Commentary on Numbers

IN the former Chapter we have heard the busy preparing and providing of an enchanter and sooth-sayer, to weaken and bewitchthe people. Now in this Chapter and the Chapter following, we see his diuinations delivered, and his sorceries explained unto us. For Balaam being gotten and hired with the wages of unrighteousness, he laboreth and sweateth by all means to waste and weaken the host of Israel, but effecteth nothing against them, verifying the saying of the wiseman, Prov. 21, 30. There is no counsel nor wisdom against God, who scattereth the purposes and policies of the wicked.

In this Chapter observe two principal points (to wit) two devilish attempts to destroy the Israelites with Magicall enchantments. Touching the first endeavor and practice, we are to consider, both the facts & actions, and then the issue and events thereof. The first action is, that Balaam (as the masterworkman in this business) commandeth preparations to be made for his diuinations, he must have seven Altars built, seven sacrifices prepared, seven Bullocks, and seven Rams offered; seeking to please and appease GOD thereby, and to draw him to favor the Moabites, & to forsake the Israelites, for he knew he could do nothing for the one, and against the other, until he had procured the God of the Israelites to depart from them.

But here it is to be observed, that he dealeth wholly by odd numbers, willing all to be done by seuens. The number of seven was always accounted an holy and sacred number, and religiously observed, even from the Creation, whereof the Gentiles marked sundry examples in Nature, and in the worship of God. Besides, a certain divine force was imagined to be in the odd number, and therefore the Sorcerers and Enchanters did for the most part deal with these uneven numbers. This we see in the Poet Uirgil, Eclog. 8.

The like appeareth in another Poet, describing the practices of certain witches, as Medea, Circe, and others. He bringeth one in, speaking thus:

Touching Balaam, he goeth, he obeyeth, he uttereth a Prophesy before the King and his Nobles, speaking after the manner of the true Prophets, not moved by the spirit of the devil, but inspired by the Spirit of God, and declaring truly what he had received of God. The Prophesy and Parable of Balaam is first uttered, then the effect of it is set down and declared. The Prophesy hath three points to be considered: First, the entrance: Secondly, the substance and matter it self: Thirdly, the conclusion. Touching the entrance into the Prophesy, it is taken from the present work now in action, and detecteth the folly and dotage of Balak, who had sent from far to fetch a Sorcerer, and doubted not of the force of his diuinations, seeing he was cunning in the East manners. Thus were Idolaters given over, by the just judgment of God, to believe lies. The substance of this Prophetical speech followeth, first propounded, and afterward proved and confirmed. For he showeth, that Israel is blessed of God, and therefore not to be cursed. Israel is protected of God, as with a shield, and therefore it lieth not in his power, or in the power of any man to make them a cursed people, to be had in execration and detestation. This sentence is uttered by way of an interrogation and asking a question, for the greater force, and giving power unto it, for the better assurance of the truth of it, and to put it out of doubt, How shall I curse, where God hath not cursed? Or how shall I detest, where God hath not detested? Now he proveth that they could not be cursed of God, nor hurt by the enchantments of the devil, nor annoyed by the devices of men; first, by his own testimony in the present seeing of them, and the comely order observed among them, From the top of the Rocks I did see them: as if he should say, The very sight of this people, and of their government, daunteth my heart, and dasheth my purpose, so that I am called back from conceiving a thought of cursing them, both by the authority of God, and by the presence of thē which I behold. Secondly, by the pureness and holiness of the people, they walked with God, they dwelled in his presence, they observed his Laws, they submitted themselves to his ordering and government, they embraced his religion, they separated themselves from the Gentiles, they abstained from their superstitions, they would have no fellowship with them, they differed from them in their Laws, in their Religion, in their life, in their sacrifices, in their sacraments, and other ceremonies.

The conclusion and shutting up of this Prophesy is double, and containeth two points: First, in respect of Israel: Secondly, in respect of Balaam himself. Touching Israel, he pronounceth the blessing of God towards them, that they should increase as the dust of the earth, and as the sand on the sea-shore, which is innumerable, according to the promise made to Abraham, Gen. 12. Heb. 11, 12. And to move the heart of Balak and of all the Moabites the more, he uttereth it by way of asking the question, and doubling it, he increaseth God's mercy toward them, and saith, he could not number the fourth part of Israel. Touching himself, he testifieth, that the blessedness of this people was great in regard of the life to come, and therefore wisheth that in death he might be like them, that after death, he might be partaker of the same happiness with them. But wishers and woulders were never good Christians. For this is a peevish & perverse kind of wishing, not to perform that which belongeth to the blessedness of eternal life, and yet to wish and desire it to come upon him.

The effect of this unlooked for Prophesy, is set down by a question and an answer. The Question of the King expostulateth the matter with him, why he blessed the Israelites, as one forgetting himself, and unmindful of his business, whereas he was hired to curse them, being his enemies. The answer of Balaam casteth the fault upon God, and excuseth himself. For y ^e same God that opened his mouth, constrained him to utter this blessing against his will. As if he should say, I have used all my skill, and practiced my art to the uttermost, but no sorcery will prevail against them: why then dost thou check and controlle me, for that which I can by no means remedy & redress? But the question may be asked, whether his charms and coniurations could have hurt the Church, if they had been pronounced against them? I answer, the curses of the wicked cannot hurt or hinder the godly, as Balaam in every Prophesy acknowledgeth. And Solomon teacheth, That the curse which is causeless, shall not come. Prov. 26, 2. Wherefore then did not God suffer him to run his race, & to follow his own imagination? Why did God appear unto him, and not suffer his curses to be denounced? Surely, because hereby the Name of God is more glorified, the Sorcerer confounded, and all the expectation of the enemies dashed, in that the curses are not pronounced, and their desires and endeavours disanulled.

[Verse 1. Build me here seven Altars, and prepare me seven Bullocks, and seven Rams.] They begin their work with great pomp & show of zeal and religion, as the manner of the heathen was, when they went about any enterprize. He buildeth not one Altar alone, but seven: he contenteth not himself with one Bullock, and one Ram, but prepareth seven: so that on every Altar he offereth two burnt offerings to appease the Lord toward them. He nameth the Name of the Lord, and goeth apart from the society of men, as it were to have conference with the living God, whereas his drift and purpose was nothing but to practice his sorcery. Thus we see the Gentiles observed the manner of sacrificing, received by tradition from their Fathers, yet not purely and vncorruptly, both because they had not respect to the Messiah promised; and supposed the outward work of sacrificing to be so precious and meritorious, that for it their sins should be forgiven; and because they mingled and corrupted the worship of God, with their own inventions. For the sacrifices instituted of God, are defiled and depraved, partly by the opinion of merit, partly by the addition of new-fangled worship. Hereby we learn, That all religion pretendeth order and zeal, although it be removed from truth. Howsoever all false religion proceed from the spirit of disorder and confusion, that is, the devil: yet it maketh some show of holiness, & putteth on a shadow of the true religion. This appeareth in the high places that Solomon built for his outlandish women, Where they burnt Incense, and offered oblations to strange gods. 1 Kin. 11.7, 8, and 18, 26, 28. It is noted touching the Priests of Baal, y ^t they prepared a Bullock, and called upon the name of Baal, from morning to noon, They cried aloud, and cut themselves, as their manner was, with knives and Launces, until the blood gushed out upon them. Loc, what zeal and forwardness here was. The like appeareth in Zedekiah, one of the former generation; he made horns of iron in resemblance & imitation of the true Prophets, who taught by such signs, and said, With these shalt thou push the Aramites, until thou hast consumed them. 2 Kings 22, 11. The same is offered unto us in the Prophesies of Jeremiah, chap. 32, 34, 35, where describing the zeal of Idolaters, he saith, They set their abominations in the house of God to defile it, they built the high places of Baal, and caused their sons and daughters to pass through the fire to Molech. So when Hananiah brake the yoke of Jeremiah, he said, Thus saith the Lord, Even so will I break the yoke of Nebuchadnezzar King of Babel, from the neck of all Nations, within the space of two years, Ier. 28, 10, 11.

The Reasons are to be considered: First, [Reason 1] because Satan can turn and transform himself into a resemblance of the glorious Angels that dwell in the heavenly light; albeit he dwell in utter darkness, yet he never appeareth in his own likeness, he shadoweth his lies with the Name of God, and covereth his temptations with the vizard of holiness. This Reason the Apostle useth, 2 Cor. 11, 13, 14, 15. If then Satan hide his horns, and dissemble the hollownes of his dealings, so that his baits and snares are not perceived, and the poison of them is not seen, no marvel if his instruments that are led by his spirit, follow their master in their hypocrisy. For as the spirit is that leadeth them, so are they that are led.

Secondly, it satisfieth ignorant and foolish men, from further searching and enquiring into [Reason 2] the hidden mysteries of corrupt religion. If it should be propounded in the name of the devil, and the rottenness thereof appear in his likeness, everyone would defy it, and spit at it, and Satan well knoweth, he should gain nothing to his kingdom. But when he taketh up the Name of God, pretendeth the zeal of God, and sometimes alledgeth the Scriptures of God, he carrieth many blindfold to perdition, and leadeth away captive simple souls laden with sins, and led with diverse lusts, for they never make further enquiry, nor dive to the depth of Satan's wiliness. This appeareth in the Idolatry of the ten Tribes, erected by Jeroboam, who said to the people, It is too much for you to go up to Jerusalem: •• hold (O Israel) thy gods, which brought thee out of the Land of Egypt: and this thing turned to sin, for the people went (because of the one) even to Dan. 1 Kings 12, 28, 30. Judge. 17, 13. The ignorant multitude ran headlong after this counterfeit worship, coloured with show of reason, and followed those Idols, that they might go wi • h ease to the devil.

[Use 1] Let us make use of this doctrine, and see what may be learned from hence, for our edification. First, acknowledge from hence, that • ll zeal and appearance of zeal is not good. Balak and Balaam he • e pretend the worship of God, and who would th • nke they intented my mischief? Yet they were in the gall of bitterness, and in the bond of iniquity. Therefore the Apostle saith of the Jews, I bear thē record, that they have the zeal of God, but not according to knowledge, for they being ignorant of the righteousness of God, and going about to stablish their own righteousness have not submitted themselves to the righteousness of God. So the Church of Rome besotted with superstition, and having drunk deeply of the cup of abominations makes an outward show of great zeal, by their multitude of ceremonies, partly borrowed from the Jews, and partly patched from the Gentiles; by their Pilgrimages to Sai • ts, by the counterfeit strictness of their disordered orders, by their solemn vows of poverty, chastity, and obedience, by the pretended streightnesse of their whipping Jesuits, and Ieluited disciples, imitat • ng herein the Priests of Baal, and resembling the heretics, which of whipping themselves, are called Flagellantes. But notwithstanding all these shows of holiness, they are far fr • m true zeal, having a voluntary religion, like unto thosewhom the Apostle Paul reproveth, Col. 2, 21, • 2.23. In which place the Apostle doth lively describe what the Roman Religion is, and portrayeth it out as a Table before our eyes: It hath goodly shows, which indeed seem to have some exquisite and excellent thing in them, but the inward and spiritual worship is neglected among them, the Name of God is dishonored, the Sabbath is profaned, the Scriptures are abused, the doctrine of faith and repentance is buried, & many open sins are maintained amo • g thē. If that be the true rel • gion which giveth all glory to God, the Popish religion cannot be so, wh • ch giveth all glory to themselves, and robbeth God of the honor due to his Name, by their doctrine of merits, & by their works of supererogation, which indeed is more then supererogation. If it be the true religion that magnifyeth the Scriptures, resteth in the perfection of them, submitteth all persons & causes unto them, and acknowledgeth them the sole and supreme Judge of all Questions and Controuersies of religion, then that must be a false religio, which patcheth other writings and traditions unto them, which in matters of • octrine flieth from them, which preferreth the authority of the Church before them, and • enveth to be wholly ordered by them. If that • e the true religion, which advanceth the sufferings of Christ, and resteth in his perfect Oblation once performed upon the Cross, which acknowledgeth Christ to be the only Savior and Redeemer of his people, and • eacheth to rely upon him alone for our justification: then that must be confessed to be a counterfeit religion, which setteth up a mock Christ, and honoreth instead of him, the cursed Idol of the Mass, whereby the remembrance of his death is shamefully e • uded, and the people of God are miserably deluded. Learn therefore, that all zeal is not true zeal; and to hate all evil, albeit it have the appearance of good, and come masked under the vizard and habit of holiness. For counterfeit piety, is double impiety.

Secondly, let us not be carried away and [Use 2] seduced with every vain blast of false Doctrine, but stand constant, settled, and unmovable, as they that are built, not on the weak sand, but upon the firm Rock that cannot b • removed. This the Apostle teacheth, Heb. 1, 9. Be not carried about wi • h diverse and strange doctrines, for it is a good thing that the heart be stablished with grace, and not with meats, which have not profited them that have been occupied in them. This use is urged by the Apostle Paul, 2. Tim. 3, 5. This know, that in the last days shall come perilous seasons for men shall be lovers of their own selves, &c, having a show of godlin • sse, but have denied the power thereof; turn • way therefore from such. We see how easily the grea • est part are carried away with shadows without substance, and shows without inward true • h. They have itching ears after new Te • chers, and forsake the ancient Teachers, that have fed them with the milk of the word, & gained them to the fai • h of Christ. Wherefore it standeth us upon, to take he • we be not seduced and deceived with • a • e P • ophets, and to make a trial of their doctrine, by the truth of the Scriptures, according to the counsel of Christ our Savior, Math. chapter 7, verses 15. 16.

Lastly, it is our duty • to learn to discern [Use. 3] the spirits, and to be able to judge of the Doctrine, whether it be of God, or not. Christ commandeth his Disciples to beware & take heed of the leaven of the Pharisees and Sadducees, that is of their doctrine: but in another place he chargeth them to hear the Pharisees & obey their doctrine, sit • ing in Moses chair, because they were appointed for the time to be the Teachers of the Church. Now then, if they must hear and do what they say, and yet avoid their mixtures & corruptions of sound d • ctrine, it is required necessarily of the people, to discern between the Law of GOD and the leaven of the Pharisees, being charged to cleave to the truth, and to forsake error. This is that use which th • Apostle John urgeth, 1 John, chap. 4. verse 1. De • rely beloved, believe not every spirit, but try th • spirits, whether they be of GOD: For many false Prophets are gone out into this world. And in the second Epistle, chap. 7, 8. he speaketh to the same purpose, Many deceivers are entered into this world, which confess not that Jesus Christ is come in the flesh: look to yourselves, that we lose not the things which we have done, but that we may receive a full reward. Hereunto likewise cometh the exhortation of Elijah to all the people that were seduced by false Prophets, 1 Kings 18, 21. How long halt ye between two opinions? If the Lord be God, follow him: but if Baal be he, then go after him. And the Apostle Paul chargeth the Thessalonians to try all things, and to hold fast that which is good. 1 Thess. 5, 21. This condemneth the Church of Rome of sacrilege, that take from the people the key of knowledge, and nuzzle them in ignorance, as the mother of devotion, accounting it sufficient, that they believe as the Church believeth, and credit in all things their Pastors and Teachers, and forbid them all trial of the doctrine delivered unto them. But the Scriptures require of them the spirit of discerning, and all judgment, that they may allow those things that are best, and that they may be without offense, until the day of Christ; to take heed that they walk circumspectly and wisely, that they may understand what the will of the Lord is, and beware that they be not seduced. And it is no excuse to the people being misled and misguided, to say, Thus have I been taught and instructed: For when the blind lead the blind, they both fall into the pit of destruction, Mat. 15, 14. So that if they embrace not faith unto salvation, but withdraw themselves unto perdition, they that follow false Teachers, are sure to perish as well as they that lead them the way, or rather out of the way: and if the Watchman see the sword drawn, and judgment coming, and blow not the Trumpet: albeit the blood of the people shall be required at his hands, yet they shall also be taken away in their sins.

[Verse 5. The Lord put an answer in Balaam's mouth.] Here is set down the Author of his Prophesies. He sought a cursing, but God put in his mouth a blessing, so that the spirit of Prophesy is sometimes given to wicked men, as appeareth in Saul, & sundry others. Wherefore it is said. God put his word in his mouth, not in his heart. He hath God plentifully in his mouth. but his heart was far from him, so that he speaketh not far otherwise then his Ass spake before, because God compelled him against his will, to utter that which he put in his mouth. Heereby we learn, that God's truth is oftentimes enforced and drawn out of those that know it not, nor believe it. Profane men of an evil spirit, are constrained & compelled to give testimony and witness to the truth of God, the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him; as we see how Balaam in this and the chapter following, uttereth excellent and heavenly things (albeit against his will) of God, of the enemies of God, of the Church prospering and flourishing thorough his favor: yet he was lewd in life, and profane in heart, loving neither God, nor his truth. This we see in the Sorcerers in Egypt, when they saw and felt the plague of Lice, but could not with their enchantments bring forth the like, they confessed, This is the finger of God, Exod. 8, 19. This appeareth farther in the history of Gideon, when one of his enemies had told a dream to his neighbor which he had dreamed, his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel, for into his hand hath God delivered Midian and all the Hoast. Judge. 7, 14. This likewise we see in the Centurion and soldiers that were with him watching Jesus, Math. 27, 54, when they saw the renting of the veil, the trembling of the earth, the opening of the graves, the cleaving of the stones, and arising of the dead bodies, they feared greatly, saying; Truly this was the Son of God. Hereunto cometh the confession of Caiaphas, an enemy to Christ, and to the doctrine of salvation which he persecuted; for he uttered a Prophesy of the death and passion of Christ, John. 11, 49, 50, 51, 52. It was an extraordinary motion of God, that guided his tongue to Prophesy of Christ. So he spake afterward in thē that cried out at his arraignment, Mat. 27, 25. His blood be upon us and upon our children: which was plentifully performed in its time and season. The like we may observe in Pilate, when he was admonished by the Jews to amend this title of Christ set on his Cross, Jesus of Nazareth, the King of the Jews; Pilate answered, What I have written, I have written: John 19, 22. wherein at unawares he is made after a sort, a Preacher of the kingdom of Christ, who governed his tongue, as here he did the tongue of Balaam.

The Reasons remain to be considered. [Reason 1] First, to leave the wicked without excuse, when they hear the truth. For God never leaveth himself without witnesses, no not among the Infidels, as the Apostle declareth, Acts 14, 16, 17. Now if the pouring down showers of rain, sending the fruitfulness of the earth, feeding all creatures with bodily food, be the Lord's witnesses and testimonies of his power, how much more is the word of God, which is the savor of life unto life, to all that believe? Forseeing God opened the mouth of Caiaphas (as we shown before) to utter a Prophesy concerning Christ, the obstinate incredulity of the Jews was convinced, when both the cause and virtue of his death was uttered by their own high-Priest, albeit he spake it in another meaning.

Secondly, he speaketh often in wicked men, to increase their judgment, and bring upon [Reason 2] them the greater damnation. If God had not revealed his truth unto them, their punishment should be the less. This we see set down, Luk. 12, 47, 48. This appeareth by the words of Christ to his Disciples, Math. 7, 23. Luke 13, 25, 26. Many will say to me in that day, Lord, Lord, have we not by thy Name prophesied? And by thy Name cast out devils? And by thy Name done many great works? And then will I profess to them, I never knew you, depart from me, ye that work iniquity. Thus Christ upbraideth the Cities, wherein most of his great works were done, because they repented not, and telleth them it shall be easier for Tyre and Sidon, for Sodom and Gomorrhah at the day of judgment, then for them. Math. 11, 22.

Thirdly, to strengthen & confirm his childrē [Reason 3] in the truth revealed unto them. Great is their wavering and weakness: when God maketh known his word unto them, & sealeth it unto them by his signs and sacraments, they are full of doubting, and their faith is mingled with infidelity, as we see in the example of Gideon, Judge 7, 14. God appeared unto him at the thressing-floor, commanded him to go in his might to save Israel, promised him the victory, and strengthened him by the signs that he asked, yet he remained fearful & fainthearted, after these so many means used to give him courage & confirmation, Judge. 7, 10. Hence it is, that God raised up one in the host of his enemies, and guided his tongue to be a Preacher and publisher of his truth, telling this dream of his to his fellow, that loe, a Cake of Barley-bread tumbled from above into the boast of Midian, and came unto a Tent and smote it that it fell, and overturned it, that the Tent fell down: which is expounded and interpreted to be the sword of Gideon. Whereby we see, that God opened the mouth, and directed the tongue of this Idolater, for the strengthening of Gideon, and the furthering of him in his work.

Now let us make use of this Doctrine First, [Use 1] behold herein the greatness of his power & Name, causing his enemies to profess and acknowledge it. We see how they resist & rebel against God. We see how they abide not to submit their necks to his obedience, but cast away the cords of discipline from them: yet he overruleth them, ordereth their tongues, and disposeth the words of their mouth to his own glory. This is it which the Prophet declareth, Psal. 8, 1, 2. This also appeareth in the example of Saul, and of the messengers that he sent to take David, For the Spirit of God fell upon them, and they prophesied, therefore it was a Prouerb, Is Saul also among the Prophets? 1 Sā. 10, 11 and 19 24. This verifieth the saying of the wise man, Prov. 16, 1. The preparations of the heart are in man, but the answer of the tongue is from the Lord: that is howsoever a man many times m • streth an whole Army of thoughts in his mind, as it were in battle array, and concludeth with himself, both what, & how to speak: yet man is ruled by a superior power & shall speak as God guideth his mouth, not as himself purposeth and determineth. Seeing therefore God frameth unfit instruments to his own purpose, and maketh them serve for the advancement of his own glory, we must conclude again with the Prophet, O Lord, our Lord, how excellent is thy Name in all the world!

Secondly, it is not hard with God to retain [Use 2] and reserve a people to himself in all ages, albeit there be never so many enemies, & albeit the Church be not always visible to the eye, and kept in outward beauty. He is not tied to any Nation, people, or place. Let us never fear the decay or destruction of the Church: he that did gain it to himself, will maintain it against all the practices and pollices of evil men, so that the gates of hell shall not prevail against it. This is it which Christ teacheth, Mat. 3, 8, 9. He can draw the strong and flinty hearts of the adversaries to be his Church, albeit all the Jews were scattered & destroyed. God is not bound to continue his Church among thē, and the privileges which in mercy he vouchsafed unto them: if he remove his standard, and take away his Candlestick, and break off the succession they boasted of, he can call a people unto himself whensoever he pleaseth. As then we are not to fear the falling away of the Church, so we are not to presume of our selves, because we have present testimonies of God's favor, and visible marks of the Church amongst us, but labor to find out our own sins, and turn unto the Lord, assuring our selves, that every Tree which bringeth not forth good fruit, is hewn down and cast into the fire.

Lastly, seeing profane persons be enforced [Use] to speak the truth of God, let us know that it is our part, who are enlightened with more knowledge and endued with better graces, in a more willing and cheerful sort then they do, to testify the praises of God for conscience sake, with care and comfort, not grudgingly, nor unwillingly, nor enforced unto it. This the Prophet Malachi setteth down, ch. 1, 11. Where he showeth, that the Gentiles knew the excellency of his Name, and were not ignorant of his greatness, and therefore if we be the true children of God, our righteousness and obedience must exceed the righteousness and obedience of others. For what a shame is it, that strangers from the covenant should acknowledge him, and those of his family, and as it were his household servants, come behind them? Let us be like the Angels that be in heaven, Mat. 6, 10, who obey him readily, willingly, cheerfully, perfectly. If we obey him grudgingly, and by constraint, the reprobates, yea the devils do him as good service, as we do. They perform his secret will against their will. Let us accomplish his will revealed in his word, with the full desire of our hearts, otherwise we shall never find true comfort to our selves in that we do. If we would have God to accept & reward our service performed unto him, we must not do it by constraint, as Balaam did, nor to halfs as Saul did, 1 Sam. 15, 21, 22, 23: nor to merit, as the Pharisees did; but in conscience of our duty, as children to their fathers, that we may receive the inheritance of sons.

[Verse 9 Loe, the people dwell by themselves, and shall not be reckoned among the Nations ] Now we come to the Prophesy it self, wherein he confesseth the blessed estate of y ^e church, so that nothing can make them miserable, or separate them from the favor of God. This we shall have fitter occasion to show afterward. Here let us consider the reason whereon he groundeth the happiness of the Church. In the description of the Church, he saith, they are a people cleaving to God alone, believing in him, and severed from other Nations in religion and laws. From hence we learn, That the Church of God is an holy people, called and gathered by the word, to hear and obey God, separated from the profane of the world in life and conversation. This we see evidently, when the posterity of Cain began to multiply and replenish the earth by many generations, who were the malignant Church; the true Church (increasing later) began to divide themselves from thē, to restore the purity of God's worship, and to meet apart by themselves for the public service of God, which the Scripture meaneth, when it saith, Then men began to call upon the Name of the Lord. The like we see afterward in Abraham, whom the Lord called beyond the flood from serving other God's, to serve him purely apart from the superstitions of his forefathers This was figured in the vow of the Nazarites, the intention whereof is expressed in the description of the ceremony of it, To be separated to the Lord. Numb. 6, 2. Thus Moses describeth the common condition of all that people, to be separated to the Lord, as God himself giveth them to understand, I am the Lord your God, which have separated you from other people, &c. Levite. 20, 24, 26. This is it which Christ our Savior saith to his Disciples, That they are not of the world, but he hath chosen them out of the world, John 15, 19. Hereunto cometh the exhortation of Peter, preaching repentance & amendment of life, to those that had crucified the Lord of glory, With many other words he besought and exhorted thē, saying; Save yourselves from this froward generation Acts 2, ver. 40, 41. Hereunto cometh the practice of the Apostle Saint Paul, Acts 19, 9, when the adversaries were convinced, and their hearts hardened, they disobeying, and speaking evil of the way of God, before the multitude, he departed from them, and separated the Disciples, and disputed daily in the School of one Tyrannus.

[Reason 1] The Reasons hereof are these. First, there is an opposition between God & the world. The Governor thereof is Satan, who is the Prince of this world, and hath set up his throne in it: it persecuted Christ and slew him. Neither do the children of God find any better entertainment then Christ did, as it hateth him, so it hateth them, John 14, 17, 30. Again, The amity of this world is enmity with God: the wisdom of this world is foolishness with God, 2 Cor. 4, 4. I am. 4, 4. And Christ testifieth, That the works thereof are evil, John 7, 7. Seeing then it is evil in respect of y ^e governor, which is Satan, evil in respect of Christ, whom it hated and persecuted; evil in respect of the Spirit of truth, whō it neither seeth, nor knoweth, nor receiveth; in respect of the Children of God, whom it abhorreth; evil in respect of the friendship thereof, which is enmity; evil in respect of the wisdom thereof, which is folly: and lastly, evil in respect of the works thereof, which are impiety; howsoever the beauty of it be glorious, and the show gorgeous and glistering; yet the Church is to come out of it, & is clean contrary unto it. For if the friendship of the world be the enmity of God, then the friends of the world are the enemies of God. And as there is an agreement between the devil and the world, so is there an union between God, and his Church. And as God and the world are opposed, so are the Church and the world contrary one to another: so that whilst we are parts of this world, we cannot be members of his Church, and when we are called out of the world, we are gathered into the bosom of the Church.

Secondly, God hath chosen the Church to [Reason 2] himself, before the foundation of the world, to be adopted thorough Jesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved, as the Apostle teacheth, writing to the Ephesians, chap. 1, 5, 6. 1 Pet. 1, 2. Thus the Church is built upon the unmovable rock that cannot be shaken. The foundation of God remaineth sure, & hath this seal, The Lord knoweth who are his. 2 Tim. 2, 19.

Now let us see what uses we may rightly [Use 1] conclude out of this doctrine thus confirmed. First, we learn from hence, that the opinion of those is condemned, that bring in universal grace, universal election of everyone, universal redemption of everyone, and universal vocatiō of everyone, to the saving knowledge of the Gospel. For whereas the Church is as it wore the Park of God, impaled in from other waste Land, or rather the Paradise of God, wherein the wild beasts of the Forest may not enter; this Doctrine pulleth up the Pale, and taketh away the enclosure, laying it in common, and joining it to the rest of the wilderness. The people of God are the little flock in respect of the world. Luke 12, 32. We see frō the beginning of the world, there was a difference and distinction between the sons of God, and the sons of men, Genesis, chapter 6, verse 1, between the Jews and the Gentiles, between the circumcised, and the uncircumcised, between the people 〈1 page duplicate〉 〈1 page duplicate〉 of God, and those that were no people of his, being out of the covenant. To some God giveth faith, to other he giveth not faith, For all have not faith, 1 Thess. 3, 1. Therefore our Savior Christ saith, Many are called, but few are chosen, Math. 20, 16, and he chargeth his Disciples, when he sent them out to Preach, not to go into the way of the Gentiles, neither to enter into the City of the Samaritans, Math. 10, 5. and he showeth, that it is not given to everyone to know the mysteries of the kingdom of God, Mat. 13, 11. So the Apostles in spreading abroad the glad tidings of salvation, and working the conversion of the Nations, to whom they were sent to preach the Gospel, are commanded to remain certain years in some Cities, because the Lord had much people in those places: and when they were entering into other Cities, the Spirit suffered them not to publish among them the way of salvation. Act. 18, 10.

[Use 2] Secondly, we must look for a full and perfect separation of the Elect from the Reprobate, of the sheep from the goats, of the vessels of mercy, from the vessels of wrath, when the Lord Jesus shall break the heavens, and come to judge the quick and the dead. Indeed here is some separation made by the fan of his word, by the power of the keys, & by the fire or furnace of affliction, yet still the chaff is mingled with the wheat, the Tares with the Corn, bad fish with the good, the hypocrites with the faithful and true believers. But when Christ shall come with thousands of his Angels and the heavens be dissolved. The books shall be opened, and things hidden in darkness, shall be disclosed, Revel. 20, 12. Here a beginning is made, but then shall be an absolute perfection and consummation of this separation. This is opened unto us by the Evangelist, Mat. 25, 31, 32, 33. Seeing this separation shall come, what manner of men ought we to be in all holiness of life and conversation? Let us search and try our own ways, and turn unto the Lord with all our hearts, that when Christ shall appear at the great day of the harvest and solemn season of separation, we may be found good Corn, and not be blown away by the voice of his mouth, whē he shall blow the chaff into unquenchable fire, where shall be weeping and gnashing of teeth. But if we be not here separated from the sins and corruptions of the wicked, whē God separateth the soul and body, we shall be separated from the comfortable presence of God, we shall remain with the devil and his angels forever, never to be separated and sundered from them.

[Use 3] Thirdly, this giveth good assurance and comfort unto them, that God will hear their prayers, and respect them in their miseries. For seeing they are his chief treasure, Exod. 19, 5, 6, (albeit all the earth be his) seeing they are a kingdom of Priests, and an holy Nation, he will not see them want and stand in need of anything which he knoweth to serve for his own glory and their good. This is that use which Solomon remembereth in his prayer at the dedication of the Temple, 1 Kings 8, 52, 53. Let thine eyes be open unto the prayer of thy servant, and unto the prayer of thy people Israel, to hearken unto them, in all that they call for unto thee: for thou didst separate them to thee, from among all the people of the earth for an inheritance, as thou saidst by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord God: whereby we see, that the consideration of the deer account & estimation that God hath of his Church, separating it to himself, and calling it out of the world, ought to move us with boldness to draw near to the throne of grace, and to comfort us with assurance to be heard in our necessities. For what can God deny unto us, that hath given us him self? Or what can we want that know the love of God toward us, before we were? Wherefore, whensoever we are brought into any affliction, and stand in need of help, let us be mindful of the mercies of God toward us, and assure our selves, that he which hath separated and sanctified us from our mothers womb, will perfect his own work that he hath begun, & finish it unto the day of Christ.

Lastly, we must know that it is our duty to [Use] fly from all ungodliness and worldly lusts, and to have no fellowship with the ungodly, nor the unfruitful works of darkness, Tit. 2, 12. This indeed is pure religion, & undefiled, to keep our selves unspotted to the world. This the Apostle Paul urgeth, 2 Corin. 6, 14, 15, 16, 17, 18. We know that a little leaven leaveneth, the whole lump. One rotten sheep infecteth a whole flock. One leaper spreadeth the difease further, to the hurt of sundry other. Now there is no leaven like to the leaven of sin, 1. Cor. 5.6. no infection comparable to the infection of sin; no leaprosie so deadly and dangerous as the contagion of sin, which bringeth danger and destruction to soul and body. Therefore we must not join our selves with the ungodly, seeing we are an holy people to the Lord our God, he hath chosen us to be a precious people unto himself above other people that are upon the earth. We are a chosen generation, a royal Priesthood, an holy nation, a people set at liberty, that we should show forth the virtues of him that hath called us out of darkness into his marvelous light. Seeing we are washed from the corruptions of the flesh, let us not defile our selves again: seeing we are called out of the world, let us not return into the world: and seeing we are freed from the thralldom of sin, let us not sell our selves again to our own lusts, which fight against the soul. We cannot come near an infectious disease without danger of infection. We cannot touch pitch, without danger to be defiled with it. The Apostle saith, Be not deceived, Evil words corrupt good manners. The Wiseman teacheth, That he which walketh with the wise, shab be the wiser, but a companion of fools shall be the worser. Prov. 13, 20. Jonathan by the friendship and familiarity which he had with David, changed his life to better. Solomon by the society and conjunction with his idolatrous wives, fell into Idolatry. And Rehoboam his son, by walking with his young Counsellers, and following their advice, became worse. If then we would avoid evil, we must beware of all occasions. No occasion more dangerous then evil company. Every man therefore must take heed to himself, and beware how he join himself in acquaintance with all men indifferently. Many that have been of a stayed course, and an approved life, have ruined themselves, by making no choice of their company, and have lost their honor and honesty, a Jewel which being once lost, can never be repaired and restored. This we see by woeful experience confirmed unto us in the examples of many young men and maidens, who hating eu • ll, and making conscience of sin in themselves have fearfully fallen, and made shipwreck of all godliness and goodness, through the seducement of others.

[Verse 10 Who can tell the dust of Jacob, & the number of the fourth part of Israel? ] Here beginneth the conclusion of this first Prophesy, setting down the infinite multitude of the faithful, compared by an hyperbolical or excessive speech to the dust of the earth, which cannot be numbered. This he speaketh, being as it were ravished and astonied at the great number of them, according as the Lord had promised long before to Abraham, Gen. 15, 5. Look up now unto heaven, and tell the stars if thou be able to number them: and he said unto him, So shall thy seed be. Thus then this false Prophet is made a Preacher and Publisher of the glory of the Church, and of the largeness of the bounds thereof. Heereby we learn, That God hath a great & infinite people that belong unto him. Albeit the good Corn be scarce seen when it is mingled with y ^e chaff, yet when it is severed and brought together, it maketh a great heap. The number of the elect and chosen people of God, which he hath redeemed, & will in the end glorify, is a great people. This appeareth unto us in many places of the word. The Prophet prophesying of the kingdom of Christ, telleth us, that his Dominion shall be from sea to sea, and from the River unto the ends of the Land: that all Kings shall worship him and all Nations shall serve him, bless him, and be blessed in him. Psal. 72, 8, 11, 17, 19. Christ teacheth us, that many shall come from East and West, and shall sit down with Abraham Isaac and Jacob in the kingdom of heaven: He saith, that when the laborers were few to put their sickle in the ripe Corn, yet God had a great and plentiful harvest to be gathered into his Barn, Math 8, 11, and 9.37, And likewise 26, 28. at the institution of his last Supper, he saith, This is my blood of the New Testament, that is shed for many for the remission of sins. This the Apostle showeth to the Hebrews, chap. 2, 10. The Oracle of God answereth evidently at one time, when Elias thought he had been alone, that he had reserved to himself seven thousand that never bowed their knee to Baal, 1 Kings 19, 18. This truth was revealed to John, Revel. 7, 8, 9. So then the Church is stored with many believers, and is as a fruitful mother, that aboundeth with many children.

The Reasons are plain and evident. For [Reason 1] first, it is a matter of faith, and an Article of our Creed to believe the Church to be Catholic. And it is Catholic in three respects; In respect of time, of place, and of person. Of time, because it hath been in all ages and times since the first promise made to our first Parents in Paradise, Heb. chap. 13, verse 8. Revel. chap. 13, verse 8. and shall continue unto the end of the world. Of place, because it is gathered from all parts of the earth, whereas before the days of Christ our Savior, it was included within the Territories of Judea, now it is dispersed far and near in the time of the New Testament. Of persons, because it standeth of all estates and degrees of men, high and low, rich and poor, male & female, Jew and Gentile, learned & unlearned, whereas before God called and singled out the seed of Abraham to be his people. If then the Church be thus large, and spreadeth it self to all times, to all places, and to all persons, if it be so general and universal, it must necessarily follow, that many are the parts and members of it.

Secondly, we do not marvel that there are many members of the Church made partakers [Reason 2] of the righteousness of Christ, seeing by one man's disobedience many are made sinners. For we are guilty of the sin and transgression of Adam, and we sinned in his sin. When he sinned, we sinned, & are made guilty thereof in the sight of God, because albeit we were then unborn, and without a being, yet we are his seed and posterity, and were all in his loins. Through this guiltiness it is come to pass, that we are conceived in original sin, having all the powers of the soul & parts of the body corrupted, and y ^e spawn of all sin is infused into us, and we are there by made the children of wra • h, as well as others, the enemies of God, the heirs of hell and condemnation. If then the power of Adams fall were so great, as to infect & corrupt all his posterity, then much more shall the righteousness of Christ be imputed to many, and be able to m • ke them partakers of everlasting life. As Adam by natural propagation hath spread his fault, and guiltiness o • his fall, to the destruction of many: so Christ's obedience hath by grace overflowed to many, who was appointed for the rising again of many in Israel, Luke, chapter 2, verse 34. This the Apostle teacheth, & thus he reasoneth. Ro. 5, 14, 15, 18, 19. As by one man's disobedience, many were made sinners, so by the obedience of that one, shall many also be made righteous. Wherefore, seeing the Church is every way Catholic in respect of the largeness, and seeing the obedience of Christ is not less available then the disobedience of Adam: we fear not to avouch, that the Church hath many children, as a tree with many branches, as a body with many members, as a fountain with many streams, and as an army of many soldiers, making up one Campe.

But before we come to the uses of this Doctrine, it shall not be amiss to answer a question, [Object.] and to remove an Objection that may be raised from hence. For this may seem to be contrary to other places of Scripture, where it teacheth, that few shall be saved, that few are chosen, that a remnant shall be saved, that the flock of Christ is a little flock, that the way is narrow, and the gate straight that leadeth to life, and few enter into it. If then they be few, how are they many? If a small company, how are they moe then can be numbered? To be few, and yet to be many; to be a remnant, and yet moe then can be reckoned, seem not to agree together. I answer, the Church may be truly said to have many children, [Answer.] and few members, in diverse respects For it is considered two ways: First, simply; Secondly, by comparison. First, in respect of themselves, and the several parts thereof: Secondly, in respect of the unbelievers. If they be compared with the world of Infidels and Hypocrites, with Reprobates and Castawayes, with the vessels of wrath that shall be consumed, they be a very few, and as a little handful, like a spark in respect of a great fire, or like a drop of water in respect of a great stream: for the number of the damned is far greater. But if they be considered in themselves, not compared with others, The multitude of them that are ordained to eternal life, and shall be saved, is very great, and exceeding many, yea, so many, as no mā is able to comprehend the number of them. Hebr. 12, 1. To express this difference by some similitudes and examples: we see in a common collection and gathering, albeit every man can give but a little, yet when it cometh together, the total sum amounteth to a great matter. When a Captain is to leuy forces, and to muster his soldiers, if he should take but ten out of a Parish through this kingdom, when they come together, and meet in one place, they make a great Army and a Campe-royal: yet if they be compared with the multitude of men, women and children, that are left behind, they are as nothing, they are as an handful, and are scarce missed. So is it with the true Church of God, they are both few, & yet many: they are few in respect of those that shall be condemned, which multiply upon the earth, and cover the face thereof; and yet they are many in number, in respect of the particular parts, as shall appear in the end of y ^e world, & when they shall be gathered into one place from all places of the world.

Having answered this Objection, and cleared [Use 1] the Doctrine before delivered, let us come to the uses arising from hence. First, we learn from hence the great power of the word of God. Albeit the Ministry thereof be of the world esteemed foolishness, yet to them that are justified, to them that are sanctified, to thē that are effectually called, it is the wisdom of God, and the power of God. The Church is called our Mother, the word of God is committed to the keeping of the Church, being the Pi • lar of truth; so that by preaching of the word, the Church bringeth forth children to God. The word is the seed of regeneration, 1 Pet. 1, 23: it is milk for children, 1 Cor. 3, 2: it is strong meat for men of riper years, Heb. 5, 14, whose senses are expert and exercised in the discerning of things that differ. If then it work such a glorious effect, we may conclude, that it is lively and mighty in operation, entering through to the dividing of the soul and spirit, the joints and marrow, and is a discerner of the thoughts and intents of the heart. Seeing therefore the increase of the Church is by the effectual preaching of the Gospel, whereby the members of Christ are united into his body, and the Sheep of Christ are gathered into his fold, we must acknowledge the power and force of the word to be exceeding great whereby it is brought to pass.

Secondly, hereby we have matter of great [Use] rejoicing & praising God, to see the prosperity and flourishing estate of the Church, increasing and growing to so many millions or multitudes, and to consider how glorious the Name of Chr • st shall be, when all concur & meet together to praise him. The honou • of an earthly Prince standeth in the multitude of his Subjects, Prov. 14, 28: then how glorious and excellent shall the Name of Christ be, when so many thousands and thousand thousands, that none can number for the infinite multitude, shall assemble together to sing the praises of God, saying: Salvation cometh of our God that sitteth upon the Throne, & of the Lamb? Prai • e, and glory, and wisdom, and thanks, and honor be unto our God for evermore, Amen Reu. 7, 9.10, 12. Sing praises to God, sing praises, sing praises unto our King, sing praises: for God is the King of all the earth. Psal. 47, 6, 7. What can minister more joy unto us, then to behold the beauty of Zion, when one member is added unto the Church? We see how men rejoice when their house is increased, when they have children given unto them, being the inheritance of the Lord and the fruit of the womb being his reward Psal. 127, 3. How much more should we rejoice and be glad, when we see y ^e church which is the house of God, to multiply & flourish, That he ma • eth a barren woman to dwell with a family, and a joyful mother of many children? Psal. 113.9. It is noted by Christ our Savior, that the Angels rejoice at the repentance of men when he saith, I say unto you, that joy shall be in heaven for one sinner that converteth, more then for ninety and nine just men which need none amendment of life: how much more then ought we to comfort our selves when y ^e faithful are increased, when the ways of the Lord are known upon earth, and his saving health among all Nations? The Evangelist Luke testifieth, That when the Apostles and Brethren heard that God had granted repentance unto life to the Gentiles, they praised and glorified God. Acts 11, 18. And this is that use which the Apostle Paul teacheth, Gal, 4, 27. It is written, Rejoice thou barren that bearest no children: break forth and cry, thou that trauailest not: for the desolate hath many moe children, then she which hath an husband. So then, the increase of the Church (when one member is added unto it) is the joy of the several parts: and the multiplying of many members, is matter of great rejoicing to the whole body, and cause of stirring of us up to the praise of God, who quickeneth thē that are dead, and maketh them to be found that were lost. In the natural body found deformed or defective, if sight were given to the blind, or hearing to the deaf, or speech to the dumb, if life or limb were restored where it was wanting, what great comfort would this bring, what great rejoicing would it work? So in the mystical body of Christ, when any part, or when many parts are added, as ornaments of the body, and helping to accomplish the number of the elect, let us break forth into joy of heart, and rejoice that we have part and fellowship in this company.

Thirdly, let us not measure the Church by [Use 3] our own outward senses. When Idolatry and open wickedness, when superstition & cruel persecutions over-spread all, as an universal darkness covering the earth, let us not suffer our selves to be deceived, nor judge rashly of God's people. We think the Church oftentimes like to perish, and to be rooted out of the earth: but the foundation of God always remaineth sure, and hath this seal, the Lord knoweth who are his. Therefore the Apostle teacheth, That the Lord hath not cast away his people. Rom. 11, 1, 2, 3, 4, 5. When Elias saw the Prophets of God killed, and the Altars digged down, God said unto him, I have reserved unto myself seven thousand men, which have not bowed their knee to Baal. Even so then at this present time there is a remnant according to the election of grace. Wherefore let us not judge rashly of private persons, whether they be in the number of the elect or not: much less of whole Nations and kingdoms. We say commonly, he runneth far that never returneth. Paul was a persecutor of the Church, 1 Tim 1, 13, but Christ appearing unto him, made him a Preacher of the Gospel. Manasseh was an Idolater, a sorcerer, and shedder of much innocent blood, when he sat in his Throne and kingdom; but he remembered God afterward in the days of his affliction. 2 Chron. 33, 12. Mary Magdalene, who led a wicked life, out of whom Christ cast seven devils, Mark. 16, 9, had her sins forgiven, and loved him much of whom she had received so great mercy. The thief that all his life had run astray, and hunted after the goods of other men, was upon the Cross converted to the faith, he abho • red his former life, confessed his sins, craved pardon, blamed his fellow, and longed after the kingdom of God. This the Apostle avoucheth concerning the Corinthians, when he had taught. That neither fornicaters, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God; he addeth, Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, & by the Spirit of our God. 1 Cor. 6, 9 10. So thē, we must judge nothing before the time, until the Lord come, who shall lighten things that are hid in darkness, and make the counsels of the heart manifest, and then shall every man have praise of GOD. And let us not be daunted and dismayed at the great number of the wicked, of Atheists, Libertines, Epicures, Idolaters, Hypocrites, Scorners, Blasphemers; seeing there is an universality of the elect and faithful, though few appear to our senses, as did to the eyes of Elijah, who in heart & soul join with us, of whose prayers we are partakers.

Lastly, seeing there are many elected unto [Use 4] life and salvation, let us use all means to draw others to faith in Christ, and repentance from dead works. Let us exhort one another while it is called today, lest any be hardened through the deceitfulness of sin, Heb 3, 13. Let us provoke to good works, and so much the more, seeing the day of the Lord draweth near. Heb. 10, 25. For what knowest thou (O man) whether thou shalt win thy brother? The husbandman planteth and watereth, he tilleth & soweth, and when he hath done, he committeth the success to God, looking with patience for early and latter rain. So must all the Ministers of God (which are his laborers) preach in season and out of season, divide the word of truth aright, and take all occasions to win souls to God. And this is that use which the Lord himself teacheth and prescribeth. Acts 18, 9, 10. Fear not, but speak and hold not thy peace: For I am with thee, and no man shall lay hands on thee, for I have much people in this City. Where we see, that howsoever Paul found much opposition against him at Corinth, some resisting, and others blaspheming, & himself ready to depart; yet the Lord appeareth unto him, and encourageth him to continue his labors, with promise of a plentiful harvest, & a rich recompense of reward, that he should not labor in vain, but be the Minister of life unto many. This is the greatest comfort to the Ministers of God, to turn many to righteousness. This shall be our Crown and glory in the great day of account, when the chief Shepherd of the sheep shall appear. Therefore, the Apostle chargeth the man of God to be of a patient spirit, gentle towards all men, 2 Tim. 2, 24, 25. suffering the evil, instructing them with meekness that are contrary minded, proving if God at any time will give them repentance, that they may acknowledge the truth, and come to amendment out of the snare of the devil, of whom they are taken prisoners to do his will. To conclude, let us remember the saying of the Apostles James chap. 5, 19, 20. Brethren, if any of you have erred from the truth, and some man have converted him, let him know that he which hath converted the sinner from going astray out of his way, shall save a soul from death, and shall hide a multitude of sins. Where the Apostle teacheth, that so many of us as have received any gifts at the hands of God, it is our duty not only to use them to our own comfort, but to labor diligently to profit others, that so we may gain glory and win souls to God, by furthering the salvation of our brethren. It followeth in the Text.

[Let me die the death of the righteous.] In these words, is contained the second part of the conclusion of this first prophesy, which is Balaam's demand and desire, that after the end of this temporal and mortal life, he may rest with the Saints, and obtain the blessed estate reserved for them. This had been a good and godly prayer, if it had not proceeded from an evil heart, and been stained with a wicked life. This desire of his was not constant, and followed unto the end, but as the sudden flashing of a lightning quickly vanishing, or as a fire kindled in green wood, soon going out again: or as a deceitful bow, that starteth back with great violence. Hereby we learn, That the wicked have oftentimes many good motions of the Spirit, desire the happiness of the Saints, and in the midst of their malice, wish their own condition like the condition of God's children. Pharaoh, albeit reserved to destruction, yet had this sight & light in him, when in the remembrance and feeling of his plagues he cried out, I have now sinned, the Lord is righteous, but I and my people are wicked. Exod. 9, 27. The sorcerers of Egypt, ministers of the kings lust, had this light, when GOD confounded their wisdom, and they confessed before the King and his Princes, This is the finger of God, Exo. 8, 19. This appeareth in the Jews, John 6, 34. they wished to come unto happiness, and in the very midst of their rage there was an inward sighing of the spirit, that they might eat the bread of life. They had rebelled against Christ, yet in a certain remorse of conscience they wished to be partakers of eternal life. This was found in the messengers sent to apprehend Christ, and to bring him before the Court and Commission that was ready to sit upon him, when they returned empty, they said to the Pharisees, Never man spake like this man, John 7, 46. This is that true light that lighteth all men that come into the world, John 1, 9. & that spark of grace which is kindled in the heart of everyone: and there is no man so far given over unto wickedness of life, but sometimes he hath this touch of conscience, and remorse of heart, and grief for sin.

The Reasons hereof are not hard to be rendered. [Reason 1] For first, the light of their own conscience doth shine in their hearts to make them without excuse. This is the victory and triumph that virtue hath over all vice, and godliness over wickedness, that where it is most hated and abhorred, there it is sometimes desired and oftentimes acknowledged. Albeit the wicked have filled up the measure of their sins, hardening their hearts like the Adamāt, and making their face like flint, yet the force of grace so pierceth their lusts, that they are constrained to say, The way of virtue is better. Consider the impure and dissolute adulterer, that giveth his strength and wealth to harlots, yet sometimes he confesseth the chaste body to be better. There was never so vile and blasphemous a swearer, Acts 24, 25. but sometimes he trembleth at the Majesty of God, and at the remembrance of judgment, as Felix did. The proud and ambitious man, that swelleth until he be ready to burst, and exalteth himself to heaven, sometimes is cast down in a feeling of his mortality, and remēbreth that he is but dust and ashes. The beastly drunkard, that wasteth and washeth away his wealth and his wits, confesseth sometimes his own folly, and praiseth the gift of abstinence and temperancy. And this is that which the Evangelist declareth of Christ, the eternal word of the Father, In it was life, and that life was the light of men, & that light shineth in darkness, and the darkness comprehended it not. Where he showeth, that albeit the mind of man be darkened, and the will corrupted, yet still there is clearness enough to make him without excuse.

Secondly, the good motions of the wicked [Reason] are not long and lasting, but as a blast, or for a brunt, suddenly decaying like the grass upon the house top, Which withereth before it cometh forth, whereof the Mower filleth not his hand, neither the gleaner his lap, Psal, 129, 6. because their hearts are so possessed with evil, and so carried away, sometimes with pleasures, that they cannot bring forth full & perfect fruit to the ripening: so that albeit they begin, yet they cannot make an end, like unto the builder noted of folly by Christ, scorned by all that beheld the foundation of a goodly building, saying. This man began to build, but was not able to make an end. This reason is offered to our considerations in the parable of the sower, where sundry sorts of hearers are set down according unto the different nature of ground in which the seed fell. These make many steps in Christianity: They have knowledge, they believe the word, they receive it with joy; yet notwithstanding these beginnings and proceedings, they are resembled to stony ground, and in time of temptation fall away. Seeing therefore the ungodly are left without all excuse, and entertain gross sins in their hearts; we conclude, that they have oftentimes good motions arising in them, yet such as vanish without fruit, and end without comfort, and pass away without profit to their own souls.

[Use 1] The Uses follow of this Doctrine. First, we are taught hereby, that it is not enough to begin well, to entertain holy thoughts, and to have heavenly meditations, but we must nourish and cherish them, we must prosecute thē with continuance and perseverance unto the end. Many make a fair beginning, but y ^e end is fearful and dangerous. They lay their hand to the plough, but they look back, Luke 9, 62. Lots wife went out of Sodom, together with her husband, she seemed as forward as he, she took her journey with him; but she did not continue and hold out unto the end, for contrary to the commandment of the Angel, she looked back, and was turned into a pillar of salt; and being left as a monument and memorial to all posterity, our Savior Christ putteth us in mind of her, Luke 17, 32, Remember Lots wife. So in the Gospel, one came running to Christ, and kneeled unto him, asking him what he should do, that he might possess eternal life: he seemed zealous in the ways of God, & even to make hast to the kingdom of heaven; but when Christ tried him and his love to God, by one precept of selling his possessions, and taking up the cross to follow him, he was sad at that saying, and went away sorrowful. He had three great pull-backs and impediments as bolts and shackles about his legs, that hindered him in his race; he was a young man, he was a rich man, he was a Ruler, or a man of great authority, and therefore all his good beginnings were but as the morning dew, which at the rising of the Sun fadeth away.

Likewise we see in the Acts of the Apostles when Paul had constantly defended himself, & boldly preached the resurrection of Christ, Acts 26.28, Agrippa said unto him, Almost thou persuadest me to become a Christian: but there he stayed and rested, and would proceed no further. These are fearful examples: it had been better for such, they had never known the way of righteousness. Wherefore to the end we may not deceive others, nor flatter our selves in the good motions of the Spirit, we must carefully observe these few rules and directions following. First, we must begin to cherish in our harts, a loathing and detestation of all sin. Not of some few sins, and retain others that agree with our corrupt Natures, but we must hate all sin. If the old & subtle Serpent get in his tail, he will wind in his head also, and after followeth all the body. If we give him scope to possess us in any one known sin, he will thereby bring us to dest • uction, as we see in Saul, Herod, Judas, Ananias and Sapphira. Wherefore, we must truly turn to God, and repent us of all sin. Secondly, we must be changed and renewed in our minds and consciences, & bring forth fruits worthy amendment of life: otherwise we may still suspect our selves y ^t saving grace is not yet planted in the heart. Let us carefully look to our hearts that the work of regeneration be truly begun there. If we have once given our hearts to God, all other parts will soon follow. Our ears, our feet, our eyes, will not be far behind where the heart leadeth the way. This is it which Solomon teacheth in Prov. 23, 25. My son give me thine heart, and let thine eyes delight in my ways. One can take no pleasure but where his heart is. Thirdly, we must not stand at a stay, or look back: we must not think we have knowledge, faith, zeal, and obedience enough: therefore the Apostle saith touching his own practice, Philip. 3, 12. Brethren, I count not myself that I have attained to it, but one thing I do, I forget that which is behind, and endeavor myself unto that which is before, and follow hard toward the mark for the price of the high calling of God in Christ Jesus. And indeed in our Christian race there is no standing at one stay. For either we go forward, or else we go backward. If we do not increase, we do decrease, like the sea y ^t never rests, but ever ebbeth or floweth. To stand still is the first step to declining, and declining the first degree of decaying, and decaying the forerunner of a final falling away, and falling away the worker of our confusion and destruction: as the water that hath been heat, first waxeth luke-warm, & afterwards turneth to be key-cold. Lastly, we must endeavor every day to grow better and better, more strong in faith, more constant in hope, more rooted in charity, more settled in obedience, more abounding in all good works. This is made the commendation of y ^e church of Thyatira, Reu. 2, 19. I know thy works, & thy love, and service, and faith, and thy patience, and thy works, which are more at the last, then at the first. So the Apostle Paul exhorteth the Thessalonians in the Lord Jesus, that they increase more and more, as they had received of the Apostles, how they ought to walk & please God. Hereunto accordeth the doctrine of Christ, where he teacheth, John. 15, 2. That every branch that beareth not fruit in him, he taketh away, &c. And Peter wri • ing to the dispersed Jews, dwelling here and there, stirreth them up as new borne babes to desire the sincere milk of the word, that they might grow thereby &c. But alas, where is this increasing, proceeding, and persevering to be found? He that was ignorant, is ignorant still; he that was faithless, is faithless still: he that was unjust, is unjust still: he that was filthy, is filthy still Reu. 22, 12. Behold the Lord Jesus cometh shortly, & his reward is with him, to give every mā according as his work shall be.

[Use 2] Secondly, seeing the wicked do desire the death of the righteous, it is plain and evident that the godly cannot but die well, their end shall be in rest, their departure shall be in peace. Their sorrow shall be turned into solace, their pain into pleasure, their mourning into mirth, their heaviness into happiness. God will wipe away all tears from their eyes. No man so happy as the faithful Christian. He that liveth well, cannot choose but die well, whether he die suddenly or leysurely, whether he be taken away by a natural death, or by a violent death, whether it be by land or by sea, in youth or in age. Precious in the sight of the Lord is the death of his Saints: the Lord redeemeth the souls of his servants, and none that trust in him shall perish, Psal. 116, 15. & 34, 22. Blessed are they that die in the Lord, for they rest from their labors, and their works follow them, Reu. 14, 13. Let us solace our selves, and comfort one another with these words. All men naturally have a desire of salvation, whē God toucheth their conscience, and summoneth them to answer at his bar. Ask the most wicked and notorious liver that forgetteth God, and contemneth him every day, that never thinketh of godliness, that giveth himself to blasphemy, profaning of the Sabbath, whoredom, covetousness, drunkenness, cruelty, hatred, slandering, and backbiting his brother: ask him I say, whether he would be saved and inherit everlasting life, he will by and by answer, It is his whole desire, and he will think you offer him the greatest wrong that may be to make a doubt of it. But these words are no better then Balaam's wish. Balaam would die the death of the righteous, but he would not live the life of the righteous, for he loved the wages of unrighteousness, and thirsted ambitiously after the honor of ungodliness, and therefore he continued in his sorcery, & went still to fetch his diuinations. So likewise many in these days have the wishes of this Wizard, they desire the death of the righteous, but they never regard their life, they desire their end, but they will not walk in their way: they are willing to end with them, but not to begin with them: they catch for the Crown, but will not come to the Cross: they would taste the sweet, but they cannot abide the sweat. If we will live with Christ forever, 2 Tim. 2, we must here die with him for a season: if we will reign with him in heaven, we must first suffer with him on earth: we can never die comfortably, unless we be careful to live unblameably. If we would find life and peace in the end of our days, we must here seek it. If we would have God to be our God in sickness, we must be his people in our health. If we hate and abhor the life of the righteous, they are foolish and vain wishes of carnal men, to desire to die the death of those that are spiritual. For what shall it profit us to come nere them in our words, and to fly from them in our works? Wherefore, as the ungodly cannot abide the life of y ^e righteous, nor seek to cut off the least lust, nor endure the doctrine of mortification, to prepare them to the kingdom of heaven, but follow the fruits of the flesh, the lusts of their eyes, and the pride of life: so they shall find their own death to be far differing from the quiet sleep of the righteous, who see by faith the heavens open for them with Stephen, and know that the glorious Angels are their attendants ready to conduct and to direct their souls into glory. They know that their Redeemer liveth, and that they shall see God in their flesh with the same eyes, albeit their reins be consumed within them, for the Lord knoweth the way of the righteous. As for the wicked, it shall not be so with them. Psalm 73.19, 20. They shall suddenly be destroyed, and horribly consumed, as a dream when one awaketh: O Lord, when thou raisest us up, thou shalt make their image despised. Their death is full of fear and horror, they see three fearful objects represented before their eyes, dismaying all their senses, and affrighting all the powers of their souls, so soon as they apprehend them: thorough all which dying without repentance, they must pass without redemption or deliverance; to wit, death, judgment, and hell, the one following the heels of another. They shall know the pangs of death, they shall appear at the day of Judgment, they shall feel the torments of hell, and fire unquenchable. When they have run out their miserable and wretched race, they shall suddenly be attached and arrested by death, death shall call and cry out for judgment, and judgment shall take them, and throw them into hell, and perpetual perdition. If a man in this life, that hath lived wantonly, been clad gorgeously, and fared deliciously every day, should see these three fearful spectacles, the sword to smite him, the plague to touch him, and famine to consume him, it were able to astonish him, and bring him to despair. But all these are nothing in comparison of the former: for as it is appointed unto them once to die, Heb. 9, 27. which is the entrance into the next plague, so after death cometh judgment, which shall be according to their works, whē their most secret thoughts shall be written in their foreheads, and graven as with a pen of Iron to remain in remembrance forever; and after judgment cometh hell fire, then shame and contempt shall be poured upon them, then utter desperation shall seize upon them, then an eternal separation from the comfortable presence of God shall overtake them, & fall upon them, and they shall have perpetual fellowship with the devil and his angels. This is it which maketh the ungodly so loath to hear of death, and so willing to wish in word to die the death of the righteous. They would live like themselves, but would die like the faithful. But we cannot sever and divorce the life and the death of the people of God, they must always go together, and follow one the other necessarily. Thus we see, as there is great difference between the godly and the ungodly in their life, so there shall be a greater difference between them after this life. For albeit all sleep in the dust of the earth, & shall awake out of their sleep, yet the godly shall inherit everlasting life, but the ungodly shall go into everlasting fire, prepared for the devil and his angels. This appeareth unto us in the parable of the rich man and Lazarus: there was a great difference between them while they lived upon the earth; the one abounded in riches, was clad in purple, and fed with dainty fare, Lu. 16, 22, 23: the other was clothed in rags, covered with sores, and abounded in nothing but in penury and misery: here was a main difference between thē. But when they went the way of all flesh, and were gathered unto their Fathers, then was y ^e greatest difference of all, as if the other were not to be thought upon: For when this poor beggar died, he was carried by the Angels into Abraham's bosom: the rich man also died, and was buried, and was carried into the torments of hell, to whom Abraham said, Luk. 16.25. Son, Remember that thou in thy life time receivedst thy pleasures, and likewise Lazarus pains; now therefore is he comforted, and thou art tormented. This is that great gulf and wide space set between the godly and the ungodly.

[Use 3] Lastly, it is our duty to stir up the gifts of God in us, and to take heed we quench not the graces of the Spirit in us. The gifts of God given unto us are as a spark of fire kindled in our hearts, our corruptions are as a water seeking to quench them. Wherefore it standeth us upon to be careful and diligent in kindling this fire, and in blowing these coals, that the talents committed unto us may be increased, and the Lord receive at his coming his own with advantage. This the Apostle Paul teacheth Timothy, who had been brought up in the Scriptures of a child, 2 Tim. 1, 6. I put thee in remembrance, that thou stir up the grace of God which is in thee, by the putting on of my hands. Christ Jesus compareth in the Gospel y ^e grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning, but when it is once planted in the fruitful ground of a regenerate heart, it springeth up incontinently, increaseth speedily, spreadeth mightily, and prospereth exceedingly. If a man at the first beginning of his conversion, have some little feeling of his wants, some weak and faint desire of faith, and some small testimonies of his adoption, he must remember to be thankful for these, and seek to increase them by the use of the Word, Sacraments, Prayers, Meditations, Conference, and such like helps, that we may be always proceeding, endeavoring, striving, asking, seeking, and knocking to know the heighth, depth, & breadth of the love of God 〈…〉 we must always grow up • 〈…〉 God, Psal. 143, 6. and desire 〈…〉 be given us to supply our weakn • 〈…〉 must long after him as the thirsty l •• 〈…〉 should pant after him, as the Hart bray 〈…〉 rivers of waters, Psal. 42, 1. Blessed are 〈…〉 hunger and thirst after righteousness, for t •• 〈…〉 be satisfied, Math. 5, 6. He will give to him t •• 〈◊〉 a thirst, to drink of the Well of the water of 〈◊〉 freely. If we have this appetite, using all the means which God hath appointed, and being careful to honor him for that which we have received already, I am persuaded that he which hath begun this good work in us, will perfect and finish the same unto the day of Jesus Christ.

[And let my last end be like his.] Here is a lively testimony of the immortality of the soul. For if he had believed that man had ended with death, and then there had been no further reckoning nor account to be made, it had been a vain and idle thing to desire his last end to be like the righteous. We see the ungodly live and wax old, Job 21, 7, 9, 13. and grow in wealth, their children prosper, their houses are peaceable without fear, the rod of God is not upon them, they spend their days in pleasures, and suddenly they go down to the grave. They are not afflicted with tedious diseases, they are not tormented with long sicknesses, they go away many times quietly as a Lamb, their life is with greater delight, their death is with greater ease then the life and death of the righteous. But after this life beginneth the trouble and torment of the Reprobate. Here they have received their pleasures, and the righteous their pains, therefore these are comforted, and the other confounded. They must appear before the judgment seat of God, they must come after this life to their trial, they must all stand at the bar, and plead guilty, or not guilty. The consideration of this day of account immediately after the separation of the soul from the body, made Balaam in this place, cry out in y ^e sight and feeling of the blessedness of the Church, Oh let my last end be like his. From hence we learn this principle of our faith, That the soul of man is immortali, having a beginning yet is without ending, & being severed from the body, it liveth in place either of joy, or of torment, either it receiveth the reward of godliness, or it is plagued and punished for wickedness. This appeareth by many testimonies of the word of God. When the Lord had made man's body of the dust of y ^e ground, He breathed in his face the breath of life, and the man was a living soul able to live of it self, and by itself. And afterward it is said, Enoch walked with God, and he was no more seen, for God took him away; to show that there was a better life prepared and to be a testimony of the immortality of the soul, and the resurrection of the body, seeing he was translated, that he should not see death, neither was he found, for God had translated him. Hereunto cometh the prayer of Simeon, Luk. 2, 29. Lord, now lettest thou thy servant depart in peace, according to thy word: he was ready & willing to be loosed from the prison of the body, and calleth death a departure from hence. Likewise, it is said in the Parable, that Lazarus died, and was carried by the Angels into Abraham's bosom: the rich man also died, & was buried, and was thrown into the torments of hell. And at the passion of Christ hanging on the cross, when the penitent thief prayed, Lord remember me when thou comest into thy kingdom; he said, Verily I say unto thee, today shalt thou be with me in Paradise, Luke 23, 43. Furthermore when the Lamb had opened the fifth seal, Reve. 5, 6, 9. John saw under the Altar the souls of them that were killed for the word of God, & for the testimony which they maintained.

[Reason 1] The Reasons of this Doctrine are to be known and considered of us. First, if the soul were not of an immortal Nature, the godly of all other should be most wretched, & their life most miserable, unless they did believe that a time of refreshing should come from y ^• presence of God: and contrariwise the condition of the ungodly should be most blessed and happy. This the Apostle setteth down, 1 Cor. 15, 19, 20. And if the soul did not remain after this life, being separate from the body, all Religion and piety were in vain, our preaching and your faith were in vain. Why are we in jeopardy every hour? and why suffer we affliction for righteousness sake? nay, why do we not eat and drink, for tomorrow we must die?

[Reason 2] Secondly, nothing that is immortal and transitory can cite a man before God's Tribunal, or terrify for sin unknown to any other. But the soul of man accusing him for secret sins, mak • th him hold up at his hand at the bar of God's judgment seat. This we see in Belteshazzer, when he saw the palm of the hand that wrote upon the plaster of the wall of his palace, His countenance was changed, his thoughts troubled him, & his knees smote one against another. Before he was thus awaked he contemned the true God, and blessed his Idols: but when God manifested a small token of his power and presence, he did shake & tremble every joint of him, for fear of that sight. This is the justice of God, revenging the sin of men, that they should tremble at his judgments that wretchedly abuse his mercies. The like example we see in Felix; albeit he lo • ked for a bribe, and set justice to sale at offer and proffer, yet when he heard Paul dispute of righteousness and temperance, and of the judgment to come, he quaked and quiuered at that discourse, and was not able to endure the mention of it. Now, if the soul were subject to mortality, and to perish with the body, it would not, it could not thus accuse man, nor draw him before the judgment seat of God.

Thirdly, the soul of man can reason of immortality, [Reason 3] it is insatiable in seeking knowledge, and is not changed or altered with the estate of the body, it contenteth not it self to rest satisfied with anything in this life. The more it knoweth, the more it coveteth & desireth to know, & the more it is able to learn, It desireth blessedness and happiness, it respecteth glory and good estimation after death: it hath many actions and operations above sense and the natural appetite of the body; as to love God, to fear God, to put our trust in him, to believe in him, to embrace religion, to cleave unto God with full purpose of heart. The senses of the body cannot climb and ascend so high to know God, and to meditate on heavenly things; nay, they cannot reason, define, divide, number, or order anything. Therefore, the soul that performeth these things, is a spiritual substance like unto Angels, not subject to death or mortality.

Now let us come to the Uses of this point [Use 1] of Religion, and principle of our Faith. First, it serveth to confute & condemn all Atheists, Epicures, Libertines, Sadducees, and the late upstart family of love raised out of the ashes of the old Sadducees, which deny the immortality of the soul. These defy all Religion, and deny any spirits, either Angels of God, or spirits of devils, or souls of men: all which standing at defiance against heaven, and bidding battle to the Lord himself, shall one day know that they had once given unto them immortal spirits, when they shall be cast into unquenchable fire, and endure everlasting torments. The Evangelist noteth out this damnable sect of the Sadducees. Luke 20, 27. Acts 23.8. which denied the rising again of the body, and the subsisting of the soul after the separation. For when Paul cried out in the Council, I am accused of the hope and resurrection of the dead: there was a dissention between the Pharisees and the Sadducees; for the Sadducees say, That there is no resurrection, neither Angel, nor spirit: but the Pharisees confess both. These Christ confuteth and convinceth in the Gospel by the testimony of Moses, I am the God of Abraham the God of Isaac and the God of Jacob: God is not the God of the dead, but of the living. Matth. 22, 32. Exodus 3, 6. And if these heretics and enemies of God, would not for conscience sake yield to this truth, and subscribe with heart and hand unto it, yet at least for the profit of it, and the excellency above their beastly dotage about the mortality of the soul, they should embrace it, and cleave unto it. For it is surer and safer to believe as the Church holdeth. For if this opinion be true, that the soul is immortal, whosoever believeth it not in heart, and confesseth it not with the mouth, shall suffer eternal punishment and bear his condemnation. If it should not be true (which we speak only by supposition, the doctrine being most certain) there is no danger after death, to have holden the immortality of the soul in the time of our life; forasmuch as if the soul do not remain, it cannot be reproved of error, nor punished for sin. Again, it is most honest and honorable, to hold the dignity of our soul received of God, and so to think reverently and religiously of it, resembling it to God & the Angels, not to debase and disgrace it, making it like unto the beasts and unreasonable creatures.

Lastly, it is better to believe the souls eternity, as fitter to stir us up to live soberly, righteously, & godlily in this present world, and to deny ungodliness and worldly lusts, to mind heavenly things, that we may be holy as our heavenly Father is holy. For if we believe our selves to be immortal, Math. 16, 26: we will have a greater care of virtue, a greater respect to the reward, a greater conscience of Religion, a greater fear of sin, and of the punishment due to sin. So then, as there is greater verity, so there is more safety & security to hold the immortality of the soul against the erroneous opinions of all heretics that have desperately and damnably denied y ^e same, to the decay of piety, dishonor of God and unto the utter confusion of their own souls.

[Use 2] Secondly, acknowledge from hence a great difference between the soul of man, and the soul of a beast. Every beast and living creature hath a kind of soul which perisheth with the body, so that he which killeth the body of a beast, destroyeth also the soul, which ariseth from the mixture and temperature of the Elements. But man was made after the image of God, Gen. 1, 26. according to his likeness, Eph. 4, 24, to resemble him, especially in his soul, which is of an heavenly nature, albeit not of the substance of God. This difference and distinction Moses teacheth and observeth Gen. 9, 4, 6. But the flesh with the life thereof, I mean with the blood thereof shall ye not eat: who so sheddeth man's blood, by man shall his blood be shed, for in the image of God hath he made man. Where he maketh an opposition between man and beast, and between the soul of man and beast. Man was made in his soul to resemble his Maker and Creator, but the soul of a beast is in his blood. And therefore, God charging his people to abstain from eating of blood, even of clean beasts, useth these two reasons, Levite. 17, 11, 14. First, because their blood is the seat of the soul: secondly, God hath commanded it to be used in attonemēts for sin, as a type and figure of the blood of Christ. The soul of man is a substance, the soul of a beast is an accident, whose being is always to be in another. The soul of man is a spirit, the soul of a beast is a quality arising of the matter of the body, vanishing also with the body, and having no being at all out of the body.

Thirdly, see here a difference between the [Use 3] soul and the body of a man. For, as this truth teacheth a distinction between the soul of a man, and the soul of a beast, so it maketh a division between one part of man, and the other. Man consisteth of two parts, of the body which is visible, and of the soul which is invisible. The body dieth and is laid in y ^e grave, for as it was taken out of the earth, so it returneth to the earth again. But the soul, as we have proved by diverse Scriptures, and confirmed by strong reasons, never dieth or decayeth. Therefore, albeit we be taught in the Articles of our faith, to believe the resurrection of the body, yet we are never taught to believe the resurrection of the soul. For a rising up presupposeth first a falling down. The soul falleth not into the jaws of death, nor goeth down into the house of the grave. This difference the wiseman teacheth, Eccles. 12, 7. Dust returneth unto the earth as it was, and the spirit returneth unto God that gave it. The dwelling place of the body is the earth, the habitation of the soul is with God. The soul never dieth, nor decayeth, nor sleepeth, nor riseth again, but is a spiritual substance and invisible, having neither flesh, nor bones; living and abiding forever, as well out of the Tabernacle of the body, as in the same. But the body is an earthly and visible substance, consisting of sensible parts, never living nor breathing without the soul. Wherefore these abide together as two the nearest and dearest friends, rejoicing together, sorrowing together, and alike affectioned one toward another; yet the day of separation cometh, and will come, when a departure must be made of these two, that cannot always continue together: the body must return to the earth, the soul must be carried unto God the eternal Judge, who immediately will pass the sentence of life or death upon the same.

Fourthly, we must be careful to live a godly [Use 4] and upright life, that when we shall go the way of all flesh, our souls may be received up into the heavenly habitations, and be carried by the Angels into the glorious presence of God. There is no man if he be to stand before Princes, and to come into the presence of great men, but prepareth and maketh himself ready for that purpose. When Joseph was to appear before Pharaoh, albeit he were called hastily, and brought suddenly before him, yet he shaved his head, and changed his raiment. How then ought our care to be increased? and how ought we to work out our salvation with fear and trembling, seeing the day of account cometh and seeing we must all appear before the judgment seat of Christ, to receive y ^e things which are done in this body, whether they be good or evil, so soon as the some & body are separated? Let us remember our Creator in the days of our youth, Eccl. 12, 1. Let our conversation while we live upon the Earth be lifted up to the heavens. Let us mortify the lusts of the flesh, and not walk in the ways of our own hearts; assuring our selves y ^t for all such things God will bring us to judgment. Therefore the Apostle Peter speaking of the dissolution of the world, the passing away of the heavens, the melting of the elements, the burning of the earth, and the destruction of y ^e ungodly, draweth from these words this exhortation, Seeing therefore all these things must be dissolved, what manner of persons ought ye to be in holy conversation and godliness, looking for, and hasting unto the coming of that day of God? 2. Pet. 3, 11, 12. Let us set this day before our eyes whatsoever we do, and then we shall not sin forever. Let us arraign our selves at his bar, and thereby provoke one another, and be provoked our selves to our duties: For if we would judge our selves, we should not be judged of the Lord, 1 Cor. 11. Let us be careful to lay a good foundation of salvation, and never give over, until we have Christ dwelling in our hearts by faith, and receive the spirit of adoption to cry in our hearts Abba Father. For, if we depart out of this life without faith in Christ, and without hope of salvation, it had been better for us that we had never been borne, as Christ speaketh of Judas the son of perdition. For what will it profit us to win the whole world, & then lose our own souls? To live in pleasure, & to have all that our heart can wish or desire for a season, and afterward to be tormeneed in hell fire forever?

[Use 5] Fifthly, this is a great and exceeding comfort to the childrē of God, to know that after this short, this weak, this feeble, this frail life, our souls shall return to the Lord, and be lifted up to the kingdom of heaven. Let us therefore prepare our selves for death, that we may be fit vessels for eternal l • fe, and commend our souls into the hands of God at our departure. This was it which the Apostle practiced, Phil. 1, 23. 2 Cor. 4, 18, & 5, 1.2. The greatest afflictions that can befall us here, are nothing in respect of the blessed reward of immortality, as the same Apostle teacheth, Rom. 8, 18. I count that the afflictions of this present time are not worthy of the glory which shall be shown to us. Let us not fear the enemies of the Church: they may separate the soul from the body, but they can never separate the soul from God. They may kill the body, but they cannot kill the soul. They may take from us a little momentary pleasure of this life, but they cannot keep us from the presence of God, at whose right hand are pleasures for evermore. This is that which Christ teacheth his Disciples, Mat. 10, 28. Nay, they have no power over y ^e body further then God permitteth them, as Christ answered to Pilate, glorying in his authority, & saying. Knowest thou not that I have power to crucify thee, and to loose thee? Thou couldest have no power at all against me, except it were given thee from above, therefore he that delivered me unto thee hath the greater sin. So then, let us not fear their fear, whose power is limited is limited & restrained: death with one stroke shall set us at liberty, and free us from y ^e yoke of all oppression, to our unspeakable and endless comfort. Contrariwise, this is a doleful and woeful doctrine to the wicked and ungodly, who live here after their own lusts, & follow their pleasures, delighting in vanity, and forgetting God, to consider the perpetuity & immortality of their souls; and that they must give a straight account of all their ways and works. This must needs be a doctrine of fear and terror unto them, able to break their stony hearts, and astonish their inward senses, and dash them upon the rocks of hopeless and helpless desperation. What can be more heavy news to a servant that hath wasted & consumed his masters money with riotous living, then to hear of a day of reckoning & account to be given of his Stewardship? So is it with all the ungodly, they fear nothing more then their appearing before the heavenly Judge, to be tried according to their works. Oh, it were well with them if their souls were mortal, that they might sleep in the dust, and lie in the grave forever, to be buried with their bodies, never to be raised again! Oh, their case were happy, and thrice happy should they be, if they might never come to judgment, or had been borne as toads and serpents, or worms of the earth that living their life, they might also die their death! But it shall not be so with them, their case shall not be so well: the end of this life bringeth them into eternal torments, and when they have tasted the first death, the second death shall take hold on them. Then they shall pronounce a thousand woes against themselves: then they shall wish they had never been borne. Then they shall weep and howl without recovery: then they shall gnash with their teeth, and gnaw their tongues for anger, Mat. 22, 12. Thē they shall desire the mountains to fall upon them, and the hills to cover them from the presence of him that sitteth on the throne, and from the wrath of • he Lamb, &c. For as they are happy that die in the Lord, being joined to him, and freed from all sorrows: so they are wretched and a thousand times miserable, that depart hence out of God's favor, & have the sins of their youth and age accompanying them: to whom he will say, Depart from me, ye cursed into everlasting fire, which is prepared for the devil and his Angels, Matth. 25, 41. We see how the consideration of the Sessions or Assizes striketh a terror into the heart and conscience of the guilty malefactor: how much more then shall the solemn day of the Lord's last judgment, amaze, affright, and astonish the Reprobate, who have drawn sin unto them as with Cart-ropes, and have clothed themselves with shame, as with a Robe? This will be a day of blackenesse and of darkness, a day of clouds and obscurity, a day of horror and confusion unto them that dwell upon the face of the earth, when God shall come to judge without respect of persons. For what rest or comfort can the malefactor take when he is always in expectation of the coming & approach of the Judge? Whereas the godly have peace of conscience, and shall lift up their heads, because their Redeemer draweth nere. So thē, as Balaam wished, y ^t he might die the death of the righteous, and his last end might be like his: so let us all crave and desire of God, that we may not die the death of the unrighteous, nor our last end be like his.

[Use 6] Lastly, let us care for it more then for the body, & bestow more labot & pains in adorning & garnishing of it. For what is the body, & what is this mortal life, but a little blast? Stop his mouth, & hold his nostrils but a while what is he but a carcass? But the soul, albeit it have time of beginning, yet shall never die, or cease to be, but remaineth eternal without an ending, and shall never be extinguished. It standeth us thereupon, in regard of the divine nature of the soul, and the excellency thereof above the body, to employ more time, and to bestow more pains in beautifying the soul with heavenly graces, then trimming & attiring the body with outward ornaments. For as the body hath his garnishings, so hath the soul likewise her proper deckings. And yet (alas) if we should enter into a survey and examination of the deeds of men, and mark what their behavior is concerning their soul, and compare it with the care they have of their vile bodies and rotten carcasses, we shall quickly perceive and discern, that the provision of the one destroyeth and swalloweth up the preparation for the other. We see how men toile and moile all their life long, rising early, watching long and late, faring hardly, laboring continually, and sweating exceedingly, to provide for the body and for the belly, the things of this life that must fade & perish, according as the Apostle saith, 1. Cor. 6, 13. Meats are ordained for the belly, and the belly for meats, but God shall destroy both it and them. But the soul lieth unprovided and unregarded of the greatest number, they pass not greatly whether it sink or swim, whether it starve or prosper, whether it go to hell or to heaven. If a man or woman have a small spot in their garment, or a blemish in their face, we see how careful they are to correct and amend it: but if their souls lie full of sores and corruption, full of boils and blisters, full of wounds and grievous swellings, they never regard it, they have no feeling of it; they are never grieved at it, or troubled with it. Mark the practice and common behavior of most persons, on the Lord's day, which is the market day of the soul: do they not bestow greater time, & moe hours in the day, in trimming of the body, & providing for the belly, then in the exercises of Religion? Which overmuch care of the body argueth a carelessness for the soul. Doth not this bewray our contempt of the food of our souls, & a lamentable loathing of the heavenly Manna of the word of God, following after our worldly profit, & running mad after our vain pleasures? And yet these men, if they were asked, are not ashamed to say, they take more care for their souls then for their bodies. We see how far men will travail, & what tedious journeys they will take to increase their wealth: & if a little famine pinch, & hungerbite them, they will compass sea & land, & wander far & near to serve the body, & fill the belly. If the care for the nourishment of thy soul, were answerable to this diligence, thou wouldst not doubt for y ^e everlasting good of thy soul, to take at least as great pains to provide for the food of thy soul that endureth to eternal life. For what shall it profit a man, if he win the whole world, and then lose his own soul? Or what shall a man give for the recompense of his soul? Mat. 16, 26. First therefore seek the kingdom of God and his righteousness, &c, Math. 6, 33.

Verse 11. [Then Balak said unto Balaam: What hast thou done unto me? I took thee to curse mine enemies, and behold thou hast blessed them altogether.] Hitherto we have spoken of the prophecy, which God constrained the false Prophet to utter: now let us see the effect thereof. We cannot be ignorant that the purpose both of Balak and Balaam was malicious and full of cruelty: they looked for a glorious success and event of their labors, but all their practices are defeated and disappointed. Balak hoped through Balaam to prevail against Israel, he comforted himself in this wizard, he carried him to an high mountain to see them; he said before him (as we heard in the former chapter) Numb. 22.3. I know, that he whom thou blessest, is blessed: and he that thou cursest, shall be cursed: yet this hope is built upon the sand, or standeth in the air, and faileth him that trusteth in it. From hence we learn, that the expectation, hope, and confidence of the wicked come to nothing in the end. Albeit, they comfort themselves in evil, and promise to themselves an happy end, yet the issue is vain, and the snare is broken. Esau in the profaneness of his heart having sold his birthright, promiseth to himself a golden day, to recover again both blessing & birthright, and therefore thought in his mind, and uttered with his mouth, Gen. 27, 41. The days of mourning for my father will come shortly, then will I slay my brother Jacob. But notwithstanding this devilish drift and purpose of his, the blessing took place, and this hypocrite was disappointed. The Canaanites comforted themselves in Sisera, and promised themselves victory over the Israelites: The mother of Sisera looked out of a window, and cried through the lattesse, Judge. 5, 28, 29, 30. Why is his chariot so long a coming? Why tarry the wheels of his chariot? They have gotten and divided the spoil, every man hath a maid or two: Sisera hath a prey of diverse coloured garments, a prey of sundry colors made of needle work for the chief of the spoil. See how the e-enemies of the Church glory, and oftentimes triumph before the victory, and putting on their armor, boast, as if they were putting it off. This we see in Rabshakeh railing against the people of God, and boasting in his own strength. Let not thy GOD deceive thee in whom thou trustest saying; 2 Kings 19, 11. Jerusalem shall not be delivered into the hand of the King of Ashur. Hereunto cometh the saying of the Prophet Hosea, Hosea 12, 15. Ephraim is fed with the wind, and followeth after the East wind, he increaseth daily lies and destruction. Thus they flattered themselves with vain confidence, and rested upon deceitful hope. Thus likewise the Prophet bringeth in the enemies of Christ, & of the Church conspiring against God, and encouraging one another in wickedness, Psal. 2, 3, 4. Let us break their bands, and cast their cords from us: but he that dwelleth in the heaven shall laugh, the Lord shall have them in derision, and break them in pieces like a potters vessel. So then, when the wicked say, peace, peace, unto themselves, and think themselves sure of their purposes, they shall fail in the midway, and suddenly come to destruction, verifying the saying of Solomon, Prov. 11, 7. The hope of the unjust shall perish.

[Reason 1] The reasons are, first because as they set themselves against the Church, so God setteth himself against them. Can we then marvel that they are confounded and consumed, against whom God opposeth himself? they are the enemies of God, and God professeth himself their enemy. Who ever arose against him and prospered? Who ever fought against him, and prevailed? They shall consume as the fat of Lambes before the fire, and melt as the wax against the Sun. This hath been the faith and assurance of the Church of God in all their dangers that have threatened and assailed them; namely, that God would take their cause into his hands, and revenge the wrong done unto them. Therefore when the enemies took crafty counsel against them, and consulted cruel things to compass their destruction, saying; Psal. 83.12. Come, let us cut them off from being a nation, & let the name of Israel be no more in remembrance, and let us take for our possession the habitation of God: they prayed to God to confound their enterprises, to fil their faces with shame, to make them afraid by his judgments, to turn them upside down as a wheel, to persecute them with his tempest, that they might be as stubble before the wind, as the fire burneth the forest, and as the flame setteth the mountains on fire.

[Reason 2] Secondly, they trust in lying words that cannot profit, and consequently they cannot prosper, because no man by his own strength, or the power of his own hand can bring anything to pass. God scattereth the devices of the crafty, and taketh the wise in their craftiness: so that man cannot by his care and confidence attain to the fruit of his desire, Hagg. 1, 9. For God bloweth upon it, and it cometh to nothing.

The uses of this doctrine remain to be [Use 1] considered and handled. First, mark hereby the unhappy estate of those that have only eyes of flesh, to rest upon the things which they see. Nothing shall be able to help them, woeful therefore is their condition. This the Prophet teacheth, Ier. 17, 5, 7. Thus saith the Lord, Cursed be the man that trusteth in man, & maketh flesh his arm, and withdraweth his heart from the Lord; but blessed is the man that trusteth in the Lord, and whose hope the Lord is. So then, all they that make not God their Lord, are unhappy. If the ungodly did consider these things, that they setting up their rest upon vain things, and putting their confidence in a broken reed, cannot prosper, it would be a notable means to bridle their vanity, and to suppress their folly. If we should see a man naked & unarmed to go into the field against his enemies, and persuade himself with a blast or bullrush to thrust them through, and throw them down on every side, and make no doubt to get the victory: we would think him s • ttish, and pity his folly; we would wish him to keep a good diet, and keep himself and his head warm, fearing the man were breeding mad. But thus it is with all the enemies of God and his people, that raise great hope by their own devices, and imagine great matters by their own counsels, they are as distracted and distempered men, they are in a miserable and woeful condition, leaning upon a bulrush, and settling their trust and rest upon a rotten reed. They build up the tower of confusion, God will come down against them, and divide their tongues, as he did at Babel. Woeful therefore and wretched is the case of all those, whose confidence raised up to high attempts, falleth on the ground: they trust in an arm of flesh, and are deceived, for GOD laugheth them and their inventions to scorn. They attain not to the end of their desires, but are disappointed, and so their hope perisheth; and this is chiefly in death, when they shall remain in misery forever.

Secondly, let us not rely upon such vain [Use 2] things, nor rest upon deceitful vanity, nor wait upon lying dreams and devices of men, for then all our expectation shall deceive us. What man is there in his right wits, y ^t would in danger lean on the spiders web, and yet think to be delivered? Who would trust to a broken staff? who would lay his strength upon a weak reed? This is it that Bildad one of Job's three friends uttereth, ch. 8, 14. & 20, 5, 6. where he teacheth, That the rejoicing of the wicked is short, & the joy of hipocrits is but for a moment: though his excellency mount up to the heavens, & his head reach unto the clouds, yet he shall perish forever like the dung, & they which have seen him shall say, where is he? His confidence also shall be cut off, & his trust shall be as the house of a spider: therefore it can minister no comfort to such as catch hold upon it. Hereunto come sundry exhortations of the Prophet in the Psalms, Psal. 62, 10. & 20, 7, & 125, 1. If we rest upon God, we shall have a sure staff that shall never fail: we build upon that hope that shall never make ashamed; They that trust in the Lord shall be as mount Zion, which cannot be removed, but remaineth forever.

[Use 3] Lastly, seeing the glory of our enemies shall end in shame, and their vain rejoicing be buried in confusion: let us all take comfort and cheer up our selves, and one another, when we see the enemies of the Church plot and conspire against the Church. Albeit they lay their heads together, and be very busy to stop the course of the glorious Gospel, yet this is our hope, that their hope is but on the spiders web, the gates of hell shall never be able to prevail against the Church, and themselves shall work out their own destruction. Thus doth the Prophet comfort himself, Psal. 49.5, 6, 7. Let this stay our faith, and comfort our hope, when we see mighty plottings, subtle proceedings, deep devices and conspiracies of the wicked. For why should we fear, seeing they wait on lying vanities, and forsake their own mercy? See this in the example of Pharaoh, of Haman, of Sancherib, of Herod, and sundry others. If other enemies in our days follow their deeds, let them also fear their ends. And for this purpose the Prophet speaketh unto them, Isaiah 8, 9, 10. Gather together on heaps, O ye people, & ye shall be broken in pieces, and hearken all ye of far Countries: gird yourselves, and ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces: Take counsel together, yet it shall be brought to naught: pronounce a decree, yet shall it not stand, for God is with us. Thus the enemies shall be confounded: thus their counsels shall be overturned, so y ^t we need not to fear them, or their devices. They are like a reed of Egypt, which if one lean on it, will break in pieces, and run into his hand to his great hurt.

Hitherto we have spoken of the former part of the Chapter, which is the first attempt and the first prophecy. Now we come to the second attempt and practice which Balaam maketh, to hurt and bewitch the people of God, when he seeth his first succeedeth not according to his purpose and desire. Wherein consider three things: First, their preparation for a new project: Secondly, the second Prophecy: Thirdly, the issue and effect thereof, together with a fresh purpose to make another attempt, and a new encounter. Touching the preparation, after that Balaam had shown the true cause of his blessing of Israel, and had declared that he was ready for his part to have wrought his skill upon them that they might languish and pine away, and had therefore prepared altars, sacrifices and enchantments; but the Lord put a blessing into his mouth, which he was compelled to utter and pronounce against his will, according to the saying of the Wiseman, Prov. 16.2. The preparations of the heart are in man, but the answer of the tongue is of the Lord: After this answer, I say, Balak leadeth him to another place, and chooseth such a standing for him, that he should no more see the whole host of Israel, but only the utmost part of them, supposing that the change of place would work an alteration of his purpose. For he thought that Balaam was dashed and daunted in his intent, by beholding the great multitude and comely order of God's people: so that the superstitious King thought, that the reason of not cursing the people proceeded from weakness and want of courage, not from the vanity of his enchantments. As if he should have said; It may be thou faintest and fearest the people being many (as also I both fear them for their multitude, and hate them for their strength,) and therefore darest do nothing against them: thou seest all of them, and therefore thy heart faileth thee. But come with me, I will bring thee to such a place, where thou shalt take a view only of the reareward of them. So then, be of good courage and fear nothing, I know thou hast skill enough, and therefore that which thou couldest not do out of the other place, perform thou readily and resolutely out of this place. And for this purpose he brought him into y ^e field of watchmen where the sentinell was set, and where the spies lay to mark the marching and approaching of the enemy, & guideth him to the top of a certain hill, where again seven Altars are built, and seven sacrifices are offered.

After this, Balaam commanded the King to stand by the burnt Offerings, and himself to please his humor, goeth to see if he can have any better success then he had had hitherto, in raising up the God of the Hebrews. For to color his sorcery, he betook himself to a solitary place, not to ask counsel of God (as the true Prophets of GOD used to do,) but to perform his intended coniuration, & to raise a great expectation of his art, as appeareth in the Chapter following. Now whilst he goeth about his devilish Magicke, GOD met him, and without speaking moe words unto him, he put another prophecy into his mouth, which returning back to Balak, he commanded him to utter. Not that God was compelled and enforced by his enchantments to appear unto him, or had any respect at all to his witchcraft; for he was unworthy that God should vouchsafe him a word; but it was in regard of his own people Israel,