Commentary on Numbers

What Canaanitish King this was, whereof Moses maketh mention in this place, is uncertain. Some think it to be the king of the Amalekites, which Moses pointeth out; but this carrieth no show or semblance of truth. For first, the Amalekites long since endeavored to stop the passage and proceeding of the children of Israel, and were destroyed with a great destruction; and therefore it is not likely, that now they would come out again to make a new on-set, especially seeing the Israelites invaded not their Land. Besides, the Amalekites cannot be accounted in the number of the Canaanites, inasmuch as they descended not of Canaan, but of Esau, and so were alied to the Israelites, being of the race of Shem. Rather we are here to understand some King of the Amorites, who because they came of one common stock, as Moses teacheth, Gen. 10, 15, 16, ate comprehended under the Canaanites. But to come to the matter it self, here we see how the Israelites encounter with Harad, occasion of the battle being offered by himself. For when by his espials and scouts sent abroad, he had intelligence that Israel approached, he levied an host, armed them, and issued forth against them of his own accord, not challenged, not provoked, not injured by the Israelites, but himself challenging and provoking, rusheth forward to the destruction of his person, and the confusion of his army. The success of this encounter was double. First, the Canaanites had the upper hand, slew some of the Israelites, and took many prisoners, & led them away captives, so that they turned their backs and were not able to stand before their enemies. The people of God having had this loss, & taken the foil, do not fret against God, nor despair of his help, but after this fresh disaster & discomfit, they reconcile thenselves to God, they fly to him by prayer, they humble themselves as Joshua did, when the mē of Ai put them to flight, saying, O Lord, what shall we say when Israel turn their backs before their enemies. They vow unto God to turn nothing of this Kings Country to their own use and profit, but consecrate and sanctify all to God, destroying their enemies, and razing their Cities, if he would grant them victory, and deliver the Canaanites into their hands, in whom now was equal their proud insolency, and good success, through the former battle. No doubt the Israelites had sinned before against God, and not repented of their sin, they provoked him by their security, glorying in their strength, trusting in their multitude, and puffed up with the victories w ^c God had given them, who had fought their battles gone in and out with their armies, and covered their heads in the day of slaughter: thus lying in their sins, nothing can prosper, God curseth the works of their hands, and letteth them see their own weakness, and that they should not be able to prevail against any of their enemies, unless God did fight for them, according to that in the 127. Psal. v. 1, 2. Except the Lord keep the City, the keeper watcheth in vain: it is in vain for you to rise early, and to sit down late, and eat the bread of sorrow; but he will surely give rest to his beloved. So long as they trusted in their own strength and number, & looked not for victory as a blessing from God, they could not stand: but when they had repented and craved protection from him that is the strength of Israel, they join again their power, unite their forces, order their battails, resist their enemies, prevail and put them all to flight. For if God be with us, who shall be against us? But if he be against us, who shall be with us, or who shall plead for us? It is not the wisdom of the Leaders, nor the virtue of the soldiers, nor the counsel of the wise, nor the planting of munition, can any whit prevail, until we be reconciled unto God, and God unto us.

Lastly, the Israelites being masters of the field, having the Cities and persons standing at their mercy, they perform the solemn promise and vow made to the God of heaven, not to halves, or in part, as Saul did, who spared the better sheep and the fat beasts: but they utterly destroyed their enemies, & their cities, & in memorial of the great goodness of God, hearing them in their prayers, and respecting them in their miseries, they call the name of y place, Hormah, that is, destruction and confusion. This is the principal drift of this division. Now let us consider the doctrines that directly arise from this place, that our faith may be strengthened, & our obedience increased.

[And Harad a Canaanitish King, &c.] We see here how the Canaanites appointed to destruction, and to be rooted out, enemies to the people of God, such as had now filled up the measure of their sins, yet here prevail against Israel, kill some of them, and take others prisoners. This teacheth us this Doctrine, that oftentimes [Doctrine] the enemies of the Church prevail over them: I say, the enemies of God and of his people, who in the secret counsel and purpose of God, are vowed to destruction, do insult and triumph over the Church and particular parts thereof, God correcting the rebellion of his children by them. This truth God sealed up in the beginning by the blood of Abel, Cain spake friendly, But rose up desperately against him, and slew his brother, because his own works were evil, & his brothers good. So just Lot vexed with the unclean conversation of the wicked (for he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds,) was notwithstanding carried away captive by a proud and insolent enemy. Besides, the book of Judges serveth us as a plentiful storehouse to teach this truth, where we see, that whē the people of God did wickedly in the sight of y ^e Lord, served Baalim, and forsook the Lord God of their fathers which brought them out of the Land of Egypt: the wrath of the Lord waxed hot against them, he delivered them into the hands of spoilers, he sold them into the hands of their enemies round about them, yea whithersoever they went out, the hand of the Lord was sore against them. So that the people of God are oftentimes driven to the wall, and constrained to yield unto the violence of bloody and cruel enemies.

Neither can we marvel at the Lord's doing, [Reason 1] if we consider; First, that his own people sin against him, and therefore God is even compelled to correct and chasten them, howbeit in mercy, not in his fury; for their instruction, not for their destruction. This the Prophet teacheth, Lam. 1, 3, 4, 5. Josh. 7, 1, 4. What father doth not correct when he seeth his children run astray, though he love them dearly? So God chasteneth his dearest Saints and servants because they should not be condemned with the world. It is the sin of the godly that causeth him to lay sundry troubles and his heavy hand upon them, causing him to correct severely, evē those that he loveth most dearly, as he did David and diverse other of his people, that we should repent thereof, that God may cease smiting of us.

[Reason 2] Secondly, he maketh the adversaries prevail over his children, that they may learn to rest in God alone, to put their trust & affiance in him, and not to rely upon vain man, who is lighter then vanity it self. We are ready to rest upon our selves, & upon an arm of flesh, rather then upon the living God, as David in his prosperity said, I shall never be moved. Some trust in Horses, and some in Chariots, which are deceitful helps, & some in Princes, whose breath is in their nostrils: it is expedient therefore, that God should leave us for a time in the hands of our enemies, that we may learn our own weakness, and acknowledge his goodness. Thus he dealt with Manasseh, when he gave himself to sorcery, fell into idolatry, & shed much innocent blood with all cruelty, when he did evil in the sight of the Lord, and caused Judah to err, and to do worse then the heathen: He was led away prisoner into Babylon, being put in fetters, and bound in chains. But when he was in tribulatiō, he prayed to the Lord his God, and humbled himself greatly before the God of his fathers. He learned that in Babylon, which he could never learn at Jerusalem: profited more lying in prison, thē he did sitting on his throne and he got more true godliness in his heart, in the days of his captivity, then ever he gained in the time of his prosperity.

[Reason 3] Thirdly, to harden the hearts of the enemies, that they may run forward to their own confusion. For a little prosperity puffeth them up, thereby they sorget God, they grow in malice and madness, and tip their tongues with the venom of their hearts. Sometimes they are lifted up on high, that God may give them the greater down-fall. So he dealt with the men of Ai, Josh. 8, 6: after they had smitten many of the Israelites with the sword, they rushed headlong out of the City, to their own ruin and destruction. So he dealt with the wicked Benjamites, triumphing in their victories glorying in their own strength, and saying one to another, Surely they are smitten down before us as in the first battle, but the judgment fell upon their own heads, Judge. 20, 39.

[Use 1] The uses remain. First, we learn hereby not to measure the Church or the truth of religion by outward prosperity or peace, which is a deceitful measure and a false rule, seeing God often humbleth his servants under his & their enemies. True it is, God sometimes giveth unto his Church a flourishing estate in wealth and peace, in glory and visible beauty, to give thereby even a taste of all kind of earthly blessings, and that they might have opportunity to serve him, & every kind of comfort and encouragement in well doing: yet he oftentimes altereth the outward estate of the Church in this world, and changeth the condition of his servants from one extreme to another. Let us not therefore measure the favor and love of God towards our selves or others by the blessings or adversities of this life. Here the wicked many times flourish and flow in peace, when the godly live in great grief and misery; and on the other side, the godly sometimes prosper & have rest, and a time of breathing and refreshing granted unto them, whē the wicked are in great distress. This is it which the wiseman teacheth, Eccl. 9, 1, 2. All things come alike to all, and the same condition is to the just and to the wicked, so that no man knoweth either love or hatred of all that is before them. No man can esteem by any outward estate, whether he be loved or hated of God, for neither do the righteous always prosper, neither are the wicked always crossed and afflicted; but the wicked flourish more commonly and more gloriously then the just, and the hand of God lieth heavier and sorer upon the godly, then upon the ungodly: both sorts are subject to death, both are laid in the grave, without any show or appearance of difference between the one & the other. The love of God toward the believers is not discerned by the eye, but apprehended and embraced by faith.

Secondly, we must learn not to publish & [Use 2] spread abroad the miseries and calamities of the Church, that the enemies may not rejoice in the days of her tribulation. We ought not to blaze & brute abroad the private infirmities of private persons, lest we kindle coals of hatred and contention & take away the good name of our brother: much more are we forbidden to divulge the miseries and afflictions of the Church, to give occasion to the enemy to rejoice and solace himself in the sorrows of the Saints of God. We know the rage of enemies, nothing is more joyful to them then to hear of the distresses and desolations thereof. Therefore David after the slaughter of Saul and Jonathan by the sword of the enemy, provoketh to this duty, 2 Sam. 1, 19, 20. O noble Israel, he is slain upon thine high places: how are the mighty over thrown! Tell it not in Gath, nor pubish it in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Where he forbiddeth to tell and declare to the profane enemies the fall and overthrow of the King, his sons and host of Israel, lest the Philistines should insult upon them, and scoff at them, and consequently blaspheme the God whom they served and worshipped. The like charge the Prophet Micah giveth, speaking of the afflictions that should befall Israel and Judah, Their plagues are grievous, for it is come into Judah: Judah: the enemy is come unto the gate of my people, unto Jerusalem: Declare it not at Gath, neither weep ye: in the house of Hophrah roll thyself in the dust. Mich. 1, 9, 10. He enjoineth thē silence, lest the same thereof spread it self to their enemies to increase their reproach, and to multiply their sorrow. For what doth more vex us & double our misery, then to see men so far from pitying us, that they triumph over us and laugh at us? This condemneth many that live among us in these days of dissention, that tender not the peace of the Church, which ought to be as dear unto us as our own lives, but publish the shame & reproach one of another, as with the blast of a Trumpet, albeit our enemies and the enemies of our religion live among us. Abraham took up the controversy between him and Lot, saying, Let there be no strife, I pray thee, between me and thee, neither between my heard-men & thy heardmen, because the Canaanites dwelled at that time in the Land. If we did aright consider this point that our enemies are among us, y ^t are as whips on our sides, and thorns in our eyes, that seek the subversion of the Common-wealth, not the conversion of the Church: there would not be so many bad & bitter invectives written as it were with gall and wormwood, setting on fire the hearts of one against another, as if we were enemies, not friends; strangers, not brethren; infidels, not believers. These contentions are a stumbling block unto the weak, an hardening and heartening of the adversary, and an utter estranging of us one from another. Let us therefore follow those things that belong to peace, and unite our forces together as one man, that we may seek y ^e building up of the Church among us, and double our strokes upon the back of the enemy.

[Use 3] Thirdly, let us use patience under the cross, lying as under God's hand, and in the midst of all our afflictions say with the Prophet, I was dumb and opened not my mouth, because thou didst it. Psal. 39, 9. This we read to have been worthily practiced of Job, when the cup of affliction began to overflow, chap. 2, 10. Shall we receive good at the hand of God, and not receive evil? In all this did not Job sin with his lips. This also we find expressly required, Heb. 10, 32, 33, 34, 35, 36. Where we see in the example of these afflicted Hebrews, that when our enemies insult over the Church, we must not murmur & tepine, but be still and silent under the cross, and according to the counsel and commandment of Christ, Luke 21, 19, By patience possess our souls: and without this, we shall never have comfort and contentment in such afflictions as we are called to endure.

[Use 4] Lastly, seeing God at sundry times and in diverse manners giveth those that are his, into the hands of their enemies; surely in the ende he will not spare the wicked, he deferreth his punishments, but he striketh at the last. As he is longer in drawing his Bowe, and making ready his Quiuer, so his Arrows when they come, pierce the deeper, and wound the sorer. The higher his hand is lifted up before it falleth, the greater the blow is when it lighteth. He hath a leaden foot and hasteth slowly, but howsoever he tarry till the appointed time, yet surely he will come and will not stay, but recompense the slowness of his coming, with the grievousness of his punishing, When he will crush them with a Scepter of iron, and break them in pieces like a potters vessel. This Moses teacheth in his song concerning God's benefits toward his people, and their unthankfulness toward him; If I whet my glittering sword, and my hand take hold on judgment, I will execute vengeance toward mine enemies, and will reward them that hate me, and I will make mine arrows drunk with blood. Deut. 32, 41, 42. Let them not therefore triumph over the Church & people of God: and let us wait a while, and see the end of all her enemies, how God hath set them in a slippery place. We see in this History, that albeit these Canaanites were as the rod of God to chastise his servants for their security, yet God in the end threw them in the fire, and gave them as a prey to his people, as appeareth afterward. The like the Prophet David declareth, Psal. 137, 3, 7, 8, 9, that howsoever the Edomites and Babylonians flouted at the Church in affliction, and they that led thē captives required of them in mockage, songs and mirth, saying, Sing us one of the songs of Zion: yet they escaped not the just hand of a revenging God, according to the prayer of his people, Remember the childrē of Edom, O Lord, in the day of Jerusalem, which said, raze it, raze it to the foundation thereof: O daughter of Babel worthy to be destroyed, blessed shall he be that rewardeth thee as thou hast served us: blessed shall he be that taketh and dasheth thy children against the stones. And the Prophet David being greeuoufly persecuted under Saul, and hunted frō place to place as a Partridge in the Mountains, assureth himself that flying to God in his afflictions, and possessing his soul by patience, he shall in the end behold God taking such vengeance on all his enemies, & rewarding them seven fold into their bosom, that he shall in pity and compassion pray unto God for them in their miseries. True it is, he doth not always recompense them presently, so soon as they have sinned, because he is the God of patience, waiting for their repentance, bearing with the vessels of wrath, and making them without excuse; yet at the length he will reprove them, and set their sins in order before them, Psal. 50, 21.

[Verse 2. So Israel vowed a vow. ] Before the Israelites trusted in themselves; now being overthrown by the enemies, they turn to God, and learn obedience by the things which they suffered. So then the present ouerrhrow given unto them, maketh them consider their own weakness, and driveth them to God in their distress.

The doctrine frō hence is this, that affliction is profitable to the Church, it bringeth & driveth us unto God. The Church of God in general, and the servants of God in particular, which cannot profitably use prosperity, and bear themselves thankfully in the days of peace, do learn in adversity to turn to God, and are thereby brought unto him. Hereunto cometh the example of the Israelites, Judge. 3, 8, 9, 10. When the wrath of God was kindled against Israel doing wickedly, forgetting God and serving their idols that turned to their ruin, then they cried unto the Lord, and he stirred up a Savior unto them. Hereunto also cometh the threatenings of Moses, Deut. 4, 27, 28, 29, 30. 2 Chron. 15, 3. To this purpose the prophet speaketh, Psal. 107, 6, 13, 19, 28. Whē they wandered in the Desert, and found no City to dwell in; when they were bound in misery and iron, because they rebelled against the words of the Lord; when they travel by sea and occupy by the great waters, that the winds and storms toss them up and down, so that all their cunning is gone: Then they cry unto the Lord in their trouble, and he delivereth thē out of their distress. So immediately before their captivity, they mocked the messengers of God, despised his words, misused his Prophets, which spake unto them, rising early and late; and abused their peace when they dwelled in their Cities and abode in their houses: but in the days of their affliction, when the enemies insulted upon them, their hearts were smitten, they could not sing the songs of the Lord in a strange land, then they remembered Jerusalem and the Temple, the sacrifices and service of God in the Temple, w ^c they had frequented and too much prophanened, verifying that sentence in the Proverbs, chap. 27, 7. The person that is full, despiseth an Honey-comb; but unto the hungry soul every bitter thing is sweet. This the Prophet Isaiah setteth down in the song of the faithful, chap. 26, 16. Lord, in trouble have they visited thee, they poured out a prayer whē thy chastening was upon them. Now let us come to the reasons.

[Reason 1] For, from whence come they? or who is the author of them? Are they not from GOD? There is no evil in the city, which the Lord hath not done, Amos 3, 6. He hath his quiver full of arrows. Hath he not the sword to strike us? Hath he not the pestilence to consume us? Hath he not the famine to pinch us and pine us away? Hath he not all creatures in his own hand to send out against us? If then afflictions be the work of his hand, there is great reason and cause the church should turn to him that sendeth them, that by returning to him, the judgment may be removed & put away. This the Prophet teacheth, Lam. 3, 37, 38, 39, 40. Who is it then that saith, and it cometh to pass, and the Lord commandeth it not? Out of the mouth of the most High proceedeth not evil and good? Let us search and try our ways, and turn again to the Lord: let us lift up our hearts and our hands to God in the heavens, saying; we have sinned and rebelled, therefore thou hast not spared. Seeing therefore, afflictions are from God, not from men; from heaven, not from the earth; they must needs be of necessary and profitable use to the children of God, to whose good all things tend and fall out.

Again, none else in heaven or earth can [Reason 2] help us. To whom then should we turn but to the Lord? Can any other relieve us, or deliver us? Is there any help on the right hand or on the left hand? Can any take away that which GOD hath laid upon, the children of men? He is God, and there is none beside him: he killeth and giveth life, neither is there any that can deliver out of his hand. This is that which the Prophet urgeth Psal. 142, 4, 5. I looked upon my right hand, and beheld, but there was none that would know me: all refuge failed me, and none cared for my soul: then I cried unto the Lord, &c. If then God be the author of afflictions, and if none can take from us the smallest cross and the least touch of his little finger that lieth upon us, there is great cause that in all our troubles we should fly unto God, and draw near unto him.

Now let us consider the uses of this Doctrine. [Use 1] First, seeing the Church is brought to the Lord by afflictions, observe herein the mighty power of God, that hath many ways and sundry means to turn the hearts of men, to humble them, and bring them home unto himself; to call them and cast them down at his footstool. Indeed among all means that God hath sanctified to further our salvation, the chiefest is his messenger, one of a thousand to speak to them out of his word, & to preach unto them his truth, which is the power of God to salvation to all that believe. But he hath also many other ways that he useth when it pleaseth him, as he saith by y ^e Prophet Isaiah, chap. 5, 4. What could I have done anymore to my Vineyard that I have not done unto it? He hedged it, he gathered out the stones of it, he planted it with the best Plants, he built a Tower in the midst thereof, and made a wine-press therein. He beseecheth us by his sweet mercies, and when no fair means will serve, yet affliction is often made powerful to turn our harts, & to prepare the way for repentance, as the needle doth for the thread. This use is made in Job 33, 16, 17, 23. God speaketh once or twice in dreams and visions, by his Messenger and Interpreter, even by their corrections which he hath sealed, that he might cause man to turn away from his enterprise, and that he might hide the pride of man. Let us therefore hereby all of us learn to acknowledge the greatness, both of the mercy and power of God in working out our salvation effectually by so many means, who being infinitely good, is able to bring good out of evil, as he did light of darkness.

Secondly, we see that albeit afflictions be [Use 2] grievous and bitter, yet they are not unprofitable to those whom God hath chosen to better graces. Albeit tribulation and anguish, peril and the sword, nakedness and famine fall upon us, And though we be slain all day long, and counted as sheep to the slaughter, yet in all these we are more then Conquerors; there is a sweet issue and a comfortable end of them, that thereby we are made better. This appeareth by the confession and experience of the Prophet David, Psal. 119, 67, 71, & 94, 12, 13. Before I was afflicted I went astray, but now I keep thy word. And again, It is good for me that I have been afflicted, that I may learn thy Statutes. And in another place, Blessed is the man whom thou chastenest, O Lord, and teachest him in thy Law: that thou mayest give him rest from the days of evil, whiles the pit is digged for the wicked. True it is, we ought to make use of the mercies and patience of God, to be led forward unto repentance, that so where grace aboundeth, our obedience may abound also. But because we make his blessings and benefits an occasion of evil, and turn the grace of God into wantonness, I am persuaded it were a great deal better for many of us in respect of our souls and salvation, that we were in affliction and in persecution, that the enemies were at our backs, and their swords at our throats, that the pestilence did walk among us, that the sickness destroyed us at noon-day, that a thousand did fall at our right hand, & ten thousand at our left hand, that we heard the sound of the Trumpet, the roaring of the Canon, the clattering of Armor, & crying in our streets: for then it were to be hoped, we would turn unto God in our misery, repent us of our iniquity, and fly unto God in our adversity. We see by woeful experience, that peace & prosperity have lulled many of us asleep in a bed of case, & have done the Church more harm, then cruel war, and bloody persecution. True it is, the blessings of God are not hurtful of themselves, but our corruption turneth that into a curse which God bestoweth as a blessing, So that he which should have been upright, is laden with fatness, and spurneth with his heel. Therefore God is constrained to punish us, to take his benefits from us, and to bring us into order and obedience by the want of them.

[Use 3] Lastly, seeing afflictions and chastisements draw us to God, as loss of the battle did here the Israelites; we learn, that whensoever they lie upon us, and press heavily upon our bodies, our souls, our neighbors, our familes, our friends, whether they be common or private calamities; then it is high time to turn unto God, and to search out the cause of our affliction. This must be our practice & feeling when his hand is upon us, when he scattereth the brands of his fire, and shooteth the Arrows of his Quiuer, when he draweth out his glittering sword, and his hand taketh hold of judgment, whē he sendeth famine & dearth of bread, or the famine of his word, which is the sorest and sharpest famine, as the Prophet affirmeth, Amos 8, verses 10, 11, 12. Then is cause of humiliation, then it is time to cast down our selves at the foorstoole of God, to cry to him to spare his people. The Lord thretening by his prophet a great and fearful judgment upon the Land, that shall turn their feasts into mourning, and make it as the mourning for an only son. Doth he mean the sharpness of the sword, or the arrows of famine, or the invasion of enemies, or the devouring of wild beasts, or the raging of the pestilence or the carrying away into banishment and captivity, w ^c are the things that worldly minded men fear and regard? No, But a famine of hearing God's word: that they shall wander from sea to sea, and from the North even to the East shall they run to and fro, to seek the Lord, and shall not find it: In that day shall many perish for thirst, according to the doctrine of Solomon, Pro. 29.18. Where vision ceaseth, the people perish. Howsoever therefore carnal & profane men, have no sense or feeling of anything but of earthly losses, yet the Spirit of God teacheth, and every faithful soul acknowledgeth, y ^t as there is no blessing like to the blessing of the word: so there is no work of his judgment like to the want of his word. And howsoever the Pastor may not want the people in respect of the means of his maintenance, inasmuch as God hath ordained, that they which preach the Gospel, should live of the Gospel; yet the people want the Pastor more, as the child wanteth the nurse, more then the nurse the child, as Lamen. 2.11, 12. The babes & sucklings swound in the streets of the city, they have said to their mother, Where is bread and drink? when they gave up the ghost in their mothers bosom. Now the Ministers are called not only the Fathers, but the Nurses of the Church, 1 Thess. 2. We were gentle among you, even as a Nurse cherisheth her children: and the Apostle exhorteth, that as new borne babes we desire the sincere milk of the word, that we may grow thereby, because we have tasted that the Lord is bountiful. And thus much of the end and use of afflictions, which God sanctifieth to the good of his Church, that thereby they may draw nearer unto him.

Israel vowed a vow unto the Lord, and said, If thou wilt deliverer this people into mine hand, &c. The people pray, promise, and vow unto God the destruction of men & cities, if God would deliver them into their hands. We learn hereby, y ^t vows are lawful, & so vowing we are to perform the same. This we see practiced by Jacob going to his uncle Laban for avoiding the fury of his brother Esau, Gen. 28.20.21. Hannah, upon condition of having a son, vowed him for a perpetual Nazarite to the Lord. So doth David oftentimes make vows to God in the time of his trouble, upon condition to be delivered out of his trouble.

Thus in this example of the Israelites in this place we see, that if God would be on their side when their enemies rise up against them to swallow them up quick, and deliver them as a bird out of the snare of the Fowler, they promise and vow the performance of an outward and bodily exercise. So then out of this place the doctrine of vows may be strongly confirmed, and the lawful practice of them sufficiently maintained, and warranted to be good and godly.

[Reason 1] For, to come to the reasons whereupon the doctrine standeth; a lawful and holy vow is a profitable help to further us in the worship of God. True it is, a vow is not a part of God's worship, no more then fasting is, (as fasting is no more a part of God's worship then feasting, or eating and drinking is) which in it self and by it self considered, pleaseth God no more then external and bodily exercises do: yet it is an help and furtherance of the true service of God, a prop and stay to further the same. The kingdom of God standeth not in outward things, as the Apostle teacheth, It is not meat and drink, but righteousness and peace, and joy in the holy Ghost, Romans, chapter 14.17. But when we promise to God with full purpose of heart some outward duty, it serveth the better to excite and stir us up to repentance and thanksgiving toward God. And thus the servants of God have used it.

[Reason 2] Again, it is far better never to vow, then having vowed not to pay and perform that which is gone out of our lips: so as we may reason as Peter doth with Ananias, Acts 5.4. Likewise may it be said to such as break their lawful vows offered unto God, was it not in thy liberty to vow or not to vow? how thē hast thou conceived this wickedness in thy heart, to lie, not to men, but unto God? Vowes were prescribed or appointed by the Law of God as testimonies of faith, and bonds of that reverence and obedience which we owe unto him: therefore to vow, and not to pay & perform the solemn promise and covenant that we have made, is impudently to mock God, and consequently to pull great punishment upon our own heads. This the Wise man teacheth, Eccles. 5.3, 4, 5.

[Use 1] Let us apply this to our selves. First, from this example we may learn the doctrine of vows, what is to be holden of vows, & what is not to be holden. For we see here, what a vow is; namely, a free and solemn promise made to God touching such things as please him, tending to the glory of his Name, the profit of our brethren, or the repentance and salvation of our souls. Secondly, we see who may vow, (to wit;) such as are free and at liberty, nor under the power and jurisdiction of others. Thirdly, to whom vows are to be made, not to Saints or Angels, but to God only, and to him alone they are to be performed, according to the saying of the Psalmist, Psal. 76.11. As he only is to be prayed unto, and from him we are to look for all good things: so to him only we must vow, and offer to him y ^e calves of our lips. Fourthly, it appears what we may vow to God; not things unlawful, impossible, and unwarranted by the word of God; not things whereof we are uncertain, whether they please God or not: for who would offer to a Prince, or promise to him such things as he knoweth he will not accept, or doubteth whether he will accept thereof? Whatsoever is not of faith, is sin, as the Apostle teacheth: But such things as y ^e Scripture warranteth, being the true rule of all right ways, such was this vow in this place. Lastly, we see that vows thus made, are carefully to be kept, and religiously to be performed, having an eye to the party with whom we have to deal. For as they are to be made with reverence, so they are to be performed with care and diligence; otherwise we do foully and falsely abuse the Majesty of God, and take his Name in vain. All these considerations and conditions teach us, that vows are not in thenselves unlawful and to be condemned, so as they be restrained and bounded in the compass of the law of God, and not suffered to wander after our own fancies.

Secondly, it serveth to beat down all false [Use 2] doctrine and erroneous opinions touching vowing, which are many: and to rectify our judgments by teaching what vows are lawful, what unlawful.

First, if they be made of anything flat against the word of God, they cannot bind or tie us to the performance thereof; for all the force and power of binding us, is to be borrowed and derived from the word of God. Wherefore it must be agreeable to the will of God, and whensoever it is against the word of God, it hath no strength or efficacy to contstrain or command. They which would have murdered Paul, and had conspired together by a solemn league of agreement, did make a solemn vow not to eat nor drink, until they had executed their devilish purpose, and put the Apostle to death. But who now dare say, that they were bound in conscience by their vow, or that God liked of it? For this were all one, as if they would make God a companion of their murder. Therefore David vowing the slaughter and destruction of Nabal and his family, revoked it at the wise counsel of a discreet woman.

Secondly, they must not he made by such persons as want sufficient reason, judgment, discretion, and understanding: as children, fools, or furious persons; for these cannot be made with freedom of conscience, nor can be said to be taken up by a man's own accord, in as much as the mind cannot truly discern what is done, as is proved at large in the thirtieth chapter of the book of Numbers, and the fourth verse.

Thirdly, it condemneth such as vow, having no power or authority in themselves, to bind themselves; such vows cannot bind, being made against the law of nature. For all lawful vows must be made with consent of their superiors, so long as they are under the government of others, as appeareth by the fifth commandment, Honor thy father, &c.

Fourthly, they must be so made, as they may stand with Christian liberty: for we may not in any sort make such things absolutely necessary, as God hath left free unto us, snaring the conscience, and abridging the liberty which Christ hath purchased, contrary to the commandment of the Apostle, Gal. 5.1.

Fifthly, it reproveth such as vow things impossible, and out of the power and liberty of the makers thereof, to do, or not to do: so that a vow made of a thing impossible is no vow at all: but an intolerable presumption, and a willful tempting of God: As if a man should vow to walk upon his head, or to fly in the air, or to stay the stars as Joshua did, or to divide the sea as Moses did; wherein we have no assurance of any extraordinary gift of God.

Sixthly, they must not be against a man's general or particular calling; that is, neither against his calling as he is a Christian, neither that special calling wherein he liveth. If they be made against the one or the other, they are unlawful: As if the Minister should vow to do the office of the Magistrate in executing justice upon Malefactors; or the Magistrate vow to discharge the function of the Minister in preaching the Gospel: or if a man should vow to live in no calling in the Church, in the Common-wealth, or in the family, but walk inordinately with scandal and offense.

Seventhly, it convinceth all such vows as are rash, heady, sudden, idle, and unadvised; and requireth on the other side, that they be made with advice, meditation and deliberation. For rash vows be not lawful, albeit the things vowed may be done lawfully. Therefore the Wiseman saith, Eccles. 5.1. Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God, for God is in the heavens, and thou art on the earth, therefore let thy words be few. If we make a promise unto a man like to our selves, we will have this consideration, and think with our selves, whether he will accept of it or not, whether his will be to like of it or not. We must not therefore mock with God, and make lighter account of him, then of a mortal man, whose breath is in his nostrils. They ought not to be made without judgment and advisement, for that were a defiling of God's service, and an abusing of his Name.

Now, as they ought not to be made rashly, but with sobriety, so ought all our vows to be of great moment and importance, and therefore we are forbidden to vow idle and trifling toys to observe, (as is usual in the Church of Rome) where one voweth a pilgrimage to the Saints, another voweth to fast and eat no flesh at such a feasts Even; whereof one is superstitious, the other devilish. As for their pilgrimages, it is a wicked corruption, and an idolatrous service which God rejecteth. For albeit (under the Law) it was the ordinance of God to build one Temple, and to choose one place to which man should resort to worship him, yet this order is now abolished; every coast and country is Jewry, every town and city is Jerusalem, every faithful company, and godly person is a Temple to worship God in: We may call upon God everywhere, and lift up pure hands in all places, no land is a strange land, no ground is unholy ground. And touching their abstinence from flesh on certain times for religion sake, it is a doctrine of devils, 1 Tim. 4, 1, 3.

Lastly, it reproveth such as propound to themselves false and wrong ends of vows, as conceit of merit, and opinion of deserving the favor of God and everlasting life. For the ends which we respect must be good, as to exercise and stir up the gifts of faith, prayer, obedience, repentance, and other graces of the Spirit, and to testify our thankfulness to God for blessings received at his hands. The intent therefore and meaning is here to be considered, and we must be well advised, not only that our vows be directed to God, but for what purpose, and how we vow to God; not to bind God unto us, but to bind us the closer to God & to render all honor unto him.

Now if we would examine the vows, practiced in the Church of Rome, by these things before delivered, we shall easily perceive the fondness and falsehood, nay the wickedness of them. For here are condemned all vows of pilgrimages, and abstinence from flesh for religion, noted before: their doctrine that children may enter into their orders and cloisters against the counsel and consent of their parents, and that persons contracted either to other, may vow continency without the liking and approbation of the other party, which cannot stand with the doctrine of the Scripture, or ancient councils. For the word establisheth the authority of parents over their children (which the former vows abridgeth and cutteth short) and teacheth, that if a woman vow unto the Lord, and bind her self by a bond, being in her fathers house, in time of her youth, if her father disallow her the same day that he heareth all her vows and bonds, they shall not be of value. Lastly, by the former observations, fall to the ground the ordinary vows of single life, voluntary poverty, and Fryarly obedience to vain and superstitious men, which they absurdly make, and tie themselves necessarily to observe. For such vows are directly and flatly against the former rules prescribed & delivered; impossible. intolerable, beyond our own strength & calling: a will worship, according to the decrees and traditions of men, and directly contrary to the commandment of God, 1 Cor. 7.9. Again, they are not in the power of him y ^t voweth, for no man can promise perpetual chastity in single life out of the estate of wedlock. Continency is the special and proper gift of God, who giveth it not unto all, but to whom he will, and as long as he will.

This our Savior teacheth, Matth. 19. All men cannot receive this thing, save they to whom it is given: he that is able to receive this, let him receive it. To this accordeth and agreeth the doctrine of the Apostle, 1 Cor. 7. I would that all men were even as myself am, but every man hath his proper gift of God, one after this manner, and another after that. Furthermore, they abolish Christian liberty, in the lawful use of the good creatures and ordinances of God, as riches and marriage; food and apparel; making that absolutely necessary, which God hath freely left to our liking and liberty. Lastly they are made most commonly to Saints, and not to God, and they are made for merits sake, thereby to deserve salvation, and the substance of religion and worship of God is made to consist in them: whereas the Apostle teacheth, That bodily exercise profiteth little, but godliness is profitable for all things. Therefore these vows practiced and defended by the Church of Rome, being unlawfully, rashly, unconscionably, superstitiously, meritoriously made, and impossible to be performed, cannot bind the conscience, but are better broken, then irreligiously kept, according to the doctrine of the former Churches.

Thirdly, seeing vows be lawful, which are promises made to God, of some duty to be performed to him, to some good end; the vow which all believers have made in Baptism, is, to be kept of everyone: wherein we promised to believe in Christ, to obey God, to bring forth the fruits of true repentance; to renounce the works of the devil, the allurements of this present evil world, and the lusts of the flesh, which lust against the spirit. And albeit we are bound to these duties by our calling & redemption, without any new vow, yet we may lawfully renew our covenant with God, and so bind our selves faster and faster. As he that hath bound himself in a bond, may yet give greater and better assurance, & bind himself more then before: So be that is bound to have faith in Christ, and to yield obedience to all his commandments, may yet further and faster bind himself, to help his dullness, coldness, and want of zeal, and to make himself more forward and servant in duties of the first and second table: according to the practice of David, I have sworn, and will perform it, that I will keep thy righteous judgments. He was bound hereunto, without and before his oath, yet he kindled his zeal, and reneweth his covenant with God by this oath to stir up the gift of God that was in him, and to help his own infirmity. We have all in baptism vowed to consecrate our selves, even our souls and bodies to God, by renouncing the devil, the world, and the flesh: if we go back as cowardly Soldiers from this our vow, shall we not be convinced as false and unfaithful to God? And how shall we conscionably keep any other vows, that break the first vow we made to God? What a fault is it accounted among our selves, to promise and then to break? But have we kept this our general and common vow, to fight under the banner and enfigne of Jesus Christ, against the devil and all his works? Or rather have we not walked, and do we not still walk in the works of darkness, after the inventions of our own hearts? And do not our open sins cry out and proclaim as much to the dishonor of God, and our own reproach: So that all such as walk in the blindness of their own minds, have besides all their other sins, this great burden upon their consciences pressing them down, that they are found vow-breakers, and have broken their faith and promise made to God. Let us all remember, that we have vowed to God our selves, and take heed we perform that which we have vowed, lest it be imputed unto us for sin.

Lastly, it followeth from hence, that such [Use 4] special and peculiar vows as we have made upon particular occasions, as everyone hath had cause in time of war, sickness, necessity trouble, and danger, we must be careful to keep, and to pay our due and debt unto God. If we feel our selves slack and slothful to good duties, we may stir up our selves, and bind ourselves by some earnest and faithful promise to God. If we be inclined to any vice, we are to do the like. If a man have fallen into whoredom and fornication, he may, to bridle and halter his lusts, vow never to delight in the harlots company. If we have fallen into drunkenness, we may vow fasting and abstinence, yea, the abstaining from all hateful houses of drunkenness, being allurements & provocations to the same. The oppressor may vow restitution and mercy to the poor, to stir up his affection the better to perform it. Now in all these, we must beware and take heed, that we be not rash in the words of our mouth nor hasty to utter a promise before the most high. What a reproach and blemish, is it in such as will readily promise much to men, and yet perform at leisure little or nothing? Do not all despise such persons? But the fault and offense is more grievous, when there is a set and solemn promise made to God, and not performed. So then, we that require true, honest, and just dealing toward our selves, and promises to be kept to our selves by a day, have we done the like to God our Lord? Let us enter into our selves, and examine our hearts, a little. We are ready in sickness, in want, in great affliction and adversity to vow, and solemnly to promise if God deliver us, to glorify him, to be thankful and obedient unto him, to enter into repentance and amendment of life. When a man hath loosely and lewdly spent his time in drunkenness, riotousnes, idleness, wantonness, envy, hatred, contempt of God and his word; if God strike him with grievous sickness, that he feareth death as the messenger sent of God to seize upon him then doth he tremble, then doth he desire that God would have mercy upon him, and then doth he make vows: If God restore me to health again, and give me life, I will never be the man I have been, I have been given to drunkenness, I will never haunt the Ale-house: I have led a naughty life, I have dishonored God, and despised his word, I will hereafter obey his voice, and attend to his word: I have hated the children of God, I will hereafter show my love to them, renouncing my sins, and living to God's glory.

Oh what goodly promises are these; and how well were it, if men did so indeed? and how were it to be wished, that as they have opened their mouth unto the Lord, so they would do according as they have promised? But when God hath heard their prayers, and restored them to health; mark, and ye shall find, that for the most part, so soon as they are recovered, and are able to craule out of the doors, they return again to their former ways, as the dog to his vomit, and the Sow that was washed, to her wallowing in the mire. What shall we say of these men? Nay, what may we not say of them? Are they not covenant breakers, and grievous offenders against God? They are like unto Pharaoh King of Egypt, when the hand of God was heavy upon him and his people, then he humbled himself, he confessed the righteousness of God, the wi • kednesse of his people, and the heinousness of his sins: Then Moses and Aaron must be sent for in all haste to pray for him, whom he before despised in his heart; and scorned in his talk: yet so soon as the plague was ceased, and the hand of God removed, he hardened his heart, and would not let the children of Israel go.

But he dallied so long with the judgments of God, that he deceived himself, and in the end was drowned in the red Sea; as the Flye that playeth with the candle, until she be burned and consumed in the flame. So when men have been terrified with the hand of God, have confessed with tears their ungodly behavior, and have promised and vowed to God (if he would restore them) newness of life, and repentance from dead works: and yet being restored and recovered, being as vile in sin, as loose in life, as beastly in behavior as they were beforr: God hath in justice stricken them again for their unthankfulness, so as they have died in fury and frenzy without any appearance of grace, or assurance of mercy, or remorse of conscience, or acknowledgement of sin, or craving of pardon, or hope of forgiveness, or sign of sorrow, or joy of heart, or consolation of spirit, or purpose of amendment: but are wholly possessed with a shame of sin, and guilt of conscience, and fear of judgment, and the flashings of hell fire. Doth not this show that God's wrath is heavy against such unfaithful persons as break their oath, and falsify their promise made unto the Eternal, who always keepeth covenant with us, and will not alter the word that is gone out of his mouth? O consider this ye that forget God, lest he tear you in pieces, and there be none that can deliver you. Contrariwise to conclude let us follow y ^e example of David, Psal. 66.13, 14. I will go into thine house with burnt offerings, and will pay thee may vows which my lips have promised, and my mouth hath spoken in mine affliction.

Verse 3. And the Lord heard the voice of Israel. Here is the fruit and effect of their prayer and humiliation, showing also the lawfulness and approbation of their vow; God accepteth, and respecteth them in their distresses. From hence we do learn, that God heareth and granteth the prayers of his children. For howsoever sometimes he deferreth to hear and hearken to their prayers, to exercise their faith, to kindle their zeal in prayer, to teach them whence good things proceed, to sharpen their hunger, to make them highly to esteem the graces long begged, and to prove them by delay; yet in the end God heareth and helpeth, he granteth and giveth the things which they ask according unto his will. This the Prophet declareth, Isaiah 65.24. Before they call, I will answer: and while they speak, I will hear And Psal. 120.1. I called upon the Lord in my trouble, and he heard me. And again, Psal. 145.18, 19. The Lord is near to all that call upon him, yea to all that call upon him in truth: he will fulfill the desires of them that fear him, he also will hear their cry, and will save them. Thus the Lord Jesus, being zealous in prayer, confesseth that his father always heareth him: Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth, I am. 1.5. If any man want wisdom, let him ask of God, which giveth to all men liberally, & reproacheth no man, and it shall be given him. And in the last Chapter, Is any among you afflicted, let him pray: and the prayer of faith shall save the sick: Helias was a man subject to like passions as we are, he prayed earnestly that it might not rain, and it rained not on the earth for three years and six months: and he prayed again and the heaven gave rain, and the earth brought forth her fruit.

The reasons to assure us of this truth, are [Reason 1] first, the pr • mise gone out of his own mouth, and the assurance of his own word, who can never deceive nor falsify his truth. This is it which Christ our Savior urgeth, Matth. 7.7, 8. Ask, and it shall be given you: Seek, and ye shall find: Knocke, and it shall be opened unto you: for whosoever asketh receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. This is the ground and foundation of our faith in prayer, (to wit,) the promise of God, without which, we can have no confidence or trust in the mercy of God.

Again, what man heareth not, accepteth [Reason 2] not, granteth not the requests of his children that come unto him? Men that are evil and corrupt, that have scarce a spark of the love that is in God, will not turn away their eyes from the miseries of their children, much more then will God open the treasures of his graces to bestow upon us. This comparison our Savior presseth, Mat. 7.9, 10, 11. Where the doctrine hath his confirmation, What man is there among you, which if his son ask him bread, would give him a stone? Or if he ask fish, will he give him a serpent? If ye then which are evil, can give to your children good gifts, how much more shall your Father which is in heaven, give good things to them that ask him? And the Prophet saith, Can a woman forget her child, and not have compassion on the son of her womb? though they should forget, yet I will not forget thee.

Let us come to the uses of this doctrine. [Use 1] First, it teacheth the blessed estate of the Church, and a great privilege that the faithful have; so that no man should say, It is vain to serve God, and what prosit is it that we have kept his commandments, and that we walked humbly before the Lord of hosts? But it will be said, Here they are in troubles and torments; here they suffer sorrows and afflictions every day. Be it so, Yet herein they are more then conquerors through him that loved them; so that neither life nor death shall separate them from Jesus Christ our Lord. The Lord is the Sun and shield unto us, the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly.

So then, their tribulations and afflictions shall not hinder their blessedness, but by manifold troubles we shall enter into happiness and everlasting life. Let our present care be to serve the Lord, and then we shall be safe under his protection, and not fear what man can do unto us, as the Prophet teacheth, Psa. 118. 5, 6, 7. I called upon the Lord in trouble, and the Lord heard me, and set me at large: the Lord is with me, therefore I will not fear what man can do unto me, I shall see my desire upon mine enemies. Let us therefore walk worthy of this blessed estate and condition, seeing we have God near unto us, and ready to hear us, so often as we pour out our meditations before him. There is no comfort like unto this, in this life; whereby we obtain health in sickness, riches in poverty, safety in danger, rest in trouble, joy in sorrow, comfort in adversity. So then, howsoever the ungodly accounteth the life of the faithful, contemptible and miserable, above all other, yet we see one are truly happy but they. For if I can say, I have been hungry, and the Lord hath fed me; I have been naked, and he hath clothed me; I have been sick, and he hath restored me; I have been in dangers, and he hath delivered me; I have a blessed experience of God's favor given unto me, and an assurance of future happiness reserved for me in the heavens.

[Use 2] Secondly, let us acknowledge it to be our duty to call upon him in the day of trouble, and in all our necessities to come unto him. For if the righteous crieth, and the Lord heareth him, yea delivereth him out of all his troubles, let us fly unto him; the name of the Lord is a strong tower, the righteous • unneth unto it, and is exalted: Here is the only refuge of the godly against all troubles and adversities; hereby we are instructed to whom we should run and repair in all need and necessities. A strong Castle secureth those that fly unto it for succor and defense. Such is the favor of God toward the elect in Christ, who are sanctified by the holy Ghost, he protecteth those that fly unto him, and they shall abide in the shadow of the Almighty. This the Prophet presseth, Psal. 50.15. Call upon me in the day of trouble, so will I deliver thee, and thou shalt glorify me. Let us not look to the hills or mountains; to men or Angels; let us not trust in friends or in riches; in power or policy, but know that our help cometh from the Lord, which hath made heaven and earth, who will preserve our going out, and our coming in, from henceforth and forever. This serveth to condemn the Church of Rome, who refuse the mediation of Christ to come unto God, and set up Saints and Angels in his place to usurp his office. But we are sure that Christ Jesus will never fail us, nor cease to discharge the calling appointed unto him of his Father. Why then do we not go directly unto him, that gently calleth, and lovingly allureth us, Come unto me all ye that are weary, and heavy laden, and I will refresh you?

Thirdly, doth God hear us when we call? [Use 3] and when we ask, doth he answer? Then it standeth with the right of reason and with the law of equity, to hear him when he calleth upon us, and crieth unto us. For whensoever we pray unto God, we speak unto him, and call upon him to hear us. Whensoever the word of God is preached and delivered, he speaketh to us, and calleth upon us to hear him. If then we would have God regard us, when we cry to him, we must respect him whē he calleth to us. We cry by prayer; he calleth us by his word. Therefore, it is that the Lord often denounceth and threateneth all impenitent persons, that he will despise them that despise him, and will not hear them praying unto him, that will not hear him preaching unto them, as Pro. 1.24, 26, 27, 28, 29. Zach. 7.11, 12. Mic. 3.4 Prov. 28.9. Of all comforts that we feel in this life, none is greater then to pray unto God in our troubles, with assurance to be heard: this the ungodly with all their rage and cruelty can never take from us.

Therefore this is a sore judgment, when God openly professeth and proclaimeth, that he will not hear our prayers crying unto him in our miseries. When we are rejected and forsaken of men in our afflictions▪ yet we have our recourse and refuge unto GOD, and we are comforted. How wretched therefore is the estate of all unrepentant sinners, who stopping their ears at the hearing 〈1 page duplicate〉 〈1 page duplicate〉 of the Law do make all their prayers to be abominable. So did God threaten his people to number them to the sword, because (saith he) I called, and ye did not answer: I spake, and ye heard not, but did evil in my sight, and did choose that thing which I would not. If then we would have God open his ears to hear us, let us acknowledge it to be our duty to open our ears to hear him. God will never stop his ears against any, but those that have stopped their ears against him.

[Use 4] Lastly, learn to acknowledge the greatness of God's mercy and loving kindness, and return the praise and glory of his own works to his great Name. As he hath heard us graciously, so let us bear our selves thankfully in rendering to him the calves of our lips, and offering to him the sacrifice of praise. Even as he filleth us with his mercy, let us fill our mouths with his praise, and the memorial of his Name, and say: 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. This use the Prophet teacheth, Psal. 145. having declared that God showeth himself near to those that call upon him and fear him, he addeth: My mouth shall speak the praise of the Lord, and all flesh shall bless his holy Name forever and ever. If I can say, when all men forsook me, the Lord took me up, I have been running into the paths of death, and was near to destruction, but thou hast brought me back, showing me the ways of life and salvation: I have been ignorant, and thou hast instructed me: If I have this experience of his goodness, so many ways toward me he openeth my mouth to praise his mercy, and I can never sufficiently magnify his Name that hath brought so great things to pass for me.

This practice is likewise taught, Psal. 107. where the Prophet mentioning sundry deliverances that God showeth his people in times of famine, and in the days of affliction, by land or by sea, he doubleth oftentimes his affection, Let them therefore confess before the Lord his loving kindness, and his wonderful works before the sons of men. [He delivered them the Canaanites, and they utterly destroyed them. See here the uncertainty of war. The Israelites after their overthrow fight again, and have the victory. They were at the first overcome and taken prisoners by their enemies, but now they prevail & get the upper hand. Albeit the righteous fall for a time, yet they are not cast off forever, for the Lord putteth under his hand. Great deliverances giveth he to his servants, he teacheth their hands to fight, and their fingers to battle: he is their strength and their fortress, their tower, and their deliverer, their shield, and in him they trust. The horse indeed is prepared against the day of battle, but salvation is of the Lord, to whom it is not hard to save with many or with few. This the Prophet setteth down, Psal. 81. Oh that my people had hearkened unto me, and Israel had walked in my ways, I would soon have humbled their enemies, and turned my hand against their adversaries. Heereby we learn, that howsoever God think it meet that his Church lie under the cross, yet in his good time he helpeth, he forsaketh it not forever, but returneth again in great mercy and compassion. Albeit affliction dwelleth upon the servants of God, not only for a moment, but oftentimes presseth them for a long season, that they have no breathing time, No not to swallow their spittle, (as Job speaketh:) yet in due time God is not unmindful and forgetful of them. Hereunto cometh the saying of the Psalmist, He endureth but a while in his anger, but in his favor is life: weeping may abide at evening, but joy cometh in the morning. This the Lord expresseth in the Prophet, For a little time have I forsaken thee, but with great compassion will I gather thee: for a moment in mine anger I hid my face from thee, for a little season, but with everlasting mercy have I had compassion on thee. We see this point largely declared in the book of Judges, when God raised up enemies against the Israelites, and sold them as a vile thing of base account (for whom he took no money) yet when they called and cried unto him, he sent them a deliverer, who saved them out of the hands of their adversaries. This appeareth in the histories of Joseph, of Job, of the Church in Egypt, of David, of Daniel, who first endured shame and the reproach of the cross, yet afterward he returned unto them when the time of refreshing came from the presence of God.

The reasons are plain: First, his ears are [Reason 1] always open to the cries of his children, he putteth their tears in his bottle of remembrance, and writeth them in his Register, so that when they cry, their enemies shall turn their backs, for God is with his. This he saith, Exod. 2. the children of Israel sighed for the bondage and cried, and their cry for their bondage came up unto God: Then the Lord said, I have surely seen the trouble of my people which are in Egypt, I have heard their cry and moan, for I know their sorrows, and I will deliver them: verifying that in the Psalm, He led his people like sheep by the hand of Moses and Aaron. So long therefore as we have a voice, so long as we have an heart to lift up to God, and can pour out the meditations thereof before him, we haur comfort and assurance to be helped. When the poor infant is fallen into danger of fire or water, or other misery, if he can cry that the father may hear his voice, there is hope of safety and deliverance: So, if we can call upon God the Father in Jesus Christ, in our distresses, our heavenly Father will not leave us nor forsake us in our dangers.

Secondly, albeit the faithful fall into many [Reason 2] afflictions, and their enemies make long surrowes upon their backs, yet God will not always suffer them to be oppressed, lest they should sink deep, and shrink down under the burden, & so turn from their obedience, and forsake the faith which they have professed; according to the saying of the Prophet, The rod of the wicked shall not rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness. He knoweth whereof we are made, he spareth us in our infirmities, he will not suffer us to be tempted above our strength he seeth our weakness, and how unable we are to resist, and therefore he will not give us over to perish in our afflictions, inasmuch as our light afflictions which are but for a moment, cause unto us a far more excellent and an eternal weight of glory; so that albeit the righteous fall seven times, yet he riseth again, as the wise man teacheth.

[Use 1] To apply this unto our selves, we learn first, that the devises and practices of enemies, albeit they be never so secret or malicious, are vain and frustrate. The people of God shall be preserved, howsoever they be ever plotting and banding themselves together, as we see in the days of the Apostle, Herod, Pontius Pilate, the Priests and people, the Jews and Gentiles conspired together: yet we shall always have assurance of safety, and all shall work for the best to them that fear God, whose love, no powers, no principalities, no Potentates shall be able to remove, as the Prophet teacheth, Rejoice not against me: O mine enemy; though I fall, I shall rise; when I shall sit in darkness, the Lord will be a light unto me, then she that is mine enemy shall lock upon it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her, now shall she be trodden down as the mire of the streets. This serveth notably to daunt and dismay the wicked and ungodly, who insult over the righteous, and seem wise in their own eyes; considering that The faithful escapeth out of trouble, and the wicked shall come in his stead. This truth the Prophet Isaiah confesseth and confirmeth, Chap. 8. Gather together on heaps (O ye people) and ye shall be broken in pieces: take counsel together, but it shall be brought to naught: pronounce a decree, yet it shall not stand, for God is with us. So then, if the faithful be not ever forsaken, nor stand continually under the strokes of their enemies, but God will put to his hand and his help to deliver them, we see, that all their devises, and all their consultations against them, and insultations over them shall be brought to nothing.

[Use 2] Again, it behooveth us, in all the time of our distress to rely upon him whatsoever temptations come, though we should walk by the gates of the grave, and pass by the gulf of death. Many indeed are our infirmities, fears, cares, sorrows, and troubles: yet in them all we must say with the Prophet, Why art thou cast down, O my soul, and why art thou disquieted within me? Waite on God, for I will yet give him thanks: he is my present help and my God. Let us not therefore despair in the day of trouble, When the snares of death compass us, and the griefs of the grave take hold upon us, when we find trouble and sorrow to pursue us and overtake us, let us call upon the Name of the Lord to deliver our soul, who is merciful and full of compassion. The Name of the Lord is a strong tower, the righteous runneth unto it, and is exalted. This is the surest and safest refuge of the godly against all troubles.

Lastly, let all such learn, as lie not under [Use 3] the cross, to commend the common cause of their brethren to God, as if themselves were in affliction. For wherefore doth God promise to free his from the oppression of the enemy, and to restore them to the joy of their salvation, but to move us to this duty of praying for them, pitying their distressed estate, and seeking by all lawful means the comfort and continuance of the Church? This the Apostle setteth down, 2 Cor. 1.3, 4. Where we see he urgeth the Church at Corinth to think of this point, to be mindful of the miseries of others, and to comfort them that are in discomfort, as God hath comforted us. This is taught by Moses, Thou shalt not do injury to a stranger, neither oppress him: for ye were strangers in the land of Egypt. And hereunto the Apostle accordeth, Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Where he would have us so much to be touched, as if their misery were our own. This duty it is needful to think upon. We know not what troubles may fall upon our heads. When we take our selves to be freest and farthest from all dangers, then we may be nearest unto them, and suddenly fall into them, as a bird into the snare of the fowler. Wherefore, let us remember them to God that suffer afflictions, that so we may be delivered, if we fall into any troubles. But if we harden our hearts in the miseries of others, and have no feeling of their sorrows; others shall be as unmindful of us, and unmerciful unto us, as we have been to them. For with what judgment we judge, we shall be judged: and with what measure we meat, it shall be measured to us again. Nothing is more grievous unto a man, then to be scorned in his misery, and to be insulted upon in the day of his calamity. The affliction it self is bitter and yrkesome to the flesh, but the derisions & mockings of the enemy serve to double the cross, and to add to the measure and manner of our misery. If then we shall see with our eyes, and hear with our ears, the lamentable condition of the Church, and laugh when the people of God weep and lament, the justice of God shall overtake us, and make us a mock to our enemy.

Hitherto of the first part of the Chapter, containing the encounter between the Canaanites and the Israelites: now we come to the second part, handling the eight and last murmuring of the people through weariness of their way, and compass they were compelled to fetch, through the unmercifulness of the Edomites; whereby they offended God again. In this history we are to consider sundry circumstances, setting down their sin, who fall again into their former faults and offenses, As the dog returneth to his vomit, and the Sow unto the wallowing in the mire. First, the place and occasion hereof is described. Secondly, the manner of their sin. Thirdly, the matter and substance thereof, wherein it consisteth is set down. Fourthly, the punishment, and judgment of God inflicted upon them for their sin. Lastly, the events and effects following the punishment.

First, touching the circumstances of the place, and occasion of the sin: observe that the Israelites departing from Hor, and crossed in their purpose, weree constrained to travel all along the coasts of Edom, and to pass over a most perilous and dangerous desert, as it is set forth, Deut. 8.15. Where the hearts of the people failed and fainted, where the fiery serpents stung and destroyed them, and where thirst pined them away. It was no small grief and vexation unto them, having only a short cut into Canaan by crossing over the country of the Edomites, to wander up and down, to traverse the ragged rocks, the high mountains and the vast wilderness; and thereupon they brake out (through impatiency of spirit) to murmur against Moses. They think themselves in the high pride of their haughty hearts, able to match and to meet with the king of Edom in the field, to give him battle, and to work their own peace and passage by dint of the sword, as they had overthrown Harad, a king of the Canaanites, and destroyed his cities; and therefore needed not to stand at the mercy and courtisie of others, nor fetch such compasses as Moses made them to do in the wilderness.

Secondly, the manner of their murmuring is remembered, verse 5. where the hand of God being heavy upon them in that great and terrible wilderness, they do not cry to him, they do not call to mind that blessed experience of his helping hand, which they had found ever ready to succor and sustain them; they consider not the revenge and punishment that God from time to time had taken of their murmurings; but they fly upon him as a mad dog in the face of his master that feedeth and fostereth him, that breedeth and bringeth him up; they revile and rail upon his servant Moses. Such is the slippery place of government, such is the nature of the multitude, and such is the lot of God's Ministers.

Thirdly, the sum and substance of their mutiny and murmuring is twofold. First, a very vehement expostulation with Moses for bringing them out of Egypt: wherein they disgorge their malice with full or rather foul mouths, As if he had advisedly and purposely brought them into the wilderness to destroy them. Secondly, observe the reasons of that expostulation, which are two: first, because at this present, no bread, no water, no food appeared unto them, who measured the strength of God by the length of their bellies: now they account themselves ready to be famished. Which kind of death proceeding from hunger and famine, of all other kinds that can be thought upon, is most wretched and miserable; it hath driven men and women to this exigent to eat their own flesh, and the flesh of their children. Secondly, because they were weary of Manna, which they call a light, a sight or vile meat, such as no reckoning or account was to be made thereof. Wherein they slander God, bring up an evil name and report of his miraculous work, and complain of their necessity, where no want was; and of hunger, where no hunger was; and so their unbridled tongues testify their unthankfull hearts, saying: That they were weary of their lives for this light meat, which God notwithstanding had sent them from heaven, and fed them with Angels food in great abundance, verifying the saying of the Wiseman, The foolishness of man perverteth his way, and his heart fretteth against the Lord.

The fourth point followeth: namely, the punishment which God inflicted without any communication had with Moses, or denouncing of it before it fell, (as God had done before, when he hid not from Moses what he was determined to do before he hid it) but presently punished them, to show the grievousness of their sin, and the greatness of his wrath conceived against them. The punishment was, That whereas they had sharpened their tongues like Serpents, so as the poison of adders and astes was under their lips, he sent among them a kind of Scorpions and Serpents, which with their biting infused their venom and poison, which immediately being shed, dispersed it self into all their body; whereby they were inflamed with such extraordinary heat, that they endured great drought, and suffered a great thirst, whereof they complained before. They thought they complained of thirst justly, but now they feel it indeed to the full; so that such are were stung with this venomous biting, died the death.

The last circumstances to be considered, are the effects following. For first, the people in this great extremity, and anguish of spirit, come in haste to Moses (against whom before they maliciously murmured) to whom they confess their offense, that now began to lie sore upon their conciences, and desire earnestly his prayers, that they might be preserved, and delivered from the venomous bytings of those stinging serpents; which Moses doth willingly & faithfully perform, being mindful of his own duty, and unmindful of their wrongs. Secondly, the Lord having brought the people to a sight of their sins, by a feeling of his judgments, that they humble themselves before him, confess their offenses, and call for mercy: he heareth the prayer of Moses (For the prayer of a faithful man prevaileth much if it be fervent,) is reconciled unto them, and witnesseth the same by giving them a true token, and showing the means and remedy of their present malady; commanding a visible sign and shape of those fiery serpents to be set up in brass upon an high pole, which the people might behold a far off; so as the Israelites looking thereupon, should presently and immediately be healed of that deadly sting.

Thirdly, the obedience of Moses is set down, which is greatly to be praised and commended. For albeit it might seem foolish to carnal wisdom, and impossible to human reason, for a dead image to help the deadly biting of those living serpents, yet he asketh not counsel with flesh and blood, nor measureth the commandments of God by the deceitful measure of man's understanding, but submitteth himself and all his thoughts to the word of God. He did not reason against the commandment of God, as Nahaman the Syrian did against the commandment of the Prophet, Bidding him go and wash seven times in Jordan, whereby his flesh should come again, and he should be cleansed of his leprosy: But he did simply as God commanded, and as the people desired, he set up aloft the brazen serpent, having the image and similitude of the true fiery serpents; he advanceth it on high, openly, publicly, speedily, in the sight and view of all, at the only beholding whereof, the Israelites bitten, were cured & restored to health, that none of them died afterward of that poison and infection, that did behold the image that was set up.

But before we proceed to the Doctrines of this division, sundry questions are to be demanded, and determined, touching this act of Moses, setting up the sign and image of [Objection 1] these fiery serpents. And first of all, how doth this agree with the second commandment, which forbiddeth the making of an image, or representation of anything in heaven above, or in the earth beneath? hath Moses so soon forgotten the law which God gave in mount Horeb? Or doth he now fall into idolatry, which himself so zealously revenged, and severely punished before, in the Israelites setting up the golden Calf, himself now erecting a brazen serpent? I answer, [Answer.] this fact is no breach of the second Commandment, which forbiddeth to make an Image of our own head, by our own authority, at our own will and pleasure, and therefore the Law saith, Thou shalt not make to thyself any graven Image.

Again, the Law forbiddeth Images which are worshipped, and have divine honor given unto thē, or else are made to be worshipped and adored. But this Image of the brazen serpent was not made by the authority of mā, but by the express commandment of God▪ saying unto Moses, Make thee a fiery serpent, that is, a similitude of one of those serpents. Neither was it made to be worshipped, but only to be looked upon: not to bend y ^e knee unto it but to fasten the eye upon it; not for it self, but for another end; even to heal the people, and by healing them to represent Christ crucified and hanging on the cross, whereof this Image was a sign and token: & therefore when in process of time it came to be abused to Idolatry, Hezekiah stamped it in pieces with contempt. This also we may say and answer to the Church of Rome, maintaining the worshipping of Images, defacing the glory of God, and objecting in defense of them the example of Moses making the Cherubims, & setting them over the Mercy-seat. And the Jesuits reason, that seeing they were set in the holy place, they may much more be set in our Churches; seeing the Jews were permitted them, a people prone to Idolatry, & gross in imagination, much more are they allowed to Christians under the Gospel. And lastly, seeing y ^e Angels were portrayed, which are mere spiritual substances, much more may the Images of Christ, his blessed mother, his holy Apostles, and his beloved Saints. The Jews were children, and as an heir in his nonage, and were suffered to have these rites and rudiments to be their book to help their capacity, and to instruct them in knowledge; but now the Church, being as a man grown to fuller strength, and able to digest stronger meat, doth not stand in need of such rude Teachers and School-masters. Besides, these were set up by the express commandment of God: we are forbidden to make any images according to our own fancy, and by our own appointment in his service. But when God forbiddeth us the making of Images, he gave not a Law to bind himself, nor restrained himself from commanding & ordaining such signs and similitudes, such forms and figures, as he thought fit for the furnishing & finishing of the Tabernacle.

Again, a particular commandment given of God, doth not give a discharge of the general Law, nor set men at liberty, or open a gap to do at their pleasure that which GOD expressly and directly forbiddeth to be done: so that every commandment must be understood with this restraint and proviso, Except God command the contrary.

Furthermore, it is a foolish comparison and an evil conclusion, to reason, because these Cherubims were set in the sovereign holiest place of all the tabernacle, therefore much more the images of Christ, of his mother, and of Saints, may be placed in churches. For how fondly and childishly do they dispute, arguing from such as were set up by the commandment of God, to justify such images as God never commanded; nay, which are forbidden to be made to any use of religion?

Again, those Cherubims (as themselves confess, though others of them deny it) were set in the most holy place, whereinto the high Priest only entered and that once a yere; where they were never seen of the people, and consequently there could be no danger of idolatry, standing in a place farthest removed from the people's sight: whereas the Romish images are not only set openly in Churches in the people's view and prefence, but are commanded to be worshipped, & men commonly kiss them and creep unto them in sign of honor. Yea, the writer to the Hebrews teacheth, that the holiest place signifieth the highest heavens: Now, we cannot conclude, that because the images of the Cherubims were set up in the place that representeth and resembleth the heavenly condition of the life to come, therefore they may be set up in earth, and in this present life.

Moreover, the comparison will not hold, from Angels to other, that seeing they being spirits were portrayed; such as had bodies may be: as Christ, his mother, & the Saints. For we may better draw a contrary conclusion; that seeing the Lord commanding some images and similitudes to be set up, would have none of such things which can possibly be portrayed by the Art and cunning of man's hand; therefore ought men much less to do it by their sole and single authority. Neither was there any resemblance or representation of the nature, substance, or essence of Angels, but only of their office and function alone: so that if this serve to confirm and ratify imagery in the Church, it can prove no image of the persons of Christ, of his Mother, and of the Saints but only of their office.

Moreover, these new idolaters do borrow the weapons of the old idolaters that lived in the days of Tertullian, who alleged this example of the Cherubims, which the Rhemists do: to whom he answereth, it was done for ornament of the Ark, not for worship of the images: so that to warrant any setting up of religious images against the second commandment, a man must have the like special warrant and word that they had from the Lord.

For if Moses had set up the Cherubims or brazen serpent for those causes without God's commandment, he had sinned grievously, and committed idolatry, which God abhorreth. And whereas they say, God forbiddeth only the idols of the heathen, made for adoration of false God's, it is a vain cavil, and an old and cold evasion. For the commandment is general, condemning the images of all heretics made for any use of religion.

Again, this conceit is evidently confuted by Moses, who opposeth the voice of God heard in the mountain, to all images; and namely to the image of God himself, who is said to have appeared in no likeness, lest they should make an image of him Deut. 4.15 16. Take good heed to yourselves, for ye saw no image in the days that the Lord spake unto you in Horeb out of the minds of the fire, that ye corupt not yourselves, and make you a graven image or representation of any figure, whether it be the likeness of male or female: where he reasoneth, that because they saw no image, they must make none.

The second question is of the manner how [Objection 2] this curing and healing was wrought and performed. It was set upon an high pole or perch to be seen and viewed of all the people. They were stung, they looked upon it, they were by and by healed at the very sight thereof, none that saw it perished, though they were stung before. Now the question is, how this naked sight and bare beholding of the brazen serpent, could cure this biting, and turn the rank poison into a counterpoison.

I answer, [Answer.] there was no proper force or natural power inherent in the image it self. For in all natural things consisting of the matter and the form, the force which they have, proceedeth either from the one or from the other; either from the matter whereof it is made, or from the form whereby it consisteth. The matter of this serpent was brass, without sense, without breath, without life, which hath no virtue or vigor to cure the stingings and bytings of venomous beasts, more then the brazen Lauer, the brazen Grate, the brazen Taches, the brazen Sockets, the brazen Pot, the brazen Censors, the brazen Sea, the brazen Pillars, the brazen Basons, and other holy instruments applied about the Temple and Tabernacle; none of which wrought any such strange and wonderful miracle. Nay some of the Hebrew Rabbin's and Doctors do declare, that the cure was by contraries, inasmuch as the nature of bright shining brass is such, that whosoever being bitten of a serpent beholdeth it, presently dieth.

The outward form of this serpent was not of nature but from Art, made in proportion like to the serpents that stung them: but the artificial form worketh nothing of it self, which it receiveth from the workman: Wherefore this brazen serpent could perform no such work by any force or virtue of it own. Whence then had it this wonderful power and operation? Surely, from the ordinance, appointment, and institution of God only. Thus was the cure performed, not as by ordinary means of Physic or Chirurgery, or by any natural property of the Serpent, such as we know, learn, and perceive to be in herbs & simples, applied to places affected and infected. For this extraordinary work must be weighed, either by the nature of the thing, or by the apointment of God, beside & beyond the nature of the thing it self. But not by'the nature of the thing considered in it self; for we see if a man frame such an image it hath no such strength, neither had this any such virtue remaining after this season. Therefore by the institution of God it was made forcible and effectual, who can heal all our infirmities at his own pleasure, as he healed Naaman by washing in Jordan, 2 King. 5, 12. restored a great multitude of sick folk by stepping into the troubled water, John. 5.4. gave sight to the blind, John. 9.6. by making clay of spittle and annointing the eyes of the blind therewith. Now this institution was Sacramental (as we have shown,) for the serpent hanging on a pole, figured out Christ hanging on the Cross, who is made of God, Jesus, that is, A Savior unto us, that such as look on him, that is, believe in his Name, should not perish, but have life everlasting: and this kind of cure did greatly magnify God's mercy. For if the serpents had been suddenly taken away, as the plagues brought upon Egypt were, it would be thought they had come by chance and fortune; yea, the great favor of God would soon have been forgotten: Now, albeit these serpents remain among the people, albeit they oftentimes sting them, albeit they tread upon them and feel the venom of them, yet they may well bite them, but they cannot kill or destroy them, seeing they had so sudden and sovereign a remedy at hand to restore them.

[Objection 3] Another question may be asked, why this brazen serpent was kept and reserved so long after the serpents were gone from the Israeites, and the Israelites from the wilderness, and were placed in the land of promise? for it appeareth to have been in king Hezekiah's time, seven hundred years after the erecting of it.

I answer, it was preserved to be a monument of this history, to wit; of the people's rebellion, of God's compassion, and of Christ's passion, because it was a lively figure of his crucifying, and of spiritual grace received from him. But when once another end contrary to the first institution and God's ordinance crept in, that the people offered incense unto it, albeit it were the commandment of God, the work of Moses, the type of Christ, the cure of the people, yet it was justly demolished, & rightly commanded to be destroyed, that all occasion of superstition and idolatry might be cut off forever afterward.

[Objection 4] But are all things to be destroyed that are abused? and to be abolished that are and have been worshipped?

I answer, [Answer.] no: for then the Sun, the Moon, and the Stars should be pulled out of heaven, Deut. 4.19. Ier. 7.18. in as much as the whole host of heaven have been worshipped as gods. So the bread and wine in the Lord's Supper, should be abolished, seeing they have been horribly abused to palpable idolatry. Besides, we must make a double difference in the deciding of this doubt.

First, between the ordinances of God abused to superstition, and the inventions of men abused to superstition. The mere devices of men, when once they are abused, may be taken away; but the ordinances of God, which he hath appointed, must not be repealed and refused for the abuse of them. Again, we must make another difference between the ordinances of God instituted upon special and particular occasion for a temporal benefit at someone time, and such ordinances of God, as have necessary and perpetual use, which for no abuse are to be omitted and cut off, as the Sun, the Scriptures, the Sacraments, and such like. But the brazen serpent was not so: wherefore by Hezekiah it was religiously demolished and destroyed; albeit at the first setting up, it were a comfortable and profitable ordinance of God for the present good of his people: yet being grossly abused, and then no necessary use of it remaining to the Church, counteruailing the danger of the continuance thereof, 2 Kings 18.4. he is commended by the Spirit of God for his zeal toward God, in stamping it to powder, and utter defacing that brazen stuff. Neither did he account it sufficient to withdraw worship from it, or to forbid the people to burn unto it, or to send out the Levites to instruct them better in the service of God, or to punish such as gave the glory of God (whereof he is jealous) to a molten image: but cast it down in detestation, and the better to avoid the sin, took away the occasion, which was as a stumbling block before their eyes.

Verse 4, 5. The soul of the people was sore grieved, because of the way, for the people spake against God, and against Moses, &c. Here we see how they fall again into their former sin and murmuring, so often noted in this book, and elsewhere, as Exod. 15.24. and 16.2, 3, and 17.2, 3. for the greatness of their labor, for penury of water, for lack of flesh, for want of dainties & delicates, they distrust God's great providence; and for these rebellions they had been often grievously punished: yet loe, they fall into the same sin again. Their tents were replenished with his heavenly blessings, all places did yet smoke with the fire of his judgments; yet behold, there is no ende of their rebellions, verifying the saying of the Prophet, Can the Black-Moore change his skin, or the Leopard his spots? then may ye also do good, that are ••• stomed to do evil. Heereby we learn four our instruction, that lamentable is our condition if God leave us, we fall into the same sins again and again, which before we refused and renounced. I say, such is our great frailty and weakness, if we be not stayed and underpropped by the assistance of the Spirit, that we return with greediness unto our former sins which we seemed to have forsaken and abjured. This the Prophet plentifully teacheth, Psal. 78.40, 41. How oft did they provoke him in the wilderness, and grieve him in the desert! yea, they returned, and tempted God, and limited the holy one of Israel. Thus did Pharaoh, Exod. 9.37, 38. I have now sinned, the Lord is righteous, but I and my people are wicked; pray ye unto the Lord for me (for it is enough) and I will let you go: but when the hail was gone, and the thunder ceased, and the judgment was removed his heart was hardened, and he continued in his sin. The like we see in Saul, who could clear David more then he? His own conscience roused him up, which before was asleep, and he confesseth with tears, Thou art more righteous then I, for thou hast rendered me good, and I have rendered thee evil: thou hast shown this day that thou hast dealt well with me, for as much as when the Lord had closed me in thine hands, thou killedst me not: yet the same Saul fell again into the same sin, and acknowledgeth his own wickedness; I have sinned, come again my son David, for I will do thee no harm, because my soul was precious in thine eyes. We see this in the example of the Israelites in the book of Judges, they committed evil again and again, they transgressed by idolatry, they knew what that sin was; they had experience of God's severity against it, they had confessed it and cried for mercy; yet the same people, and the children of the same people, not taught by their former falls, nor admonished by former judgments, nor instructed by former deliverances, do proceed in the same sin, and provoke God to punish them by their relapse into the self same iniquities. Hereunto cometh the allegory and similitude, of the unclean spirit that wandered in the wilderness, and ranged up and down without rest, but in the end found his house empty, swept and garnished, so that he took seven other spirits worse then himself, they enter in and dwell there. So the places of the Apostle, Heb. 6. Do directly offer this point, that many sin again, after the receiving and acknowledgment of the truth, according to the faying of the Wise man, As the dog turneth again to his own vomit, so a fool turneth to his foolishness. So that except the Lord uphold, and hold men back▪ they fall into the same sins before committed, and provoke him afresh by those sins which before they refused.

[Reason 1] For first of all, who is the author of constancy and perseverance in any good work? Is it of our selves? Is it of our own power? Nay, as every good giving and perfect gift is of God, so he that in his nature is unchangeable giveth us the gift to stand, and preserveth us from falling, as the Apostle teacheth, Rom. 11.18, 19, 20. Where he taketh away all occasion of boasting from the Gentiles, against the Jews, reasoning from their chargeable condition, not being firmly fastened, and deeply grounded as the root it self; but mooueable and mutable as the boughs and branches knit to the root, being easy to be broken off. So then, God is the author of constancy, and of perseverance, Who worketh in us both the will and the deed & not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel, he falleth into horrible sins, and such as go against his own conscience, as may appear very evidently by many examples. Again, none can come to God, except the Father draw him. We are the greatest enemies to our salvation. All within [Reason 2] us, is against us: we naturally contemn the word which is the rule of constancy, and the staff to uphold us, and as the arm of GOD stretched out to pull out of destruction. Thus the Prophet chargeth the Jews, Nehe. 9.26.27. They were disobedient, and rebelled against thee, cast thy law behind their backs, and slew thy Prophet, which protested among them to turn thē to thee, and committed great blasphemies. Man then left to himself, whereunto is he left, but to see his own weakness? And what remaineth in him that may bring him to God, and lead him in the right path? Vndoubtedly nothing is in us, but self-love, pride, hautinesse, contempt of God, neglect of his word, as we see in y ^e manifold relapses, & often reuoltings of these Jews, in whom as (in a glass) we may see our own faces, yea our own hearts, seeing we are of our selves no better then they.

Now let us come to apply this doctrine to [Use 1] our selves. First, we conclude, that fearful and dangerous is the estate of those from whō the Lord taketh the light of his countenance. If he leave us to our selves, we work our destruction by rebellion against him. It is a great grace & mercy of God toward us, to be once enlightened, to taste of the good word of God, to be made partaker of the holy Ghost, and to taste of the powers of the life to come (which he denieth to many thousands in the world, who proceed not so far:) now to leave these goodly and glorious beginnings, and fall from light to darkness, and from righteousness into sin, is to make our end worse then the beginning, and our case most fearful by returning to our uncleanness, as the Apostle Peter declareth, chap. 2.20, 21. For Satan will enter deeper into such, and take fuller possession of their hearts. Even as a Jailor, when his prisoner hath escaped out of his hands, & broken prison, if he fasten upon him again, will lay better hold, will cast more irons upon him, and keep him faster then before: so will the devil deal with all evil men which are his slaves and prisoners, So that he that is unjust, shall be unjust still: and he that is filthy, let him be filthy still, Revel. 22, 11. We see this by daily experience▪ in all such, as having washed their garments, do defile them again, they grow worse and more wicked then they were before. We should let our light so shine before men, that they seeing our good works, may glorify our Father which is in heaven. Mat. 5, 16. So many therefore as have quenched the good motions of the Spirit, and put out the light that began to shine in their hearts, are as smoking Torches, and stinking snuffes, odious in the nostrils of God and men. Let us therefore make much of the least seeds of godliness sown in our hearts, and kindle the flame that is begun in us, if so be we have tasted how bountiful the Lord is. Let us be earnest in prayer to God, that he would stablish us with his grace, and not take his holy Spirit from us, Psal. 51, 11, nor leave us in the hour of temptation when the flesh is weak.

[Use 2] Secondly, let no man presume of himself, or glory in his own strength, But let him that thinketh he standeth, take heed lest he fall. If any good be in us, it is of another, who must work the will and the deed, the beginning and the ending; we stand by his hand, we continue by his grace, we run because he moveth, we seek because he preuenth, We come to God because the Father draweth. Remember Peters cōfident bearing of himself, which was the first step to his fall, as we see, Math. 26, 33, 34, when he said, Though all men should be offended by thee, yet will I never be offended: yet Christ telleth him, Verily I say unto thee, that this night before the Cock crow, thou shalt deny me thrice. And the Evangelist declareth, that when he saw the swords and staves, the high Priests servants, & the higher powers armed against him, he denied him thrice, first barely & more fearful and faintly, then with cursing and execration to himself. Let every soul learn from hence, that seeing God only must help and uphold us, to lay hold on the sweet mercy of Christ, and come boldly before y ^e throne of his grace. Let us not rashly presume upon our selves, but confidently rely on him, and pray him earnestly to preserve us, to bear us in his arms, that we dash not our foot against a stone, nor ruin our selves upon every Rock.

[Use 3] Lastly, hence ariseth great comfort to God's children that fall of weakness and infirmity into the same sin after repentance. Such is the depth of Satan's temptations toward those that are afflicted in conscience, that wrestle with the Law, that feel the wrath of God, that bear the heavy burden of sin, and are entered into the very suburbs of desperation. He telleth them, that the children of God fall not into the same sins again after their repentance. If they do, he subtly suggesteth unto them, that there is no place for a second repentance, nor hope of God's mercy, nor fruit of Christ's merit. This is a false spirit in the mouth of false Prophets, which broach damnable and detestable lies in the Church of God, 1 King. 22, 4, and 2, 37. And this was the error of the Nauatians, which denied repentance after baptism for offenses committed even through frailty, through fear and force of persecution. But the promises of God are without limitation of times, or consideration of sins, or respect of persons; he will receive to mercy all repentant sinners, whether the sins be committed before or after baptism, whether once or often. This pardon Christ our Savior publisheth, Mat. 11, 22. Come unto me all ye that are weary and heavy laden, and I will ease you. So the Apostle John testifieth, 1. John. 2, 1. My little children, these things write I unto you, that you sin not: if any man sin, we have an Advocate with the Father JESUS CHRIST the just. Furthermore, the Lord enjoineth, that we sinful men forgive our brother seventy times seven times, if he turn again and say, It repenteth me: therefore himself will much more freely forgive; whose mercy is infinite, whose favor is incomprehensible, whose loving kindness endureth forever. This also appeareth plainly in the examples of the servants of God. We see how Abraham the father of the faithful faileth in calling his wife Sarah his sister, whereby himself was injured, the unbelievers tempted, and her chastity endangered; yet he fell again afterward into the same sin, and incurred y ^e same danger, and laid a stumbling block before the blind, so that he had ruinated himself & his wife, if the hand of God had not assisted and prevented the mischief. The like we see in Lot, in a greater sin, who being delivered out of Sodom, and growing secure, fell twice into horrible incest with his own daughters, and yet recovered himself by unfeigned repentance, The like we see in John, one of y ^e twelve Apostles, and the Disciple whom Jesus loved, how he fell into idolatry, and worshipped an Angel, for which he was reproved of the Angel: yet he failed the second time, in giving divine worship to a creature, which belongeth properly and peculiarly to the Lord the Creator. Here then is comfort and consolation to all such as groan under the burden of sin, & have fallen through infirmity into the same sins: let not such doubt of God's mercy, Who is much in sparing sinners, and with whom is plentiful redemption. Psal. 130, 7. Let them not fear the temptations of the devil, who goeth about like a roaring Lyon, seeking whom he may devour, 1 Pet. 5, 8, but assure themselves, that albeit with Peter they fall often, yet if with him they repent truly, & weep bitterly for their sins, the Lord is merciful to forgive them their sins. Not that we should sin proudly presumptuously, stubbornly, stiffly and obstinately against him, that grace may abound, Romans, chapter 6, verse 1: but if we sin thorough frailty, he will not shut us frō his mercy. The devil will tempt often, the world allure often, the flesh entice often; so we may fall often through the temptations of the devil, thorough the allurements of the world, and thorough the enticements of the flesh. If they did draw us and provoke us to sin but once, we should fall but once; but they are ever at our elbow to work our ruin, and forsake us not forever, as the devil departed from Christ only for a season. Luke. 4, 13. But the Lord knoweth whereof we are made, He remembereth that we are but dust: he considereth that we are but flesh, yea as a wind that passeth and cometh not again. Psal. 103, 14, and 78, 39. So that albeit we be often overcome by sin, yet if we often repent and return unto him, he is a Father that hath more then one blessing in store, and a liberal giver that reproacheth no man, and pardoneth those that have often asked and begged pardon. It followeth.

[Here is neither bread nor water, and our soul loatheth this light bread.] Here is the sin of this people: after God had plentifully and abundantly fed them to the full, they wax wanton and weary of this food, they account their Manna a vile and contemptible meat, albeit it were most precious, and named therefore, Angels food. The doctrine from this corrupt practice, is this; y ^t we wax weary, loathe, and contemn God's blessings, which we seemed at the first with joy and gladness to receive. We soon learn to contemn, to make little and light account of spiritual and temporal blessings, for this Manna was both. We see this in our first parents, they were compassed with the kindness of God, and hedged about with his mercies, yet were not long contented with them, nor rested in them with thanksgiving, but lusted to taste of the tree of be knowledge of good and evil, and would be as gods, knowing good and evil. Gen. 3, 6. So Esau was the first borne, he should have delighted therein as in a pledge of God's favor, and a mirror of his great mercy, yet he grew profane and secure, he sold the birthright, and contemned the blessing. This Solomon teacheth, Prov. 27, 7. The person that is full, despiseth an honey-comb, but unto the hungry soul, every bitter thing is sweet. The like we read in Moses, Deut. 32, 15. He that should have been upright, when he waxed fat, spurned with his heel: thou art gross, thou art laden with fatness: therefore he forsook God that made him, and regarded not the strong God of his salvation. Thus we see how ready we are to despise God's graces, and so to come to the very top of iniquity.

[Reason 1] The reasons follow to be considered. First, it is not much to be marvelled at, that we wax weary of good things, because we want the spirit of discerning and of judgment to see into our own selves. Hence it is, that we hold not on in a certain and settled course the way of godliness which we are entered into. We halt in our journey, and many ways trip before we come to the end, thereof. And the reason is, because we weigh not heavenly things with the weights of the Sanctuary, but put thē in the partial and deceitful balances of our own brains, whereby we deceive our selves, rob God of his honor, & prize the best things at a vile rate, as Christ was valued at thirty pence. This sencelesnesse & sottishness, Christ himself checked in the Israelites, saying unto thē, when he was come near to the City and beheld it with tears, O, if thou hadst even known at the least in this day, those things which belong unto thy peace; but now are they hid from thine eyes. Where there is this blindness of mind, this security of heart, this want of judgment to discern of their estate & condition aright, no marvel if there be a loathing and leaving of good things, as was among the Israelites in this place.

Secondly, we are so besotted and bewitched [Reason 2] with the glittering show of this world, and of the things in this world, that we have no leisure to mind the world to come, and are so pampered up with the peace, and plenty, and pleasures of the world, that as resty horses we spurn against our Creator, as Moses complaineth, and we heard before. As we are of the earth by creation, so we always carry a lump of this earth about us, our hands are full of it, our eyes look upon it, our feet tread upon it, our senses are exercised with it, our talk & communication is upon it, our hearts are possessed with it, ahd all our life long we dwell upon it. Seeing therefore this mould of earth & earthly things hath taken such root in us, no marvel if we grow carnal and secure, wax wanton and weary of the word, and of those ways that lead unto life and salvation. This doth our blessed Savior teach us, Mat. 13, 22, in the Parable of the Sower, He that received the seed among thorns, is he that heareth the word, but the cares of this world, and the deceitfulness of riches choke the word, and he is made unfruitful.

The uses hereof are, first to show us the [Use 1] difference between the godly and ungodly. For the godly do magnify God's graces, set them at an higher rate, & make a greater reckoning of them then of all earthly things. This appeareth, Mat. 13, 44, 45, 46. The kingdom of God is like unto a treasure hid in the field, which when a man hath found, he hideth it, & for joy thereof departeth, and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like to a Merchant man that seeketh good Pearls; who having found a Pearl of great price, went & sold all that he had, and bought it. So the Apostle Paul accounteth all things loss, and judgeth them as dung, that he might win Christ, & might be found in him; not having his own righteousness which is of the Law, but the righteousness of God through Christ. But the ungodly despise the graces of God, like the Gadarenes, who prefered their swine before Christ, Math. 8, 34, and like profane Esau, who for one portion of meat sold his birthright. If they sustain any damage or loss in their riches, and substance of their house, how are they grieved and vexed? How do they howl and cry out as if they were utterly undone? What seeking and searching, far and near, is made to find the same? And they are of such impatiency of spirit, that they are never quiet till they have found the same. What man having an hundred sheep, if he lose one of them, doth not leave ninety and nine in the wilderness, & go after that which is lost, until he find it? Either what woman having ten groats, if she lose one groat, doth not light a candle, and sweep the house, and seek diligently till she find it? Luke 15, v. 4, 8.

But if the gifts and graces of GOD decay in them, if they lose his favor and loving countenance, if they grow poor and thread bare in spiritual blessings, it never troubleth their minds, it never grieveth their hearts, they never complain of any wants: for being wholly earthly, plodding upon the world like earth worms, they have no feeling of the want of heavenly things. Would we therefore know a faithful man from an unfaithful? and would we have some assured mark and token to discern the one from the other? Mark how they esteem things that concern a better life. If they rejoice in the word of God as they that find great spoils, if first they seek the kingdom of God and his righteousness, if they labor after the excellent knowledge of Christ, and stir up the precious gifts of God in them, we have unfeigned testimonies of their unfeigned faith. But if we see any contemn knowledge, and despise the graces of God, if we see them tread under their feet the sweet blessings of God, as swine do precious Pearls, they give evident witness against their own souls, and do carry about them in their own bosoms, a note of horrible profaneness.

Secondly, let us look carefully unto our [Use 2] selves, and learn daily to call our selves to a reckoning & account for the benefits of God which have been bestowed upon us, lest we unthankfully devour and wickedly swallow them up, forgetting both them and the giver of them, which are moe in number then the hairs of our heads. Let us also learn to feel our own poverty and wants. Hunger, we say, commonly is the best sauce; so the surest and fittest remedy to recover us of this sin of loathing and discontentment, is to consider our need and necessity of heavenly graces, and what want we have of the word, which is the food of our souls, sweeter then the honey and the honey-comb, more to be desired then the finest gold yea, then all riches, more precious then Pearls, and all things thou canst desire are not to be compared unto it. Psal. 19, 10, and 119, 103. Prouerb. 3, 15.

Now we shall never be weary of this our weariness and contempt of the best things, until we have learned as new borne babes to desire the sincere milk of the word of God, that we may grow thereby. 1 Pet. 2 • 1. Therefore the Prophet calleth such to hear him, Isaiah 55, 1. Ho, everyone that thirsteth, come ye to the waters, and ye that have no silver, come, buy and eat▪ come, I say, buy wine and milk without silver, and without money. Hereunto cometh that which Christ proclaimed at the last▪ and great day of the feast, If any man thirst, let him come unto me and drink. John 7, 37. This was the affection of the Prophet David, Psal. 143, 5, 6. and 63, 1, 5. I meditate in the works of thine hands, I stretch forth mine hands unto thee, my soul desireth after thee as the thirsty Land exceedingly. So thē, when we come to the banquets of God w ^c he hath furnished for us, we must come with hungry stomachs, craving to be satisfied and filled with his dainties. We see when men go to a great feast prepared and prouidedfor them, whereunto they are courteously invited, they do not fill themselueS before hand, but come with hunger and desire: so must we do in coming to the exercises of our religion. Seeing then, Wisdom hath built her an house, killed her victualles, and prepared her Table, calling us to come eat of her meat, and drink of the wine which she hath drawn, Prov. 9, 1, 2, 5, it is our parts to come to the Word and Sacraments, as to the high ordinances of God with a ready mind, with a thirsty soul, and with a good appetite, that we may be satisfied as with marrow and fatness. He affordeth unto us a plentiful allowance, and appointeth unto us a liberal diet: he dealeth not sparingly and niggardly with us, but inviteth us as his guests to good cheare and bountiful provision of his word, prayer, and Sacraments. If then God have denied unto us this worlds good, that we are driven to rise early, & fare hardly at home in our own houses, and sometimes have scarce a crust of bread, and a pot of water, yet here is matter of great contentment and c • nsolation, that we have such plenty of spiritual provision provided for the soul in the house of God whereby we are nourished to eternal life, and comfortably taught to bear the penury and distresses of the body. A dinner of green herbs, and God's word going with it, are notable sare. For as one said; The Gospel and brown bread are good cheer.

Lastly▪ consider from this natural loathing of the blessings and best things of God, why GOD especially punisheth those places and people; even because they are fallen into a spiritual surfeit, as it were into a deadly sleep and slumber, and are clogged and cloied with the store and plenty of that food which God hath given them. When the Gospel was restored to us again, as the book of the Law that Hilkiah the Priest found; with what joy of heart, and applause of the people; with what comfort and courage was it heard in the beginning? How precious and sweet was it to our taste? How zealous and forward were we in hearing the Lord, and calling others thereunto? But in these days, wherein we have it continued in plenty and abundance that we may sit under our Vines and Fig trees, conferring and reasoning of the ways of God, how many loathe it? how many neglect it? how few receive it? who doth prize it as he ought to do? We are cloyed with the preaching of the word: we are heart-sick of peace and prosperity. It were an happy and blessed cure to restore us to the former days of our health. This surfeit is the common sickness, & almost desperate disease of our Land, that all her spiritual Physicians know not which way to turn their hands and their heads to cure & recover her. Such as once have taken a surfeit by eating any meat, are ordinarily prescribed by the Physician to fast, to bring them to a stomach and appetite again: and whensoever the body is distempered by repletion, the way to recover, is to take the diet, as the masters of that faculty do affirm. So God, as the chief Physician of the soul, when we once begin to loathe and abhor our meat, and to surfeit of the food which he sendeth, bringeth upon us most worthily and justly the famine of his word. And do we not see (if we be not altogether blinded) how he beginneth now for our sins to diet us? and many assemblies ranged in goodly order, which made heaven and earth to ring and resound with the praises of God, to be left as sheep dispersed abroad, and wandering in the Mountains without a Shepherd? This is that which the Lord long since threateneth to his people, as one of his sorest and sharpest judgments. Behold, the days come, saith the Lord God, that I will send a famine in the Land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord: and they shall wander from sea to sea, and from the North even to the East, shall they run to and fro to seek the word of the Lord, and shall not find it, &c. Amos 8, 11, 12, 13. A great & grievous Thunderbolt thrown down upon the heads of all careless contemners of the word, they shall have it taken from them. The child that is plentifully and fully fed, and hath whatsoever he craveth and calleth for, at last waxeth wantō, he beginneth to play & dally with his meat, he breaketh it into pieces, & casteth it to the dogs: therefore it is necessary sometimes that he should be abridged & pinched, and cry heartily for it before he have it. So doth God deal with us when the food of his heavenly word is danled and dallied withal, and trodden as a vile thing of base worth under our unclean feet, he is constrained to take away the benefit of his word ftom us, & make us oftentimes in the anguish of our spirit, to call and cry unto him in the want of it, before he restore the same unto us again. And ye that are the Lord's remembrancers, keep not silence, and give him no rest until he repair, and until he set up Jerusalem, the praise of the world. Let us repent and return betimes, evē while it is called today, lest the Gospel be taken away from us. For as we shown before, among all sins, the contempt of the word is one of the chiefest that crieth to heaven for vengeance to fall upon us. This the Lord Jesus teacheth in many places, Whosoever shall not receive you, nor hear your words, when ye depart out of that house or that City, shake off the dust of your feet: truly, I say unto you, it shall be easier for them of the Land of Sodom and Gomorrhah, in the day of judgment then for that City. Mat. 10, 14, 15, and 11, 23. Acts 13, 51.

This serveth to comfort the Ministers in the course of teaching, and showeth how much God esteemeth his Gospel, and striketh a fear into all rebellious contemners of his word. This ceremony of shaking off the dust from the feet used among the Jews, served to be as a figure of cursing, & as a witness against the inhabitants of that wicked place, as if they corrupted the earth and infected the places of their abode with their contagion. The Apostles of Christ were not commanded to use such a solemn kind of denunciation and detestation against murderers, drunkards, adulterers, thieves, false witnesses, perjured persons, & such heinous malefactors, but against the contemners of the Gospel; which teacheth that God is not more offended with any offense, then with the contempt of his word: therefore he affirmeth, that such shall be more grievously punished thē the Sodomites, who were destroyed with fire and brimstone from heaven. This toucheth us nearly who yet enjoy the Gospel, and live under the shadow and protection of it: let us remember that we are fallen from our first love and liking of it: let us repent and do the first works, lest the axe being laid to y ^e root of the tree, he come against us shortly, and remove our candle-stick out of his place, except we repent from our harts.

[Ver. 6. Wherefore the Lord sent fiery serpents among the people, &c. ] He showeth in these words whence the punishment of fiery serpents came upon them; not by chance or fortune, not from the nature of the soil and wilderness it self, but from God. So then the present judgment upon them is amplified by the author, The Lord sent them. This teacheth, that all punishments, diseases, and judgments of what sort and condition soever, are inflicted upon us by the hand of God. Whatsoever visitations fall upon us, and the rest of the sons of men, are laid upon us at the will & pleasure of God. This appeareth in Moses, when the old world was not spared, but a general flood brought upon the ungodly, God warned Noah to prepare the Ark to the saving of his household, and said. An end of all flesh is come before me, I will destroy from the earth, the man whom I have created, from man to beast, to the creeping thing, and to the fowl of the heaven. And speaking of the destruction of the Sodomites, (who were exceeding sinners against y ^e Lord) he saith, The Lord rained upon Sodom and upon Gomorrhah, brimstone and fire, from the Lord out of heaven. Gen. 19, 24. So • hen Abimelech King of Gerar, took away Abraham's wife, & afterward was constrained by the hand of God to restore her, it is said, Gen. 21, 17, 18. God healed him and his wife, and they bare childrē, for the Lord had shut up every womb of the house of Abimelech, because of Sarah Abraham's wife. This point is also at large confirmed, Leu. 26, 16, 17. If ye will not obey me, nor do all these commandments, I will appoint over you fearfulness, a consumption, and the burning ague, the sword, famine, and pestilence to destroy you, and to make you few in number, so as your high ways shall be desolate. It was the Lord that brought the ten plagues upon Egypt. It is the Lord that smote Nabal that he died. It is the Lord that formeth the light, and createth darkness; he maketh peace, and createth evil. It is the Lord that doth all these things. Finally, there is no evil in the City, which the Lord hath not done, Amos 3, 6. All which things agree fitly with this history in hand, that God sent fiery serpents among his people, and do teach us, that he is the author of all judgments & punishments that fall upon us, or upon any of the sons of men.

The reasons hereof are evident and apparent. [Reason 1] First, afflictions come not upon us at all adventures, they proceed not from the earth, or the air, or the heavē, it is the hand of God that lighteth upon us for our sins. For what can any one or all the creatures of God do of themselves? or what power is there in them to be revenged upon us? This therefore is our great folly, that we unwise men, gaze about here and there, wandering up and down in our own imaginations, and searching all the corners of our wits to find out the causes of our calamities out of our selves, and yet all y ^e while we perceive not the true and right cause to be in our selves. Whensoever a man hath any adversity, he must look up to God, & into himself. When we see the air infected, it is not so disposed of it self. When God sendeth famine, and maketh the heaven as iron, y ^e ground as brass, it is not so hardened of it own nature. When the earth is barren and unfruitful, it proceedeth not of it own kind, but we our selves are the cause of all. Whensoever therefore we have woeful experience, and a lamentable feeling of many miseries, we must not cast our eyes hither and thither, but every man must enter into himself, & search out his particular sins, assuring himself that God knocketh at the door of his heart, and thereby provokes him to consider better of his own ways. This Eliphaz beateth upon, Job 5, 5, 6, 7. The hungry shall eat up his harvest, and the thirsty shall drink up their substance: for misery cometh not forth of the dust, neither doth affliction spring out of the earth, &c.

[Reason 2] Secondly, God worketh out afflictions, he claimeth and challengeth them as his own peculiar work, that no man should be able to control anything in this world. This the wise man urgeth, Eccles. 7, 16. In the day of wealth be of good comfort, and in the day of affliction consider GOD also hath made this contrary to that, to the intent that man should find nothing after him.

The uses of the doctrine are many. First, we [Use 1] learn in all troubles and calamities on us and those that are ours, to look up to God as the chief & principal author of them frō whence they come, and upon our selves and our own sins, from whom they come. It falleth out with many, as it doth with the dog, if a man throw a stone at him, he runneth eagerly and angerly after it, he falleth upon it, and biteth it: so do men of this world, when God any way visiteth them, they look upon inferior means, as the highest causes which they can reach unto, but never cast up their eyes to the Lord, whose hand and work it is: whereas we are bound to behold the stroke of God in all our distresses. We silly men accuse sometimes heat, and sometimes cold; sometimes drouth, & sometimes moisture; sometimes y ^e ground▪ and sometimes the air; sometimes one thing, and sometimes another thing, to be the cause of our calamity, but cannot be brought to find out the true and proper cause. True it is, the Lord hath secret causes that we know not of, sometimes the manifestation of his own works, sometimes the trial of our faith; and we must take heed we measure not the greatness of the sin by the grievousness of the cross, wherein the Apostles themselves were deceived. Notwithstanding, the revealed and original cause of all calamity, hath his beginning and head-spring from our iniquity, insomuch that if we had in us no guilt of corruption, we should not taste at all of the cup of affliction. This the Prophet teacheth, Lam. 3, 39. Wherefore is the living man sorrowful? Man suffereth for his sin. And our Savior warneth the man that had been diseased 38 years, finding him in the Temple, to consider the cause of his long and lamentable affliction, Thou art made whole, sin no more, lest a worse thing come unto thee: so that this disease was laid upon him for his sin. He thought himself an happy man when he was restored to health. Now lest he should rest therein, the Lord telleth him he must change his heart, or else God will bring seven times moe plagues upon him, according to his sins: though he had been afflicted many years, yet he would make his judgments upon him more wonderful, even great plagues of long continuance, and sore diseases of long durance. To the same purpose the Apostle saith, The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, which with-hold the truth in unrighteousness Ro. 1, verse 18. Wherefore, every visitation of God, should be a sermon of repentance, to put us in remembrance of our sins, & to admonish us, not to sow upon the furrows of unrighteousness, lest we reap the crop of affliction an hundred fold. Let us desire God to sanctify the cross unto us, that it may consume sin in us, and provoke us to a more holy conversation.

[Use 2] Secondly, the meditation of this, that God is the author of all afflictions, must teach us to have patience in our troubles; not to murmur not to repine, not to grudge when we are under the cross. For seeing God hath visited me with his hand, I must take it patiently, as a dutiful child beareth the chastisements of his father. This the Prophet practiced, as we see, Psal. 39, 9: I spake not a word, but held my peace, because thou Lord didst it. This the Apostle teacheth, Heb. 12, 5, 6. My son, despise not the chastening of the Lord, neither faint when thou art rebuked of him; for whom the Lord loveth he chasteneth, and he scourgeth every son that he receiveth. The flesh always seeketh ease, and is ready to be impatient, if deliverance come not by and by; so that we must remember from whence our trouble cometh, to asswage the sorrow and bitterness of our affliction. For this is a great comfort to God's children, that our sickness, yea every pang & fit of our sickness is from God; the manner of it, the measure of it, the time of it, the matter of it, is of God: which giveth good assurance and affiance that God will be merciful and gracious unto us, seeing he striketh us, that is our Father, and in the stroke (be it never so sharp) he cannot forget his former compassions, but he will make all things fall out to further our salvation; neither will he lay more stripes and strokes upon us, thē we shall be able to bear. He will make a way for us to escape: he will make our bed in all our sickness: he putteth our tears in his bottle: his left hand is under our head, and his right hand doth embrace us. Let us comfort one another in these things.

[Use 3] Thirdly, it standeth us upon, whensoever his hand is upon us, to seek to him for health, that smiteth and no man healeth; that maketh the wound, and no man restoreth. We are directed by this consideration, to whom to seek for our recovery; to wit, first to the hand that striketh, and next to go to man's help, which is his ordinance. We must not first seek to the Physician, as Asa did, 2 Chron. 16, 13, but first be reconciled to God, the chief Physician of soul and body, and pray unto him in our trouble, as Hezekiah did, Isaiah 38, 2. Let us never look, that any means (be they never so excellent) shall profit us, and prosper with us, until we be at peace with God, and have renewed our repentance from dead works for our daily sins. This the Apostle showeth, I am. 5, 13. Is any among you afflicted? let him pray. This condemneth those that seek to witches and wizards, and forget the God of their salvation, who killeth and maketh alive, bringeth down to the grave, and raiseth up again. Let us thereby be put in mind of our death, which is God's messenger and serieant to arest us, and to bring us into his presence. Let us ever prepare our selves to depart in peace, cOnsidering that as the home of death shall take us, so the day of judgment shall find us. Here we repent, or else we repent never. Here is time of changing and turning, but after this life, there is no more place of repentance, but an horrible expectation and fearful looking for of judgment, which shall devour the adversaries. The Scripture teacheth, that Cain that evil man, was of evil one and slew his brother: we may multiply thousands of years since he uttered that fearful and comfortless speech, My sin is greater then ca be pardoned, my punishment is greater then can be suffered; yet when Christ shall break the heavens, and come to judge the quick and dead, he shall appear no otherwise at the last day, thē as he was taken out of this life. The like we might say of Esau, of Saul, of Judas, and of others, who ended their days in desperation; as they died, so they shall be judged, & abide forever after judgment. As they turned not to God their Creator while they lived, so they shall receive no ease or alteration in their estate when they are once departed, and have received judgment: of whom we may say as Christ once spake of Judas, It had been good for these men, if they had never been borne. Mat. 26, 24. For not to be, is ten thousand times better then ever to be in a living death, in continual horror and desperation, where their worm dieth not, & the fire never goeth out. This was the use that Hezekiah made of his sickness, Es. 38, 10, 11: I said in the cutting off of my days, I shall go to the gates of the grave, I am deprived of the residue of my years: I said, I shall not see the Lord, even the Lord in the Land of the living, I shall see man no more among the Inhabitants of the world. Wherefore, in sickness we are taught to seek health of God, and to be put in mind of our mortality.

Lastly, when God hath shown mercy upon [Use 4] us in our deliverance, let us spend the residue of our days in a godly conversation. It is a common and ordinary matter to make solemn promises and protestations to becOme new men if we recover. Many do then lament the former errors and ignorances of their life: but when they have obtained mercy at the hands of God, when they have found a blessing and been restored, they become as lewd and profane as they were before. And this moved Christ our Savior to exhort the impotent man to sin no more, lest a more grievous judgment were brought upon him. John. 5, 14. We see how Hezekiah being healed, the third day after he went up to the house of the Lord to praise him, & to speak of his goodness, who had seen his tears, heard his prayers, and who had removed his afflictions: The grave cannot confess thee, death cannot praise thee, they that go down into the pit cannot hope for thy truth; but the living, the living, he shall confess thee, as I do this day, the father to the children shall declare thy truth. This duty is required of us all, when we are delivered from our sickness or sorrow, from trouble & calamity, to be thankful to God, and mindful of his mercy. Let everyone examine his own heart, how he hath practiced this duty, & what use he hath made of his affliction. There is none of us but hath a blessed experience of God's goodness toward him, he hath oftentimes preserved us from dangers, restored us from sickness, delivered us from diseases, freed us from troubles: happy are we, if thereby we have profited unto amendment of life, and in the study of godliness and be careful that we fall not back again into our former offenses. We must not be like to Pharaoh, who returned to his vomit, and the hardness of his heart, after he was freed from the plagues of God, lest with him we be destroyed by the just hand of God.

[The Lord sent fiery serpents among the people, which stung the people, so that many of them died.] God might have destroyed these ever-murmuring Israelites by the Canaanites or Edomites their adversaries; he hath men and Angels at his book and commandment to afflict them, and overthrow them: but he sendeth stinging serpents which tormented thē, and a multitude of venomous beasts upon thē, that they might know, that where with a man sinneth, by the same also he shall be punished, as we shown before.

The Doctrine from hence, is, that GOD hath all creatures in his own hand, and he armeth them at his own pleasure to execute his will, and being so employed, they are of great force. the least, the meanest the smallest of God's creatures being sent of God, do mightily prevail to the advancement of his own glory & to the destruction of all his enemies. This is plentifully taught in the history of the plagues of Egypt; God did not send out his Angels against them, nor leauy an host of horse-men and foot-men, but he sent an army of lice, of frogs, of flies, and these were confessed to be the finger of God, Exod. 8, 6, 16, 19, 24, and were able to daunt and bring down all the pride & presumption of the Egyptians. So when God would plague the Philistines, who had destroyed his people, taken the Ark of God, and blessed their Idols for the victory, he sent a multitude of Mice that destroyed their Land, to the ende they might learn to give glory unto the God of Israel, and acknowledge the plague to proceed from him. Thus likewise when the Assyrians, brought into the Cities of Israel, worshipped not God aright, but made them molten Images, and served all the host of heaven, 2 King. 17, 25, he sent Lions among them which slew them. When Herod had stretched out his hand to vex certain of the Church, Acts 12, 1, 2.23. had killed James, and put Peter in prison, intending after the Passover to bring him forth to the people, the Angel of the Lord smote him, because he gave not glory unto God, so that he was eaten of worms, and gave up the ghost. The Scripture is full of such examples, how God destroyed the old world with waters, Gen. 7, 41, Sisera and his army with the River Kishon, that ancient River, the River Kison, when the Stars fought in order against Sisera. Albeit we say in a common Prove • be, As weak as water: yet it was strong enough, and it is still strong enough (as we see by experience in such floods and inundations as pleaseth God to send) when he armeth it against his enemies, whereby he taketh away the fruits of the earth, wasteth the increase of our cartell, casteth down our houses and dwelling places, and sweepeth away (as with a besom) the Inhabitants of the earth. Sodom and Gomorrhah were consumed with fire and brimstone from heaven. All these things as examples of God's judgments teach us, that he need not march against us in his own person, or set upon us with millions of his Angels, or assault us with an host of men; he can send out the smallest and silliest of his creatures to our destruction, and make the least and lowest of them accomplish the greatest works, so often as it pleaseth him.

This appeareth by sundry reasons. First, all [Reason 1] power is of God, who as he saveth with many or with few so he destroyeth with many or with few; with the strong, or with the weak▪ with reasonable creatures, or unreasonable, with living things, or wanting life. The meanest and basest have power enough, the most contemptible have force and might enough to hurt, to punish, and to destroy, when God useth their service; neither can any flesh resist them with all their craft and cunning, they are able to cast down our high looks, when we swell in pride against him. So then, whatsoever the means are, the power of then is of God, Ezek. 5, 16. When weak man taketh up any weapon into his hands (though without sense & life) whē he shooteth an arrow, draweth a sword, throweth a dart, or pusheth with the Pike, we see oftentimes great and deadly effects to follow. How much more whē the strong God armeth himself with any of his creatures, shall he be able to overthrow his enemies, and to bring strange things to pass?

Secondly, it pleaseth God to employ, and [Reason 2] set on work contemptible and base things, to use foolish things to confound the wise, & to choose weak things of the world to overturn mighty things, yea, vile things of • he world, and things which are despised, hath God chosen, & things which are not, to bring to naught things that are; to daunt pride by weakness, and glory by shame, and honor by dishonor, that no flesh should rejoice an his presence. It more fretteth and galleth an high mind to be crossed and countermanded by mean things, then by things of reckoning and account. We see this in the example of Abimelech, Judge. 9, 54. who being wounded by a woman, besought his servant to slay him, rather then it should be said, that a woman had slain him. It had been an easy thing with the Lord, whē in the Land of Egypt he turned the dust of the earth into Lice, to have turned it into Lions and Bears, into Wolves & Tigers, of strange greatness, and cruel fierceness; but it pleased him rather to deal in this manner, the more to pull down the mighty, and to scatter the proud in the imaginations of their heart.

Thirdly, he is the Maker and Creator of all [Reason 3] things, so that they are not only his creatures, and the workmanship of his hands, but his servants and soldiers, to serve him, & fight his battles against his adversaries, such as all ungodly persons are; he is the General of this army, and therefore is called, The Lord of hosts, Isaiah 1, 9, having these as his serieants and attendants to do his will. When he saith to his army go, it goeth; or come, it cometh: or do this, by and by it doth it.

The uses remain to be considered. From [Use 1] hence we learn, that the power of God is absolute and infinite, without limit or restraint, who is able by an army of mean creatures, to put us to foil & flight, whatsoever our might and manhood be we boast of. What? hath not God, men and Angels to command? Yes, yes, he hath them all at his pleasure to be employed. But he needeth not to arm the sons of men, or troops of Angels, if he do but hiss or whistle for any of his creatures, they come forth with store & strength out of their places against us; as it were in battle array. This the Prophet Joel teacheth, chap. 1, verses 3, 4, 19, 20. So then, we must learn to acknowledge the great power of God; who governeth all things in heaven and earth to work his will. For as the Prophet saith, Psal. 94, 9. He that made the eye, shall not he see? or the ear, shall not he hear? So may we in like manner reason: He that giveth power, shall not he have power? He that putteth strength into his creatures shall not he be armed with strength himself? Now, we have already declared, that what force and might soever is in any of his creatures, it is a spark of his flame, it is an arm of his sea, it is a gift of his treasures, & therefore we are bound to acknowledge and confess, to believe and to rest in his power that doth terrible things, for his own Names sake.

[Use 2] Secondly, we are taught hereby to stand in fear of God, to tremble under this mighty Commander of sea and land, and to beware we do not teaze with him, or provoke him to anger & indignation against us, seeing he hath so many royal Camps of armed soldiers in readiness, to be revenged of us, & to destroy us, when, and how, and where it pleaseth him. He is able to cut us down as grass, to blow us away as dust, to sweep us away as dung, & to tread upon us as worms of the earth: he needeth no weapon for the matter, he can scatter us as chaff before the wind, he can make the least dust to be our death, and the smallest vermin to be our destruction. If he arm the silly & simple fly, it is able to work out our confusion, and is far above our power to encounter and buckle withal. These are the men of war that God chooseth to wage battle for him, and to pull down the hautinesse of our hearts. Let us profit to humility, and stoop down under his hand. He can as easily send strange plagues, strange diseases & mortality among us, as he in former times hath done. This the Prophet Jeremiah teacheth, chap. 5, 21, 22, 24. Hear now this, O foolish people, and without understanding, which have eyes and see not, which have ears and hear not; fear ye not me, saith the Lord? Or will ye not be afraid at my presence? which have placed the sand for the bound of the sea, by a perpetual decree that it cannot pass it, & though the waves thereof rage and roar, they cannot prevail or pass over it.

Lastly, this teacheth, that none can escape [Use 3] judgment, and though hand join in hand, the ungodly shall never go unpunished. For as it ministereth comfort to the faithful in all dangers to put their trust & affiance in God, who hath so many soldiers and servants to protect and defend them; so on the other side it assureth tribulation and anguish, death and destruction to every soul that doth evil. Look how many creatures he hath, so many means he hath to destroy us, and we cannot escape if we be at war and defiance with him. If God be on our side, who shall be against us? Rom. 8, 31. But if he be against us, what creature shall stand with us? Nay, what creature is not armed against us? If God be our enemy, nothing in heavē or earth can show us any good, or be in league and friendship with us, but is ready to bid us battle, and to proclaim open war against us. Therefore the Prophet saith, God is jealous, and the Lord revengeth, he will take vengeance on his adversaries, and here serveth wrath for his enemies: the Lord is slow to anger, but he is great in power, and will not surely clear the wicked: the Mountains tremble, and the Hills melt before him, the earth is burnt at his fight, yea the world & all that dwell therein: Who can stand before his wrath? his wrath is poured out like fire, and the Rocks are broken by him. If a man were compassed about with thousands of his enemies, and hemmed in on every side with a mighty host ready to draw their swords, and discharge their Ordinance at him, would he not despair of deliverance, and put his soul in his hand as the Prophet speaks? This is the estate of all natural and wicked men. All creatures above their head and under their feet, on the right hand, on the left hand, and round about them, before them and behind them, are set against them, & have made a general conspiracy against them. It were a vain hope and foolish presumption for such a prisoner to dream of freedom & deliverance. The murder of Abel lying heavy upon the heart and conscience of Cain, made him stand in fear of every creature that came to meet him, or overtook him. If then we would be at peace with the creatures, and find peace in our own selves, which passeth all understanding, labor first of all to be at peace with God. Let him have no quarrel or controversy against us. Let us send out an Embassage of peace, and hang out of our hearts a flag of truce, that he may call back his army from pursuing of us. If he once blow the retreat, all his soldiers retire, they are all able to do us no hurt, the stones of the street shall be in league with us, all creatures shall serve them that serve the Lord. Seeing therefore, the least of God's creatures are made by him too strong for a kingdom, who shall be able to resist his power? Seeing in his wrath he can arm all the creatures in heaven and earth against us, the meanest whereof is above our strength, what vain hearts have we in our breasts, and what wicked tongues in our profane mouths, to think and speak it, that we will shift well enough with his judgments? Let us shake at his infinite power betimes, lest the fire of his jealousy burn against us, and it cannot be quenched. Let us tremble at our security and presumption, that have taken hold upon us, lest the guiltiness thereof shake and shiuer us in pieces for evermore, seeing he bringeth out his armies by number, & calleth them by their names. Isaiah 40, 26.

[Verse 7. Then the people came to Moses, & said, We have sinned, for we have spoken against the Lord and against thee. ] Mark here, how the Israelites seek help and succor of Moses. A man would have thought, that this rout of Rebels, of all other would not have gone to Moses, nor have stooped down to him, whom before they had contemptuously scorned, contumeliously abused, and despitefully spoken against; yet in their misery they making a virtue of necessity, come with one accord to Moses to be helped & succoured, to be relieved and prayed for; they can find no comfort nor remedy but in him. We learn from hence, this doctrine; Such as are disobedient & wicked, are oftentimes driven to seek comfort and help of the godly, whom they have scorned and derided, reviled and spoken against I say, ungodly men, and such as blaspheme God, and are enemies to God and to his servants, are many times enforced and constrained to sue to them whom they have despised, and to seek to them in their necessity and extremity, when they are in affliction, and the hand of GOD is any ways heavy upon them. This appeareth in many places of the word of God; Abimelech having taken the wife of Abraham, and wronged him in the most precious part of his possession, standeth in need of his prayer, that he might live, & be healed of the diseases that God had laid upon him and his people. In like manner Isaac was hated of the Philistines, they envied his riches, they stopped his wels, they oppressed him with injuries, and banished him their country: and yet behold, they are constrained immediately to seek peace of him, and to make a covenant with him, so that albeit they hated him, and put him away from them, yet the King & his Captain are glad to come unto him, Gen. 26, 24, 25, 26. For they feared him, and saw certainly that the Lord was with him. The like submission we see in Pharaoh, albeit he hardened his heart, and often had contemned and reviled Moses, yet in the grievousness of the judgment, he sendeth for Moses and Aaron, and saith, I have now sinned: the Lord is righteous, but I and my people are wicked; pray ye unto the Lord for me, that there be no more mighty thunders amd hail. Exod. 9, 27, and 11, 8. Such an example is recorded, 1 Kings 13, 4, 6, touching Jeroboam, who albeit he regarded not the word of the Prophet, but raged against him, and stretched out his hand from the Altar, saying Lay hold on him: yet when his hand was dried up, so as he could not pull it in again unto him, he humbled himself greatly in the present feeling of this punishment, and besought that Prophet to pray to the Lord his God, and make intercession for him, that his hand might be restored. Thus Saul seeketh to David, 1 Sam. 24, 21, 22. Belteshazzar to Daniel, Dan. 5, 12, 13. Zedekiah to Jeremiah, Ier. 37, 3. The foolish virgins to the wise, Mat. 25, 8. Haman had conspired the destruction of the Church, and thirsted after the bloody massacre of the Saints of God, (whose death is precious in his sight) yet in the end he saw mischief prepared for him, & he stood up to make request for his life unto Queen Ester, chap. 3, 9, and 7, 7. Thus the saying and sentence of the wise man is verified, Prov. 14, 19. The evil shall bow before the good; and the wicked at the gates of the righteous.

Neither let us doubt of this truth, or greatly marvel at it. For God hath planted & imprinted [Reason 1] such a majesty in the person of those that are unfeignedly godly, & truly religious, that the most desperate and despiteful wicked men fear their faces, and reverence their presence. If then the ungodly fear them, it is no great marvel, though they fall down before them many times in submissive manner. But the ungodly do often fear them, therefore it cannot seem strange unto us, if they do some reverence unto them. This we see in Herod, Mark. 6.20. He feared John, knowing that he was a just man, and an holy, and reverenced him; and when he heard him he did many things and heard him gladly. So when the people saw how God heard the prayer of Samuel, they feared Samuel exceedingly. 1 Sam. 12, 18. Such is the force of innocence, that it convinceth the enemies in their own consciences, and driveth them to do homage, and veil their bonnet to the servants of God.

Again it is the will of God, that all such [Reason 2] as humble themselves, should be exalted, and the lowly in heart should be advanced: so also such as exalt themselves, should be brought low; and therefore it is no marvel, if GOD even in this life do many times for the manifestation of his mercy and justice, lift up the heads of his own children, & cast down the wicked under their feet. Hence it is, y ^t Christ Jesus was so much delighted with this sentence so often repeated by him in the Gospel, Whosoever exalteth himself, shall be brought low, but he that humbleth himself shall be exalted, Math. 23, 12. Luke 18, 14.

[Use 1] Now let us make use of this doctrine. First, seeing the unfaithful be oftentimes constrained to sue to the faithful for their help, as the rich glutton did to Abraham; let us all learn to plant true godliness in our hearts, and to turn to the Lord with all our souls, that we may have our part and portion in this preeminence: and let us walk worthy of our places, and of this privilege, honor, and dignity. Seeing almighty God maketh us spiritual Kings to rule and reign, and often subjecteth the wicked under us, let us not be slaves to our own lusts and corruptions, but rule with authority and dominion over them, and labor to subdue sin unto us. We see the Princes of this world will not dishonor and debase thenselves with base Offices. We are Kings and Princes to God in this life, let us then walk worthy of this dignity, as the Apostle urgeth this duty from us, 2 Thess. 1, 10, 11. The Lord shall come to be glorified in his Saints, and to be made marvelous in all them that believe in that day: wherefore, we also pray for you always, that our God may make you worthy for this Calling, and fulfill all the good pleasure of his goodness, and the work of faith with power. Where we see, that after he had set down the great glory that belongeth to God's children at the coming of Christ, he exhorteth them to walk worthy of their calling, seeing it shall be glorious with Christ, and the ungodly shall be brought to utter shame, contempt, dishonor, reproach, & confusion. There is no way to bring any to true honor, but to purchase to our selves true godliness. Therefore the Lord said, 1 Sam. 2, 30. Them that honor me, I will honor, and they that despise me, shall be despised. Old age is rightly honorable, but it must be found in the way of righteousness. Prov. 16, 31. This we see to have been in Job, chap. 29, 7, 8. When I went out to the gate, even to the judgment seat, and when I caused them to prepare my seat in the street, the young men saw me, and hid themselves, and the aged arose and stood up, the Princes stayed their talk & laid hand on their mouth. Loe, thus shall they be honored that fear the Lord: and therefore blessed is the estate & condition of the godly.

[Use 2] Secondly, seeing the wicked (even in this life) are urged to seek mercy at the hands of godly men, so that God here upon earth bringeth down their heads, that before were lifted up in great pride: how much more shall this be verified in the life to come? when the redemption of God's children draweth near, their happiness shall be perfected; then they are appointed to triumph, and to have the victory over all their enemies, & tread the wicked under their feet. For the true children of of God shall rule and over-rule the world, and shall trample upon the kingdom of darkness, over hell, death, damnation, the devil, the reprobate, & whatsoever setteth it self against their peace. This the Lord from the beginning taught the Church, Gen. 3, 15. He shall break thine head, and thou shalt bruise his heel. The devil shall tempt Christ, & assault his members, but not overcome them: whereas Christ shall conquer the power of death, and make his children partakers of his victory. And the Apostle Paul confirmeth the same, Rom. 16, 20. The God of peace shall tread Satan under your feet shortly.

Wherefore, albeit there be in this life and wicked world, many beastly minded men, that spread their arms far and near, & seem even to dazzle the eyes of others, through their riches, honors, power, friends, alliance, might, credit, possessions, & dominion over others, so that none dare mutter a word against them; yet the time is appointed & cometh quickly, that the godly shall sit in thrones of glory, & judge these wicked wretches that have been enemies to the Church; they shall stand at the bar like poor caitiffes, and receive frō Christ and his Saints, the sentence of condemnation, as 1 Corinth. 6.2, 3. Paul calleth the Saints of God to consideration of this prerogative, and checketh them, that they would submit themselves to the ungodly, Do ye not know, that the Saints shall judge the world? If the world then shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not, that we shall judge the Angels? How much more, things that pertain to this life? If then the Lord bring the wicked down, and make them stoop to his servants in these days of their pilgrimage, wherein iniquity is often advanced, how much more shall we see our desire upon our enemies, when Christ which is our life, shall appear? for then we shall appear with him in glory, and be made like unto him, and see him as he is. This the Prophet assureth the Church, Mal. 4, 2, 3. Albeit therefore we be persecuted & pursued in this life, and find no rest or refreshing anywhere, yet there shall be a sudden change of our condition, when we shall triumph with Christ, over all principalities and powers, that lift themselves up against God, who shall •• ue shame and contempt poured upon them. The coming of Christ shall lighten things hidden in darkness, and make a manifest difference between the godly and the ungodly. Let us wait for his glorious appearance: let us hold fast till he come that which we have, that no man may take away our crown. This Christ our Savior (who hath overcome the world) assureth, Revel. chapter 2. verses 26, 27. He that overcometh and keepeth my work unto the end, to him will I give power over Nations, and he shall rule them with a rod of iron, and as the vessels of a Potter, shall they be broken. And the Apostle Peter assureth us, that the Lord is not slack of his coming (as some men count slackness) but is patient toward us, that we should not perish, but come to repentance. But the day of the Lord will come as a thief in the night, in the which the heavens shall pass away with a noise, and the Elements shall melt with heat, and the earth with the works that are therein, shall be burnt up. Then woe shall be to the wicked, then they shall be cast down, and never be able to rise again: then they shall howl, and weep, and lament, and never be comforted again: whereas the godly shall lift up their heads, because their redemption draweth near, When it shall be a righteous thing with God to recompense tribulation unto them that trouble you, but to you which are troubled, rest with us, when the Lord Jesus shall show himself from heaven with his mighty Angels. 2 Th. 1, 6. This therefore is a great comfort unto us, & giveth peace to our souls, that he will deal with all the ungodly, as Joshua did with the Kings which he had conquered and subdued in battle. For he commanded them to be brought out of the Cave where they were hidden, and called for all the men of Israel, and said unto the chief of the men of war which went out with him; Come near, set your feet upon the necks of these Kings, and they came near and set their feet upon their necks: and Joshua said unto them, Fear not, nor be faint-hearted, but be strong and of a good courage, for thus will the Lord do to all your enemies against whom ye fight. Josh. 10, 24, 25. So will Christ Jesus deal with all our enemies, who is the Captain of the Lord's host, he will pour shame and contempt upon them, and therefore let us not stand in fear of them, to turn out of the right way, and to forsake our profession, but be steadfast and unmovable, abounding always in the work of the Lord; forasmuch as we know that our labor is not in vain in the Lord. Thus if we be faithful to the death, we shall receive an incorruptible crown of glory.

[Use 3] Lastly, observe and mark how God magnifieth the Ministry, and is able to enforce the wicked to the acknowledgement of himself, and the true Ministers of his word: and let this comfort us in the midst of all contempts and disgraces of our God, of our religion, of our faith, and of our persons. Ah, we Ministers despised by profane men, let us mark and consider this, and lay it unto our hearts: let us bear their contempts & contumelies thrown upon us. In their extremities they shall acknowledge us, they shall reverence our Calling, they shall magnify our Office, our Ministry, and Doctrine, they shall justify us & desire our prayers, they shall stoop, they shall stoop when it pleaseth God. And let this suffice all true Teachers & Preachers of the Gospel of Christ, that the power of the truth is such, as that it maketh the enemy bow y ^e knee unto it, which before seemed to have no joint to bend. This is the time which the Lord hath made, let us rejoice and be glad in it, when he giveth us a comfortable experience of this doctrine, that the enemies of God and our enemies are driven to resort and repair unto us: and such as made iestes and songs of the word and of the Ministers of the word, cry out, O, how beautiful are the feet of them which bring glad tidings of good things? Rom. 10, 15. There is none of us all poor contemned men, that labor in sincerity in the vineyard of God, & bear the burden of the work and the heat of the day, but sometimes God lifteth up our heads, and honoreth us in the world, that we should not sink down under the burden; and maketh our mortal and greatest enemies, beseech us to be good unto them, and to help them in their extremities. The people of Israel despised the ministry of Samuel, & would not hearken unto him; but when they saw the lightning, and heard the thunder, and felt the rain at that unseasonable time, They feared the Lord and Samuel exceedingly, and they said unto him, Pray for thy servants unto the Lord thy God that we die not. 1 Sam. 8, 7, and 12, 18, 19. Let this profitable meditation of God's mercy toward us, devour and swallow up all disgracing and defacing of our Ministry, and teach us to wait patiently upon the Lord, who, whē the ways of a man please him, will make his enemies to be at peace with him, and alter their hearts as pleaseth him. This is a very great dignity and high privilege that God bestoweth upon his poor and contemptible servants, reproachful in the world, a gazing stock to the wicked, accounted as the off-scouring of the earth, a wonder to men and Angels: this is their honor and preeminence, they are magnified of God, and respected of the wicked in their manifold miseries, when God toucheth them in body, or afflicteth them in mind, or punisheth thē in goods, or layeth his hand vpō such as nearly concern them in the flesh. Excellent then is the estate of God's children advanced by him, and a great honor unto them, that their enemies are brought under them, & are made to sue unto them. God is able to deliver them from contempt, and to give us for the truths sake a due regard and reverence when he will. So he magnified the ministry of Moses and Aaron (as we heard before) when Pharaoh could find no comfort in his enchanters and sorcerers, nor any help in his gods or Idols, he is forced to seek comfort & help of those despised Ministers & messengers that were before hated of him: for Moses must pray unto God for him. So he magnified the ministry of his Apostles, so that the stubborn and stiff-necked Jews, that could not abide the Gospel, nor the Preachers of the Gospel, being wounded in conscience, came to Peter and the rest of the Apostles, saying, Men and brethren, what shall we do? Acts 2, 37. The laylour, mentioned in the 16 of the Acts, v. 26, 27 29, put the Apostles into close prison, & made their feet fast in the stocks: but when y ^e earth quaked, the prison doors opened, and every man's bands were loosed, when once he was waked out of sleep, and his conscience out of security, he called for a light, & leaped in, he came trembling, and fell down before Paul and Silas, & could find no comfort but from them whom before he had cruelly entreated, nor recover himself from the gulf of desperation into w ^c he was entering, but by their blessed ministry, who ministered a word in due season to y ^e weary soul, to the heavy heart, and to the conscience burdened and oppressed with sin. So he magnified the ministry of John the Baptist, who was reverenced of the covetous Publican's, of the violent soldiers, and of the merciless people, so that they demanded of him, What shall we do? Thus hath God dealt from time to time, compelling the wicked to know and to acknowledge his faithful Ministers to his great glory and our endless comfort. It is a vain & needless fear in many, that fear the fall and decay of the Ministry, & the utter ruin and overthrow of the Ministers of the word. There are many trades of this present life, that will never decay nor wear out of use. So long as building, planting, sowing, and tilling of the ground are in request, there will be use of the builder, of the planter, of the husbandman. Who feareth the contempt of harvest men in the time of harvest? Who feareth the discharge of watchmen, while the City is besieged? Who feareth y ^t no reckoning will be made of Shepherds, so long as there are sheep to be attended, and wolves to be feared? The Ministers are the Lord's builders, the people are his building: the Ministers are his husbandmen, the people his husbandry: the Ministers are the Lord's harvest men, the people his harvest to be gathered into his barn. This the Apostle teacheth, 1 Cor. 3, 9, & Christ our Savior, Mat. 9, 37. So long therefore as God hath a Church to be built, a Vineyard to be planted, a Field to be tilled, a Flock to be watched, an Harvest ripe and ready to be reaped, we need not to be afraid of the decay and downfall of the Ministry. For so long as men have souls to be sued, the means of salvation shall be continued. We see this in the history of the Acts, how diversely it pleased y ^e Lord to dispose of this his ordinance. Where he had no people to be called, he suffered not the Apostles to go thither: but where he had much people, there he commanded thē to labor more, and to tarry longer, and suffered them not to depart so soon as they would. Wherefore, let us be bold and constant in the work of the Lord, and not fear to labor in his Vineyard, knowing that our work shall not be in vain, & assuring our selves, that he will hold up our heads whom we serve, and maintain his own ordinance unto the coming of Jesus Christ.

[We have spoken against the Lord, and against thee, we have sinned.] The people of Israel being brought to true repentance by y ^e former judgment of the fiery serpents, do not content thenselves to confess their sins in general, saying, We have sinned; but they acknowledge the particular offense that had brought upon them y ^t particular judgment. As then they felt the judgment in particular, so they have a feeling of their special and particular sin. This teacheth, that howsoever we are to repent & crave pardon generally for general sins & unknown sins, yet we most be most pressed & perplexed, touched and grieved with particular sins. This truth appeareth lively in y ^e practice of Naamā, who being won to the faith by the experience which he had of the mercy & power of God, as also the Ruler was by the miracle shown upon his son, John. 4, 53, he was touched with a feeling of his former idolatry; and confessed his great blindness in the corrupt worship of false gods. Hence it is that he desireth God to be merciful unto him, that in going with his master into the house of Rimmon, and he leaning on his hand, he had worshipped that Idol, to the dishonor of God, and the wounding of his conscience. The words themselves will naturally bear this construction. For we must understand them of the time past, not of the time to come: of his craving pardon for that which he had done, and not for that he would do. He was a true convert, and testifieth his conversion by acknowledging his former impiety, and promising to forsake the same, and to worship the true God hereafter. This is indeed true repentance, whē we are ready and willing to acknowledge those particular sins and trespasses that lie heavy upon the conscience, and have called down particular judgments upon us. We have a notable pattern of this kind of repentance in the Prophet, Psal. 51, 1, 14: thus do the people of Israel deal in their conversion, 1 Sam. 12, 19, and many others. 1 Tim. 1, 13. 1 Cor. 15, 9. Acts 2, 23. Luke 19, 8.

The reasons. First, because repentance only [Reason 1] made generally & confusedly for known sins, is never true repentance, but a common & hypocritical repentance of one resolved and settled to continue in sin, & not yet touched with a true feeling thereof. True it is, for secret and unknown sins, which we in weakness & ignorance commit, the Lord accepteth a general confession, as we see in the practice of the Prophet David, saying, Who can understand his faults? Cleanse me from secret sins, Psalm. 19, 12. Thus did the rest, no doubt, of the godly deal, & such an acknowledgment of their unknown sins (which they took not to be sins) did they make in a general manner, which were hidden not only from other men, but even from thenselves. This we may say of their polygamy or their marrying of many wives, and other their dail infirmities.

Secondly, we must make a particular account to God at the hour of death, when we [Reason 2] must plead guilty or not guilty at his bar. A general reckoning and account will not then be taken, neither will the Lord set before us gross sums, but the account shall be made of specials; which may cause the stoutest and strongest men to tremble and quake for very fear of that day. All the sins of thy former life shall be represented before thee, like • squadron of enemies ready set in battle array to assault thee, & to give in evidence against thee. This is taught and witnessed unto us by the Apostle John, describing the manner of judgment to which we shall be summoned, Revel. 20, 12. I saw the books opened, and the dead were judged of those things which were written in the books, according to their works. It standeth us upon in regard of these books, to make up our books, and to look to our reckonings, forasmuch as we must gave an account of our stewardship, Luk. 16, 2.

Let us now make use of this doctrine. First, [Use 1] we learn from hence, that it is not enough to say, we are sinners, and so to cry God mercy for a pa • g or a brunt and so away, or to desire God to forgive us our sins; but we must uncase our selves, and uncover our particular trespasses, if we would have God to cover thē with the precious garment of Christ. If a sick man come to the Physician, and only tell him he is sick, and never show him his particular grief and disease that troubleth him, in what part he is pained, and in what sort he is taken, he can never look to be cured and restored to health. If we come unto God, the Father of spirits and Physician of souls; and only say, We have sinned, we cannot assure our selves of pardon. We declared before, that we must confess our unknown sins generally, but our known sins we must confess particularly, without any excuse or defense, without any hiding or diminishing of thē; as the same Prophet doth after he had sinned in numbering of the people, I have sinned greatly, because I have done this thing, &c. Wherefore • t standeth us, upon with great grief & heaviness of heart, to confess our special sins & to give sentence against our selves, and to pray with earnestness of spirit as for life and death, for the pardon of our offenses which we have committed at such and such times, in such places, with such persons and in such manner: otherwise our repentance is only in show, and for fashion sake, which is never acceptable to God; being done in hypocrisy, and without a conscionable feeling of sin in the soul.

[Use 2] Secondly, this particular confession overthroweth and overturneth sundry corruptions and abuses in the case of repentance. It condemneth all impenitent persons, such as live & continue, in one estate, never sorrow for any sin, neither at any time turn from it, neither have any feeling or •• eefe for sin, neither know what it meaneth. This is a dangerous estate and a most perilous judgment. For as a sick man is then most dangerously sick when he hath no feeling of his sickness, and is ready to say, he is well, and hath small sense or none at all of any pain or peril: so sinful man is then in greatest misery by reason of his sins when he thinketh himself to be no sinner. Such one is far off from mourning & sorrowing for sin, from turning from them and returning to God, seeing be taketh himself to be in good • ase and to stand in need of no repentance. Such were the Pharisees in the days of Christ, whom he reproveth, Mat. 9, 12, 13. Besides, it condemneth ceremonial repentance, which carrieth an outward show of dying to sin, but is separated from the inward truth of a sound heart. Thus Saul repented, 1 Sam. 15.74, and 26, 21, and 24, 17, 18. And Ahab rent his clothes, but not his heart, he fasted from food, but not from sin, 1 Kin. 21.27.29. Thus the hypocrites repent, mentioned in the Prophets, when a man afflicteth his soul for a day, and boweth-down his head as a bulrush, yet looseth not the bonds of wickedness: and therefore immediately afterward, he embraceth his former sins, and returneth to his old ways, as Phazaoh did: who being annoyed with the frogs, smitten with the hail, terrified with the thunders, troubled with the grassehoppers, pestered with the flies, disquieted with the darkness; this was the even • and issue of all, as soon as he had rest given unto him, he hardened his heart, and hearkened not unto the Lord. This is the common sickness of the common repentance, that men ordinarily practice in these days, whereby they deceive themselves and their own souls, dealing in hypocrisy & dissembling with the Lord, catching at the shadow instead of the body, & resting in shows instead of the substance. Lastly, it condemneth all such as have hardened their hearts in sin, and are grown thereby to be past feeling, such as cannot discern between good and evil, nor tremble at God's judgments, but draw sin • o themselves as it were with cart-ropes; and work all uncleanness even with greediness. These have their conscience seared with an hot Iron, and it accuseth them not for any sin, but bringeth them into a reprobate mind so that they are so far from confessing their proper and particular sins, that they have no sense or remorse of any sin, but are full of all wickedness and unrighteousness.

Lastly, it behooveth us to search out our ways, to see what we have left undone, and [Use 3] what lieth most upon our consciences, and especially bewail the same; otherwise there is in us no sound conversion. This the Prophet testifieth, Lam. 3, 40, 41. Some are specially inclined to lust & uncleanness, some to covetousness, some to surfeiting & drunkenness, some to envy & revenge, some to swearing & blaspheming, some to pleasures & delights of the outward man; now where we are weakest, Satan will be strongest; where our defense is slenderest there his te •• ations will be thickest; where the hedge is lowest, every beast will seek to enter; so it is with us: if one place be left open & unguarded▪ Satan will enter there, as well as if we gave hi • I passage many ways. One known sin nourished in us, is sufficient for him to bring us thereby to damnation. He can well abide to have us reformed in many faults that we should deny thē, defy thē, hate them, and ery out against them; yet someone sin or other (whereto we are by nature most inclined) he fosteteth and furthereth in us, and by it in a vile manner he wholly possesseth us, and dwelleth in us. It is a wonderful policy of Satan, when he cannot make us to walk and wallow in all sin, he endevoreth to poison us with someone sin, lest he should wholly give over his hold, and by it will bring us to destruction, as well as by a thousand. A Bird entangled with one foot, and holden in y ^e snare of the Fowler, is as unable to escape and fly away, as if she were taken and held by both the feet. So is it with man, if he beholden in one notorious sin, and flatter himself in it, he is in as great danger of death and damnation, as if he gave over himself to many sins. What I pray you, should it profit, when a City is besieged and compassed with the enemy, to shut up all the gates, and to leave one standing open? May not the enemy enter at that one, as well as at many, and by assault take the City and people? Or what should it avail a Mariner to stop all the holes of the Ship where it leaketh, and leave one vnstopped? Will it not sink the Ship as well as many? So, what shall it profit and help us to set open one corner of our hearts for one sin to enter, albeit we should shut up, and lock the doors of our hearts against all other sins? Will not Satan enter there, and fill us full of all wickedness, & bring us to destruction of soul and body? Consider the examples of Saul, Herod, Judas, Ananias and Sapphira, all these turned from sin, yea from many sins, but not from all sin, nor from their special sins whereof they should have repented, and therefore their repentance was but the show and shadow of repentance, and not true repentance indeed. If then we would have that true & godly sorrow which causeth repentance, not to be repented of, we must turn from all our sins to God, and bring forth fruits worthy amendment of life, and hereby learn to try our own hearts by this special conversion. We must consider our proper and personal sins. Endeuouring to be perfect, as our heavenly Father is perfect. Mat. 5, 48, and not exempting our selves from the obedience of any of the Lord's holy Commandments.

[And Moses prayed for the people.] They desire the prayers of Moses, as we heard before, who refuseth not, but prayeth for thē to God. He was not mindful of the wrongs sustained, and of the injuries received of them, for in all y ^e indignities offered unto him he was patient and meek above all men that were upon the earth; therefore he goeth to God, and desireth him to remove the judgment. The Doctrine from this place is this; It is our duty to pray one for another. The Lord requireth of us, not only to commit to God, and commend in our prayers the Saints, but to be mindful of our enemies, and them that hate us, and to desire their good and conversion. This affection we see in Abraham, who prayed earnestly and oftentimes for the Sodomites, that God would spare them, & not destroy the righteous with the wicked, but rather to spare the wicked for the righteous sake. This was also in Samuel, when the people besought him to pray for thē that they died not, he said, God forbid, that I should sin against the Lord, and cease praying for you, &c. 1 Sam. 12, 23. How often did Moses & Aaron pray for Pharaoh, and spread out their hands unto the Lord, That the plagues might cease, and that he might know that the earth is the Lord's? Exod. 9, 29. This duty Christ our Savior setteth down as a rule to guide us, both by word of mouth, and by example of life. For he taught his Disciples this Doctrine, Mat. 5, 44. Love your enemies: bless them that curse you: do good to them that hate you, and pray for the that hurt you, and persecute you, &c. Now this point as Christ preacheth, so he practiseth and prayeth for his enemies, Father, forgive them, for they know not what they do. Luk. 23.34. Thus did the faithful witness of God, Stephen whē he was stoned, he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. Acts 7, 60.

The Reasons are plain and direct. First, we [Reason 1] are fellow-members of the same body, and fellow-soldiers that fight under the same Captain Jesus Christ. We see them embers of our body are careful for the good one of another, unless they be dead and senseless; so should we be moved at the consideration of the troubles and wants of the Church, as the Apostle by this similitude teacheth us, 1, Cor. 12, 20, 21. We are many members, yet but one body: and the eye cannot say unto the hand, I have no need of thee; nor the head again to the feet, I have no need of you. So it is in the body of Christ, we cannot want each other, but stand in need one of another, to keep y ^e whole body in peace and concord. In regard hereof it is, that we are partakers also of their prayers, so as we pray one for another, and seek the good & benefit one of another, as the Church did the deliverance of Peter. Acts 12, 5.

Secondly, this duty of praying for our brethren, [Reason 2] is enforced & charged upon us, because it is acceptable to God, and an oblation wherewith he is delighted and well pleased. For our prayer is directed in his sight as Incense; and the lifting up of our hands as an evening sacrifice. It availeth much if it be fervent, it pierceth the heavens, and obtaineth every good blessing at the hands of God for our selves, & for others.

The Uses fo • low. First, we are especially in [Use 1] duty bound to pray for Magistrates and those that be in authority, as the subjects for their Princes, and the people for their Pastors, that the work of God may prosper under their hands. This the Apostle teacheth, 1 Tim. chapter 2, 1, 2. So the Jews were commanded to pray for Babylon, that persecuting Citty, where they were captive, Ier. chap. 29, ver. 7. We see in the natural body, that albeit the members have care one of another, yet the chiefest care is for the head. A man, will be willing to receive a blow on another part, to save the principal; it is that which Satan alleged to God, Job 2, 4. Skin for skin, all that ever a man hath, will he give for his life. So it standeth us upon, to desire indeed the good of the least and lowest member in the Church of God, but our chiefest and greatest endeavor should be for men in highest calling, who are set in slippery places, compassed with many dangers, environed with many temptations, beguiled oftentimes by flatterers, led away by false informers, so that the higher they are exalted, the greater is their downfall. When they stand upright, they stand not alone; whē they fall, they fall not alone. When a mighty Oak that seemed deep rooted in the earth, falleth down, it casteth down with it the lesser Trees and lower shrubs that grow near unto it. As we have light or darkness from the Sun, so we have vice or virtue from such as are superiors. For all inferiors commonly follow the example and tread the steps of such as are in higher places. This the wise man noteth in his Proverbs, ch. 29.12. of a Prince that hearkeneth to lies, all his servants are wicked. This the Prophet toucheth, Behold, all that use Proverbs shall use this Prouerb against thee, saying, As the mother, so is he • daughter. Wherefore it behooveth us to remember our Princes and men of great callings in our prayers, as we see Moses is ready to pray for Pharaoh, & as Darius King of Persia willeth the Jews to pray for the Kings life, and for his sons: Ezra 6, 10, according as the Prophet also prayeth, Give thy judgments O God, to the King, and thy righteousness to the Kings son. Psal. 72, 1. Thus then it appeareth to be a principal duty, to pour out our prayers and supplications for our Magistrates & Ouer-seers that watch for our souls, and to fall down upon our knees for Prince and Country. The Apostles command it, and the faithful practice it toward Infidels and wicked Kings that professed not the faith, nor believed the truth: how much more careful then ought we to be, to perform all Christian duties to Christian Princes, that are members of the same body, that are the breath of our nostrils, that are nursing fathers and nursing mothers to the Church, that are shepherds of the people of God to feed and govern them, that are chosen instruments to bestow their power and authority for the preservation of the sheep of Christ, and are firm pillars to bear up the truth upon their shoulders?

[Use 2] Secondly, it followeth that we are to do it much more for our selves. For how can we be truly affected to pray for others, and be inwardly touched with their wants, when we have no feeling of our own? We shall hear many oftentimes very liberal and lavish in offering their prayers, as if they did set them out to sale, or to be hired, saying, I will pray for you; who notwithstanding seldom pray for themselves. And what are the prayers of blind and ignorant men, but rehearsing the Commandments, saying over the Creed, & a pattering of the Lord's Prayer without understanding? Besides, prayer is a mutual duty to be practiced one toward another, as we perform the same for our brethren, so do the brethren for us, and therefore we are no more indebted to other for this benefit, then others for the benefit they receive of us. Let us therefore learn from hence, that if we must pray for our friends and families, and other members of Christ, we must learn especially to pray for our selves, and by our selves. We can never of conscience pray with others, unless we sometimes separate our selves from them, enter into our Chamber, shut our door, and pray alone unto our Father which is in secret, That our Father which seeth in secret, may reward us openly. Mat. 6, 5, 6. For he that never prayed solitary, never prayed truly. He that never sequestreth himself from the company of others, to humble his soul before God, never knew what true prayer meant, but doth all in hypocrisy for fashion sake, and to be seen of men, and therefore they have their reward accordingly. It is a note of hypocrisy, never to pray but in company; and therefore whosoever always and only prayeth with others, is an hypocrite. Hence it is, that the faithful have used daily private prayer. It is noted of Isaac, that he went frō the presence of others, to pour out his meditations before rhe Lord. We see it in David in sundry Psalms, yea in Christ himself, though he were Lord of life, and heir of all things: so that this is a sound and infallible rule in our holy and Christian religion, that what man soever never prayed alone, never prayed aright.

Thus then we see how it standeth us all upon, in regard of this general duty to be performed to others, to be principally mindful of our selves, that from a sight of our own sins, from a feeling of our own wants, from a desire of God's graces, we may have a due respect and regard of our brethren. For all our love shown to our neighbor, is as a stream issuing from the fountain of love toward our selves; and the rule to square out the love of our brethren, is the true measure of it to our selves, by due and right proportion. Let us therefore be diligent our selves in prayer, and pour out our meditations before the Lord. It is made a note of a wicked man not to pray, by the Prophet. Psalm. 14, verses 1, 4. The fool hath said in his heart, there is no God; they have corrupted and done an abhominable work, there is none that doth good; they call not upon the Lord. It behooveth us therefore to crave of GOD, the grace of prayer, to the ende we may pray aright as we ought to pray; that so we may learn to pray for others. This we see practiced by the Apostle Paul, who having exhorted the Church of Ephesus to put on the whole armor of God, and to pray always with all manner prayer and supplication in the spirit for all Saints: he annexeth hereunto immediately, and for me, that utterance may be given unto me, that I may open my mouth boldly as I ought to speak; and himself beggeth the grace of God to come upon them. So writing to the Thessalonians, and exhorting them to pray continually, and namely for the preachers of the Gospel, himself giveth an example, beginneth the work, and first prayeth for them, that the grace of our Lord Jesus Christ may be with them.

[Use 3] Thirdly, it behooveth us all in our wants and necessities to crave the prayers of the Church, which avail much with God if they be fervent. He hath promised to hear his servants that call upon him. He hath promised, That wheresoever two or three are gathered together in his Name, he will be present in the midst of them. He hath promised the graces of his spirit plentifully to them that ask. Wherefore, when Daniel was to declare to the King the dream which he had dreamed, and the interpretation thereof, which none of the Astrologians or enchanters could declare, He shown the matter to his Companions, that they should beseech the God of heaven for grace in this secret. The like we see in Ester, when she heard that all the Jews were appointed to destruction, and of that great danger which threatened the Church, she willed Mordecai to go and assemble all the Jews that were found in Shushan, saying; Fast ye for me, eat not, nor drink in three days, I also and my maids will fast likewise, and so will I go in to the king, which is not according to the Law, and if I perish I perish. So doth S. Paul in every Epistle almost, desire the Church to pray for him, that he might be delivered from unreasonable and beastly men, disobedient to the Gospel, that did vex and trouble him; that his service in his Ministry might be acceptable to the Saints for their profit and edification, that he might have the door of utterance opened and freedom of speech given unto him to publish boldly the will and counsel of God as he ought; that the gifts and graces of God bestowed upon him, might redownd to the benefit of the Church, & praise of God. True it is, the wicked and ungodly do many times desire those whom they think to be the children of God, to pray for them. But they want the Spirit of Christ, and the grace of prayer, so that they cannot pray themselves, nor have any heart to lift up to God, as we see in Simon the Sorcerer, who craved of the Apostles to pray for him to the Lord, that none of his threatenings might fall upon him. He was not touched with a feeling of his sin, nor desired any pardon thereof, but only craved a freedom & deliverance from judgment to come. So then, he was not grieved for sin, but feared y ^e punishment.

Again, as the Reprobate may desire the prayers of the children of God, when they fear judgments to come upon them hereafter, so they may do when punishment is upon them, as we see in Pharaoh, who desired Moses and Aaron to pray for him, that there be no more mighty thunders in the Land. The same we see in Jeroboam, the son of Nebat, that made Israel to sin; when his hand was dried up, that he could not pull it in again, which he had stretched out to lay hold on the Prophet, threatening the destruction of the idolatrous altar at Bethel, he said to the man of God, I beseech thee, pray unto the Lord thy God, and make intercession for me, that my hand may be restored unto me. So then, the wicked desire to be prayed for, but it is only in extremity, it is only to escape punishment, either present, or to come. But the Godly respect sin, and are grieved for it, more then for the punishment, they are troubled more for the loss of God's favor, then of temporal commodities. Therefore when he prayeth for himself or for others, he is moved with a fear and reverence of the Majesty of God to whom he prayeth, he is touched with a feeling of his own wants for which he prayeth, he poureth out his heart before the Lord, and showeth a fervent desire to obtain his wants, he prayeth not for a brunt or two, but continueth in prayer, he doubteth not through unbelief, but through faith assureth himself to obtain the requests he maketh according to his word.

Fourthly, it followeth also, that when God [Use 4] hath heard us for them, we must praise his Name, and give thanks for the blessings he hath vouchsafed unto our brethren. So doth the Apostle in many of his Epistles, I thank my God for you all through Jesus Christ, because your faith is published throughout the whole world. As we are not to pray only for our selves, so we are not to offer the sacrifice of thanksgiving only for our selves. This serveth to reprove all those that repine and envy at the blessings bestowed upon others, who have their own eye evil, because the Lord's eye is good. This sometime creepeth upon the servants of God, and therefore ought to make us more wary & watchful over our selves. When Joshua the servant of Moses, saw the spirit of God to rest upon Eldad and Medad, so that they prophesied in the host, he said, My Lord Moses, forbid them: who answered him, Enuiest thou for my sake? yea, would God that all the Lord's people were Prophets, and that the Lord would pour his Spirit upon them. So when the disciples of John saw that Christ Jesus made more disciples then John, and increased in glory more then he, they complained to John, that all men flocked to Christ, and began to forsake him, John replied, Ye yourselves are my witnesses, that I said, I am not the Christ, but that I am sent before him: he must increase, but I decrease. Let us beware y ^t we be not possessed with the spirit of envy: rather let us labor after brotherly love, which suffereth long, is bountiful, enuyeth not, it seeketh not her own things, it thinketh not evil, it rejoiceth not in iniquity, but rejoiceth in the truth, it suffers all things, it believeth all things, it hopeth all things it endureth all things. Whatsoever good things God bestoweth upon any member of Christ, he hath given them not only for the benefit and comfort of him that hath received them, but for the good of the whole body. Seeing therefore we have our part and portion therein, in as much as there is in the Church one Communion of Saints: it is our duty to return the praise and glory thereof to the giver, and not repine and grudge against him to whom they are given.

[Use 5] Lastly, consider from this Doctrine, whence it is that God spareth the wicked and ungodly, and beareth long with the vessels of wrath, appointed to destruction. It is for the prayers of his people that are his remembrancers day and night, that stand in the gap and breach which the hand of God hath made, that cry unto him without ceasing, Spare thy people (O Lord) and give not thine inheritance unto reproach, that the unbelievers should say, Where is their God? True it is, the people of God are contemptible in this unthankfull world, yet were it not for these simple and silly ones, the judgments of God had long since fallen upon us, which by their prayers hitherto they have stayed. For had we continued in peace, dwelled in our houses, possessed our inheritances, enjoyed our lands and goods thus long, but for the faithful servants of God, who mind the peace of Zion? Doubtless, he would not spare the world one minute and moment of time, but for the godly. He would have spared the cities of Sodom and Gomorrhah, if ten righteous persons had been found in them. For the faiths sake of Rahah, who hid the spies and sent them out another way, he spared her kindred, and her fathers house. For the faith of Lot, whose righteous soul was vexed day by day, in seeing and hearing the unclean conversation of those sinful men, he would have saved his sons in law, that should have married his daughters. For Paul's sake, a chosen vessel to bear the Name of God to the Gentiles, he gave freely those that sailed with him and saved their lives. Thus we see, that for the godly, he beareth with the ungodly: but when they are safe and sealed in the forehead, then judgment shall come upon the wicked. Contrariwise, a nation, a city, a town, an house and family is cursed for the society and company of the wicked. The Israelites could not prosper at the siege of Ai, so long as Achan was among them. The Sea could not be calm, the ship could not be safe, the Mariners could not be at rest, so long as unrepentant and unreformed Jonah was a burden unto it; for he said unto them, Take me and cast me into the Sea, so shall the waves work no more so troublesomely, for I know that for my sake this great tempest is upon you. Wherefore, it is a sweet and comfortable thing to be in the number of the faithful; we have benefit by the prayers of the Church, which pierce the ears of God, and bring down his blessings in great abundance.

Verse 8. And the Lord said unto Moses, Make thee a fiery serpent. We heard before how the people repented of their sins, and how Moses prayed for pardon: Now see how God remooueth his hand. He will not always chide, nor keep his anger forever: he doth not deal with us after our sins, nor rewardeth us according to our iniquities. Indeed he showeth oftentimes his severe judgments, but so soon as the sinner is humbled, he receiveth him to mercy, the sin is pardoned, and the punishment is removed. The doctrine from hence is this, that God is merciful to all penitent sinners. Repentance once going before, mercy followeth after, albeit we sin grievously against him. This the Prophet teacheth in the Name of God, Isaiah 1.18. Ezek. 18.21, 22 23. and 33.11. David sinned exceedingly in numbering the people, for which God sent a pestilence three days in Israel, that many thousands died; yet when his heart smote him, that he said, I have sinned exceedingly, I have done wickedly, but these sheep what have they done? Let thine hand I pray thee, be against me, and against my fathers house, and not on thy people for their destruction: the Lord repented him of the evil, and said to the Angel that destroyed, It is enough, let thine hand cease.

Let us consider the reasons of God's merciful [Reason 1] dealing, which are first the comfort and relief of his people, that none should to the end of the world despair of obtaining of mercy. For the mercy of God in Christ, is above all his works, which he extendeth to thousands; it is infinite, without measure. He pardoneth such offenders, to make them examples to others of God's great mercy, he receiveth them to favor, and remitteth their offenses, not only to manifest his mercy to the offender himself, but to teach others to resort and repair unto him for pardon and forgiveness. When the Prophet testifieth, that by acknowledging his sin unto God, and confessing his wickedness against himself, he obtained the remission of his sin, and punishment of sin: he addeth immediately, Therefore shall everyone that is godly, make his prayer unto thee in a time when thou mayest be found. This is the reason that the Apostle toucheth, 1 Tim. 1. teaching that he was received to mercy, for this cause, That Jesus Christ should first show on him all long suffering unto the example of them which shall in time to come believe in him unto eternal life. So then, from these and such like examples of great sinners, that have obtained much mercy, we likewise should be assured of the goodness of God for our salvation, whensoever we can be brought to believe the Gospel, & repent from dead works.

Secondly, the consideration of the nature [Reason 2] of God, ministereth a strong and invincible reason to gain our affections to yield to this truth. For his mercy is abundant, and his goodness is infinite. It surmounteth the reach and understanding of all mortal men: It passeth the highness of the heavens, the depth of the earth, the breadth of the Sea, the power of the devil, the strength of the Law, the measure of the whole world, and nothing can be compared with the perfections of the Almighty, Job 11.7, 8, 9. Paul, who before his conversion, to the faith which he sought to destroy, was a blasphemer, a Persecuter, & an oppresser; maketh this the cause why he was received to mercy, The grace of our Lord was exceeding abundant with faith and love, which is in Christ Jesus, that is, giving unto me faith, that chased away infidelity, and love that overcame cruelty. So the Lord maketh this the chief and principal cause, why he spared that rebellious and idolatrous people, The Lord, the Lord, strong, merciful and gracious, slow to anger, abundant in goodness and truth forgiving iniquity, transgression, and sin.

[Use 1] The uses follow of this doctrine. First, we learn, that there is no sin that doth exceed the mercy of God. None can say without injury against his own soul, without reproach against God, and giving the lie to the glorious Majesty of God, My sin is greater then can be forgiven. True it is, there is an unpardonable sin, that shall never be forgiven, either in this world, or in the world to come, the blasphemy against the Spirit; but that is, because they cannot relent or repent that commit it; they are so far gone, that they can never return back again; not because God is not able to forgive it, or that it doth exceed the mercies of God. Seeing then, vile sinners find such infinite and unspeakable mercy, let us never despair or doubt of his mercy & favor, though we be suddenly overtaken through infirmity, and fall into diverse and grievous sins. He hath mercy in store for such as have been exceeding sinners against him. If they can repent of their sins, his mercies are as great as himself. Consider the examples of Peter, that denied his Master, of Paul, that persecuted the Saints, of David that committed adultery; of Solomon that fell into idolatry; of Lot, that lay with his own daughters; of Noah, that offended in drunkenness; of Manasseh that shed innocent blood; of Mary Magdalene, out of whom were cast seven devils; of the Jews that crucified the Lord of life: all which returning from their iniquity were received to mercy, so that where sin abounded, there grace hath abounded much more. Hence therefore great comfort ariseth to the heavy soul and troubled conscience, oppressed with the burden of sin, and hangring after grace and pardon. When terrors and temptations grow strong upon us, supposing that our sins are moe then can be forgiven, and the punishments greater then can be pardoned; we must know it is the lying spirit of the devil, to draw us into the bottomless and comfortless gulf of desperation, which is (as it were) the mouth of hell gaping wide, to swallow up the soul quick, to utter and endless destruction. If our sins be never so great and grievous, if they be never so many and monstrous, moe then the hairs of our head, or the sand on the sea shore which is innumerable; as heavy as lead, as infectious as a leprosy, as red as scarlet, as filthy as dung and mire: yet if God give repentance, and we believe, there is promise of mercy, assurance of forgiveness, and hope of comfort and consolation. Such they are that Christ calleth; saying,