good, and hatred for his good will. We are like unto stubborn children, that murmur under the rod, and cannot abide correction. So it is with us, we can abide to sin, but we cannot abide to suffer. We regard not how much we provoke him, but we care not how little he punish us. It is one of the hardest things in the world, to justify God, and to condemn our selves worthy of eternal death and damnation. We see it from the beginning in our first parents, they sought shifts and fig leaves to cover the nakedness of their souls, more then they did the nakedness of their bodies; as indeed there appeared much more deformity in the one, then in the other, and they had more cause to be ashamed of the nakedness of their souls, then of their bodies. For sin maketh us naked of God's protection, and causeth him to depart from us: it taketh away our shield and defense, and leaveth us in the hands of our enemies.

We see also in the example of Achan, & of Saul, 1 Sam. 15. how hardly they were drawn to confess their sins: they heard sentence pronounced against them, before they would pronounce sentence upon themselves. Let us not tarry until God judge us, but rather learn betimes to judge our selves.

Secondly, let us humble our selves under [Use 2] the mighty hand of God, 1 Pet. 5.6. and when he draweth out his sword, let us not say, we are righteous, like the Pharisee that condemned another, but justified himself, Luk. 18. rather let us cry out in the ears of God, Spare Lord, Joel 2.17. and confess that it is his mercy that we are not utterly consumed, Lam. 3.22. When Eli heard the punishment that God had determined to bring upon him and his house for the wickedness of his profane sons, he answered with all humility, It is the Lord, let him do whatsoever pleaseth him, 1 Sam. 3.18. God loveth a broken and contrite heart, it is a sacrifice wherein he greatly delighteth.

Lastly, let us make our whole life a continual practice of unfeigned repentance, and labor for godly sorrow, that we may mourn and afflict our souls for sin, because it is sin, a breach of God's law, and displeaseth him. Sin will not lodge long, where it is not cherished, and made much off, and entertained with delight. It is as a ghost that will not lodge in such houses where he is not welcome: but if once you make much of him and delight in him, then he is an importunate and a shameless ghost, you shall hardly rid your house of him. In the word of God, we find sundry means and motives to move us to enter these meditations. First, the commandment of God himself, so often urged and repeated, Ier. 3.12. and 8.6. and 18.11. This was the voice of John crying in the wilderness, Repent, bring forth fruits worthy amendment of life Matth. 3.8. This doctrine was preached in Paradise to our first parents, and was afterward figured out by circumcision before the Law, and by their purification after the Law, Isaiah 1.16. Wash you, make you clean. Again, such as repent not, lie under the bondage of Satan, they are as captives & prisoners bound to obey his will, and to do him service. 2. Tim. 2.26. Thirdly, such as die without repentance, remain forever without remission and forgiveness. They are lost children, and must needs perish, if they repent not before, 2 Pet. 3.9. Luke 13.3. Fourthly, the threatenings denounced & executed upon y ^e rebellious and disobedient, are made examples and admonitions unto us: his vengeance justly fallen upon others, should serve to amend us, 1 Cor. 10.5.6. 2. Pet. 2.3, 4. Psal. 7.11, 12. Fifthly, the certainty and suddenness of the last and general judgment, which shall come as a thief in the night, when the heavens themselves shall pass away with a noise, and the elements shall melt with heat, and the earth with the works therein shall be burnt up, What manner of persons therefore ought we to be in holy conversation and godliness? 2 Pet. 3.10, 11. and 2 Cor. 5.10. We must all appear before the judgment seat of God, that we may receive the things done in this body, whether good or evil. This last day is called a day of Revelation, Rom. chap. 2. ver. 5. Lastly, we must be all led to repentance by the unspeakable fruits that follow it; as pardon of sins, reconciliation with God, peace of conscience, hearing of our prayers, and in the end blessedness in the heavens, Ezek. 33.11.

CHAP. XVIII.