Commentary on Numbers

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

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

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

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

And afterward, The Altars being made as Balaam commanded, the King and this Sooth-sayer offer thereupon to God. For Nature taught, that there is no access to God, without a sacrifice: as God from the beginning of the fall of man, trained up his people in the rudiments of the Law, & enjoined them this carnal service, and these carnal ceremonies which now are ceased, in as much as we have the consummation and perfection of all in the all-sufficient sacrifice of Christ once offered upon the Cross, who sitteth forever at the right hand of God, and with that one offering, he hath consecrated forever them that are sanctified, Hob. 10, 12, 14 Now they offer these kind of Beasts rather then any other, because they had heard that the God of Israel commanded them to offer Bullocks and Rams unto him, so that they would give him his own desire, and please him with the service he seemed to be delighted in. But God regardeth not sacrifices that are offered with a corrupt heart. Again, they offer seven Bullocks and seven Rams upon the seven Altars, because as this number was thought to be holy, so it was supposed to be of secret virtue, seeing God sanctified & separated from the beginning, the seventh day, and nature hath left examples of sundry seuens in the heavens, as the Pleiades, the Planets, and many other. Lastly, he commandeth the King to stand by the sacrifices and burnt-offerings very devoutly, and whiles they were burning, he withdraweth himself, & seeketh a secret place to work his feats, as the witch of Endor did, 1 Sam. 28, 13, and as Sorcerers do; to the end that by this separation of himself he might raise a superstitious opinion in Balak of his doings, and the better being solitary, to put in use his ceremonies. The events ensuing after these actions before handled, are double: First, in God, and afterward in Balaam. God appeared to this profane man, as he hath done to diverse of his enemies, for his children's sake, not for their own sakes, as also Elisha said to Jehoram, As the Lord liveth, in whose sight I stand, if I had not regarded the presence of Jehoshaphat, I would not have looked toward thee, nor seen thee this day. 2 Ki. 3, 14. Now as all hypocrites please themselves in their outward ceremonies, so Balaam telleth God what Sacrifices he had offered unto him, that he had spared no cost nor charges. And as he thought he had done well, so he looked to have been respected; he telleth of his good deeds, he boasteth of his works, he numbereth up his burnt offerings, he hopeth by these allurements, that God would change his mind. He thought him to be as one of the gods of the Gentiles, which were devils, & not God's, and they that sought unto them, sought unto devils, not to God. But whereas he glorieth in the works of his own hands, and putteth confidence in his worship performed to God, he receiveth no answer hereof, only the Lord willeth him to return back to the King his master, that set him on work, and speak unto him what should be put in his mouth.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

After this, Balaam commanded the King to stand by the burnt Offerings, and himself to please his humor, goeth to see if he can have any better success then he had had hitherto, in raising up the God of the Hebrews. For to color his sorcery, he betook himself to a solitary place, not to ask counsel of God (as the true Prophets of GOD used to do,) but to perform his intended coniuration, & to raise a great expectation of his art, as appeareth in the Chapter following. Now whilst he goeth about his devilish Magicke, GOD met him, and without speaking moe words unto him, he put another prophecy into his mouth, which returning back to Balak, he commanded him to utter. Not that God was compelled and enforced by his enchantments to appear unto him, or had any respect at all to his witchcraft; for he was unworthy that God should vouchsafe him a word; but it was in regard of his own people Israel, that their enemies might know they were a blessed people, and witness against their wills, that they were under the power and protection of God, the poorest and lowest member whereof, God more respecteth then a thousand Balaam's. This was the cause why GOD suffered him not to go forward in his sorcery, or to raise up the devil to delude and deceive him, as Saul was deluded by the likeness of Samuel, 1. Sam. 28, 14. Albeit therefore this causeless curse could not have succeeded, if he had proceeded: yet this curse made most for the manifestation of God's glory, and the good of his people.

Verse 13. [Come I pray thee with me into another place, and thou shalt see but the utmost part of them, and shalt not see them all.] Here we have another preparation of a cursed plot or project. They change the place, but not their mind. The former atrempt was dashed and overthrown: yet here we see the net is spread again, and the snare laid, so insatiable is their malice against the Church of God. We see then how he carrieth him to another place, to begin a new practice, the former frustrate. From hence we learn, that the wicked leave no means unattempted still to seek the Churches overthrow. Although they be oftentimes crossed in their purposes, and find hard success in their intended wickedness, yet they never rest nor give over, like desperate enemies that will never be quiet, whether they be conquerors or conquered, as once Annibal said of Marcellus. This is it which the Prophet Isaiah declareth, Isaiah 29.8. Where he showeth, that it is no marvel if the Chaldeans thunder against the Jews, and suddenly sweep them away, as a whirlwind carrieth away the chaff, seeing their rage against them is insatiable, being compared to hungry men that dream they are eating, and are not satisfied: to thirsty men that think they are drinking, and when they awake, their thirst is not quenched: so the enemies do hunger & thirst most earnestly, so that nothing can content them, but the subversion of the Church. This endless & restless fury we see in all ages of the Church. The Aramites were subdued by Israel, and had received a notable foil in open field: but will they give over & desist? No, they persist & proceed, they repair their forces, & will not give over. This appeareth in Cain toward Abel; in Saul toward David; in the Scribes and Pharisees toward Christ; in Haman and his sons toward Israel; in the chief Priests toward Paul. Albeit they be ouermamastered, their counsels detected, their purposes defeated, and themselves be disappointed, that they may see how they fight, not against men, but against God yet their diligence is unweariable, and their rage unspeakable.

This truth will further appear unto us by [Reason] sundry reasons drawn from the person of God, and from the conditions of the enemies of the Church. God seeth the wickedness of their hearts, & heareth the groans & afflictions of his elect, yet he suffereth the ungodly to whet their tongues, & sharpen their swords against them, to the end he may gain glory to his great Name in the confusion & destruction of them. Pharaoh contrived sundry plots & fetching devices to subvert the Church in Egypt, some secret, some open, Exo. 1.17. & 9, 16. Rom 9.17. He commanded the midwives to stifle & strangle the young infants coming out of their mothers womb, which are the spawn & fry of Religion, & the hope of the succeeding Church. When this devilish device was discovered and disappointed, because the midwives feared God, & did not as the King charged them, but preserved alive the men children, then he attempteth another way, commanding by public edict to drown and destroy their children, & afterward vexeth them by making bricks, and carrying burdens. Thus he proceedeth from one evil to another. God setteth him up as a mark, and appointed him to show his power in him, and to declare his Name throughout all the world. Thus GOD draweth good out of evil, and manifesteth his own glory in confounding the malice of mischievous enemies.

Secondly, the enemies of the Church run [Reason 2] on in malicious courses to undermine y ^e good estate of the Church, because they are led by the spirit of the devil, as his vassals and slaves to do his will. Why did Cain burst with envy against his brother, hanging down his head, & drawing his weapon? Because he was led by that evil one, the prince & god of the ungodly 2. Cor. 4, 4, who blindeth their minds, worketh in their hearts, & holdeth them in full power & possession. The greatest devouring beasts in the wilderness always keep their courses & recourses, either weariness constraineth them to cease, or the light of the Sun affrighteth them, whereby the silly prey getteth some respite and refreshing: But Satan the Prince of this world is never at rest, he is ever greedy, and never weary, always plotting, practicing, catching, destroying and devouring. The light of the day, and darkness of the night are both alike to him: Job 1, 7. Who compasseth the whole earth, and walketh in it too and fro, 1 Pet. 5.8. like a ramping and roaring Lyon seeking whom he may surprise and subvert. The end of one temptation is the beginning of another. He will never make peace with us, unless we deliver our souls unto him in hostage. Nahash the Ammonite is noted of extreme cruelty, that would no otherwise make a covenant with the men of Jabesh Gilead, but on this condition, that he might thrust out all their right eyes, and bring y ^e shame upon all Israel, 1. Sam. 11. But Satan, as he is more mighty, so is he more malicious; he will have both eyes and hands, he will have both head and heart, he will have possession both of soul and body. And therefore no marvel if the sons of Belial be stamped with his Image, and resemble him in an unweariable desire of mischief, plotting and performing day and night one mischievous attempt or other against the children of GOD.

[Use 1] Let us now carefully apply this doctrine to our uses. First, consider from hence the cause of the confusion of the enemies of the Gospel, and of the godly. They devise crafty counsels and conspiracies against the faithful, but withal, they work out their own death and destruction, and overthrow themselves in their malice & mischief. For of all such the Prophet saith, Psal. 7, 15, 16. He hath made a pit, & digged it for another, and is fallen himself into the pit that he made: his mischief shall return upon his own head, and his cruelty shall fall upon his own pate. The hatred of the ungodly goeth before, and the judgments of God follow immediately after, who hath prepared him deadly weapons, & will ordain his arrows for them that persecute his servants. This the Prophet pronounceth against y ^• enemies of the Church, Isaiah 8, 9, 10. Gather together on heaps, & ye shall be broken in pieces: gird yourselves, and ye shall be broken in pieces: take counsel together, yet it shall be brought to naught; pronounce a Decree, yet it shall not stand, for God is with us, Behold the horrible down-fall of Haman an Arch-enemy of the people of God, raised up from the highest degree of honor and dignity, who thought it too little to lay hands on Mordecai alone, but sought to destroy all the Jews that were throughout the whole kingdom: he fell into the lowest step of shame & reproach, & was hanged on the tree that he had prepared for Mordecai. The advancement of the wicked is but for a moment, & their destruction cometh suddenly, according to the saying of the Prophet David, Psa. 37, 35, 36, & 58, 6, 7, 8, & in Job 20.4. Thus we see, that the malice of the wicked turneth to their own calamity and confusion, so that when they have raked & ransacked all the corners of their heart to contrive means to over-throw the Church, they shall find by woeful experience that God hath many moe means and ways, to turn their own devices to their own destruction.

Secondly, see hereby God's almighty power [Use 2] and abundant kindness in saving and preserving the Church among so many enemies, as it were a little flock of sheep among so many wolves.

For we may behold a part of his chastisements upon his Church, by setting them in the world as in a wilderness, and that among the wicked, as it were among so many beasts, whereby their faith is tried, their obedience manifested, and their patience proved: so we see his marvelous mercy in their deliverance from them as out of the den of Lions, inasmuch as we know to our endless comfort, that notwithstanding, all the policies and practices of the devilish and damned crew of most spiteful and desperate enemies, yet God holdeth up the heads of his people that they are not drowned, like the Ark that floated on the waters: Reu. 12, 15. Howsoever the serpent cast out of his mouth water after the woman like a flood, that he might cause her to be carried away of the flood. Let us therefore confess before the Lord his loving kindness, and acknowledge surely that salvation is of the Lord, and not of our selves, of his mercy, and not of our own merit. This the Prophet professeth at large, If the Lord had not been on our side, may Israel now say, if the Lord had not been on our side, when men rose up against us, then had they swallowed us up quick, when their wrath was kindled against us. Then the waters had drowned us & the stream had gone over our soul: then had the swelling waters gone over our soul: Praised be the Lord, &c.

Lastly, let us lay up these things in our [Use 3] hearts, and know the nature of our enemies, and the greatness of our own danger. Let us consider the present peril and estate of the Church, and look for such enemies. Let us all watch over our selves, and weigh our calling and condition. It is not a calling to outward peace and prosperity, neither must we look here to find carnal ease and delight, but when one trouble and tempest is over-blown, and the grief of one affliction is ended, we must not then grow careless and secure, we must not lull our selves asleep in the cradle of sensuality; but in the end of one affliction, we must look for another to begin, & always to keep watch and ward, knowing the frailty of our own flesh, remembering Satan to be an enemy of our peace and happiness, and considering our life to be as a continual warfare, so long as we tarry in this Tabernacle. If we be compassed about with many enemies, and to be put into the furnace of affliction made exceeding hot, let us still have comfort and consolation, God will make the end glorious, & the issue happy. This use is taught and practiced by the Prophet Daniel, where a vision of four beasts is shown unto Daniel, and the calamities to come successively upon the Church of the Jews thereby fore-shown, he apprehended this doctrine by faith, and kept it in his memory, to remain with him for his comfort and instruction forever.

Wherefore, let us not promise rest to our selves after one deliverance, the enemies will gather themselves together again: and when we have victory over one temptation, let us prepare our selves for a new combat, and make ready our armor for another assault. This we see in Christ, the head of the faithful. This we see in Job a man that feared God and eschewed evil, who having vanquished Satan in one temptation, he returned eftsoons, and redoubled his forces upon him with another. If this practice of the devil were well pondered and thoroughly considered, it would not only prevent and redress much impatiency, but work much peace and contentment in our hearts. For what is the cause that we are so impatient under the cross, murmuring against God in our trials and temptations, accounting them heavy and intolerable burdens unto us, but because we promise to our selves peace and pleasure, in the days of our pilgrimage, and we dream of an heaven here upon earth?

But if we will profit aright in affliction, whereby our faith is tried, and made much more precious then gold that perisheth: we must look continually to be assaulted, if we would not suddenly be surprised, & so come as a prey into the jaws of Satan.

Verse 13.14. [Thou shalt not see them all: So he brought him into the field of the Watchmen, &c.] We have heard before how the enterprises of Balaam were disappointed of God, and so the wisdom of the wise confounded. Now the King, seeing himself crossed in his purpose, and desiring to make an end of this matter, carrieth him up to another place, where he might only see a part of the Israelites his enemies. Why doth he take this course? • urely because he thought he feared the sight of that great multitude, and considereth not the vanity of his sorcery. Howsoever therefore they might see with their eyes, and (as it were) feel with their hands God fighting against them, yet both of them proceed in their purpose • : the King in provoking, the false Prophet in hearkening and obeying. Loe how obstinate the wicked are in evil, & settled with a full resolution to continue in their course; so, that albeit they change the place, yet abide in their former purpose, and cannot be brought to acknowledge their own folly. From hence we learn, that wicked men when they have evil success, never look up to God whom they have offended, nor consider their sins whereby he is provoked, but lay the fault in second causes, and in anything rather then upon themselves. This corruption appeared in our first Parents, immediately after their transgression. For when they saw the filthiness of their nakedness, and the miserable experience which they had gotten, losing the good, and enjoying the evil, Adam laid the fault upon the woman, as the woman did upon the serpent, and could not be brought to acknowledge their own offense. When the Philistines were plagued, and the hand of God was sore upon them for abusing the Ark, they did not strike their hand vpō their thigh, and confess they had sinned, but do ascribe all things to blind-chance and uncertain fortune, whereas nothing is done without the decree and providence of God: Therefore, determining to send back the Ark, they reason thus, 1. Sam. 6.9. If it go up by the way of his own coast, it is the God of Israel that did us this great evil: but if not, we shall know then that it is not the hand that smote us, but it was a chance that happened us.

This like we see in the Aramites, when they had ill success in the battle against the Israelites, they said, 1. Kings 20.23. Their gods are gods of the mountains, and therefore they overcame us; but let us fight against them in the plain, and doubtless we shall overcome them. Hereunto accordeth the saying of the Wise man, Prov. 19.3. The foolishness of a man perverteth his way, and his heart fretteth against the Lord; that is, when the scourge of God lieth sore upon the transgressors for despising the Word, for abusing the Sacraments, or for practicing any wickedness, they learn not by his plagues and judgments to accuse and judge themselves, but accuse God as the author of their evils and adversities, and murmur against him for dealing so rigorously & sharply with them, like to the dog that byteth the stone, but looketh not after him that casteth it.

The reasons. First, wicked men want the [Reason 1] knowledge of the true God, to judge of their crosses and afflictions; and therefore no marvel if they be disquieted, and fret through the evil success they have in their enterprises. This made the wise Solomon to say, Prov. 19.3. They s • et against the Lord. The want of sound judgment and a right understanding, is the mother of all the corruptions which are in us, and of the sin which we commit. For we should ascribe to our own folly the things that go not well with us, and not through impatience accuse God, neither impute the evil successes of our affairs to him, but to our selves; even as he that stumbleth and falleth against a stone, should not accuse the stone, but his own hastiness and heedlesnes. Now then, if wicked men want the knowledge of God, and the fear of his Name, to guide them in the search and survey of their own ways, to inquire into the true cause of their evil successes, we cannot marvel if they wander up and down in their own imaginations, and can never find the fault to be in themselves.

Secondly, the ungodly are blinded with a [Reason 2] self-love and self-liking of themselves, above God or his Word. The love of the creature, or of our selves more then God, or equal with God, hindereth us in good things, and quite swalloweth up the love of our brethren, and darkeneth the light of upright judgment, that it cannot shine in our hearts. The conceited person thinketh himself a wise man, and imagineth his own course to be the best, using no advice of others, as if he himself were in all things sufficient of himself, to see what is best for himself. This Solomon excelling in wisdom, teacheth to these conceited persons abounding in folly, Prov. 12.14. The way of a fool is right in his own eyes, but he that hearkeneth to counsel is wise. So in another place, Prov. 18.2. A fool is not delighted with understanding, but with those things which are in his own heart. And again, Prov. 26.12. Seest thou a man wise in his own conceit? There is more hope of a fool then of him. These self-loving and self-liking fools are delighted with their own folly, which they labor to publish and make known to all men, and may worthily bear away the bell from all the fools in the world. For these are proud fools that highly esteem of their own wisdom, and scornfully disdain the counsel and wisdom of all other men. Seeing therefore evil men want the wisdom of God that is from above, and abound with self-love, which descendeth not from above, but is earthly, sensual, and devilish: we cannot greatly marvel if wicked men will acknowledge no fault in themselves, but wholly look to second causes, and lay the blame upon the most High, when they fail in their purposes.

[Use 1] The uses of this doctrine. First of all, we learn this truth, that no evil man can look for any good success in the matters he taketh in hand: but let him always be sure to be crossed & cursed of God. Albeit thou lay in thine own conceit never so strong a foundation, & work never so wisely in thine own imagination, yet if thou make not God thy Counselor, and his Word thy director, thy wisdom shall be turned into folly, and thou shalt be taken in the snare of thine own hands. For all sin against God bringeth with it the wrath of God, and the evil life of a sinner, draws upon his own head sundry crosses and calamities, causeth him to have ill success, and raiseth up infinite judgments against him. Whensoever we despise his word profane his Sabbaths, defile his Sacraments, and practice any unrighteousness against men, and impiety against God, then followeth and falleth upon us some sickness or trouble, some cross or affliction, one way or another: as the Apostle showeth, For your dissention and irreverent receiving of the Lord's Supper, 1. Cor. 11.30. many are weak and sick among you, and many sleep. Now, when the rod and scourge of God lieth upon the back of transgressors, and they feel themselves sore plagued, either they accuse God as the author of their trouble, or murmur against his punishment, or rest upon second causes, which are ordered by him, who is the principal cause.

[Use 2] Secondly, we learn, that if we would have God bless us, and the lawful labors of our hands, we must be godly in Christ Jesus. If we lead a sincere and sanctified life, & purge our hearts to be a peculiar people to God, zealous of good works, we have a sure promise of good success, and strong assurance of a plentiful blessing to follow us all the days of our life. There is no good success in anything without God's blessing. And this is the cause why God blesseth us not, because we bless not his Name, we live not as a people under his protection, we do not deny ungodliness & worldly lusts, living soberly, righteously, and godly in this present world, having our conversation in the heavens, and looking for the blessed hope of glory and immortality. Hereunto cometh the saying of Solomon, Commit thy works to the Lord, and thy thoughts shall be directed.

This is a worthy saying to redress our weakness and distrust, and to make us rest and rely our selves on God's good providence. This also the Prophet David teacheth, Psal. 127, 1, 2. All the fruit of our labors & cares dependeth upon the providence of God; yea, all our industry and study shall be vain and unprofitable, unless he guide all our affairs. To this purpose the Prophet speaketh in another place, that the godly, refusing the counsel of the wicked, the way of sinners, the seat of scorners, shall bring forth fruit in due season, so that whatsoever he shall do, shall prosper. It is God alone that directeth the ways and works of the faithful, and without him is no good success. This we see verified in Joseph, Gen. 39, 2, 3. The Lord was with Joseph, & he was a man that prospered, and was in the house of his master the Egyptian: And his master saw the Lord was with him, and that the Lord made all that he had to prosper in his hand. The like the Scripture • testifieth of Hezekiah, that he prospered in all his works. So Jehoshaphat spake to the people, Hear ye me, O Judah & the inhabitants of Jerusalem, put your trust in the Lord your God, and ye shall be assured: believe his Prophets, and ye shall prosper. Thus also the Lord exhorteth Joshua after the death of Moses, Josh. 1, 8. We do all of us desire the blessing of God upon our labors, and to have good success in our several callings: this is the pathway that we must walk in, namely, a godly life and conversation: without this, his blessings shall turn into curses, and we shall never attain the end of our hope. This appeareth by the words which the man of God spake to the King of Israel, saying; Thus saith the Lord, Because the Aramites have said, the Lord is the God of the Mountains, and not of the Valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord.

Lastly, we are bound everyone to consider [Use 3] the true cause of evil success to be in our selves. When the hand of God is any way upon us, that he plagueth us in the house, or in the field, in our persons, or in our families, in our bodies, or in our souls; we must not accuse the air, or the earth, heat or cold, moisture or drouth, but learn to lay the fault upon our selves and sins, and fly to God to have the plague and punishment removed from us. Thus Balak and Balaam ought to have done, when they saw the judgment of God upon them, crossing their attempts; and not flatter themselves with better success, by changing the place, by renewing their altars, and by multiplying their sacrifices. They should have forsaken their old practices, and not have thought upon new places; they should have changed their mind, and not their place. For GOD is everywhere, and the godly are under his hand and protection wheresoever they are. Therefore the Lord by the Prophet Jeremiah saith, Ierem. 23.23. Am I a God at hand, and not God a far off? Can any hide himself in secret places that I shall not see him, saith the Lord? Do not I fill Heaven and earth, saith the Lord? This is diligently to be considered of everyone of us, when we meet with any crosses and contradictions, not laying the fault upon this place or that person; but let us search and try our ways, and turn again to the Lord. Let us lift up our hearts with our hands unto God in the heavens, saying: We have sinned and have rebelled, therefore thou hast not spared, Lam. 3.40. We oftentimes can cast our eyes upon others, and sit in judgment upon them, we are ready to censure with a sharp censure, and esteem them as men forgotten and forsaken of GOD, when they are corrected and punished by his hand. So did the friends of Job, Job 4, 7. So did the disciples of Christ, Luke 13.1. John 9, 2. So do the men of this world: we are quick sighted, and have Eagles eyes to look into the actions of others: but we are blind and blockish to perceive the blemishes; yea, the beams that are in our selves. We can see the least mote in the eye of another, but cannot behold the blocks that lie in our own. We set the sins of others before our faces, but we cast our own behind our backs. We must therefore all remember, to begin with our selves, and so descend to others, lest it be justly said to us, Luke 4, 23. Physician, heal thyself. Thus Christ admonisheth and calleth back the proud Pharisees from censuring the woman and requiring sentence against her, whilst they themselves lay without repentance in their sins, and were guilty of the same or greater iniquities. Let us all begin with our selves, and so proceed to others. Let us first of all hate sins in our own persons, and thereby we shall learn to hate them in others.

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: