Commentary on Numbers

In the words immediately going before, we have handled the Preface and preparation for for a new attempt: now cometh to be considered and handled the prophecy it self, which is the second in number: wherein we are to consider two things. First, the entrance: secondly, the matter it self. In the entrance he singleth out Balak by his name, and by the name of his father, and stirreth him up to a reverent and religious attention. Now, because he was to speak unto him in the Name of GOD, he commandeth him to rise up, as servants arise when their masters call them, willing him to hear and hearken what he should say unto him from the Lord, Note also, that to make him ready to be taught, and quick to conceive, he doubleth the sentence, and crieth out to have audience given him. Indeed he had rather to have murmured and muttered closely, then uttered openly this blessing, if he might have been at his own choice, fearing to purchase the Kings displeasure, & to lose both crowns and credit to himself: but he is constrained to publish and proclaim it aloud in the ears of Balak, and to repeat his words again and again, saying; Rise Balak, & hear: hearken unto me thou son of Zippor.

Touching the substance of the Prophecy, we must observe that the matter is first handled, and then concluded. In the propounding and handling of the matter, he showeth, that howsoever to pleasure the King, he would have cursed the people of God, yet he is not able to utter one word against them, but is made against his will, as a crier to publish, as a witness to confirm, and as a messenger to divulge their happiness, and so to strengthen that which before he had delivered and pronounced. But first he setteth down the unchangeable nature of GOD in his decrees and works, who is constant, true, and faithful in performing his will: as if he should say; At thy commandment (O King) I am come up hither, thou thoughtest if I changed my place, GOD would also be changed; but thou art greatly deceived. For GOD is not a liar, nor changeable as a man is, he will not alter that which is gone out of his mouth, nor call back that which he hath decreed, touching the people of Israel. Yea, Balaam himself is here made an helper and furtherer of God's providence, in publishing as an Herald, the praises of his people, so that seeing he had received a commandment to bless them, he declareth; that forasmuch as GOD will not alter his purpose, he is not able to alter and change it, neither to stand and resist the work and Word of God, although he desired it never so earnestly and instantly. So then the sum of this Prophecy is this: The people of Israel continue an happy and blessed people under God's mighty protection and preservation, notwithstanding the diverse and devilish practices of all their enemies. This truth is further strengthened and confirmed, both from the person of GOD, and from the person of Balaam. To begin with the former point, he setteth forth sundry special tokens and testimonies of the favor of GOD, blessing them both with spiritual blessings in heavenly things, and with temporal blessings in earthly things, In regard of benefits belonging to the life to come and accompanying salvation, he showeth diverse privileges bestowed upon them, concerning their justification, sanctification, regeneration, and comfortable use of the Word vouchsafed unto them, Touching their justification, he saith; He seeth none iniquity in Jacob, and he beholdeth not transgression in Israel: Whereby he meaneth not, that they were freed from sin, (for if we say, we have no sin, we deceive our selves, and there is no truth in us) 1. John 1, 8. but that he imputeth it not; he layeth it not to their charge, but he covereth it, and freely forgiveth it. He doth not charge them with it, but discharge them from it. He seeth their sins well enough with the eyes of his knowledge; but because they are covered in Christ, he will not look upon them with the eyes of his judgment; he beholdeth them, as well able to discern them, but not with a purpose to revenge them. Touching their sanctification, he saith; The Lord his God is with him: not only with his presence, but with his grace and Spirit of sanctification, For if we speak of the presence of his essence and being, he is with all persons, and filleth all places. This Solomon in his worthy and excellent prayer, 1. King. 8, 27. confesseth to GOD, saying: Is it true indeed that GGD will dwell on the earth? Behold, the heavens, and the heaven of heavens are not able to contain thee: how much more unable is this house that I have built? Hereunto accordeth the saying of the Prophet Jeremiah, Ier. 23.24. Can any hide himself in secret places, that I shall not see him, saith the Losd? Do not I fill heaven and earth saith the Lord? How then is this made a special privilege and prerogative bestowed on the people of GOD, to have GOD with them, which is the common condition of all places and persons? I answer, that in respect of his Natute and being, he is no more in heaven then on earth; with the godly, then with the ungodly; in the Church, then out of the Church: but in respect of his effects, and the presence of his grace, favor and protection. For as the soul of man is wholly in the whole body, and sitteth therein as a Queen, ruling in every member and part of the body, in respect of the essence thereof, and is no more in the head then in the hand, nor in the hand more then in the heel: but it is said to be especially in the head, and in the heart, because there it exerciseth most worthy and weighty effects: so God is present everywhere in the world, even in the wicked and reprobate, in respect of natural gifts of preservation, knowledge, and such like. But he is present in the godly in more special manner, by more special graces of regeneration, and sanctification, of faith and repentance, ruling them by his Spirit, pardoning their iniquities, and remembering their sins no more: so that howsoever he may leave them for a season to see their own infirmity, and the necessity of his mercy, yet he never totally and finally departeth from them, but returneth in compassion toward them, and followeth them with his loving kindness, until he have brought them to eternal life: In these respects he is said, to be far from the wicked, and not to come near their habitation. Touching the next privilege, which is his word, he saith: The joyful shout of a King is among them, that is; he ruleth them by the Scepter of his Word, which soundeth shrill among them as the blast of a trumpet, whereby is wrought in them both faith and sanctification. Touching temporal blessings, he painteth and pointeth out the long experience which his people have had of his mercy in saving them, and of his power in overthrowing their enemies. This he showeth by a particular example of his wonderful deliverance from the tyranny of the Egyptians, who could not hold them in that slavery and bondage, but were constrained by great wonders and grievous plagues to let them go. And as he delivered them from the hard and heavy yoke of their oppressors, so he armeth them with strength, as with a shield against all their enemies, and fenceth them with his mighty hand, as the Unicorn is with his borne: so that all the devilish devices, that devilish men can practice, can no more prevail against them, then poison against the Unicorn.

For we read partly in the holy Scriptures and partly in other authors that have searched out the nature of four-footed beasts, both of the strength of the Unicorn, and of the nature of his horn to expel poison. This is it which the Lord himself speaketh in the book of Job: Job. 39, 12, 13, 14, 15, Psal. 22, 22, and 92.11, Isaiah 34, 7. Will the Unicorn serve thee? or will he tarry by thy crib? Canst thou bind the Unicorn with his band to labor in the furrow? or will he plough the valleys after thee? So the Prophet David describing his enemies, resembleth them for their cruelty to the Lyon, for their strength to the Unicorn.

Likewise all men agree about the Unicorns horn. Writers do confess, and experience doth confirm, that it hath force to expel poison: therefore his horn being put into the water, purgeth it, and driveth out the poison, that he may drink without harm, if any venomous beast happen to drink therein before him. So the Israelites are compared to the Unicorn in this place; partly, in respect of their own strength, who whilst they were obedient to God, and served him with a faithful heart, could not be overcome of their enemies, but stood victorious and invincible against all dangers: and partly because no hurtful or noisome arts used against them, should be able to work their confusion.

Now to the latter point, which respecteth the person of Balaam, he acknowledgeth, that notwithstanding his sorcery and devilish divination, he was destitute of all power & ability to hurt them by his enchantments, & therefore saith; There is no sorcery against Jacob, nor southsaying against Israel: that is, the people of God, which were his posterity, Some understanding these words, as if the people were praised and commended because they were not given to sorcery, and such like superstitions, as GOD condemneth in the Law, and had forbidden to be among his chosen people; but the meaning of Balaam's words, rather seemeth to be this; that the elect people of GOD were so protected from above that no sorcery or southsaying could have any force against them to do them hurt.

This mercy of GOD was so great, so marvelous, so miraculous in the eyes of the very infidels their enemies, that from hence forward Balaam resolveth to leave his Magicke, and extol the works of GOD toward Israel, that he had done great things for them, saying; How great things hath the Lord wrought?

This is the substance of this Prophecy: now the conclusion followeth, shutting up the whole with an admiration and commendation of the power and glory of God's people. whose courage and happiness shall be so great in subduing and subuerting their enemies, that as the Lyon resteth not till he hath gotten his prey, so they shall not put up their swords and dwell in peace, until they have sheathed them in the bowels of their enemies, and seen the destruction of them before their eyes. The meaning of the words is not, that they should be cruel and ravenous, or to stir them to be barbarous and beastly in shedding man's blood, and spilling it on the ground, as water that cannot he gathered up again: but to declare and assure, that their harts were valiant and victorious, so that they should be able to withstand all that did stand against them. This was performed and accomplished in Joshua and David, who fought the battles of the Lord, and trod down their enemies, Josh. 23.10. One man of them did chase a thousand, for the Lord their God fought for them, as he had promised them: but especially it was verified in Christ, Reu. 5.5. who as the Lyon of the Tribe of Judah rose from the dead, led captivity captive, and hath put all things in subjection under his feet.

Verse 18. [He uttered his parable and said; Rise up, Balak, and hear: hearken unto me thou son of Zippor.] This is the entrance of the Prophecy, wherein he moveth Balak to attention by three words, rise, hearken, hear. And when he chargeth and commandeth him in the Name of GOD, to rise up, he requireth of him to give ear with meekness and reverence. This we see in the book of Judges, when Ehud appointed to be a deliverer of the people said to Eglon King of the Moabites, I have a message unto thee from God, then he arose out of his throne. So when Samuel was to anoint Saul King over Israel, & to be governor over God's inheritance, he said unto him; Bid thy servant go before us, but stand thou still now, that I may show thee the word of God, & that thou mayest hear it with reverence, 1 Sam. 9, 27. To the same purpose it is noted, that when the Law of God was read, Josiah stood by the Pillar, and made a covenant before the Lord. The like we see in the book of Nehemiah, when Ezra the Scribe read the Scriptures to the people, and gave the interpretation of them, All the people stood up in token of their reverence and attention, Neh. 8.5. So in this place, Balaam requireth Balak to rise and stand up when he was to speak unto him in the Name of the Lord, as if he should say; Albeit thou be a King, and sittest in the throne, yet I come unto thee from the King of Kings: thou rulest over thy subjects, but thou must be content to suffer God to rule over thee: thou requirest silence and subjection to thyself, but thou must hold thy peace, & hearken with all reverence & respect when he speaketh. From [Doctrine] hence we learn, y ^t the Word of God is always to be heard with great reverence & wonderful attention. Whensoever we come to the exercises of Religion, we must come with humility and humbleness of mind, albeit they be delivered and brought unto unto us by wicked & ungodly men. The truth of this doctrine is confirmed unto us by diverse precepts, proved by many promises, and sanctified by sundry examples out of the Word of God.

Touching precepts, when Moses exhorted the people without adding or diminishing to observe the Law, he saith, Deut. 4, 1, & 34, 12.13. Now therefore hearken, O Israel, unto the ordinances and to the Laws which I teach you to do, that ye may live and possess the land. And afterward, Gather the people together, men, women, and children, and the stranger that is within thy gates, that ye may hear, & that ye may learn and fear the Lord your God, and keep & observe all the words of this Law: and that your children which have not known it, may hear it, and learn to fear the Lord your God. This Solomon teacheth, Eccl. 4.17. Take heed to thy foot when thou enterest into the house of God, and be more near to hear, then to give the sacrifice of fools, for they know not that they do evil. Hereunto accordeth the saying of our Savior so often urged, Mat. 13, 9. Revel. 2, 17, 9, and 3, 6. He that hath ears to hear, let him hear. Touching the promises made to such as come with such an affection, we may read in the Prophet Isaiah, chap. 66, 2, 5. To him will I look, even to him that is poor, and of a contrite spirit, and trembleth at my words. And again, Hear ye the word of the Lord, all ye that tremble at my word. Lastly, touching the examples of the faithful that have gone before us in the performance and practice of this duty, we have a cloud of witnesses recorded unto us. The Israelites after their return from captivity, are commended, Neh. 8, 2, 3. that when Ezra the Priest brought the Law before the congregation both of men and women, & read therein from the morning until the midday, the ears of all the people hearkened unto the book of the Law. So when Samaria was called & converted to the faith of Christ, by y ^e preaching of Philip, Acts 8, 5, 6, 10, 11, it is said; that the people gave heed with one accord to those things which he spake, hearing and seeing the miracles which he did, as before they had given heed from y ^e least to the greatest, to the enchantments of Simon the sorcerer. And in the sixteenth Chapter ver. 14. the Spirit testifieth, that Lydia heard the Apostles diligently, whose heart the Lord opened, that she attended unto the things which Paul spake. The Apostle Peter writing to the dispersed Jews, testifieth this, 2. Pet. 1.19. We have a sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, & the daystar arise in your harts. All these precepts commanding, promises assuring, and examples confirming this doctrine, do teach that it is our duty to stir up our attention, and to be forward to learn God's will with all reverence and readiness, when it is revealed and delivered unto us.

[Reason 1] The reasons hereof are plain and evident. For first, it is God that speaketh unto us, so often as his word is preached among us. He is a most mighty and terrible GOD whom we worship, and in whose presence we stand, having all power and Majesty in him, who is even a consuming and devouring fire, and we in comparison of him as dust and ashes, as vile and base vassals. This is the reason used & urged by the Wiseman, Eccl. 5, 1. So the Apostle saith, 2 Cor. 5.20. We are ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead, that ye be reconciled to God. Our Savior sending out his seventy disciples, and giving them in charge how to behave themselves, saith, Luke 10, 16. He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. Thus doth the Apostle give testimony to the faith and obedience of the Thessalonians; that when they received of him the preaching of God, 1. Thess. 2, 13. They received it not as the word of man, but as it is indeed the Word of God, which worketh in them that believe. So then, to be cold and careless herein, is a plain disgrace and mere mockery of God, worse then mocking and misusing of father and mother. He that hath to do and to deal with an earthly Prince, will be circumspect in his behavior: how much more ought we to behave our selves with all reverence in hearing the Word, having then in special manner to deal with God, who is the author of it, and the worker by it? [Reason 2]

Secondly, we shall be judged by it at the last day, being the rule of our faith, and of all our actions. It is a letter written from God, published by his Son, sealed by his Spirit, witnessed by his Angels, conveyed unto us by by the Church, which is the pillar & ground of truth. This is that w ^c our Savior Christ teacheth, John 12, 47, 48. Seeing then, it shall be the Judge by which we must be tried, and the word whereby our souls shall be saved, it worthily claimeth and challengeth at our hands the greatest attention to be yielded unto it.

Thirdly, negligent and contemptuous hearers, shall be grievously and severely punished, [Reason 3] according to the nature and quality of their sin. The Prophet Jeremiah hath a general rule, holding in all things warranted and done by God's appointment, and confirmeth this by a strong reason, when he saith, Ier. 48, 10. Cursed be he that doth the work of the Lord negligētly. This is more particularly touched and taught by the Apostle to the Hebrews, chap. 2, 2, 3. If the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward: How shall we escape if we neglect so great salvation, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that heard him? To this purpose Christ himself denounced and delivered the greatest threatening of most grievous judgments, to fall upon all negligent hearers, Math. 10, 14, and 11, 21, 24. Willing his Apostles to shake off the dust from their feet, as a witness against thew, & telling them that it shall be easier in the day of account, for Tyre & Sidon, for Sodom & Gomorrah, then for them. So then, whether we consider the person of God that speaketh, or the power of the word that judgeth, or the punishment of death that falleth upon careless contemners, we see that we are all bound to come to the exercises of Religion, with all reverence and attention,

Let us now gather some uses that follow [Use 1] from this doctrine. First, we learn from hence that everyone which cometh to hear the word of the Lord, must be persuaded, that though it be a poor, weak, sinful man, subject to the same passions that we are, which is the minister and messenger to deliver whatsoever we hear, yet notwithstanding we stand and appear before the great God of heaven, and most mighty Judge of the world, to be informed and reformed of him, and to receive his word which is able to save our souls. Cornelius the captain coming with his kinsfolk, family, friends, and whole retinue, made this use, which now we urge, saying, Acts 10.33. We are all here present before God; to hear all things that are commanded thee of God. He doth not say, we stand here before thee, but we are all present before God; nor to hear only the Apostle, but all things that are commanded thee of God to deliver unto us. Thus Paul commendeth the Galatians, Gal. 4, 14. that they received him as an Angel of GOD, yea, as Christ Jesus. It is the high ordinance of God, to put his heavenly treasure in earthen vessels, 2 Cor. 4, 7. That the excellency of that power might be of God, and not of us. Would it not argue an intolerable daintiness and niceness of a wanton stomach to refuse good & wholesome meat, because it is brought in platters of pewter, or dishes of wood, not in vessels of silver or gold? So is it an evident argument of loathing the heavenly Manna, when we have the precious word of God in respect of persons; and hear it not for the words sake, but according as we fancy and affect the teacher, verifying the saying of Solomon, Prov. 27.7. The person that is full despiseth an honey comb, but unto the hungry soul every bitter thing is sweet. This serveth to reprove those which come to the hearing of the word, as to an ordinary matter, and never have any thoght or meditation of God's presence to keep them in awe, but come to hear some news, or some new man; & use the practice of the Jews condemned by the Prophet Ezekiel, chap. 33.31.32. They come unto thee as the people useth to come: my people sit before thee and hear thy words, but they will not do them, for with their mouths they make jests, &c.

[Use 2] Secondly, this serveth to condemn all abuses, unseemly gestures, and irreverent behavior when we come into the house of God. True it is, the devil (if he can prevail) will keep us from hearing the word, and suggest unto us matter of profit or pleasure, to stop & stay us from resorting unto the place of God's worship: but if he cannot so far obtain his purpose, he will go with us, and accompany us thither. When we are nearest to that which should do us good, and further our salvation, Math. 13, 19, he is ready at our elbow, to hinder the word, and to work our destruction. Hence it is, that many are present in body, that are absent in mind, forgetting that they have to do with God, and with the means of their sanctification. They have their hearts wandering about worldly matters, they find no joy, they feel no delight, they taste no sweetness, they perceive no comfort nor gladness wrought in them in these exercises of their faith; but they are rather a burden unto them, and take them as a weight and weariness lying heavy upon them. Many come for custom of the time, for fashion of others, and for fear of punishment: whereas, if they might be left free to themselves, and to the liberty of their own will; they could find in their hearts not to pray at all, not to hear at all; not to partake the Sacraments at all; yea to break out into open blasphemy, and say with the Atheists and ungodly men, Job 21.15. Who is the Almighty that we should serve him, and what profit have we if we should pray unto him? Many are carried away with dullness and heaviness of body & mind; an ordinary and dangerous abuse, hindering the saving knowledge of the Gospel. This is a subtle slight and suggestion of Satan, whereof many complain, but few strive against, and therefore spend the greatest time allotted and allowed for hearing the word, in drowsiness and sleeping: and whereas they should raise and rouse up themselves, they hang down these heads, and lay them on their seats, and frame th • mselues to snort and sleep, rather then to hear and attend. An unfit and very unseemly gesture for so high an work.

If thou shouldst so behave thyself to thy father or Prince speaking unto thee, would they not take themselves •• e abused at thy hands? Balaam chargeth Balak to rise up and hear, but these lie along vnciuilly, or turn their backs vndecently, or lay them down unreverantly, contrary to the religious practice of the people, when Christ preached at Nazareth on the Sabba • th day, Luke 4, 20. The eyes of all that were in the Synagogue were fastened on him. Many are talking and speaking to others, when they should hear God speak and talk unto them: they remove out of their places to place others, and bring them in their s •• tes.

True it is, kindness and courtesy are commendable virtues. But it is cursed courtesy which is so dearly bought, even with the loss of rhe least sentence and saying of the word of God. Others are reading in the Church, and bring with them books besides the Scriptures, peradventure of prayers or sermons, or such like godly treatises, (if not of unprofitable matters) in them they exercise themselves, & spend the time; whereas they should hearken to help their instruction, and not read to hinder their attention. But do you condemn reading, will some say? Is it not a good and godly exercise? Do not men rather need to be encouraged, then discouraged from that duty? I answer, that reading is not to be condemned, and no man ought to be discouraged from reading. We do not reprove the work done, but the time wherein it is done. A good thing done in season is twice done. A thing done out of season is evilly done. To all things there is an appointed time, and a time to every purpose under the heaven; there is a time to keep silence, and a time to speak; there is a time to read, and a time to hear; a time to pray, and a time to receive the Sacraments. To pray by our selves, or read by our selves, whē we should hear together with others in the Congregation, or to exercise the tongue whē we should use the ear, or to speak to God, when we should hear him speaking unto us, cannot stand with the general rules of Scripture, appointed to direct us in our public assemblies, Let all things be done to edifying Let all things be done honestly, and in order, 1 Cor. 14, 5, 40. The Apostle reproving the disorders crept into the Lord's Supper, that when they should eat the Lord's Supper, every man took his own supper afore, and tarried not for his brethren, whereby it came to pass, that some were hungry, and others full, saith; Have ye not houses to eat and drink in? Despise ye the Church of God, and shame them that have not? 1. Cor. 11, 21, 22. Where he doth not simply condemn eating and drinking, (no more then Christ, when he whipped out of the Temple, such as made the house of prayer a den of thieves condemned buying and selling) but using them at an unfit time. Thus we see how it standeth us all upon, to beware & take heed of all abuses, that take away reverence & hinder attention, to the end we may with meekness receive the word engrafted in us, that is able to save our fowls.

[Use 3] Thirdly, this duty directeth us unto another duty, namely, to prepare our selves before we come, ordring the affections of our minds, and disposing the powers of our souls in such sort, that they may be fitted and furnished for that work. When the people of Israel were to receive the Law on Mount Sinai, they sanctified themselves, & purged their conscience from dead works. The Apostle having set down the institution of the Lord's Supper to the Corinthians, and taught them, that unworthy receivers eat to themselves judgment, and make themselves guilty of the body and blood of Christ, willeth them to examine themselves, and so eat of this bread, & drink of this cup, 1 Cor. 11, 28, 29, and not to come hand over head in profane manner.

Now to this preparation, sundry things are required. First, we must bring with us diligence, to mark earnestly, and observe carefully the word of God delivered, which availeth and aduantageth us much for profiting thereby in knowledge and obedience. Diligence maketh a rough way, plain; bitter things, sweet; and hard things, easy. This Solomon prescribeth to the sons of God, Prov. 2, 1, 2, 3, 4. My son, if thou wilt receive my words, and hide my commandments within thee, and cause thine heart to hearken unto wisdom, & incline thine heart to understanding, if thou seekest her as silver, and searchest for her as for treasures, then shalt thou understand the fear of the Lord, & find the knowledge of God. This Christ commandeth, John 5, 39. This also the Apostle requireth, I am. chap. 1, verse 19. We must use labor and industry, not upon some sudden motion and pang, nor by reason of some good company only, or for fear of danger, but in a continual course & earnest manner, as worldlings use to take pains to attain treasure and riches, inasmuch as the heavenly treasures of a better life, do far surpass all earthly riches that carnal men make their greatest happiness. We see how artificers and handy-crafts men follow their Trades, who rise early and sit up late, who labor night and day, who endure cold and heat to earn a little of this worlds good: but where shall we find that Christian, who so eagerly and earnestly followeth after the kingdom of God and his righteousness? Behold how Merchants compass Sea and Land, and sail to the furthest parts of the world, with danger of their lives, to get the goods of the earth. But greater is the gain of godliness and heavenly wisdom, and therefore we should redeem the time, to procure it, and sell all that we have of our own, to purchase it. Mat. 13, 44, 45.

Secondly, we must be touched with the fear and dread of God's Majesty; for fear engendereth teachablenesse, meekness, & humbleness of mind, & is the beginning of wisdom, Pro. 1, 7. This is so necessary a work, that GOD evermore wrought it in his servants, before he revealed himself unto them. Thus he dealt with Abraham, Gen. 15, 12. when he made a fearful darkness fall upon him. Thus he dealt with Iacoh, Gen 28. He was afraid, and said, How fearful is this place! This is none other but the house of God, and this is the gate of heaven. Thus he dealt with the Israelites and with Moses himself, at the delivering of the Law, and entering into covenant with them. Thus he dealt with Paul at his conversion to the faith, which before he destroyed; there sh • ned suddenly a light round about him from heaven, Acts 9, 4.6. Whereat he fell to the earth, trembling in body, & astonied in mind, and troubled in conscience. Thus he dealt with the Apostle John, when he saw a vision of Christ, Revel. 1, 17, he fell at his feet • as dead. The want of this reverent fear, lifteth us up against God, & causeth us oftentimes to check the word, & to be bold to controlle it, y ^t we cannot suffer our selves to be checked & controlled by it. This fear ariseth in our hearts, and is wrought partly by the consideration of God's Majesty, and partly by the meditation of our own infirmity, and serveth to correct our natural pride, and to redress our corrupt affections. Thirdly, we must bring with us faith in Christ, and believe in the promise and word of God, that it is infallible; as Heb. 4, 2. Unto us was the Gospel preached as unto thē: but the word that they heard, profited them not, because it was not mixed with faith in those that heard it. This is that gift of God that purifieth the heart, boreth the ear, and maketh the way for other graces to follow. Lastly, if we would hear with profit, we must have good and honest hearts, sanctified unto every good work. This our Savior showeth in expounding the Parable of the Sower, That which fell in good ground, are they which with an honest and good heart, hear the word and keep it, & bring forth fruit with patience, Luk. 81, 5. This the apostle James to the same purpose, (who charging us to be swift to hear, & slow to speak,) addeth, Wherefore lay apart all filthiness & superfluity of maliciousness, and receive with meekness the word that is grafted in you, I am. 1, 21. The want of this preparation maketh so many unprofitable and fruitless hearers. No man is so simple and sottish to sow his seed & cast away his Corn, upon ground vnploughed & untilled. Shall we have this knowledge & understanding in earthly things, and shall we discern nothing in heavenly things, but suffer the immortal seed of the word to vanish away thorough want of due preparation? Hence it is, that the Prophet exhorteth to break up our fallow ground, and not sow among the Thorns; to be circumcised to the Lord, and to take away the fore-skins of our hearts, lest the wrath of God come forth like fire, and burn that none can quench it, Ier. 4, 4.

[Use 4] Fourthly, it serveth to guide and direct the Ministers of the Gospel, to speak the word with all reverence, as the Ambassadors of God, that our preaching be with power and authority, and so minister grace unto the hearers, to the end they may think of us, as of the Ministers of Christ, and disposers of the secrets of God. For how shall the people hear it with reverence, if we be not careful to deliver it with reverence as the word of our master that sent us? Hereunto cometh the exhortation of the Apostle Paul, 2 Tim. 2, 15. And the Apostle Peter speaketh to the same purpose, 1 Pet. 4, 11. Now that this gracious delivery of the word may be retained, some things are to be observed in the very action. Touching the fitting and preparing of our selves to the work of the Ministry, that we may preach with fruit, and speak with comfort, it is necessarily required of us to use prayer, reading, study, meditation, and such like helps, as may further us in our calling. For albeit we have wits quick to conceive, memories firm to retain, and tongues ready to utter, yet we must not abuse these excellent gifts to ydlenesse or vain-glory, but when we have done all that we can, account all our pains and labors too little, saying with the Apostle, Who is sufficient for these things? 2. Cor. chap. 2, verse 16. The Prophets and Apostles of Christ were endued with extraordinary gifts, and had a plentiful measure of knowledge given unto them, yet they ceased not to study the Scriptures. Peter pronounceth of them all, that They took great pains in their Prophesies, the Prophets inquired and searched diligently the things that concern the salvation of the Church, 1 Pet. 1, 10. Peter read the Epistles of Paul, 2 Pet. 2, 16, and Daniel the Prophesies of Jeremiah, Dan. 9, 2. Paul received the Doctrine of the Gospel by revelation, was taken up into Paradise, and heard words which himself durst not express, and the Saints were not able to conceive: he was ready to lay down his life, & saw himself at deaths door, yet he had a desire still to profit, as appeareth in that he willeth Timothy to bring the Books and Parchments with him, when he came unto him. Wherefore it beseemeth not y ^e weightiness of the work which we handle, nor the presence of the people to whom we speak, nor the reverence of the place wherein we stand, nor the worthiness of the person whom we represent, to step up suddenly to stand in the stead and room of God, like horses that run away with an empty Cart, and set forward in the way before they have their load. No man dareth to speak of Princes affairs before Princes, with levity: no man dareth give sentence of life and death rashly. The Minister speaketh of Christ, before God and Angels. He setteth before his hearers, life and death, heaven and hell, and pronounceth the sentence of salvation or damnation upon thē, as Moses testifieth, Deut. 11, 26, 27, 28. Behold, I set before you this day, a blessing & a curse: the blessing, if ye obey the Commandments of the Lord your God; and the curse, if ye will not obey. Thus much for the preparation: In the action it self, we must use all seemly and decent behavior: comely and reverent gestures of the body, have always a sober look and modest countenance, that it may appear to others, that we are inwardly moved and touched our selves with that we speak. We must utter gracious words, to work godly edifying in the spirit, not ridiculous iestes to procure laughter. We must lay aside the perswasible words of human wisdom. We must not relate stories, and tell merry tales to fill up the time, and to make our auditors merry. We must avoid all light gestures, that may bring our Ministry into contempt. Many use in their teaching, casting abroad of their arms, knocking of the Pulpit, lifting themselves up, and immediately sinking down, hemming in the throat, rolling of the eyes, rubbing of the brows, nodding of the head, stamping with the feet, turning every way with the body, snuffing with their nose, fidling with the fingers, tuning with the voice, as if they were acting their part upon the stage, or as if they were Fencers playing their Prizes. These and such like abuses we must labor to reform, by using advised deliberation in our selves, & observing what is comely or uncomely, what is decent or defective in others. The world is full of carpers and scoffers. Many will sooner mark what behavior is amiss in us, then what doctrine we deliver, or what is amiss in their own lives. When Jacob sell sick of his sickness, whereof he died, he gathered his sons together, to give them instruction before his death, and not being able through weakness to stand on his feet, he raised up himself in his bed, and leaned on his staff, that he might show reverence unto the word that he pronounced, Gen. 47, 31, and 49, 33. The like we see in David, he stood upon his feet, to give honor to the word, 2 Chron. 2. To conclude this point, as we have occasions offered unto us to speak of God, of his judgments, or mercies, of sin against God, of the calamities of others, we must always remember to speak of the person of God with reverence; of the judgments of God, with fear; of the promises of God, and comforts of his word, with cheerfulness; of sin against God, with hatred and detestation; of other men's miseries, with feeling and compassion. Thus we shall become most profitable Teachers, and thus we shall be as wise Scribes taught unto the kingdom of heaven, which bring forth out of their treasure, things both new and old, Math. 13, 52.

Lastly, we learn from hence, not to forsake [Use 5] the exercises of religion, for the wickedness or unworthiness of the Ministers. Who was it that prophesied in the Name of God in this place? was it not Balaam, a lewd liver, a cursed Idolater, a devilish Sorcerer? And yet Balak is commanded to rise up out of his throne, & to hearken unto him with all attention. It standeth us upon more to regard the matter, then the speaker, and to mark what is delivered, then the person that doth deliver it. The Pharisees in the days of Christ were lewd livers, and many of them of other Tribes then of Levi; yet so long as they sat in Moses chair, the Disciples are commanded to hear them, and to observe whatsoever they commanded. We must discern and distinguish the life of the Ministers from their Doctrine. As we are not to receive their doctrine for their good life, so we are not to reject it for their evil life. Therefore the Apostle saith, Some preach Christ through envy and strife, and some also of good will. What then? Yet Christ is preached all manner ways, whether it be under a pretence, or sincerely, I therein rejoice, yea, and will rejoice, Phil. 1, 15, 18. Although he were sorry that the Gospel was preached by such men, yet he was glad it was preached. This serveth to reprove those that will not hear scandalous Ministers, nor receive the Sacraments at the hands of ignorant Ministers, Who have itching ears, and after their own lusts get them an heap of Teachers, 2. Tim. 4, 3. Who are ever learning, and are never able to come to the acknowledging of the truth, 2. Tim. 3, 7. Evil Ministers of corrupt life, may deliver the good things of God. So long as they preach the word of God truly, and administer the sacraments sincerely, according to the ordinance of Christ, the wickedness of their persons cleaveth to themselves. If a Prince should send us a message, or offer us some present by the hands of some messenger that were an evil man, would we reject them for the fault of the person, or accept them as the favor of the Prince? So should it be with us, when God's word is preached, and his sacraments administered: we must hearken what it is that is preached, consider what it is that is delivered. If it be of God, we cannot refuse it, lest we be found contemners of his ordinances. The people of Israel abhorred the sacrifices of God, for the profane life of the Priests, but judgment is denounced against them for their contempt.

[Verse 19. God is not as man, that he should lie, neither as the son of man, that he should repent, &c. ] Hitherto we have spoken of the entrance of this second Prophesy: now we come to the Prophesy it self. Hitherto in the nature of God, is described and expressed unto us, that he is constant in his merciful promises toward his Church, with whom is no variableness, nor shadow of turning. This is one of the names and essential properties of God, whereby he is known to be God, who is unchangeably good, unchangeably holy, unchangeably just and merciful, and is found firm and faithful in all his promises. Against this it may be objected, [Object.] that he is oftentimes said in the Scriptures to have repented, as Gen. 6, 6, 7. 1 Sam. 15, 11. Jonah 3, 9. How then can God be said to be immutable & unchangeable? I answer, [Answer.] the Scripture speaketh of God two ways; sometimes properly, and then he is said to be unchangeable, no variableness to be in him, and that he cannot repent, as 1 Sam. 15. The strength of Israel will not lie nor repent: for he is not a man that he should repent. Sometimes improperly and figuratively for our capacity, and because of our weakness, not otherwise being able to conceive of the high things of God. Hence it is, that we read of the eyes, ears, hands, arms, the heart of God, and such like. Not that these parts and members are in God, who is a Spirit invisible and infinite. But because we cannot understand how one should see without eyes, or hear without ears, or show strength without arms, these parts are given to God, to teach us that he seeth all things, he heareth all th • ngs, he worketh all things in Heaven and earth, as pleaseth him. Thus is God set sometime before us, as it were turned and transfigured into our nature, and (as one said) He hath not these things by nature, but by effect. The change is not in GOD, but in his work. Repentance in him is no perturbation or grief, he knoweth all things, and is ignorant of nothing. When he is said to repent that he made man, the meaning is, he determined to destroy him whom before he had created. When he is said to repent of making Saul King, the meaning is, he determined to take the kingdom from him, to whom before he had assigned it, and whom he caused to be anointed. So then, we have here in this attribute, a testimony of the constancy of God.

From hence we learn, that God is unchangeable, infallible, faithful, & true in all his ways, words, and works. His decrees are immutable and irrevocable, and without show or shadow of turning. This is that which the Lord claimeth and challengeth to himself, I am the Lord: I change not: I am God, and there is none other God, there is nothing like me. My counsel shall stand, and I will do whatsoever I will. So the Prophet speaketh in the Psalm 105, 7, 8, 10. He is the Lord our God, his judgments are thorough all the earth: he hath always remembered his covenant and promise that he made to a thousand generations, and since hath confirmed it to Jacob for a Law, and to Israel for an everlasting Covenant. To this purpose the Apostle saith, The gifts and calling of God are without repentance, Rom. 11, 29. By all these places we see this truth plainly proved unto us, that God is unchangeable in his mercy and goodness toward his Church and Children.

[Reason 1] The Reasons follow to be considered. First, he is not like unto man, his ways are not like man's ways, nor his thoughts like unto man's thoughts: but as far as Heaven is distant from the Earth, so far are the works of God from ours. We know by experience y ^e changeable nature of man, of whom the Scripture saith, All men are liars, Psal. 116, 11. He is ready to say and unsay, to affirm and deny with one breath. He is constant today, he changeth tomorrow. He loveth one day, and hateth another. The people that received Christ with great joy when he rode to Jerusalem, not long after cried out, Crucify him, crucify him. It is not so with God, whose mercy endureth forever, he falsifieth not his truth, neither altreth the thing that is gone out of his mouth, He giveth liberally unto all, and reproacheth no man.

[Reason 2] Secondly, his love and mercy to his people is not changeable as the Moon, unconstant as the wind, floating as the sea, uncertain as the weather, but stable as the earth that cannot be moved out of his place, and steadfast as Mount Zion that remaineth forever. This will plainly appear unto us, if we consider the similitudes and comparisons whereby it is expressed. His love is like to the Covenant of waters, & as sure as the promise that he made to Noah, that the waters should no more overflow the whole earth, as the Prophet Isaiah teacheth, chap. 54, 7, 8, 9.

[Reason 3] Again, his goodness is as the ordinance of God, that hath set an order for Summer & Winter, for day and night, for seed-time and harvest, for cold and heat, which shall not be changed, therefore the Lord saith by his Prophet, If thou can break my covenant of the day, and my covenant of the night, that there should not be day and night in their season, then may my covenant be broken with David my servant. Ier. 31, 35, and 33, 20. Nay, his mercy is said to be more stable then the Mountains; for they shall remove, and the hills shall fall down, but my mercy shall not depart from thee, neither shall the covenant of my peace fall away, saith the Lord, that hath compassion on thee, Isaiah 54, 10. We see the love of mothers is tender & full of pity toward their children, who bare thē in her womb, brought them into the world, nourished them with her breasts, and refused no base service for their good; yet the Lord saith, Can a woman forget her child, and not have compassion on the son of her womb? Though they forget, yet will not I forget thee, Isaiah 49, 15. Seeing therefore, that God is not like to the sons of men, and seeing his loving kindness is firmer then the waters of Noah, surer then the covenant of the day, faster then the foundation of the Mountains, and stronger thē the love of mothers toward their children, we may conclude, that the stablenes of his counsels are as the Pillars of the earth, that cannot be shaken, and the changeablenes of his goodness, as the standing Rocks that cannot be removed.

Now let us come to the uses of this Doctrine. [Use 1] First, hereby we learn, that God is to be preferred before all creatures. They are changeable and subject to alteration, which agreeth not with the nature of God. True it is, God hath highly honored and advanced man above the rest of the works of his hands, he made him a little inferior to the Angels, & crowned him with glory & dignity, Ps. 8, 5, he hath made him Ruler over the earth, & put all things in subjection under his feet; yet he is subject to mutability and mortality, and must return unto the earth, out of which he was taken. Great is the excellency of the heavens and the stars, yet they shall be changed & delivered from the bondage of corruption, into the glorious liberty of the sons of God. But with God is no change, neither any alteration with the Almighty, who remaineth one & the same forever. This difference between the Creator and the creature, between God, and the works of God, the Prophet teacheth; Thou Lord hast in the beginning established the Earth, & the Heavens are the works of thine hands, They shall perish, but thou shalt remain, and they all shall wax old as doth a garment, and as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, & thy years shall not fail. Thus we must magnify the Lord above all creatures that are weak and frail, and acknowledge a great difference between the infinite and incomprehensible Majesty of God, subject to no change at all, but remaining the same forever; and the creatures of God, subject to vanity & misery.

[Use 2] Secondly, we may from hence assure our selves, that God will make us unchangeable like himself, and we may rejoice in the comfort of this his favor. For seeing his nature is unchangeable, and altereth not, he will make us in our measure partakers of immortality, when this corruptible shall put on incorruption, this weak shall put on power, and death be swallowed up in victory, we shall be like the Angels of God; nay, be transformed into the lively Image of God, to reign with him in everlasting glory. This is a great comfort unto us in these days of sorrow, to consider that the time will come, when our state shall be changed, and we continue forever without change. Here we are subject to many turnings and returnings, but after this life shall be no more place for changing: our happiness shall be unchangeable, and firmly established with God. This the Prophet sets down, Psal. 16, 12. In thy presence is fullness of joy, at thy right hand there are pleasures for evermore. This the Apostle confirmeth, describing the second coming of Christ to judgment, The dead in Christ shall rise, and we which live and remain, shall be caught up with them in the Clouds, so shall we ever be with the Lord. 1 Thess. 4, 17. This circumstance serveth to commend the happiness of y ^e godly, in that after they have once made an entrance into it, & taken possession of that heavenly inheritance, they shall never have experience of any change, nor find any ende or intermission of euerl • sting glory. When we shall lay down this earthly tabernacle, & be clothed with immortality, we shall taste of a better condition then ever Adam had in his greatest felicity. True it is, Adam in his innocence had a glorious estate, and he was created in the Image of God, according to his likeness; yet withal he was made mutable & changeable, as we see by the event, for he fell from all his glory, so that the excellency of his dignity, and the excellency of his power were lost, and turned into weakness and misery: but so many as shall reign in the kingdom of heaven, shall live forever, & be unchangeable, they shall never fall away, but shall be unmovable. So then hereby we see to our endless comfort and consolation, that so many as be true members of Christ, have mortified the corruptions of the old man, to bring forth the fruits of a sanctified life, have lost nothing by the fall of Adam, but shall recover a more excellent estate in Christ, then ever they lost in Adam, so that our loss is turned to be gain and advantage unto us.

[Use 3] Thirdly, it teacheth that it is time for us to repent and turn unto God. Every soul that will escape the wrath of God, and be partaker of his mercies, must be fashioned anew & framed to please God, sanctifying his heart, and changing his will to be agreeable to the will of God. For God will never apply himself to us, nor alter that which is already gone out of his mouth. Many in this life take a privilege unto themselves by reason of their high places, riches, friends, & other outward respects, to sin against God, and claim a toleration and qualification to be borne withal above others. But with the Lord there is no partiality to be found, but being a most constant God in all his doings, he observeth one rule & way with all he regardeth no man's person or persons, nor accepteth any gift or reward; he favoreth the Prince no more then the Subject, the honorable no more thē the base of birth, the rich no more then the beggar, but dealeth with all sorts of men and women, according to that which he hath already in justice and righteousness determined in his word, that is, To them which are contentious, and disobey the truth, he sendeth indignation and wrath, tribulation and anguish upon every soul that doth evil, the Jew first, and then the Gentile; but unto those that continue through patience in well doing, he giveth glory and honor, &c. Rom. chap. 2, ver. 8. This admonisheth us, that we deceive not our selves in hoping for another manner of dealing from God, then he hath already manifested in his word. It is a common practice in the world, when we are admonished of any duty, or reproved of any sin, and hear the penalty thereof denounced out of the word, to answer, We hope it is not so hard as you would bear us in hand, we trust God will disspence with us if we do no worse, there are few or none but offend in as great matters as these. And thus, although not plainly and peremptorily, yet in very deed we do as much as if we accused God to be a liar, to be inconstant and deceiveable, and his word to be a counterfeit word, which notwithstanding is said to be like unto silver, which is seven times tried in the fire. It hath no dross or deceit in it, it hath never failed or beguiled any. An unchangeable God, an unchangeable word. Let us be transformed into the obedience of it. It is not a leaden rule to bend every way to us. All our ways must be brought and framed unto it. And when once we are turned to God, let us not return back again to our old ways, but persevere and continue constant unto the end. The unchangeable God requireth an unchangeable servant. As he is everlasting and eternal, so he requireth faith and obedience to remain and endure with us to the last breath.

Lastly, herein is great comfort offered to [Use 4] the seruan s of GOD, as on the other side, horror to the wicked and disobedient. For seeing GOD is immutable, the same now which he hath been heretofore, and so is to continue forever, we may from hence take strong consolation by former examples of God's dealing toward his dearest children, and in all temptations and trials build our selves upon that blessed experience, as upon a sure foundation that can never fall or fail us. As God hath heretofore never forsaken those that trusted in him, rested and relied upon him, but loved those forever, whom he loved once, preserved and defended the godly from the rage of their enemies, his gifts toward them being without repentance: so will he continue unto the end of the world; and therefore David saith, that in his experience he never saw the righte us forsaken, Psal. 37, 25. And our Savior sai • h in the Prophet, that They are Plants, planted by God, that shall never be plucked up. Isaiah 61, 3. Thus the Apostle teacheth, that The foundation of God standeth sure, and hath this seal, The Lord knoweth who are his, 2 Tim. 2, 19. We have heard of the patience of Job, and know what end the Lord made, Job 5, 11, albeit he did try him, yet he did not destroy him, albeit he did afflict him, yet he did not leave him, Many have been the troubles of the righteous, yet the Lord delivereth them out of them all, Psal. 34, 19. They have been stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in sheep-skins, and in goats skins, being destitute, afflicted, & tormented, Heb. 11, 37, yet he evermore succored them in their temptations, so that they became more then Conquerors through him that loved them, and were made able to comfort others. His right hand is not shortened, he is ever the same, yesterday, and today, and abideth like himself forever. He will deal with us, as he hath dealt with them. He will show himself toward his children in these days, as he shown himself toward our fathers in former times. He doth not show himself to be one God in our age, another God in another age: but in all ages and generations he is one & the same to his people, to our endless comfort and consolation. And as this ought to be effectual, to stay us in our obedience, because God will continue the same God of mercy and truth unto us, without alteration, which he was to Noah, Abraham, Isaac, Jacob, Joseph, and all the faithful, so highly renowned and greatly commended in the Scriptures: so it must serve to be a bridle in the jaws of the ungodly and profane wretches of the world, that as he hath plagued, consumed, and thrown down into the bottomless pit of hell, the wicked heretofore that rebelled against him, and resisted his will; so he is unchangeable in Name and Nature, and therefore he will do the same to them now, and to as many as shall walk in their steps forever. This we may see to be a plain case in the righteousness of God, Eccl. 8, 12, 13. Though a sinner do evil an hundred times, and God prolongeth his days, yet I know it shall be well with them that f • are the Lord, and do reverence before him: but it shall not be well to the wicked, neither shall he prolong his days, he shall be like a shadow, because he feareth not before God. And the Apostle Jude in his Epistle, alledgeth and applieth the examples of God's vengeance vpō the wicked past, to those present, and to come; showing, that if God spared not the Angels that had sinned, but cast them down into hell, and delivered them unto chains of darkness, to be kept unto damnation: neither spared the old world, but brought in the flood upon the ungodly, &c. Let us remember, that we shall find God the same toward us forever, & never presume that he can or will be changed now from that which he hath been heretofore toward others.

[Verse 21. He seeth not iniquity in Jacob, he beholdeth not transgression in Israel. ] Hitherto we have spoken of the unchangeableness of God's love toward his Church. Now let us see the reasons of it, both in spiritual things, and then in temporal. The chiefest privilege of the Church, standeth in the fruition and enjoying of spiritual blessings. Among all spiritual blessings, this is one of the chiefest, Remission of sins. This is expressed by this phrase, that God seeth not sin in them, that is, he forgiveth their iniquity, and imputeth not sin unto them. To the same purpose the Prophet saith, Our sins are covered, Psalm. 32, verse 1.

These may seem at the first, strange speeches and phrases. For shall not he that made the eye, see? Psalm 94. Shall not he that made the ear, hear? He that made the heart, shall not he understand and know the secrets of the heart? Are not all things naked and open before him? or can any hide himself from his presence, and wind himself from his providence? The meaning is not, that God doth not behold them, but it is a borrowed speech from the custom of men, which lay away those things out of sight, which they do not use, or would not remember: so that he doth not see them when he doth not punish them, he covereth them when he doth pardon them, and account them as if they were never committed. So Hezekiah saith, Esa. 38, 17. God had cast his sins behind his back. Thus the Prophet speaketh, Isaiah 1, 18. Though your sins were as Crimson, they shall be made white as Snow: though they were red as Scarlet, they shall be as wool. And chap. 44, 22. I have put away thy transgressions like a Cloud, and thy sins as a Mist, So the Prophet Micah saith, chap. 7, 19. He will turn again and have compassion upon us: he will subdue our iniquities, and cast all their sins into the bottom of the sea. From all these Testimonies we learn this truth, That to every true member [Doctrine] of the Church, belongeth the forgiveness of all their sins. It is a peculiar privilege of the faithful for the merits and righteousness of Christ, to have their sins forgiven, whereby it cometh to pass, that God esteemeth of sin as no sin, and of iniquity, as if it had never been committed.

Here then we have offered to our considerations, a principal and fundamental point of our Christian Religion, and of the holy faith, That all our sins, wants, and impections, original, and actual, as well in the committing of evil, as in omitting of good, in thought, word, & deed, are covered, healed, and released thorough the righteousness of Christ imputed unto us: which being apprehended by faith, and applied unto us, doth not only make them as if they had never been, but also justify & discharge us, causing us to appear blameless and spotless in the sight of God. Thus God proclaimeth him self to be a most gracious and merciful God, readily inclined to forgive sins, Exod. 34, 6, 7. Isaiah 33, 24. and 43, 25. Ier. 31, 31, 32. and 33, 8.

[Reason 1] And this truth, to wit, that justification standeth in the remission of sins, through the satisfaction of Christ, is confirmed unto us by sundry reasons out of the word of GOD. For first we must appear as just and perfect in God's sight, either by the imputatiō of Christ's righteousness, or by the merit of our own works; there is no third way can be devised. This is a full distribution of causes, as appeareth by the Apostle, speaking of the election and calling of the Jews, Rom. 11, 6. If it be of grace, it is no more of works, or else were grace no more grace: but if it be of works, it is no more grace, or else were work no more work. Thus we see he maketh an opposition between the grace of God, and the works of men. But no works can justify us, neither of congruity, nor condignity; neither of nature nor of grace wrought in us by the spirit of God, but by God's acceptation of the intercession and merits of his own Son. This the Apostle witnesseth, Rom. 3, 20. Gal. 3, 6. By the works of the Law shall no flesh be justified in his sight. And in another place, I count all things but loss for the excellent knowledge sake of Christ Jesus my Lord, that I might be found in him, not having mine own righteousness which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith, Phil. 3, 7, 8, 9.

[Reason 2] Secondly, whatsoever giveth the creature cause of boasting, and robbeth God of his glory, may not be admitted, and cannot be accepted in the work of our justification. But all things saving the righteousness of Christ, minister to us matter of boasting, & deprive God of the honor and glory due to his name. This the Apostle teacheth in sundry places, Rom. 4, 2. If Abraham were justified by works, he hath wherein to rejoice, but not with God. By grace are ye saved thorough faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast himself. So then, our justification standeth not in our good works, but in that God pardoneth our evil works. For we have all been as an unclean thing, And all our righteousness is as filthy clouts, Isaiah ch. 64. ver. 6.

[Use 1] Now, let us make use of this doctrine. First, this ministereth great comfort to the faithful that are in Christ. The glory and happiness of our souls and bodies in this life, & in the life to come consisteth herein. The forgiveness of sins comprehendeth under it, as it were in a short sum, all the mercies of God. This is it which the Prophet Isaiah teacheth, chap 40, 1. So David declareth the blessedness of the man, unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord imputeth not his sin, Psal. 32, 1, 2, 7. This mercy of God will be sweet unto us, and cheer up our hearts with unspeakable comfort, and give us joy in the holy Ghost, if we consider these circumstances, that we daily offend God after our new birth, that all sin is odious in it self, and maketh us vile and abhominable in the sight of God, keeping all good things from us, and pulling down all evil upon us, and that the wages thereof is death, being able to press us down to the very bottom of the gulf of hell, Ier. 5, 25. Isaiah 59, 1, 2, 3. If a man had all the skill of wise Solomon, to speak as he did of the nature of beasts, of birds, and creeping things, & knew the virtues of all trees and plants, from the Cedar that is in Libanus, unto the Hyssop that springeth out of the wall, and were ignorant of this blessed privilege, and had not the comfortable assurance of it in his conscience, it could not avail or profit him one whit. It might peradventure delight the outward man for a season, but wanting the sweet feeling of God's favor in washing away his sins, the other can be but vanity and vexation of spirit. If a man were able to measure the heavens, & to tell the order, height, distances, influences, and number of the stars, and yet be ignorant at home, and do not know what is done, as it were within his own house, and within the doors and clossets of his own heart, what should it profit him thus to gaze up into heaven, when the burden of sin is ready to thrust him down to hell? If a man were so excellent and expert, as out of the knowledge of herbs and Simples to remedy all the diseases of the body, yet if he be not able to salve the sores of his soul & know not how the sicknesses and infirmities thereof shall be cured, this can be little comfort to him; for then he may have a sound body, but an infected soul; an healthy body, but a sickly soul, full of the botches and blemishes of sin, which of all diseases is most dangerous and deadly. If a man had the knowledge of all laws, and statutes, and were able to decide any controversy, and end any suite between man & man, yet is not assured how himself shall be acquitted, when the Judge of all the world shall come and hold his Assizes, and how things shall stand with him: it can bring no peace unto him, seeing God hath a controversy against him so long as his sins are unpardoned Hos. 4, 1. What shall it profit a man to be passing well seen in music, by voice or instrument, to be skillful in reports and descant, and be always troubled with a jarring conscience? Last of all, what shall it avail, if a man understood all Arts and Mysteries, if he could work miracles, and speak with the tongues of men and Angels, if he knew all sciences and secrets of nature, yet were ignorant of the forgiveness of his sins, and of the grace of Christ? whom only if we know, the matter is not great if we know nothing else: whom if we know not, it is worth nothing if we know all things in the world beside.

[Use 2] Secondly, woeful is their estate that are not of the Church, that are not in Christ, that are without true faith and feeling of this heavenly doctrine. Wretched and miserable is the condition of many thousands in the world, w ^c want this assurance; it is such a burden as • tayeth us from the heavens, and weigheth us • own to hell. Pouerty is a great burden, the • word, famine, pestilence, imprisonment, sickness, oppression, and such crosses are indeed • eauy burdens; but the burden of sin sur • ounteth them all. Therefore the Prophet • aith Psal. 38, 4. Mine iniquities are gone over mine head, and as weighty burdens they are too heavy. Hence it is that the Apostle exhorteth us, Heb. 12, 1, to cast off everything that presseth down, and the sin that hangeth so fast on, that so we may run with patience the race that is set before us. So heavy it was on the Angels that kept not their first estate, That it cast them down to hell, and they are reserved in chains unto the judgment of the great day, 2 Pet. 2, 4. So heavy it was upon the shoulders of Dathan and Abiram, that the earth was not able to hold them, but received them to destruction. Yea, it is so intolerable a burden, as it bringeth terrors and horrors that cannot be expressed, and leadeth to the gulf of desperation, when God chargeth the conscience with sin: so that though a man had all riches and honors, all pleasures and delights, all kingdoms and glory of the world, what joy or comfort can he feel in these things, so long as he is not at peace with his God? Contrarywise, he that is eased of this weight, & lightened of this burden, though he have all the troubles, crosses, and afflictions of Job, be laid in fetters with Joseph, be banished his country with Moses, be cast to the Lions with Daniel, he put in the stocks with Jeremiah, be fed with bread of affliction with Micaiah, and have no more comfort and compassion shown unto him then the poor beggar in the Gospel to have the dogs lick his sores, though his estate be vile, contemptible, and miserable to the world: yet so long as he hath a discharge of his debt, a pardon of his sin, & a cancelling of the bill of indictment drawn against him, written in his heart, and feels that peace of conscience which passeth all understanding, sealing him up to the day of redemption; this man before God is most happy and blessed forever. But if sin be imputed unto us, and God enter into judgment with us, Who shall be able to stand before him, or be righteous in his sight? Psal. 130, 3. & 143, 2. This feeling of sin and wound of conscience, which y ^e stroke of God's hand hath made, will weary the strongest and lustiest man that liveth, when he shall open the eye to see, and the heart to feel the horror thereof, together with the heaviness of his wrath & indignation for the same. This made Cain to speak desperately, My punishment is greater then I can bear, Gen. 4, 13. This made Judas to do desperately, when he wrought his own destruction, and hanged himself, Mat. 27.5. This made David to say, If thou Lord straitly markest iniquities, who is he that shall be able to endure thy judgment? They then are grossly deceived, and most unhappy, who think happiness to consist in committing of sins with all greediness. These are in the number of those fools (howsoever worldly wise) that make a mock of sin, Prov. 14, 9, 12, 13. There is a way that seemeth right to a man, but the issues thereof are the ways of death: even in laughing the heart is sorrowful, and the end of that mirth is heaviness. The world hath always been full of such fools, but if they depart hence without the feeling of God's favor in the forgiveness of their offenses, it had been good for them that they had been brute beasts, or that they had never been borne, as it is said of Judas, Math. 26, 24. No unclean thing shall enter into the kingdom of heaven. Such as have not their sins pardoned, have no part in Christ. Out of Christ there is no salvation, nor unto such any imputation of his righteousness. Sin shutteth up the way that leadeth unto life, it separateth us from God and his Kingdom, it maketh us the children of the devil, & God displeased with us: for they that are in the flesh cannot please God.

Thirdly, we see some are happy in this life [Use 3] and attain to the certainty of their salvation. The salvation of the Church standeth in the remission of their sins, Luke 1, • 7. We do not then begin to be happy when at the end of our days we enter into the kingdom of heaven: but while we are upon the earth, we lay the foundation of our happiness, and set the first stones of it, or else we never attain unto it. We are all in this life builders, 1 Cor. 3, 9. We have a great and weighty work to set up, it requireth a long time and great labor to bring it to pass and perfection. Every day of our life should add somewhat to the building; & this day should make it in greater forwardness then the former. Let us diligently consider these things, and seriously examine our selves what we have done for the furthering of our salvation, whether we have already made an happy entrance into it. So soon as we begin, and the first stone is laid, the door of the kingdom of heaven is opened unto us. The further we proceed, the nearer we come to the mark. This our Savior preached to his hearers, John 5, 24. Verily, verily, I say unto you, he that heareth my word, & believeth him that sent me, hath everlasting life: and shall not come into condemnatiō, but hath passed from death to life. When Zacchaeus was converted to the faith, and testified the sincerity of his repentance by actual restitution, he said, This day is salvation come unto this house, forasmuch as he is also become the son of Abraham, Luke 19, 9. So the Apostle speaketh, Rom. 13, 11, Considering the season, it is now time that we should arise from sleep: for now is our salvation nearer then when we believed it. And in that holy Prayer of Christ recorded by the Evangelist John, he saith, This is eternal life to know thee to be the only very God, & whom thou hast sent Jesus Christ, John 17, 3. This is the great mercy of God to give us here a taste of the glory to come. We have here as it were the first fruits of eternal life, and by hope possess that which we shall really inherit: so we may truly say with the Apostle, 2 Tim. 1, 12, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. Heereby we see, that it is not a doctrine of pride and presumption (as the Church of Rome teacheth) to believe the remission of our own sins. For generally to believe y ^t God forgiveth sin, or that some men have their sins forgiven, is no privilege of the Church, but the common faith of the devils, I am. 2, 19. All the Articles contain the confession of a special faith, and a particular application to our selves. As I must believe God the Father to be my Creator, the Son my Redeemer, the holy Ghost to be my Sanctifier: so I am bound to believe the remission of mine own sins, the resurrection of mine own body, and that life everlasting shall be given to me. Thus the Apostle speaketh, Gal. 2, 20: I live by the faith of the Son of God, who loved me, and gave himself for me. This special faith must be the faith of us all.

[Use 4] Lastly, from hence we are put in mind of sundry good duties necessary to be practiced of us. First, seeing every true member of the Church, hath the forgiveness of his sins given & assured unto him, it is our duty to acknowledge our selves to be grievous sinners, to have godly sorrow for them which may cause repentance, not to be repented of, and to seek pardon by daily prayer for the forgiveness of them at the hands of God. He resisteth the proud, and giveth grace to the humble. He filleth the hungry with good things, and sendeth the rich empty away. He is ready to forgive, and to have compassion on his children: he is slow to anger, and of great kindness. He doth not deal with us after our sins, nor reward us according to our iniquities. Hence it is that the Apostles have taught, and the godly have acknowledged themselves grievous sinners, yea, even the most regenerate, as David, Daniel, Paul, and others. Seeing therefore we have a promise of forgiveness, & as it were a privilege above others of the world, it behooveth us to have in us an humble acknowledgement of our sinful estate, joined with godly sorrow and earnest prayer for the forgiveness of them. Secondly, it is required of us to have a reverent care and fear, not to offend him anymore, as heretofore we have provoked him, yea a most earnest study and desire to please him better thē we have done. This the Prophet teacheth, Psal. 103, 3, 4. If thou O Lord straitly markest iniquities, O Lord who shall stand? But mercy is with thee, that thou mayest be feared. This was the instruction that Christ gave unto the diseased man whom he had healed, when he found him in the Temple, he said unto him, Behold thou art made whole, sin no more, lest a worse thing come unto thee, John. 5, 14. Thus the Apostle Paul describeth true repentance by the fruits and effects of it, 2 Cor. 7, 11. Behold this thing that ye have been godly sorry, what great care it hath wrought in you, yea what clearing of yourselves, yea what indignation, yea what fear, yea how great desire, yea what a zeal, yea what revenge. Where this care is not to please God, and fear to fall again and offend him, there was never true repentance, nor any feeling of the forgiveness of former sins. This were exceeding unthankfulness for mercy received, and a turning of the grace of God into wantonness, to commit sin anew that grace may abound. Thirdly, it is our duty to return all praise and thankfulness to God for this so infinite and unspeakable mercy, which appeareth in nothing more thē in the forgiveness of our manifold sins. It belongeth to God only to forgive sins, therefore to him only belongeth the glory of forgiveness, as being only worthy to receive all praise. This Daniel confesseth in his prayer, O Lord, righteousness belongeth unto thee, but unto us open shame, as appeareth this day. So the prophet David provoking all to praise the Lord, alledgeth this as the chief reason to move them, Which forgiveth all thine iniquities, & healeth all thine infirmities, Psal. 103, 3. This also we see in the practice and example of the Apostle, who mentioning his sins, and magnifying the exceeding and abundant mercy of God in the pardon of them, he breaketh out into a thanksgiving to the eternal God, Unto the King everlasting, immortal, invisible, unto God only wise, be honor and glory forever & ever, Amen, 1 Tim. 1, 17. Rom. 7, 25. If we have tasted of this mercy, let us be mindful of this duty: and if we have had experience of this forgiveness, let us be careful to express unto him our thankfulness. Fourthly, we must show back again our love toward our heavenly Father, according to the measure of his love toward us. The greater sins he hath pardoned, the greater love should be returned. This is it which y ^e Prophet professeth to have wrought exceeding love in his heart towards the Lord, when he considered how gracious and merciful he had been unto him, Psal. 116, 1. I love the Lord because he hath heard my voice and my prayer. The practice of this duty is remembered and commended in the sinful woman, Luke 7, 47. Many sins are forgiven her, for she loved much: to whom a little is forgiven he doth love a little. Let this example be continually before our eyes. Let us examine our selves how near we come unto her in the practice of this duty. Let us behold our selves in her, as in a glass. If we have had a blessed experience of God's loving kindness toward us, in blotting out and burying our sins out of his remembrance, let us be answerable in love to him again, who hath loved us first. Where little love appeareth to God, there is little knowledge of forgiveness of sins. Where no love is, there is no feeling of the comfort of this doctrine. If we have found God exceeding kind and gracious unto us, it will work an exceeding measure of love, where God hath assured and sealed up that grace by his holy Spirit. Lastly, the receiving of this mercy from God, must work in us mercy toward our brethren, that as we have obtained forgiveness of sins at his hands, so we should be ready to forgive one another, And so be merciful to others, as our heavenly Father is merciful to us, Luke 6, 36. This our Savior teacheth in the parable of the King that would take an account of his servants, to wit, that he requireth mercy where he hath shown mercy, and that judgment shall be without mercy, to him that showeth no mercy. Hence it is that the Apostle giveth this in charge, Eph. 4, 32. & Colos. 3, 13. This we are also directed unto in that form of prayer which Christ did teach his Disciples, and hath left unto his Church, warranting us to ask forgiveness, as we feel our selves ready to forgive. This we are to apply unto our selves, and learn every day to be like to our heavenly Father, Matth. 5, 45. Who maketh his Sun to arise on the evil and on the good, and sendeth rain on the just and unjust. If then we desire to be partakers of the goodness of God in forgiving the infinite debt whereby we are deeply indebted unto GOD, and would find him merciful unto us (as everyone will seem to be desirous of it) let us show our selves ready to forgive from our hearts the injuries and offenses done unto us. Among all testimonies that we may gather to our selves of God's goodness and mercy towards us, none is more excellent, more comfortable, more certain then this, if we find it in us; that is, the pardoning and passing over the wrongs offered us, and a readiness to forgive, even our enemies that most envy and hate us; and that frankly and freely, as we our selves have received forgiveness at the hands of God.

[The Lord his God is with him.] These words contain the second privilege peculiar and proper to the Church, which God hath bestowed upon it, to wit, the presence of his Spirit. True it is, in regard of his essence and deity he is everywhere, the heaven is his throne, and the earth is his footstool, Psalm 139, 7, 8. So that we cannot hide our selves from his presence. If we ascend into heaven, he is there: If we lie down in the grave, he is there: if we take the wings of the morning, and dwell in the uttermost parts of the sea, thither shall his hand lead us, and his right hand hold us: if we say, yet the darkness shall hide us, the night shall be light about him. But in this place this prophesy poynteth us unto us another presence, to wit, of his grace, protection, defense, and deliverance; the presence of his Spirit, sanctifying his children, purging them from dead works, to be a peculiar people unto himself, working in them regeneration, and finishing all good things in them, to bring them to everlasting life. We learn from hence, That it is a great privilege of the Church, to have God present with it, and president over it. He is not far off from those that are his (howsoever in time of affliction, and in the hour of temptation, he seemeth so to them:) he is near unto them, he is ever with them, he holdeth a gracious hand over them. This is it which the Lord so often promiseth in his word, & truly performeth, to the great comfort of all his children. This is it which the Lord speaketh to Jacob, going from his fathers house to Padan Aram, Gen. 28, 15. This also the Prophet David acknowledgeth, Psal. 34, 15, 18. And lest any should restrain that exhortation, and take it peculiarly to belong to him alone, the Apostle extendeth it farther, and applieth it to all the people of God, speaking to them as well as unto Joshua, chapt. 1, 9. I will not fail thee, nor forsake thee; so that we may boldly say, The Lord is mine helper, I will not fear what man can do unto me. This is it which Christ our Savior often alledgeth for the comfort of his disciples, John. 14, 18. Math. 18, 20, & 28, 20. I will not leave you comfortless, but I will come unto you: Loe, I am with you to the end of the world.

The reasons are these. First, his presence appeareth, [Reason 1] that the faithful might be assured of his protection and defense, being gathered together by his power, without which, they could not have any comfort. If the soldiers should be destitute of the presence of their Captain, the wife of her husband, the people of their King, they would remain comfortless, and in continual fear to do their duties and perform their allegiance. But having their continual presence, they have continual assurance, and joyfulness in their place and charge committed unto them: otherwise, the best servants of God & most painful in their callings, should be in the worst case and condition. To this purpose Christ saith, Go and teach all nations, to observe whatsoever I have commanded you, and lo, I am with you always until the end of the world, Mat. 28.18, 19, 20. Seeing therefore God would not have us daunted with danger, or discouraged with fear, but to go lustily forward where he hath called us, we cannot doubt of the assurance of his presence with us in all assays and assaults, whatsoeue • shall be offered unto us.

[Reason 2] Secondly, he is ready to hear their prayers, to help them in their distresses, & to yield them those things that they stand in need of. If he were absent from us, & not present with us, he could not consider of our wants, nor succor us in our necessities, nor deliver us from our enemies, nor refresh us with his help, while we walk through the valley of the shadow of death. Therefore when Christ teacheth, Mat. 18, 20. that by the grace of his Spirit, and the power of his Deity, he is in the midst of the Church, he confirmeth it hereby, that whatsoever they shall desire, it shall be given them of his Father which is in Heaven.

[Use 1] Let us now proceed to the uses of this Doctrine. First, it followeth from hence, if God be still with his Church, then there is never any separation & divorcement between God and his Church, between Christ & his members; so that whosoever would find the Lord to be his God, he must be in the Church, & of the Church. Christ is said to walk in the midst of the seven golden Candlesticks, that is, of the Church. Christ is evermore in his Church, and wheresoerver the Church is there is Christ. No man shall ever find Christ as a Savior, but in his Church. The Emperor is to be acknowledged wheresoerver his standard is: the King is where his Court is. So there is always a near conjunction between God and his Church. Where he is present with his grace, there is his Church. We shall not need to say with Martha, Lord, if thou haddest been here, my brother had not been dead, John 11, 21. for God is ever with us, in all dangers he standeth present by us, His left hand is under our head, and his right hand doth embrace us. This is a notable and singular comfort to all the true members of the Church, who are assured of y ^e spiritual and special power and love of God toward them, supporting them and staying them up with both his hands, that they fall not from him through weakness and infirmity of the flesh. And seeing his love is such unto us that he will not be far from us, but in all our troubles embrace us in both his arms, this ought to stay and strengthen us in all trials, and confirm us in all temptations, which are as it were so many storms and tempests beating upon the barks of our souls, and threatening to make shipwreck of them. We are ready in all our troubles, when we find not present help at hand, to suppose the Lord to be far from us. We are impatient of delay, we cannot abide to wait the Lord's leisure. So soon as we are entered into the Furnace of affliction, y ^t we feel the flames thereof to scorch us, and the anguish thereof to enter into our bones, by and by we think that God should help us, every moment and minute appeareth to be a day, and every day seemeth a year unto us, until he scatter the coals, and pull us as a fire-brand out of the fire. This made the Prophet in the heat of his affliction to cry out, Why standest thou far off, O Lord, and hidest thee in due time, even in affliction? Psal. 10, 1. Whereby we see, that the children of God are wonderfully assaulted, & the flesh wrestleth against the Spirit, & sometime prevaileth, and for a time getteth the upper hand. So the same Prophet saith, Psal. 13, 1, 2. & 22, 1, 2. How long wilt thou forget me ô Lord? forever? How long wilt thou hide thy face from me? &c. And again, My God, my God, why hast thou forsaken me? and art so far frrm mine health, and from the words of my roaring, &c? And in another place, Will the Lord absent himself forever? and will he show no more favor? Is his mercy clean gone? &c. Thus his faith was assaulted, and his hope tried, that he should not fall into infidelity, and yield to distrust in God. But seeing our doctrine affirmeth, that God is never from us, howsoever he seemeth to delay and defer his help, let us learn (how great soever our conflicts be) not utterly to despair of God's mercy, though it tarry. Waite, for it shall surely and certainly come, and not stay, when the time, even the appointed time cometh. So when the faithful recover thenselves out of the former temptations, as it were out of a gulf ready to swallow them up, they gather strength of Faith, rest upon the power & presence of God, and wait with patience the Lord's leisure, and confess it was their own infirmity.

This the Prophet David setteth down, in Psal. 40, 1. and 42, 5, 11. and 43, 5. and in diverse other places. Thus it standeth all of us upon, when affliction trieth us, when the flesh tempteth us, when Satan winnoweth us, and all of them consenting and conspiring together, seek to overthrow us; to consider that howsoever God oftentimes deferreth to help us, yet he is still present with us, and to assure our selves that doubtless he is not far from everyone of us. It is the will and pleasure of God to try our faith, to stir up our zeal, to exercise our patience, and to teach us to make greater account of his blessings, whē we have obtained them: but in the end, to our endless comfort, he will declare by the effects of his love and favor, that he was never indeed absent from us, howsoever we judge so according to the weakness of the flesh, and he for a time hide his countenance from us. Moreover this serveth to teach us, that in our troubles and necessities we stand not in need of the intercession of Saints and Angels, we shall not need to pray unto them to be our Mediators to God the Father. For seeing God the Father is near us, yea even at hand, shall we turn our backs to him, and go from him, seeing he turneth to us to give us help? This invocation of Saints hath neither commandment to move us to pray, nor example to go before us in the practice, nor promise to assure us that we shall be heard. The direction that we have in prayer, is to go to God, and to say to him, Our Father which art in heaven, Mat. 6, 9. This the Prophet acknowledged, when he said, Psal. 73, 25. Whom have I in heaven but thee? & I have desired none in the earth with thee. God is evermore present with us, the Saints departed are absent from us, they know not our particular wants, Isaiah 63, 16, Psal. 94, 9. 1 King. 8, 39. they understand not our desires, they are ignorant of the motions of our hearts, and the estate of our lives. Besides, we are charged to worship the Lord our God, & to serve him only, who only searcheth the hearts, & trieth the reins, as the God that made them in the beginning. Let us therefore go directly and immediately to God, and when we have help at hand, let us not seek help far off. Let us still trust in the living God, for vain is the help of Saints or Angels. Were not he a foolish man, and worthy to perish, who in extremity would refuse the help of an expert & excellent Physician present with him, able to help him, willing to help him, offering to help him and give him present ease, and yet calleth and crieth to some Mounte-bank, a thousand miles from him, not so able, not so skillful, not so ready to relieve & release him? And are not they much more simple and sottish, that when God willeth them to call upon him in the day of trouble, and promiseth to hear and deliver them, will not come to him, but fly from him to the Saints, that know neither him nor his grief? When the Prince is present, and calleth to come to him, were it not madness to go to y ^e subject? So, forasmuch as Christ saith, Come unto me all ye that are weary and laden, and I will ease you, Matth. 11, 28: let our souls answer, Lord we will come, accept thou the prayers of thy servants.

[Use 2] Secondly, we learn from hence, That as God is near to all those that fear him, not only in respect of the presence of the place, but is with them by the presence of his favor, granting their prayers, and succouring them in their adversities; so he is far from all the wicked and ungodly, not in place, but in help. He will not grant their requests, he will not be their shield and buckler; he will not know them in their miseries. He is indeed near to all that call upon him, even to all that call upon him in truth, but he stoppeth his ears against the prayers of the ungodly, which are abomination unto him, Psal. 145, 18. This is it which Solomon teacheth, Prov. 15, 29. The Lord is far off from the wicked, but he heareth the prayers of the righteous. Great is the justice of God upon the wicked: and great is his favor towards the godly. True it is, in respect of place God filleth heaven and earth, He is not far distant frō us, forasmuch as in him we live, and move, and have our being, Acts 17, 27, 28. but touching his grace he is far from the dwellings of the unrighteous, he is far from hearing their voice, and regarding their necessities: he leaveth them to themselves, and withdraweth his holy Spirit from them. So then, albeit God be in every place, and nigh to all things, yet God will not hear them, no more then men hear such as are very far off when they call and cry out unto them. This is it which the Prophet David setteth down, Psal. 119, 155. Salvation is far from the wicked, because they seek not thy statutes. And the Prophet Isaiah accordeth here unto, Chapt. 59, 1, 2. The Lord's hand is not shortened, that it cannot save: neither is his ear heavy that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. They regard not his word therefore he giveth not them his help. They will not hear him when he calleth by his word, therefore he will not hear when they call unto him by their prayers. He is far from them, because they run far from him, and will not know his ways, nor regard his truth that he offereth unto them. Wherefore, great is the misery and destruction of the wicked y ^t shall come upon them: they shall call, but the Lord will not hear: they shall cry, but he will not answer. The righteous in this world, do seem to be cursed and forsaken of God, but they are blessed and happy: and this is not the last part of their blessedness and happiness, that he heareth their prayers. On the contrary side, the ungodly seem to themselves & to others to be the only happy men in the world; but they are wretched and miserable: and through their malice, blindness, and obstinacy, this is not the last part and portion of their misery, that they have no agreement with God, he heareth not their prayers, but abhorreth thē, their thoughts, and all their works. When we are in affliction, the chiefest comfort and stay to rest upon is, that God is near us, and ready to help us. The wicked want this staff to lean upon, God professeth himself their enemy, he refuseth their prayers, he forsaketh and casteth them away out of his presence. They can have no peace of conscience, nor comfort in trouble: they shall howl in their miseries, and not be heard, Zac. 7, 13. This shall especially appear at the last day, when the heaven shall not receive them, the Lord shall not know them, no creature shall comfort them, no mercy shall be shown unto them; thē they shall weep and wail without redemption, and without release.

Thirdly, it is our duty to behave our selves [Use 3] in all our actions and dealings, as in his presence. It behooveth us to set him always before us, and to know he continually walketh among us. It is remembered of Enoch, that he walked continually before God, Genes 5, 22. that is, all his life time he considered that the eye of God was ever upon him, knowing that all things are naked and manifest before him, Heb. 4, 13. Thus the Apostle chargeth Timothy, in the sight of God, who quickeneth all things, and before Jesus Christ, which under Pon • ius Pilate witnessed a good confession, to keep the commandments which he gave unto him, without spot and unblameable. If the child were always in sight of his parents, the servant of his master, the soldier of his Captain, the subject of his Prince, they would not have an unseemly gesture, a disordred action; how much more doth it stand us upon, to behave our selves honestly, and in order, and to look to all our ways, that we offend not before the majesty of God, in whose presence we stand? When the Minister prayeth and preacheth, when the people attend and hearken, we must know that God looketh upon us. If anything be done unreverantly and wickedly, he seeth it, and beholdeth it when it is committed. We cannot hide it from his sight, and therefore we should do nothing that may grieve him. This is that use which Moses setteth down in giving directions to the people when they went to war, Deut. 23, 12, 14, That they should have a place without the host, whither they should resort for the necessity of nature, and cover their excrements; for the Lord thy God (saith he) walketh in the midst of thy campe to deliver thee, and to give thee thine enemies before thee: therefore thine host shall be holy, that he see no filthy thing in thee, and turn away from thee. The truth of this Ceremony leadeth us (as it did them) to a farther matter. Let us let the figure pass, & come to the substance, which teacheth, that we must be an holy people to God in soul and body, and take heed of stayning and defiling our selves. And what is it that doth defile us? It is not that which entereth into man, but that w ^c cometh out of a man, as our Savior speaketh of the meats we eat, Matth. 15, 18. All the evil affections that we have within us, are so many stainings of us before God. Evil thoughts, murders, adulteries, fornications, thefts, false witnesses, slanders, are so many infections, and as filthy dirt and dung in his sight. We must all of us learn to purge our selves from such foul and filthy corruptions, if we will have God to rule and be resident amongst us. If a man be to receive any honorable guests or strangers into his house, he will have it swept and kept clean, that he offend not those that he would entertain. It is a great honor unto us, that God will dwell with us, and rest among us, and vouchsafe so to abase himself as to walk among us; ought not we then to be careful how we walk before him, and to be wary everyone of us lest we should displease him? Ought we not to behave our selves with all fear and reverence, seeing he beholdeth us and eyeth whatsoever we do throughout our whole life? For as he is come nearer unto us: James 4, 8: so unless we draw nere unto him, cleansing our hands, and purging our hearts, he will withdraw himself from us, if we make not our souls and bodies pure Temples for him to lodge and abide in. He will dwell with us upon no other condition: if we do not mark and observe this, we make our souls guilty of driving GOD away, that he should no longer remain among us to bless us.

Lastly, we are put in mind by his presence [Use 4] to wait and stay our selves upon his providence, in all things depending upon his protection and deliverance. Stephen a faithful witness of the truth, being persuaded of the presence of Christ, stood out to death, and boldly maintained the cause of God against all his adversaries, Acts 7, 56. We are always in such sort under his protection, that we shall not need to fear that his power will fail to maintain and preserve us. When the Lord Jesus said unto his Disciples, Matth. 28, 20. Go into all Nations, preach unto them, and baptize them, he addeth, Loe I am with you unto the end of the world. Whereby, he meant to confirm and strengthen them in all the combats they were to suffer, and conflicts which they were to endure in the preaching of the Gospel. So Christ appearing unto Paul, and promising his presence to be with him, gave him boldness to undergo great dangers, and not to account his own life precious and deer unto him, so long as he might do service unto God: he said unto him, 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 to hurt thee, for I have much people in this City. Thus the Lord speaketh to the Prophet Jeremiah, Be not afraid of their faces, for I am with thee to deliver thee. Here we see the presence of God is made as a reason to strengthen him in the duties of his calling. We meet with many dangers and incombrances that assault us and set upon us in the running of our race, and find many enemies that seek to stop our course: & such is our weakness, that we shall never be able to ouermastet them, and to go lustily forward in a resolute and constant course, unless we set before our eyes this doctrine that Balaam published as a privilege belonging unto the Church, that God is with us, and will never forsake us. Let us therefore consider, If he be with us, we shall not need to fear who be against us. He will smite our enemies upon the cheek bone, & break the teeth of the wicked. He will scatter their counsels and devices, and cast down whatsoever riseth up against our peace.

[And the joyful shout of a King is among thē.] This is the third prerogative granted to the Church, which God as king of the Church, granteth unto it, being as it were y ^e Scepter of his kingdom, & the laws by which it is governed. For as no kingdom can stand without statutes, nor the subjects be gouernd without laws, so it is in God's kingdom. He is y ^e King, the church is the kingdom, the word is the statute law, the devil & all his Instruments are Traitors to this kingdom: the faithful and elect are the natural subjects which willingly yield obedience to the word. This word being the arm of God, and the kingdom, must be preached, to draw the elect into his kingdom. This Balaam calleth a joyful shout, and the Prophet is commanded of God, Isaiah 58, 1, to cry allowed and not spare, to lift up his voice like a Trumpet, showing to the people their sins, and the house of Jacob their transgressions. This teacheth us, that it is a great honor and privilege of the Church, to have the joyful shout of the word to sound among them. The Scripture or word of God is a privilege belonging properly to the Church & the use thereof. When God gave his Law in Sinai, it was given only to Israel, as appeareth Deut. 4, 1. Exod. 20, 11, 2. where Moses stirreth up Israel to hearken to the statutes & ordinances that should be delivered unto thē. So the Prophet speaketh, Psal. 147, 19, 20. He showeth his word unto Jacob, his statutes and his judgments unto Israel; he hath not dealt so wi h every Nation, neither have they known his judgments. Hereunto cometh the exhortation of Moses, Deut. 4, 6, 7. Keep his laws and do them, for that is your wisdom and understanding in the sight of the people, which shall hear all these ordinances, and shall say, Only this people is wise and of understanding, and a great Nation. Thus the Apostle Paul showeth the difference and preeminence of the Jews, being at that time the Church of God above the Gentiles, that it was herein most excellent and glorious, because unto them, yea only unto them were committed the oracles of God, even committed unto them of trust: to them pertained the glory, the covenant, the law, the service of God, & the promises. Likewise, when John the Apostle was commanded to write in a book y ^e things which he had seen revealed unto him, he was charged withal, when once they were written, To send them to the seven Churches that are in Asia, Reu. 1, 11. All which places plainly prove, that it is one of the greatest gifts, blessings, and honors, that God bestoweth upon his people, the giving unto them his word and ordinances.

The reasons are many in number and weighty [Reason 1] in force. For first, hereby we and our children are entered into a solemn covenant with God to be his, and he to be ours forever. A wonderful mercy of God, that a sort of poor sinful men should be admitted and received into a covenant with the eternal God. This Couenan • is a mutual promise & agreement between God and men: whereby on the one side God giveth men assurance that he will be gracious and favorable unto them, forgive their sins, and give them new righteousness & eternal life for his Sons sake: and on the other side, men bind themselves to accept of this mercy with all thanksgiving, receiving this so great a benefit with a true Faith, and promising to yield true obedience to God. The entrance into this Covenant, is as it were the day of our marriage, being more nearly coupled to God, then the wife is joined unto the husband. This is it which Moses is bold to put the people in mind of, exhorting them to keep the words of this Covenant, Deut. chap. 29. verses 10, 11, 12, 13, 14, 15.

[Reason 2] Secondly, the Church alone is honored of God, to be the keeper and preserver, the holder forth and publisher of his word, and therefore none have to do with it but the Church. Hence it is, that it is called by the Apostle, the pillar and ground of truth, 1 Tim. 3, 15. It is the preserver of it, not the mother of it: the • eeper of it, not the author: it is a crier to publish, not a judge to decide and determine: it is as the candlestick to hold the light, not the candle it self to give light. For this cause the vision offered to John of the seven golden Candlesticks, Revel 1, 12, 20, is expressly and directly expounded to signify the seven Churches. This then is an honor peculiar to the church, to be the brazen pillar of truth, and the golden Candlestick to hold the light or candle of the word of God unto the people, that they may see how to walk in y ^e ways of godliness.

Thirdly, the word is the testament of God. [Reason 3] Now none hath to do with the Testament or Will of any, but they that have Legacies bequeathed unto them by it, as children & they that are of the household and kindred of God; not Strangers, Aliens, and Forreyners, they have nothing to do in it, they are not ro meddle with it. Thus the Apostle teacheth, Heb. chap. 9. verse 15, That the Testament belongeth to them that are to receive the promises of the eternal inheritance.

The Uses are now to be considered. First, [Use 1] we learn from hence for our instruction, to account the Ministry of the word, the treasure of the Church. Among all the blessings bestowed upon the sons of men in this life, the g • ft and blessing of the word is eminent. It is an incomparable blessing far above all earthly things, y ^• earthly men make their • elicity. The Prophet Ezek. 6 10, 11 compareth all other blessings that God gave his people, to the ornaments of the body, as to bracelets, abiliments, rings, fine linen, chains, silk, & such like; but the giving of his word and statutes unto them, to his marriage with thē. And when God was to deliver his laws and ordinances unto Israel, Moses took them by the hand, and led them forth to meet God, who in the company of the Angels accepted them for his chief treasure & inheritance above all other nations under heaven: so that in the finishing of this match & marriage with his people, Moses was as the Father, the Angels, the Bridemen, God the husband, unto whom Israel was affianced & coupled in marriage. So then the happiest tidings and greatest dignity that can ever come to any people or several congregation, is the glad tidings of y ^e gospel, & the free passage of the word to be brought among thē. The more any are blessed this way the more honorable & glorious they are with God and his Saints, they are thereby made his sons & daughters, yea kings and priests unto him, & they which once were far off, are made near unto him by the preaching of y ^• Gospel, whereby he dwelleth among them, and setteth up his throne in their hearts. Capernaum is said hereby to be lifted up unto heaven, Luke 10, 15. Jerusalem where the word and service of God was set forth, is called the holy City, and the joy of the whole earth, & the resting place of God, Psal. 132, 13, 14. From hence all such are reproved, as have not the sight and feeling of this mercy of God in their hearts, to raise them up to rejoicing & thankfulness. And herein (my brethren) we are to call our selves to remembrance, & think what our condition is. We are indeed a noble kingdom, adorned with many outward privileges and blessings, increased in multitudes, and furnished with sundry commodities; but, if we be compared with the great, large, and wealthy dominions in other parts of y ^e world, only a poor corner of rhe earth. But herein we pass them all, as honored above them & preferred before them, that we have the inestimable treasure of the word which they do want, instead of those mines of silver & gold, wherewith they abound. This is our privilege, our glory, our advantage, wherein God hath blessed us above Italy, Spain, and many rich Countries in Asia and Afric, under the Turk and other blind and barbarous Princes, detained in the kingdom of darkness, and of the devil; we have the truth of God amongst us, the treasure of all treasures, the value whereof is far above all precious stones. The want of this blessing maketh all other blessings to be curses, and judgments unto them that are destitute hereof, & therefore we must all call our selves to an account, what account we make of it. We should make it our meat and drink, a treasure for the obtaining whereof rather then want it, we would sell all that we have: but (alas) what thankfulness hath it wrought in us? We are like unto the Jews; they had this glorious light brought among them, but they loved darkness more then light, because their works were evil. If we be weary of this heavenly Manna, let us take heed lest the Lord grow weary of us: if we cast away his word, he will cast away us, and forsake us forever. The Lord biddeth us take heed to the sound of the Trumpet, Ier. 6, 17: let us not answer presumptuously we will not take heed; let us beware of security, & remember from whence we are fallen, And let him that glorieth glory in this, that he understandeth and knoweth the Lord and his word, to his salvation, Ier. 9, 24.

[Use 2] Secondly, it followeth, that wheresoever God hath established this his ordinance, there certainly he hath a Church and chosen people, and some that belong to eternal life, for whose sake it is sent among them. For as the Spirit of God is the soul of the church, quickening it, and giving it life: so the word is this souls instrument, or the seed whereby it worketh, and the only essential mark thereof; so that where it is sincerely taught, and constantly professed, there certainly is a Church. Where it is not, there is no true Church (albeit it have never so goodly and glistering a show) but a very carrion & carkas of a church without the life of the Spirit: but as an house without light, as the world without the Sun, as a kingdom without the Law. The Prophet Isaiah calleth it the standard of God, saying, I will lift up mine hand to the Gentiles, and set up my standard to the people, & they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders, Isaiah 49. verse 22 Where the Lord Jesus is compared to a King and Captain, and therefore all that will have comfort that they are members of the church, must range themselves under it as soldiers under the banner of their Chieftaine; otherwise they remain as men In darkness, & in the shadow of death, as straggling and runagate soldiers out of the campe, and as dissolute men under no law to govern them. For they are the vilest and basest that live without it, very dogs and swine. They of the Church are God's chiidren, and the word is the Children's food belonging to them only. When the Canaanitish woman would have been partaker of Christ's Ministry, Mat. 15, 26. he answered, It is not meet to take the children's bread and to cast it unto whelps. But other are as unclean and filthy beasts: This which now hath been spoken, serveth to overthrow two sorts of people: first, those of the Church of Rome, which make other marks and notes of the Church; as antiquity, unity, universality, succession, subjection to the Pope, and such like counterfeit marks of their counterfeit church, and leave this which is the most certain and inseparable note. This proveth unto us plainly, that these which most of all boast of the name of the Church, are indeed neither the Catholic Church, nor any sound part thereof, because they want the immortal seed to beget them, the milk and meat of the word to feed and norish them, yea it is accounted an high point of heresy to have read y ^e Scriptures, and none is permitted to look into them without a license, so heinous a sin it is to have the word. Secondly, it censureth & condemneth the Donatists, Anabaptists, Brownists, and those of the separation, which condemn our Churches to be no Churches; our Sacraments to be no Sacraments; our Ministers to be no Ministers; and in effect our religion to be no religiō, because we do not with them in matters accidental fully agree, albeit we do consent in matters fundamental: we lay Christ alone for the foundation, on which we build our salvation: we lay hold upon him by faith only: we preach Christ crucified truly, & by their own confession, powerfully. They hold themselves to have received faith among us by our Ministry, before they made this rent and breach in the Church, and that the end of such faith (if they had died in it) had been the salvation of their souls. Let them therefore return, and cause others to return & join with us in hearing the word preached, seeing where it is rightly established, there must of necessity be a true Church. And albeit some of them have written, many of thē have spoken against our Church, yet let them follow the example of that son, who answered his father stubbornly, that he would not work in his vineyard, but afterward repented earnestly, and went his ways.

[Use 3] Thirdly, all such as are this way honored and blessed, must be careful to use the word as an honor and a blessing, by embracing it, by entertaining it, by magnifying this blessing of God, in truth, and not in opinion; in heart, and not in face; in works, and not in words; that we may walk worthy the Gospel, and of the Lord that hath called us, and show our selves careful to bring forth the fruits thereof; saying with the Apostle, Rom. 10, 10. How beautiful are the feet of them that bring glad tidings of peace, and bring glad tidings of good things! Hitherto rendeth the exhortation of the Apostle, 1. to the Thessalonians, ch. 2, 11, 12. Let us be careful to keep this treasure among us, lest the kingdom of God be taken from us. Otherwise instead of being the water of life to save us, it will be a sea to drown us: instead of being the savor of life to life, it will turn to be the savor of death to death: instead of being meat to feed us, it will be our bane to destroy us: instead of good tidings to refresh & comfort us, it will prove the saddest and heaviest news that ever came to our ears, and that day the blackest day that ever came over our heads. Thus our Savior threatened Capernaum, which he had honored with his presence, blessed with his preaching, advanced by his dwelling in it, and lifted up with his miracles, Mat. 11, 26. Thou Capernaum which art lifted up unto heaven, shalt be thrown down to hell, &c. Look upon the seven Churches of Asia, we see what is become of them. Behold what y ^e contempt of the Gospel hath brought upon the Jews, the like hath not fallen upon any people, since the beginning; what mischief & misery did not fall upon them? It cannot be denied but God hath blessed us as much as ever he lifted up the head of Capernaum, and hath magnified his mercies and love unto us above other nations. The more he hath honored and exalted us above others, the more vile and odious we shall become; he will pour shame & contempt upon us, he will make us a mirror and example of his judgments to others, unless we bring forth fruits answerable to so great goodness. Who so is wise-hearted, let him consider these things.

[Verses 22, 23, 24. God brought them out of Egypt, their strength is as an Unicorn: for there is no sorcery against Jacob. ] Hitherto we have spoken of the spiritual blessings bestowed upon the Church, to wit, the forgiveness of their sins, the presence of the Spirit, and the use of the word. Now followeth another privilege, being an effect of the former, that nothing shall hurt them; they may fall into many afflictions, but none shall be able to destroy them. He alludeth in this place to the practice of the Unicorn, purging and cleansing the water with his horn against the poison of venomous beasts. From hence we learn, that no means and attempts shall hurt or overthrow the Church. Whatsoever the enemies of God and his people imagine, what counsel soever they take, what mischiefs they devise, God will make them frustrate and of none effect. This truth appeareth by sundry examples in y ^e word of God. When the Church of God was in Egypt, the Egyptians said, Let us work wisely with them lest they multiply; they vexed them with bondage, they destroyed their children, they oppressed them with burdens, they plagued them with taskmasters, and every way they increased their miseries: Ex. 1 & 2, & 3. yet after all these devilish practices they prevailed nothing against them. This appeareth likewise in the ambition and pride of Haman, Ester 3. and 7, and 9. He thirsted after blood, but the plot he had contrived was disappointed, and he fell into the pit which he had digged for another, the snare was broken and the Church was delivered. Infinite are the examples that might be produced to this purpose, of the Churches dangers and deliverances. The Prophet David handleth this argument at large in sundry Psalms. In the 91. Psalm, verses 3, 4, 5, &c. he assureth those that trust in God, that into whatsoever dangers they fall, they shall never miscarry, nor be dismayed in their afflictions. Where the Prophet meaneth, that howsoever these afflictions may come to the godly, yet they shall not be able to hurt or hinder their eternal peace with God, but he will make them and all things besides to further their salvation. This is it which the Apostle teacheth at large, Rom. 8, 35, 37. Thus we see that no attempts can hurt the Church, inasmuch as God taketh the wise in their craftiness, and scattereth the devices of the wicked, as he turned the wisdom of Ahithophel into foolishness.

The Reasons of this Doctrine serving for confirmation of us, are direct & evident. For [Reason] first, it is God that watcheth over his to deliver and to preserve them from all the dangers that go over their heads. We shall not need to fear having so good a keeper, & being assured of right good keeping. He will always protect us by his great power and infinite goodness. This the Prophet handleth at large, Psal. 121, 1, 2, 3, 4, 5, 6, 7. So Moses declaring the cause that Balaam's curses & coniurations did not prevail, but were turned into a blessing, saith, It was because the Lord loved his people, Deut. 23, 5. No policies can prevail where there is such a keeper, who being on our side, what skilleth it who be set against us?

[Reason 2] Secondly, he hath appointed the Angels also to guard and defend them, to pitch their Tents round about them, to be ministering spirits sent out for their good, which always behold the face of their Father which is in heaven. God is the chief watchman whom nothing can escape; the Angels are second watchmen under God, whom God hath deputed to that office to serve the necessities of the Church. This the Prophet David y ^t sweet singer of Israel setteth down, Psal. 91, 10, 11, 12. Where the prophet proveth, that no cross or calamity shall come near them or their dwellings to hurt them, because not only God himself will care for their defense, but appoint the holy Angels as his heavenly messengers to preserve them. Not that the help of God is not sufficient, or that we should put our trust in their help, but to teach us for our comfort, that we have God and all the host of heaven, as an army ready mustered & marshalled to succor and sustain us in all our dangers.

Now it remaineth to consider what Uses [Use 1] may be made of this Doctrine. First, we must confess to our singular comfort, that great is the power and goodness of God, which can never fail or forsake those that are his. No counsel, or wisdom, or policy, can escape his knowledge, or encounter with his power: we see this notably in this example before our eyes. This false Prophet Balaam was an enemy of God and of his people, he had set both his heart to covet, and his tongue to say; all his purpose was to curse the people, he leaveth nothing unattempted to compass and contrive his enterprize, yet we see all is vanity and cometh in the end to nothing. Great therefore is the power and might of God. We heard in verse 19. that he was constrained to say, That God is not like to mortal men, & therefore we ought to be ashamed to call the truth or power of God into question, wherein there is neither want nor weakness. All the power that is in men and Angels, is nothing to the infinite power of God. Let us therefore acknowledge and confess this might and majesty of God: let us in all our dangers and calamities reverence it, and rest in it. Let us not measure it by ordinary means, but know that he is able to work as well without means, and against means as by means. The faith of Abraham is commended by the Apostle, Ro. 4, 18. Heb. 11, That above hope he believed under hope, and that God was able of the ashes of Isaac offered up in sacrifice, to raise him again to life.

Secondly, we may in assurance of his favor conclude the blessedness of the people of God, and their happy estate and condition: yea, we may truly say with the Psalmist, Psal. 144, 15. Blessed are the people that are so, yea blessed are the people whose God is the Lord. None are harder assaulted, none are better protected. Their confusion is sought, but they stand in y ^e strength of God. This is a great blessing, to be shaken, and yet to abide firm in storms and tempests. Happy are they that have so vigilant a watchman as the Lord is. That City is safe, that kingdom is sure, that house is quyeted, that soul is secured, that hath such a keeper. What City upon the earth (saving the City of our God) hath such a watchman as neither slumbereth nor sleepeth? But the Church w ^c is God's commonwealth, hath a governor and guardian, which is all an eye to see their dangers, all an ear to hear the counsels, & all an heart to understand the devices of their enemies, and all an hand and strong arm to scatter them, and to defeat them. This happiness we heard before, verse 10, how Balaam praised and desired. He confesseth allowed that the death of the Jews was more to be desired thē the life of all other men, because GOD held them for his people. Though he were a wretched idolater, and sought to turn the truth of God into falsehood, yet standing as it were upon the rack, he was enforced to utter this speech, as if he had said, Who is it that can do anything against Israel, seeing they remain in the favor of their God? Let us learn to magnify the Lord for his mercy, and walk worthy of this our happiness, which the men of this world do want. They have no protection from God, but lie open and naked unto dangers of soul and body, and have to defend them, not so much as a poor fig leaf.

Thirdly, let us seek to be at peace with God, and labor to be reconciled unto him. If God be against us, what creature dare stand up for us to help and comfort us; nay what creature shall not fight against us to destroy and confound us? For the subject (though never so noble & honorable) that hath the King against him, shall find few others to succor him, or show him any countenance, as we see in the book of Ester; so soon as the wrath of the King began to be kindled against Haman, by and by they covered his face, and helped forward his execution. So if we sin against God the King of Kings, and provoke him to wrath, who shall dare to plead for us? On the other side, if God be on our side, who shall be against us, or what creature shall hinder our peace? This the Prophet Hosea declareth, as a benefit belonging to the Church, Hos. 2, 18. In which words the Lord promiseth that he will so watch over his Church by his providence, that they shall have rest and security from all dangers of enemies, and be delivered from the rage of beasts, and the violence of men. But how (will some say) can this be? [Objection.] Seeing the ungodly that have God their enemy, yet have the world and the men of y ^e world smile & laugh upon them, and the godly who have God their friend, yet have the world for their enemy? I answer, [Answ.] This seemeth to be so to those that judge of things after the flesh & according to the outward appearing; but if we will judge righteous judgment, and behold them with the eye of Faith, we shall find it to be otherwise; whether we respect the end, or the inward feeling of the soul and Conscience. Touching the end and issue of things, if we wait with patience but a while, and look with a single heart upon the event, we shall see that the ungodly (who have God set against them) have all things to work their destruction, and to further their condemnation; not only their troubles, but even the most holy ordinances of God, the exercise of prayer, the hearing of the word, the partaking of the Sacraments. The things are in themselves, and their own nature the savor of life to life, 2 Cor. 2, 16: but to them they become the savor of death to death. Contrarywise, the godly who have God reconciled to them in Jesus Christ, have all things to further & to finish the salvation of their souls, and to seal up their eternal peace, Rom. 8, 28: inasmuch as all accidents that befall them, tend to bring them to glory and immortality, and work for the best unto them that love God, even unto them that are called of his purpose: not only prayers and praises, not only the Word and Sacraments, which are as the life of their souls and the breath of their nostrils, but all crosses, calamities, and afflictions, are sanctified for their good and happiness. Secondly, in respect of the inward feeling of the soul and conscience. For the ungodly, who feel the wrath of God for their sins, as it were the flashings of hell fire, do find rest and refuge in nothing, but account all the creatures for their enemies, and always stand in fear of them as of God's host and army, set in battle array against them, and as of his instruments to bring them to destruction. The heavens are prepared at the commandment of God to be as brass, as in the days of famine, to punish them, 1 Kings 17, 1. the clouds to pour down showers of rain upon them, as upon the old world, Gen. 7, 11: the waters ready to drown them, as the host of Sisera, Judge. 5, 12: the fire to consume them, as it did Sodom and the other Cities of the plain, Gen. 19, 24: the air to poison and infect them, as in the time of pestilence, Ezek. 5, 12: the earth open to swallow them, as it did Dathan and his followers, Numb. 16, 32, the Bears to devour them, as they did the two and forty ungracious children that mocked the Prophet, 2 King. 2, 42: the Lions to destroy them, as they did the Idolatrous Samaritans, 2 King. 17, 25: Fiery serpents to sting them, as they did the murmuring Israelites in the wilderness, Num. 21.6: the basest and meanest creatures are armed with power and will to bid battle against them; Flies and Frogs to annoy them. as they did the Egyptians, Exod. 8, 6.24: & Lice to eat them, as they did Herod a bloody persecutor of the Church, Acts 12, 23. Thus do the ungodly fear all the creatures of God, & cannot be secured from any one of them. An example whereof we have in Cain, who wandered up and down in the earth, and feared that every creature that found him would kill him, Gen. 4, 14. And no marvel, for the wicked flieth when no man pursueth him, Prov. 28, 1. But the godly, who feel God's favor and mercy toward them, and have him for their friend, do find by blessed experience all God's creatures, as it were his soldiers, to stand for them, and therefore do not stand in fear of them, but can say with a feeling faith, Rom 8, 38. I am persuaded that neither death nor life, nor Angels, nor principalities, nor powers, nor things to come, nor heighth, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ Jesus our Lord. For when the ways of a man please God, he will make even their enemies at peace with them, Prov. 16, 7. All this appeareth in the example of Adam, as in a glass: before he fell into sin, Gen. 3, 8. he walked in the garden without fear, he talked and communed with God without fear; all things were subject to him that was subject unto God. But when he had nearkened to the old serpent, and disobeyed the commandment of God, the whole course of Nature was turned, he hid himself from the presence of God, and feared the creatures which before he ruled. To conclude therefore, seeing it is God who is the cause of our peace, let us rest upon his providence and protection, and seek earnestly reconciliation with God, that we may have the inward peace of a good conscience, which howsoever the world may strive to disturb and hinder, yet cannot take away from us: as our Savior Christ promiseth, John 16. verse 33, In me ye shall have peace, in the world ye shall have affliction. And again, John 14, 27. Peace I leave with you, my peace I give unto you, not as the world giveth give I unto you. So that in regard of this spiritual peace of the faithful, consisting partly in our peace with God, which is the Fountain, and partly in our peace of conscience, which is the fruit, our souls are assured to dwell at ease; in the midst of all troubles we shall be comforted, and by his providence and protection be secured, howsoever our bodies be tossed and turmoiled. For this spiritual peace not only may stand, but is evermore joined with crosses and persecutions.

[Verse 24. Behold, the people shall rise up as a Lyon, and lift up himself as a young Lyon: he shall not lie down till he eat of the prey, &c. ] In these words, the estate of the Church is described after sundry conflicts in this life. It hath many enemies that for a time rise up against it, but in the end the Church shall rouse up it self and arise as a Lyon, who will not couch till he have taken and eaten his prey. This shall be the strength of the people of God in subduing and overcoming all their enemies. This was begun by Moses, prosecuted by Joshua, continued by David, and fulfilled by Christ, Who ruleth in the midst of his enemies, and shall bring all things in subjection under his feet. Psal. 110, 1, 2. From hence we learn, That the Church in the end shall have victory over all enemies that set themselves against it. They dash themselves against the Rock that shall break them in pieces: for howsoever they oppose themselves against the good estate thereof, they do but kick against the goad, as stiff-necked & hard-hearted beasts, that have not learned to bear the yoke of God, nor to acquaint themselves with the ways of godliness. God will show himself most powerful in overthrowing and discomfiting the enemies of the Church. This evidently appeareth by the history of the Church in Egypt, in Babylon, as also in the books of Exodus and Ester. The Prophet David declareth, that notwithstanding the rage of God's and his enemies, He that dwelleth in the heavens shall laugh, the Lord shall have them in derision, yea he shall crush them with a scepter of Iron, and break them in pieces like a Potters vessel, Psal. 2, 4, 9. This Christ our Savior teacheth his Disciples, when he sent them forth to work miracles, and to preach the Gospel of the kingdom to be at hand; he prepareth them for the Cross, he foretelleth them what they should look for, I send you as sheep in the midst of wolves: but beware of men, for they will deliver you up to the Councils, they will scourge you in their Synagogues, they will bring you before Rulers, they will betray you to your enemies, and ye shall be hated of all men for my sake; but he that endureth to the ende, shall be saved. Matth. 10, 16, 17, 22.

[Reason 1] The Reasons are evident. For first, the Lord Jesus is the King of his Church, he hath the keys of hell and death, He openeth and no man shutteth he shutteth and no man openeth, Revel. 1, 18. John 10, 28. He is the Shepherd of his sheep; his sheep hear his voice, he knoweth them, they follow him, he giveth unto thē eternal life, so that they shall never perish, neither shall any pluck them out of his hand. He is the head of the Church, and quickeneth all the members of his body, by whom we have redemption through his blood, even the forgiveness of our sins, Col. 1, 18. Seeing therefore Christ Jesus is the King of his Church, the Shepherd of his sheep, the Head of his body, we cannot doubt but he will defend his Church, save his sheep, & keep safe and sound the members of his body, that none shall be able to destroy them, or to take them out of his hand.

[Reason 2] Secondly, our weakness is not hidden from the Lord, he knoweth whereof we are made, he remembereth that we are but dust; yea a wind that passeth and cometh not again Therefore the Apostle saith, that God is faithful, which will not suffer us to be tempted above that we are able, but will even give the issue with the temptation, that we may be made able to bear it, 1 Cor. 10, 13. So the Prophet teacheth, that the rod of the wicked shall not always rest upon the lot of the righteous, lest the righteous put forth their hand unto wickedness, Psal. 125, 3 • declaring that the Lord appoints his for a time to be afflicted, yet in the end they shall be delivered, and the wicked shall not be suffered in their oppressions.

The uses are now to be handled. First, [Use 1] this teacheth for our instruction, that the Church hath always enemies in this world, against which it must continually strive and fight. There is no victory before the battle, there is no conquest before the fight. We are all soldiers and warriors in this life, to fight the battles of God, we must not dream of living ever in rest and pleasure. Humility and misery must go before honor and glory: the cross cometh before the crown; we must wrestle before we can have the garland; we must run before we can obtain the goal; we must strive before we can have the mastery; we must labor before we can receive the fruits; we must fight before we can win the victory. This is it which the Apostle showeth unto us, 2 Tim. 2, 5, 6, 11, 12. Thus it was with Christ, first he suffered adversity, and then he entered into glory: first he endured the Cross, and despised the shame, and then he was set at the right hand of the Throne of God. Luke 24, 26. Hebr. 12, 2. This is the way, let us walk in it. He is a foolish husbandman that will look to reap before he have sowed. The Disciple must not look to be above his Master, nor the servant above his Lord. We must through manifold tribulations enter into the kingdom of heaven: and all that will live godly in Christ Jesus, must suffer persecutions. This is our lot & portion, this is the cup which is prepared for us to drink of: we must prepare strength and courage, we must get us faith and patience, that we may be able to hold out unto the end.

Secondly, this is a singular comfort to all [Use 2] the children of God, and able to season and sweeten the bitterness of the Cross, & make us to undergo it with joy and gladness. Whēsoever therefore we shall be hated for y ^e Gospels sake, and suffer persecution at the hands of our enemies, let us comfort our selves with these meditations. First, afflictions shall not separate us from God, howsoever for the present they seem not joyous but grievous, yet afterward they bring the quiet fruit of righteousness unto them which are thereby exercised, Heb. 12, 11. This the Apostle teacheth That neither tribulation, nor anguish, neither persecution, nor famine, neither peril nor sword, shall separate us from the love of Christ, Rom. 8, 35. Secondly, the afflictions of this present time are not worthy of the glory which shall be revealed unto us, Rom. 8, 1 • : which neither the eye hath seen, nor the ear heard nor the heart of man conceived. True it is, our afflictions are oftentimes great, but the reward is greater: our troubles are of great continuance, & of long durance, but the glory to come is without end, when we shall be crowned and clothed with immortality, 2 Cor. 4, 17, 18. Our persecutions are many, but the joys laid up for the faithful are infinite, & not to be numbered.

Thirdly, all our crosses which we bear and sustain, shall have an happy event, and a glorious end, for such as hold out to the ende shall be saved, Mat. 10, 22, 32, 39. Whosoever shall confess Christ before men, him he will acknowledge before his Father which is in heaven; and whosoever shall lose his life for his sake and the Gospels, shall be sure to find it, inasmuch as he hath committed it to a faith full keeper, who is able to keep that which he hath committed unto him against that day.

Fourthly, we must consider, that the same calamities, nay far greater, have happened to Christ himself and his Apostles; to the Prophets and holy men of God, remembered unto us in the Scriptures. Now the servant must not look for a better condition then the Master, Mat. 10, 24, 25, nor the disciple then his Lord; nor the household, then the Housholder: nay, we must nor dream of a better estate thē our fellow-servants have had before us.

Fifthly, the enemies in their greatest rage, snarling like Dogs, hurting like Serpents, biting like Cockatrices, devouring like Lions, bloody like Wolves, subtle as Foxes, raging as wild Boars, as unreasonable as Beasts; yet can proceed no farther then to kill the body, they cannot destroy the soul; nay, they can exercise no power over the body, except it be given them from above, seeing the providence of God so ouerswayeth all things, that not an hair falleth from our head, nor a sparrow to the ground, without the will of our heavenly Father. These are great comforts that arise unto us in our troubles, wherewith we should be wholly possessed, that we murmur not against God. On the other side this doctrine serveth to set down the woeful condition of the persecutors and enemies of the Church; they may prosper and prevail for a time, but in the end they shall not escape; for the church and the members of the Church must have the upper hand, when all their adversaries shall be shamefully confounded. This we see notably set before us in the book of Daniel; he had many and mighty adversaries that plotted his death, and sought his ruin, incensed the King against him, and caused him to be cast into the Lions den. But what was the issue of these things? Surely he was delivered & they were destroyed: For by the commandment of the King these men which had accused Daniel, were brought and cast to the Lions, they, their children, & their wives; and the Lions had the mastery of them, and brake all their bones apeeces, or ever they came at the ground of the den, Dan. 6, 24. This is it which Solomon teacheth, Prov. 11, 5, 8. Look upon the examples of Pharaoh, of Sancherib, of Haman, of Herod, and sundry others; in all which we see, that the wicked shall be a ransom for the just, and the transgressor for the righteous, Prov. 21, 18. This serveth to terrify all ungodly mē, & to teach them not to set themselves against the godly, that are more righteous then themselves.

Thirdly, here is matter given unto us of [Use 3] praise and glory to be given unto God, for the safety and deliverance of his people. It is the work of his right hand, and therefore the glory also must be his. Our help cannot come by our own strength, nor we overcome by our own policy; when we have searched and examined all that is in us, we shall find it to come short of working our deliverance. It is God only that hath done it, and therefore we must yield him the honor of all the victories that he giveth us against our enemies. When a man hath done us any wrong, or put us to some trouble, and we be delivered from it; we must assure our selves, that it is God that hath given us y ^e upper hand, to the end our mouths should always be opened to give him thanks and we by our whole life should acknowledge how much we are bound and indebted unto him. This is it which Moses pointeth us unto, • eut. 32, 43, when he willeth the Jews and Genetiles to praise God's Name, For he will avenge the blood of his servants, and yield vengeance to his adversaries, but he will be favorable to his Land, and be merciful unto his own people.

Lastly, as Balaam here declareth that the [Use 4] Church hath sure and certain hope of victory, and shall rise up as a Lyon in defiance of all their enemies; so th s shall especially appear in respect of spiritual enemies, which fight against our souls. This victory shall be finished and fully accomplished in Christ, who as the victorious Lyon of the Tribe of Judah, with his foot of brass shall stamp down, and trample under his feet by little and little the enemies of our peace and salvation. This is it which the Apostle assureth the Saints of God, Rom. chap. 16, verse 20. The God of peace shall tread Satan under your feet shortly. This is a sweet and singular promise, which should be as the Anchor of our souls both sure & steadfast whe • ein it is impossible that God should lie; that we might have strong consolation, which have our refuge to lay hold upon that hope that is here set before our eyes. True it is, the devil doth always renew the battle against the servants of God, he doth sift and winnow them as Wheat, and as it were bruise their heel; but his head is broken. Gen. chap. 3 verse. 15, he hath received his deadly wound, and he shall not prevail over them: for there is no condemnation to them that are in Christ Jesus. Indeed God is able to foil him and destroy him at once, and to give us a full and final conquest over all the powers of darkness in a moment, if it pleased him: but lest we should be puffed up in pride, and forget our selves, lest we should leave calling upon the Name of almighty GOD, and the sorrowing and sighing for our own weakness; lest we should be besotted with self-love, & fall asleep in security, the Lord will work by little and little, he will proceed as it were by li ••• and level, he will root out our spiritual enemies by degrees. Let us not therefore look to be freed wholly from temptations, but know, that it is profitable for us to be exercised under them: And let us be sober and watch, seeing our adversary the devil, as a roaring Lyon walketh about, seeking whom he may devour, whō if we resist steadfast in the faith, he will fly from us, 1 Pet. 5, 8, 9. I am. 4, 7. Let us put on the whole armor of God, that we may be able to stand against all the assaults of the devil. And let us remember, that he is resisted and driven away, not by any superstitious crossing of our selves (which is no armor of proof) but by faith, & by prayer proceeding from faith, which are of great force and effect.

Thus much touching the Prophesy it self: now followeth the last part; to wit, the issue and effect thereof, both in Balak and in Balaam. For here we see the King chafing, the Sorcerer excusing; he commanding, and the King obeying. First of all, when Balak perceived that he was deceived of his hope and expectation, his wrath is kindled, and he chargeth the hireling, that if he will not curse the people as he appointed, yet he should not bless them as he had enterprised. For the wicked had rather have the truth of God smothered & buried in silence, then themselves offended and disappointed. The mercenary Prophet excuseth himself that he was unjustly accused, having foreshowed, that it was not at his choice to hold his peace, or to speak what he would, but was constrained by a superior power to open his mouth, and to utter that which was delivered unto him. After this answer, the king taketh him up into another place (to Peor,) in which Mountain their Idol had a Temple, hoping that at the last, y ^e God of Israel would change his mind, and grant his request. Behold the perverseness of unbelievers, who albeit they be crossed in their evil intentions & inventions, yet they proceed in their purposes, and between void hope, and vain fear, hold on their courses in the blindness of their hearts. Therefore Balaam seeking to keep his credit, and entertaining the King in an expectation of better success to come, reneweth his former practice, commanding seven Altars to be built, and seven Bullocks and Rams to be prepared; to whom the credulous King obeyeth, and suffereth himself to be deluded, by the devilish sorceries and idolatrous sacrifices of that false Prophet.

These particular points have been before considered, and the principal Doctrines arising from hence likewise opened. For hereby we see the rage and fury of the enemies to be insatiable, and vnappeaseable, albeit their might be not answerable to their malice, nor their power so great, as their desire to hurt; they are like the sea that never resteth, but casteth up mire and gravel. No malice or cruelty can be comparable to the malice and cruelty of a natural man, undertaken for religion, or rather against religion and the truth of God. The father in this case hath not spared the son, y ^e brother hath betrayed the brother to death, a man's enemies have been they of his own house, and they have been as wolves one to another.

Again, we see how evil men, albeit they be crossed in their attempts, yet will not give over, but return to their former sins, As the dog to his own vomit. So deceitful a bait is sin, ensnaring the conscience, that hardly they return that are holden in the chains thereof, having Satan at their elbow to tempt them, and their own corruptions within thē to help them forward. Notwithstanding, it shall not be amiss for us to observe the points laid before our eyes; one in the person of Balaam, the other in respect of Balak, the third in respect of them both.

[Verse 26. Balaam answered and said unto Balak. Told I not thee, saying; All that the Lord speaketh, that must I do? ] We have oftentimes noted before, that the words which Balaam delivered, he spake, as moved and inspired by y ^e Spirit of God; his prophesies are not mingled with his own dreams and devices, as dross with pure gold, as chaff with clean wheat, or as saw-dust with wholesome meat: these came not from the will of man, nor proceeded from any private motion and interpretation: he was guided and directed by the holy Ghost, and therefore he saith in this place; All that the Lord speaketh, that must I do: and in the chapter following, If Balak would give me his house full of silver and gold, I cannot pass the commandment of the Lord, to do either good or bad of mine own mind: what the Lord shall command, that same will I speak, Numb. 24, 13. So then he declareth, that in uttering & pronouncing these prophesies, he was limited and restrained, & his tongue tied up to that which God should put in his mouth. He was not left at liberty to speak at randon what he would, he must speak only that which the LORD would have him.

From hence we learn, that it is a duty belonging to all the Ministers whom God hath separated and called to that Office, to deliver the will of God fully & perfectly as they have received it of God, without adding to it, or detracting from it. True it is, the Ministers of the Gospel have now no extraordinary revelations or immediate inspirations, God doth not appear or reveal his word unto them, either by dreams in the night, or by visions in the day, neither do they hear his voice frō heaven: but they have the will of God revealed, and the Lord speaking unto them in his word. This word they must teach, & nothing but this word, and all that is revealed for our salvation in this word. A witness that is brought in to give evidence between man and man, in any hard matter that riseth in judgment between blood and blood, between Plea & Plea, is sworn to speak the truth, and all the truth, and nothing but the truth. So should it be with all Pastors and Teachers, which are as the Lord's witnesses, they must deal fully and faithfully, they must boldly speak that which God in his word hath revealed, & publish unto his people all that which he hath delivered unto them. This is it which the Lord spake to Jeremiah, hanging back when God called him, excusing whē God separated him, refusing when God had chosen him; Say not, I am a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee, shalt thou speak, Ier. 1, 7. 1 Kings 22, 14. Likewise when our Savior sent out his Apostles into the world, he charged them with this as a part of their commission; Teach them to observe all things whatsoever I have commanded you, Math. 28, 20. And the Apostle speaking of the Supper of the Lord, saith: I received of the Lord that which I also have delivered unto you, 1 Cor. 11, 23. And afterward confirming the faith in the Corinthians, in the article of the resurrection, he saith; First of all I delivered unto you that which I received, how that Christ died for our sins, and rose again according to the Scriptures. 1 Cor. 15, 3. Thus doth the Apostle clear himself, being falsely charged by the Jews; I obtained help of God, and continue unto this day, witnessing unto small and great, saying none other things then those which the Prophets and Moses did say should come, Acts 26, 22. Yea, this was the usual manner of all the Prophets preaching unto the people, to come unto them in the Name of God: Hear ye the word of the Lord, Thus saith the Lord.

[Reason 1] The Reasons for confirmation hereof, follow to be marked of us. First, this appeareth from the sundry titles as names of their Office that are givē unto them in the Scriptures, to put them in mind of the duties of their callings. They are called Workemen, because they should do the Lord's business, and finish the work whereunto he hath called and ordained them. They are called Builders, because they should build upon the foundat •• n. The foundation is precious, even Jesus Christ, who is pure and perfect gold; and they must build upon it, gold, silver, and precious stones; not hay, not stubble, not timber, lest they suffer loss when the fiery trial shall come. Thus the Apostle speaketh, 1 Cor. 3, 12. According to the grace of God given to me, as a skillful Master-builder, I have laid the foundation, and another buildeth thereon: but let everyone take heed how he buildeth upon it. Sometimes they are called Pastors & Shepherds, because they should make the Sheep of Christ to rest in green pasture, and lead them by the still waters. Sometimes they are called Messengers, because they are, or should be God's mouth and messengers unto the people, and instead of God himself to them. Should not the Ambassador deliver the message, and all the message of his Lord and Master? Dare he chop and change, dare he add or alter, dare he invent & devise anything of his own? No, he will not depart or decline from his commission, but faithfully dischargeth the trust reposed in him. The Ministers are the messengers of God, and Ambassadors of Christ, and therefore it is required of them, that they be found faithful in the execution of their office. Hence it is, that the Prophet saith; The Priests lips should preserve knowledge, and they should seek the Law at his mouth: for he is the Messenger of the Lord of Hosts. So the Apostle speaketh; Now then we are Ambassadors for Christ, as though God did beseech you through us, we pray you in Christ's stead that ye be reconciled to God. All which Titles, do tie up the Minister of God to deliver only the message of God, and do not leave him at liberty to teach what he list.

Secondly, to the end the faith of the hearers [Reason 2] may be certain, stayed upon the power of God, not upon the wisdom of men, which is but a broken Reede, a weak Pillar, and a rotten foundation to bear them up. This is the reason that the Apostle Paul useth, 1 Cor. 2, after he had shown, that he spake unto thē the wisdom of God in a mystery, even the hid wisdom which God had determined before the world unto our glory, he giveth this reason; That your faith should not be in the wisdom of men, but in the power of God, 1 Cor. 2, 5, 7. God would not have his people left in uncertainties, nor fed with chaff, nor carried about with every wind and weather of doctrine, but built upon a sure Rock, & stand upon a certain foundation. But there is no sound feeding for the soul, but by the word, which is the power of God to salvation; all other food is as dust and drauery. All the fine devices of the wit, delivered in the perswasible words of man's wisdom, that tickle the outward ears, and delight carnal men, sauoring wholly of the flesh, and not of the Spirit, are no better then husks, fitter to feed swine, then to nourish the sons and daughters of God • o eternal life. The word of God is a sharp two edged sword: the word of man is as a leaden knife, or a wooden dagger, which may: well threaten, but cannot strike, or if it strike, it cannot enter. The word of God is a consuming fire, Ier. 5, 14, and 23, 29, like to God the author of it, able to enflame men's hearts with a love of God when it is believed: the word of mā is as a painted fire, which carrieth a show, but hath no substance or strength, either to waste the stubble, or to refine and purify silver or gold. The word of God is the Lord's Fan to winnow the people, Math. 3, 12, separating the bastardly brood of Abraham from the true sons, venting the hypocrites from the believers, and scattering with the powerful blast thereof, the reprobates from the elect: all other ways & means that are used, are too weak & feeble to work this separation of the chaff from the wheat. And therefore all such as are the Lord's Fanners, that would publish their doctrine, not to please the ear, but to open the door of the conscience, must use no other instrument then this word of God which hath this force and effect.

[Reason 3] Thirdly, God will destroy those that do not deal faithfully with his people. Such as either hide the truth, or withhold it in unrighteousness, such as conceal or corrupt the word to please mē, undergo the curse of God, and bring upon themselves the heavy wrath of God. This appeareth in that charge which the Lord gave to the Prophet Jeremiah, chap. 1, 17. Thus the Lord dealeth also with the Prophet Ezekiel, chap. 3.18, and 33, 6. So the Apostle saith, A necessity is laid upon me, and woe unto me, if I preach not the Gospel, 1 Cor. 9, 16.

[Use 1] The uses of this doctrine are now to be handled. First of all, it followeth that they must know the Scriptures, they must not be young Plants, Idol Shepherds, blind guides, dumb dogs, sleepy watchmen, unsavory salt, which is good for nothing but for the dunghill, if for the dunghill, Luk. 14, 35. Mat. 5, 13. It is a shame for a guide not to know the way for a Seer to be blind, for a Messenger to be dumb. So then, all Teachers should make conscience to furnish themselves as wise Scribes and good Stewards, with profitable & competent knowledge, spending their days in getting the understanding of the Scriptures that they may minister a word in due season, and be able to feed their fellow-servants with wholesome food, leading them to the fountains of life. So then the knowledge of the word of God, and the gift of interpretation cannot be separated from the function & calling of the Minister, and God doth disclaim and disauow such as are without knowledge, that they shall be none of his Pastors & Teachers. Thus he speaketh by the Prophet Hosea, chap. 4, 6. Because thou hast refused knowledge, I will also refuse thee, that thou shalt be no Priest to me. Who would not marvel, if a Prince should appoint a Messenger or Ambassador to go to a people, which had no legs to go, no tongue to speak, no language or reason to deliver his message? Who then can be so absurd, as to think that the wise God, the Lord of Lord's, and King of Kings, would appoint any to be as his mouth, and the Messenger of his will, which cannot teach and deliver his will? Who is it that hath an house to build, that will choose such Carpenters and Masons as have no skill to lay a stone, or to hew their timber, or to handle their Tooles? Who will retain or entertain a Shepherd to keep his sheep, an husbandman to till his ground, a Captain to lead his army, a Steward to provide for his family, a laborer to do his work, that is altogether ignorant, and hath no knowledge to do these things? Now God is more prudent and provident then mortal man, and therefore he will reject and refuse all such as are not able to discharge the Office committed unto them through ignorance. God requireth knowledge in all the people, much more in such as take upon them to be the Teachers of the people, which should not only have knowledge themselves, but teach knowledge to others, that they do not perish for want of knowledge. The Spirit of God mentioneth this to be one of the chiefest causes that religion perished among the ten Tribes, and that Idolatry was erected and continued among them, even until they were carried away to perpetual captivity, in that Jeroboam made of the lowest and rudest of the people, Priests of the high places; who would, might consecrate himself to that calling. The condition of the Jews was never more dangerous and desperate, and nearer to destruction and desolation, then when they had blind watchmen, and such Priests set over them as had no knowledge; which made the Prophet Isaiah call for all the beasts of the field to devour them, and all the beasts of the Forest to eat them up, giving this as the reason, For their watchmen are all blind, and have no knowledge, Isaiah 56, 9, 10. Hence it is, that the Prophet Malachi teacheth, That the Priests lips should preserve knowledge, & the people seek the Law at their mouth, for they are the Messengers of the Lord of hosts, Mal. 2, 7. This therefore showeth and condemneth the gross and grievous sin of many amongst us, that occupy the places of Pastors, and cannot feed; that run before they were sent, take upon thē to be lights, and yet are darkness. These can have no comfort in their calling, because they were never designed or called of God to this place: For whomsoever he calleth to any function, he enableth in some measure to discharge the duty which he hath required of them. They endanger their own souls, & the souls of many other, for when the blind lead the blind, both fall into the ditch, and one saith truly, that we murder the souls of such as we see run the way of destruction, when we are careless and hold our peace.

[Use 2] Secondly, it behooveth all the Ministers of the word of God, to make conscience to deliver the truth, and all the truth unto the people, howsoever it be taken, according to the example of the Apostles: Peter and John answered unto them, and said; Whether it be right in the sight of God, to obey you rather then God, judge ye: for we cannot but speak the things which we have seen and heard, Acts 4, 19, 20. And Paul exhorting the Elders and Overseers of the Church of Ephesus, setteth before their eyes his own practice, that he had kept back nothing that was profitable, but had shown them all things necessary to salvation: I take you to record this day, that I am pure frō the blood of all men, for I have concealed nothing, but have revealed unto you all the counsel of God, Acts 20, 20, 26, 27. If we be careful and conscionable in doing this duty faithfully to God and his people, we shall reap and receive more sound comfort thereby, then by the powerful effect of our Ministry. True it is, all painful Teachers esteem nothing more, nor so much, as of the people whom they have gained to God and godliness, accounting them their joy, & their crown, and their glory; and yet we may reap more true comfort and consolation by discharging our duties carefully, then by saving souls, and by turning many to righteousness, if we could win whole kingdoms to God. For we may save others from death, and convert a sinner from going astray out of his way, and yet after this, our selves become reprobates; we may be the sweet savor of life to life to others, and not our selves to God. Thus was it with many Priests of loose & licentions life under the Law. Thus it was with Judas, who wrought miracles, preached the Gospel, and converted souls as well as the rest of the Apostles, yet was the son of perdition. And thus no doubt it was with the Scribes and Pharisees that sat in Moses chair, and taught the people what they should observe and do; like unto those workmen that built the Ark for others, but were drowned themselves. Let us then labor after the especial comfort, consisting in the delivery of the whole will of God, that though our hearers perish, and go unto destruction, yet we may find peace and comfort to our own harts. This was it which the Apostle rested in; he preached Christ, not only as a Savior to thē that believe, but as a Judge of them that contemn him: he saith; We are unto God the sweet savor of Christ in them that are saved & in them which perish: to the one we are the savor of death unto death; and to the other, the savor of life unto life: for we are not as many, which make merchandize of the word of God, but as of sincerity, but as of God, in the sight of God, speak we in Christ, 2 Cor. 2, 15, 16, 17. Thus doth the Prophet Isaiah prophesy concerning Christ, bringing him in, on the one side complaining of the contempt of his preaching, and on the other side comforting himself, that his work was approved of God: I have labored in vain, I have spent my strength in vain, and for nothing, but my judgment is with the Lord, and my work with my God, Isaiah 49, 4. If we be found faithful, we shall be partakers of this comfort; blessed shall that servant be, whom his master when he cometh, shall find so doing. So then, this duty serveth to comfort such as have taught the word of God, not only truly, but wholly and only, so that they are able to appeal to the consciences of their hearers, to witness with their sincerity. Thus did the Apostle Paul in many places. In the 20. chap. of the Acts, verse. 18, 26, he saith, Ye know from the first day that I came into Asia, after what manner I have been with you; wherefore I take you to record this day, that I am pure from the blood of all men. Where he maketh them witnesses of his diligence in preaching, and of the discharge of his duty in his calling, and therefore they could not deny it. Thus he speaketh in his second Epistle to the Corinthians, chap. 3, v. 1, 2 The like manner of speaking & dealing hath been used by the Prophets and Apostles, as appeareth in sundry places; yea, by Christ Jesus himself. Samuel cleareth himself before the people, Behold, here I am: bear record of me before the Lord, and before his Anointed, 1. Sam. 12, 3. So Christ speaketh, Which of you can accuse me, and rebuke me of sin? John 8, 46. This is a great and singular comfort to all the Ministers, that in truth shall be able to avouch to their people this their diligence & uprightness, and to say in the face of the Congregation, Ye know that I have done my duty, I take you to record, that I have admonished you, I have blown the Trumpet, and taught you the way of salvation. This is expedient and necessary for the Minister to utter of himself, both in respect of the godly and ungodly: of the godly, that their souls gained to the faith might clear him, and God have the glory. Of the wicked his adversaries, that they might be left without excuse, that their mouths might be stopped, & they have nothing justly to lay against him. But contrariwise, when the people have been ignorant, and without instruction thorough the want of performance of this duty, this should be as great a grief and anguish of spirit, and bring as great trouble of conscience to consider his negligence and want of love to their souls that were redeemed by the precious blood of Christ,

Thirdly, this serveth to confute and convince [Use] sundry errors, and to correct sundry evil practices and corrupt abuses. First, it meeteth with many errors and heresies of the church of Rome, which maintaineth y ^e sour leaven of false doctrine, and poisons the truth of God with their own inventions. And seeing the Minister is to set down but the truth of God, we must learn to detest apocryphal additions, and their human traditions, both which are a derogation to the sufficiency and perfection of the Scriptures. For touching the Apocryphal Books, which they have lifted up into the chair of estate, and given them equal power and preeminence with the Canonical Scriptures, they are but base & counterfeit coin and no part of the Churches treasure; they have dross mingled with them, & are not pure and perfect metal. They were not endited by the Spirit of God, nor penned by the Prophets, the Lord's Secretaries, as the Scriptures were, which have God for their author, and the holy Prophets for their Penmen. Again, they were never committed of trust to the Jews, nor received of them into the Ark, as not only the fathers, but the adversaries themselves confess and acknowledge: but the ancient Church of the Jews received and approved all the Canonical Book, Rom. 3, 2. God did commend them to their care & committed them to their custody; for this was one chief privilege of the Jews, that they were credited with the Oracles of God. And howsoever they shown their ignorance in false interpretations, yet they discovered no unfaithfulness in willful corruptions, additions, alterations, or manglings of any Books; for then they should have been charged with this, as well as with the other. Lastly, they contain sundry things that disagree from the true Scriptures of God, & likewise from thenselves, as might be declared and demonstrated by many particulars. Seeing therefore these books called Apocrypha, were neither penned by the Prophets, nor delivered to y ^e church of the Israelites, neither are free from diverse contradictions; we conclude, that the Church of Rome hath no warrant to equal them with the holy Scriptures, & make them of like credit and authority with the Scriptures. Again, they offend in teaching human traditions, in making a word unwritten, equal with the word written, and holding the Scriptures to be imperfect, maimed, lame, not containing all things necessary to faith and salvation, not fully enabling the Minister to discharge his Calling. But the holy Scriptures are perfect, absolute, and all-sufficient to teach the truth, to convince errors, to correct vices, and to instruct in righteousness; yea, to make the man of God perfect, and thoroughly instructed in every good work, and are of strength, ability, and sufficiency, to make him wise to salvation. Lastly, they are accursed that add anything, that take away anything frō that which is written, Deut. 4, 2. Prov. 30, 6. Revel. 22, 18. and therefore no such unwritten verities are to be taught or preached to the people, as the matter of our Sermons or the instrument of our faith, or the means of our salvation. Moreover it serveth to redress and amend sundry corrupt practices too common and familiar among the Ministers of the Gospel: Some instead of building upon the foundation of the Prophets and Apostles (Christ Jesus being the chief Corner-stone) do feed men with fancies & fond devices, without godly edifying, and teach their own dreams and fables. Let the Prophet that hath a dream, tell a dream, and he that hath my word, let him speak my word faithfully: what is the chaff to the wheat, saith the Lord? Ier. 23, 28. And the Apostle chargeth Timothy to stay profane and vain babblings, for they shall increase unto more ungodliness, 2. Tim. 2, 16. Many there are that corrupt the word to please men, and to establish their own errors. We cannot content our selves with the ancient faith, but loathe the heavenly Manna, and wax wanton against Christ. He is not esteemed that preacheth the plain truth plainly in the evidence of the Spirit. He is most magnified and made of, that can bring in some strange matter against the common received faith, and we live in this respect in most dangerous times and perilous seasons, as ever were heretofore. Others shut up their mouths and either through fear dare not, or through flattery and filthy lucre, will not reprove sin. These are men-pleasers, and time-seruers, not remembering what the Apostle saith, Galat. 1, 10. Preach I man's doctrine, or God's? Or go I about to please men? For if I should yet please men, I were not the servant of Christ. The Ministers of the Gospel must not sow cushions under men's elbows, nor prophesy to the people of wine and strong drink, they must not apply or fashion their doctrine to the humors and affections of men, as if the word were a crooked line, or a leaden rule, or a shipmans hose; but keep a good conscience. Hence it is, that the Lord chargeth Jeremiah to take away the precious from the vile, and to do according to his word; Let them return unto thee, but return not thou unto them. A father will not always feed the fancy, nor follow the disposition of his son that is sick; but will sometimes cross his mind, and restrain his desire, Ier. 15, 19, and 6, 14. So must the Ministers of God, which are the fathers of our souls deal with such as are sick of sin, not soothe them up with sweet words, nor daub with untempered Morter, but give thē that precious balm that shall not break their head, Psal. 141, 5. Thus dealt Elijah with Ahab, Amos with Amaziah, John the Baptist with Herod, though it cost him his head. And thus should all the true Ministers of God do, without pride or ambition, without fear or flattery seek the glory of God, not the praise of men: and howsoever the people hate him that rebuketh in the gate, Amos, chap. 5, verse 10, and abhor him that speaketh uprightly, yet they should set God before their eyes, and consider they have to deal with him. Lastly, they must not preach part of the word only, and leave another part untaught, but lay before them the whole will of God. Some preach nothing but the law: some teach nothing but the Gospel, & both sorts are greatly deceived, if they look for any great increase by their labors. The Law must prepare and make the way, the Gospel must follow after. The Law casteth down, the Gospel comforteth and raiseth up. The Law revealeth the knowledge of sin, the Gospel revealeth the remission of sin. Both these means are to be set on work, and applied wisely and discreetly to our hearers. Such as are secure and cold in the profession of the Gospel, such as thorough presumption or ignorance see not their own sins, give them the Law, and apply unto them the threatenings of the same. Such as see and feel their sins, and are cast down by a deep apprehension of God's heavy judgments, minister unto them a plaster of the Gospel made of the precious blood of Christ, that looking upon him as it were upon the brazen Serpent, they may presently be cured and recovered of the sting of sin, and the wound of conscience. Both these are two necessary means that God hath left, the one without the other, hurteth more then healeth. The Law without the Gospel driveth the poor distressed soul upon the rock of desperation: the Gospel without the Law, puffeth up and advanceth proud flesh unto presumption; and therefore the spiritual Physicians and Surgeons are so to temper them, as that the Church may have the profitable and necessary help of both.

[Use 4] Lastly, it serveth to direct the hearers in the right art of hearing: they must submit them selves to God's ordinance, and be ready to know and hear all the will of God. We must not have itching ears, which are not able to suffer wholesome doctrine, some as the Athenians delighting in new things, and in hearing fables; others not abiding to be reproved. Therefore the Prophet Micah saith, Are not my words good to him that walketh uprightly? Mich. 2, 7. The cause why the word to many men is unpleasant and unsavory, is because they delight in evil, and desire to continue in sin, growing to so gross a contempt, as to command the Prophets not to Prophesy; or to prescribe unto them, what they shall Prophesy, or would limit them to their own liking, to serve their own affections and filthy lusts. Many would follow John the Baptist, til he required repentance. They would hear Christ, until he spake of taking up the cross. Herod heard John willingly, and practiced many things but when once he came nearer to him, & taught that it was not lawful to keep his brothers wife, he enjoined him silence, and clapped him up in prison. The Jews seemed for a time attentively to hear the defense of Paul; but when he touched his Apostleship to the Gentiles which they crossed & gainesayed, Luke testifies, they heard him unto this word, but then they lift up their voices and said, Away with such a fellow from the earth, for it is not meet that he should live. Thus it fareth with many hearers in our days. The drunkard delighteth to hear y ^e Minister preach aga • nst oppression and covetousness: this pleaseth his humor, this his stomach brooketh well enough. These men hear the word by parts & parcels, they give care till their secret •••• es be reproved, and sit quietly till their sores be rubbed; and when once they are touched, they begin to kick & spurn with their heels against the word, and the Ministers of it. But we must hear all that is taught us, and not certain clauses or cantiles only, we must hear constantly, continually, and universally, as well the things that mislike us, and go against us, as those things that please and content us: as well the judgments of God thundered out against us in the Law, as the sweet promises pronounced and offered in the Gospel: as well the laying open of our own sins, as the publishing of the sins of other men. This kind of hearing the Lord commendeth in his people, after the delivery of the Law, Deut. chapter 5, verses 28.29. They have well said, all that they have spoken; they were ready to hear all, and do all that Moses should speak unto them. But if we fall to stint the Spirit, and teach the Lord to speak, prescribing the Minister what he shall say, and restraining our hearing what we will hear, we shall never hear fruitfully, we shall never practice conscionably what we have heard. Thus much concerning the protestation of Balaam.

Verse 27. Balak said unto Balaam, Come I pray thee, I will bring thee unto another place, if so be it will please that God &c.] Here is offered to our considerations, the profession of Balaam. He pretendeth Religion, and the help of God, and professeth to do all things in the Name of the true God, & yet was void of all Religion and sincere dealing, and doth all things by the working of the devil, abusing the glorious and fearful Name of God, to malicious & mischievous purposes. Hereby we learn, that many in the world profess piety and godliness in the tongue, that have none in the heart. They profess GOD outwardly, but serve the devil inwardly. This appeareth in the Jews, who albeit they would not hear the preaching of the Prophets, rebuking them in the Name of the Lord, yet had oftentimes in their mouths, The Temple of the Lord, the Temple of the Lord, this is the Temple of the Lord, Ier. 7, 4. Thus the Prophet Isaiah reproveth them in his time, This people come near unto me with their mouth, and honor me with their lips, but have removed their heart far from me, and their fear toward me was taught by the precept of men, Isaiah, chap. 29, 13. So, many that were professors and teachers of the truth, (as Christ testifieth) yea, workers of miracles, and crying unto him, Lord, Lord, yet shall not be acknowledged of him as belonging to him. The Samaritans called and accounted themselves the true worshippers, and pretended the tradition of their fathers, and hated the Jews as false worshippers, yet themselves worshipped they knew not what. All heretics will boast, they teach God's truth; all hypocrites will say, they embrace the faith: all carnal and loose professors will challenge sincerity: all Papists will cry out, they are the Church, the successors of the Apostles, and the true Catholics, yet are no true Church but in show; no true Catholics but in name; no true successors of the Apostles, but in place. In the days of Christ the Jews gloried that they were the seed of Abraham, John 8, 44, the sons of the Covenant, the heirs of promise: they pleaded they were the first borne of God, yet he proveth to their faces, that they were the very limbs of the devil. And the Church of Smyrna had such among thē as vaunted they were Jews, Revel. 2, 9. that is, the people of GOD, but were in truth the Synagogue of Satan. All which examples, conclude the certainty of the former doctrine, and verify the saying of Solomon, Prov. 30. There is a generation that are pure in their own eyes, and yet are not washed from their filthiness.

The truth hereof will farther and more [Reason 1] fully appear unto us, if we enter into the consideration of the causes and reasons of it. The first is pride & self-love, which so overcome their hearts, and blind their eyes, that they cannot see their own wickedness and wretchedness, which are so hud-winked with palpable ignorance of God, as that they cannot judge of themselves and their own misery, as they should. We see the conjunction of these in the King of Moab and his Chaplain the false Prophet, that albeit they pretend the holy Name of God, yet through love of themselves on the one side, and ignorance of God on the other, they cannot see that their whole proceeding, is an utter renouncing of God. This reason the Prophet David pointeth unto, when he saith; The wicked hath made boast of his own hearts desire, and the covetous blesseth himself though he contemneth the Lord: for the wicked is so proud, that he seeketh not for God; he is in prosperity, God spareth him in mercy, and he imagineth presently that he is just and holy, pleasing God, Psal. 10, 3, 4.

[Reason 2] Secondly, the heart of man is many times deceitful. He can speak with his tongue that which he meaneth not in his heart, nor hath any sense or feeling of in his own soul, but beguileth with lying lips and a double tongue. Many are under their profession hypocrites, and have hypocritical & hollow hearts, speaking that which they did not mind. For the nature of an hypocrite is to appear outwardly like a painted Toombe, as if there were nothing in him but singleness and simplicity of heart, and until his corruption break out as filthy matter out of a sore (which assuredly it will do at some time or other, seeing there is nothing covered that shall not be revealed, Luke 12, 2.) there is none more conformable then he, in the outward exercises of y ^e Word, Prayer, and the Sacraments. They draw near with their lips, they listen with their ears, they stretch forth their hands: thus they prepare and make ready their mouths to pray, their ears to hear, their hands to receive. This appeareth in the proud Pharisee, Luke, chapter 18 verses 11, 12. He came into the Temple to pray, he thanked God for his blessings, he fasted twice in the week, he gave tythe of all that he possessed: yet he worshipped God in vain, and departed to his house without profit or comfort.

Now let us handle the uses of this doctrine. [Use 1] First, we learn hereby for our instruction, that outward profession is not enough to assure us of our salvation, or to fit us to God's kingdom: for the devil might go as far as the best of those that rest in the show of godliness, who can turn and transform himself into an Angel of light, 2 Corinth. 11, verse 14. A wolf may put on a sheep's skin; yea, the Parrot and Ape can imitate: and therefore trust not to thy fair shows and external appearance, if thou proceed no further. It is not sufficient for thee to be baptized, to be made partaker of the word of God, of the Table of the Lord, and such privileges of the Church; this is to trust in lying words that shall not profit, Ier. chap. 7, verse 4. The case and condition of many professors, is no better then of the heathen Infidels, as of the Turks and Sarazins, I mean of such as content themselves with the bare name or profession of Christianity, and therein satisfy themselves; nay, it is a great deal worse, as our Savior teacheth, Math. chapter 11, verses 21, 22 23. that Chorazin, Bethsaida, and Capernaum shall be punished more severely then Tyre and Sidon, then Sodom and Gomorrhah. What comfort in the things of this life can any man take to bear the name of land, and another to have the state; to have the title, and another the interest: to have the empty shadow, and another the propriety and possession? Who would content himself with a bare show of riches, of honors, of health, of profit, and to want the things themselves? We see how all men hate couzeners and deceitful persons that seek to deceive and beguile their brethren: but much more odious and abhominable is it, to go about to delude the LORD, and to make show of loving him, when indeed we hate him. Saul pretended great zeal & forwardness in fulfilling the Commandment of the LORD, 1 Samuel, chapter 15, verse 13. but the kingdom was rent from him for his hypocrisy. For there can be no greater dishonor done to God, then to seek to please him with painted worship, as if he were a child that is delighted with Babies or Rattles, or would be pleased with toys and trifles; which is blasphemy once to think of the eternal Majesty, who beholdeth the secrets of the heart.

Secondly, seeing in outward behavior many [Use 2] set goodly colors upon their actions, and pretend great sincerity when the heart is empty, it is very behooveful for us to know them by their fruits, and to observe the notes and marks of hypocrisy, whereby in the closest and cunningest carriage, it is bewrayed & disclosed. True it is, some by continual practice are grown to hide the holownes of their harts so deep, that it is hardly discovered: yet such is the judgment of God against them, that he layeth them open one way or other, at one time or other, in one place or other, in one company or other, upon one occasion or other, and so pulleth off the vizard of hypoctisie from their faces; and in the mean season leaveth us diverse marks to discern them, and to trace them out as by certain footsteps: first of all, their cheeefest care is to seek the pomp and glory of the world, to be highly esteemed of others, and never regard the glory of God, or what he esteem of them. This appeareth in Saul, who being reproved of Samuel for his sin, 1 Sam. 15, 30, thought more of upholding his own estate, then of turning to God by true repentance, and therefore saith unto him, Honor me I pray thee, before the Elders of my people, and before Israel, and turn again with me. This also appeareth in the Pharisees, who could not believe because they received honor one of another, and sought not the honor of God alone. Secondly, hypocrites are sharp-sighted, and have Eagles eyes to observe the behavior and look into the lives of other men, but are blind in regarding, and backward in reforming their own, as we see in the Pharisee, Luk. 18.11. He thanked God that be was just and holy, not as the Publican. Hereunto cometh the reproof of Christ, Mat. 7, 3, 4, 5. Why seest thou the mote that is in thy brothers eye, and perceivest not the beam that is in thine own eye? Or how sayest thou to thy brother, Suffer me to cast out the mote out of thine eye, and behold a beam is in thine own eye; Hypocrite, first cast out the beam out of thine own eye, &c. Let us learn to begin with our selves, and to end with others: first, to look to our own ways, and when we feel how hard it is to subdue the strength of sin in our selves, and to over-master our own corruptions, we shall be more charitable, and less severe to others. Thirdly, they are more curious in the observation of the ancient traditions of men, of customs of forefathers, and of devices of their own, then of the holy Statutes and Commandments of almighty God. Behold the practice of the Pharisees in this point, as they are painted out unto us in the Gospel, as the Evangelist showeth, Mat. 15, where the Pharisees are said to come unto Christ, and to demand of him, why his Disciples transgressed the tradition of the Elders, and to complain against them, when they saw them eat meat with unwashen hands: for the Pharisees and all the Jews, except they wash their hands oft, eat not, holding the tradition of the Elders: and when they come from the market, except they wash, they eat not; and many other things there be, which they have taken upon them to observe, as the washing of cups and pots, and of brazen vessels, and of beds. They do not charge the Disciples with breaking the laws of God, (which might be justly returned upon themselves) but with transgressing the ordinances of men, and making them necessary to the worship of God, and therefore are taxed as hypocrites. Let us take heed we do not please our selves in vain superstition or worship of God, fondly devised by our selves, and in blind zeal, which is not according to knowledge. Fourthly, they are precise in trifles, and loose in weighty affairs, they stumble at a straw, and leap over a block, they strain out a gnat, and swallow a camel, they bind heavy burdens, and grievous to be borne, and lay them on men's shoulders, but they themselves will not move them with one of their fingers. This is the cause that Christ denounceth such woes against the Pharisees, Math. 23, 23, because they did tythe Mint, Annis, and Cumin, and leave the weightier matters of the Law; as Judgment, Mercy, & Fidelity: these ought ye to have done, & not to have left the other undone. Thus they snared men's consciences, and entangled their own about small things, and slender trifles, but neglected the greatest things, and loosed the reins in things that were simply evil, & provoked the wrath of God. They thought it a great sin to heal the sick on the Sabbath day, to pull and rub ears of Corn on that day to drive away hunger, to converse with Publicans and sinners. They made great scruple of conscience, to put the silver pieces into the treasury, which Judas brought back, and cast down at their feet, because it was the price of blood, Mat. 27, 6: but their hearts never smote them, neither counted they it unlawful to hire a traitor to betray his Master, and to shed innocent blood. So at the time of the passion of Christ, their tender consciences suffered them not to enter into the common Hall, lest they should be defiled, but that they might eat the Passover: but they were not afraid to oppress the Son of God with slanders, lies, and false witnesses, and to crucify the Lord of glory. Such is the holiness and religion of the Church of Rome standing in outward observations, Touch not, taste not, eat not, which are after the doctrines and commandments of men, which have indeed a show of holiness, but are things of no value. Let us not cleave to such vanities, nor advance our own inventions, but make the Law of God a light to our feet, and a lantern unto our steps. Lastly, they do all things to be seen of men, seeking the praise and applause of the world, and hunting after vain-glory; which have received all their reward, they can look for no other at the hands of almighty God. This property Christ observeth to be in hypocrites, Math. chap. 6, verses 2, 5, 16, and 23, 3. They blow a Trumpet before their alms, they stand and pray in the open streets, they disfigure their faces when they fast, and all these ceremonies and circumstances are used, that they may be seen and praised of men. But we must in all our works look unto God, and know that his eye is upon us, who seeth us in all places, and will reward us openly. To conclude, we are all to take knowledge of these fruits and effects of hypocrisy, that we be not overtaken with it: and on the other side, let us first seek the glory of God, reform our own ways, prefer the statutes of God, observe the weighty things of the Law, and content our selves to be seen of God, that so we may have praise not of men, but of God.

Thirdly, it teacheth us what to think of [Use 3] conjuring, sorcery, & enchantment. Sorcerers and Witches will seem to do all things in the name of God, they use many good words, they have the Name of God, and of Jesus Christ, continually in their mouths, & would be thought to work wholly by the divine power of almighty God, whereby they shamefully take his Name in vain, and notoriously deceive such as resort and repair unto them: and therefore we see how God maintained his own glory, and revenged the abuse done unto his holy Name in the Acts, chap. 19, 13, 16. by the example of those which took upon them to conjure and cast out devils in y ^e Name of God, and to name over them which had evil spirits, the Name of the Lord Jesus, saying, We adjure you by Jesus, whom Paul precheth; for the man in whom the evil spirit was, ran upon them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. Neither let any object and say, there is no sin in seeking to them, seeing they use good words, whereof followeth a good effect, to wit, recovery of health, and restoring of the sick. For herein lieth the deep subtlety of Satan, undermining craftily to hide his purpose. He knoweth that if he were known, and his hand seen in it, all men would abhor and abjure him. Therefore he useth to assail men disguised, & changeth himself into an Angel of light, that we may be the sooner deceived, and he the better received. Now he can find no fitter color thē to make show of the Name of God, which is horribly abused and profaned, even by such as are accounted cunning men, and cunning women. These, the more they use the Name of God, the more wicked they are: and therefore albeit they speak of God, and Christ his Son, & teach such as come unto them, to use good words, to wear some part of John's Gospel, & to do all in the Name of Christ, yet they are the instruments of the devil, profaners of the Scriptures, abusers of holy things, and takers of the Name of God in vain, whom God will never hold guiltless, Exod. 20, 7. The devils are not driven out with good words he is with stood with the shield of faith, Eph. 6.16, where the Scriptures are not hanged about the neck, but written in the heart by the Spirit of God, and the soul thoroughly armed with the power of them, as with a spiritual sword that is able to wound the enemy.

Lastly, we learn from hence to join to [Use 4] our outward profession, true sanctification, & inward holiness of conversation. True profession bringeth with it true godliness. For all such as have this honor given unto them to be the people of God, and his precious inheritance, must be an holy people to God, as Moses teacheth: Thou hast set up the Lord this day to be thy God, and the Lord hath set thee up this day to be a precious people unto him, that thou shouldst keep all his Commandments, & to make thee high above all Nations, in praise, in name, & in glory, &c. Deut. 26, 17, 18, 18, 19. Let us not content our selves to have GOD in our mouths, but labor to be sincere, and first of all begin to look to our hearts. He that looketh to have good fruit of his Trees, looketh to the roots. He that would have clear waters in the channels, looketh to the Fountaines. So if we would cleanse our ways in God's sight, this is the right order to be observed, to begin first to cleanse the heart. This Christ teacheth y ^e Pharisees, being proud hypocrites, Ye make clean the utter side of the Cup, and of the Platter, but within they are full of bribery and excess: thou blind Pharisee, cleanse first the inside of the Cup and Platter, that the outside of thē may be clean also, Math. 23, 25, 26. This duty must of everyone of us be practiced: First, give unto God the heart, that made it, & be careful to begin the work of repentance there, & take heed of all hypocrisy, which may deceive others, and will deceive our selves, but cannot deceive God. Counterfet holiness is double ungodliness, both because it is ungodliness, and also a counterfetting which God abhorreth. Oh hypocrite (saith one) if it be a good thing to be good indeed, what reason hast thou to appear to be that which thou wilt not be? And if it be an evil thing to be evil indeed, why wilt thou be that which thou wouldst not seem to be? If it be a good thing to appear good, it is better to be so indeed: and if it be evil to appear to be evil, it is worse to be evil indeed. Wherefore, either appear as thou art, in truth, or be in truth as thou appearest. For what shall it profit thee to seem to all others a very Saint, and to be to thyself, nay, to thy God, a devil? It is much more to thy profit and comfort to be that indeed to thyself, which thou wouldst seem to be to others. A wicked man counterfetting godliness, is most ungodly: the deeper his hypocrisy is, the greater is his iniquity and impiety.

[Verse 28. So Balak brought Balaam unto the top of Peor, that looketh toward the Wilderness: Then Balaam said, &c.] Hitherto of two Doctrines, arising partly from the person of Balaam, and partly from the person of Balak. One more remaineth to be considered in the shutting up of this Chapter, from the practice of them both. In all this business we have seen more their policy, then their power: and how they have behaved themselves cunningly and craftily to bring their purpose to pass. Hitherto cometh Balak’s sending from far, and hyring of a sorcerer to curse y ^e people. Hitherto cometh Balaam's consenting and coming for lucre, and love of money: & the sacrifices that both of thē did offer. Hereby we learn, That the children of this world are wise in their generation, omitting no manner of means to bring their purposes to pass. We may observe by continual experience, the nature of ungodly men; they are subtle and cunning in their kind, they watch their ways and times to fit them, to work out their wicked devices and inventions. Balak knew well enough he was not able to meet the Israelites in the open field, and to put his cause to the trial of a battle, and therefore dealeth otherwise. This is it which Stephen in his Apology noteth, Acts 7, 19. There arose another King which knew not Joseph; the same dealt subtly with our kindred, and evilly entreated our fathers, and made them to cast out their young children that they should not remain alive. Thus did Laban deal toward Jacob, Gen. 31, 1, 2, 41, changing his mind, revoking his bargains, altering his wages, murmuring at his prosperity, and changing his countenance toward him. This is noted also in the Parable recorded, Luk. 16, 8, where it is said, that the Master praised and commended his unjust Steward, because he had done wisely, For the children of this world are in their generation wiser thē the children of light. This we see by many examples. Ahithophels counsel was esteemed like as one had asked counsel at the Oracle of God, so were all his counsels both with David and with Absalom. The like we see in Herod, when he heard of the birth of Christ, as of a new borne King, by the wise men; he pretendeth piety, but useth policy to destroy the Babe our Savior, he calleth the wisemen secretly and privily, he willeth them to return what success they had, and pretended a good end that he might worship him, whereas his meaning was to kill him. The same we might observe in the Scribes and Pharisees after the ascension of Christ, they spared no means to hinder the course of the Gospel, Acts 3, and 4, and 5, but used sometimes fair means, sometimes threatenings, sometimes commandments to stop the mouths of the Apostles. All which Testimonies teach us that which the Prophet Jeremiah saith, ch. 4.22. of the people in his time agreeable to the truth of this doctrine, They are wise to do evil, but to do well they have no knowledge.

[Reason 1] The Reasons follow. First, they serve a cunning master, the author of all confusion, the contriuer of all mischief, the worker of all wickedness, that old subtle serpent, who worketh in all the children of disobedience. Eph. 2, 2. They serve him as their master, they obey him as their father, they follow him as their captain, they honor him as their lord, they worship him as their god. For do ye not know, (saith the Apostle Paul) that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? Rom. 6, 16. And as Peter testifieth, They promise unto others liberty, and are themselves the servants of corruption: for of whomsoever a man is overcome, even unto the same he is in bondage, 2 Pet. 2, 19.

Secondly, God giveth even to wicked men [Reason 2] wisdom and understanding, to magnify his mercy, who is good to all, and to aggravate their sin, who are made thereby without excuse. Rom. 1, 20, 21. For he maketh his Sun to shine upon the evil and the good, he sendeth rain on the just and unjust. Now the greater his goodness is toward them, the heavier shall his judgment and their punishment be. To whom much is committed, of him much shall be required, and to whomsoever men do give much, the more of him will they ask, Luke 12, 48. What is it that thou hast not received? And if thou hast received it, why dost thou not glorify him of whom thou hast received it? Thus we see, God giveth wisdom and sundry other gifts to the ungodly, both to show himself to be in his mercies unspeakable, and to leave them in their sins inexcusable.

Thirdly, the enemies of God have knowledge, [Reason 3] understanding, experience, foresight, & forecast; they are as wise as Serpents, as subtle as Foxes, as crafty as Crocodiles, to the ende God may use them as his rods in correcting his Church, and in trying the faith of his people. So he proved the patience of the Israelites by Pharaoh & the Egyptians, and by the cunning and crafty fetches, which they practiced for their overthrow and destruction. So he tried David by wise Achitophel, through whose subtlety & suggestion, David was driven out of Jerusalem, and to shift from place to place for the safeguard of life. So he tried Joseph and Mary, by the dissimulation of Herod, by whō they were constrained to depart out of Judea, and to fly into the Land of Egypt.

The uses to be made of this Doctrine are [Use 1] many. First, this should on the other side, teach us to deal wisely and warily with them, lest we be snared and circumvented by them. We are set as upon an hill, we are placed as upon a stage; if we profess Christ Jesus, a small spot will be seen in our garment. It behooveth us therefore, to be wise as Serpents, and innocent as Doves, according to the counsel of our Savior, to the end we may stop the mouths of gainsayers, and cut off occasions from them that seek occasions, that when they speak evil of us as of evil doers, they may be ashamed which slander our good conversation. It behooveth us therefore having to do with such adversaries as are their craftesmasters in their occupation, and have learned cunning in their profession, to deal not only lawfully, but wisely. Their wisdom is joined with wickedness, our wisdom must be seasoned and tempered with godliness. Their policy is iniquity, with us policy and innocence must accompany together, and kiss one another. Their wisdom is a circumuenting by laying of snares; our wisdom must be to be circumspect in avoiding of snares. If we have this wariness mingled with true sincerity, having our spirits without guile, and all our actions without dissimulation, it is both lawful and expedient to set wisdom against wisdom, and policy against policy, and care against care, and understanding against understanding, that so through their subtlety, and our simplicity, we be not taken in their traps which they have laid for us. The men are mischievous, the times are dangerous, the snares and slights are pernicious: if we should not deal wisely and warily, we should lie open as a prey to the enemies, and should notwithstand iminent harms and hurts ready to fall upon us. Thus the servants of God have borne themselves in a lawful course with a wise hand. Rebecca understanding the hatred, and hearing of y ^e purpose of Esau, Genes. 27, 41, 46, that when the days of mourning for his father should come, he would slay his brother, being desirous to preserve them both, but especially Jacob, conveyeth him out of the danger; she goeth and alledgeth that the daughters of Heth were a grief of mind, and a weariness of life unto her, and so sendeth him away from his fathers house for a season. She pretendeth the cause to be, to take a wise at Padan Aram, but concealeth her principal purpose from her Husband, and dealeth not only lawfully, but wisely and politically. The like we see in Paul, perceyuing a dissention in the assembly, and a division in judgment amongst his accusers, consisting of two parts; one of the Pharisees that held the immortality of the soul, and the resurrection of the body; the other of the Sadducees, which denied the one and the other: he took the occasion and opportunity by his calling, and cried out in the Council, Men and Brethren, I am a Pharisee, the son of a Pharisee, I am accused of the hope and resurrection of the dead; whereby he set a rent among them, and by that means the knot was broken, and so their malice was abated. A lawful cause, and a wise course, bring a blessing with them upon those that delight to follow them. A good cause, well and wisely handled, shall find a comfortable issue in the end. This we shall attain unto, if we make the word of God our Counsellers, Ps. 119, 24, 98, 99, 100. The Prophet found by experience, that by his commandments he was made more wise thē his enemies, more learned then his teachers, more skillful then the ancient. For whosoever doth submit himself to God's word, shall not only be safe against the practices of his enemies, but also learn him more wisdom then the masters and professors of it.

Secondly, it is our duty to pray unto God [Use 2] to be delivered from them, and trust in him for his help. For unless our help be in the name of the Lord, which hath made heaven and earth, they will go beyond us and ouerreach us. They deal warily and circumspectly, they work by all means lawful and unlawful, just and unjust: let it be our wisdom therefore to trust in the wise God, and to beg this grace at his hands, as the Apostle James teacheth, chap. 1, 5, We must never look to live in peace, or that the world should be reconciled unto us: never marvel as if some strange thing did befall us, when the enemies set their wits on work to devise some mischief: our refuge must be in God in the time of trouble. It is our help to crave this help. This was the hope of David whē mighty bulls closed him, and the roaring Lions gaped upon him, he desired God not to be far from him, because trouble was near, for there was none to help him, Be not far off, O Lord, my strength, hasten to help me: deliver my soul from the sword, my desolate soul from the power of the Dog, Psal. 22, 11, 12. So the Apostle craveth the prayers of the Church, 2 Thes. 3, 1, 2. So long as we make God our trust and refuge in our affliction, be our enemies never so cunning and wise, we shall not fall down under the burden, but stand upright thorough the power and wisdom of God, who shall catch the crafty in their own craft, destroy y ^e wisdom of the wise, and cast away the understanding of the prudent, Job 5, 12. Isaiah 29, 14 1 Cor. 1, 19. Thus David prayeth to the Lord 2 Sam. 15, 31. O Lord I pray thee, turn the counsel of Ahithophel into foolishness. This the Lord heard, and brought his heavy judgment upon his counsel and person, for his counsel was crossed by another, he himself was hanged by his own hand. The like we see in Herod, in whom we may behold exceeding craftiness, joined with extreme sottishnes, and his fury overcome by excessive foolishness. How easy a remedy had he at hand, either to have gone himself, seeing he supposed it to concern his crown and kingdom, or to have sent some of his Courtiers, under color of accompanying the wise men, and so he could not have doubted to catch him in his claws. But the wise men go alone, Matth. 2, 8, 9. he neither detayneth them with him, nor sendeth any with them.

Thus the Lord from time to time delivereth his Church from the paw of the Lyon, from the tuske of the Bore, & from the horn of the Unicorn: and striketh all their enemies with the spirit of giddines and astonishment, that they become foolish, and cannot see the way before them. He scattereth the devices of the crafty, so that their hands cannot accomplish that which their harts have enterprized. An excellent and sweet comfort to all the servants of God, not to fear the high reaches & deep devices of their enemies, seeing they serve that wise God which taketh the wise in their craftiness, and maketh the counsel of the wicked foolish.

[Use 3] Lastly, this serveth to reprove two sorts of men, that esteem not aright of this worldly wisdom of wicked men. For some are offended at their wisdom, because it is so great: others rest contented in it, because it is so excellent. This is the weakness and infirmity of the children of God, when they see the glory, prosperity, and wisdom of worldly men, that they are able to reach so far, and over-reach by their policies many others, they are ready to account them the happiest men, to join with them, and to say,