Commentary on Numbers

IN this Chapter is set forth the disposing and ordering of their Tents. For in the former chapter, we have heard how y ^e people were numbered, the Tribes distinguished, and over everyone several Princes appointed, who were choice men, even the heads of the house of their Fathers, to be Rulers & Governors over this great multitude. For what is the people without Princes, but as an host and army of men without Captains to lead them, as a ship without a Pilot, or as a body without an head, or as an house without a master? The heathen have seen thus far, that the multitude is as a monster with many heads, resembling the confusion that was at Babel. Wherefore the necessity of overseers being so great, it pleased GOD first of all to appoint them Magistrates to take the muster. Now we have here to consider another testimony of God's mercy toward them, in that he doth divide and distribute them into certain ranks and regiments, and maketh choice himself in what order they should pitch their Tents and likewise march forward toward the Land of Canaan, in what manner they should make a stay, and in what manner he would have them remove. This was both necessary and profitable, and not to be omitted, seeing nothing can be more foul and deformed, then to see a company of men gathered together without order, and mingled together in all confusion.

The causes of this dealing of God toward his people, are three: one in respect of himself, another in respect of Israel, the third in regard of the enemies of them both, of God and his people. The cause respecting God is, that they and all other might see what a wise God they serve. For he would have his name not only known in Israel, but magnified throughout all the world. If they professing the knowledge and service of the true God had wandered up and down in the wild and waste wilderness, in such troops and bands of men, in a confused and disordered manner, not knowing who should go before, nor regarding who should follow after; the name of God would have been dishonored, his wisdom impaired, and his glory diminished. It pleased him therefore, even in regard of himself, to make manifest his wisdom and excellency, in leading them forth in most excellent and exquisite order, and to assign to everyone his proper place, that they might say, What god is like unto our God? Or who is to be compared with him? Who is so glorious in holiness, fearful in praises, doing wonders? Let us therefore confess that he is wise in heart, yea the wisest; and mighty in strength, yea the mightiest: so that the foolishness of God is wiser then men, and the weakness of God is stronger then men, and therefore to this God only wise, must be praise and glory through Jesus Christ forever.

Secondly, he leaveth them not to themselves, but assigneth to each Tribe his proper mansion, to take away from them all confusion, and to cut off all matter of contention. For except he had established as by a law, the order that should be observed among them, and thereby decided all questions and controversies that might arise touching priority & precedency, many hurli-burlies and heart-burnings would be entertained, and part-takings would be nourished; which being kindled at the first as a little spark of fire, would afterward break out into such a fire and flame as would spread further, and in the ende hardly be quenched. For the tribe of Reuben challenging the preeminence in regard of birthright would not easily lose his right, but would take it done in contempt and to his reproach, to be put behind & to come after any other. On the other side, their harts were not so high and haughty, to lift up themselves above their brethren, but the rest of the Tribes would have thrust them down as low, and to their perpetual disgrace and dishonor have sunk them down to the bottom, and appointed them the last and lowest place, in regard of the curse of Jacob that lay heavy upon them, who had said long before, Thou shalt not be excellent, thy dignity is gone. Again, a new trouble and tumult would arise touching the sons of the Concubines; for such as were borne of Rahel and Lea, the two wives of Jacob would never yield nor think it fit to make thē equal to themselves, much less to suffer them to go before them, and so to carpe and crow over them. For as it was in their fathers (while the corn was in the grass, & hope of posterity was in the cradle) so it would be in the children. We see the emulation that was between Isaac and Ishmael, between Jacob and Esau, & likewise between the sons of Jacob, who were the founders and fountains of y ^e twelve Tribes.

Moreover, such as did exceed the other in multitude of men and strength of arms, & had tasted of God's blessings before others, would judge themselves worthy to be honored and preferred, and themselves wronged & injured, unless they had not only the right hand of fellowship given them, but the upper hand of jurisdiction & authority granted unto them and thus the sons of Simeon would never have suffered themselves to be brought into order, and have pitched under the standard of Reuben, but have judged themselves worthy of the place of superiority, and have made the other their underlings, & as a footstool to tread upon. For the Tribe of Simeon were far moe in number then the Tribe of Reuben: how far they exceeded them, and the cause thereof, we declared in the former chapter. It is natural to those that are blessed in children & a fruitful increase, to glory therein, and to triumph over those that either have none, or do come behind themselves. When Rahel conceived, she said, God hath taken away my rebuke. This appeareth in the behavior of Peninna toward Hanna (who were the two wives of Elkanah ) who mourned and wept sore because her adversary vexed her from day today, 1 Sam. 1, 6, forasmuch as she upbraided her, because the Lord had made her barren.

Lastly, if none of all these occasions of murmuring and muting had broken out, or if they being broken out, had been presently pacified and appeased among them, yet a new broile might arise touching the two tribes of Ephraim and Manasseh. For either the rest might grudge and repine, that Joseph being but one of the sons of Jacob, should have a double portion of inheritance, which tended to their detriment and disparagement: or else a controversy might fall out not easy to be decided, whether of these twain should obtain the supremacy and superiority either of other. Wherefore to end all strife, & to leave no starting-hole to raise any quarrel or question among them, the Lord himself determineth the controversy, and so disposeth of them, that every Tribe must needs know his own place, and acknowledge the order assigned unto him.

Thus we see the reason in respect of the Israelites themselves, that moved God to range them into order, to wit; that all contention and emulation might be cut off and taken away. This teacheth us to take notice of our selves, and to learn what we are by Nature; we are prone to ambition and vain-glory, & cannot content our selves to abide in the vocation and calling wherein God hath set us. We see this plentifully confirmed in this Book, how Aaron and Miriam, and many other rise up against Moses, and seek to overthrow the order and ordinance of God left among them for the administration of matters belonging to the Church & Commonwelth. The like we see in the Disciples of Christ, he had given them a pattern and example of all meekness and lowliness of mind, yet such was their ambition, that they strove amongst themselves who should be the chiefest. It is the counsel of our Savior, when we are bidden of any man to a wedding, not to set our selves down in the chiefest place, but to take the lowest room; & from thence he raiseth a general doctrine, Whosoever exalteth himself shall be brought low; and he that humbleth himself shall be exalted. Let us conclude therefore, if any lust to be contentious, We have no such custom, neither the Churches of God. Let us have the same mind that was in Christ Jesus, who being in the form of God, made him self of no reputation, and took on him the shape of a servant: let nothing be done through contention or vainglory, but that in meekness of mind every man esteem other better then himself.

Thirdly, they are mustered and marshalled into an exact and exquisite order, to dismay and terrify their enemies, as also to confirm and encourage their own hearts. There is nothing doth more strengthen an enemy, and give him hope of victory, then to behold an army put out of array; in which case, such as have been defeated and overcome, have gathered their dispersed and despised Companies together, have renewed the fight, & put their enemies to flight. Contrarywise, to behold an host of men settled in battle array, as it were a Tower not to be shaken, or a Mountain not to be removed, doth daunt and dismay all adversary power whatsoever, and maketh them put their surest trust and best confidence in their heels. Great is the force of unity, peace, and concord. One man serveth to strengthen and stablish another, like many staves bound together in one. Many sticks or staves joined in one bundle, are not easily broken: but sever them and pull them asunder, they are soon broken with little strength. Thus the case standeth in all societies, whether it be in the Church or Commonwealth, or in the private family. If our hearts be thoroughly united and fast glued one to another, we need not fear what man can do unto us, or work against us. But if we be at jar and war between our selves, we lie open to our enemies to work us any despite and indignity whatsoever. I would to God we had not learned this by woeful and lamentable experience, and sealed up the truth of it by homebred contentions, so that we may renew the old complaint, For the divisions of Reuben were great thoughts of heart. Everyone seeth with grief the increase of our adversaries, they begin to lift up their hearts and hands against us, they hope to have their Masses, their Maskings, their superstitions, their trumpery up again; all men confess it and complain of it. But will we not behold the cause of all this? and consider that we minister them weapons, and (as it were) put a two-edged sword into their hands to wound our selves? It is our own strife, they are our own contentions that help and hearten them, when brother is set against brother, and striketh one another with the fist of iniquity. So long as these bitter roots of envy and emulation, & the coals of contention are kindled by the mouths and pens of those that love contention, we have much deceived our selves, if we think to suppress the enemies of the grace of God, who make an advantage of our divisions. We may therefore say with our Savior; Woe be to the world, because of offenses: for it must needs be that offenses shall come; but woe be to that man by whom the offense cometh. It were better for him that a Milstone were hanged about his neck, and that he were drowned in the depth of the Sea. Thus we see the danger that cometh by hatred and debate: let us therefore follow peace, and stop (so much as lieth in us) all occasions of divisions, that we may live in peace one with another, cleave unto the gospel of peace, and then the peace of God shall be with us.

Hitherto we have spoken of the reasons & causes for which God prescribeth to everyone his order, and limiteth to every Tribe his proper place. In this Chapter we are to observe two things; First, the commandment of God directed to Moses and Aaron, telling them and instructing them what his pleasure is touching the order of their marching and proceeding. Secondly, a general subjection and obedience yielded unto this commandment: for so soon as they understand what the will of God was, they murmur not against it, they inquire not the reason of it, they stand not upon their own privileges, there is no man thinketh better of himself then others, nor offereth to break the order & transgress the Law given unto them, But they did according to all that the Lord had commanded Moses. The former point that concerneth the Commandment of God, is double; First, it is set down generally in the two first Verses, what belongeth to all the Tribes indifferently, namely, that they must encamp everyone by the Ensign of his Fathers house: then particularly what concerneth the tribes in special, in the residue of the chapter.

[Verse 1, 2. And the Lord spake unto Moses, saying; Every man of the children of Israel shall Campe, &c. ] Here he beginneth to rehearse the order that was to be observed among them. For there are two things which are most needful in everything that is done aright, to wit; number, and order. Wherefore, after the description of their number, he beginneth to direct them in the order which was to be kept among them. We learn from [Doctrine 1] hence (to omit sundry impertinent collections and unprofitable Allegations, which many stand upon, serving rather to please the ear, then to profit the heart; and to delight y ^e outward man, rather then to edify the inward man:) I say we learn, that God commandeth a comely order to be observed as well in the Church, as the Commonwealth. When Balaam the false Prophet, mentioned hereafter in this book, saw the Israelites thus ordered in their Tents, as God appointeth in this place, he was carried into an admiration of it, Numb. 24, 5, 6. How goodly are thy Tents, O Jacob, and thy habitations, O Israel? As the valleys are they stretched forth, as Gardens by the Rivers side, as the Aloe trees which the Lord hath planted, as the Cedars beside the waters. As if he should have said; The Church of God consisting of this people, is the very picture and resemblance of most goodly order. This speaketh the Prophet of the place that God had chosen to set his name in it, Psal. 122.3, 4, 5. Jerusalem is built as a City that is compact together in it self: whereunto the Tribes, even the Tribes of the Lord go up according to the testimony to Israel, to praise the Name of the Lord: for there are Thrones set for judgment, even the Thrones of the house of David. This Paul saw, and observed, and commended in the Church of the Colossians, Chapt. 2. verse 5. Though I he absent in the flesh, yet am I with you in the Spirit, rejoicing and beholding your Order, and your steadfast Faith in Christ. These things, to which we might add and annex sundry other testimonies, are sufficient to show unto us, that God will have all things in the Church and Commonwealth done in order.

The Reasons are evident. For first, God [Reason 1] is the Author of order, and not of confusion. He appointeth in this Book the order to be observed in their mansion, in their peregrination, in their possession of the Land. The Apostle giveth us this instruction touching God. 1 Cor. 14, 33, God is not the Author of confusion, but of peace, as we see in all the Churches of the Saints. Hence it is, that we see an order in God himself, even in the holy and blessed Trinity: though all the persons be coequal and coeternal, yet there is an established order of the first person, of the second person, and of the third person; not in regard of essence which is indivisible, yet for better order of teaching and instructing of us to attain to so much knowledge of his nature as the Scripture hath delivered, and we are able to conceive. Hence it is, that the Father is first, the Son is conceived and delivered in the next place, and the holy Ghost proceeding from them both, is expressed in the last place; not thereby insinuating any inequality, because none is in nature before or after other; none is greater or less then other; but only intimating an order in existing or working, as he hath manifested himself in his word unto us. As then God hath order in himself, so he commandeth and commendeth an order to be used of us.

Secondly, all wise men will order their affairs [Reason 2] with wisdom and discretion, and will dispose of them with seemliness & comliness. An expert Captain that goeth against his enemies, will keep his Soldiers in good array, whether he march or retire. If he fly out of the field out of order, one is ready to overthrow another; and all are left to the mercy of his adversary. Hence it is, that they have an eye to these things, to the Sun, the Wind, and the Dust; that the Sun be not in their faces; that the Wind be not against them; that the Dust be not carried upon them. For the Sun shining in their faces, taketh away sight; the Wind blowing contrary, abateth their strength and the blow, but helpeth the weapons of the enemy; the Dust cast upon them, filleth and shutteth their eyes, to their great hindrance. A provident house-keeper, knoweth the necessity, commodity, and profit thereof, in the administration of all his business and affairs, that nothing is so good as the right ordering of them. The Philosophers in all their teaching show us this, who have brought the Arts and Sciences into Method and good order. Common experience declareth, that we love order, when it is wanting we do wish and desire it; when it is present we rest in it; and at all times we praise and commend it.

Thirdly, the Church is not a confused [Reason 3] multitude, shuffled and iumbled together, where no man knoweth his place or his Office; and one encroacheth upon another; but it is the house of the living God, the pillar and ground of truth. Now in an house well ordered, is to be seen the Master as the Ruler, & the family subject to his government, everyone employing his proper gifts, and no man usurping the place and calling of another. If this be to be seen in our private houses, which have a weaker foundation to bear them, a less anker to hold them, a feebler shore to underprop them, and vnsurer means to contain and continue them: how much more must we conceive this of the Church of God, which is the house that he hath built, the vineyard that his right hand hath planted the spouse of Christ which he hath loved, the mountain of the Lord, which he hath prepared, and the peculiar people which he hath chosen? Thus we see the doctrine sufficiently cleared and confirmed.

Let us before we come to the uses, divert a little as it were out of the way and ordinary path, to answer an objection [Objection.] that may arise from this doctrine. For some man may object, the world is full of mixtures and confusions, so that all is vanity under the Sun. We see good men to suffer evil, and to be oppressed every day: on the other side, evil men enjoy the good of the Land, & have all things that heart can wish or desire. The godly are afflicted, the ungodly are most respected and rewarded: are not these great disorders? I answer; [Answer.] first, confusions as they are thus confused, are not of God: as they are out of order, they proceed not from the God of order, but from the Prince of darkness that ruleth in the air, and the author of confusion that governeth in the earth. The proper cause of disorder, is the Devil, who first disordered himself, and kept not his first estate, but left the heavens and habitation wherein he was formed: he by deceiving our first parents, and tempting them to sin, brought upon them and their posterity, ruin and destruction. So then such as are simply disorders, were brought in by sin, and sin by the Devil. Of this we spake before in the Preface.

Secondly, we must understand that there is order even in disordered and distempered things; the which, albeit it do not appear to us, by reason of the veil of corruption crept in, that shutteth our eyes, yet it is known to God, to whose judgment we must submit our selves, and to whose wisdom we must subscribe, of whom the wise man saith, He hath made everything beautiful in his time, howsoever it seem deformed to us.

Thus much of the objection: the uses follow. [Use 1] First, learn from hence to acknowledge an exquisite order in all God's words and works above and beneath, in heaven & earth, and in all places. If we do not always see the same, it is our weakness and want of sight: and it should move us to call upon God to open our eyes to behold the same: and if we do see it, yet to crave we may see it more and more to his glory and our comfort. Let us lift up our eyes and behold the work of creation, he hath made all his creatures in a most pure and perfect order, in number, weight, and measure. He hath appointed the Sun to rule the day, and the Moon to rule the night. The earth with all her furniture, Trees, Hearbes, Plants, Corn, and Grass for cattle and the use of man. The waters with all their store keep their comely course and order, He hath set them a bound, which they shall not pass, so that they shall not return to cover the earth. He hath divided the parts of the year, as winter and summer, heat and cold, day and night, which continue in a constant course, according as they are disposed of him. He hath assigned and appointed Kings and Princes, Rulers, and Magistrates to govern his people in all good and godly order. We shall not need to wander far off to learn this, if we can come homeward and enter into our selves, we shall find sufficient testimonies to confirm this point, in our souls and bodies. For as we cannot be ignorant, how in the frame of this Vniuerse, the matter, form, privation, simplicity, mixture, generation, corruption, action, passion, compounded of unlike Elements, of earth, of water, of the air, of fire, is notwithstanding preserved by due and distinct proportion which the parts have severally: and as in the family, the husband and wife, the father and children, the master and servants are knit together by the same reason of analogy: so is it in this little world of man; we behold therein the foot-steps of this comely order, in the soul, mind, understanding, memory, heart, reason, speech, and such like powers: the like might be said of the members of the body, placed in a profitable and pleasant order, manifestly declaring the wisdom of the Creator. And as the admirable works of God are seen in natural and civil things, so much more in spiritual and heavenly things.

If we enter into the consideration of the goodly and golden chain of the causes of our salvation, we shall see a notable order of them so linked and joined together, that no confusion at all appeareth therein, but all tend to the setting forth of the glory of his great Name. This the Apostle teacheth, Rom. 8, 30. Moreover, whom he predestinated, those also he called, and whom he called, them also he justified, and whom he justified, them he also glorified. This course is never broken off, the links of this chain can never be put asunder, no man can make a divorce and division between them. This cōnexion of causes is to be looked into, and we must dligently mark the coherence of them. We must not aim only at the last in our desires, as Balaam did, but we must learn to join them together, and then we shall find comfort in them. And as there is a distinct order in our generation and regeneration, so there is in our resurrection and glorification: nay there is the perfection and consummation of all order.

To this purpose the same Apostle saith, 1 Cor. 15, 22, 23. As in Adam all die, even so in Christ shall all be made alive; but every man in his own order, the first fruits is Christ, afterward, they that are of Christ at his coming shall rise again. Albeit therefore the grave seem to bury all things in confusion and the Chambers of death to be as a Land of darkness, where no order is: yet the resurrection being as the shining of the day, and the bringing of all things unto light, shall make manifest an heavenly order that God observeth therein. Likewise he speaketh in the same chapter, There is one glory of the Sun, another glory of the Moon, and another glory of the Stars, (for one Star differeth from another in glory) so also is the resurrection of the dead, &c. This order we must reverence and acknowledge, this we must believe and hope for; and this we shall have a blessed experience of, in our own persons, when this corruptible shall put on incorruption, and this mortal be clothed with immortality. But among all the works of God, none doeth more abundantly show forth the glory and majesty of him that is the God of order, then the word which he hath magnified above all other names. The work of creation setteth forth the glory of the Creator, inasmuch as the invisible things of him, that is, his eternal power and God-head are seen thereby: but the power, and wisdom, and goodness, and truth of God appeareth much more brightly in those sacred oracles brought unto us from his own mouth. True it is, the manner of setting down and placing the several parts of Scripture as they stand in our printed books, is merely human and proceedeth from man, and is diversely published by diverse persons (some putting that book before, which others place after) as we see the books of history are joined together, all the greater Prophets follow them, and the lesser Prophets conclude the volume and Canon of the old Testament. The like we might say of the books of the New Testament, the placing of the four Evangelists first, the annexing of the Acts of the Apostles next, the setting down of Paul's Epistles as now they stand, to wit, the Epistle to the Romans first, to the Corinthians next, &c, is man's appointment & not God's ordinance: but if we consider these books in themselves, and the matter contained in them, the grace of speech that floweth from them, the power and effect that is wrought by them, the whole body of them (thus understood) is inspired of God, and the order of them is divine, inasmuch as the Prophets, Apostles, and Evangelists were moved by the holy Spirit, and led by him in the delivery of the matter and manner, both of the things and words. This the Apostle Peter acknowledgeth, 2 Pet. 1, 20, 21. No Prophesy of the Scripture is of any private interpretation, but holy men of God spake as they were moved by the holy Ghost. Paul also agreeth hereunto, saying, The whole Scripture is inspired of God, and is profitable to teach, to convince, to correct, and to instruct in righteousness. We must therefore both search the Scriptures, & search into the order of the Scriptures, which is most divine and heavenly: whereof we may say, This is the singer of God. Here we shall see the whole agreeing with every part, and the several parts agreeing with the whole. When the Queen of Sheba upon the report of Solomon's wisdom was come to Jerusalem, and there saw the sumptuousness of his buildings, the greatness of his wisdom, the meat of his table, the sitting of his servants, the order of his Ministers, the vessels of his house, the multitude of his offerings, and the answering of her hard questions, she was greatly astonied, and said, I believed not this report till I came, and had seen it with mine eyes, but loe, the one half was not told me, &c: Happy are thy men, happy are these thy servants which stand ever before thee, and hear thy wisdom. But as our Savior saith, A greater then Solomon is here: so we may truly say, greater wisdom, and better order is here, in the divine wisdom of the word that shineth in God's house. And albeit we hear never so much of the excellency of this word, yet if our delight be in it, and our meditation upon it day and night, we shall in the end be constrained to cry out, Loe, the one half thereof was not told me. Let us all taste of the sweetness of it: let us continually look upon the beauty of it: let us lift up our ears to attend to the melody of it: let us prepare our hearts to lay up the treasures of it. And let us from a feeling of the worthiness and wisdom of it, and seeing the order of it, confess with the Prophet, Oh, how love I thy Law! it is my meditation continually.

Secondly, this reproveth such as know no [Use 2] order but bring in all confusion and disorder in Church or Common-wealth: these have nothing to do with God, but are the Children of the Devil, that hath transformed them into his image and likeness. For from whence are seditions and confusions, but from our own lusts, enflamed and kindled from his furnace? Many there are that can abide no order at all, others will not set themselves against all order to pervert it, but make such a mingling & mangling of it, that they utterly change the nature of it. The Church above all other societies ought to be the picture and representation of right order and comeliness, which is as bright as the Sun, as fair as the Moon, as terrible as an army with banners. We see how God hath commanded it to be ruled; everyone hath his proper calling, his proper office, his proper gifts for the discharge thereof. If then disorder creep in it, how great is that disorder? Consider the members of our natural bodies, if the head would presume to walk and usurp upon the office of the feet: or if the hand would take upon it to see and direct the body; if the ear encroch upon the function of the tongue and think it self able to speak: or if the foot would suppose it self to be of greater eminency and excellency, then the heart or the head, and strive for the highest room, or swelling with envy and pride, to behold greater gifts in another member, should refuse to do the office of the foot, what would follow, but the overthrow of the whole body? Who would not but complain of this confusion as most monstrous and unnatural? Let us now consider how the case standeth with the Church. Are there not many, being bold and blind, that teach before they have learned, and run before they are sent, that being without gifts, and almost the shadow of gifts, take upon them the places of Pastors, who were fitter to feed sheep, and to go to some trade or occupation; or to be sent to the Plough tail, to earn their living by the sweat of their brows, rather then by murthering the souls of the people, who many times perish for want of knowledge? Another notable confusion and eye-sore in this body of the Church, is when private persons enter upon the office of the Minister, and dare intermeddle with the holy Sacraments, from which they ought to be as strangers. For what have these men or women to do with setting the authentic Seals to God's promises, who hath committed to them no such office, nor given unto them any such gifts? Who required this at their hands, or if they will be intruders or usurpers, will God accept their service? nay rather will he not punish their sacrilege? Have they any greater privilege then Uzzah had, who putting his hand to the Ark of God when the oxen did shake it, was smitten with sudden death, and tasted the fruit of his high presumption? Every Sacrament is as the Ark of God, it must not be touched with unwashen, that is, with common and unsanctified hands. Good intentions shall not go for good payment, nor be able to warrant evil actions. Will-worship is odious to God and abominable in his sight, who will be worshipped according to his own will: so that it is in no wise lawful to transgress the rule and break the order that God hath set. [Object.] Neither let any in the profaneness of his heart, or the ignorance of his mind object; Cannot private persons use the words of Baptism in all points as well as the Minister? observe the words of institution, and pour on water upon the child, which are the essential parts of that Sacrament? I answer, [Answer.] they are able to do this, but forasmuch as they do it without a calling, their doing is as no doing; their pouring on of water is no better then a defiling of it. For who gave them their commission so to do? When possession of any house is given by delivering a white wand and turfe, another man may do as much in show, he may take a wand & turfe as good as the others, and make a delivery of them; and yet those actions may be idle, being done without warrant, neither can assure the bargain and sale. It is no great matter or hard to do, to take bread and wine, and deliver the same by reciting the words of institution: and yet if it be undertaken without a calling, it is a plain and manifest profanation of the Supper of the Lord. If they judge this unlawful, how can they hold the other lawful? The people of God, or any among them were as well able to handle and carry the Ark as the Levites, they were an holy people to God, they were all circumcised, they did all carry about in their flesh the mark and impression of the Covenant, yet the Lord sorted out the Tribe of Levi, to bear the Ark of his Covenant, to stand in his presence, to minister unto him and to bless in his Name. He will have us wholly to obey his word, he regardeth not our blind zeal, or purpose to serve him, except it be ordered aright. To proceed, Hath God only placed order in the Church? and not in the common-wealth? yes in the common-wealth also wherein everyone both superiors and inferiors must do their duty. He hath appointed the Magistrates their office, to minister justice without partiality and respect of persons, considering that they execute not the judgments of men, but of God, who will be with them. This is the comely order that he hath set; this is the way wherein he will have them walk; this is the ordinance that he hath established. If then laws be bought and sold, or if they be made as the spiders web to catch the silly fly, but to let the hornet escape, or if they punish the poor and let the rich escape, if the weak that cannot resist be entangled, and the mighty be delivered; this is a great disorder, and the Lord will not have these things handled so confusedly. Let such set before them the example of God, who will reward every man according to his works. He doth not spare the wicked, and revenge himself upon the Godly: but he showeth mercy to thousands of these, and will not hold the other innocent. So such as God hath called to execute judgment and sit upon the bench of justice, must know what God requireth of them; they must not pervert the right & overturn the Seat of equity; they must not turn the edge of the sword upon the poor, because they are poor, nor put it away from the rich, because they are rich, or from the mighty because of their might, or from the greater sort, because they have many friends; but they must smite them with the sword of Justice, that deserve to be smitten, and defend them from that wrong, that the malice of the oppresser would lay upon the innocent. On the other side, God requireth that such as are inferiors should obey Princes and Magistrates, submitting themselves unto them, reverencing both their places and persons. They therefore are reproved as breakers of this order of God, and ouerturners of States and Common wealths, that rebel against them, and move sedition among the people. Such walk in the steps of Corah and his company, who were consumed and destroyed according to their deserts, as appeareth afterward in this Book. These proud spirits and ambitious men have never prevailed, but ever been punished. Such are they that Solomon speaketh off, Eccle. 10. Folly is set in great excellency; and the rich set in the low place; I have seen servants on horses, and Princes walking as servants on the ground. Such persons as seek to take away the crowns and kingdoms of Princes, are the very plagues of human society, and go about to take away as it were the Sun out of the firmament, and to leave us in miserable darkness; nay to take from us the breath of our nostrils, and to expose us as a prey to all violence and villainy. Let all such know that they fight against God; and therefore cannot prosper or prevail. All sedition is pernicious to the contriuer and author thereof: and no injury received can be any sufficient cause for any man to plot Treasons and rebellions. Let every soul therefore be subject to the higher powers, considering there is no power but of God: and that whosoever resisteth the power, resisteth the Ordinance of God, and therefore purchase to themselves damnation.

[Use 3] Lastly, seeing God requireth orderly observation of his ordinances, we learn this duty, that we must be careful to observe it and practice it with a due regard of his Commandment. This is the general rule that the Apostle commendeth unto us, 1 Cor. 14. Let all things be done decently, and in order. Order is nothing else but the means of peace, and the avoiding of confusion; or it is a disposing of diverse things, giving to everyone his proper place. The end of all good order tendeth to profit; as on the other side, the end of confusion, to loss and destruction. The more common & general a good thing is, so much the better it is, and the more to be esteemed above all other. The benefit of good order stretcheth far, to the land and Sea, and to the house and ship, to the Common-wealth and Church. If it be commendable to appoint a profitable order in the lesser charge of a private family: it is a great deal better and more excellent to manage a Common-wealth prudently, and to govern the Church wisely. Government that is right presupposeth order, because it is impossible that any man should rule rightly and duly without order. For government is a right disposition of those things whereof a man taketh charge, to bring them to a convenient end. This is done in the Church of God, when there be Pastors and Teachers to preach the word truly and to minister the Sacraments sincerely, & when y ^e people hearken to them & are ready to seek the law at their mouths. This is seen also in the observation of these rules; First, when one alone prayeth: for many cannot pray with a loud voice together without confusion. The Minister is to be the mouth of the people to God, his voice is in public place to be heard, that the people may join with him with pure and humble hearts, and testify in the end their consent by saying, Amen. Hence it followeth that he must not whisper to himself or utter a prayer in a low voice, but he must speak with a loud voice that he may be heard, and with a distinct voice, that he may be understood. Secondly, when the action of singing is in hand, it must be performed by many, and not by one alone. For as one is to pray for the rest, so all are to join together in praising God with the Congregation, teaching & admonishing themselves in Psalms, and Hymns, and spiritual songs; singing with a grace in their hearts to the Lord, and making sweet melody unto him. Thus did the whole Church in Hezekiah's time, 2 Chron. 29.28. Thirdly, this must always be observed in teaching and exercising our selves in the Word, that only one speak at once, and that the rest be silent. This is the Apostles rule, 1 Cor. 14. If anything be revealed to another that sitteth by, let the first hold his peace: for ye may all prophecy one by one, that all may learn, and all may have comfort. But if many should speak together, and utter their voices at one time, no man can take profit, no man can receive comfort: so that many voices sounding together, hinder edification, & bring confusion, which ought carefully to be avoided in our assemblies. For where disorder is, there is not the God of order. Now as our Church meetings must have all things done in order, so must they be decent. Decency is that seemelinesse which some things of their own nature bring unto divine actions, which is not of the substance or essence of the thing, nor necessarily required to the being of it; but rather to adorn it, & to procure the greater reverence unto it: as for example, in the celebration of the Lord's Supper; to have a fair Table, a fair Cloath, a fair Cup, the finest Bread, the best Wine, which of their own nature joined to the Sacrament, do bring some great respect to the action, and serve to stir up devotion in the hearts of the Communicants. Order is opposed to confusion: decency to vanity, pomp, ostentation, and vncleanlynesse; all which ought to be far from the Church of God. Both these are seen in a house well governed. An house is said to be decent, when all filth that may offend the sight or other senses, is purged out; and all things are found in a seemly sort and manner, without riot and excess: likewise to be in order, when it is divided and distinguished into superiors and inferiors, and everyone doeth his duty; when there are settled times and seasons of dining, of supping, of laboring, of lying down and rising up, whereby the peace and tranquility thereof is preserved. The Church is the house of God, as we shown before, and therefore therein must be decency, that the place be clean, the vessels pure, and that all the actions of Pastor and people, both public and private, may be finished gravely without all lightness, modestly without filthiness, soberly without superstition, as it were in the presence of God, and his elect Angels: also order, that all things may be done in fit time, that there be some to teach, and others to hear, that there be set times & distinct for preaching, praying, singing, baptizing, and Communicating, whereby all disorder is prevented, and the profit of the Church is procured.

To leave the Church, and to come to the Common-wealth; God looketh for this duty at the hands of all Magistrates, that as the principal end of Magistracy is to maintain order, and to banish all disorder, so they must proceed orderly in their places. They bear not the sword in vain, their office is to punish evil doers, and to weed them out of the city of God. But it is not enough for them to minister Justice, except they consider the order that God hath set down. They must have the fear of GOD always before their eyes, and have a special care for the advancement of God's glory, which will be as a guide to direct them not only to correct sin, but in what manner to do it. For grievous offenses must not be punished slightly, & slight offenses grievously, but there must be a due proportion between the offense and the punishment; that the greater faults may be punished with the more grievous punishment. They therefore that observe another order, begin at a wrong end, and consequently have not that success they desire, neither meet with that blessing that they look for. If a man would stop the course of a stream, he must not look to the channels, but begin at the fountains. If he stop the spring, the course of the river will in short time be dried up. The foundation of all true obedience is the first Table; all unrighteousness among men, proceedeth from the neglect of the duties that belong to God. The Apostle writing to the Romans declareth, that because the Gentiles dishonored his name, and profaned his worship, and stained his glory, he gave them up unto their hearts lusts to work uncleanness with all greediness, and so committed all kind of wickedness condemned in the second Table. The commandments of the first Table, are the first and great Commandments, and therefore the chiefest care of all ought to be, to see them performed. A reproach or disgrace offered to a Prince, is greater then to a subject, as his calling is higher, and his person worthier: so an offense committed against God, is more heinous then an offense against Prince and people. It is therefore a foul disorder and great confusion to punish the offenses committed against our selves, and to wink at the sins committed against God: to punish thefts, murders, rapes, and such like enormities as touch the persons of men or the state of the Commonwealth; and never to revenge the dishonor done to God and the diminishing of his glory, the advancement whereof ought to be more dear to us then our own lives. If then the swarming of sins against the second table, proceed from the swerving and departing from the first Table, we must consider that the cause of the abounding of thieves, murderers, adulterers, drunkards, and such like malefactors, proceedeth from the indulgence and slackness of punishing such as dishonor God, & live in the open contempt of his glorious name. Wherefore if we would have the number of these enormities lessened, and the Common-wealth purged of such pestilences, (as indeed these wretched persons are the plagues of all societies) the edge of the sword and force of punishment must be turned directly and principally against Atheists, Idolaters, blasphemers, perjured persons, profaners of the Sabbath, contemners of true religion and scorners of the service of God. The Lord our God, who is jealous of his honor, and will not give his glory unto any other, put it into the hearts of all Christian Princes and godly Magistrates, to be more earnest to see God obeyed, and his worship maintained; especially seeing thereby they shall procure God to be served, and their own estates to be secured. To leave the farther prosecuting of this point, Is order only to be regarded and esteemed in the Church and common-wealth? hath it place only in these ecclesiastical and civil assemblies? No, it stretcheth a great deal further, and extendeth it self through every part of human life. For there can no kingdom, no house, no City, no society stand without order. The Apostle Paul to the Thessalonians, describing wicked persons that lived within the compass of no obedience, noteth them by this mark, they were without order; nothing was first or last with them, or at the least, the last was done first, and the first practiced last, they did all things in disorder and confusion. Hence it is that he saith, chap. 3. We warn you brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh inordinately, and not after the instruction which ye received of us: for ye yourselves know, how ye ought to follow us, for we behaved not our selves inordinately among you. A good action done in a confused manner, is as good as not done: forasmuch as the Lord rejecteth things done not only disorderly, but also preposterously. If this be so in all actions, much more in the commandments of the Lord. We see this in the sons of Eli; they did not profanely omit to sacrifice, yet because preposterously they served themselves first, they are noted to be wicked men & exceeding sinners against the Lord. Whiles the meat was seething, they fetched it out of the pot or caldron with flesh hooks, for the Priests diet, and afterward they burned the fat for sacrifice, the which which should have been the first in order: thus they shifted for themselves, in the first place which should have been last, and gave the Lord his portion in the last place, who in religion and reason should be the first, and thereby even by this disorder they provoked the wrath of God against themselves. This appeareth also in the example of the two sisters mentioned in the Gospel, which declareth to us the truth of this point, and what is the order allowed and appointed for us to follow. It was not unlawful for Martha to minister to Christ, to entertain him, to provide necessaries for him, and to busy her self in serving of him: but she did it in a wrong course, she should first have chosen Mary's part to sit at his feet to hear his preaching, before she had combred and entangled herself with much serving, and therefore she is reproved, and her sister commended. For he regardeth more to be heard diligently, then entertained delicately, so that he saith, Martha, Martha, thou carest, and art troubled about many things: but one thing is needful: Mary hath chosen the good part which shall not be taken away from her. And if we would have a plainer direction, what ought to be first with us, and what second, yea, a perfect platform of ordering our ways, our Savior showeth us in the Gospel, Mat. 6. First seek the kingdom of God and his righteousness, and then all these things shall be ministered unto you. Here is a plain and perfect order, he that keepeth this order is blessed: he that breaketh it, hath no promise of blessing from him. There is a method to be used in all arts, and much controversy hath been what it is, and of how many sorts it is: but behold here the right method, the only method to learn the art of arts, and the science of all sciences; here is first, and here is second. The first thing that we must begin withal, is God's kingdom, then follow worldly things, which are the second. Thus are we taught to make an entrance to religion, and how to proceed, by him that is Wisdom it self; here is the most exquisite order laid before us, let us take knowledge of it in our minds, love it with all our hearts, and express it in our lives. We must not be like to him in the Gospel, that was called to follow Christ: he did not absolutely deny it, nor directly refuse it, but he would follow him after his own fancy; he must first take leave of his friends and bid them farewell that were in his house, and afterward he would be a follower, and a disciple. Thus it is with all men of this world, who have not learned Christ aright, they are preposterous in their ways, they invert all good order, they make the first to be the second, and promote the second into the principal place. If a man that knoweth learning, should come into a school, and see those of the lowest form set in the uppermost seats, and the best scholars thrust down into the inferior places, he would think it to be a great confusion, & by and by condemn it as a place without all order.

We should everyone erect a school of God and godliness in our own hearts, in which we must set heaven and heavenly things in the highest room, and earthly things beneath: and then we shall make it manifest that we have learned the best and the rightest method. As for those that prefer Mammon before God, and this world before the world to come (of which sort are too many, as daily experience telleth us,) they are no good Artizans, they are ignorant of the right method, and therefore they run into a thousand mazes and confusions, wherein they loose themselves, and oftentimes their own souls.

To conclude, let us all take notice of this general method, that shall much help us when we come to the particulars, and bear away these few rules of direction. First, we must forsake the evil, and then choose the good. True it is, we must do both, but both in order: first we must pluck up the weeds before we can sow good seed in the garden of our hearts: we must grub up the tares before we can gather the good corn into the barn: first we must remove the rubbage before we can build our house aright. Secondly, we must observe an order both in choosing the good, and in refusing the evil. For as the former rule guideth us to forsake the evil, and then to cleave to that which is good: so this goeth farther and pointeth out an order as it were with the finger, what order to take herein; which is, that in refusing the evil, the greatest evil is most of all to be hated and eschewed, and the lesser in the next place. Contrariwise the greatest good is with the greatest strength to be pursued after, until we overtake it, the lesser is to be chosen in the last place; seeing the very heathen in their deliberations were wont to inquire, of two honest things, which is most honest. Thirdly, we must know that the greatest good, and best work, shall have the best and greatest reward: on the other side the greatest and grossest evil shall in the first place and in the heaviest manner be punished. Every work shall be rewarded of God, whether it be good or evil, the one of mercy according to his promise, the other of justice according to desert; but their recompense shall be best that are best, and their punishment most heavy that are most hateful in his sight.

This is the right method of true Divinity, and until we know this, we have learned nothing as it ought to be learned, nor can discern between things that differ, as between good and evil, between evil and evil, and between good and good.

What order and policy God would have generally observed among his people, hath been before declared in the former words, namely, that everyone should campe by his standard, and under the ensign of his fathers house: now, in these words and the other following, he divideth the twelve tribes of Israel, into four chief standards, & assigneth to every standard three tribes, whereof one was principal, the other two were assistants and helpers. The first standard is committed to Judah, to whom he adjoineth Issachar, and Zebulun: this is contained in these words, and in this division. Behold here the wisdom of God. He honoreth Judah with the first place of the first standard, thereby to make as it were a beginning and to give a little taste of the verifying of Jacob's prophesy, who foretold of the preeminence should be given unto him above his brethren. He was the fourth son of Jacob by Leah; with whom he associateth such two tribes, as were in reason most likely to submit themselves to him, inasmuch as Zebulun and Issachar, were the sons of Zilpah, Leah's maid, whom she gave to her husband, and set in her own place. The second standard is committed to Reuben, under whose Regiment were placed Simeon and Gad. This tribe coming of the eldest brother, the first borne of Jacob, might justly be thrust down into the lowest rank, yet God leaveth them not wholly without comfort, and therefore assigneth them the second place in this army. The two tribes joined with him, were such as could not, nor would not take it grievously to fight under his banners, and to be led into the field by his authority, seeing Simeon was his own mothers son, being so near in blood, as they lay both in one womb, and Gad was borne of Zilpah his mothers maid: these therefore could not refuse to submit themselves to his ensign. The third standard is appointed to Ephraim, one of the sons of Joseph, under whom are ranked Manasseh and Benjamin, between whom was the nearest band of consanguinity, and therefore this part of the army could not be put into better order. Ephraim and Manasseh supplied the place of Joseph their father, who had a double portion given unto him, and therefore these are reputed to be as it were the sons of Rahel, of whom Joseph came, to whom Benjamin is joined, who also was the son of Rahel, whom she bare to Jacob, in the land of Canaan: these therefore are confedered and combined together as children of the same mother; a notable means to move to peace and concord, and to take away all occasion of contention.

The fourth and last standard, is assigned to Dan: he was indeed one of the sons of the handmaid, and preferred in degree of honor and dignity, before the lawful son of Leah, and the other son of Rahel, the two wives of Jacob: from hence might hurly-burlies and heart-burnings arise, which are all pacified and compounded by the express commandment of God, who joineth to Dan, Naphtali his mothers son (for both of them were the sons of Bilhah Rachel's maid) and Asher the son of Zilpah, Leah's maid.

Thus was the whole host of Israel divided as it were into four several battles, and to everyone his chief Captain assigned.

The sum of all is this,

• Of the first standard were
  • Judah
  • Issachar
  • Zebulun.
• Of the second standard were
  • Reuben
  • S • meon
  • Gad.
• Of the third standard were
  • Ephraim
  • Manasseh
  • Benjamin.
• Of the fourth standard were
  • Dan
  • Naphtali
  • Asher.

Verse 3. On the East side toward the rising of the Sun, &c. Here we have a description of the first standard. The use of a standard or ensign is manifold in War, to give direction in fighting and in sudden alarms that fall out, to encourage the hearts of the soldiers, and to strengthen them with hope of victory; and half their substance and goods were kept by them, that no thought of forsaking the standard might enter into them, but that they should fight valiantly for the same. What the ensigns of the Israelites were, the Hebrews do not accord among themselves. Some affirm that everyone had the badge or arms of his ancestors, as that in the standard of Reuben was the figure of a man, because Jacob said, Reuben my first borne: in the ensign of Judah a Lyon, because it was said of him, Judah as a Lions whelp. In the standard of Ephraim the figure of a bullock, because Moses likeneth his beauty to a bullock: in the standard of Dan, the likeness of an Eagle, which was given unto him instead of a Serpent. Thus in their ensigns they will have the four beasts noted, which Ezekiel also saw in his vision mentioned in his first Chapter. What truth there is in these allusions we know not, and therefore we leave the credit thereof to the authors and relaters of them. It is more to the purpose to consider, that albeit Jacob promised the crown and kingdom to that tribe, yet it is not by and by accomplished; so that albeit, his promises shall all be performed, yet they are not straightway verified, but are oftentimes long deferred. True it is, that the tribe of Judah surmounted all the rest of the tribes at such time as God delivered them out of Egypt, yea Nahasson had the preeminence when the people were to be numbered, when the Captains of the tribes were to be chosen, and when the offerings were dedicated in the Sanctuary. Notwithstanding, all this was but a dark shadow of the former prophesy, for Judah still remained without kingdom and principality. Besides, the former prophetical speech might seem to many to carry little truth or likelihood with it, inasmuch as we see God appointeth Moses of the tribe of Levi, to be the governor of them. After his death and decease, Joshua was Captain and ruler over them, who was of the tribe of Ephraim: after him succeeded the Judges, who were extraordinarily stirred up to judge his people & deliver thē out of the hands of their enemies, sometime of one tribe, and sometime of another. Then came Saul, who was chosen king, of the tribe of Benjamin: all this while there is no mention of Judah, as if the prophecy were buried in deep silence, and the birthright were utterly forgotten: yet in the end the Lord declareth that his word is not a jest, and that Jacob though he were old, yet did not dote when he foretold the same. But to omit those things, let us observe that God providing here for the good of his people, and the ordering of them, appointeth officers and Magistrates over them, and leaveth them not unto themselves, which would have been the occasion of all contention. Thus we see, how he appointeth a captain and leader [Doctrine 2] over every tribe. From hence we may observe, that God giveth to his people rulers to fight their battles, and to guide them in order, and godliness. Faithful Magistrates are needful for Church and Common-weath, who are not only a portion among believers, but the chief parts and stay of them in well-doing, not only in peace but in war. This we see plentifully proved unto us in the book of Judges, where it is testified, that the Lord raised them up Judges, who delivered them out of the hands of their oppressors: and afterward, when the Lord had raised them up Judges, the Lord was with the Judge, and delivered them out of the hand of their enemies all the days of the Judge; for the Lord had compassion of their groanings, because of them that oppressed them and tormented them. This is it which Jethro the father in Law of Moses saw to be profitable and necessary for the people, when he admonished him, to provide men of courage, fearing God, men dealing truly, hating covetousness, and to appoint such over them, to be Rulers over thousands, Rulers over hundreds, Rulers over fifties, and Rulers over ten's, and to let them Judge the people at all seasons. This is it which Hiram acknowledgeth, 2 Chron. 2. Because the Lord hath loved his people, he hath made Solomon king over them. This doth the Prophet Isaiah testify, chap. 22. In that day will I call my servant Eliachim the son of Hilkiah, the Key of the house of David will I lay upon his shoulder, so he shall open and no man shall shut, and he shall shut, and no man shall open. To these testimonies we might add infinite others, but in fo plentiful an argument; these shall suffice to teach us, that the people of God stand in need of Rulers to go in and out before them, and to order them in the duties of piety and honesty.

The reasons are evident. First, they are as the props and pillars of the house, and [Reason 1] the cause of good order among the people of God, and the means to keep them in all obedience. On the other side through want of them, many abuses are committed, and much iniquity is practiced. While Joshua lived, and the Elders that out-lived Joshua, the people served the Lord all their days, which had seen his great works that he had done for Israel: but when they were gone and gathered unto their fathers, the children of Israel did wickedly in the sight of the Lord, and served Baalim. And again, chapter 4. The children of Israel began again to do wickedly in the sight of the Lord, after Ehud was dead. And before, Chapter 2. When the Judge was dead, they returned and did worse then their fathers, in following other gods, to serve them and worship them; they ceased not from their own inventions, nor from their rebellious way. Add unto these, the conclusion of this book; In those days there was no king in Israel, but every man did that which was good in his own eyes; Whereby we see that so long as God blesseth a land with Princes and Magistrates, it is stayed from ruin and destruction: but when they are taken away, it falleth [Reason 2] to the ground, and cannot stand upright.

Secondly, no society can continue without Magistrates, neither defend it self. If an host be without a General, or a city without a Ruler, or an house without a governor, it needeth not foreign force to pull it down and dissolve it; it sufficeth in short time to destroy it self, and from among themselves will men arise, that shall bring it to nothing. Parity is the mother of all mutiny and confusion, whiles everyone, vnderprising another's value and virtue, denieth to be commanded, and being wedded to self-love, esteemeth himself the best able and most worthy to command in all the company. So then, whiles men ouervalue their own worth, & esteem better of themselves then others, contrary to the rule of the Apostle, they are cast away by the tempest of dissention, and torn in pieces as a body without a head by mutual emulations. These diseases of a divided and distracted multitude, without unity and authority of government, caused the Lord to take order for his people that when they should come unto the land which he had promised to give them, and that they should possess it and dwell therein, they should set a king over them from among their brethren. Wherefore seeing Magistrates are a stay to the people in all well-doing, and the want of them is the occasion of all confusion, we cannot but conclude them to be so necessary, as that they cannot be wanted or spared.

[Use. 1] The uses remain to be taught and learned of us. First, it reproveth the hellish and more then heathenish Sect of the Anabaptists, that overturn this order that God hath settled to continue forever; namely, that they are a necessary good for the common-wealth: whereas these damnable heretics hold them neither necessary, nor good, but unnecessary evils, that ought not to be planted, nor grow among God's people; and where they have been planted, ought as superfluous branches to be topped and lopped, or as noisome weeds to be rooted up and removed. But the Scriptures of the old and New Testament commend unto us captains in war, and governors in peace. But those men acknowledge neither the calling of captains, nor the lawfulness of war. The Apostles of Christ, at what time Magistrates are evil, both profane idolaters, and bloody persecutors, command every soul to be subject to the higher power, inasmuch as there is no power but of God. The ancient commandment of the moral Law, establisheth this as a perpetual ordinance never to be disanulled, until the universal frame of the heavens be dissolved, that we must honor father and mother, that is, not only such as are fathers of the family, but such as are fathers of the Country. He that said, Thou shalt have no other God's but me, Thou shalt not make to thyself any graven image, Thou shalt not kill, Thou shalt not commit adultery; said also, Honor the King, 1 Pet. 2.17. For, as the house cannot stand without governors to rule it, no more can the Common-wealth. And as themselves take upon them to order their own houses, and exercise authority and dominion over such as are under their roof, and Regiment: so is the Magistrate called to manage the affairs of state, and to do that within the walls of the city, which he doth within the walls of his house. The father hath government over his son, the master over his servants, the husband over his wife, the teacher over his scholars: and why then, not the Magistrate over his subjects? Neither doth the Gospel subvert the order appointed by God in the dispensation of the Law: for Christ Jesus, who first preached the Gospel, chargeth us to give Caesar those things that belong to Caesar, and the things that are God's, we must give to God. So his Apostles teach, that we must rather obey God then man, when their commandments cannot stand together; but when God is not disobeyed, themselves preached and practiced obedience, and reproved and condemned all disobedience. Secondly, here the Pope and all the Romish Hierarchy and Clergy are reproved, who exempt themselves from the authority and jurisdiction of Princes and Magistrates. These cal themselves the spiritualty, and claim an immunity both in regard of their persons and of their goods, wherein they are confederate and join hands with their brethren the Anabaptists, as wretched enemies to the crowns and scepters of Princes, as themselves. Only here lieth the difference, the Anabaptists confess y ^t Magistrates must be obeyed, but they deny that there ought to be any in the Church. Contrariwise the Pope with all the rabble of his horned Bishops, confess that there ought to be Magistrates, but they utterly deny that themselves ought to be subject unto them. Now, it is in effect all one, whether we take away Magistracy, or whether we yield not to their authority. And if there be any inequality between these, the Anabaptists seem to be the better, who live peaceably and obediently under them whose power notwithstanding they deny. He is an evil child y ^t denieth his father, but he is worse that is obstinate & stubborn, that will not obey him, but resist him. How many ways the Popish Religion is enemy to Princes, we have shown elsewhere. I speak not now of the wicked practices of their Assassinates that murder Princes, but of their doctrine taught for sound and Catholic, by all their school-divines, not by some few only of them. For they teach that their persons in causes Ecclesiastical, Civil, and criminal are exempted from the Courts and Consistories of temporal Magistrates, as appeareth in their public disputations, and by the iudicial proceedings of Paulus the fifth, against he Venetians, who were excommunicated and the city interdicted, so that their religious men ceased from ministering Ecclesiastical Sacraments. And as they challenge a freedom of their persons, so they claim a freedom from paying tributes and like taxes to Princes,? nd will be bound to them in no respect. To the and we may see the truth in these points, & be armed against their Arguments, let us see the grounds whereupon they stand: and afterward produce sundry reasons out of y ^e word of God to convince their proud and false assertions. First, they object that the superior ought not to be in subjection to the inferior; but contrariwise the inferior must [Object. 1] be subject to the superior: this is the Law of God and man. But the Ecclesiastical Regiment is distinguished from the Civil and political state, and set far above it by the Law of God, as the soul is above the body: therefore Ecclesiastical causes ought not to be judged by temporal Magistrates. I answer, [Answer.] by distinguishing the several callings: for Princes are superiors and inferiors: and Ecclesiastical persons are superiors and inferiors: both of them are above others in the proper duties of their callings. If any reply, to be superior, and yet to be inferior, to be above, and yet to be beneath, are contrary: I rejoin, they are contrary, and yet not contrary; they are contrary, if meant of one, and the same thing, and spoken in one and the same respect: but if they be diversely considered, in respect of diverse objects, there is no contrariety at all in them. To apply this to the point objected, I say that the superior cannot be subject in those things wherein he is superior, but he may be, and ought to be, in those things in which he is inferior. Now, the Ecclesiastical government, albeit, it be higher then the politic, in the essential duties belonging unto it, to wit, the preaching of the word of God, and the administration of the Sacraments, yet it is inferior in those things that belong to Civil subjection and obedience. Princes must obey so far as the word of God commandeth in matters of faith and piety, neither have they any authority to invent and frame a new Religion, or to change and alter the Religion set down in the Scripture, or to decide and determine the Controuersies of Religion at their own pleasure, or to preach the word themselves, or to dispence the Sacraments of the Church. But in respect of Civil power over all persons, they must acknowledge no superior, no equal, they are above all, and under none within [Object. 2] their dominions. Secondly they object, It is absurd and unreasonable, that the sheep should judge the shepherd, or rule over him; but all the Laity in respect of the Clergy, are as sheep to the Shepherd. Therefore the Ministers of the Church may not be judged or censured of Lay men. I answer, [Answer.] this whole argument is figurative, and therefore cannot be demonstrative, by the rules of their own School. A figurative speech cannot conclude necessarily, but only probably. If we take the word sheep and shepherd in their proper signification, the sheep being brutish and unreasonable cannot judge the their shepherd. But if the words be taken metaphorically or by way of similitude, the Magistrate is not a sheep in all things, but only in Spiritual things, belonging to doctrine and faith and a good conscience, wherein the Ministers are Sheepeheards. If we speak of Civil things, and providing that all things be done decently and orderly in the Church, the Magistrates are shepherds of the people, and all the Clergy are his sheep, because they are citizens and subjects of his city and Soueraignty. As then the Magistrate cannot prescribe to the Minister what doctrine he shall teach: so it were pride and presumption for the Minister to set down rules to tie the Magistrate to his lure, in the duties of his calling, for then the sheep indeed should judge their Pastor. Thirdly, [Object. 3] it seemeth absurd that an earthly Judge should take and punish the servants of the chiefest and highest Judge, and those men that are consecrated unto him. I answer, [Answer.] an earthly Judge that sitteth upon an earthly bench, is also the servant of the most High GOD, the Minister of the heavenly Judge, and the Lieutenant of the Almighty, exercising the judgment not of man but of God. It belongeth to his office to judge others that are God's servants, so far as they are subject to him, as sheep to their shepherd, by the Law of God and man. If one of the Clergy break the Law of God, and of the kingdom wherein they live, by committing murder, theft, perjury, false witness-bearing, or such like, he is punished not as the servant of God, but as the servant of sin; and an offender against the Common-wealth. Against those supposed reasons, we oppose the authority of God's word, that subjecteth all persons to the power of the Magistrate; Let every soul be subject, put them in remembrance that they be subject to the principalities and powers, and that they be obedient and ready to every good work, therefore submit yourselves unto all manner ordinance of man for the Lord's sake, whether it be unto the king, as unto the superior, or unto governors, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well. We heard before that Christ requireth obedience, and as he commanded it to others, so he practiced it himself, for he was subject to his parents, and to the Magistrates; he paid polle money for himself, and for Peter, not using the privilege he had, and the liberty he might use, for offense sake, lest another emboldened by his example should use the pretence of liberty that indeed he had not. Paul also teacheth subiectiō both by word and deed, by his doctrine & practice. For he was subject to the Magistrates and used their authority for his safety when he appealed from the malicious Pharisees unto Caesar. Thus we see what Christ did, what the Apostles did, what the Christians did, they exempted not themselves from the secular power, but whether they were Apostles or Evangelists, or Prophets, they submitted themselves, and claimed no freedom from their jurisdiction: wherefore they are led by another spirit that broach and practice a contrary doctrine. Thirdly, they are reproved, that are seditious persons, and move rebellion and insurrection against Princes, who always or for the most part are met with all in this life, and receive according to their deservings. Of such persons Jezebel spake truly, Had Zimri peace that slew his master? as if she should have said, Can any Rebell or Traitor, or any that riseth against his superior and Sovereign, prosper and have good success? For Z • mri a Captain of the host conspired against Elah the son of Baasha king of Israel, & smote him that he died, & usurped the kingdom: But the time of his reign & the continuance of his sitting on the throne, could not be numbered nor reckoned by years, nor by months, nor by weeks: he reigned only seven days, and then being hardly besieged, he was constrained to burn himself and the kings house with fire; so that as he came to his kingdom by usurpation, and held it a while by effusion of blood, so he ended his days in desperation. Read to this purpose, 2 Kin. 15. where we have set before us the examples of Shallum, who cōspiring against Zachariah, the son of the second Jeroboam, and smiting him in the sight of the people, and reigning in his stead, did not long enjoy his kingdom, but sat in his throne the space of a month; and then himself was slain, & so he found according to his works, so that as he spared: not to shed blood, so his blood was not spared: Likewise the example of Pekah, who conspired against Pekahiah, and smote him in Samaria, in the place of the kings palace: but did he escape for this treason, and end his days in peace? No, as he did evil in the sight of the Lord, and departed not from the sins of Jeroboam the son of Nebal, so Hoshea wrought treason against him, smote him, and slew him, and paid him home in his own kind. So in the former Chapter we see, that when the servants of Joash king of Judah, wrought treason against their master, & slew him, his son did not suffer their hoary heads to go down to the grave in peace, but so soon as the kingdom was confirmed in his hand he slew his servants which had killed the king his father. Thus it appeareth, that a discontented head, a muttering spirit, and a seditious mind are dangerous, and bring a just reward of rebellion upon their heads that are the contriuers of it, so that they fall into the pit of confusion that they made for others. This is the ende of rebellion, and such recompense have Rebels against Princes. Hence it is that such pernicious persons, being the common plagues of kingdoms and Common-wealths, are hated of God and man, & odious to everyone, yea even to those that used them to serve their own turns in disloyal and wicked actions; so that albeit they love treason well, yet they hate the Traitor. For he that betrayeth his Prince, his country, and kindred into their hands, to whom he is not tied with such near and necessary bands, will not keep his faith entire to them, but betray them also when occasion and opportunity shall serve. The Law of God saith, Thou shalt not rail upon the Judges, neither speak evil of the Ruler of thy people. If he be guilty of punishment that raileth, and reuileth them, what punishment and revenge is sufficient for him that seeketh after their life, and plotteth after their death? we have a notable example of a loyal heart in David toward Saul, who albeit he were elected and anointed King, and were persecuted and pursued of Saul, yet he would not lay violent hands upon his person, nor seek to deprive him of his kingdom: The Lord (said he) keep me from doing that thing to my master, the Lord's Anointed, to lay mine hand upon him: for who can lay his hand on the Lord's Anointed and be guiltless? As the Lord liveth, either the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish; the Lord keep me from laying mine hand upon the Lord's Anointed. This was the protestation of David, but it is a word of direction to all, that Princes persons should be inviolable, as sacred and sent of God, whether they be good or evil, whether they be just or unjust, whether godly or ungodly. It is not unknown what manner of king Nebuchadnezzar was, even he that took Jerusalem, namely, a great oppressor, robber, & cruel tyrant: yet the Prophet Ezekiel affirmeth, that God gave him the land of Egypt, for the reward of his work, and for the wages of his army wherewith he had served him: and Daniel declareth that God changeth the times and seasons, he taketh away kings, he setteth up kings, that living men may know, that the most High hath power over the kingdom of men, and giveth it to whomsoever he w • ll, and appointeth over it the most abject among men. And in the second Chapter he saith, O king, thou art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory.

Who could be a greater tyrant then Pharaoh? who could enact more barbarous and bloody decrees then he did? Or what people could be in greater misery, or endure harder bondage and slavery then the children of Israel in the land of Egypt? Yet they performed obedience, they never prepared or provided to resist the king, they never took up arms, their only weapons were supplication to God & to man. Let us consider a little, what the Lord himself saith, by the mouth of the Prophet Jeremiah: I have made the earth, the man and the beast that are upon the ground, by my great power, and by my out-stretched arm, and have given it unto whom it pleased it me: But now I have given all these Lands into the hands of Nebuchadnezzar my servant, and the beasts of the field have I also given him to serve him, And all Nations shall serve him, and his son, and his sons son, until the very time of his Land come also: and the Nation & Kingdom which will not serve the same Nebuchadnezzar King of Babel, and that will not put their neck under the yoke of the King of Babel, the same Nation will I visit (saith the Lord) with the sword, famine, and pestilence; wherefore serve the King of Babel, and live. Out of these words we observe these three points; who it is that divideth & bestoweth kingdoms, to whom he giveth them, and what end remaineth for those that resist them. He that setteth the Crown upon the heads of men, is God; all power is from him, for promotion cometh not from the East, nor from the West; he setteth up, and he pulleth down at his own pleasure. He giveth the same sometimes to evil men, and these he maketh his servants to serve his providence, and to do his will which he hath to be done by them. And therefore such as oppose themselves against them, do set themselves against God, and all that resist, shall receive to themselves condemnation. He will have Tyrants to be obeyed and honored, because they are lifted up to the seat of honor and throne of majesty by his hand.

[Use 2] Secondly, we learn that it is a great blessing to have good and godly Princes set over us, to rule us in justice, peace, and righteousness. They are a covering against the heat, the breath of our nostrils, an hiding place frō the wind, and a refuge from the tempest, as rivers of waters in a dry Land, & as the shadow of a great Rock in a weary Land. Where they are wanting, the Sun is as it were pulled out of the Firmament, and all things are left in miserable darkness, the weak are a prey to the strong and mighty, as the lesser fish are devoured of the greater, and everyone doeth that which seemeth good in his own eyes, Hence it is, that the Queen of Sheba, seeing the power and magnificence of Solomon, whom GOD had set upon the Throne of his father David, said, Happy are thy men, happy are these thy servants which stand ever before thee, and hear thy w sedome. To this purpose speaketh the wise man, Eccl. 10, 16, 17. Woe to thee O Land, when thy King is a Child, and thy Princes eat in the morning: Blessed art thou, O Land, when thy King is the son of Nobles, and thy Princes eat in time, for strength and not for drunkenness. We must therefore acknowledge it as a great blessing and mercy upon a Land, when he giveth faithful Magistrates, wise Kings, wise Counsellers, wise Nobles, wise Judges, wise Justices, wise Officers, to govern the State, & to sway the Common-wealth. Blessed are such Rulers, nay blessed are the people that are under such Rulers; and blessed is that government and policy so well and wisely ordered. It is a token of God's heavy judgment vpō a kingdom, when he taketh away the Overseers of it. It is a token of the ruin of an house, when the shores and stays that underpropped it, are removed. When the Tree is pulled up by the roots, the branches must needs die, the leaves wither, and the fruit fall away. When the feet of a man fail that bear up the rest of the body, he cannot but fall: and when the breath of his nostrils is stopped, he is gone, & quickly returneth to the dust, out of which he was taken. Our Rulers and Magistrates are as the props & pillars that keep the house upright: they are as the root of the Tree, that giveth life, and sendeth forth sap and juice into all partes and corners of the Land, which are as the body of this tree: they are as the heads, that is, the choicest parts of the Common-wealth; and yet as the feet, in respect that they bear the whole frame that standeth upon them. Hence it is that the Prophet threatening from God a grievous judgment to fall upon the Land for the sin of the people, saith, Behold, the Lord of Hosts will take away from Jerusalem, and from Judah the stay and the strength: even all the stay of bread, and all the stay of water, the strong man and the man of war, the Judge and the Prophet, the prudent and the aged, the Captain of fifty, and the honorable, and the Counselor, and the cunning artificer, and the eloquent man, and I will appoint Children to be their Princes, and babes shall rule over them. If then the removing and taking away of the chief parts be a punishment, surely the giving of them, and the continuing of them must of necessity be the giving of a blessing unto us, & the continuing of a blessing among us. When they are gone, the light is taken away, and we live in darkness: our defense is gone, and we lie open to the enemy: the foundation is pulled away, & the house falleth: the breath is gone, and the whole body dieth. The benefit which we receive by our Kings and Princes, by our Rulers and Governors, will yet farther appear, if we consider the discommodities and confusions of an Anarchy, wherein is no Ruler, but everyone would sit at the stern, and command over others: the sword of justice is banished, and the sword of injustice is in a mad man's hand, nay in thousands and millions of mad men; force and violence bear sway, riotousnesse is set at liberty, good men are oppressed, innocence is trodden under foot, and all wickedness is set aloft. These effects and infinite other not to be numbered, of the same nature, must needs follow, where Magistrates bear not rule: but where they are settled, the godly are encouraged, & the ungodly fear. To conclude therefore this point, it is an happy Kingdom, wherein the Princes are obedient to the Law of God and nature, & of the Land; Magistrates to the Princes, private men to Magistrates, children to their parents, servants to their masters, and all men keep themselves within the limits of their callings, and being linked in love one with another, & all of them with their Prince, do enjoy the sweet fruits of peace, and true quietness of mind.

[Use 3] Thirdly, this must put Magistrates in mind of their duty. For wherefore are they necessary to be over the people, and to what ende hath GOD lifted up their heads above their brethren? Is it to give them bare titles of honor and dignity, and to tread upon their brethren, and to trample them under their feet? No, God advanceth no man for such purposes, but it is in respect of his people to do them good, to procure their wealth, and to provide for the welfare both of their souls and bodies. As then they are to have much honor, great reverence, and due obedience performed unto them, so they must know that sundry duties are to be practiced of them. First then, it is required of them to maintain and set up true religion: to give entertainment to it, and those that do profess it. They must procure that God may be worshipped and served, to which end they are made keepers of both the Tables, to see that God be glorified among his people, as Psal. 78, 70, 71, 72. He chose David his servant, and took him from the Sheep-folds, even from behind the Ewes with young brought he him, to feed his people in Jacob, and his inheritance in Israel: so he fed them according to the simplicity of his heart, and guided them by the discretion of his hands. It is not enough for them to have a care that peace and tranquility may be maintained among their subjects, (for so far the Gentiles proceed that know not God) but they must take order that the Law of God may be observed, and piety and godliness continued among the people committed to their charge. True it is, a peaceable and quiet life are great blessings, and most worthy effects of a wise & religious Magistracy, but these are not sufficient, nor the principal duties to be regarded, forasmuch as it is not enough to lead a civil life, but a sanctified life, that hath the glory of God evermore before it: and therefore they must consider that they shall give an account at that great day, not only how peaceably and politikely they have ruled, but how religiously and zealously they have governed their people. Secondly, it appertaineth unto them to deface Idolatry, and abolish all monuments of superstition, and to cast out all Idols, not only out of their Temples, but so much as lieth in them, out of men's hearts. This duty God commended to Moses, in sundry places, Deut. 7, 5, 6. Thus ye shall deal with them, ye shall overthrow their Altars, and break down their Pillars, and cut down their Groues, and burn their graven Images with fire: for thou art an holy people unto the Lord thy God; the Lord thy God hath chosen thee to be a precious people unto himself above all people that are upon the earth. And what his zeal was in maintaining God's honor, and in revenging the dishonor done unto him in this kind, appeareth by his defacing and destroying the golden Calf that was erected in his absence; for when the people saw that he tarried long ere he came down from the Mountain, they said, Make us God's to go before us, &c. but as soon as he came near to the host and saw the Calf & dancing, his wrath waxed hot, he cast the Tables out of his hands and brake them in pieces, he ground the Calf to powder, he strewed it upon the water, he made the Children of Israel drink of it, and caused about three thousand of them to be slain with the sword. It is recorded to the everlasting commendation of Asa, that he took away the Sodomites out of the Land, and put away all the Idols that his Fathers had made, and he put down Maachah his mother also from her estate, because she had made an Idol in a grove, & Asa destroyed her Idols, and burnt them by the brook Kidron. The like we might say of Hezekiah and Josiah, whose names are blessed in the book of God, and renowned for rhe discharge of this duty. Thirdly, Idolatry being defaced, and Idols taken away, they must provide that pure and sincere doctrine may be delivered & preached by the Ministers of the word. For in vain it is to abolish superstition, except care be had of the true religion, that the name of God may be known upon earth, and his saving health may be spread abroad among all their people. When the King of Ashur heard that the Colonies that he had planted in Samaria were devoured of Lions, he commanded that one of y ^e Priests which had been brought from thence, should be carried thither, to teach them the manner of the God of the Country: so that the superstitious King thought it his duty to see them instructed in the truth. A notable example of a godly and religious care this way is in Jehoshaphat, who, so soon as he had taken away the high places and the groves out of Judah, he sent out sundry of the Levites, that they should teach in the Cities: and they taught in Judah, and had the book of the Law of the LORD with them, and went about throughout all the Cities of Judah, and taught the people. This is the foundation and stay of all Kingdoms▪ to give entertainment to the word of God, this maketh a wise King and a wise people. So long as Magistrates countenance the truth, and Preachers of it, they secure their own estates, and are blessed of God; which ought to be an encouragement unto them, not to be slack or slothful in spreading abroad the Gospel of Christ. Lastly, because it were troublesome and tedious to go about to rehearse all their duties, we briefly number up the rest. It is their duty therefore to be good examples of piety and godliness of life to the people, and to provide for them all things necessary for the body, to ask counsel of the mouth of the Lord in their weighty affairs, that is, the ministry of the word, and to yield obedience unto it; to exhort their inferiors in time of public calamities to earnest repentance, and to express the same by prayer and fasting; to know y ^e cause thoroughly before they proceed to give sentence; to punish evil doers, and defend the innocent, and to establish such positive laws as are necessary for the maintenance of order and decency in the Common-wealth.

[Use 4] Lastly, seeing Magistrates are necessary for the Church and Common-wealth, it putteth those that are under them in mind of their duties, partly in regard of themselves, partly in regard of the Magistrates, and partly in respect of God. Touching themselves, they must know they be no burdens to the Common-wealth, nor superfluous parts that may be spared: they are as the head or heart of the body, or as the eye in the head, all depend upon their welfare; so all depend upon the Kings and Princes welfare. If he be upholden, the Common-wealth standeth: if he be unregarded, the Common-wealth falleth. He is as necessary as the Sun in the Firmament, yea as fire and water, and breathing, without which we cannot live. If we judge otherwise of this ordinance of God, we are deceived, & wrong both them and our selves.

Again, we learn that their life and continuance is greatly to be desired of God's servants. It is the part and duty of all Subjects to crave their safety and protection, that they may safe-guard and protect both Church and Common-wealth. Yea Rulers themselves in regard of this end, which ought daily to be before their eyes, may desire of God to lengthen their days, and to continue their happy reign, that together with the Saints they may do service to God in his Church: in this respect I say, they may desire life, not so much aiming at their own private good, (for in that respect it were better to be dissolved & to be with the Lord) as respecting the general utility of their people. What greater glory, what higher honor can they have then this, to be the stay and defense of the church, that otherwise were like to decay and go to ruin, and to continue the several parts of it in well-doing? That good King Hezekiah foreseeing by the word of the Lord, the miserable estate of the Church that should be after his death, and considering with great anguish of heart, the woeful effects that were like to follow, he turned himself in his bed to the wall and wept, and was grieved to depart hence, saying: 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. He desired of God to live, and prayed unto God to prolong his days, not to lift up himself above his brethren, not to glory in the smoke of lofty titles, not to tyrannize over the people, not to command the things that are unjust, or to punish such as do not deserve it: but to do good to the Church, and to set forth God's praise. Death indeed, which bringeth y ^e dissolution of nature, is a welcome guest to them that are the Lord's, all the godly do make themselves ready to receive him, to meet and entertain him; and so Kings & Princes among the rest: howbeit, in this respect, that the Church may be benefited by them, it is no matter of impiety to desire a longer continuance among God's people: much more then is it the duty of such as are under them, and governed by them, to desire their continuance as the days of heaven, and as the course of the Sun, to be Nurses to the godly. This was wont to be a common salutation used of the people toward their Princes, not only of the Infidels, but by the faithful servants of God. When the King came to visit Daniel, being cast into the den of Lions, the Prophet so soon as he heard him, said, O King, live forever, that is, GOD grant unto thee a long life.

Last of all, whensoever we have a wise and worthy, a godly and religious Prince given to us, it is our duty to be thankful. If the Lord grant unto a Land, a prudent and provident Prince to reign over thē, whose heart is bent to seek the Lord, and to serve the GOD of his fathers, the people that breathe under his shadow must praise the holy name of God. It is their duty to pray that princes may be such, and to commend them to God with all faithfulness. For if they must pray for others, much more for them? When Solomon was anointed with oil taken out of the Sanctuary, they blew the Trumpet, and all the people said, God save King Solomon. So the Apostle writing to Timothy, exhorteth that first of all supplications, prayers, intercessions, and giving of thanks be made for all men, For Kings and for all that are in authority, that we may lead a quiet and a peaceable life in all godliness and honesty; for this is good and acceptable in the sight of God our Savior. Now, as we are to pray for them, so we are to praise God for them: we are not to forget the least blessings, nor to be unmindful of smaller benefits: and therefore we are much more bound to be thankful for the greater, among which this is one of the greatest. The Prophet praying for the prosperous estate of the Kingdom of Solomon, saith, Give thy judgments to the King, O God, and thy righteousness unto the Kings son: Then shall he judge thy people in righteousness, and thy poor with equity. This duty belongeth to us, and this ought to be our prayer and petition: and as God hath blessed us with a gracious Prince & his hopeful issue, contrary to y ^e expectation of many male-contents and hollow-hearted enemies of us and our Religion; so we are often to cal to remembrance the joyful and happy time when GOD in his great goodness brought him to this Kingdom, and to sit upon the Throne lineally descended unto him: so that we may say with the Psalmist, This was the Lord's doing, & it is marvelous in our eyes: this is the day which the Lord hath made, let us rejoice & be glad in it. Heereby did God allay the bitterness of sorrow worthily conceived, for the decease of our late Sovereign, so that the setting as it were of y ^e Moon, was recompensed with the bright shining of the Sun; and the closing of the eyes, as it were shutting the windows of declining age, with a greater perfection of age, of sex, of gifts, and many other perogatives. Thus doth one and the same day minister matter and occasion both of sorrow and of gladness; of discomfort, yet of comfort: of weeping, yet of rejoicing; as a medicine composed of contrary ingredients: so that we may say & sing with the Poet;

That is;

Thus may we, and a great deal more justly say of the day above named, which is heavy, and yet happy; threatening a storm, and yet shining clearly. Who did not greatly fear, and whose hearts were not full of perplexed thoughts, to consider what dangers were likely to fall upon our heads, when God should call unto himself, Queen Elizabeth, and gather her unto her Fathers? But behold God's great providence, dealing in mercy toward us, who shut up the mouth of the Lions, and put up the sword of the enemy, and quenched the violence of the fire, so that no noise, no tumult, no crying was heard in our streets, no sacking of Cities, no tumbling of garments in blood was seen, no alarm of battle was discerned of any, not a dog lifted up his tongue, but all things were submiss and quiet: Thus God brought King James unto the kingdom with a train of all estates, degrees, callings, companies, and conditions, with Olive branches of peace in their hands, sinesudore & sanguine, that is, without sweating and blood-shedding. No man lost his goods, no man lost his life, no Babylonish confusion followed, but everyone held his own with greater certainty and security then before: whereat the enemies of our peace and religion fret and rage, and gnash their teeth for anger, and are like to burst for envy, seeing their expectation is frustated, & all their hopes are defeated. Yea Lord, disappoint them more and more, cast them into the pit which they have digged, and roll the stone upon themselves which they have stirred: let them be consumed and confounded in their own devices, and taste of the fruit of their own malice: let their eyes look for a day of comfort and refreshing, until they fall out of their heads, according to that saying,

That is;

So then, to use the words of the Prophet Isaiah, ch. 5, 24. As the flame of fire devoureth the stubble, & as the chaff is consumed of the flame: so their root shall be as rottenness, and their bud shall rise up like dust, because they have cast off the Law of the Lord of Hosts, and contemned the word of the holy one of Israel. On the other side, let us acknowledge it to be our duty, to render humble and hearty thanks to GOD for his goodness toward us, in delivering us from the dangers that did hang over us, in frustrating the policies of the ungodly, in continuing among us the Gospel of peace, in maintaining concord and unity among us, & all these, by placing our dread Sovereign over us, and thereby removing a thousand calamities that threatened shipwreck and final desolation. Let us not now grow secure, but oftentimes remember the benefits that we have received. It is noted, that when Solomon was set upon the seat of David his father, the people came up after him, yea they piped with pipes, and rejoiced with great joy, so that the earth rang with the sound of them. So when Hiram King of Tyrus heard the words of Solomon, he rejoiced greatly, and said, Blessed be the Lord this day, which hath given unto David a wise son over this mighty people. Likewise, when the Queen of Sheba saw the glory of Solomon, and knew it to be a chief sign of God's favor to have godly and wise Rulers sit in the Throne of justice and judgment, she brake forth not only into an admiration of his wisdom, and his servants happiness, but also into an open thanksgiving, Blessed be the Lord thy God which loveth thee, to set thee on the Throne of Israel, because the Lord loved Israel forever, and made thee King, to do equity and righteousness. These are good examples for us to follow, and teach us what we ought to do, when God blesseth us with an upright David, with a wise Solomon, with a zealous Hezekiah, with a religious Josiah, with a reforming Jehoshaphat: it is our duty to return praise and glory to God, and withal to pray heartily for the prosperous and happy continuance of such among us, that they may live long upon earth, to promote his glory, to advance the Gospel, & to establish peace, plenty, and prosperity among their people.

In these words we have a description of the second standard, as appeareth in the shutting up of this division, where it is said, They shall set forth in the second place. In this standard, the principal is Reuben, his assistants joined with him are Simeon and Gad. In which combination we see, the particular number of each of them declared, their Captains are specified, and then the total sum is reckoned up. We shown before, that Reuben was the eldest son of Jacob, to whom as to the first borne, the birth-right did of right belong: yet we see in the former words, that Judah was set before him: thus doth God show himself a just Judge in punishing sin, and declareth how odious and abhominable it is in his sight. But see how God dealeth in mercy with him, that is, with his posterity. He deserved utterly to be raced out of the number of God's people, and to be forgotten forever by reason of his horrible incest: and no doubt the rest of the Tribes were ready to hate him, to reproach him, and prefer themselves before him. But behold the goodness of God, that though he will punish sin, yet he doth it in mercy, not with severity: gently, not rigorously: for correction, not seeking the ruin and destruction of those that belong [Doctrine 3] unto him. From this example of God's dealing toward Reuben, we learn, that God's judgments are tempered and mingled with great mercy and mildness toward those that are his. Reuben committed horrible incest, and thereby deserved not only to be thrust into the lowest place, but to be cast out of the account of Jacob's posterity and to be honored neither of God nor man, neither alive not dead: yet though Judah have the first place, Reuben hath the second; so then albeit he was punished justly, he was punished gently. Thus God dealeth evermore, he correcteth both moderately and mercifully: and as the Physician allayeth the bitterness of the potion with some sweetness, so God asswageth the greatness of his punishment with some mildness and favor that he mingleth with it. This doth the Prophet declare, Psal. 89, 30, 31, 32, 33, 34. If his children forsake my Law, and walk not in my judgments: If they break my statutes, and keep not my Commandments: then will I visit their transgression with the rod, and their iniquity with strokes; yet my loving kindness will I not take from h • m, neither will I falsify my truth, &c. God will chastise his for their sins, but in the midst of his punishments he remembereth his mercy toward his, and will not utterly forsake them, though he afflict them for a time. So the Prophet Isaiah testifieth the like, chap. 54, 7, 8. For a little while 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, saith the Lord thy Redeemer. He correcteth his own people, because they are sinful: he correcteth them gently, because he is merciful. This will yet better appear unto us▪ if we take a view of the examples of God's dealing toward his servants in their afflictions. When Miriam rose up against Moses, she was stricken with leprosy, and shut out of the host seven days, and afterward was received again. When David had sinned in numbering the people, the Lord threatened three days pestilence in the Land, & the Angel stretched out his hand upon Jerusalem to destroy it: notwithstanding when David repented of his sin, the Lord also repented of the evil, and said to the Angel that destroyed the people, It is sufficient, hold now thine hand. When Zachariah the Priest would not believe the message that was sent him from God, and delivered by the Angel, that he should have a son in his old age, (then which, what greater dishonor could be done to God? what greater disgrace to his messenger?) It was said unto him, Behold, thou shalt be dumb, and not be able to speak, until the day that these things be done. If Miriam had been stricken with leaprosie as many years as she was days, or David with the pestilence, or Zacharias with dumbness, they could not have complained against God, but must have acknowledged their sins had deserved more: so that such is the dealing of our GOD toward his children, that he evermore 〈1 page duplicate〉 〈1 page duplicate〉 mitigateth the bitterness of the cup of his wrath with the greatness of his mercy, so that his justice and goodness go together.

This will farther appear unto us, by setting [Reason 1] before us sundry reasons, which will put this doctrine out of all doubt. For first of all, he punisheth his people as it were unwillingly, as enforced and compelled unto it by our disobedience. He had rather spare us, and not correct us, if it were for our good: but he seeth it to be for our benefit, and to further our salvation, who before we be afflicted, do go astray and wander out of the right way. This is the reason urged by the Prophet Jeremiah, Lam. 3, 32, 33: Though he send affliction, yet will he not forsake forever, but have compassion according to the multitude of his mercies: for he doth not punish willingly, nor afflict the Children of God. If then he take no delight nor pleasure in it, but doth it of necessity for our profit and amendment, it followeth that he dealeth gently, and not cruelly: mildly, and not rigorously with us.

Secondly, he is as a loving Father that spareth [Reason 2] his son that serveth him. He dealeth not as a tyrant or a tormenter that setteth upon the Racke, and showeth exquisite punishments upon such as offend: but he correcteth his Church, as a father doth his childrē which come out of his bowels, and therefore it must be done with great compassion. This reason is often rendered to enforce this point of doctrine, as Deut. 8, 5. Know therefore in thine heart, that as a man nourtereth his son, so the Lord thy God nourtereth thee: declaring thereby, that his afflictions are signs of his fatherly love toward us. Likewise 2 Sam. 7, 14. I will be his father, and he shall be my son: if he sin, I will chasten him with the rod of men, and with the plague of the Children of men, but my mercy shall not depart away from him, as I took it from Saul, whom I have put away before thee. So then, he dealeth not extremely with his people, but spareth them, as a man spareth his own son that serveth him.

[Reason 3] Thirdly, as his nature is to show mercy, so knoweth he the matter whereof we are made, and he considereth that we are but dust. If he should deal with us according to our deserts and pay us home as we have provoked him by sinning against him, he should bring man to nothing, and consume him forever. Wherefore the Lord saith, I will not contend forever, neither will I be always wroth, for the spirit should fail before me, & I have made the breath. We are as a wind that soon passeth, as a breath that is easily stopped, and as the dust that is quickly blown away. The Prophet calleth this to our remembrance, which we ought to learn without the word by daily experience, Psal. 103, 13, 14, 15, and 78, 38, 39 and 30, 5. As a father hath compassion on his children, so hath the Lord compassion on them that fear him, for he knoweth whereof we be made, he remembereth that we are but dust: the days of man are as grass, as a flower of the field, so flourisheth he. And in another place, He being merciful, forgave their iniquity and destroyed them not, but ofttimes called back his anger, and did not stir up all his anger: for he remembered that they were flesh, yea, a wind that passeth and cometh not again. If then we consider that God punisheth unwillingly, that he showeth mercy, and remembereth our frailty, we must needs conclude with the same Prophet, that 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.

Let us now observe the uses that may be gathered from this doctrine. First, mark the [Use. 1] difference between God and man, whose ways are not as our ways, nor his works like unto our works. It is not with God as it is with man. Albeit he be daily provoked and offended, yet he is not easily moved; and upon our submission and repentance, he is quickly appeased, and his wrath by and by is turned back. The Lord is full of compassion and mercy, slow to anger, and of great kindness, he will not always chide, neither keep his anger forever: he hath not dealt with us after our sins, nor rewarded us according to our iniquities: for as high as the Heaven is above the earth, so great is his mercy toward them that fear him. But when man is once moved, he seldom keepeth any mean or moderation, & he can hardly or never will be appeased again, albeit he that hath offended and provoked him, do submit himself unto him, and crave pardon for his offense. Hence it is, that God is constrained to restrain the outrage and cruelty of man in his Law, that as a violent stream breaks out, & can be kept within no bounds of reason; where he giveth in charge, that if the wicked be worthy to be beaten, the Judge shall cause him to lie down and to be beaten before his face, according to his trespass, unto a certain number, forty stripes shall because him to have, and not past, lest if he should exceed, and beat him above that with many stripes, thy brother should appear despised in thy sight. This law declareth, that so soon as we are injured, a fire is kindled within us, we conceive rancor and choler, we fret and fume with indignation, and cannot be reconciled; we are filled with our passions, we lay on load and know no moderation. If the Lord should deal with us as we measure to our brethren, we were not able to bear it and abide it. If he should be so fierce and full of rage against us, we should utterly be destroyed and consumed: but there is always mercy with him, that he may be feared.

Secondly, this serveth greatly to comfort [Use 2] all the faithful servants of God, to consider the moderation of his chastisements, and the gentleness of his hand in all his corrections. We see by daily experience how he forbeareth us, and poureth not out all his wrath upon us. If it were not so, it would oftentimes go hard with us. Albeit his hand be sharp upon us, yet we must needs confess, our sins have justly deserved greater plagues, longer plagues, sharper plagues. And when his judgments are ceased and withdrawn, our sins are found to be as great and sometimes greater then before, so that we deserve other plagues and punishments to come in place, & immediately to follow the former. Our deliverance therefore is for his mercies sake. Herevpon the Prophet saith, He endureth but a while in his anger, but in his favor is life, weeping may abide in the evening, but joy cometh in the morning. In like manner, sorrow may happen in the morning, but joy and comfort shall abide within the evening, that we may acknowledge the greatness of his mercy, and the shortness of his wrath. We heard how sorrowful a message, and what heavy tidings David had brought unto him so soon as he was up; but this sorrow was soon turned into joy, and this heaviness into gladness, when the Angel of vengeance is commanded to stay his hand, and to put up the sword of justice into his sheath. To this purpose the Apostle teacheth the Hebrews, chap. 12. We have had the fathers of our bodies which corrected us, and we gave them reverence, should we not much rather be in subjection unto the Father of spirits, that we might live? For they verily for a few days chastened us after their own pleasure, but he chasteneth us for our profit, that we might be partakers of his holiness.

We must evermore remember, that it is his mercy that moveth him to stay his hand and to call in his judgments, and to make our plagues to cease. We cannot stand to plead with GOD, we must not justify our selves, we ought not to hold our selves innocent; but rather persuade our selves that God hath a just quarrel and controversy against us. Hath he visited our brethren that dwell near us, as good and peradventure better then our selves, and yet hath not touched us? Hath he freed us, when others have felt the stroke of his rod? Have we stood upright, when others have fallen down? When his arrows fly abroad, and stick in the flesh, and enter into the bones, hath he passed over us, and hid us under the shadow of his wing, as in a place of safety? Oh consider this, and let us not forget the favor of God toward us: O let us remember his loving kindness, and engrave it in our hearts to work in us the fruits of obedience. Let us enter into our own selves, and examine our consciences aright, and reason with our selves after this manner: How cometh it to pass, that we have sinned, and yet are spared? that we have been in danger, and yet are delivered, and are not destroyed? seeing so many of our neighbors die round about us daily, how is it that we are spared? Have not our sins deserved to be swept away? or can we say, we are not guilty? If we search our hearts and ways thoroughly, and deal truly with God and our selves, we must confess that there is nothing in our selves but matter to kindle his wrath, and to cut us off, and to punish us with greater plagues then he hath hitherto inflicted upon us. It is his mercy that we live, and have a longer time of repentance given unto us: he might have cut us off as rotten branches, fit for no other use then to be cast into the fire. We must be thankful unto him for this goodness, and not abuse his patience and long suffering, lest we kindle his wrath again, and he reserve us for a greater plague, and so we bring a more heavy condemnation upon our selves. Blessed are we if we can make this holy and sanctified use of affliction, the which, albeit for the present time it seem grievous, and not joyous: yet afterward it bringeth the quiet fruit of righteousness unto them which are thereby exercised.

Thus we see how this doctrine is the cause of much comfort and consolation, if we behave our selves as we ought to do under the Cross.

We have not to do with an hard and cruel father that will not regard us: nor with a weak and impotent father that cannot relieve us: for our God is in heaven, he is able to do whatsoever he will. Little children do oftentimes receive great hurt being far from their fathers sight, and left unto themselves: it is not so with us; we are always in the presence of GOD our Father, he is our eye, to see for us, our ear to hear for us, our hand stretched out to help us, and deliver us. For how should not he that made the eye see? and that made the ear, hear? It is said when Israel was in Egypt, and there oppressed with cruel bondage, that GOD looked upon the children of Israel, and God had respect unto them: so that he did not look upon their miseries as an idle beholder of them, or as one that took pleasure to see their calamities, but as one that was moved with compassion toward them, and pitied their poor estate and condition; for as he saw their troubles, and knew their sorrows, so he came down to deliver them out of the hand of the Egyptians. Hec it is that giveth diligent care to all our groans and sighs, he knoweth in what case we stand, and what pains we feel, he taketh so great care and keep of us, that he suffereth not any of our tears to fall to the ground, but putteth them into his bottle, and layeth them up in his register.

Thus doeth GOD remember us in trouble, heareth and helpeth us at all times, hath a continual care of us, that we should not be discouraged, nor drink a full cup and draughte of affliction, to be left without comfort under the waves thereof, that might drown our souls. This is the staff of comfort, which Christ giveth unto his Disciples, and all that believed in his Name, even to so many as should see the ruin and horrible destructiō that should come upon the City and the Temple, Math. 24, verse 22. Then shall be great tribulation, such as was not from the beginning of the world to this time, nor yet shall be hereafter: and except those days should be shortened, there should no flesh be saved: but for the elects sake, those days shall be shortened. In these words the faithful are comforted by consideration of the mercy of God in the mitigation of those judgments which he would bring upon Jerusalem. True it is, some do understand them of the second coming of Christ with power and great glory, according to a rotten Prophesy of one of the Rabbin's, setting down the standing and continuing of the world, namely, Two thousand years before the Law: two thousand under the Law: and two thousand under Christ, but for the Elects sake, those days should be shortened. The examination of this counterfeit and worm-eaten Prophesy, belongeth not to this place, nor time: the two first parts being untrue, & the third both untrue, uncertain, and unsettled, having no sure ground or foundation to stand upon. For touching the true meaning of the place, it is not to be understood of the day of judgment, but of the destruction of Jerusalem. For when Christ speaking by the Spirit of Prophesy, foretold of the taking and ruinating of the Temple, so that one stone should not be left up on a stone that should not be cast down, the Disciples (upon occasion hereof) asked the question, when these things should be, and what should be the signs of his coming to judgment? To these two questions he answereth distinctly, not confusedly: and first of all to the first, wherein he giveth them sundry signs going before y ^e sackking of the City of Jerusalem: as for example, when ye shall see the abomination of desolation, that is, the Roman army (as Luke expounds it) sit in the holy place, know that the end is near: then being touched with a commiseration of their sorrows, he saith, Woe to them that are with child, and give suck in these days; pray that your flight be not in the winter, &c. Such were no fit persons to fly, such is no fit time to fly from their cruel and bloody enemies, nor to escape the rage of barbarous and merciless soldiers. Then shall be such trouble and tribulation, as no tongue can express, no pen can write, no language hath words to utter. The sword devoured without, and both sword and famine raged & consumed within, so that they were constrained to eat their own children. during the straightness of the siege. These be the days of vengeance; to fulfill all things that are written. Immediately upon the mention of these woes and tribulations, follow these words, Except those days should be shortened, &c: as if he should say, If God had suffered those sharp afflictions to continue, and the enemies to rage against them as they desired, and their sins deserved, none of that Nation had escaped, all the Jews had been rooted out as one man. No flesh, that is, not a man among the Jews had been left alive. But for the elects sake, that is, because GOD had a remnant among them according to grace, even his elect and chosen people (which he would not cast away) for their sakes the days of their great distress in the Land, and of wrath over this people, should be ended and finished: which declareth how precious and dear the faithful that fear God are in his sight, that because of their company he would cease to scourge & afflict the nation any longer: even as at the intercession of Abraham, he would have spared Sodom and Gomorrhah, if ten righteous persons had been found there, Gen. 18. So God shown mercy to the host of Israel, because Jehoshaphat was present with them. And therefore when Jehoram the son of Ahab complained for want of water, the Prophet Elisha answered, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: as the Lord of hosts liveth, in whose sight I stand, if it were not that I regard the presence of Jehoshaphat the King of Judah, I would not have looked toward thee, nor seen thee.

So then we see, to return to the former point, that he speaketh of ending the troubles of the Jews, and siege of the City, not of cutting shorter the day of judgment.

Thus God knows how to mitigate the sorrows, and shorten the calamities that threaten the ruin and subversion of his servants. And who is it but desireth comfort in time of trouble? If then we would be assured that these things belong unto us, & take comfort in the meditation of them, let us observe these points as special rules for our edification.

First, it is our duty to acknowledge God's mercy to be great, who might lay a greater load and an heavier burden upon us. When the Angel stretched out his hand to destroy Jerusalem, the Lord stayed his hand, & caused the plague to cease, so that when thousands fell down on the right side, and ten thousands on the left side, they were spared and not touched.

Whence did this difference arise? And how came it to pass y ^t the City was passed over, & the rest of the Land punished? Was it because these were worse livers or greater sinners? or was it because there were better people in Jerusalem then in other corners of the country? Was it because of the goodly buildings in the City, or because of the multitude of rich and wealthy Citizens, or because of the sumptuous stones of the Temple, or because of the sacrifices and service of God solemnized in the Temple, or because the seat of the King and the Thrones set for justice were there? If we think it was for all these, or for any of these, or for any such like outward respect, we are deceived. Indeed the Temple was an occasion of vain confidence to carnal men, who cried out, The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord; whereas they remained impenitent and unreformed: but as yet it was not built, for Solomon built him an house. As for the City and the Citizens, we must look for no great good there; there was want of true piety, store of pride, cruelty and oppression, which had enclosed, nay infected the walls with the cōtagion thereof. In what state it stood, David declareth, who calleth to God for help, and saith, There is not a godly man left, the faithful are failed from among the children of men, so y ^t everyone dealt deceitfully with his neighbor, and spake flattringly with double harts. To this purpose speaketh Jeremiah, chap. 5, 1. Run too and fro by the streets of Jerusalem, and behold now, and know, and inquire in the open places thereof, if ye can find a man, or if there be any that executeth judgment, and seeketh the truth, and I will spare it. Thus doth the Prophet Ezekiel complain, & painteth out as in a Table the wickedness of Jerusalem, chap. 22. There did abound shedding of blood, contempt of superiors, oppression of strangers, wronging of the fatherless, iniurying of the widows, profaning of the Sabbaths, carrying about of tales, committing of idolatry, taking of bribes, perverting of judgment, biting by usury, defrauding of their neighbors by extortion, and forgetting of the Lord. This was the estate of Jerusalem, and therefore the cause why the pestilence did not walk through the midst of the City, and the Angel is commanded to stay his hand frō destroying that place which was such a sink of all filthy sins, was the Lord's mercy only, who was willing to spare it, & to give them longer time of repentance. This must we confess, when we are spared, or we are most unthankful unto God. For we have experience of his goodness toward us.

Secondly, we must in time of our affliction pray unto him, and call upon his name, and come with boldness to the throne of grace, that we may put him in mind of his mercies. Thus doth the Prophet behave himself whē he heareth of the havoc and waste that should be made among the people of GOD, he prayeth heartily for the faithful, saying, O Lord, I have heard thy voice, and was not afraid: O Lord revive thy work in the midst of the people, in the midst of the years make it known, in wrath remember mercy. What greater motive can there be to make us repair to God, then to consider how mildly and gently he dealeth with his people, when he doth afflict them? This was it that moved David to make choice of the pestilence having the choice of two other judgments propounded and laid before him, because he was most gracious and full of compassion: Let me now fall into the hand of the Lord, for his mercies are exceeding great, and let me not fall into the hand of man. He had experience both of God's mercy and of man's cruelty. We never profit aright by our afflictions, unless they drive us nearer to God, and cause us to call upon his name. It is the Commandment of God, that we should call upon him in the day of trouble.

Thirdly, if we would have comfort in the feeling of God's hand, we must thereby be drawn unto repentance, acknowledge our sins to deserve far greater judgments then yet we suffer, and consequently, turn unto him with all our hearts. If we remain stubborn and rebellious under the Cross, GOD will not leave us so, but double his strength and strokes upon us, until we be either reclaimed or convinced in our own consciences, and made without excuse. The Lord commanded his Prophet to go and cry these words, Thou disobedient Israel, return, saith the Lord, and I will not let my wrath fall upon you, for I am merciful, and will not always keep mine anger. The end that God aimeth at in afflicting his people, is to bring them unto him, and to make them seek him early: and until affliction work in us repentance & newness of life, we have no right use nor true fruit of it.

Fourthly, it is required of us to praise the name of God for his mercy and goodness in sparing of us, and not pouring out the full viols of his wrath and indignation upon us, and not coming out with all his fury and forces against us. The practice of this praise we see in David, after the plague was ceased; he built an Altar unto the Lord, and offered burnt offerings and peace offerings, and the Lord was appeased toward the Land, and the plague ceased from Israel. He did not only call upon God, but offered the sacrifice of thanksgiving unto him. Except we follow his example, and practice this duty, we rob God of his honor, and provoke him to take away his blessings from us. When we are in affliction, we are eloquent enough, and have tongues to utter many prayers to have the plague upon us removed from us: but when we are helped and the judgment is taken away, we forget both God's mercy and our own duty, we consider not from whence our deliverance cometh, nor what it challengeth at our hands.

Fifthly, we must remember, that we think not our selves hardly dealt withal, but take heed to our selves that we be far from murmuring and complaining against God. The Lord complaineth by his Prophet, against such hypocrites, Jeremiah 3: Diddest thou not still cry unto me, Thou art my Father, and the guide of my youth? will he keep his anger forever, will he reserve it to the end? Thus they flattered with their lips, when malice was in their hearts; they spake fair to God, and pretended a great desire they had that they would fain please him, while his hand is upon them, and while he striketh them with his rod. But what answer doth GOD give and they receive? It followeth in the next words, Thus hast thou spoken, but thou doest evil even more and more. And as it was with this people, so is our case, when God at any time taketh us in hand, we speak him fair, we humble our selves before him, and stoop down to take correction; but either we think the time too long while his rod is upon us, and so will prescribe him the time when to take it away; or else we fret & fume against him as doing us wrong, and we sustained injury at his hands. But if we were acquainted either with our iniquity, or with his mercy, we would be otherwise minded, and would confess that all kinds of punishments are due to us, and indeed too little for us: yea, we would easily perceive that GOD is more sorrowful for the correction which he is constrained to lay upon us, then we are grieved for the sins which we have committed against him. If these things be found in us, if we acknowledge God's mercy toward us in our troubles, if we call upon him earnestly, if we turn unto him unfeignedly, if we praise his name cheerfully, and do not think our selves hardly dealt withal, we shall not want comfort in our sufferings, but be able to comfort both our selves and others.

Lastly, it is our duty to be patient under [Use. 3] the cross, not to discourage our selves in our troubles, whatsoever or how great soever they be, nor to murmur and repine at them: seeing our doctrine teacheth us, that he never poureth upon us all his wrath, nor giveth us a full cup to drink up, even the dregs thereof; but tempereth & seasoneth it in such sort, that together with the affliction we may taste of his compassion. Now to the end we may not despise the chastening of the Lord, neither faint when we are rebuked of him, but may possess our souls with patience and endure constant unto the ende, we are to consider three things. First of all, we must remove all lets and impediments that may hinder us in the course of patience. Secondly, we must learn and mark the motives that may move us to the embracing of this Christian and heavenly virtue. Thirdly, we must examine & prove our selves, whether this grace of GOD be in us or not, seeing upon it as upon a pillar resteth the life of our Christian profession, as we shall show afterward. Touching the first, it standeth us upon to cut off and to cast away from us all such things as may any way hinder our patience. The Apostle writing to the Hebrews, and commending the constancy and patience of the Saints, draweth this exhortation: Wherefore, let us also, seeing that we are compassed with so great a Cloud of witnesses, cast away everything that presseth down, and the sin that hangeth so fast on, let us run with patience the race that is set before us: whereby he declareth, that the means to hold on our course with patience, is to remove the lets and impediments that stand in our way.

The first hindrance is self-love, the very bane and poison of all good and holy duties. We love our selves and our skin so well, that we shrink back our shoulders, and pull in our heads when any peril beginneth to hang over us, as if some storm and tempest were imminent and ready to fall upon us. So long as this thorn sticketh in the flesh, we cannot love the Lord, nor yield obedience unto him in bearing the cross. Hence it is that our Savior Christ saith, Math. 16. verse 24. If any man will follow me, let him forsake himself, and take up his cross and follow me. It is to our nature and the natural man hard to suffer, who desireth to sleep in an whole skin.

The second hindrance is desire of revenge. For these two, patience and revenge, are as contrary one to the other, as peace and war, as fire and water, as light and darkness. If Joseph had looked to the injurious dealings of his brethren toward him, and to their wicked purposes intended against him, he would never have said unto them, Be not sad, neither grieved with yourselves, that ye sold me hither: you sent me not hither, but God, who hath made me a father unto Pharaoh, and Lord of all his house, and Ruler throughout all the Land of Egypt. If Job had rested and contented himself in the attempts and robberies of the Sabaeans and Chaldeans, he would never have broken out into these words, The LORD hath given, and the LORD hath taken away. It belongeth not unto us to take or to seek revenge: but to commit our selves and our causes to the God of vengeance.

The third let is infidelity, when we have in us an unfaithful heart, and cast off all confidence in God, who maintaineth the lot of all those that trust in him, and depend upon him. What was the cause that the Jews, suffering want in the wilderness, sometimes of bread, and sometimes of water, murmured against God and his servant Moses? And albeit they had most manifest experience both of the power and mercy of GOD, in helping them in all times of need, yet they brake out into impatiency, Exod. chap. 16, verse 3. Oh, that we had died by the hand of the Lord in the Land of Egypt, when we sat by the flesh-pots, when we did eat bread our bellies full.

The cause of this was an unbelieving heart to depart away from the living God. If therefore we believe not in him, to sanctify his Name, and to trust in his help, if we do not commit all our ways unto him, who hath promised that he will never forget us nor forsake us, it is impossible that ever we should possess our souls with patience.

The last impediment is want of premeditation and consideration how we may continue and go through stitch, without starting back from our profession. This is the cause that maketh men impatient and to give over when we are tried, because we never weigh the danger before we are tried. We must cast our accounts, what it hath cost others, & what it may cost our selves; It is worthy counsel given unto us by our Savior Christ, Luc. 14, 28, 29, 30. Which of you, minding to build a Tower, sitteth not down before, and counteth the cost, whether he have sufficient to perform it? lest that after he hath laid the foundation, and is not able to perform it, all that behold it begin to mock him, saying, This man began to build, and was not able to make an end. It is a dangerous case to be found unprepared and unprovided for the assault. It hath wrought a relapse and apostasy in many, so that they have denied the faith, and made shipwreck of religion. Hitherto of the hindrances of patience: now let us consider the motives that may persuade us to seek after it, and to lay hand and hold upon it.

First of all, we must know, that as all affliction is of God, so he will be with us, & have care over us under the Cross. Why then should we be dismayed, or discourage our selves in any troubles whatsoever, seeing we are still in God's sight, and have him ready to hear us? otherwise it could not but go hard with us. It had gone hard with Moses being cast into the River among the reeds, except God had looked down from heaven upon him, and directed Pharaohs daughter to take him up. The like we might say of Joseph, when he was in irons, and his feet held in the stocks: of David, when he wandered in the wilderness on the Mountains and in Caues of the earth: of Jeremiah, when he was cast in prison: of Jonah in the whales belly: of Daniel in the den of Lions; and of his fellows in the fiery furnace: all these had experience of God's assistance, who was not far from them in the day of trouble. So it shall be with everyone of us: his countenance doth evermore behold the just in all their sufferings & calamities, as the Psalmist saith, The eyes of the Lord are upon the righteous, & his ears are open unto their cry. And indeed we should be most wretched and miserable in all our afflictions, in war, famine, and pestilence, and whatsoever chastisements befall us, except God had an eye to see us, an ear to hear us, an heart to pity us, and an hand to save and succor us.

Secondly, we must consider what we have deserved, and how we may justly be punished, not only in that manner, but in a greater measure. This was the confession of the penitent thief hanging upon the Cross, and speaking thus unto his fellow, Luc. 23. We are indeed righteously here: for we receive things worthy of that we have done: but this man hath done nothing amiss. We show our selves to have a sensible feeling of our sorrows, but are many times without feeling of our sins. If GOD should lay more upon us, he were not unjust, inasmuch as we have justly brought it upon our selves. We see this in the Prophet David, acknowledging the same, Psal. 119, 75. I know, O Lord, that thy judgments are right, and that thou hast afflicted me justly. We must confess that nothing belongeth to us but shame and confusion of faces.

Thirdly, this meditation must enter into our souls, and never depart from us, that God will turn all our sorrows & sufferings unto the best: so that neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword shall be able to separate us from the love of God which is in Christ Jesus our Lord. This is it which the Apostle teacheth, Rom. 8, 28. We know that all things work together for the best unto them that love God, even to them that are called of his purpose. This promise is assured unto us, that he will sanctify unto our singular good, not only his blessings, but his very chastisements and afflictions, so that they shall bring us nearer to God, as the Prophet David confessed, he had received good by thē, Psal. 119. Before I was afflicted I went astray, but now I keep thy word.

Fourthly, we are made to suffer here, that we might not suffer elsewhere. For we are chastened in this life, lest we should be condemned in the life to come. If therefore we be without correction, whereof all the sons of God are partakers, then are we bastards & not sons, as the Apostle speaketh to the Hebrews. Let us call to our remembrance, what Abraham answereth to the rich man, Luke 16 25. Son, remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains: now therefore is he comforted, & thou art tormented. The rich man enjoyed the desires and delights of his own heart in this life, therefore he was tormented in hell in the life to come. Let us patiently abide that which God layeth upon us, wishing rather to suffer here such troubles as are temporal, then the torments of hell after this life, which are eternal.

Fifthly, it is the will of God that we should suffer, to which we must readily obey, and humbly submit our selves, as the Apostle showeth, Phil. 1, 29. Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake. The heathen were wont to use this as a reason to bear the cross, because there is no remedy or redress, & that it cannot be otherwise. Seeing then, they could not choose but suffer, they taught that it is better to make a virtue of necessity, then brutishly or childishly to despair under it; and seeing it must needs be so, they must be contented, resolving, as Christ saith, Acts 9, 5. It is hard to kick against pricks. But we have a better and stronger motive to move us to suffer, then the forcible weapon of necessity, even the unchangeable purpose of God, whose gracious will it is, that through manifold tribulations we should enter into the kingdom of heaven.

Lastly, we must have an eye cast upward to the rich recompense of reward that shall be given unto us. For the greater our trials are, the greater shall our reward be. It is said by the Apostle, that Moses chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, because he had respect to the recompense of the reward. The afflictions of this present life are all temporal and transitory, they have an end in a short space: but the glory prepared and reserved for the Saints in the next life, shall know no end; for our light affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory: while we look not on the things which are seen, but on the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. Our afflictions shall not continue long upon us, they shall speedily have an end; which ought to devour the bitterness thereof, and swallow up the tediousness that creepeth upon us. Thus much of the means or motives to work patience in us. Now it remaineth, that we examine our selves, whether it be in us or not. For if we be without patience, we shall never be able to hold out our profession unto the end. It is as salt that must season every duty. If then this be not found in us, we are but as time-seruers, that continue for a season; or as the morning dew which vanisheth at the rising of the Sun; or as the grass upon the house-top, which flourisheth for a while, and afterward withereth away. Let us therefore consider the signs and tokens whereby we may try our selves, and prove whether it be in us or not.

One sign is an heart resolved to abide whatsoever is laid upon us, whether it be for sin or for trial. For we must understand, that some afflictions are laid upon us for our sins, and some for our trial. Examples of both we have in the Scriptures, to inform us in these points. Touching sin, the Prophet saith, Lament. 3, verse 39. Wherefore is the living man sorrowful? Man suffereth for his sin. When Christ had cured the man that had lain eight and thirty years at the pool of Bethesda, he found him afterward in the Temple, and said unto him, Behold, thou art made whole; sin no more, lest a worse thing come unto thee. He had suffered a great judgment, yet the Lord threateneth him with a greater: he had been diseased many years, yet he was to fear a worse evil. Touching trial, we may look upon Job, all whose sufferings were for trial of his faith, obedience, and sincerity. The like speaketh Christ to the Disciples, seeing a man which was blind from his birth, and asking him, Master, who did sin, this man or his parents, that he was borne blind? For he answered them, Neither hath this man sinned, nor his parents, but that the works of God should be shown on him. Now then, whether our afflictions be to chastise us, or to prove us, the faithful man is persuaded and resolved to bear them; If his sins be remitted, and the guilt of them removed, he careth not though the cross abide and continue still. He that standeth thus affected, hath laid up a good sign to be known for his patience. The pardon of our sin must more rejoice us, then the feeling of the cross can dismay us.

Secondly, when we suffer, and suffer much, yet we must not cease to love the Lord that striketh us. Though the punishment be bitter, we must not hate the hand that giveth the stroke, but embrace it heartily, and love it still. This affection was in Job, when he had sustained the loss of his cattle, of his servants, of his sons, and of all his substance, he hated not GOD, nor murmured against him, but acknowledged in the midst of all, Naked came I out of my mothers womb, and naked shall I return thither: the Lord hath given, and the Lord hath taken away: blessed be the Name of the LORD. Where we see he blesseth God, not only for his giving, but for his taking away, not only for his blessings, but for his chastisements. A notable example for us to follow, and a certain sign to make trial of our patience. It is the ordinary manner of wicked men, when they have received gifts, and are filled with good things, to give God thanks, and to say, God be thanked: but if their riches, honors, peace, and gifts be taken away, all is done, their thanks are ceased, their mouths are stopped, and their tongues are tied. It is a notable saying of the Prophet, Psalm 130, 3, 4. If thou O LORD, straightly markest iniquities, O LORD, who shall stand? but mercy is with thee that thou mayest be feared.

If our love of GOD be proved, when his justice is shown: and our fear, when his mercy is extended toward us, we may assure our own hearts we have the spirit of patience within us. It is truly said, he loveth the party well, that can love him when he hath done him injury. True it is, GOD can do us no wrong, nor deal unjustly with us; but if he lay heavy punnishments upon us, and we do patiently abide them, and love God still heartily and unfeignedly, it is a great comfort that we are his. For who can love God, when he is wounded by his hand, but he that is undoubtedly in his favor and friendship? Wherefore, as God chastiseth those that belong to him, because he loveth them: so it is their duty to love him, because he chastiseth them.

Thirdly, another sign of patience is humility, and humbling our selves under his blows and strokes laid upon us. If once we begin to reason and dispute of the causes for which we suffer, and say, why should the Lord thus deal with us? or to vaunt of our sufferings in the spirit of vanity, and say, who is like unto me? or what man hath endured such things? it is plain and evident, we are far from true humility, and consequently from true patience. Job is made a mirror of patience to all posterities, to the ende of the world, which did evidently appear to be in him by the lively fruits thereof. And albeit he suffered much more then others, yet in the middes of all his sufferings and losses, he did not sin, nor charge God foolishly: who being moved to confess his hypocrisy, and being judged an extraordinary wicked man, by his extraordinary afflictions, he answered; Thou speakest like a foolish woman: what? shall we receive good from the hand of God, and not receive evil? In all this did not Job sin with his lips. Thus let us stoop down, & bend the knees of our hearts unto God, acknowledging the chastisement to come from him, and looking for deliverance to come from him also.

The last property to discern it, is cheerfulness, and joy in suffering: when we are so far from murmuring under it, that we rejoice in it. The Apostles of Christ, being accused for preaching Christ, as for an evil work, & scourged as malefactors by the enemies of the Gospel, departed from the council, rejoicing, that they were counted worthy to suffer rebuke for his name. This was a sign and proof of their patience. For this are the Saints commended, Rom. 8. who albeit they were killed all day long for his sake▪ and counted as sheep for the slaughter, yet in all these things they were more then conquerors, through him that loved them. They are persuaded, that neither life nor death, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall separate them from the love of God. The Apostle testifieth touching the Hebrews, that they suffered with joy the spoiling of their goods, knowing in themselves, how that they have in heaven, a better, and an enduring substance. It was a lamentable case, to suffer the loss of all their substance, gathered together with great labor and sweat, or left unto them by their parents: but to suffer this spoil and pillage at the hands of their kinsfolks, and countrymen, and Magistrates (whose help they were to call upon, and who ought to have aided and assisted them) this no doubt did double and treble their sorrow and misery: yet such was their Christian patience, that they received those injuries and indignities with joy and great comfort. Not that they rejoiced at their own miseries, as men that were without feeling, or human affections, (for if they had been without sense, they could not be renowned for their patience;) but albeit they were touched with grief and heaviness for their adversities and afflictions, yet they were mindful of their profession, and of Christ's promise, that whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for his Names sake, he shall receive an hundredth fold more, and shall inherit everlasting life. This meditation was it that made them account light of the wrongs they had received, this hope of an eternal recompense swallowed up the sadness that arose in their heart, and wrought in them great gladness. For, what cause hath he to mourn and lament, that maketh an exchange of copper for gold? of chaff for wheat? of dross, for pure metal? So great is the price and excellency of heavenly things, above earthly, that we must be ready to bear with patience and alacrity, the lack and loss of them, especially considering we are not so much owners of them as stewards: neither shall it bring poverty upon us, because God will make us a plentiful amends and recompense: neither shall our enemies thrive with them: or enrich themselves by them: because as thieves and robbers they shall not escape the kingdom of God, but he will feed them with shame, and clothe them with dishonor, and reward them with confusion in the end.

We have spoken already of two of the standards, and two other remain behind to be spoken off. In this verse, Moses enterlaceth the placing and situation of the Tabernacle, which was so inuironed with the Levites, and they flanked and fortified with the whole host, that it remained in the middes, to wit, in a place of the greatest safety and security, fittest for access in regard of the people, and hardest for access in regard of their enemies. For being placed in the middes of all the host, the Israelites might more easily approach, having a commodious ingress and egress, and regress unto it: and the enemies (if any should enterprise to trouble them) should not be able by any means to disturb and disquiet them, albeit they deferred it never [Doctrine 4] so much. So then we see, that the place of the Tabernacle was not set in a corner of the host, or at the one side, or out of the host, but is commanded to be pitched in the midst of the people. Hence it appeareth, that when the Lord was angry with his people, and would no longer reueile himself unto them by his presence among their tents, it is said, Moses took his Tabernacle and pitched it without the host, and called it Ohel-moed, that is, the Tabernacle of the Congregation; Exod. 33, ver. 7. Here the people were to meet together: here the people were to ask counsel of God: and here the Oracle of God would give answer unto them. True it is, this is not to be understood of that holy place, made to be a worldly, that is, an earthly and temporal Sanctuary, called the Tabernacle, whereby they might have a visible testimony of the presence of God, (albeit some are of that opinion) whether we consider the time, or the coming of Moses from the mount, or the order of the History. In respect of the time, because the making of that great Tabernacle followeth afterward, Exod. 35. In respect of coming from the mountain, because Moses was newly descended, the idolatry of the people newly revenged, and no sufficient leisure afforded for so great a work: lastly in respect of the order of the history, because it must be inverted and transposed. Neither was it some peculiar Tabernacle which Moses erected specially for the service of God (as others suppose and surmise) seeing we read of no such commandment given unto him, and it is not to be thought, he would invent anything in the service of God, for which he had no word or warrant. For if in the building of the great Tabernacle he did frame all things, even to the rings and pins, to the snuffers & snuff-dishes, according to the pattern shown unto him in the mountain: how shall we imagine he would set up a Tabernacle of his own head without the warrant and direction of God? Now, assuredly we cannot understand it of the great Tabernacle, much less of any peculiar tabernacle beside, whose author God is not remembered to be: but of the Tent or Tabernacle of Moses, which serving first for his private use, is here appointed y ^e place where God would manifest himself unto them; so that the removing of it out of the hoaste, is made a sign of his anger and displeasure. To this purpose Moses speaketh afterward, when the work of the Tabernacle was finished, The cloud of the Lord was upon the Tabernacle by day, and fire was in it by night, in the sight of all the house of Israel, throughout all his journeys: where he showeth what was the place appointed for it, namely, to be ever in the sight of all the Israelites. Thus doth Moses speak in the second verse of this chapter, Every man of the children of Israel shall campe by his standard, and under the Ensign of his fathers house, far off about the Tabernacle of the Congregation shall they pitch. This doth the Prophet Ezekiel testify, Chap. 37. I will make a covenant of peace with them, and I will set my Sanctuary among them for evermore, my Tabernacle also shall be with them, &c.

This ordering of the place of the Tabernacle, [Reason 1] was not without reason. For first, God doth hereby admonish them, that they should always have him before their eyes, lest they should forget his worship, or offend him with their sins. Hereunto cometh that which the Lord saith, Levite. 26. I will set my Tabernacle among you, and my soul shall not loathe you: and I will walk among you, and I will be your God, and ye shall be my people. If the place had been farther removed from their sight, they would have forgotten God and his worship, and more easily have broken out into sin against him.

Secondly, he had respect indifferently unto [Reason 2] all the tribes. For if any had pitched their tents farther then others from the Tabernacle, they would have quarrelled and complained, that they had been contemned and despised. Everyone would have been ready to give wrongful judgment, and to interpret it as done of set purpose to his disgrace. Now, by this situation of it, the mouths of all persons are stopped, and perpetual silence enjoined unto them, that they should quietly keep their standings, and rest contented with the ordinance of God.

Thirdly, the Levites were hereby put in mind of their duty, and therefore are lodged [Reason 3] about it, as likewise it was about the Temple, as afterward we shall see by the example of Solomon. It was their duty to look to the worship of God, and to instruct the people that should come unto them: for their lips must preserve knowledge, and the people should seek it at their mouths, seeing they are appointed to be the messengers of the Lord of hosts. Neither need they go far to learn this, inasmuch as they could not abide in their places, but they had a warning before their eyes, to perform their office.

The uses, of placing the Tabernacle after [Use. 1] this manner, are many. First, it assureth us of this excellent promise, that God will ever be in the middes of us, and settle his rest and residence among us. Hereunto cometh the saying of Moses, Levite. 26. I will set my Tabernacle among you, and my soul shall not loathe you: and I will walk among you, and I will be your God, and ye shall be my people. So the Prophet having assured them, that his Sanctuary should be settled, and his Tabernacle placed among them, doth add, yea, I will be their God, and they shall be my people. Seeing therefore the situation of the Tabernacle was such, set up in the middes of the Tribes, so that three of them pitched before, three of them behind, and three of each side, in this respect God is said to dwell in the mids of them, because his Tabernacle which he made his habitation, was in the middes of the host. Now we must know how God is said to dwell among us. For we must make a difference between his general presence, and his special presence. His general presence is in all places: his special presence is in his Church His general presence is of his power: his special presence is of his grace and favor. There is a common manner of God's being everywhere, and in all things, by his essence: there is another special way of God's being present, as that which is loved is present in him that loveth; according to that which Christ hath said, John. 14.23. If any man love me, he will keep my word, and my Father will love him, and he will come unto him, and will dwell with him. It was (we see) God's will to have the Sanctuary seated in the mids of all the people: not that he was enclosed in that Ark, or in the Tabernacle, whom the heaven of heavens cannot contain: but to give them a visible token, that they should not doubt at all of him. For such is our weakness and infirmity, that we are always ready to suppose, that he turneth his back to us, and thinketh not upon us, and is too far absent from us, to succor and sustain us with his hand. Therefore then it was the pleasure of our God, that the Tabernacle should be among the people, as a certain warrant of his power and presence, of grace and goodness, which he hath promised to all the faithful. And no man can indeed call himself a believer, unless he be thoroughly persuaded, that God is with him: yea, this is our comfort and bringeth peace unto our souls, to consider that God is in the middes of us. True it is, God doth sometimes seem to be absent from us, and to hide his countenance from us, and utterly to forget us: yet even then he is with us, and within us, albeit it pleaseth him to try our faith & patience by that means. Again, it is most true, we have not now the Tabernacle with the instruments thereof: yet notwithstanding he standeth not far from us, neither casteth us off from him, but this favor is bestowed upon us in more plentiful measure and in a more ample manner, then it was upon the ancient people under the Law. This appeareth unto us many ways. For first we know, how God is joined unto us in the person of his own only Son. For this cause also is Christ called Emmanuel, that is to say, God with us. In him dwelleth the fullness of the godhead, so that he is God manifested in the flesh, and we are made members of his body. Though he be now ascended up into heaven, yet he faileth not to fill all, and we are made bone of his bone, and flesh of his flesh; so that there is no greater conjunction between the husband and the wife, then is between the Son of God and us. He said to his disciples, I am with you, even unto the end of the world, Matth. 28. Whereby he meant to strengthen them in all the dangers and conflicts which they should sustain.

Secondly, we have with him the preaching of the Gospel, whereby God is as it were brought down to reside and remain among us. So long as the word which is the scepter of his kingdom is with us, we shall not need to fear he will go from us, neither shall be constrained to make long journeys to seek him out. When once his word is departed, and the Gospel gone, his standard is removed, and he is quite turned from us. It is in vain to dream to find him, when we cannot find him in his word. Hence it is, that Abijam telleth Jeroboam that made Israel to sin, that God was gone from them, seeing he had driven away the Priests of the Lord the sons of Aaron: and on the other side he joineth together the presence of the Lord and the preaching of his word, saying, Behold this God is with us as a Captain, and his Priests with the sounding trumpets to cry an alarm against you. This then is a special token of God's special presence, when he sendeth his word as a gracious rain upon his inheritance, and thereby watereth the dry furrows of the barraine hearts of his people.

Thirdly, we have the promise of his presence and the seals thereof in his Sacraments, whereby we are at one with him, and he with us. Whensoever we meditate of our baptism, the Son of God doth witness unto our spirits, that we are clothed with his righteousness, as with a garment: for all such as are baptized into Christ have put on Christ. Whensoever we receive the Supper of the Lord, he showeth us that he is our food, and that the bread which we eat at our tables, and in our houses, doth not nourish us better, then we be nourished by his substance at his heavenly table, insomuch that we live in him, by him, and through him: according to the testimony of John, Ch. 6. Whosoever eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day: for my flesh is meat indeed, and my blood is drink indeed. Thus we are spiritually one with him, and mystically he is one with us, so that we have a communion with him as the members have with the head: so that we must receive it as most true which the Apostle saith, 1 Cor. 10. The cup of blessing which we bless, is it not the communion of the body of Christ? the bread which we break, is it not the communion of the body of Christ? for we that are many are one bread and one body, because we all are partakers of one bread.

Fourthly, when we come together in the Church to call upon his Name, he is near unto us, and most familiar with us. For our LORD Jesus Christ assureth us, that he is there among us, whensoever we are assembled in his Name; and by lifting up our eyes, and holding up our hands toward heaven, we show that our coming thither is to present our selves in the sight & presence of our God To this purpose our Savior saith, Math. 18, 20. Where two or three are gathered together in my Name, there am I in the midst of them: so that we must consider, that we are here not only before the Angels of heaven, but also that the Son of God both seeth and heareth us. True prayer doeth ascend up to Heaven as Incense, and lifteth us up to talk familiarly with God, and bringeth down his blessings upon us: except we use this heavenly exercise whereby we speak to him, he is a stranger to us, and we are strangers to him.

Lastly, he dwelleth among us whensoever he preserveth us from evil, and delivereth us from our enemies. If the favor of GOD were not a shield & buckler about us, to preserve and protect us from our enemies, we should lie open to ten thousand dangers and deaths. If our Lord had not a continual care over us, and stood not mightily for our defense, we should be a prey to the iaw of the Lyon, and should perish every minute of an hour. We are of our selves over-weak, and have no means to deliver our selves: this is our comfort, that God is on our side, & dwelleth among us. Let us also take heed we walk in fear before him, and do not provoke him to wrath and indignation against us by committing evil in his fight, who can abide nothing that is profane or polluted, as Deut. 6, 15. The Lord that is in the midst of thee, is jealous, beware therefore that his wrath kindle not, lest thou be rooted out of the Land which the Lord thy God hath given thee. To this purpose the Apostle speaketh, 2 Cor. 6. Ye are the Temple of the living God, as God hath said, I will dwell among them, and walk there: and I will be their GOD, and they shall be my people: wherefore come out from among them, and separate yourselves, saith the Lord, and touch none unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. This showeth, that we ought to walk always as in God's presence, and to consider evermore that his eye is upon us. Our bodies are the temples of the holy Ghost for him to dwell in. If then we shall defile them, and make them as swine-styes, we grieve the holy Spirit whereby our adoption and redemption are sealed, and drive him from us, and chase him away out of our hearts.

[Use 2] Secondly, albeit the placing of the Tabernacle in the midst of the host be gone and past long ago, and were verified among the Jews under the shadows of the Law: yet it serveth to teach us to what end God hath instituted civil States and Common-wealths in this world, to wit, to be stays and props to the Church, to uphold and strengthen the same, that the people of God may assemble together in peace and quietness, and be free from all dangers of malicious enemies that labor to do evil to the Sanctuary. To this purpose the Prophet teacheth, that The Name of the Lord shall be declared in Zion, & his praise in Jerusalem, when the people shall be gathered together, and the Kingdoms to serve the Lord. And Psal. 122. Jerusalem is built as a City, that is compact together in it self, whereunto the Tribes, even the Tribes of the Lord go up according to the Testimony to Israel, to praise the name of the Lord. Heereby we are put in mind of three notable duties.

First of all, let all persons, Princes, and people, high and low, do good to the Church of God, and employ their best endeavours to promote the glory of God, and the safety of the Church. For wherefore was the Tabernacle taken and pitched in the midst of all the host, not placed in a corner, nor set in the skirts of that mighty army, but was inuironed round about with the strength of Israel: but to teach us, that this must be the end we ought all to aim at, that it is our duty to the utmost of our power to procure the peace of Zion, & the prosperity of Jerusalem, all the days of our life? For even as the hills and mountains did compass about Jerusalem, to defend it from all dangers and invasions of enemies: so ought all the faithful that are the friends of the Church, seek to defend it from all such as seek the ruin and destruction thereof. They have a promise made unto them, that they shall prosper that prefer it, Psal. 122, 6. Pray for the peace of Jerusalem: let them prosper that love thee. Such was the zeal of David for the house of God, that it even consumed and eat him, as the people declare, Psal. 132. Lord, remember David with all his afflictions, who sware unto the Lord, and vowed unto the mighty God of Jacob, saying, I will not enter into the tabernacle of mine house, nor come upon my pallet or bed, nor suffer mine eye to sleep, nor mine eye-liddes to slumber, until I find out a place for the Lord, an habitation for the mighty God of Jacob, &c: Loe, how great his care and zeal was to build the Temple, and to further the worship of God: he spared no cost, but opened the treasures of his house to employ them this way. Thus it ought to be with us, it is the chief end why God doeth bless us with the blessings of this life, that we should pay him his tribute, and be content to depart from them when his glory & worship do require it. If we care not how bountifully we spend and lavish in unprofitable, nay in ungodly uses, and pinch for a penny and an half-penny employed to charitable and godly purposes: we make it manifest to all men that the glory of God is not before our eyes, nor his worship any whit regarded of us. And hence it is, that God oftentimes curseth our store and substance, and bloweth upon it, that it flieth away as the wind that cometh not again. Let us therefore be wise hearted, to refer our goods, our lives, and all that we have, to seek the good of the Church, that it may be safe; and then shall we be safe under the shadow of it. On the other side, the Lord denounceth a sore and severe threatening against all such as do wrong to the Church, so that he will wound the head of his enemies, and the hairy pate of him that walketh in his sins. This appeareth by the prayer of the Church, Psal. 74. Think upon thy Congregation which thou hast possessed of old, and on the rod of thine inheritance which thou hast redeemed, and on this mount Zion wherein thou hast dwelt: lift up thy strokes, that thou mayest forever destroy every enemy that doth evil to the Sanctuary. Such shall never prosper, (albeit they may flourish for a time) that hate the Church which God loveth.

Secondly, it is the duty of all persons to assemble together, to hear his word, all excuses and delays set apart. For wherefore was the Tabernacle placed in the mids, but to bind all persons alike to come to the exercises of religion, and to perform public worship to God? Jereboam's calves (who made Israel to sin) were set, one in the North part of the land, the other in the South; but the Tabernacle of God was settled in the middes among them, that all men should have access unto it, and that no man should color his absence with any pretences. Hence it is that the Prophet, declaring, that GOD had chosen Zion and loved to dwell in it, saying, This is my rest forever, here will I dwell, for I have delight therein, doth add, We will enter into his Tabernacles, and worship before his footstool. A notable encouragement to move us to resort & repair oftentimes to the place of God's worship, seeing he maketh it his habitation and resting place, and the house where he will dwell, and where we shall find him in time of need. A strong persuasion to work a desire and delight in us to go to the Lord's courts, that we may behold the majesty of the king of glory. To this purpose speaketh David in another Psalm. The mountain of God is like the mountain of Bashan, it is an high mountain as mount Bashan: Why leap ye, ye hie mountains? as for this mountain, God delighteth to dwell in it, yea the Lord will dwell in it forever. Where he teacheth, that God's Church, in regard of merciful promises, heavenly graces, and noble victories, doth excel without comparison all worldly things, and all earthly places. All assemblies though never so glorious and glitering outwardly, must give place to it, and are as nothing being matched with it: inasmuch as the excellency, beauty, and continuance of the Church goeth beyond all other congregations of men. Hereupon he inferreth, Thy Congregation dwelled therein: for thou, O God, hast of thy goodness prepared for the poor. If then we would dwell with God, let us repair to his house: if we would see him, we shall see him there: if we would hear him, we shall hear him there: if we would know him, we shall know him there: for his face is to be seen there, his voice is to be heard there, his presence is to be found there. O let us prefer one day in his courts before a thousand elsewhere. Let us rather desire to be door-keepers in his house, then dwellers in y ^e palaces of the wicked. If they were called and accounted blessed that stood in the presence of Solomon: how much more blessed and happy are they that stand in the presence of God, and worship toward his holy Temple. Let the same mind and affection therefore be in us which was in David, to say with him with a feeling heart, One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his Temple. Where shall we find in our days this longing, and holy desire to speak with God in his word and worship? where are the ancient wishes of the Saints, thinking it long before they came and appeared in the presence of God? where is now the panting of the soul, and fainting of the heart, and the rejoicing of the flesh in the living God, like unto the earth that gapeth for the showers of rain to refresh it? We are an unthankful people, whom plenty and abundance have glutted, and made to loathe the heavenly Manna given to us.

Thirdly, let us not stand in fear of any enemies, as if they could bear and beat down the Church before them, and raze the foundations of it to the ground; neither let us as graceless children forsake our mother, for fear of troubles that may come vpō her. True it is, the Church of God hath many enemies that threaten the ruin thereof, and employ all their wiles and fetches to work the subversion of it, as if an huge and heavy millstone were cast at it, or as if a mighty tempest were fallen upon it, or as if a sudden flood of waters did overflow and overwhelm it. Nevertheless the Church is set in a safe place, they shall not be able to hurt it: it hath a safe keeper that neither slumbereth nor sleepeth; they shall not be able to destroy it: the gates of hell, and the power of the devil are set against it, but they shall never have victory over it. They may well assault this City of our God, cast their trenches against it, build Forts and Barricadoes against it, yet they shall never win it, but their losses shall be greater then their gains. Let us comfort our selves in this, that it is impossible the Church should fall, being borne up and upholden by so strong a pillar. For as when we become the enemies of God, & despise his majesty, he is able quickly to consume & confound us: so whē we be in his safe keeping, he will maintain & defend us in such sort, as the Lions & asps, the dragons & wild beasts (whereof we are most afraid) shall not be able to destroy or annoy us. Therefore the Lord speaketh, Deut. 7. Thou shalt not fear them: for the Lord thy God is among you, a God mighty and dreadful, he will root out all these enemies before thee by little and little. First he 〈1 page duplicate〉 〈1 page duplicate〉 willeth them not to be afraid of their enemies, and afterward he addeth the reason, because God is among them. We are all of us as in the Tabernacle and tuition of God; let us put on the shield of faith, to repulse all fear: he will not leave us, nor forsake us, so that we may boldly say, The Lord my deliverer, I will not fear what man can do unto me. Let us hold our selves to his promises, and assure our selves of his succor.

[Use. 3] Lastly, this situation of the Tabernacle serveth to conclude the full and final happiness of the faithful, which is begun in this life, but shall be consummated in the end of the world. Then will God dwell with us, and we shall dwell with him: then we shall be admitted into his presence, and never be cast out: then no evil shall touch us, or come near us, and no good thing shall be wanting unto us, that we can desire. Hereunto the Apostle alludeth, Revel. 21. I heard a great voice out of heaven, saying, Behold, the Tabernacle of God is with men, and he will dwell with them▪ and they shall be his people, and God himself will be their God, &c. Consider here the blessedness of that people that shall ever enjoy the immediate presence of such a God as is the fountain of all happiness. True it is, God doth dwell among his people in this life, and he is not far from everyone of them, inasmuch as they have their spiritual life and birth from him: howbeit, it doth not appear to others, nor sometimes to our selves what we shall be.

The Tabernacle of God seemeth now to be removed out of our sight, and to be set in a dark corner, where it lieth hidden. We are here subject to many temptations of sin, to many sicknesses and sorrows, to many pains and aches, to many losses & troubles, which often cause us to sigh and lament: we have not hearts of iron and steel, nor bodies of stone or oak, that cannot be touched with any feeling. We must all pass through these afflictions and tribulations, as the children of Israel passed through the red sea. But when the Lord (who is an infinite and endless treasury of all good things) shall bring us into his heavenly Tabernacle in the new Jerusalem, we shall stand in need of no good thing, we shall stand in fear of no evil thing, in both which consisteth true felicity. The old Jerusalem, though it were called the holy City, and place of God's worship, had many unclean persons dwelling in it: the Tabernacle of the Testimony, though it figured the conjunction of God with his Saints, had many profane persons resorting to it: but in the heavenly Jerusalem, and the heavenly Tabernacle (which is the Kingdom of glory) there shall be no unclean thing, there shall rest no vile person, all shall be holy and pure indeed. In them shall be no confusion, no disorder, no broils, no tumults, no turmoiles, no tempests, no sin, no sinful thing, no effect of sin. The Apostle saith, We look for a new heaven & a new earth, according to his promise, wherein dwelleth righteousness. Then we shall weep and lament no more, there shall be no more death, nor sorrow, nor pain, nor crying: y ^e tears which we shed shall be wiped away: the sins which provoke God, shall be blotted out: the kingdom of the devil shall be thrown down, and the kingdom of Christ set up: death and hell shall be cast into the lake of fire, and whosoever is not written in the Book of life: long white robes shall be put upon us, we shall hunger and thirst no more, neither shall the Sun shine upon us, neither any heat come near us, For the Lamb which is in the middes of the throne shall govern them, and shall lead them unto the lively fountains of waters, &c. This is the dignity unto which we are advanced by Christ our Savior: we shall dwell with God, the great king of glory. Now we are tossed with many storms and tempests. Sometimes we are persecuted and banished from our country: sometimes we are imprisoned, and destitute of things necessary; poor, hungry, thirsty, naked, weary, cold, faint, and feeble, yea subject to a thousand mischiefs, and dangers, miseries and encombrances. In the middes of this boisterous sea of confusions, this is our comfort, that God will rid us, and release us out of them all, and bring us into the quiet haven of rest and happiness. Why then should we be cast down in our temptations, or why should we think that God hath forsaken us? We shall shortly be with the Lord, and the Lamb which taketh away the sins of the world, he will feed us with all heavenly▪ and spiritual dainties. Here we assembled together in tabernacles and Temples, and Churches for the performance of divine duties, where God vouchsafed to be present according to his promise, Where two or three are gathered together in my Name, there I am in the middes of them. There were the Sacrifices and Sacraments, there was the Law and the Gospel taught. These were worthy and notable signs of God's presence. But the heavenly Jerusalem, the mother of us all, hath neither tabernacle, nor Temple, nor material building, nor place of instruction, nor sacrifices, nor Sacraments, nor sign of the presence of God. For John describing the state of glory after this life, saith, I saw no Temple therein, for the Lord God Almighty, and the Lamb are the Temple of it: and this City hath no need of the Sun, neither of the Moon to shine in it, for the glory of God did light it, and the Lamb is the light of it. Happy are they that enter into this city, where God is the Temple, where God is the Sun, where God is the Moon, where God is all y ^e light thereof, and all the glory and defense thereof. It is a glorious thing in this life, to be Kings and Princes, and to sit upon the throne of majesty: but when they shall inherit the kingdom of heaven, they shall lay down all earthly pomp and magnificence, receiving so great glory in that glorious city, that the glory which they had as kings and Princes shall vanish away, as the light of a candle at the shining of the Sun. The glory of the least of God's Saints is so excellent, that Solomon in all his glory, was never arrayed nor advanced like one of these.

The end of all this is, to teach us that we ought to be even ravished with an earnest and longing desire to dwell in this heavenly tabernacle, and to labor to have our hearts purged from an evil conscience, knowing that no unclean thing shall enter into it, neither whatsoever worketh abominations and lies. Everyone will seem desirous to dwell in the Lord's Tabernacle, and to come to heaven: but they are loath to leave their sins.

But let us not deceive our selves, neither let us sooth and flatter our selves in our evils; if we follow our ungodly ways with greediness, and will not forsake our wickedness, we shall have the door of God's kingdom shut against us.

We have heard before how the Tabernacle of the Congregation was placed in the midst of the host, and compassed about, both in front and flanke, standing strong in battelled in their array, ready to receive a shock, if any enemies should offer to enter upon them. In these words is laid before us the third company of this mighty Army, the principal whereof was Ephraim, and his Partizans are Manasseh and Benjamin, appointed to march under his Ensign, and to be after a sort ranged under his colors. It is not unknown to any that are meanly conversant in the holy Scriptures, that Joseph and Benjamin were the only children of Rahel, the true and beloved wife of Jacob, and that both Manasseh and Ephraim, were the children of Joseph, and that the elder was Manasseh, the younger Ephraim, who notwithstanding hath the first place of honor and preeminence assigned unto him, and Manasseh the first borne is compelled to be his underling. What could Ephraim claim above his brother, or what had Manasseh done to be put behind? It pleaseth God oftentimes to make the first last, and the last first: to thrust down the elder into the place of the younger, and to advance the younger into the seat of the elder.

This appeareth in many places of the Book of Genesis, and is so ordinary and common, as it need not to be set down. To insist only upon the present example, we read that when Joseph brought his two children before his sick father, Jacob stretched out his right hand, and laid it on Ephraim's head, and his left hand upon Manasseh's head, directing his hands of purpose, neither could be drawn to remove them, but blessed them that day, and said, In thee Israel shall bless and say, God make thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

Thus God's judgment is oftentimes contrary to man's, and he preferreth that which man despiseth. A notable example whereof we have in Samuel, when he was sent to anoint David King, and had the eldest son of Jesse before him, he said, Surely the Lord's anointed is before him: but the Lord said unto Samuel, Look not on his countenance, nor on the height of his stature, because I have refused him: for God seeth not as man seeth, for man looketh on the outward appearance, but the Lord beholdeth the heart. Samuel was an holy Prophet of God, yet he faileth in binding God's grace to the ordinary course of nature. [Doctrine 5] We learn from hence, that God bestoweth his gifts freely, both when he will, and where he will, and to whom he will. He giveth as a bountiful and gracious father, the graces of election, adoption, justification, sanctification, and all other his benefits of his free love and favor. He lifteth up whom he will, he passeth by, he forsaketh, he putteth and pulleth down whom he pleaseth. Some gifts are temporal, and some eternal: some earthly, and other heavenly: and of both sorts it may be truly said, Who separateth thee? and what hast thou that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not received it? This is set down in the song of Hannah, The Lord maketh poor, and maketh rich: he bringeth low and exalteth: he raiseth up the poor out of the dust, & lifteth up y ^e beggar from the dunghill, to set them among Princes, and to make them inherit the seat of glory. This appeareth most plainly and evidently in the gifts of God, belonging to a better life, and accompanying salvation. The free grace of god in Christ, is y ^e fountain from whence saluatiō floweth, yea it is y ^e beginning continuance, & ending of our salvation. The truth hereof may be made plain by y ^e particular rehearsal of the several parts thereof, if we consider our election, redemption, calling, faith, justification, regeneration, love, good works, remission of sins, and perseverance in good things unto the end. No man can be saved, and obtain eternal life, except he be predestinated and elected thereunto, before the foundation of the world: for the kingdom of heaven is not given but to those to whom it is prepared of the Father, Matth. 20.23. and 25.34. But election is not of works, but of grace, and therefore is called the election of grace. This appeareth, Ephe. 1. He hath predestinated us to be adopted through Jesus Christ in himself, according to the good pleasure of his will, &c. No man could be saved, except Christ had come, and had satisfied the justice of God for the sins of the world by his precious blood; for there is no other name under heaven, whereby we must be saved, Act. 4.12. but all his benefits proceed from grace and the everlasting love of God toward us, as John. 3. God so loved the word, that he hath given his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. No man can be saved, except he be effectually called to Christ and his Gospel, outwardly by the word, and inwardly by the Spirit: but whence proceedeth this grace, but from grace? as the Apostle testifieth, 2 Tim. 1. He hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Jesus, before the world was. No man can be saved, except he hath faith in Christ; for the just shall live by faith, Hab. 2.4. and without faith it is impossible to please God, Heb. 11. But from whence have we faith? By grace, as the Apostle witnesseth, Ephe. 2. By grace ye are saved through faith, & that not of yourselves. None can be saved, except he be justified, as Psa. 34.15, 16. The eyes of the Lord are upon the righteous, and his ears are open to their cry; but the face of the Lord, that is, his anger and indignation, is against them that do evil, to cut off their remembrance from the earth. But our justification cometh from grace, as Rom. 3. We are justified freely by his grace, through the redemption that is in Christ Jesus. No man can be saved, except being justified by faith, he be also sanctified and renewed by the spirit of regeneration; for except a man be borne again, of water and the holy Ghost, he cannot enter into the kingdom of heaven, John. 3. But whence have we this, but from the grace of God? as the Apostle expresseth, Tit. 3. The bountifulness and love of God our Savior toward man appeared, and according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Savior. No man can be saved without good works, and a careful and constant endeavor to walk in them; for we are his workmanship created in Christ Jesus, unto good works which God hath ordained that we should walk in them, Ephe. 2.10. But how are we enabled to perform them, but by the grace and free gift of God? as Ezek. 36. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart out of your body, and I will give you an heart of flesh: and I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them.

The like may be said of remission of sins. No man can be saved without continual forgiveness of sins, for into many sins and offenses we fall daily, I am, 3.2. But this is given us through his grace only, as the Prophet teacheth, Isaiah 43. I, even I am he that putteth away thine iniquities for mine own sake, that is, for no deserts of thine, but thorough grace and favor, and will not remember thy sins. and Ephe. 1.7. We have redemption through his blood, even the forgiveness of sins, according to his rich grace. Lastly, no man is saved, except he persevere and continue in faith, in love, in Christ, in repentance; in Christ, and in all good works, as Matth. 24. he that endureth unto the end, he shall be saved, and Revel. 2.10. Be thou faithful unto the death, and I will give thee the crown of life: but from what root and fountain proceedeth this gift? and from whence hath it his beginning? The Apostles and Prophets tell us most plainly and directly, as Jer. 32.39.40. I will give them one heart and one way, that they may fear me forever, I will put my fear in their hearts, that they shall not depart from me. God that hath begun his good work in his Saints, will perform it until the day of Jesus Christ. Now as we have said of all the rest, so we may say of eternal life, that it is the free gift of God, and therefore all his gifts, and our salvation, come not from our our merits, but from his mercies; not from our deservings, in whole, or in part, but from his free favor in Christ Jesus.

Let us come to the reasons, and consider [Reason 1] aright the causes hereof. First of all, God will have the praise and glory of his own works, and will not give and grant over the same to another. But if the graces of his Spirit were well deserved of us, and not freely bestowed upon us, we had matter of rejoicing in our own selves, and of boasting against God. The Apostle having shown that the righteousness of God is made manifest without the Law, saith, Where is then the rejoicing? It is excluded. And touching Abraham th • father of the faithful he saith, If Abraham were justified by works, he hath wherein to rejoice, but not with God.

Likewise writing to the Ephesians, chap. 2. By grace ye are saved through faith, and that not of yourselves, it is the gift of GOD, not of works, lest any man should boast himself. So then he giveth all his gifts freely, that he may have the whole praise of his mercy. But so much as we take to our selves, so much he loseth of his glory.

[Reason 2] Secondly, he knoweth we have nothing of our own, we crave our daily bread and drink at his hands. We are beggars and destitute of all good things, and never are able to supply our own wants. Our own penury is such, that we have nothing to boast off, but our misery, poverty, blindness, nakedness, and wretchedness. We were (saith the Apostle) dead in trespasses and sins, wherein in times past we walked, according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience. We are unable to think or to do anything: it is God must work in us the will and the deed: it is he must draw us before we can run after him, or come unto him: and without him we can do nothing, no not so much as think one good thought, or speak one good word, or practice one good work.

[Reason 3] Thirdly, he is a debtor to no man, neither can any of right challenge anything at his hands. He loved us first, and not we him: he made us, and not we our selves: he gave to us, and not we to him: we receive of him, not he of us. The Apostle saith, Who hath known the mind of the Lord? or who was his counselor? or who hath given unto him first, and he shall be recompensed? for of him, and through him, and for him are all things: to him be glory forever, Amen. Whereby we see he freely bestoweth all things, he oweth nothing of duty he offereth injury to no man, whether he grant, or withhold; whether he give little or much, liberally, or sparingly: to many, or to few. Seeing then, we are to acknowledge his glory▪ and our own poverty, and seeing he oweth nothing to any man, neither is run behind hand in arrearages, as being thereby bound to help him: it followeth that God offereth his gifts and graces freely and frankly unto us.

[Use. 1] What is now to be learned from hence? and what may be gathered for our instruction? First, it serveth to reprove the Church of Rome, that maintain the rags and relics of the old Pelagians, and refuse to have the grace of God freely bestowed upon them, lest they should be too much beholden unto him, and therefore they build the castle of man's salvation upon themselves, and lay the ground-work of it upon their own strength, and refuse to set it upon the pillar of God's grace. This appeareth in three respects, in their doctrine of foreseen works, in their doctrine of merits, and in their doctrine of man's free will to good. Thus they build the tower of Babel, that is, of confusion, and establish false causes, touching the order of man's salvation, and err grievously in the beginning, continuance, and perfection thereof. Now, that we do them no wrong at all, in charging them thus far, let us make it manifest in ever particular. The first stone of this tower they lay in such works, as (they say) serve to prepare men to justification, & so they make the foreseen faith of the elect, to be the cause of the election to grace and glory, & that God hath chosen those to eternal life, whom he foresaw would believe and persevere therein unto the end. This hangeth the whole frame of salvation upon the pin of man's faith, as the moving or procuring cause, and not upon the purpose and pleasure of him that calleth us: whereas man's salvation abideth sure and firm, stable, and certain, through him only that hath loved us, and called us to his excellent knowledge; and therefore faith foreseen, is not the cause of it. The Apostle reasoning of the cause of our election, never affirmeth it to be of him that believeth, but of him that calleth: for then it might be said to be of our selves, Ephe. 2. which cannot be. Again, if we observe the golden chain, wherein the causes of our salvation are linked together, we may strongly conclude this point. For our faith is in time after the grace of God, and therefore cannot be the cause of grace, and consequently of election. It is against all rules of right reason, that that which cometh after, should be any cause of that which goeth before. But faith is one of the effects of election, in as much as God hath chosen us, not because he knew we would believe hereafter, but to the end we should believe, that is, that he might bestow upon us faith, and so save us in his own Son, Ephe. 1.4. Tit. 1.1. Act. 13.48. We are elected, that we should be holy; and faith is said to be proper to the elect, and so many believed, as were ordained to everlasting life.

Thirdly, we are elect, as taken out of the common mass of corruption, as the sons of wrath, borne dead in sins, while we were yet enemies unto him. Now, such as God justifieth, such he also chooseth, and decreeth to justify, as Rom. 4.5. and 5.8. Unto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness: and God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. But in the sons of wrath, and in such as are borne dead in sins, no faith at all could be foreseen: so that the foreseeing of faith could not be the cause of election. For if that which doeth come after, cannot be the cause of that which goeth before, as we have shown already: much less can that which is not at all, be the cause of that which is.

Fourthly, faith is the gift of GOD. It is given of God to us, and the work of GOD in us, John. 6.29.44. This is the work of GOD, that ye believe on him whom he hath sent. So the Apostle saith, Unto you it is given on the behalf of Christ, not only to believe on him, but also for to suffer for his sake, Phil. 1.29. It is he that bestoweth it, and increaseth it. Before this gift, there is nothing in us but infidelity and unbelief. As it is not in man's power to repent when he will, but when God will, Lament. 5.21. Ierem. 31. Psal. 51. Act. 11.18. 2 Tim. 2.25, 26. so it is not in man's power to believe when he will, John. 12.39, 40. albeit he have the means, though he hear the word, and partake the Sacraments; wherefore this cannot be the cause of God's election, as if he were moved to elect us by that as by a cause, which he bestoweth upon us, after we are elected: for then the same thing should be the cause of it self, and before it self, which is against natural sense, right reason, and true religion.

Lastly, if faith foreseen were the cause of election, then infidelity foreseen should also be the cause of reprobation: but this is false because then all mankind should be reprobated and rejected, forasmuch as the whole mass of mankind is corrupt, and God could foresee nothing in it, but incredulity and unbelief. Thus we see, that our election dependeth not upon our own works, or our own faith, or anything in our selves, but on the mercy & love of God; there was no cause in us to move him. For if anything had been in us, we might be said to have the first stroke in our salvation, & to lay the first stone in that building, and God should come after us, or behind us. True it is, he hath determined to elect us, and to save us of his good pleasure, but he will bring it to pass by means, to wit, by the merits of Christ, by calling of us, by giving of us faith, by justifying of us, by sanctifying of us, and by working in us such like effect.

Secondly, this doctrine overthroweth all merits and deserts of man, which abolish the free grace of God. God's mercy is our merit; our works are not, neither can be our merit. If our election be by grace, then it is no more of works, otherwise grace is no more grace: But if it be of works, then is it no more grace, otherwise work were no more work, as the Apostle concludeth, Rom. 11.6. We are justified through faith in Christ: in him standeth our salvation, and by his merits we are made righteous. Christ Jesus is the corner stone of the building, Ephes. 2. he is the foundation of the building forasmuch as other foundation none can lay, 1 Cor. 3. he is also the highest stone of the building, notwithstanding the mountains, that is; the strongest opposition of enemies. But let us see what merit is, that our understanding may be the better, and our judgment the sounder touching this matter. Merit is a work undue, to which we are not bound, making the reward and recompense that was not due to be due. When a debtor satisfieth his creditor, he payeth that which he oweth him, he giveth no more then is due unto him by Law and equity, by reason and conscience: neither doth he deserve any thanks, but through the fault of men, as the heathen knew well enough, who confess that such was the corruption of the times, that when a man brought to another, even his own, he was to be thanked. Christ our Savior, a better master, teacheth us this more fully, Luk. 17.8. When a man hath a servant, who girdeth himself, and serveth him till he have eaten and drunken, Doth he then thank him because he hath done the things that were commanded him? I trow, nay; so likewise ye when ye have done all those things that are commanded you, say, We are unprofitable servants, we have done that which was our duty to do. Wherefore, we make a weak plea to plead our own merits, who have nothing but by the merits of Christ. But it will be objected, [Objection.] that we find in Scripture no mention at all of the merits of Christ. I answer, [Answer.] It is true concerning the word it self. Nevertheless, if they will conclude anything against the merits of Christ, because the bare name in so many letters and syllables, is not extant in the word of God, they may as well gainsay the Trinity, refuse the Sacraments, deny the Catholic Church, and hold the Son not to be consubstantial with the Father; Forasmuch as none of these are expressed there. But if they mean, and understand the thing it self, then we have the merits of Christ plentifully preached unto us in the holy Scripture, to whom the whole work of our salvation is ascribed. The Apostle teacheth, that our redemption is a possession purchased by him, that is, purchased by the merit of his death. And in the former Epistle to the Thessalonians, he saith, God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, that is, procured unto us by his merits. So in the twentieth chapter of the Acts, Paul, in his exhortation to the Elders of Ephesus, willeth them carefully to feed the flock of God, which he hath purchased with his own blood: where he maketh the blood of Christ meritorious. And elsewhere he saith, we are justified by his blood, and reconciled to God by his Son, and so shall be saved by his life, Rom. 5.9, 10. If then we challenge anything to our selves, we take so much from Christ's worthiness. He was not bound in any bond unto us, who, being in the form of God, thought it no robbery to be equal to God. Wherefore, our works can challenge nothing at God's hands, for as much as whatsoever we can do, is as due debt unto him. Thus the Apostle speaketh, Rom. 8. Brethren, we are debtors, not to the flesh, to live after the flesh; whereby he understandeth the contrary, as a member opposed; but we are debtors to the Spirit, to live after the Spirit.

So then our spiritual life, is called a debt, which is true in many respects. First, in regard of our creation: Secondly, in regard of our redemption: Thirdly, in regard of our glorification. Our spiritual life is due to God in regard of our creation, because it is God that hath made us, and not we our selves: we are the work of his hands, who hath created us according to his image, and thereby bound us; as by a strong band to know him, and worship him. Hence it appeareth, that Adam himself in his estate of innocence, could have claimed nothing of God by merit, because whatsoever he was, he was it by him; & whatsoever he had, he had received it through his gift, so that he should have paid him with his own, which deserveth no thanks, as we heard before. True it is, man fell away, defaced and deformed this image, and made himself liable to eternal destruction: howbeit, he could not thus shake off the yoke of his neck, nor the fetters from his feet, nor acquit himself of the debt and obligation, when of a debtor to God, he made himself a bondslave to the devil. A debtor riotously wasting his goods, and carelessly consuming the stock and substance that he hath, and thereby making himself a bankrout, is not discharged of his debt, but standeth bound to pay it as before. God will not loose his right, nor let go his hold, and therefore, albeit we are started back from him, he remaineth the same; & as he made us, so we remain obliged unto him. Hence we see, what is the reason, why God commandeth duties of us in his Law, that neither we, nor our fathers are able to perform.

If a father should require that of his son, or a master exact of his servant that which were impossible to do, as to travel an hundred thousand mile in one day, or to fly up to heaven, might he not be thought to be a tyrant? But the case standeth not between God and us, as between a father and his children, or between a master and his servants. For he chargeth no more upon us, then he had enabled us to do, and had given us strength to perform, so that if there be any impossibility to do it, the fault resteth in our selves, and not in God. It is no cruelty in him to require so much of us as he doth, but iniquity in us that doth disable us. He abideth the same that he was, but we abide not the same that we were: so that there is no change in him, but the change is in us: so that where he had graciously bestowed much, he may justly require the more. Again, our spiritual life is a debt, and our works due to him in regard of our redemption, justification, and sanctification; in consideration of all, the which we owe our selves wholly unto God, and he in justice may require all the service that we can possibly perform unto him. A servant bought with money and redeemed out of bondage, is a debtor to his master, and is wholly at his commandment, because he oweth to him his life, his liberty, and all that he hath. How much more then must we consider our selves to be wholly the Lord's, to serve him in holiness and righteousness all the days of our lives, being redeemed from the bondage of sin and slavery of Satan, not with silver and gold, but with the precious blood of Christ, as a Lamb unspotted and undefiled, 1 Pet. 1. Neither were we once only made free men, but moreover are laden with many benefits by this our Savior and redeemer, being regenerated with his Spirit, to walk before him in newness of life. So that our unthankfulness is exceeding great, if forgetting the greatness of our deliverance; we return to our vomit again, as dogs, and lie wallowing in the mire as filthy swine.

Lastly, in regard of the benefits to come, which by the Spirit of Christ, we do certainly expect and look for, to wit, our resurrection of the body, and glorification in the heavens.

These being exceeding blessings, do make us infinite debtors unto God. Hence we learn to detest the heresy of Popish hypocrites, that dare boast of the merits of the Saints, and of works of supererogation, an evident argument of intolerable proud spirits. For debt and merit are quite contrary; they are so opposite the one to the other, that the first being established, it overthroweth the second, as Rom. 4.4, 5. To him that worketh, is the reward not reckoned of grace, but of debt: but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.

If then our whole life be a debt of the Spirit, it must of necessity be false, that there is any meriting of life and salvation by any works, either of congruity, or condignity, or supererogation. For whatsoever it pleaseth them to prate of merits, either publicly, or privately to their disciples, dare any of them when they are ready to go the way of all flesh, and must be presented before the eternal judge, dare any of them, I say, desire of God to give them according to their merits? dare any in the pride of his heart so exalt and lift up himself, as to pray, Lord, I am worthy of thy mercy, I have deserved thy kingdom, pay me that thou owest unto me, I desire nothing at thy hands gratis, or freely, my works are truly and properly meritorious, I have a right to heaven, and deserve it worthily? I expect not eternal life as an alms, but as a price due unto my labors, I am content thou enter into judgment with me, for I have righteousness in mine own person, and therefore I crave not to be accepted in thy beloved, but in myself. Lord, thou hast made me able to merit heaven for myself, and the • efore repay me according to my worth.

I think none of them are come to this presumption, to plead for themselves with God, & therefore whatsoever they write, whatsoever they speak, whatsoever they resolve and determine in their schools and pulpits, they deny it, & renounce it wholly at the point of death, & with their own mouths condemn their own folly. In their life they talk of merits, but at their death they are glad to call for mercy: & so by their own practice prove and confirm the truth of the doctrine of the Protestants, howsoever against the light of their own consciences they oppose themselves flatly as enemies unto it. The debt of the creature, even of the man regenerate, is greater then he is able to pay the thousandth part; nay the more he payeth, the more he oweth; and is bound to pay, forasmuch as the benefits of God do daily grow and increase toward him, and abound in a wonderful measure, that they augment the debt, & strengthen y ^e obligation. Neither can they escape and avoid the force of this, [Objection.] by a frivolous and false distinction, that our works are not indeed meritorious in the rigor of Justice, or absolutely considered in themselves, but that they are so by the ordinance and acceptation of God. [Answer.] For albeit God accept of our works, and reward them even to a cup of cold water, Mat. 10. yet he accepteth them not as merits, but as the due obedience of his sons, which he recompenseth freely and fully, because he that cannot lie or deceive, hath promised the reward. Neither is it the ordinance of God, that we should merit by our obedience, but that we should perform the worship and honor that is due unto him, Tit. 3.4. Act. 15. Let them therefore show us, where God hath made any such promise unto us to accept our works as merits, and we will believe them. The Lord gave the Israelites the land of Canaan, not for their works, but for his own love, and mercy. If they could not merit the earthly Canaan, how should any deserve the heavenly? We are taught to pray to GOD to give us our daily bread. If we cannot merit the food of this life, no not one morsel of bread, but must crave it of him as poor beggars do an alms, at the doors of men: much less can we merit everlasting life, which is the gift of God, Rom. 6.23. For what is a bit of bread in comparison of the kingdom of heaven? or what is the food of the body, in respect of the food of the soul? Lastly, this doctrine destroyeth another bulwark of the Church of Rome, whereby they set up man's nature, and that is free will, teaching that there is a cooperation of man's free will, with God's free grace in the first act of our conversion. A doctrine full of pride and folly, as well as the former, for as much as this is to part stakes between God and our selves, and to divide our conversion between him and us, and consequently to ascribe as much to man as to God. Christ saith, that without him we can do nothing, we cannot come unto him, except the Father draw us, John. 6. It is God that doth work in us the will and the deed, saith the Apostle. We are all by nature corrupt, there is no part sound in us, or without us. We are not only as crazy or sick, but as dead men. God doth all, and we nothing in good things. He preventeth us with his grace, he prepareth us by his word, he inclineth us by his Spirit, and worketh both the beginning and the ending of our Salvation. Wherefore the Church of Rome is deceived, that make us to be as the man that fell among thieves who left him wounded and half dead. We ar • f • llen into the hands of a more cruel and ble ••• y tyrant, who left us not half dead, but hath taken away life from us, and brought us under the dominion of death. We teach that we are able to do no good; we have stony hearts, and are strangers from the promises of God. They divide our goodness between God and man, as when an horse is hardly able to draw a Coach, another cometh, who being coupled with him, do work and walk together: so as that which one could not do alone, he is able be •• g helped by another, who by their joint la • ours stir it forward. True it is, to use • eanes to obtain faith and repentance, is in our own power after a sort. A man may go from place to place, enter into the house of God, or not enter, hear the word or not hear, meditate upon it, or not meditate; as it is said of Herod an unregenerate man, Mar. 6. that he heard John gladly when he preached the word. This therefore is left unto us, and put as it were into our hands to make us without excuse, and to teach us to condemn our selves and not God. How many are there that are ready to lay the fault of their infidelity upon God, because (they say) he giveth them not faith, so that it is not in their power to believe? But why do they not that which is in their own power? True it is, God is not bound to give faith to any, or to turn his heart. The cause of infidelity is in himself. Nevertheless, God hath not left himself without witness, nor man without excuse. He carrieth a judge in his own bosom, that shall be able to convince him.

For why do not men that which they are enabled to do? why do they not attend to his word, as to his ordinance? why do they not make conscience of absenting themselves from the preaching of it? They may come if they will, but they will not. They excuse themselves as the guests in the Gospel: they have ears to hear, but they regard not: they have feet to carry them into the Church, but they are slow to this duty, and swift rather to any other: they have eyes to read the Scripture, yet they seldom or never read it: they have hearts to meditate on the word, but they think upon nothing less. Therefore all these outward helps shall be sufficient witnesses against them

Now then, albeit we may perform such duties before remembered touching the means of our salvation, yet to assent to the word by faith, that thereby we may be converted, enlightened, called, and regenerated to eternal life, is in the hand of God only, and cannot be performed of us.

[Use. 2] Secondly, seeing God's gifts are freely given by him, it is our duty to depend upon him, and to ask them at his hands when we want them. We learn to whom to go, and what way to enter that we may obtain thē. We all stand in need of his help for our souls and bodies. In the soul is ignorance, presumption, blindness, and hardness of heart: pray to him to remove these evils, and as it were to pluck these noisome & loathsome weeds out of our gardens by the roots. If we think our selves able to do it, we deceive our selves. If we feel the burden of our sins to press us, and to lie heavy and hard upon our souls, we must go to him that hath borne them in his body, and is able to take them away. He calleth such unto him as are weary and heavy laden, with promise and purpose to ease them. If we want anything for our body, he that is the Creator of the body will not suffer us to pine away, he will not leave us and forsake us. Let us not trust to our own labors, nor riches, nor abundance, as the rich man did in the Gospel, Luk, 12: considering that no man's life consisteth in the multitude of his riches. Hence it is, that our Savior willeth us to ask, and we shall receive: to seek, and we shall find, Math. 7. If we suppose we may attain unto his blessings any other way then by prayer, we are altogether ignorant of the way that leadeth to his Treasury. For, Except the Lord keep the City, the watchman waketh but in vain: & except he build the house, they labor in vain that are the builders of it, Psal. 127, 1. It is in vain for us to rise up early, and to sit up late, and to eat the bread of sorrows, which worldly men take to be the only means to thrive: it is the blessing of GOD upon the hand of the diligent that maketh rich. Let us therefore season and sanctify the works of our hands & the labors of our callings, that so we may have comfort and find rest in this troublesome sea. This will make our labors sweet and pleasant, when we get our living in the sweat of our brows. Besides, when we find any defect of grace in us, or any weakness in spiritual things, as all the faithful do more or less, let us come to him that giveth freely and liberally, and reproacheth no man. He it is that will supply our wants, and increase his gifts in us. This coming unto him for all needful graces, hath many branches that belong unto it, which Christ pointeth unto, Math: 13: when he saith, The kingdom of heaven is like unto a treasure hid in the field, which when a man hath found, he hideth it, and for joy thereof departeth, and selleth all that he hath, and buieth that field. If we will attain unto grace, we must depart with somewhat, we must sell all that we have. That which is our own is sin; but we are loath to leave it and depart from it. It cleaveth fast to the ribs, & sticketh fast in the bones, that it will hardly out of the flesh. We delight in it, we make make much of it, we are wholly addicted to it. It may seem a strange speech, that we are said to sell all that we have, and buy that we have not. For what have we to sell unto God? or what can we give unto him? or what are we able to buy at his hands? Our selling of all, is our parting or departing from our sins; our leaving of them, our renouncing of them, so that we are determined to keep them no longer. As it is in bargains and purchases between party and party, whosoever buyeth anything, giveth and taketh; he parteth with somewhat, and receiveth somewhat by exchange: so must it be between Christ and us in this spiritual bargain and sale. We leave that which is evil, we receive that which is good. There is no man that selleth one sin for naught, he hath his reward a thousand fold, because he selleth it to Christ, the best rewarder. All men are content here to sell to him that will give most. Christ is the best chapman, the best buyer, he giveth eternal salvation to us. To draw us from our sins, that do us the greatest hurt, and bring infinite danger upon soul and body, he offereth to recompense us an hundred fold more for withdrawing our hearts from our sins, then the world can reward us for the using of them. Art thou not steadfast in religion, but as a reed shaken with the wind, sometimes carried one way, and sometimes inclined another way? Sell this thy doubting and wavering unto Christ, be no longer unstable & unsettled, and he will give thee constancy to continue unto the end, and will strengthen that which he hath wrought in thee. Art thou puffed up with pride in apparel? Sell this corruption, and he will garnish thee with better garments; he will clothe thee with his innocence and righteousness, that the filthiness of thy nakedness shall not appear. Art thou poor and needy? Christ saith unto thee, The Foxes have holes, and the birds of the air have nests, but the Son of man hath not where to lay his head; Wilt thou provide for thy children & thy household? David saith, I was young and now am old, yet I have not seen the righteous forsaken, nor his seed begging bread, Psal. 37, 25. Now in this selling of our sins, and parting from them, we must observe these particulars.

First, that it must not be for a short time or for a season, but forever. We must not sell our sins for a season only, but renounce all right, title, interest, and propriety in them; we must depart from them with a full purpose and resolution never to take them up again, never to practice them anymore. To sell anything, is to alienate the property of it from our selves. Blessed are all such sellers. In this point therefore we must not be lenders, as they that challenge the right of being owners, but quite and clean put from our selves all title to our former sins. Many indeed lay them down for a time, as hypocrites do, wiping their mouths with the harlot, and returning to their vomit with the dog, or to their wallowing in the mire, with the swine. Thus it fareth with such as come to the word and Sacraments of God, with profane and unreformed hearts. They seem godly while they are in the Church; but their righteousness is but as the morning dew, they hang down their heads as a bulrush for a time, & afterward they are as bad or worse then they were before. This is nothing in the sight of GOD, except we utterly forsake our sins. True it is, the faithful and godly man may fall into some sins which they have forsaken, as Abraham did in denying his wife, but they must do it, as strangers to it, not as owners of it, for it is none of theirs, they have given over the use of it, and the right unto it. It is the man that is unregenerate, he may lay lawful claim unto it: as for us, it is no more ours, then the house that we have sold, and so alienated it from us.

Secondly, there is another kind of sale that is faulty and deceitful, which is, when we are content to sell some of our sins, but we will not sell all of them. Some there are so covetous, that they will part from nothing, they will sell nothing: Though they be never so well offered, they are so in love with their own faults and folly, that they will keep them still, albeit to their infinite hindrance & loss, even the loss of their souls. Others are content to lend their sins, but they will not leave them: they are willing to abstain from them for a time, but they will not renounce them forever. These are like the Israelites, who albeit they were brought with a strong hand out of Egypt, yet they had a mind to return thither again, they thought upon the fish which they did eat there, and remembered the Cucumbers and the Melons, the Leekes, the Onions, and the Garlicke; these they lusted after with all their soul. Or as Lots wife being delivered out of Sodom, as a firebrand out of the burning, or as two legs, or a piece of an ear out of the mouth of the Lyon, Amos 3, 12, and 4, 11: even a little remnant out of the common destruction of the City: she looked back again toward Sodom, and had her mind there upon such things as she had left behind: which showeth she had not sold all, but as he that lendeth his goods looketh for them again, so would she fain return to those things that yet she retained in her heart. If the case be better with us, and that our righteousness exceed these, yet let us not flatter our selves, and deceive our own souls, forasmuch as we must go farther, and step many degrees beyond them. For albeit we can be content to sell, and to sell forever, yet there is more required of us, so that we may say with Christ, One thing is wanting, we must sell all, and must keep back nothing. We must not sell as Ananias & Sapphira did, they kept back part of the price: so many make sale, but they are deceitful Merchants, they will not pass all, but leave out somewhat in the bargain. So do many deal doubly with God, they desire to forgo their sins, but they will keep somewhat. But he cannot be mocked or cozened of us. We must renounce our sweet sins & our profitable sins, with all the appurtenances and dependencies unto them. We must abstain from all appearance of evil. We must pull up these weeds by the roots, that they grow not in the gardens of our heart again. God will have all that is ours left, or else he accounteth nothing truly left. Herod was content to hear John, to fear him, to reverence him, to do many things that he required, and to reform many evils that he reproved, and himself had practiced, but when he told him, he must not marry his brothers wife, he stopped his ears and would not hear, he was determined to keep that one sin. The hypocrites in Micah are ready to come before the Lord, and to bow themselves before the most high, to offer Rivers of oil and the fruit of their body for the sin of their soul: nevertheless the Prophet telleth them that God liketh not of this bargain, inasmuch as he requireth of them to do justly, to love mercy, and to walk humbly with their God. We are like unto the young man mentioned in the Gospel, whom Christ is said to have loved, When he was bidden to sell all that he had, he was sad at that saying, and went away grieved.