Commentary on Numbers

WEe heard in the last verse of the former chapter, how Balaam arose and went his way from Balak the King of Moab. A man would now in reason suppose, that the danger were past, and the storm clean ouerblowne after his departure, and the Israelites wholly set at liberty. But even as a piece of Ordinance being discharged, it is too late and in vain to wish it may not hurt where it lighteth: so Balaam had put that in the head of Balak, before he departed and took his farewell, which was a snare unto the people of God, whereby it came to pass, that he hurt more being absent, then he could hurt present, and wounded them being further off, whom he could not strike near at hand. For he annoyed thē with this counsel, that could not touch them with his conjuring, & sowed that seed whereof sprung up so plentiful an harvest, that albeit he were gone, yet his advice remained, and cast forth such a stinking breath and filthy savor, as smelled rankly in the nostrhils of God, and infected greatly the people against whom it was plotted and contrived.

Now we have noted before, chap. 24, 14. that this was the crafty and devilish device of this sorcerer, when he saw he could not curse and bewitch them, to entice them to whoredom, to eat of things sacrificed to Idols, reproved by the Apostle, 1 Corinth. 10, 14. and after to worship their false gods, and the Idols of their own invention. Balaam knew that God's favor was a sure defense against all invasion of enemies: he knew that sin leaveth us naked of God's protection, & bringeth in the floods of his vengeance upon us.

This wicked wretch knew that they could not be plagued and brought under, unless their God were offended with them, whose favor and friendship is a wall of brass, and as armor of proof, that no weapon can pierce it, no engine can batter it, no force can make a breach to enter upon it. But when we sin against him, we are stripped of our armor, and are left open to all violence, Exod. 32, 25. This is such a principle as was not unknown to the unbelievers, Judith 5, 20, 21. And thus did Balaam teach Balak to lay a stumbling block before Israel, to provoke and entice them to sin against God, by setting before them the beautiful women, which might allure them to fornication, and draw them to Idolatry, by inviting them to their Idol-feasts, and bringing them into their Idol-temples, which thing we see here to come to pass. For the childrē of Israel did commit fornication with the daughters of Moab, they went to their sacrifices, worshipped Baal-Peor, Psal. 106, 28, 29. did eat the sacrifices of the dead, and provoked God with their own inventions, as t e Psalmist teacheth.

In the former part of this book, we have seen how through famine and weariness, and want of waters, they fell to murmuring impatiently and unthankfully against God: Now having passed over all these disaduantages & discommodities, and being entered into part of the Country, where some of the Tribes had • heyr habitation, Possessing Cities that they built not, Fields that they sowed not, Vineyards that they planted not, & houses that they filled not, they fall from God through lusts and pleasures, committing bodily and spiritual fornication with the daughters of Moab. Deut. 6, 10, 11. Thus they are overcome by allurements and enticements of voluptuousness and sensuality, which could not be subdued by war or witchcraft, according to the received opinion, It is harder to overcome prosperity, then adversity; and pleasure then sorrow. Indeed we are compassed about with many temptations, and the subtle serpent layeth baits before us of all sorts; some on the right hand, and other on the left hand: yet none are more dangerous or deceitful, then such as come masking under the vizard of honor, pleasure, profit, and preferment, as we see in David, in Sampson, in Solomon, in Lot, in Noah, and in the Israelites in this place, all which were caught with these hooks. Wherefore Moses having already set down what outward dangers they had overpassed, threatening their ruin, and working together to stop their passage into the Land of Canaan: now he declareth an inward danger greater then the former, arising from themselves, and settled in their own bowels, even their own sins against the first & second Table, which had consumed them in the Wilderness, unless God in mercy had been appeased toward them at the intercession of Moses, and the execution of Phinehas.

Such is our weakness in all our ways, and thus we halt in our obedience: so that our strength is to confess our own frailty, and a step toward perfection, is to acknowledge our own imperfection.

Having therefore in the chapters going before, considered the entrance into this history, as also the history it self of Balak and Balaam: let us now hear the end and conclusion of all in this chapter, wherein we are to consider three things. First, the sin of the Israelites committed against God. Secondly, the reconciliation and atonement whereby his wrath is pacified. Thirdly, the commandment and decree of God against the Midianites, through whom the scandal and offense came. Touching y ^e first point delivered in this division, which is, the sin of the people; the Spirit of God setteth down both the circumstances and substance thereof. For first, it is described by the time when it was committed, by the place where it was committed, and by the means or manner how it was committed.

The time and place were, while the Israelites rested and remained in the plain of Moab • t Shittim, which is the two and forty mansion, and the last place where they pitched their tents in the wilderness, as appeareth in y ^e three and thirty chapter of this book of Numbers, ver. 50: which serveth to increase the greatness of their sin, in that being now brought by the providence and mighty hand of GOD to the frontiers and confines of the land of promise, they do shamefully and shamelessely fall from him. The manner and occasion of their sin was, in that the Moabites and Midianite, (brethren in evil) combined together both to one purpose, by Balaam's counsel made their daughters common, to entice and allure the Israelites, being no doubt adorned with whorish attire, & decked in all wanton and lascivious manner, fit to bring them to their lure and love, or rather lust, and so to work their overthrow: as we see Solomon describing the harlot, painteth her out in her colors and cunning, that she maybe well known, & better detested, Prov. 3, 4. and 6, 24, 25. and 7, 10, 11. and 9, 13, 14.15. Thus much of the circumstances of their sin.

Touching the substance of their sins, we are to observe both their wicked facts, and their obstinate contumacy, and settled continuance in their sin. Their facts or actions are noted to be these three. First, bodily fornication and uncleanness, condemned in the seventh Commandment, defiling the host, hindering true sanctification, and estranging them from God, who is a God of purity and holiness, and who commanded them to be holy. Secondly, Idolatry which is spiritual fornication, forbidden in the first Commandment, which prohibiteth us to have, to acknowledge, and worship strange gods. This is utterly to renounce our faith to God the Husband of his Church, to defile the marriage covenant, Hosea 2, 19. and to deny that true Religion into which we are entered. Thirdly, they coupled themselves to Baal-Peor, that is, to the Image of Baal, which was adored and worshipped in Mount- Peor, Numb. 23, 32. where no doubt the Idol had some Shrine or Chapel erected for his service, in like manner as the Papists do call her the Lady of Lauretto, which is worshipped in that place. With this filthy and detestable Idol they joined themselves, and worshipped it with divine worship, and consequently renounced the worship of God, being made one body with the Idolaters. For when once his worship is mingled and corrupted, the true God is turned into an Idol, such worship is Idolatry and abomination in his sight: for (as the Prophet saith) If God be God, follow him: if Baal be God, follow him, 1 Kings 18, 21. Now in setting down these sins, mark how the Israelites fell into them by steps and degrees. If the Moabitish women had at the first tempted them to worship Baal, and had said unto thē, Come let us go serve strange gods, no doubt they would have detested and abhorred so great wickedness. But Satan is a more expert and cunning workman, and his instruments are more subtle and wise in their generation. Therefore, first they call them to their feasts and banquets, to eat of the meats and delicates that they had prepared, and afterward they draw them to Idolatry, which for the most part hath fornication a companion with it, as we shall see hereafter further opened unto us.

The next point is their obstinacy and continuance in the dregs of their sins, joined with shamelesnesse and hardness of heart. But because all stubbornness and contuma • y presupposeth of necessity, both reproof and chastisement. Moses setteth down the observation of this course and order. For first, the chief heads of that people which fell to commit Idolatry and fornication, were apprehended and executed before the going down of the Sun, to pacify the wrath of the Lord, lest if that wickedness had remained unpunished, the whole body of the people should be defiled. Thus God declareth, Acts 10, 34, 35. That with him is no respect of persons, but as he that doth righteously is accepted of him, so he that provoketh him, sinneth against his own soul. The higher the place of men is, the greater is their sin, who hurt more by their example, then by their offense. Thus the chief in the offense, are also the chief in the punishment. After this hanging up of the heads of this rebellion, he chargeth the Judges and Officers of the people, that had kept themselves pure and undefiled, to kill all those with the sword that had sinned against the Lord, which belonged to their charge and jurisdiction, according to the ordinance of God and order that he had established, Exod. 18, 25, appointing them to be Rulers over hundreds, Rulers over fifties, & Rulers over tens. Thus the wrath of God was appeased, the rest of the multitude were spared, and the plague ceased, which was begun in the host, as appeareth in the words following.

Now albeit these were most lively arguments of the wrath and indignation of God, yet y ^e Israelites continued with an high hand, and a proud heart to provoke the most High to his face, so that one not of the least & lowest, but of the principal and chiefest among them, brought an whorish woman into the host to despite God, his people, and religion. This man thought it not sufficient to go out of his Tent to those strange women, but brought one of thē openly without shame into the Campe, before his brethren, before Moses and the other Magistrates; yea, to fill up the measure of his abominations, to the door of the Tabernacle of the Congregation, thereby blaspheming God, reproaching his Religion, enticing his brethren, insulting over Moses and the whole assembly, that cried unto God for mercy to stay his judgment, and to spare his people. Loe, such was the impudency of this Zimri, that notwithstanding the tumults and hurly-burlyes in the host, yet he is not moved to repentance, either with the punishment inflicted upon the malefactors, or by the plague of God raging among his brethren, or by the tears and supplications of the godly, entreating for pardon, & lying prostrate at the door of the Tabernacle: but in the midst of all these judgments, neither fearing GOD, nor reverencing man, he seeketh to satisfy his filthy lust in the sight of the Sun, and in the open view of all his brethren, even of the whole host.

Verse 1. Now whilst Israel abode in Sittim.] Before we come to speak of the sin of the people, it shall not be amiss to consider the occasion whereby they fell into sin. We have heard how Balaam being hired to curse Israel, could not: for God stayed and restrained him, who was greedy of the wages of iniquity. Wherefore he counseled Balak to bring the people to destruction, by procuring them to fall into some sin. Thus he laid a stumbling block before the children of Israel, and thereby did draw them to spiritual and carnal fornication. For whatsoever the Israelites here committed, they did through the counsel and procurement of Balaam.

From hence we learn, that it is a particular note of false Teachers, and false doctrines, to set stumbling blocks before men, to draw them to uncleanness and wickedness, either against the first or second Table, or both. I say, false Teachers, which are the instruments of Satan (who he hath thrust into the church) have this special care to bring the servants of God into wickedness, to draw them to idolatry, and to destroy their faith. To this purpose Moses teacheth, Deut. 13, 1. that false Prophets shall set before them this end, to entice the children of God to serve false gods, but true Idols. This the Prophet Ezekiel noteth, chapter 13.19, that they made God's word to serve their bellies, and taught carnal liberty, sowing pillows under every arm hole, polluting the Name of God, for an handful of Barley, and for a piece of bread, slaying the souls of them that should not die, giving life to the souls that should not live, crying peace, where God proclaimeth open war, & lying to the people that hear their lies. The Scribes and Pharisees corrupted the law by false interpretations and expositions, as appeareth in the Doctrine of Christ, reducing the Law to the true meaning of the Law-giver. So the Apostle declareth, that those ravening wolves which should creep into the Church of God, purpose to make havoc of the people of God: I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock, Acts 20, 29. The Apostle Paul prophesying of the coming of Antichrist, calleth the doctrine of Antichrist, The mystery of Iniquity, 2 Thess. 2, 7. It is the common practice of the Jesuits and Seminary Priests, scattered here and there in the Land, to bring the people to Idolatry.

The Reasons of this truth are manifest [Reason 1] First, from the counsel of God: for albeit no wickedness be in the most High, yet it is his wisdom and power to draw good out of evil as he did light out of darkness; that so they which are his, may be tried, that their faith may be proved, their love to God and the truth manifested, and his children always exercised, that they may be made the more careful and watchful, and so find by experience, how they can stand out unto the end of their days in all holy obedience. This reason is laid open in the thirteenth chapter of Deuteronomy, verse 3. where the doctrine hath his confirmation: If there arise among you a Prophet, or a dreamer of dreams, and give thee a sign or wonder, thou shalt not hearken to the words of the Prophet, for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul. And the Apostle teaching that God hath appointed that heresies shall be in the Church, annexeth this reason, that the faith of God's children, seated in the heart, may be made manifest; There must be even heresies among you, that they which are approved among you, might be known, 1 Cor. chap. 11.

Another Reason, is in the malice of those [Reason 2] wicked men themselves. For this is the nature of the devil, and the property of devilish men, and the cruelty of them both; they carry a continual hatred to the truth and the professors of it, they seek to make a spiritual slaughter and havoc of the flock of Christ. Therefore the Apostle exhorting the Elders of Ephesus, prophesieth, y ^t grievous wolves should rage against the sheep of Christ, yea, of their own selves should men arise, speaking perverse things, to draw disciples after them, Act. 20, 30. All wolves do account and find by experience, the blood of Lambes to be sweeter thē the blood of all other beasts, and therefore they are sheep-byters, rather then hog-byters, or dog-byters. The profane and heathen are in the power and possession of Satan already, he hath made sure of them: his chiefest labor and endeavor is, to circumvent and subvert the servants of God. So his instruments do hate the faithful (as the wolf doth the sheep:) the lambes are mild, peaceable, and simple: the wolf, bloody, beastly, and cruel; & therefore no marvel if they seek to suppress the truth, and to overthrow the servants of God, which are the professors and maintainers of the truth 2 Tim. 3, 8.

Now let us apply this doctrine to our several [Use 1] uses. First, we may assure our own harts of this, that so long as this world continueth, the Church shall never be without unclean beasts to assault it; either heretics, or false seducers, or hyrelings, that regard the fleece more then the sheep, the dignity more then the duty, the profit more then the labor. Some are cruel and savage wolves, not sparing to devour the flock by open violence. Some are cunning and crafty Foxes, undermining the faith of the faithful. Many unstable people, that are ever learning, and never attaining to the knowledge of the truth, are greatly offended because of the vanity and variety that is in men's opinions; and hereupon they cry out, they know not what way to take, they know not what doctrine to receive, they do not know in such diversities, what to believe. This scandal is hereby removed, and this objection answered. For seeing we learn that the end of wolves and seducers is to be occupied about God's people to ruin them, it followeth that the Church of Christ upon earth, shall always have some of these wolves and false Teachers, carrying a show of lawful Pastors, but indeed are ravening wolves. Wolves shall always be in the Church, of one sort or other, such as teach false doctrine, or persecute God's servants, or loving the hire more then the sweat or heat of the day, and the wages better then the work, and the gains rather then the pains and labor. Christ our Savior, whē the Pharisees had spoken against him, John 7, 47. and 8, 13. and 9, 16, 24, and sought both by persuasion and excommunication to lead away the people; to make the faithful wise against their practices, declareth his office and person in a Parable, John 10, 14, 30. wherein he compareth God's chosen, to sheep, and himself to a Shepherd: by this occasion he advertiseth them of three sorts of Teachers, which meddle with the flock of God; the first is a Shepherd; the second an hireling; the third a thief and a robber. Christ also testifieth, that there shall be false Christ's, and false Prophets in the Church, that shall deceive if it were possible, the elect of God, Math. 24, 24.

So then, we are not to wonder at it, as at a strange thing, when we see diversity of judgments, and contrariety of opinions, nor by & by to say, Alas! what shall we do that are simple? There are great Doctors of one side, and as great Doctors of the other side: I will never be settled in religion, till all be agreed. This is a notable illusion of the devil, and a subtle delusion, whereby under a great show of wisdom, he draweth many to destruction. For these men think they speak discreetly and wisely, and yet they speak most ignorantly and foolishly. For wilt thou not resolve of thy religion, until there be a general agreement and a full accord of all parts? Then thou wilt never be settled nor resolved, thou wilt never be of any religion, inasmuch as thou shalt never see that perfect concord which thou supposest & surmisest. Where the good husbandmā soweth his good seed, the envious will sow his darnel, Math. 13, 25. Hence it cometh to pass, that in the Church there have always been Teachers against Teachers, Prophets against Prophets, Apostles against Apostles, Preachers against Preachers. For as God raised up his Prophets, so hath the devil his false Prophets; as Christ chose his Apostles, so the devil called his false Apostles; as God hath his Church, so the devil hath his chapel; and as God hath two or three gathered together in his Name, the devil will have twenty gathered together in his name. When God sent Moses and Aaron to work miracles in the sight of Pharaoh, to warrant his calling, and to bring his people out of the Land of Egypt, the devil had his two ministers, Jannes and Jambres that withstood Moses and Aaron, deluding the Egyptians, and hardening Pharaoh in his evil. When Jeremiah had in the Name of God denounced captivity to be brought upon the people, and determined y ^e time to be seventy years, the devil provoked Hananiah a false Prophet, to speak in the presence of all the people, that within two years, the vessels of the Lord's house shall be restored, the yoke of Nebucadnezzar broken, & such as were carried away, be delivered out of captivity, Ierem. 28, 3, 11. When Micaiah prophesied the overthrow of Ahab, and the scattering of Israel upon the Mountains, as sheep that had no Shepherd, 2 Kings 22, 17, 22, the devil bestirred himself, & went out as a false spirit in the mouth of all his Prophets. Here we see Prophets teaching against Prophets, and the servants of God set against the servants of the devil. This is it which the Apostle Peter witnesseth, 2. Pet. 2, 1, 2. There were false Prophets also among the people, even as there shall be false Teachers among you; which privily shall bring in damnable heresies, even denying the Lord that hath bought them, &c.

True it is, it is a great temptation when we behold such difference and opposition. Moses and Aaron saw the enchanters counterfeit the signs and miracles which they wrought by the finger of God, yet did they not distrust their calling, nor cry out against God. A man would think Moses and the Magicians to be of equal power and authority, and one to be esteemed as much as the other. Thus the ungodly shall always find something to delude them, and to hold them in blindness. Such as will not believe the truth, shall be fed with dreams, and be deceived with lies, 2 Thes. 2, 10. Notwithstanding, as the rod of Moses devoured the charmers rod, so the truth shall overcome errors, and the light of the Sun shall abolish the darkness of the night. This the Apostle Paul alledgeth to comfort Timothy, and in his person encourageth all the servants of GOD, and Ministers of his word, showing, That he will provide that his truth shall not always be oppressed, though it be suppressed for a season, yet in the end it shall prevail, 2 Tim. 3, 3, 8. God will make it to be received and entertained, when Satan and his instruments shall be confounded. Albeit Jannes and Jambres withstood Moses, and resisted the truth, yet their madness was made manifest to all. Thus then we have two manner of comforts, when we see the truth not received, but resisted; not believed, but contradicted; First, because the Lord useth us no otherwise then he hath used his Church at all times, and in all ages. Moses and the Prophets had continual war made against them: CHRIST and his Apostles were gain-said and withstood: therefore let us take it patiently at this day, if we suffer and sustain the like measure at the hands of wicked and ungodly men. For we must not look that our condition should be better then of Moses and the Prophets: or what reason have we to expect a privilege or prerogative above them? Secondly, the end shall always be good, & the issue blessed, though it grieve us to fight, and the truth sometimes seem to be in danger, yea, to be utterly abolished; let us wait God's leisure, and consider, that howsoever it may be smothered with the cloudy mystes and darkness of the night, yet it shall prevail and break forth as the light, in the open sight of all men that have spiritual eyes to look upon it.

Seeing therefore the truth of God shining brightly, hath always been resisted, and that the true Prophets of God have been withstood, so as they could never serve God quietly, through the malice of Satan, who continually goeth about to stop the course of sound doctrine; let us not be offended with false opinions; it hath been so from the beginning, and will continue so unto the ending of the world: but rather labor to have our hearts established in the truth, that we be not carried about with every blast, as the waves of the sea; and try all things, holding fast that which is good. 1 Thess. 5, 21. We must not refuse and reject the truth of God, because the father of lies seeketh to hinder the free passage of it, by broaching lies among the people. It is an evident sign that the truth is among us, because Satan sweateth so much against it, and laboreth to poison it with his own inventions.

[Use 2] Secondly, seeing false Teachers are thrust upon the Church, to draw it into error and falsehoods, this showeth the great necessity of the Ministry of the word, not only to ingender true knowledge of repentance and obedience to God, but also to continue men in the faith, and to prepare them against heresies and false opinions. And surely the mercy of God herein is great unto us, in commanding the sanctification of the Sabbath (a duty so much neglected of master and servant) whereby we are charged to rest from our labors, to assemble together in one place, and to attend upon the Ministry of the word. For how many among our selves, and elsewhere, do never so much as think of God, or of religion; do never hear of the danger of sin, of the necessity of grace, of the reformation of their life, but on the Lord's day? If there were not a set day appointed for these purposes, and a solemn time of assembling our selves determined: the greatest sort would become as rude and unreformed as the Barbarians, or the wild Irish. If then we would be directed in the truth, and supported from falling into error, we must submit our selves unto the Ministry of the word, Mal. chap. 2, verse 7. and be content to be guided by the ordinance of God.

This is it which our Savior speaketh, reproving the Sadducees, who denied the resurrection, Are ye not therefore deceived, because ye know not the Scripture, nor the power of God? Mark, chapter 12, verse 24. It is dangerous to rest where there is no bread to sustain the body, and to preserve life. It is dangerous to dwell in a City assaulted by enemies, having no watchman to give warning of their approaching. It is dangerous to have a flock of sheep compassed about with wolves, having no Shepherd to attend upon them, and to look unto them. But of all dangers it is the greatest, to live where the bread of God's word is not broken, where the sound of God's silver Trumpet is not heard, and where God's flock is not led in green pastures. The word is a Pearl of all Pearls, which a wise Merchant would purchase at a great price, rather then live without it. Where the preaching of the word ceaseth, the people perish, Prov. chapter 29, 18. Where the blind lead the blind, both fall into the ditch, Matthew, chap. 15, verse 14. Where the watchman bloweth not the Trumpet, and the people is not warned, Ezek. chap. 33, verse 6, both the Watchman and the people are taken away in their sins. Where the Salt of God's word doth not season the people with holy and wholesome doctrine, Math. chapter 5, verse 13, they rot and putrefy in their corruptions.

As then we would be free from error, and not be carried away with false doctrine: so it is required of us to be careful in using the means that may bring us to the truth, and keep us from the paths of falsehood. And it shall be a vain thing for any man to imagine himself to be able or likely to keep himself pure and undefiled from error and heresy, so long as we despise the ordinary way that is allotted and appointed to preserve us, from falling into false opinions.

Thirdly, seeing it is a note of a false teacher, [Use 3] to lay stumbling blocks before men, and to draw them to evil, and entice them to wickedness: by this rule it will evidently appear that Popish Religion is a most wicked Religion, and the Teachers thereof, false Prophets. The Religion maintained in the church of Rome, established in the Trent-council, & defended by the sworn vassals of the Pope, hath cancelled and disanulled the whole Law of God, it hath abrogated and repealed either directly or indirectly, either expressly, or by consequent, either plainly, or in effect, all the commandments of the Moral Law, which God hath left to be a rule of righteousness, to remain in full strength, power, and virtue forever.

This will easily appear unto us, if we enter into the particular consideration of both the Tables.

The first Commandment chargeth us to have and to hold the true God only for our God, and to cleave unto him with full purpose of heart. But the Church of Rome resteth not in this one GOD; they teach us to make and acknowledge more God's. They make the Pope to be God, which title both in plain words is ascribed, and in power attributed unto him. For touching the name where by he is named, the Canonists call him, Our Lord God the Pope. Others cal him, The supreme God on earth, a visible God, the spouse of the Church, the corner-stone of the Church, the head of the Church, the Lyon of the Tribe of Judah, the light of the world, the King of Kings, & the prince of the Church. Again, they advance y ^e Saints departed into the honor of gods, praying unto them, and making them to hear our prayers, to know our hearts, to understand our thoughts, and to merit for us at the hands of God, which none can do but the Son of God. They do notoriously make the blessed Virgin the mother of Christ, to be as a god, & in express words call her a goddess; yea, they do in effect equal her with Christ, and ascribe as much to her, as unto him. As Christ is called our Lord, so they call her our Lady; he our King, she our Queen; he our Mediator, she our mediatresse; he like us in all things, sin only excepted; so she deuoid of sin: he the only means whereby we must be saved, she our life, our joy, our hope, our help, our comfort, our stay in troubles. Lastly, to fill up the measure of their sin, they make the wooden cross as a god, they call it the ground of our salvation, and salute it by the name of their only hope.

2 The second commandment requireth, that we worship the true God purely, according to his most holy word, and forbiddeth all false and forged worship of the true Jehovah. The Church of Rome directly overturneth the intent and end of this Law by their imagery, they teach it to be lawful to make images of the true God, and to worship them with religious worship.

3 The third Commandment prescribeth unto us to give all honor and glory unto God that is due to his great name. The Church of Rome teach men to give this glory to some things else; they hold that the people are to be barred from the free use of the Scripture, & allow to swear by Saints, Angels, Cross, Rood, and such like.

4 The fourth Commandment appointeth the sanctification of the Sabbath. The church of Rome keep the days of Saints more duly and strictly, more solemnly and precisely then the Lord's day, and abrogate the liberty of the six days.

5 The fifth Commandment establisheth the several degrees amongst men. The church of Rome challenge an immunity for their clergy, and a freedom from answering before the secular power: they deny that their holy father oweth subjection to Princes or Emperors: They teach, he hath power to depose Princes, and to discharge their subjects from their allegiance, and may dispose of all kingdoms at his pleasure, Lastly, they free Children from the obedience of their parents, and allow them to enter into Cloisters and Monasteries, without their counsel and consent.

6 The sixth Commandment bindeth up our hearts and hands from all cruelty, & willeth us to preserve life, and show forth the fruits of mercy. The Church of Rome open wide gappes for the free committing of murder, and shedding of blood. They give Pardons, nay promises of heaven to destroy and poison Princes: they appoint sanctuaries and privileged places for willful murderers, contrary to the law of God, who would have such pulled from his Altar, and no religious place to give them succor or protection, Exod. 21, 11. 1 Kin. 2, 31. And concerning the murthering of souls, a great part of their Doctrine leadeth the highway to it, and giveth them a deadly wound.

7 The seventh Commandment condemneth all impurity and uncleanness of soul & body, and commandeth us to possess our vessels in holiness and honor. The Church of Rome shaketh the foundation of this Commandment, and crosseth the purpose of God therein, by forbidding marriage, by accounting it an unclean life, by establishing vows of single life, by tolerating and defending the stews, by giving liberty for Incest, by allowing the brother to marry his brothers Wife, the uncle to marry his niece; and lastly, by forbidding such degrees as God hath not restrained, to open a way for the Popes dispensations.

8 The eight Commandment chargeth us with the goods of our neighbor. The church of Rome teach it to be lawful to make sale of men's souls out of Purgatory, & as cunning, nay cozening Merchants, they set all things at offer and proffer: they sell Crosses, Images, & Prayers: they sell the remission of sins, and the kingdom of heaven for money, yea, they rob men of their inheritance, defeating & defrauding their posterity, to maintain their idle bellies.

9 The ninth Commandment forbiddeth all false witness bearing. The Church of Rome do bear false witness against God, falsifying the Canon of the Scriptures, and make God speak that which he hath not spoken. They teach, that neither faith, nor promise, nor oath must be kept with Heretics; they maintain and practice the Doctrine of Equiuocation, of mental evasion, and secret reservation unto themselves of an hidden sense, contrary to the common understanding of the same words, thereby overthrowing all equity, & the course of justice among men.

The tenth Commandment restraineth the motions of the mind, and commandeth a pure heart toward our neighbor. The Church of Rome teacheth, that the motions without consent, are no sins at all; so that they expressly repeal this Commandment, and evidently declare, they never understood the meaning of it. Notwithstanding, these are those Teachers that boast themselves to be the successors of the Apostles, and to have the only right calling, yet we see how corrupt they are in doctrine, glorying in the naked name of the Church, and over-turning the foundation whereon it is built.

[Use 4] Lastly, this teacheth sundry duties both to the Pastors and people committed unto their charge. First of all, it putteth the Ministers in mind to look to their flocks, & to take heed to them that they be not seduced. We are all of us naturally inclined to falsehood and error, and love darkness better then light, that so we may walk at liberty, and not be controlled. But our danger is greater by reason of false seducers which are deceitful workmen, and the instruments of the subtle Serpent, by whom they are inspired. This duty being so necessary in regard of the common danger of the Church, is diverse times urged by Christ and his Apostles. Christ warneth his Disciples to be watchful, because of false teachers that should arise in the last days, Matth. 24, 24. The Apostle Jude testifieth, chap. 3, verse 4. that he gave diligent heed to write unto them of the common faith, which was once given unto the Saints; because there were certain ungodly men crept in, which turned the grace of God into wantonness, and denied GOD the only Lord, and our Lord Jesus Christ.

The Apostle Paul exhorting the elders of Ephesus, propounding unto them his own example, & foretelling the danger that hung over their heads, to wit, that their faith should be assaulted, and their zeal tried by false teachers springing up from themselves, saith: Take heed unto yourselves, and to all the Flock, whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood: Watch therefore, & remember, that by the space of three years, I ceased not to warn everyone night and day with tears, Acts 20, 28, 29. So the same Apostle chargeth Timothy before God, and before the Lord Jesus Christ, Which shall judge the quick and dead at his appearing, and in his kingdom, to preach the Word in season, and out of season; because the time will come when they will not suffer wholesome Doctrine, but having their ears itching, shall after their own lusts get them an heap of Teachers, turning from the truth, and giving heed to fables. Secondly, this serveth to instruct the people of God to be thoroughly furnished and well prepared against such seducers, that they may be able to stand our against them, and to resist them steadfastly in the faith. We shall be fitted to bear out this trial, if we be careful to understand the acceptable will of God; and if we be able to wield the sword of the Spirit, w ^c is the word of God. Our Savior teacheth his Disciples to beware of false Teachers, which come in sheep's clothing, but inwardly are ravening Wolves, Mat. 7, 15. This is the use which the Apostle Jude maketh, chap. 4: where making mention that seducers were entered secretly and subtly among them, he moved them to strive and contend for the common faith taught by his ministry. If we would know how this should be, let us have our faith stablished in the grace of God, and our hearts settled in the truth. Faith is a precious Jewel, the Jewel of Jewels: it must then be kept well and warily. If a man have a pearl of great price committed unto him, he will not let it lie about commonly and carelessly for everyone to pilfer & purloyne, but keep it under lock & key, that it may be preserved safe and sure. True Religion built upon the foundation of the Prophets and Apostles, is such a Pearl, it must be kept with watch and ward, or else it will be stolen and taken from us. It is such a Jewel, as when a man hath found it, he will sell all that he hath to keep and retain it.

[The people began to commit whoredom with the daughters of Moab.] We have heard before the author of that stumbling-block, which was laid before the feet of the people of God, to cause them to fall, to wit, Balaam; from him the counsel came, by him the net was made, and by Balak it was spread to intrappe them. Now we see what they committed, & wherein they offended. So soon as the plot is devised, and the counsel followed, by and by the Israelites are taken in the snare. They banquet with the Moabites in the idol feasts, & so fall into fornication. These are temptations on the right hand, delights to the flesh, and enticements to pleasures. The Doctrine arising from hence is this, That temptations from pleasures & delights, are of all other most dangerous, & more effectual to prevail over us then such temptations as stand on the left hand, to wit, crosses & adversities. Indeed we are assailed on every side; on the left hand by poverty, shame, contempt, persecutions, and such like, w ^c cause many to hang down their heads, to cast away their confidence, to renounce their faith, & to depart out of y ^e field without striking a stroke: but such as present themselves at our right hand, as riches, power, honor, glory, preferment profit, pleasure, which dazzle the eyes, and entangle the heart with the delights thereof, these are most cunning Engines and instruments, used or rather abused by Satan to our destruction. This was the last temptation, as most available in it self, that the devil used against our Savior Christ, Mat. 4, 8. showing and offering unto him the kingdoms of the world, & the glory thereof. Faire promises of high preferment prevailed with Eve to eat of the forbidden fruit. He gave David the foil by uncleanness, and Noah by drunkenness; Solomon by idolatry, and Hezekiah by prosperity, when he could not shake them by crosses and persecutions. Gold and silver have opened the gates of the Citty, when the force of the Cannon shot could not. This is that which the Prophet David meaneth, when he saith, I said in my prosperity, I shall not be removed, Psal. 30, 6. The Church of God was never so overtaken with adversity, as with abundance and prosperity: & more are brought to condemnation by riches, pleasures, and worldly lusts, then by poverty and persecution.

[Reason 1] The Reasons to enforce this doctrine, are diverse. First, prosperity puffeth up not only the wicked, but also the godly, and stealeth away the heart of man before he feel the danger, and can think upon that which will follow. Pleasures make us forget God and our selves; both seducing worldlings, and such as remember not God all their life long, and ouertaking the faithful (which have walked in the fear of God) when they have all things at will, so as they have not known themselves anymore. When Solomon was old, his wives by flattery turned away his heart. 1 Kings 11, 4. So did Delilah the heart of Sampson, judge. 14. & 15, who was made so weak & impotent by the look of a woman, that he yielded himself to her lure or lust most reproachfully, & brought himself into extreme bondage and slavery through her enticements.

[Reason 2] Secondly, carnal pleasures and riches are deceitful, they appear otherwise then they are. They are like to a bait that covereth a deadly hook, they are like the green grass, in which lurketh and lieth a Serpent ready to sting us unto death: they are like some cunning Couering that hideth a deep pit prepared to swallow us. This is the reason used by the Apostle, showing, That they which will be rich, fall into temptations and snares, and into foolish and noisome lusts, 1 Tim. 6, 9, 1. Solomon speaking of falling into whoredom, saith, Prov. 7, 21. & 5, 2. The lips of a strange Woman drop as an honey comb, and her mouth is softer then Oil; when as her end is as bitter as wormwood, & as sharp as a two-edged sword: her paths lead to the grave, and her ways tend to hell by this means she catcheth fools, and bringeth them to the stocks as an Ox to the slaughter.

[Use 1] The uses follow to be considered of us. First, let us learn from hence to confess, that prosperity is a slippery estate, and howsoever it be much desired and admired, yet it is full of great dangers, and hedged in with diverse difficulties. This is not known nor understood of the men of this world. True it is, whē God sendeth famine, or war, or pestilence, and infectious diseases, all men can say, Alas, these are hard and heavy times, terrible, and troublesome seasons, we are always in danger of death. But we must remember, that when we live at ease, and all of us be at peace, when God delivereth us from diseases, we must not be secure and fall asleep in such prosperity, but consider that we are set in slippery places. This the Apostle Paul teacheth, 2 Tim. 3, 1, where he saith, In the l • st days shall come perilous times: for men shall be lovers of themselves, proud, covetous, boasters, lovers of pleasures more then lovers of God, having a show of godliness, but denying the power thereof. He speaketh of rough and grievous times, yet he neither nameth nor meaneth plague, pestilence, famine, sword, or such like calamities: but he telleth of things more dangerous, although we take our selves to be free and far from all danger. We account no times tedious and troublesome, but when we live in fear of death, or feel our bellies pinched, or else are crossed in the things of this life. Alas, saith one, how hard are these times? we suffer poverty, penury, and great misery! O woeful and wretched times, saith another; the plague is in such a place, it is come near our dwellings, we may look for it every day to sweep us away; how shall we do in these extremities? or whither shall we turn our heads from these troubles? Nevertheless, we must know, that a man may be free from all these distresses, & yet live in the greatest dangers. We may have peace and plenty, we may enjoy health and liberty, we may abound in riches & prosperity, & yet be possessed and compassed about with a thousand plagues more fearful, more deadly, and more dangerous then the pestilence, sword, and famine, which trouble us so much and bring us to our wits end. Let us take heed of our corrupt judgment of the times, and learn more to fear men that live in prosperity then such as sink down into adversity, inasmuch as their temptations are more strong & effectual. Prosperity, ease, peace, and riches, have turned through our corruption, to be the pests and poison of the Church. This the wise man teacheth, Prov. 1, 32. Ease slayeth thee foolish, and the prosperity of fools destroyeth them. It is therefore a great mercy of God, when he teacheth his children to stand upright in this slippery way, and that they make them not their bane, which are given them as a blessing. He setteth before their eyes the daily changes of all things under the Sun, and assureth them that nothing continueth in one estate: he frameth them to the contempt of the world, and settleth their hearts to desire no more then their most wise and provident Father thinketh meet for them. He teacheth them that the most beautiful flowers do fade and lose the glory which for a time they had. They see riches to be uncertain and decei • full, heal • h to be changeable, our friends and acquaintance subject to death, and all human things to be transitory, vain, and soon flitting away. By all these meditations it pleaseth God to stay up his people, that they fall not from him in their prosperity.

Secondly, it should teach us to use patience [Use 2] under the cross, and wisely to bear all the afflictions that God seeth good to lay upon us. We see by experience, that peace and plenty have done the Church more harm then wars and bloody persecutions: not that God's blessings are hurtful and pernicious of themselves, but by reason of our corrupt nature, which is ready to turn his blessings into curses, and his great mercies into so many plagues. This we see in the example of the Sodomites, they dwelled in a fruitful soil, like the garden of Eden, (which God planted, and therein placed our first parents;) but they became exceeding sinners, and abused the blessings of God to their own confusion, Gen. 13, 10. How far prosperity & abundance make us to forget God, consider in the examples of Nebuchadnezzar, Herod, Haman, and sundry others. Job feared that his sons in their feasting and banqueting, had blasphemed God, Job 1, 5. It appeareth in the parable of the rich man, that made a feast, & sent out his messengers to invite his guests, that they refused to come, and pretended sundry excuses, one had hired a farm, another had bought five yoke of oxen, another had married a wife, he could not come: whereby our Savior showeth, what causes commonly they are that withdraw and withhold men's minds from obeying God's word, & embracing the Gospel, to wit, the cares of the world, the commodities of this life, the deceitfulness of riches, the pleasures of the flesh, & the study of earthly things: these were such rank thorns, that they choked all heavenly meditations, & hindered the growth of spiritual graces: these brought a fogginesse upon the soul, and wrought in them a forgetfulness of God. Wherefore, let us not murmur and repine under the cross, but stoop down under his mighty hand, who sendeth his correction for our good, that we should not perish, and be condemned with the world, Heb, 12, 7. Psal. 119, 71. 1 Cor. 11, 31. He doth not take pleasure and pastime in punishing of us, but as a loving father he respecteth only our benefit. He hath many ways to deliver us, & promiseth that our afflictions shall not be above our strength, but have a good end, and an happy issue. We must be content with the Lord's doings, and know that he will sanctify the afflictions of our bodies, to the comfort of our souls, whilst those that flow in earthly blessings, and abound in outward prosperity, do forget God that made them, and run on in the pride of their hearts to unthankfulness against God.

[Use 3] Thirdly, let us not be deceived with sinful pleasures, when the bait is offered, and the net pitched before us, to take us with the hook, and to catch us in the snare; but be careful to reject and refuse whatsoever tempteth us unto evil. Pleasures are of two sorts: some are simply unlawful, and not to be used at all, being directly contrary to the word of God. Such are the pleasures that carnal men take in eating till they surfeit, and in drinking till they are drunken: such are the pleasures that whoremongers take in adultery, fornication, and uncleanness. Others are of themselves indifferent, and in their own Nature neither good nor evil, but according as they are used, as hunting, hawking, and other lawful recreations; and even these, when they take up all our thoughts, and thrust out better things out of the doors, are called thorns in the parable of the Sower, as well as unlawful pleasures, Luk. 8, 14. There is nothing doeth so much choke the word of God, as the pleasures of the flesh; nothing causeth us so soon to forget it; nothing maketh us so soon weary, and loath to hear it, as the desire to follow and pursue after our delights; so that it standeth us upon to cut them up, and to pull them out of the ground of our hearts. We see men will not suffer briars and bushes to spring up where their corn should grow, much more it is required of us to rid our hearts of all occasions and allurements unto sin. The Faith of Moses is commended, that he refused to be called the son of Pharaohs daughter, and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sin for a season, esteeming the rebuke of Christ greater riches then the treasures of Egypt, for he had respect unto the recompense of the reward. Let us therefore shake off all pleasures of sin, not only such as are in themselves ungodly and unlawful, but all other whatsoever, when they become clogs and incumberances unto us, and hinder us in the duties of our callings. Many indeed are drawn and driven from the word by trouble and persecution: but many moe fall away by peace & prosperity, by riches, wealth, & pleasures, which (when men are delighted and drunken with them) are more dangerous enemies then affliction and adversity. We see many by experience, who in the days of tribulation have not given over their hold, but endured slanders, revilings, imprisonment, hunger, and thirst in a necessitous estate; yet have been overcome with peace, drowned with sensuality, and lulled asleep in carnal security. Even as a company of Mariners, so long as they are in danger of drowning, through violence of winds, and rage of the Tempest, and working of the sea, do watch and look about them, follow their calling, and keep the ship from sinking; but when all is safe and quiet, do fall out among themselves, or delight in quaffing, and care not which end go forward; so is it with us that live in these days of peace and quyetnesse, we remember not what God hath done for us, neither are led by his mercies unto obedience. We cannot deny but that our blessings have been many and great, but as Moses complaineth, Deut, 32, 15. He that should have been upright when he waxed fat, spurned with his heels. For it may be truly said of us which is spoken against Israel; we are fat, we are gross, we are laden with fatness, and therefore have we forsaken the Lord, & have not regarded the strong God of our salvation: thus like foolish people and unwise have we rewarded the Lord for his goodness, and recompensed the kindness that we have received at his hands.

[Use 4] Lastly, it is our duty to pray continually to God, that we be not overtaken with them. We live in the days of peace, we dwell quietly in our houses, we taste not the bitterness of affliction, as our neighbors have done round about us; let us take heed we fall not into pride and presumption, and so by the just judgment of God for our unthankfulness, be delivered over as bondslaves unto the devil. This is it which is offered to our considerations in the sixth and last petition of the Lord's prayer, where we pray not to be led into temptation, but to be delivered from evil, Mat. 6, 13. It is not the meaning of Christ in these words, that we should desire of God to be wholly freed from temptations, but we crave his grace, and the power of his Spirit, to sustain & uphold us that we be not overcome, & yield unto them; that we may stand steadfast in our obedience, that we may not be puffed up with prosperity, nor dejected or cast down with adversity. This made the wiseman say to God in his meditations, Give me not riches, but feed me with convenient food for me, lest being full, I lie, and say, Who is the Lord? He prayeth in that place, not only against inconvenient want, and hurtful poverty, but against inconvenient wealth, hurtful store, and overflowing and superfluous abundance, lest his heart should be lifted up, and so he turn from the Commandments of God. So then, when we live under plentifulnesse of outward blessings, when we enjoy health, wealth, peace, and sufficiency of all things for this present life, are we free from dāngers? have we no need to watch? or may we be secure? Surely, if we will judge aright, and measure our cases, either by the right line of God's holy law, or by our own Christian experience, we shall find our peril to be the greater, when we have such strong allurements and deceivable provocations, to set our delight upon this world, then when we are holden under afflictions. For then Satan as a subtle enemy, craftily windeth in with us, and worketh upon our hearts by occasion of these blessings of God bestowed upon us. For as the parching heat of the Sun will sooner make a man cast away his cloak then the boisterous and blustering winds: so the gracious days of peace shining upon us, will sooner cause us to cast off our confidence then the storms and tempests that beat upon us. Moses charged the people of Israel when they were brought into the land of Promise, flowing with milk and honey, to beware lest they forgot the Lord which brought them out of the land of Egypt, Deut. 6, 12. Whilst David wandered in the wilderness, was hunted out of holes by Saul, into which he was glad to creep to hide himself, and was trained up in the school of afflictions, he comforted himself in the Lord his God, he made him his rock and refuge, he asked counsel of him, & followed his direction: but when he had rest from enemies, safety from dangers, deliverance from troubles, comfort from sorrows, and freedom from afflictions, he fell into horrible sins, both in the matter of Uriah, & in numbering of the people. When Hezekiah fell sick, and received a message that the sickness was in it self unto death, Isaiah 38, 2. he turned his face to the wall, he prayed to the Lord, and besought the Lord to remember how he had walked before him in the truth, & with a perfect heart: but after that God had remembered him according to his prayer, he forgot the Lord incontinently: so soon as he was released and restored, he was puffed up with ambition and vainglory, when he shown to the messenger of the king of Babel, the riches of his kingdom, the house of his Armor, the greatness of his Treasure, and the abundance of his Spices and precious Oyntments. When the rich man in the Gospel was willed to sel all that he had, and give it to the poor, & thereby tried whether he loved the Lord, better then riches, he went away heavy and sorrowful: whereupon our Savior delivereth this warning to teach us wisdom, Matth. 19, 23. Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. He doth not deny the rich man entrance, or shut the door against him; but he layeth before him his danger, and telleth us how hardly he shall enter. He never said in the Gospel, how hardly shall the poor man enter into the kingdom of heaven? He never said, how hardly shall he that is persecuted, imprisoned, reviled, afflicted, and tormented, enter into the kingdom of heaven? But he warneth him that liveth in abundance, to look to his footing that he do not slide, and to take heed to his heart, that it be not lifted up. So then, to conclude, when the light of God's countenance doeth shine in our dwellings; when he filleth our houses with store, giveth us an ample portion of wealth & possessions: when he furnisheth our table, and maketh our cup to run over; let us bless the name of the Lord for our plenty which he hath given us: let not us be high minded, and trust in uncertain riches, but in the living God which giveth us abundantly all things to enjoy, which heart can wish or tongue can crave, or hand can receive.

[Verse 2. Which called the people unto the sacrifice of their gods.] The purpose of the Moabites and Midianites was to draw the people into sin, and by sin to bring upon them the judgments of almighty God. No doubt they had heard how God had wasted and destroyed them in the Wilderness, as we read in Numb. chap. 14. verse 29, and their carcasses were consumed by diverse and sundry plagues that did break in upon them by the violence of fire, by the edge of the 〈2 pages missing〉 bountiful, yea prodigal, even to waste their wealth, and to consume their substance, rather then be disappointed of their enterprize. Therefore it standeth us upon, to look warily to our selves, and to have an eye unto them, that they do not suddenly surprise us, & work our confusion. This is the use which Christ teacheth us. Mat. 10, 16. I send you as Sheep in the midst of Wolves: be ye therefore wise as Serpents, and innocent as Doves. This is to be marked of us, and to be practiced by us. Our enemies are not simple and sottish, that they should be contemned, but deep in counsel, prudent in enterprising, wary in proceeding, political in preventing, and sudden in executing what they have devised. They are for the most part wiser in their generations, then the children of light. We are light of credit, ready to believe new reconciled friends, forward to trust fair promises, & apt to rest on shows and pretences of a good meaning. This hath bred greater mischief to the Church then open violence. Their subtlety hath cut deeper, and prevailed further then the sword. If we then shall be found sleeping, when they are watchful, or careless when they are prepared, or naked when they are armed, or secure when they are busily employed; we must look for no pity at their hands where we find no piety, but consider that the mercies of the wicked are tokens of their cruelty, and their bowels of compassion, are the ways of destruction. Prouerb. 12, 10.

[Use 3] Lastly, it is our duty to pray unto God to be delivered from such ungodly and unreasonable men. If once we fall into their snares, we must never look to escape. We must watch and pray that we fall not into the traps and trains which they make daily to surprise us. Hence it is that the Apostle saith, 2 Thess. 3, 2. Pray for us, that the word of the Lord may have a free passage, and that we may be delivered from unreasonable & evil men, for all men have not faith. We are not able to free and deliver our selves nor match our adversaries in deep devices, who make conscience of nothing. Al our hope and trust must be in God, who will catch the wise in their own craft, and confound them in their own devices. He will turn them into the pit which they have digged, and take thē in the snares which they have prepared for others. As they regard not to fill up the measure of their iniquity, and add sin unto sin; so God will bring their works to light, & fill the cup of vengeance unto them to drink. Let us therefore abstain from their ways, & not give liberty unto our selves to follow them in evil, no not a little: but call upon God in the days of our trouble, who will deliver us out of our distress, Ps. 50, 15. This we see practiced by the Israelites, when they were vexed & sore tormented by the Ammonites, they cried unto the Lord, saying, We have sinned against thee, even because we have forsaken our own God, and have served Baalim: do thou unto us whatsoever pleaseth thee, only we pray thee deliver us this day, Judges 10, 10, 15. When David after his numbering of the people, had the choice given unto him of three judgments, whether he would have brought upon him the want of bread, or the sword of the enemy, or y ^e plague of pestilence: he said, I am in a wonderful straight: let us fall now into the hand of the Lord, for his mercies are great, and let me not fall into the hand of man, as 2 Sam, 24. verse 14. When one told Jehoshaphat, that a great multitude came against him out of Aram, he set himself to seek the Lord, he asked counsel of him, he proclaimed a fast, he acknowledgeth his own weakness, he dependeth upon God's power, & prayeth to be deliuerd from them that sought his destruction, 2 Chr. 20, 6. When Hezekiah saw the enemy come to besiedge Jerusalem, and perceived his purpose to fight against it, he put on sackcloth, and came into the house of the Lord God, he received the blasphemous Letters of the King of Ashur, reviling the Lord, defying his people, and disgracing them both: he spread them before the Lord, and prayed earnestly unto him to save them out of the hands of their enemies, th • t all the kingdoms of the earth migh • know, that the Lord is only God. So it standeth us upon, to fly unto God, & to call upon him to preserve us from our enemies; and then it shall come to pass, that he which was an arm of defense unto them, will be our helper in due time, even in affliction, who never faileth those that put their trust in him.

[The people ate, and bowed down to their gods.] Here we see another sin of the Israelites laid before us; they fall from one evil into another, from the breach of the first Table, into the breach of the second. Such as made no conscience to eat meat in the Idols Temple, and to bow down to strange gods, no marvel if they followed strange flesh, and fell into the sin of fornication.

From hence ariseth this truth, That all such as are impure and corrupt in the worship of God, are commonly lewd in their outward dealing, and loose in their behavior toward men. Spiritual and bodily fornication, do usually go together; Idolatry and Adultery do ordinarily follow one another; as in this place, we see the people sacrificed unto their gods, and committed whoredom. This the Prophet Hosea expresseth at large, chap. 4, 1, 2: There is no knowledge of God in the land. And what followeth hereof? By swearing & lying, and by killing and stealing, & whoring they break out, and blood toucheth blood. Thus the Prophet, or rather the Lord by the Prophet, upbraideth the people, Jeremiah 5, 7 & 7, 9, 10. How should I spare thee for this? Thy children have forsaken me, and sworn by them that are no gods: though I fed them to the full, yet they committed adultery, and assembled themselves by companies in the harlots houses. The Apostle Paul declareth, that the Heathen which knew not God, were full of all unrighteousness, fornication, wickedness, covetousness, maliciousness, envy, murder, debate, deceit: they were slanderers of men, haters of God, doers of wrong, inuenters of evil things, disobeyers of parents, breakers of Couenants, destitute of natural affections, and void of all mercy, Rom. 1, 29: And the same Apostle writing to the Ephesians, chap. 4, 18. This the Apostle John noteth in the Nicolaitanes, Revel. 2, 14, 20: who maintained the doctrine of Balaam, counseling Balak to lay a stumbling block before the children of Israel, persuading to eat of the things sacrificed to Idols, and alluring unto fornication. This he reproveth in the false Prophetess (whom for her lewd qualities he calleth Jezebel ) who deceived the servants of God, to make them commit fornication, and to eat meats that were sacrificed unto idols. Thus it fareth with the Nations that know not God, they are ignorant of the duties which are due unto men.

The Turks that have seated their Empire in the East, and made a mixture of all Religions, to the end they might draw some of all sorts unto themselves, do profess and practice most abhominable vices, even by the doctrine of their Alcoran, where that false Prophet Mahomet alloweth a man to have four wives, and to keep fifteen Concubines: he forbiddeth any to be accused of adultery, under four witnesses, and accounteth those most holy men, which accompany with beasts. The Church of Rome defiling the worship of God by detestable idolatry, as gross as the Heathen committed, and in some part exceeding all the idolatry of the Heathen, in that they worship a breaden god: maintain filthiness and uncleanness sundry ways: First, in the toleration of the Stews, flat against the Commandment of God, Deut. 23, 17. There shall be no whore of the daughters of Israel, neither shall there be an whorekeeper among the sons of Israel. This toleration is a flat occasion to many young men and women that otherwise might abstain from this kind of wickedness. And what monstrous impiety is this, when father and son, Brother and Brother, Uncle and Nephew, shall come to one and the same harlot, one before or after the other? Secondly, they deny marriage as an unholy thing to their holy Clergy, and thereby open a gap to all kind of pollutions, contrary to the express word of God, that a Bishop should be the husband of one wife, and that marriage is left free, and accounted honorable in all, and the bed undefiled, 1 Tim. 3, 2. & Heb. 13, 4. Thirdly, not to stand further in ripping up these enormities in this place, their Law alloweth the marriage of any persons beyond the fourth degree, whereby in some cases followeth incest. Al these testimonies and examples being thus laid together, do teach us, that corruption of manners, and lewdness of life, do always accompany defects and defilings in the true Religion.

Let us come to consider the causes, to make it more plain and evident unto us. First, such [Reason 1] is the judgment and justice of God, punishing one sin with another, giving over such as make no conscience to know or acknowledge God, into a reprobate sense, and appointing them to be vessels of shame and dishonor. This is the reason which the Apostle directly handleth, Rom. 1, 25, 26. They turned the truth of God into a lie, serving the creature, and forsaking the Creator, which is blessed forever, Amen: for this cause God gave them up unto vile affections, for even their women did change the natural use, into that which is against nature, and likewise also the men left the natural use of the woman, & burned in their lust one toward another, and man with man wrought filthiness, and received in themselves such recompense of their error, as was meet. Where we see, the Apostle charging the Gentiles with turning the glory of the incorruptible God to the similitude of the image of a corruptible man, and so regarded not to serve him, declareth, that God gave thē up to their hearts lusts, and delivered them up into a reprobate mind, so that they committed uncleanness, they defiled their own bodies between themselves, & did those things which are not convenient. So the same Apostle in another place teacheth, That God shall send them strong delusions, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness, 2 Th. 2, 11, 12. This dealing is righteous in God, being a punishment for sin, howsoever it be wicked in the committers.

Secondly, the first Table containeth the great and chief Commandments, and the second is like unto it, Math. 22, 38. So then all profaneness is as a bitter and poisoned root, infecting far and near: and as a Tree that ouershadoweth all good herbs, that they cannot grow up or prosper. Our Savior Christ making the sum of the first Table to consist in loving God with all our heart, with all our soul, and with all our mind, calleth this the first and the great Commandment, as the fountain and foundation of the other. So the Apostle John, making the love to God and to men, necessarily to concur and accompany one another, saith; If any man say, I love God, and yet hate his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? 1 John, chapter 4, verse 20. And hence it cometh to pass, that where men have not the fear of God, and the knowledge of his Name, they become abhominable in all their doings.

Thirdly, the devil ruleth & worketh in such as make no care to know God, but walk according to y ^e course of this world, in superstition, & in idolatry. The Apostle showeth this to be the cause why they had their conversation in times past, in the lusts of the flesh, & in the fulfilling of the will of the flesh, and of the mind, and were by nature the Children of wrath as well as others, Because they were ruled by the Prince that ruleth in the air, the spirit that worketh in all the children of disobedience, Ephes. 2, 2, 3.

Let us now proceed to the Uses. First, we [Use 1] learn from hence, that we may justly fear all injurious, unjust, and unclean dealing, and look for fraud and oppression where there is no true Religion established and professed. When Abraham went down into Egypt with his wife, and afterward sojourned in the land of Gerar among the Philistines, where was no true knowledge of the true God, he thought thus with himself: Surely the fear of God is not in this place, & they will slay me for my wives sake; and thereby was moved to deny the protection of his wife, and to say she was his Sister, Gen. 12, 12. & 20, 11. This is to be expected & looked for from all such places and persons, that have in them no religion of Christ, no godliness of life, no fear of God; we must prepare our selves to endure all hard & wrongful dealing at their hands. We see this in the example of the Sodomites toward Lot, Gen. 19, 9. & in the inhabitants of Gibeah toward the Levite and his wife, Judge. 1 • , 22. For where the fear of God ruleth not, there is no virtue, no truth, no mercy, no honesty, no sobriety, no conscience. They refrain not violence, but run into all wickedness. We see then what holdeth out, and letteth in the flood of ungodly-lines into a place, be it kingdom, city, house, family, or particular person: if the fear of God be there, the wall is strong, the bank is sure, the waves of an evil life cannot overflow: if it be not there, nothing is so horrible and unnatural, but it will enter, and it shall easily be entertained. Happy is that place, and blessed y ^t person wherein this fear is, and cursed where this wanteth. For as the bank doth keep the water from overflowing, so doth the fear of God in man or woman hold out the floods & inundations of sin, that it ouerspreadeth not, as otherwise it would. A notable proof of this appeareth in the midwives mentioned in Exodus, ch. 1, 17: when Pharaoh commanded them to kill every male child that was born of the Israelitish women, what was it that kept out this most cruel murder from heart and hand, but this reverent fear of God more then of man, and of his commandment more then of the decree of the King? for so saith the Scripture, The midwives feared God, and therefore did not as the king had charged thē. This fear made Joseph that he durst not sin against his master when he was tempted, nor against his brethren by whom he had been injured, Gen. 39, 9. and 50, 19. This fear is the beginning of wisdom, and a good understanding have all they that do thereafter, the praise of it endureth forever, Psal. 111.10.

[Use 2] Secondly, we see that they which make no conscience to serve God, and to perform the parts of his worship in the exercises of religion, can perform aright no duties to men in any sincerity or simplicity. Such as have no religion in them, are given over to all licentiousness, they are always justly to be doubted, worthily to be suspected, and hardly to be trusted: we are not to look for good dealing to come from them for conscience sake, more then by constraint or necessity, or for y ^e praise or applause of the world. For how can any man suppose that that son will be dutiful to a stranger, that is rebellious and disobedient to his natural father? Or that the servant will be true and trusty to another, who hath plaid the thief and false varlet to his own master? God is our Father, the Lord is our master: if any man have no care to serve him, to obey him, to fear him; how can it be expected that he should deal uprightly with men, & discharge a good conscience toward them? There are no duties of the second table accepted, where obedience to the first table is not performed. So then, no trust is to be given, no truth to be looked for of such as are idolaters, and have no religion at all in them. The Prophet Micah complaining of the profaneness of the Jews, that the good were perished out of the land, and the righteous from among men, saith: The best of them is a abriar, and the most righteous of them is a thorny hedge. Trust ye not a friend, neither put ye confidence in a counselor, keep the doors of thy mouth from her that lieth in thy bosom: for the son reuileth the father, the daughter riseth up against her mother: the daughter in law against her Mother in law, and a man's enemies are the men of his own house, Mic. 7, 5. This place is applied by our Savior Christ against such as shall hate the Gospel; to trust such too far, though never so near us in the flesh, will bring repentance when it is too late.

Lastly, we learn, that the best way to bring a people to be obedient and well ordered for their outward carriage, is to work in them y ^e knowledge of religion. If we would have children in their places to be dutiful, servants to be trusty, and both of them to be subject to such as are set over them, behold here the ready way, and the right course that is to be taken with them, we must plant in them the fear of the Lord. It is a common complaint to cry out of the iniquities of times, & to inveigh against the stubbornness of children & unfaithfulness of servants: but in the mean season we consider not where the cause lieth, & how it is to be amended and redressed. The chief and principal occasion of all household disorder, is the want of Christian instruction. Youth are like to the potters clay, fit to be framed into any fashion: or like the soft wax that is ready to receive any impression. If they be suffered to run on without godly education, & to wax ripe in sin as they grow strong in age, they will sooner break like the old tree, then bend like a tender twig. Abraham is commended by the mouth of GOD for this care; Gen. 18, 19: he had an excellent family, a blessed Isaac, an obedient wife, and trusty servants; everyone knew his duty, everyone was found faithful in his calling. How dutiful Isaac was, appeareth in the preparation y ^t Abraham made to offer him up as a burnt Offering to God, according to the commandment of God, Gen. 22, 9: which was a great trial of a great faith, by a great work: he did not rebel and resist his father, but suffered himself willingly to be bound, quietly to be laid upon the Altar, and patiently made himself ready to endure the stroke of the knife. How obedient Sara was, is notably shown herein, in that Abraham having received an express commandment to go out of his country, from his kindred, and from his fathers house, unto a land which God would show him: she waited not for a special calling to warrant her, nor asked counsel of her corrupt affections, but followed him whither soever he went, and was a comfortable companion with him in all his afflictions. Hence it is that the Apostle Peter setteth her forth as a worthy pattern for all women to look upon, 1 Pet. 3, 6. After this manner in times past, did the holy women (which trusted in God) attire thenselves, and were subject to their husbands: as Sarah obeyed Abraham, and called him Sir, whose daughters ye are whiles ye do well, not being afraid of any terror. And touching the trustines of his servants, we may see it by their readiness to arm themselves, and hazard their lives to recover Lot that was taken prisoner, and by the employment of y ^e Steward of his house to fetch a wife for his son Isaac, whose devotion towards God, whose love towards his master, whose faithfulness towards Isaac, whose conscience in his place, is plainly revealed in the word of God, Gen. 14, 14. & 24, 2. The like we might profitably observe in Cornelius, Act 10, 7, he feared God with all his household, & therefore when he was willed by the Angel to send for Peter, whereby he might be further instructed with his family, he had a faithful soldier whom he employed in this weighty and necessary business. This was the care of the good and godly kings of Judah, David, Jehoshaphat, Hezekiah, Josiah, and some others: the first thing which they observed, was the reformation of religion, the establishment of God's worship, and the sending forth of the Levites to teach the people. If these means of instructions were used in Ireland, Wales, & other places throughout the land (for there is want hereof everywhere) if this way were taken in private families by the governors thereof, the people would not be so tumultuous, seditious, and rebellious, and servants would not so break out into swearing, lying, stealing, stubbornness, & all unfaithfulness. We should not have our Magistrates so continually troubled, nor our prisons so much filled, nor executiō so often done upon malefactors. For if we did provide to have them taught the fear of God, we should find them more dutiful & serviceable in their callings. But how can we look that they should be faithful to us when they are unfaithful to God? Or how should they fear us, when they are ignorant of the fear of the Lord? or how should they be obedient to us for conscience sake, when they make no conscience of disobedience to God? This serveth to reprove all those y ^t punish severely the transgressions of the second Table, and the trespasses done to themselves, but are loose and negligent in punishing the breaches of the first Table. These men begin at the wrong end. A Physician that would cure a disease, must first take away the cause. He that would dry up any stream or running water, must stop the head & fountain. So the only remedy and right order to purge the commonwealth & family of treasons, murders thefts, and such like enormities, is to be sharp and severe against idolatry, blasphemies, contempt of true religion, and of the service of God. So then, let us in our places endeavor that they which are committed unto us, may know the acceptable will of God, and have it taught among them: this will do them in soul & body the greatest good: this will make them most painful & profitable to themselves, leaving a blessing behind it. For as they grow in godliness, so they will increase in faithfulness.

[Verse 3. And Israel coupled himself to Baal-Peor. ] We have already seen the sins into which the Israelites did fall: now let us consider the occasion here offered unto us, whereby they were drawn into this spiritual and bodily fornication, They coupled themselves to Baal-peor, they frequented the company of the Midianitish women, and used the familiarity of evil persons, & so were brought not only to allow of their sins, but to fall into sin themselves. This teacheth us this truth, that it is dangerous to the Church to have fellowship with the wicked. We are always in danger of falling into evil, the devil is ever at hand ready to tempt, the world to allure, the flesh to entice: but our estate is more dangerous, when we join with wicked men, & grow in a league with them. This appeareth in the people of Israel who dwelt among y ^e Canaanites, Judges 3, 5, 6. They took their daughters to be their wives, and gave their daughters to their sons, and served their gods. This is it which is remembered in Psalm 106, 35. They destroyed not the people as the Lord had commanded them, but were mingled amongst the Heathen, and learned their works, and served their Idols, which were their ruin. Hereunto cometh the exhortation of the Apostle, Ephes. 5, 7, 11. Be not companions with them. And the Apostle John setteth down, 2 John. 10, 11. If there come any unto you & bring not this doctrine, receive him not to house, nor bid him, God speed: for he that biddeth him God speed, is partaker of his evil deeds.

This will yet better appear, if we mark the Reasons whereby it is confirmed. First, the godly and ungodly differ as things most opposite, as fire and water, as heaven and hell. It is impossible to make an agreement between things that are so flatly contrary one to the other. It is a vain thing to attempt a reconciliation between extremities. This reason the Apostle urgeth, 2 Cor. 6, 14. Be not unequally yoked with the Infidels: for what fellowship hath righteousness with unrighteousness? Or what communion hath light with darkness? And what concord hath Christ with Belial? Or what part hath the believer with the Infidel? And what agreement hath the Temple of God with Idols? This opposition being so great, should be effectual to draw us to shake off wholly, and reject utterly, the company and society of the ungodly.

Secondly, the godly are sooner corrupted, [Reason 2] then the ungodly are gained. Nay, one wicked man will sooner seduce an hundred, in regard of the proneness of our nature to wickedness, and our unto • ardnesse to the fruits of godliness, then an hundred good men shall win one wicked man from his wicked ways. We see this in Solomon; was not he excellent in wisdom, Neh. 13.16, beloved of his God, and renowned above the Kings of Israel? He thought to have converted his wives, but his wives perverted him, and turned his heart after their gods, 1 Kings 11, 2. This we see in Nehemiah, who reproving the Israelites after their return from captivity for joining with the Idolaters, presseth unto them the example of Solomon: Did not Solomon the King of Israel sin by these things? yet among many Nations there was no King like him: for he was beloved of his God, and God made him King over Israel, yet strange women caused him to sin. To this purpose the Apostle compareth sin to a leaven, 1 Cor. 5, 6, whose nature is, in short time to leaven the whole lump. Evil men can teach us no good, but much hurt cometh to us by their infection. Whiles the Israelites lived in Egypt, they learned many Egyptian tricks, and practiced their fashions in worshipping the Calf. And common experience showeth, that they draw vanity and corruption unto themselves that use the company of vain and corrupt men, according to the saying of the Apostle, Be not deceived, evil words corrupt good manners, 1. Cor. 15, 33.

It remaineth to handle the uses of this Doctrine. [Use 1] First, if wicked company be dangerous, much more is wickedness it self dangerous. For wherefore are we to avoid them, but for their wickedness sake? We must not hate their persons, but abhor their impieties. When the Apostle Paul had exhorted the Ephesians to be no companions with carnal men, he addeth; Have no fellowship with the unfruitful works of darkness, but even reprove them rather. If then such societies are to be forsaken, much more the works of darkness whereby we are corrupted. For as we are greatly to affect, & earnestly to desire the sweet fellowship of the godly, for their godliness and goodness sake, that we may learn to follow them: so on the other side, we are to shun the evil company of evil men, lest we learn their ways. True it is, if we would abstain altogether from the acquaintance and familiarity of fornicators, Idolaters, extortioners, railers, drunkards, and such like, We must go out of the world, 1 Cor. 6, 10. But albeit we cannot wholly avoid them, yet we must not thrust our selves into them, nor delight in them, but be grieved at them, & so soon as we can, wind our selves out of thē. We shall learn no good by their society. Therefore Solomon saith, He that walketh with the wise, shall be the wiser: but a companion of fools shall learn foolishness, Prov. 13.20. Now albeit we cannot at all times forsake the familiarity of the unfaithful, yet we must ever abandon and abjure their unfaithfulness and ungodliness: we cannot ever refuse their company, but we must evermore renounce their impiety. Let us take heed we embrace none of their sins. He that standeth farthest from a raging flame, is frees • and farthest off from burning; he that walketh a great distance from the bank of the River, is safest from drowning. He that cometh not near places of infection, is surest to escape the danger. And as we are to beware of all their sins, so especially it behooveth us to be suspicious and fearful of those sins, unto which we know our selves most prone & inclined. For they do most of all delight us, and those are they which will soonest overturn us, and bring upon us destruction of soul and body.

Secondly, it serveth to reprove & condemn [Use 2] all such as are companions with profane men. The shrowding of our selves into such company, argueth a conformity in affections, howsoever we would have it thought to be otherwise. We see in the course of nature, that like will to like, and birds of a feather will fly and flock together. And if they be not yet made like unto them, and corrupted by them, it is greatly to be feared, they will be allured and enticed. Jehoshaphat was reproved for his friendship and alliance with Ahab, and in the end it was the ruin of his own house. The Prophet came unto him, and said, Wouldst thou help the wicked, & love them that hate the Lord? Therefore for this thing the wrath of the Lord is upon thee, 2 Chron. 19, 2. Happy is their estate, whose abode is continually amongst God's people, as the Prophet saith, Psal. 65, 3. Blessed is he whom thou choosest, and causest to come to thee: he shall dwell in thy Courts, and he shall be satisfied with the pleasures of thine house, even of thine holy Temple. On the other side, we must confess it to be a woeful and heavy condition, to endure the company of the wicked. It is a part of our grief and sorrow, to be in their society, being always joined with sin and to the dishonor of God. This made the Prophet cry out with great perplexity, while he lived amongst the ungodly, and to acknowledge his case to be pitiful and miserable, Woe is me, that I remain in Mesech, and dwell in the Tents of Kedar, Psal. 120, 5. There is nothing that more discovereth what lieth in the heart, then the company with whom we ordinarily resort, and the places to which we commonly resort. The heart of man is deceitful, and the secret corners of it are past finding out: but the company which we use, shall try what is in it. If the heart be set upon goodness, we will not delight in those that are inclined to lewdness. The Prophet David testifieth hereby the uprightness of his heart, that all his delight was in the Saints, Psal. 16, 3 And Psalm. 119, 63. I am a companion of all them that fear thee, and keep thy precepts. And Psal. 26. I have not haunted with vain persons, neither kept company with the dissemblers: I have hated the assembly of the evil, and have not accompanied with the wicked. Such therefore as make themselves merry with lewd company, and can laugh most heartily at their sins, declare that they have corrupt and sinful hearts, and have not yet given them unto God.

Thirdly, we must learn in regard of the [Use 3] danger of evil company, to cast out every foul spirit out of our societies. We have heard much of some places that have been haunted with evil spirits: and indeed it is most true: for there are few places or Parishes that are not frequented and pestered with many evil spirits. There is no house or family almost to be found, that doth not hold & boulstersome evil spirit. In the family of Adam, was Cain: in the family of Noah, was Ham: in the family of Abraham, was Ishmael: in the family of Isaac, was Esau: in the family of David, was Absalom: and these were foul spirits. The children of God that labor to direct their ways aright, and to have their families purged from gross corruptions, (as Jacob cleansed his house from Idolatry) cannot so sanctify and reform them, but some unclean spirit or other will wind in himself, infecting & infesting the family with his presence, and corrupting the rest by his example, and poisoning them by his evil suggestions. Achan must be found out, unless we would have the whole host of God to be discomfited, Josh. 7, 11. Jonah must be cast out into the sea, unless we would have the Ship drowned, Ion. 1, 12. It was an express commandment of God given unto Abraham, Gen. 21, 10. To cast out the bondwoman & her son because he should not be heir of the inheritance with Isaac. It was an express charge given to the Church by the Apostle, 1 Cor. 5, 13. To purge away from among themselves that wicked man, and to deliver him unto Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord Jesus. To these commandments and precepts join y ^e practice of the Prophet David, where he promiseth to God how he will order his family; I will do wisely in the perfect way till thou comest to me: I will walk in the uprightness of my heart, in the midst of mine house: there shall no deceitful person dwell within mine house: he that telleth lies shall not remain in my sight: betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquity from the City of the Lord, Psal. 101, 2, 7. We see hereby, whom we should entertain in our houses, and suffer to dwell under our roof, to wit, the godly: for he saith, Mine eyes shall be upon the faithful of the Land, that they may dwell with me: he that walketh in a perfect way, he shall serve me: and therefore we must keep none such as are sturdy and stubborn, that are incorrigible, and scorn to serve the Lord. Many there are that make a mock of all religion, and despise all means that can be taken for amendment; these are a burden to the family, and must be cast out. We see in the body, when Nature hath any evil and unprofitable humors that oppress the stomach, it is forced to cast them out, for the preservation of the health of other parts: so should it be with us, when we perceive the family greatly endangered by obstinate and obdurate persons, it should vomit them out as raw and undigested humors, by timely eiection, left the whole head wax heavy, and the whole body sickly, and so the vital parts languish.

Lastly, seeing it is dangerous for us to have [Use 4] fellowship with the wicked, let us avoid their company, and fly their society, as from an infectious and contagious disease. This is that use which the Scripture maketh in sundry places. The Prophet Jeremiah teacheth this, ch. 51 9. We would have cured Babel, but she could not be healed: forsake her, and let us go everyone into his Country, for her judgment is come up unto heaven, and is lifted up to the Clouds. Hereunto accordeth the exhortation of the Apostle, when he had shown that there is no concord and agreement between Christ and Belial, he addeth; Wherefore, come out from among them, and separate yourselves, saith the Lord, and touch none unclean thing, and I will receive you: and I will be a Father unto you, and ye shall be my so • nes and daughters, saith the Lord Almighty. 2 Cor. 6, 17. We must all know that sin is of an infectious nature, no disease so infectious, no sickness so dangerous. In the time of plague and pestilence, the Physicians give these rules and receipts, as directions to be followed of such as would be free from danger: First, that men fly with all speed; secondly, that they fly far enough; lastly, that they return slowly. When the air is once infected dangerously, no remedy can be devised to secure us.

These rules are to be applied of us as carefully in regard of the welfare of the soul, as we are willing to practice them in regard of the health of the body. The plague that breaketh out into a sore, and runneth full of corruption, is no more contagious and venomous then the wicked are: neither doth it more annoy the air then the wicked infect those places wherein they are, and those persons with whom they live. This the Prophet David did see and confess, which caused him at sundry times to complain, Away from me ye wicked, for I will keep the Commandments of my God, Psal. 119, 115. For we must consider how hard it is to avoid sin when occasion is at hand, and opportunity tempteth to sin. It is easier for the bird to pass by the net, then to break the net: so it is easier for a man to avoid temptations, then to overcome temptations. It is a great deal easier to avoid their company, then to stand upright in their company. Peter thought himself a strong man, and avouched with great boldness, that he would rather die, then deny his Master, Mat. 26, 35: but yet warming himself at Caiaphas fire, and thrusting himself into evil company, was overcome by a silly damsel, to do that which he never thought, even to renounce and forswear his Lord and Master. He had made a notable confession of his faith, he had acknowledged Christ to be the Son of the living God, Mat. 16, 16, and that he had the words of eternal life, John 6, 68: yet the company of evil persons foiled him. Are we better then he? or are we stronger then he? or have we a greater privilege from falling then he? This serveth to check the folly and rashness of those that haunt wicked company, and drunken ale-houses, and yet say, we are in no danger, we will look to our ways that we offend not, we can leave such places whē we list. This is to check the word, & to give God's Spirit the lie, who in every place warneth us of our weakness. This presumption is the certain fore-runner of a fall. The first step that bringeth us down, is to be puffed up in the opinion of our own strength, as Solomon saith, Prov. 16, 18. Pride goeth before destruction, and an high mind before the fall. Likewise the Apostle putteth us in remembrance hereof, where remembering the manifold downefals of the people of Israel, consumed by the pestilence, stung by the serpents, and destroyed by the Angel, he maketh this use, Wherefore, let him that thinketh he standeth, take heed lest he fall, 1 Cor. 10, 12. It is a part of the armor wherewith the servants of God are armed, & made able to stand in time of temptation, to fear themselves, and to acknowledge their own weakness: for thereby they are made more wary and circumspect to look to their ways, that they offend not. So it is the beginning of our ruin, & the first degree by which we fall, to thrust our selves into places of danger, and yet think we have a sure footing. For what calling have we to go into such places? Or what warrant can we have to be protected of God, while we wander out of our calling? So long as we walk in the ways that God hath set us in, we have a promise of his protection, and we have comfort in the doing of our duties: but when we pass the bounds and limits of our particular vocations, we have God no longer to be our defender, but we lie open as a prey to the enemy, to wound us to death, and to work our confusion.

[Wherefore the wrath of the Lord was kindled against Israel] We have seen before the sin of the people: now let us hear also the punishment. Their sin was pleasant in the beginning, but it was bitter in the ending, verifying the saying of the wise man, Prov. 16, 25. There is a way that seemeth right unto a man, but the yssues thereof are the ways of death. Hence it is, that Moses showeth in this place, how the wrath of the Lord was kindled against Israel, so soon as they fell into fornication. So then, furnicators and adulterers are here remembered to be great sinners, and very hurtful and noisome unto the people of God.

From hence we learn, that adulterers and unclean persons, draw upon themselves and others, fearful judgments of God. (I say) no sin is more strong and auayleable to call down the plagues and punishments of almighty God, upon a people and company, or upon particular persons, then fornication and uncleanness. This was the chief sin among others, that brought the flood upon the whole earth, and destroyed all mankind, Gen. 6, 1. What was it that caused the Lord to rain down fire and brimstone upon Sodom and Gomorrh • , Gen. 19, 25. and to overthrow the Cities of the Plain, and the inhabitants thereof, and all that grew upon the earth, but their filthy and unnatural lust, which was grown so outrageous, that the savor thereof ascended up to heaven, and the cry of their sins pierced the ears of God? When Abimelech did in ignorance only, purpose and intend the committing of it, a plague came upon him & all his kingdom, Gen. 20, 3, 17. This uncleanness (as appeareth in the book of Judges, chap. 18, and 19) had almost consumed the whole Tribe of Benjamin, a few of them only reserved. We see this in the sons of Eli, as in a glass, they were wicked men, & knew not the Lord, they caused the people to abhor the offering of the Lord, and lay with the women that assembled at the door of the Tabernacle of the Congregation, 1 Sam. 2, 22. therefore God at the length found them out in their sins, when they descended into the battle and perished. Look upon the example of David, and behold what a fire it kindled in his house, it brought upon his head through the just judgment of God (who punisheth sin with sin) the sword of the enemy, the ravishing of his wives, the deflowering of his daughter, the death of his child, the murder of Ammon, the treason of Absalom, the revolting of his Counsellers and Captains, & sundry other conspiracies, insurrections, and calamities that fell upon him. This is that which the Prophet Nathan told him from the mouth of the Lord: Because thou hast despised me, and taken the wife of Uriah the Hittite to be thy wife, behold, I will raise up evil against thee out of thine own house, & will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this Sun; for thou diddest it secretly, but I will do this thing before all Israel, and before the Sun. 1 Sam. chap. 12, verse 11.

[Reason 1] The Reasons are now a little to be stood upon, to make the Doctrine sink deeper into our hearts and to gain our affections to subscribe unto it. First, all uncleanness bringeth with it a certain curse, wheresoever it goeth, and by whomsoever it be committed. This is it which Job affirmeth, chap. 31. verse 12. It is a wickedness and iniquity to b • e condemned; yea, this is a fire that shall devour to destruction, and which shall roo • e out all mine increase: what portion should I have of God from above, and what inheritance of the Almighty, if I should suffer my eyes to wander after strange women?

Secondly, it is greater then other sins of [Reason 2] the second Table, that are sharply and severely punished. The wise man teacheth, that it is a more grievous sin then theft. It is a perverting of all right, and an ouerturning of all equity among men. If a man rob another of his goods, he shall be punished. A thief shall be rebuked at every man's hand, he shall be exclaimed upon, and men will spit in his face; and yet adultery is more then a simple robbery for thereby other men are robbed, not of their goods and substance, but of their honor and honesty; yea, they rob not only those that are borne, but those also, that yet are vnfashioned in their mothers womb. Men do not despise (saith Solomon) a thief when he stealeth to satisfy his soul, because he is hungry: but if he be found, he shall restore seven fold, or he shall give all the substance of his house: but he that committeth adultery with a woman, he is destitute of understanding, he that doth it, destroyeth his own soul, Prov. 6, 30.

[Reason 3] Thirdly, this sin never goeth alone, but is accompanied with a train of many other sins: as ydlenesse, drunkenness, profaneness of heart and sencelesnesse of spirit. This the Prophet Hosea expresseth, chapter 4, verse 11. Whoredom and wine and new wine, take away their heart: whereby he meaneth, that the unlawful pleasures, blind the understanding, draw away the will from all goodness, and make the affections so brutish, that they mind nothing, and delight in nothing but in beastly sensuality. This the Prophet Ezekiel declareth, touching the uncleanness of the Sodomites: Behold, this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of ydlenesse was 〈◊〉 her, and in her daughters: neither did she strengthen the hands of the poor and needy. Ezek. 16, 49.

The uses of this Doctrine are to be considered. [Use 1] First, we learn that God will never suffer this sin to lie hid, though it be committed never so closely and secretly. We see it evidently in the sin of David, he was in time found out, and the hand of God arrested him. They are greatly deceived, that think to hide this sin, and go away in the dark, and not be espied. For howsoever men either do not at all punish this sin, or punish it slightly, as if they did not see it, or not regard it; yet God will be a swift Judge against whoremongers and adulterers. This was notably set forth by the ceremony of the bitter waters. Numb. 5, 12. discovering the guilty wife, which no man on earth was able to accuse. True it is, this ceremony is ended, and these shadows of the law are ceased, yet the eye of the Lord is as quick, and his sight as sharp as ever it was: he taketh upon him the knowing, disclosing, and punishing of this sin. It is impossible to hide it from him, who will reveal the things that are hidden in darkness. Nothing more provoketh to sin, then hope of impurity, and the opinion of secrecy, and carrying the matter away closely. If a man were persuaded that the sins which he committeth, should be engraven in his forehead, or written in great Letters, that he which runneth migh • read them: it would be a means to make him abstain (if not for conscience, yet at least for shame of the world) from the doing of them. But we are assured by the word of the eternal God, that our secret sins are open and manifest to him with whom we have to do, and he will bring them to the light, what fig-leaves soever we patch together, to cover them from his knowledge. This should move us to beware of committing secret sins, seeing he understandeth all things: He made the eye, and shall he not see? He made the heart, & shall not he find out the iniquities of our hearts? Psal. 94, 9. Take we heed therefore of whoredom, and of all uncleanness, and learn to possess our vessels in holiness and honor, not in the lust of concupiscence, as the Gentiles did that know not God.

Secondly, this doctrine reproveth the light [Use 2] account and estimation of this sin. For if it procure and cause great judgments, and destroyeth a man's soul, they are deceived that make whoredom a trick of youth, a venial offense a natural sin, a matter of small importance, and a sport to laugh at. We see in this chapter, that there fell in one day four and twenty thousand for their fornication committed with the Midianites, 1 Cor. 10, 8: he destroyed so many of his own people in one day, and made them examples to us, upon whom the ends of the world are now come, and yet shall we make it a trick of youth? Shall we make a mock of it, and a may-game at it? These profane beasts have filled up the measure of their sin, and are set down in the seat of the scorners. God alloweth no more liberty in sinning to youth, then he doth to age. The wise man willeth such, to remember their Creator in the days of their youth, Eccl. 12, 1. & 11. and telleth them that for all the lusts of their eyes, the vanity of their minds, the swinge of their pleasures, and the lewdness of their harts, God will bring them to judgment. The Apostle teacheth, That whoremongers and adulterers shall not inherit the kingdom of God, 1 Corinth. chapter 6, verse 9. The wise Solomon saith, He that committeth adultery with a woman, destroyeth his own soul, Prov. 6, verses 22, 33. and so is accessory to his own death. And in another place he saith, He shall find a wound and dishonor, and his reproach shall never be put away: and shall we make a sport of it, to delight our selves in it? We are admonished by the Apostle Paul, that our bodies are the Temples of the holy Ghost, 1 Corinth. 6, 19. so that seeing God vouchsafeth us this honor, to choose our vile bodies, which are dust and ashes, earth and rottenness, to make them Temples and Tabernacles for his holy Spirit to dwell in, let us not turn them into filthy stables, and unclean styes, and so drive him from us, who would possess us as his mansion and dwelling place.

Heereby then we understand, that we are not to judge of whoredom after the common opinion of men, which make but a sport and pastime of it, as we see how scoffers jest at it, and despisers of God make a game of it. Such mockers were risen up long ago in the days of the Apostle, of whom he exhorteth us to beware. For having said, that no whoremonger, neither unclean person hath any inheritance in the kingdom of God, he addeth in the next place, Let no man deceive you with vain words: for, for such things cometh the wrath of God upon the children of disobedience, Eph. 5.5, 6. And this example of the people of Israel, which now we have in hand in this Chapter, is able to strike a terror and fear into our hearts, forever breaking out into this iniquity. The life of man is precious and dear unto God, we are creatures created according to his image, he taketh no pleasure in our destruction. Now in that he destroyed such a number of his own Images and Creatures for this sin, must not this sin of fornication be great & grievous, which kindleth such a fire of his vengeance and indignation, that flamed out so far, and could not be quenched, but with the slaughter of so many thousands?

Thirdly, it behooveth everyone, according [Use 3] to his place and calling, to punish this sin severely that so evil may be taken out of Israel. But such as have a light estimation of this sin (which is the cause of the increase of it) do object the example of Christ, who having a woman brought before him, [Object.] that was sound committing adultery in the very act, would not condemn her nor pronounce sentence of death upon her, but said unto her, Go, and sin no more, John 8, 11. Here our Savior seemeth to free her from the law of Moses, Levite. 20, 10.

I answer, this is Popish Divinity, [Answer.] taught in the days of darkness, which cannot bear the trial of the light. For this is to make it not only a venial sin, but no sin at all. Christ forgave her freely, and denounced no punishment at all against her, neither of limb, nor life, nor chastisement, nor other mulct be inflicted upon her: so that if it do not prove that the Magistrates should not punish whoredom sharply, it proveth as well that he ought not to punish it at all: & if it ought to receive no correction, we cannot acknowlenge it for any transgression. Furthermore, the Jews being in subjection unto the Romans, and constrained to bear the yoke of foreign government, had the civil punishments of death, either wholly taken from them, or at least suspended upon the will and pleasure of their officers, which were seldom upright, often corrupted. This is it which the Pharisees confess in the Gospel. For when Pilate willed them to take Christ, & to judge him after their own Law, although the malice of their hearts, and the cruelty of their hands were against him, yet they said unto him, It is not lawful for us to put any man to death, John 18, 31. Lastly, the office of Christ was not to be an earthly Judge to give sentence of death, but to be a Savior to call sinners to repentance. Hence it was, that he refused a temporal kingdom when it was offered unto him, and denied to divide the inheritance, when he was requested, as wholly impertinent unto his calling; and therefore he said, Man, who made me a Judge, or a diuider over you? Luke 12, 14. So then, this Objection being removed, it belongs to all Magistrates to be zealous in punishing this sin, and to sharpen the law against this & other sins, that bud up and grow apace among us, lest they overthrow good Corn. Yea, it appertaineth not only to Magistrates, but generally to all men, to bring such offenders to open shame, that so they may come to amendment of life. The Apostle speaking of unclean livers, saith: If any that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not, 1 Cor. 5, 5, 11: and speaking of an incestuous person, he chargeth the Corinthians to put him from among them, and to deliver him to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

Such unclean livers should be swept out of the Church of God, and have the sword of excommunication drawn out against them, that so they might learn not to transgress. But so long as we bear with such persons, and foster them in the bosom of the Church (as the practice is too common) neither are we their friends, neither are we the friends of the Church, neither indeed are we the friends of almighty God.

For if we were their friends, and loved them aright, we would seek their conversion and repentance; we would use the means to bring them to a shame of their offenses, to a sight of their sins, and unto a confession of their iniquities. And if we were the friends of the Church, we would labor to separate the unclean from the clean, and the infected from the sound, knowing that a little leaven leaveneth the whole lump. And if we were the friends of God, we would be zealous of his glory, and not suffer his Name to be profaned through the lewd and wicked life of such rotten members. For so long as such are harboured in the Church, which is the body of Christ, the reproach redounds in part to the head.

Fourthly, it behooveth us from hence to [Use 4] learn to avoid all allurements and enticements that may draw us into this sin. For to avoid sin, is to avoid the occasions of sin. Whosoever doth nourish the occasions, cannot be long free from sin. And whosoever maketh no conscience to follow the provocations of lust, and the means that may bring it upon us, will shortly make no conscience of whoredom it self. Therefore our Savior correcting the false glozes of the Scribes and Pharisees, and expounding the true meaning of the seventh Commandment, saith, If thy right eye cause thee to offend, pluck it out, and cast it from thee: for better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell, Math. chap. 5, 29. Whereby our Savior meaneth, that the Law of God not only forbiddeth the sin expressed, but restraineth all occasions and allurements, though they were as dear unto us as our right eye, or as necessary unto us as our hand.

A notable example hereeof we have in Joseph, when he was tempted by his wanton mistress to commit folly, he was so far from consenting to adultery, that he absented him self from her company, Gen. 39, 10. Many are the allurements that lead the way unto this sin, wanton apparel, filthy communication, unclean songs, wanton looks, beastly drunkenness, unlawful embracings, excessive diet, hurtful idleness, and too familiar company with those that may entice us, and tempt us to lust. The following after these, & the delighting in them, is the path that guideth us to the practice of all uncleanness: and therefore we must abhor them if we would hate whoredom it self. Such then as say they cannot abide whoredom, and they do detest it from their harts, and yet do not shun these allurements, do not consider their own weakness, but offer themselves, & lead themselves into temptation; yea, as much as in them lieth, they make God a liar, and there is no truth in them.

Lastly, let us according to our duty, with [Use 5] all speed forsake this filthy kind of life, and renounce our former uncleanness, so y ^e hearty reap̄tance may follow after, where this sin hath been committed before. For there remains mercy to such, if they repent, and turn with all their hearts, and with all their souls. The Lord is full of compassion and mercy slow to anger, and of great kindness. If the wicked man forsake his ways, and the unrighteous his own imaginations, if he return unto the Lord, and crave mercy at his hands, he will not always chide, neither keep his anger forever, Isaiah 55, 7. He will not deal with us after our sins, neither reward us according to our iniquities, Psal. 103, 10. David through the lust of his eye fell into this sin, and committed folly in Israel: but when he confessed his fault, and forsook his sin, he was received to mercy. For when David said unto Nathan, I have sinned against the Lord: Nathan said unto David; The Lord also hath put away thy sin, thou shalt not die, 2. Sam. 12, verse 13. The Lord seeketh no more, but that the sinner turn unto him. When once we are reconciled unto him, he hath no more controversy against us. This we see in Rahab the harlot, she led a filthy and unclean life among her people: but when she heard of the great works that the Lord had done for the children of Israel, in delivering them out of Egypt, in drying up the red sea, in feeding thē from heaven, and in preserving them from all their enemies; she joined in heart with the Church, forsook her evil life, and in token of her true repentance, she received the messengers sent unto her with the danger of her life, and sent them out another way. This the Apostle speaketh of the Saints at Corinth; for having denounced a fearful judgment against fornicators, adulterers, & wanton persons, y ^t they shall not inherit the kingdom of God, he addeth, 1 Cor. 6, 11. Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. Seeing therefore God is ready to forgive our sins, why should not we be ready to forsake our sins? This uncleanness maketh us guilty of temporal and eternal punishments, yet God offereth to discharge us of both, and to receive us unto his favor, if we will turn from our sins to him, & bring forth fruit worthy amendment of life. Let us therefore confess with David that we have sinned: let us call for mercy at the hands of God, saying, Have mercy upon me, O Lord, according to thy loving kindness, according to the multitude of thy compassions put away mine iniquities: wash me thoroughly from mine iniquity, and cleanse me from my sin, Psalm 51, the first & second verses.

Verse 4. And the Lord said unto Moses, Take all the heads of this people, and hang them up to the Lord before this Sun.] In the words before, the punishment that fell upon the people of Israel, was set down in general: now he setteth down upon whom it fell in particular, to wit, both Princes & people; for the wrath of God was so kindled against them, that they were cut off as rotten members, & all through the counsel of Balaam. For when he saw that God opened not his mouth to curse the Israelites, but rather when he was resolved to utter curses, he was enforced to pronounce blessings: he gave devilish counsel as his last shift to the Moabites, that their beautiful women should allure the Jews into their company, and by their company unto adultery, & by adultery, unto idolatry, whereby they should provoke God's indignation, and so bring upon themselves utter confusion. Now we must observe in this place, that God in punishing these sins, beginneth first with the heads of the people.

From hence we learn, that Superiors, and men of high places, lie open to grievous judgments, as well as others. All sorts of men, high and low, rich and poor, noble and unnoble, shall taste of the punishments of God for sin. This the Prophet pointeth unto, when he faith, God poureth contempt upon Princes, and causeth them to err in desert places out of the way, Psal. 107, 40. In the first chapter of Isaiah, verses 10, 23, 24, this truth receiveth plentiful confirmation, Hear the word of God (O Princes of Sodom) hearken unto the Law of our God (O people of Gomorrhah:) thy Princes are rebellious, and companions of thieves, everyone loveth gifts, and followeth after rewards, they judge not the fatherless, neither doth the widows cause come before them: therefore saith the Lord God of hosts, the mighty one of Israel: Ah I will ease me of mine adversaries, & avenge me of mine enemies. And in the Chapter following, the same Prophet saith, The high looks of man shall be humbled, and the loftiness of men shall be abased, and the Lord only shall be exalted in that day, Isaiah 2, 11. And if we would enter into the consideration of examples, we have plentiful testimonies in the word of God; of Abimelech, the King of Gerar; Pharaoh, the King of Egypt; Sancherib, the King of Ashur; Herod, King of Judea, and sundry Princes and Nobles, who have tasted of the judgments of God, punishing them for their sins, and rewarding them according to their iniquities.

[Reason 1] Neither can we marvel at this dealing of GOD, finding out even superiors in their sins, if we consider that he is no accepter of any man's person, he is sufficient and able to make all men stoop under his hand. For howsoever many of high place, blinded with the glory of the world, puffed up with the vanity of earthly things, stored with abundance of riches, and magnified with the applause of the world, think themselves privileged and exempted from the order and rank of all other men: yet their places cannot deliver their persons from punishments, when they provoke the Lord to wrath against them. What privilege to sin, hath the Prince more then the subject? or the rich more then the poor? or what promise hath one more then another, to be freed from the judgments of God when he hath sinned, seeing destruction is threatened alike to come upon thigh and low? So then, howsoever respecting of men for their places and callings, for their riches and friends, and such like outward dignities, be common among men, yet there is no such acceptance in the Almighty. Hence it is that Job saith, With him is strength and wisdom, he that is deceived, and that deceiveth, are his: he causeth the Counsellers to go as spoiled, & maketh the Judges fools: he looseth the collar of Kings, and girdeth their lomes with a girdle: he leadeth away the Princes as a prey, and overthroweth the mighty, Job 12, 17. To this purpose doth Samuel exhort the Israelites, Fear you the Lord, and serve him in the truth, with all your hearts, and consider how great things he hath done for you: but if ye do wickedly, ye shall perish, both ye and your King.

Secondly, even Princes are by nature but [Reason 2] men. We allow them the chiefest place among men, and honor them as the Lieutenants of God, yet they are not to be exempted from the number of men, and the creatures of God, but are subject to him and his judgments, as well as the rest of the sons of men. This is it which the Lord speaketh unto them, I have said ye are gods, and ye are all children of the most High; but ye shall die as a man, and ye Princes shall fall like others, Psal. 82, 6, 7. John. 10, 34, 35. The Prophet Isaiah speaketh in lik • manner, Isaiah 31, 3. To like purpose speaketh another Prophet against the King of Tyrus, who had his heart exalted, and thought himself equal with God, Ezek. 28, 9. Wilt thou say before him that slayeth thee, I am God? But thou shalt be a man, and no God in the hands of him that slayeth thee.

We are now come to make use and application [Use 1] of this doctrine. First, it condemneth such as flatter Princes in their sins, and persuade them that they are exempted and freed from the common condition of men, that they may do what they list, and are not to be reproved of any. And indeed it is true, that Princes have, and ought to have a royal prerogative, howbeit, no prerogative to sin, and if they can claim no prerogative to sin, they can challenge no privilege from the punishment of God. Therefore this kind of people setting up to Princes a freedom to offend against God, and giving them immunity and impunity from the judgment seat of God, are indeed the greatest & most dangerous enemies to Princes and great men. It is well said of one, that it were better to light among carrion Crowes, then among flatterers, because they can spoil the body alone, but these corrupt the mind, foster the sins of those whom they do flatter, color them with the names of virtue, & consequently harden the hearts of such as hearken unto them. There are few men of note and account in the word, but are tried and troubled with these enchanters that bewitch them with their sweet words, and will speak anything for their advantage. When the foolish people heard the eloquent oration of Herod, and saw his pomp and glory, they gave him this app ••• se; The voice of God, and not of man, Acts 12, 22, 23: but immediately the Angel of the Lord smote him, because he was delighted with these Sycophants, and returned not the glory unto God. So then, it standeth all great men in hand to banish such dissembling clawbackes from them, to stop their ears against their base and abject flatteries and fooleries, and to suffer themselves to be admonished of their duties, reproved for their sins, taught by the word, and informed in the ways of godliness.

[Use 2] Secondly, it serveth to instruct Princes to be subject to GOD, and to obey him in all things, seeing GOD will require the breach of his Law at their hands. All superiors and governors over others, must look for God's wrath to fall upon them, and his punishments to overtake them, whensoever they walk in evil ways, and transgress against God's commandments. For as Princes punish such as transgress their statutes; so will God execute vengeance against those that break his Laws. Princes have rule over their subjects, but God ruleth over Princes themselves, and maketh them liable to his judgments. David was a man after God's heart, yet the Lord brought many corrections and chastisements upon him, to hold him in obedience. It belongeth therefore as a special duty to men of high place and dignity to turn to the Lord, lest they provoke him to wrath, and so they perish, according as the Psalmist spaeketh; Be wise now therefore ye Kings, be learned ye Judges of the earth, serve the Lord in fear, and rejoice with trembling; Kiss the Son, lest he be angry, and ye perish in the way; when his wrath shall suddenly burn, blessed are all that trust in him, Psal. 2, 10, 11, So the Lord having threatened in the Prophet Zephaniah, to visit the Princes and the Kings children, he exhorteth all to repentance, before the decree come forth, and they be as chaff that passeth away in a day, and before the fierce wrath of the Lord come upon them, Zeph. 1, 8, and 2, 2. Likewise the Prophet Jeremiah declaring that the Lord would pour out the viole of his vengeance upon the inhabitants of the land, even the Kings y ^t sit upon the throne of David, the Priests and the Prophets: he cometh to urge this use unto them, Say unto the King and the Queen, Humble yourselves, sit down, for the crown of your glory shall come down from your heads, Ier, 13, 13, 18. There is no way to turn away his wrath from them and their kingdoms, but by turning unto God, and by entreating him to spare them, As their places are great, so their sins are great, and many times draw many to follow after them. If they would blot out their offenses against GOD, and call in his judgments gone out against them, they must show their subjection to him, and give him the reverence that is due to his holy Name.

Lastly, our trust must not be in man, our [Use 3] confidence must not be in Princes, who cannot deliver their own souls from the sentence of death, nor discharge themselves of the punishment which they have deserved, much less can they give safety and assurance unto others. This is that duty which the Prophet Isaiah concludeth in the second and third chapters of his Prophecy, where threatening that God will take away from Jerusalem; and from Judah, the st • y and the strength, the strong man and the man of war, the Judge, and the Prophet, the prudent and the aged, the captain of fifty, and the honorable, and the counselor, and the eloquent man; he saith, Cease from the man whose breath is in his nostrils: for wherein is he to be esteemed Isaiah 2.21, & 3, 1, 2, 3. Whereby we see, that we must not put our trust in weak man, nor ralye upon him to be our defense, but put our whole trust in God alone. He that putteth confidence in him, shall be blessed, and be like the tree planted by the rivers side, Ier. 17, 7: whatsoever changes and alterations others do find in the world, he shall continue in a fruitful and flourishing condition. The staying of our selves on man's power, ariseth from the forgetfulness of our duty toward GOD, who hath commanded us to trust in him with all our heart, Prov. 3, 5: and hath promised that If we stay upon him, he will give us our hearts desire, Psal. 37, 4. This trust we shall attain unto, if we use these means; the meditation of man's weakness that cannot help us, the consideration of God's power that is able to strengthen us, and the experience of his mercy that hath delivered other of his children from great afflictions. If these things (as helps to our faith) be laid up in our hearts, we shall be assured to build upon a good and certain foundation, that shall never be removed.

Verse 5, [Then Moses said to the Judges of Israel, Everyone slay his men that were joined unto Baal-peor.] The wrath of God was so fierce against • hose that sinned, that he commanded them to be destroyed. To this end, we see Moses as the chief Magistrate taketh order, that the guilty should not be suffered to Lue, but suffer punishment according to their offenses. From hence ariseth this doctrine, that Magistrates are appointed of God to govern mankind in the civil affairs of this life, to be the hand of GOD for punishing and cutting off the wicked, and for the supporting and maintaining of the godly. It is the duty of Magistrates to do Justice upon evil doers, and to give comfort and countenance to the faithful. This is it which David promised unto God, when he should bring him unto the kingdom, and set him upon the throne, I will sing mercy and judgment, unto thee (O Lord) will I sing, Psal. 101, 1. This is the charge that he giveth to Solomon his son, concerning diverse men, as appeareth, 1. Kings • , 6: for he telleth him he should remember the blood of battle that Joab shed in peace, and therefore not suffer his hoary head to go down to the gr • ue in peace. The like direction he giveth him, to show kindness unto the sons of Barzillai the Gileadite, and to let him be amongst them that eat at his table, because they came unto him when he fled from Absalom. This direction did Solomon precisely follow, he slew Joab, Shimei, and Adonijah, and set up godly men in the places of such as were removed from their offices, being more able then his father was. All the precepts that are given unto them to execute justice, tend directly to this point, whosoever sheddeth man's blood, must not be spared, but ha • e his blood shed by the Magistrate, Gen. 9.6. If a man (saith Moses) cause any blemish in his neighbor, as he hath done, so shall it be done to him, breach for breach, eye for eye, tooth for tooth; such a blemish as he hath made in any, such shall be repaid to him, Levite. 24, 19. These examples and precepts serve to teach us this truth, that the end of Magistrates appointed of God over his people, is not to rule as they list, not to be idle and do nothing, not to tyrannize or to be highly accounted of, not to lift up their hearts, or to please themselves in the titles of honor given unto them, but to do good in helping the good, and punishing the evil.

[Reason 1] The reasons to enforce this doctrine, are to be weighed & considered. First, they have to these ends and purposes, the sword of Justice committed unto them, not to let it rust in the scabbard, but to remove all such, as the land for their outragiousnesse is not able to bear. For when they grow obstinate in their sins, enemies to God, plagues to the godly, burdens to the earth, and an infection to all with whom they live, they must be cut off as rotten members, swept away as filthy dung, and purged as evil humors out of the body.

This is it which the Apostle teacheth in his Epistle to the Romans, There is no power but of God, and the powers that be, are ordained of God: he is the Minister of God for thy wealth, & beareth not the sword for naught, for he is the Minister of God to take vengeance on him that doth evil, Rom. 13, 4. So then, they are God's Lieutenants in his stead; the judgment is God's, and not man's, For there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward, 2. Chro. 19, 7. Deut. 1.16, 17: so that it is required of them to hear the controversies that come be-fore them indifferently, to judge righteously, to heat the small as well as the great, and not to stand in fear of the faces of men.

[Reason 3] Secondly, they are as bulwarks of brass, as walls of defense, & as maintayners of peace among men. For albeit men be of one self same nature, yet they cannot abide one another, unless they be held in, as with a bit and bridle. Wolves know one another in the woods, the Lions know one another in the forests, so do other wild and savage beasts in the fields: but men have such a corrupt and savage nature, that hardly they can love another, or suffer the company one of another, unless they had rulers & Magistrates set over them. This the Apostle teacheth, He is the Minister of God for thy wealth, Rom. 13, 4. And the Apostle Peter, He is sent for the punishment of evil doers, &c, 1, Pet. 2, 14.

Now, let us come to the uses which naturally [Use 1] arise from hence, First we must acknowledge that Magistracy is a notable blessing, and by acknowledging of it, learn to be thankful for it. If there were no Magistrate or law, everyone would live as he list, and would be ready to cut another's throat, so that better were a tyranny, then an anarchy. This is sundry times repeated in y ^e book of Judges, In those days there was no Knig in Israel, but every man did that which was good in his own eyes, Judge. 17, 6, and 18, 1, and 19, 1, & 21, 25. Then was idolatry common among them without any punishment: then they gave themselves to whoredom and uncleanness without controllement: then murder and drawing the sword one against another was practiced, & blood touched blood. This confusion and lamentable disorder and want of lawful Magistracy and government, should teach us to esteem highly of this order and ordinance of God, according to the blessings which we receive by the same. We obtain great quietness by our rulers, and many worthy things are wrought through their prudence and providence. They are the instruments of our peace, the breath of our nostrils, and the means of our preservation. By them we enjoy (under God) all the benefits which we have, our liberty, our lands, our lives, our wives, our children, our possessions, our safety, our houses and habitations, and above all the rest, the comfortable use of the Gospel with freedom of conscience, which is as marrow unto our bones, and as the very life of our lives. How oft had we been overcome and overrun by foreign enemies, how oft had we been surprised by inward rebels, if this ordinance of God had not overshadowed us, and ouerreached them? This meditation must draw out of us all thankfulness to God, and confession of his loving kindness toward us: the practice whereof we have in Ezra, chap. 7, 26, 27: when he beheld the forwardness of the King to promote the worship of God, & to publish a decree, that whosoever would not perform the Law of God, & of the King, should have the sentence of God pronounced against him, without delay, whether it wereto y ^e taking away of his life, or banishment of his Country, or to confiscation of his goods, or to imprisonment of his body: he gave glory and praise to God, saying; Blessed be the Lord God of our fathers, which so hath put in the Kings heart, to beautify the house of the Lord that is in Jerusalem.

This practice of this worthy man must be an instruction unto us to teach us to acknowledge the necessity of this blessing, as great as of the Sun in the firmament, whereby all living creatures are comforted and refreshed, and must cause everyone to return the praise of this mercy to him that is the giver of this, and of every good giving. No people under the heavens have better experience of it, nor are more bound to walk worthy of this then we.

[Use 2] Secondly, it is their duty to hate y ^t which is evil with an unfeigned hatred, and to love that which is good, with a special love and liking of it. For, if he be evil, how shall he advance and countenance the godly, or how shall he chastise and punish the ungodly? Can he have or hold the reputation of a good Physician, that taking upon him the curing of other men's diseases, is not able or willing to cure himself? or will not everyone upbraid such with the common Proverb, Physician, heal thyself? Luke 4, 23. How then can he with courage and comfort take upon him to correct evil doers, that is himself wholly given to all sorts and kinds of evil? Can a father for conscience sake rebuke his son for sin, as for swearing, lying, drunkenness, and such like disorders, when himself maketh no conscience to be a swearer and blasphemer, a drunkard and unclean liver? Or can a Master chasten his servants for their rioting, revelling, lewdness, wantonness, and misdemeanors, when the guiltiness of his own heart crieth against him, and condemneth him as guilty of the same crimes? He that teacheth another, should first of all teach himself: and he that reproveth another, should first of all check and controlle himself: otherwise it shall be said unto us, as the Apostle speaketh: Therefore, thou art inexcusable (O man) whosoever thou art that condemnest: for in that thou condemnest another, thou condemnest thyself: for thou that condemnest, doest the same things: but we know that the judgment of God is according to truth, against them which commit such things: & thinkest thou this (O thou man) that condemnest them which do such things, and doest the same, that thou shalt escape the judgment of God? Rom. 2, 1, 2, 3. Let all those whose office is to reform evil, learn to remove it, both head and tail, both root and branch out of themselves: let them pull the beam out of their own eyes, that they may cast out the more in their brothers eye. It is a great blot and blemish in a governor, that should punish wickedness in others, to nourish it in his own heart. Hence it is, that Solomon saith, Woe to thee, O land, when thy King is a child, & thy Princes eat in the morning, Eccl. 10, 16. Prov. 31, 4. Where the Wiseman teacheth what danger it is to the commonwealth, when the rulers are given wholly to their lusts and pleasures, to surfeiting and drunkenness. If the governor that sitteth at the stern of the ship, or the coachman that driveth the coach be drunken and disordered, who seeth not that shipwreck is to be feared, and the coach ready to be overturned? This is to be considered and regarded of all that have any authority over others, to be careful to order and rule themselves by the word of God. If we have families to govern, we should go in and out before them in all wisdom, and be examples unto them in our lives & conversations. If we see that those that be in places of superiority & jurisdiction negligent herein, & not so circumspect over their ways, as they ought to be, it is our duty to help them by our prayers, and to call upon God to assist them with his grace. The burden is great that lieth upon their shoulders, they many times watch while we sleep, and are much troubled while we are at ease; we must therefore daily call upon God for them, to be with them in their government, to indue them with the spirit of wisdom and counsel, and to inspire them continually with all holy motions needful for their callings, that their thrones may be established with justice.

This is it which the Apostle urgeth, I exhort that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for Kings, and for all that are in authority, that we may live a quiet and peaceable life, in all godliness and honesty, 1. Tim 2, 1, 2. Let us pray heartily for their preservation, life, health, wealth, prosperity, and increase of all honor, considering that the prayer of a faithful man availeth much, if it be fervent. [Use 3]

Lastly, we learn here, to fear them only for evil doing. So long as we do well, it skilleth not who stand by us, and see us, though the eyes of all men be upon us. The duty of the Magistrate, is to allow & approve it, to commend and reward it. This is it which the Apostle teacheth, Magistrates are not to be feared for good works, but for evil: wilt thou then be without fear of the power? Do well, so shalt thou have praise of the same: but if thou do evil, fear: for he beareth not the sword for naught, Rom. 13, 3. Where we see, they are in regard of their high place, a terror to men but it must be to the wicked; to the godly they should not bring any terror. This should comfort & encourage all the faithful in well doing; the Magistrate is to them as a sanctuary and city of refuge, they should repair and resort unto them in time of trouble, they are as a buckler to defend them, and as an haven to harbor them from the storms and tempests that beat upon them. This is practiced by the Shunamite, who departed out of the land of Israel. and sojourned in a strange land during the famine; when she returned back, she called upon the King for her house, and for her land; So the King appointed her an Eunuch; saying, Restore thou all that is hers, and all the fruits of her lands, since the day she left the land, until this time, 2. Kings 8, 3, 6. She used the ordinance of God as he had commanded, and God gave a blessing unto his own ordinance.

Again, this serveth to terrify ungodly men; let them be restrained from committing evil, if not for conscience, yet for fear: if not for love of godliness, yet for the certainty of punishment that shall fall upon them. Although for a time they may escape, yet in the end they shall be met withal. Moreover, it must put all Magistrates and superiors in mind, to order the ends of their calling aright. True it is, there are two sinews of a commonwealth, which knit the parts together, to wit; punishment, and reward. But it is not enough for them to show mercy and judgment, but they must show mercy to whom mercy belongeth; and judgment, to whom judgment appertaineth. It is the office of the Minister to teach, and to reprove; to comfort, & to threaten; to raise up, and to cast down; to root up, and to plant; but if he comfort the wicked, and harden them in their sins, & speak peace, to whom the Lord hath not spoken peace: and again if he threaten judgment, cast down the heavy hearted, and seek to quench the smoking flax, and to break the bruised reed, he is not that wise Scribe, which must give to everyone in the family his portion in due season, nor that workman which needeth not to be ashamed, dividing the word of truth aright. So likewise, it is the office of all Magistrates, to punish and to reward, to correct and to comfort; without these no kingdom can flourish, no city can stand, no house can continue. But it behooveth them to consider, who ought to be the object and subject as well of the one, as of the other. They must not discountenance the godly, and embolden the wicked: they must not spare the guilty, and oppress the innocent. Their Laws must not be as the spiders web, to catch the fly, and to hold the gnat, but let go greater things, and suffer them to escape & to break away from them. They must make a difference between the clean and unclean, between the holy and profane. He is a bad gardener, that plucketh up his best plants and choicest herbs of greatest price, and suffereth the thorns & thistles to take root and prosper, which should be cut down, and cast into the fire, Math. 3, 10. He is a bad husbandman, that plucketh up the wheat and good corn out of his field, which was to be gathered into the barn, when the time of harvest came; and suffereth tares and darnel to grow, which were fitter to be bound in sheaves and burned, Math. 13, 29. It is no mercy to spare the life of the wolf, and to shed the blood of the Lamb. Hereupon it is, that Solomon saith, Prov 17, 15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. This appeareth in Ahab, who sold himself to work wickedness in the sight of God, and brought destruction upon his own head, as well by slaying the innocent y ^t should have been defended, as by sparing the wicked that should have been destroyed. For when the blood of Naboth was spilled as water upon the earth that cannot be gathered, it cried to heaven for vengeance, And the Lord paid him home to the full in his own person, and in his posterity, 1 Kings 21, 19, and 22, 38. And when he spared Benhadad whom he ought not to have spared, the Lord said unto him, Because thou hast let go out of thine hands a man whom I appointed to die, thy life shall go for his life, and thy people for his people, 1 Kings 20, 42. To this purpose we read in another place of Proverbs, chap. chap. 24, 24. He that saith unto the wicked, Thou art righteous, him shall the people curse, and the multitude abhor him. Let us all lay this to our hearts. If we have any in our several governments, that are godly & fear the Name of God, let such be made much of, let them find our help and favor, let them be comforted and encouraged in well doing. But on the other side, we are not to wink at the wicked, but labor to find them out, and to draw them out of their dens where they lurk, watching their seasons to pester & poison others: remembering always the ends for which God hath lifted up the heads of all Governors above their brethren, to wit, that evil doers should be punished, and that such as do well should be commended: considering duly & diligently, that the time will come, when they must give an account to God of the Stewardship committed unto them.

[Verse 6. And behold, one of the children of Israel came and brought unto his brethren a Midianitish woman, in the sight of Moses, &c.] In these words is offered unto us an example, expressing the nature of sin, where once it is entertained. For behold here, how they grow in sin, and proceed from evil to worse, from a great sin to a greater. At the first, they departed out of the host of Israel, and went to the people of Moab and Midian, with whom they coupled themselves: so that albeit they sinned, yet they had some shame of sin, and made some conscience of committing it openlie amongst their brethren. But they proceed by little and little, from step to step, and from one degree to another, till they fear nothing, and are ashamed of nothing. Therefore in the example of one man here set before our eyes, Moses declares to what impudency & shamelesnesse they were come, that they brought their harlots into the host to despite God, to anger Moses, to corrupt the people, & to pollute the worship y ^t was set up by the commandment of the Lord. For this man (who is afterward named) as if he had been absolute in power, as he was indeed resolute in will, & dissolute in his whole life, brought his whorish woman in the sight of God, in the sight of Moses, in the sight of the congregation, and in the sight of the Tabernacle, to show that he had filled up the measure of his sin. The doctrine arising from hence is this, that evil men do not usually make any stay in evil, but proceed from degree to degree, to worse & worse. The nature of sin is, to draw all such as delight in it and follow after it, from one evil to another, until in the end, they become most corrupt and abhominable. This is it which the Prophet Jeremiah noteth in the people of his time, when he saith, Were they ashamed when they committed abomination? Nay, they were not ashamed, no neither could they have any shame: therefore, they shall fall among the slain: when I shall visit them, they shall be cast down, saith the Lord, Ier. 6, 15.

The like we see in the 18. chap. following, ver. 11, 12. Speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord, Behold, I prepare a plague for you, and purpose a thing against you: return you therefore everyone from his evil way, and make your ways & your works good: But they said desperately, Surely we will walk after our own imaginations, & do every man after the stubbornness of his wicked heart. The truth of this hath been evident in all ages of the Church. When the Lord was determined to bring an universal flood upon the face of the earth, for the sins of man, and had given them a time of repentance, while his patience endured, Gen. 6.12. They ceased not from sin, neither repented of their wickedness, saying, what have I done? Math. 24, 38. But everyone turned to their race, as the horse rusheth into the battle. For in the time that was limited thē, their sin increased, our Savior showing how they were given over unto all looseness, until the flood came, and swept them all away. This the Prophet David noteth (if he were the penner of that Psalm) where he observeth the degrees and stairs by which men ascend to the heighth and top of sin: first, they begin to walk in the counsel of the wicked, then they proceed to stand in the way of sinners; lastly, they come to sit down in the seat of the scornful, Psal. 1.1. And this we may further observe in the failings of the faithful, and in their fallings into sin. No man becometh extremely evil at a sudden, nor desperately settled, and obstinately resolved to continue in sin in a moment: but as he that will climb up to the top of an high tower, doth ascend step by step, and by little & little; so he that maketh no conscience of any sin, but walketh in all profaneness with greediness, cometh to that height by degrees, one sin drawing on another, the lesser making way for the greater, and the greater obtaining passage for the greatest of all. We see it in Eve, when she fell from God, first, she listened unto Satan; secondly, she made a light resistance to his temptation; thirdly, she began to doubt waueringly of that which God had delivered absolutely; fourthly, she grew in concupiscence, the eye liking, the heart lusting, and both of them desiring the forbidden fruit; lastly, she fell to flat apostasy, infidelity, and rebellion. This likewise is set before us in the example of Peter, who getting into the high-Priests hall, and thrusting himself into evil company, hath left us a strong proof of his own weakness, and of his declining from evil to worse. First, he answereth faintly and fearfully, that he knew not the man, Math. 26, 70. A dangerous beginning. When he was further urged and pressed to answer, and that he saw his bare and cold denial would not be accepted, he thought to go one step farther, he denied with an oath, that he never knew him. Yea, when they were importunate upon him, and would not suffer him to be in rest, he began to curse himself, and thereby to cast himself into the depth of sin, into the gates of hell, and into the hands of Satan.

The Reasons follow. First, sin groweth [Reason 1] in the heart, as the child doth in the womb. For as the infant hath his increasings and augmentations from a small beginning, until he come to the birth, proceeding from one degree and age unto another, as Job setteth forth our first creation, Thou hast poured me out as milk, and turned me into cruds like cheese: thou hast clothed me with skin and flesh, and joined me with bones and sinews, Job 10, 10, 11: so is it with a sinner; his beginnings are small, but the further he runneth, the longer he continueth, and the deeper he plungeth himself in sin, the more corrupt and abhominable he becometh. As a spring that ariseth out of the earth is first little and shallow, but the further it groweth, the more ground it floweth, and the more streams come into it, the greater the river is: or as a fire, which at the first is a little spark, being nourished, becometh in short time a great flame: so is it with sin, it is little in growth, weak in strength, slender in appearance at the beginning; but being cherrished and fostered in the soul of the sinner, it multiplieth exceedingly, and bringeth forth many children of the same nature, whereof we may truly say; Like mother, like daughter. This is that comparison, which the Apostle James useth, to express the fruitful nature of all the unfruitful works of darkness, Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: then when lust hath conceived, it bringeth forth sin, and when sin is finished, it bringeth forth death, I am. 1, 15. Where the Apostle showeth, that first a man is tempted to evil, then concupiscence conveyeth it, after it is in travail and bringeth forth; and lastly, it doth finish it as a perfect birth. This comparison is also used by the Prophet David, Behold, he shall travail with wickedness, for he hath conceived mischief, but he shall bring forth a lie. Psal. 7, 14.

[Reason 2] Secondly, the wrath of God falleth upon such as make no conscience to fall into lesser sins, he giveth them over to a reprobate sense, to a slumbering spirit, and to hardness of heart, that they fall to be past feeling, and cannot repent. The Apostle declareth in the Epistle to the Romans, That such as regarded not to know God, he gave them up to their hearts lust, unto all uncleanness, and punished one sin with another, Rom, 1.28. For the sin that followeth is a punishment which went before. God forsaketh them with his grace, that forsake him by their sins: and when once God leaveth them, the devil findeth them. Whensoever God departeth out of any person, the unclean spirit taketh possession, for the house is empty, swept, and garnished, and made ready to entertain him, Math. 12, 44. This is it which the Prophet declareth concerning the secret judgment of God upon sinners, that make shipwreck of faith and of a good conscience; My people would not hear my voice, and Israel would none of me: so I gave them up unto the hardness of their heart, and they have walked in their own counsels, Psal. 81, 11, 12. Where he showeth, that seeing they would not be reclaimed and reformed, he laid the bridle in their own necks, and suffered them to run their full swinge into all wickedness. In like manner the Apostle describing the sins of the Jews that hated the Gospel, stoned the Prophets, persecuted the Saints, and crucified the Lord of life, showeth that they had filled up the measure of their sins, and that the wrath of God was come on them to the uttermost, 1. Thess. 2, 19.

[Reason 3] Thirdly, sin is fitly resembled to the fretting of a canker, and to the uncleanness of a leprosy, both which go forward, and make no stay, until the whole body be infected and every member endangered. This is the similitude which the Apostle useth; Their word shall fret as a canker, of which sort is Hymenaeus and Philetus. For as one serpent engendereth another, so doth one sin conceive and bring forth another. It is like unto the beast, that is said to grow so long as it liveth. So then lay these things together, both that God forsaketh such as make no conscience of sin, and that sin is likened to the conceiving of the womb, to the eating of a canker, and to the filthiness of a leprosy, we may conclude, that sin being entertained, knoweth not stay, but rolleth as a stone, until it come to the [Use 1] bottom.

Now, let us handle the uses. First, consider from hence, how dangerous it is to give entertainment unto sin at the beginning, which groweth to more perfection every day, we cannot stop this stream when we will: it goeth beyond the strength of our nature. God leaveth us further to our selves, when we begin to leave his ways. We see this in the example of Cain, he was reproved of God, checked for his hatred against his brother, & admonished to repent; but he harkened not to the voice of the Lord, but hardened his heart, and shed innocent blood, even the blood of his brother, Gen. 4, 8. This appeareth in Judas, he entertained covetousness in his heart, from covetousness he fell to plot with the Pharisees, from plotting he proceeded to practicing, and in the end he brake out into treason against his Lord and Master, and ceased not till he brake his own neck, Math. 26, 15. The like we may say of Saul, and trace out his falling from God, step by step; and the more he continued, the more did the Spirit of GOD forsake him; so that his hidden corruption brake out into open rebellion against God, open persecution against David, and open desperation against himself and his own soul. Thus it falleth out with such as sin against their conscience. Some grow to be very devils incarnate, that do every day give strength unto their corruption, and add drunkenness unto thirst, who being past feeling, give themselves to wantonness, to work all uncleanness with greediness. Some are like brute beasts, that are led only by sensuality, carnal and natural men, which have nothing in them of the Spirit of God, Jude 10. Continuance in sin bringeth hardness of heart. Such are in greatest danger, and see it not; they are in the midst of the fire, and feel it not; they taste deeply of the judgment of God, and regard it not. Lay before them the grievousness of sin, beseech them with bitter tears, exhort them by the tender mercies of God, denounce all the plagues, punishments, and judgments of hell, offer unto them the sweet promises of the Gospel, entreat them by the death of Christ, and the dearest blood that he shed for them: all these they tread under their feet, and neglect them as things of no price; sin hath bewitched their hearts, Satan hath blinded their eyes, and God hath given them up into a reprobate sense. For as among all the blessings that God bestoweth upon the sons of men in this world, a soft and tender heart is one of the greatest, which is soon checked & controlled, soon made to bleed, and raised to repentance and amendment of life, Ezek. 11, 19: so there can be no greater curse and malediction laid upon any man, then to have a stony and stiff-necked, a rebellious and iron heart, which heapeth and hoardeth up every day vengeance against it self. What an heavy punishment was this upon Pharaoh, when his heart was hardened? Moses and Aaron came unto him, they laid before him the word of God, they wrought miracles in the land of Egypt, they called upon him to let the people go: he was visited with lice, he was feared with thunders, he was plagued with frogs, he was tried with darkness, he was punished with the death of the first borne; yet could not all these enter into his heart, nor pierce his conscience that was seared with an hot iron, so that he proceeded in evil, until he and his whole host were drowned in the red sea. Hereunto accordeth that which the Prophet Jeremiah saith, Can the black Moore change his skin? or the leopard his spots? Then may ye also do good, that are accustomed to do evil, Ier. 13, 23.

Seeing therefore such as begin to sin, can have do stay of themselves, we must needs confess it to be very dangerous and hurtful to our souls. For all such as break out into this sin, are like to those that run down a steep hill, that when they are going, have no power to make any stay or stop, until they come unto the lower end. Thus it is with those that have given the onset upon sin, they do as it wer, open y ^e flood gates of impiety, which are not again easily shut up, but the violence of the stream beareth all things before it. For howsoever sin at the first be entertained of men with some dislike, and not without some struggling and striving against it; yet in process of time, and by continuance in sin, they grow shameless, even to have an whores forehead, that they cannot, nor will not be ashamed: though the Sun, the heaven, the earth, and men bear witness against them, they regard neither God nor men, neither heaven, nor hell, neither salvation nor damnation. This is indeed a dangerous estate, and a fearful condition.

[Use 2] Secondly, seeing evil men wax worse & worse, we may conclude, that their judgment sleepeth not, but is increased as their sin increaseth; yea, it is not far off, but lieth at the doors. Every sin is in it own nature a sin to death, and a removing from God, the wages of it is death, and provoketh to an utter consumption of us, Rom. 6, 23: how then can we answer so many thousands, if one be so grievous? For if the Lord mark what is done amiss, who shall be able to stand? Thus the Apostle setteth down their condition, that were settled in wickedness, That their condemnation long since resteth not, & their destruction stūbreth not, 2. Pet. 2, 3. So then, we may assure our selves that the judgments of God follow at their heels, when men are come to the top and heighth of their sins. Thus it was with the old world, when their ways were wholly corrupted, then was the earth universally drowned. When the Sodomites became exceeding sinners against the Lord, and their sins cried to heaven, the Lord rained down fire & brimstone upon them. When Israel abounded in all sin, that there was no truth nor mercy, nor knowledge of God in the land, but that by swearing and lying, by killing and stealing they brake out, and blood touched blood; the Lord denounceth by his Prophet, That the land shall mourn, and everyone that dwelleth therein, shall he cut-off, Hos. 4, 1, 2. When the Amorites had filled up the measure of their sins, Gen. 15, 14. they should be rooted out of the Land, and the people of God come in their stead. Where the Lord declareth, that howsoever this people were exceeding sinners in the days of Abraham, and deserved to be rooted out at the very first, yet did he withhold his hand, and waited for their repentance a long time, until they were past recovery. Do we then see any wax worse and worse, and increase in sin, as they grow in age? We may conclude, that so soon as they are become ripe, nay, rotten in their sins, the appointed time of God draweth on to destroy them. For even as men when their Corn is waxen ripe, and the fields are white unto the harvest, do thrust in their sickles, and cut it down, so will the Lord deal with all the ungodly; for when their sins are at the highest, then his judgments are at the nearest, according as the Apostle John showeth, that an Angel came out of the Temple, crying with a loud voice unto him that sat on the Cloud, Thrust in thy sickle and reap: for the time is come to reap, for the harvest of the earth is ripe, Revel. 14, 15. This is it which was declared in a vision unto Amos, where the Lord shown unto him a Basket of Summer fruit, and said, Amos, what seest thou? who answered, A Basket of Summer fruit. Then the Lord said unto him, The ende is come upon my people of Israel, I will pass by them no more, Amos 8, 1, 2. Declaring thereby, the ripeness of their sins, and the readiness of God's judgments to give them their reward. Wherefore, whatsoever sins ungodly men commit, the old are not forgotten, and only the new remembered; but all both old and new, do come together, & add unto the heap, that the measure being full, pressed down, shaken together, and running over, certain destruction may fall upon them. Let us not make a mock of sin, or think that God hath forgotten it, when we have forgotten it. The iniquities that men commit one day are forgotten with them the next, and such as are practiced in their youth, are past their knowledge before they come to age: but we cannot hide them from the Almighty, Who writeth bitter things against us, and maketh us to possess the iniquities of our youth, Job 14, 26. Psal. 25.7. Every sin shall help somewhat to increase the weight, and make our account the greater in the day of account: for as every Corn of wheat helpeth to fill up the bushel, and to enlarge the heap: so doth every sin that we commit, help to bring our wickedness to the full. And as men keep their books of reckonings and accounts, which they will bring forth when they are to reckon: so the Lord (to the end we may know that he seeth and remembereth our offenses) is said after the manner of men, to keep a Register of the deeds of men, and to write them up in the same, and every sin serveth to fill up the accounts, Revel. 20, 12. He noteth so many oaths as every day come from our unclean mouths; our drunkenness at this time, and that place, and in that company; our whoredoms, uncleanness and wantonness; our contempt of his word; our neglect of this sermon, and that sermon, on this Sabbath, and on such a Sabbath: so that we shall find when the day of reckoning cometh sins upon sins, and heaps upon heaps, until the measure runneth over; and when we must go the way of all flesh, they will stand before us as an huge Sea (whereof we can sound no bottom) to swallow us up. For if we must give an account for every idle word at the day of judgment, Mat. 12, 36: how much more for our blasphemies, and unclean deeds, which are without number? Which should make us cry out with the Prophet, O Lord I know that the way of man is not in himself, neither is it in man to walk & to direct his steppes: Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing, Ier. 10, 23, 24. To conclude, howsoever God spare long because he is patient, yet if we grow worse and worse, and abuse his patience, and run into all riot and excess of sin, he will fill up the viole of his judgment, and pour out his wrath upon us to the utmost. This serveth to answer the curiosity, and to stop the mouths of many men, who seeing wicked men proceed in sin, and prosper in their ways, are offended, and are ready to say, Doeth not the Lord see this? Or is there no righteousness in the Almighty? Why doth the way of the wicked prosper, and why are they in wealth, that rebelliously transgress? Ier. 12, 1. God suffereth wicked men a long time, because their sins are not yet full, the measure is not filled up: but wait a while, and they shall not go unpunished.

[Use 3] Lastly, seeing men giving themselves over to sin, come at the last to be frozen in the dregs of it; it is our duty to resist the beginnings, to prevent the breach, and to stop the first course of it. It is as a serpent that must be trod on in the egg; it is as a birth that would be smothered in the conception. Let us take heed that sin grow not into a custom, and get an habit. This is it which Solomon pointeth out, speaking against hatred & revenge, The beginning of strife is as one that openeth the waters: therefore ere the contention be meddled with, leave off, Prov. 17, 14, Where he teacheth, that as it is dangerous to break a bank or wall which holdeth in the water in his course, lest it overflow the fields and meadows; so if there be a little breach begun in the conscience by sin, the floods thereof will so grow and swell, that the violence and rage of the stream will quickly and easily enlarge the breach, and bring body and soul to sudden destruction. Seeing therefore there is such an inundation and flood of sin, when once it getteth vent • , it behooveth us to stay the beginnings of sin, when as first it beginneth to sprout out, and to spring up: now, these weeds will be more easily pulled up, then when they have taken deeper root, Heb. 12, 13. The diseases of the body being taken at the first, when they begin to breed, and only a spice of them is marked, are easily cured and healed; whereas the old festered sore is incurable and without remedy. Even so is it in the diseases of the soul, if we nippe them in the head betimes, they are with more ease and less difficulty suppressed: whereas, if we let them have their full swinge, they are hardly bridled and subdued. This we see in the example of Lot, when he was fallen into drunkenness, there was an easy and quick passage to fall into incest. When David had committed adultery with the wife, he had but a step to run into murder to kill the husband. The devil that old serpent, if he can thrust in his head, will easily wind in the whole body: the way is to quell him quickly, and then shall we be sure to be conquerors, He seeketh to prevail over us by degrees. If the devil had moved Peter at the first to curse himself to the pit of hell if ever he knew Christ, no doubt he would have loathed the temptation, and not have hearkened to his suggestion. But he dealt more subtly, and prepared him unto it by certain steppes, whereby he brought him at the last to yield unto that which at the first he detested. When he goeth about to allure a man unto the beastly and more then beastly sin of drunkenness, he will not by and by say to him, Drink till thou be drunken, and transform thyself into a beast, but will make him to delight in evil company, to leave the works of his calling, and to haunt infamous houses, the nurceries of drunkenness. When he would entice a man unto whoredom and adultery, he will not at the first step throw him into the harlots bed, but bring him to look upon her, to like her, to lust after her, to have familiarity with her; and lastly, to commit the sin itself, 2. Sam. 11, 2: which being first in the devils intention, is the last in the sinners execution. When he went about to bring Cain to murder his brother, he did not at the first say unto him, Kill him, and make him away; but sowed discord and hatred in his heart, Gen. 4, 5: and this murder of the heart, engendered the murder of the hand, 1. John. 3, 15. If then we would avoid the actual sin, we must endeavor to cut and pare away all occasions, and not give the enemy room, no not a little. But men in these days make a sport and jest of sin, not knowing that they play with a serpent, nor considering that they dally with a cockatrice. They are like to Solomon's sluggard, described in the Proverbs, Yet a little sleep, a little slumber, a little folding of the hands to sleep, Prov. 6, 10, and 24, 33. So the adulterer saith; a little more uncleanness; the drunkard must have a little more drinking; the covetous person must have a little more of the world; and everyone must wallow as the swine, a little longer in his wickedness, the time is not yet come to forsake his wicked ways: the blasphemer, that feareth not an oath, must continue yet a little longer in his swearing. These men (like the sluggard) must sleep yet a little while in their sins, and lie a little thought longer in their lusts; but give the devil a little hold, and he will not in haste let go; grant him an inch, and he will take an ell: and so long as thou doest not wholly renounce thy sin, but wilt take a little pleasure at it, and spend a little more time in it, thou art in danger of destruction, as Solomon telleth the sluggard.

Hitherto Moses hath handled the sins of the people, bringing down heavy judgments upon the heads of the principal authors and committers of them. Now, he setteth down the second point, which is, the reconciliation of God toward his people, Who will not keep his anger forever, Psal. 103, 9: Wherein we are to observe two things; the execution of Justice, and the approbation thereof by God. The execution here recorded against the evil doers is double; the one, extraordinary; the other, ordinary. The extraordinary was by the spear of Phinehas, whereby God's wrath was turned away: the ordinary, was by sentence of the magistrates that were found free from falling into these offenses; such as were guilty, being hanged up by the express commandment of God. Touching the first, it is noted, that Phinehas one of the tribe of Levi, and posterity of Aaron, arose out of the congregation that wept before the Lord, being stirred up extraordinarily of God, he took a spear in his hand, kindled with a zeal arising from a chaste and pure mind, abhorring all uncleanness and filthiness, and pursued them into their filthy stews and brothel-houses, where he thrust them both thorough, revenging the dishonor done to God, & the scandal laid upon his people. A worthy example for all Magistrates to follow, to be sharp & severe in punishing sin, and taking away evil out of the city of God. Thus the plague was stayed, and the anger of God turned away, after that justice was executed, and so many thousands at one time, and for one sin swept away.

But here two questions arise, which are to be discussed, before we proceed any further: the first touching the fact of Phinehas: the second, touching the number of y ^e dead here remembered. Touching the fact of Phinehas, [Objection.] it may be thus objected: How can it be lawful in him, (being a private person) to exceed rhe bounds and lists of his calling? He was of the tribe of Levi, and of the family of the Priests, to whom it belonged not to draw the sword. For as the other tribes were not appointed to the service of the Altar; so the tribe of Levi was not called to the execution of justice. Besides, there are general rules directing all private men, and general Laws restraining them from shedding of blood; as he that sheddeth man's blood, by man shall his blood be shed: he that smiteth with the sword, shall be smitten with the sword: love your enemies, and do good to them that hate you. The servant of God must not strive, but must be gentle toward all men, suffering the evil, and instructing them with meekness that be contrary mind, 2. Tim. 2, 25. How then can we justify this act of Phinehas, departing from these holy rules of God's Religion? I answer, [Answer.] there is a double kind of calling; an ordinary calling, and an extraordiry calling; the one necessarily distinguished from the other. For God doth oftentimes give unto his servants a new and special vocation, and addeth it unto their former function. Hence it is also, that some works are ordinary, and some are extraordinary. Ordinary works must be guided and directed by ordinary rules, such as those are which we have set down before. Extraordinary works proceed from a special motion of God's Spirit warranting them, and making them (albeit going against the common rules) lawful, commendable, and necessary. Such was the fact of Moses, smiting the Egyptian, Exod. 2, 12: the fact of Samuel, hewing Agag in pieces, 1. Sam. 15, 35: the fact of Elijah, slaying the Priests of Baal, 1. King. 18, 4: the fact of the Israelites, spoiling the Egyptians, and such like, Exod. 12, 35, who had an inward motion, like to the commandment given to Abraham to kill his son. These actions, albeit warranted to the doers, are not to be drawn into example and imitation, unless we have the inspiration of the same Spirit; and therefore Christ our Savior answereth his Disciples, that would have called fire from heaven to consume the Samaritans, Ye know not of what spirit ye are, for the Son of man is not come to destroy men's lives, but to save them, Luk. 9, 55. Now that this fact of Phinehas is of the same nature, it appeareth, both because the plague ceased by it, and God's wrath kindled against his people, was appeased; so that the action is both commended & rewarded. This the Spirit of God teacheth in the Psalm, Phinehas stood up and executed judgment, and the plague was stayed: and it was imputed unto him for righteousness, from generation to generation forever, Psalm. 106, 30: which is not so to be understood, as if he were justified before God, by this one act, because whosoever will be just by the Law, is bound to keep the whole law, according to the tenor of the law, Do this & thou shalt live, Gal. 4, 12, 20. One good work doth not serve or suffice to make a man perfectly just and righteous in the sight of God, seeing he that continueth not in all things written in the book of the law, is accursed. So then, we must know that the Psalmist meaneth, that this fact was lawful, and allowed. For having set down the vengeance that Phinehas took upon this adulterer, and the adulteress: he preventeth the Objection which might be made: Was not this horrible and damnable murder in him, who being a private man, had not the sword of justice committed unto him? and being one of the Priests of the Lord, was to meddle only in matters belonging unto God, and not in civil things; who was to draw out the censures of y ^e church not a material sword to strike offenders? No (saith the Prophet) it was not murder, it was a righteous and commendable act, he being stirred up by God's Spirit, inasmuch as it proceeded from faith, and aimed at the glory of the great Name of God. Wherefore this place is falsely alleged, and perversely wrested by the Church of Rome, to overthrow justification by faith alone, and to establish justification by good works. For there is a double justification, one of the work, the other of the person. The Prophet speaketh in that place of the justification of the work, which albeit in the sight of men it might seem savage & inhumane, yet God did accept of it, & account it as a good and just work, which pleased him being done in faith, which purifieth the heart, Acts 15, 9. He speaketh not of the justification of his person, which was by apprehending the mercy of God in Christ, by believing, not by doing. Thus the Apostle in the fourth chapter to the Romans, verses 4, 5. maketh a double kind of imputation, saying: To him that worketh, the wages is not counted by favor, but by debt: but to him that worketh not, but believeth in him that justifieth the ungodly, his faith is accounted for righteousness. Thus much of the first question touching the act of Phinehas, whether it were lawful or unlawful, whether it were private revenge, or public justice.

The second Question is touching the number that died in this plague: [Object.] wherein appeareth some difference and disagreement in outward show, between the Old Testament, and the new. For Moses in this place, verse 9, saith, There died four and twenty thousand. But the Apostle Paul alleging this judgment of God, mentioneth only Three and twenty thousand, 1 Cor. 10, 8, subtracting one thousand from the former number which Moses added. I answer, some reconcile these places thus: that the Scribes or Penmen failed in copying out the books of Paul's Epistles, which should have written four & twenty thousand, where they wrote three & twenty thousand. But this is shifting rather then reconciling; & cutting the knot with a sword, rather then loosing it asunder with the hand, inasmuch as all the copies generally with full consent, as it were with one voice agree in the former reading. Others suppose and surmise that it might be a slip of memory in the Apostle, according to human infirmity. But this answer is worse then the former, and these are unskillful Surgeons, that make a deep wound instead of applying a plaster, and therefore kill where they should cure. For we cannot admit any faults in memory in the blessed Apostle, who wrote by the direction of the Spirit of God, as also the whole Scripture was inspired by him: and we cannot give any reason to warrant, why it should rather be a slip of memory in Paul then in Moses, both of them being guided by the same Spirit.

Again, others say, that Paul is not contrary to Moses, forasmuch as if there were four and twenty thousand, as Moses teacheth, there must of necessity be three and twenty thousand, as the Apostle gathereth, seeing the greater number includeth the lesser; and seeing he doth not say expressly there were just so many, neither more nor less. True it is, to make up around sum, & a full number, the Scripture useth sometimes to add, and sometimes to detract; but in this place there is no reason, why the Apostle should use the less number rather then the greater, considering y ^e greater number is here as full and perfect a number as the lesser; and therefore no just cause to change & alter anything. Besides, the Apostle maketh the number as directly to be 23000, as Moses maketh it to be 24000. Wherefore, to let pass these guesses & conjectures, the best and truest answer is, that Moses distinguisheth the history into two parts. First, touching the heads of the people that were hanged up: Secondly, touching the people that were slain with the sword. If we join both these together, as Moses doth in this place, it is truly said, There died four and twenty thousand. For he speaketh first of the chief Captains and Ring-leaders to this rebellion against God, then of the rest of the people that walked in their ways, and followed their example: afterward he casteth up his accounts, & setteth down the total sum as it did accrue out of them both. But if we speak of the principal malefactors by themselves, and of the rest of the people by themselves, a thousand of the principal were hanged or crucified; and among the people were slain three and twenty thousand, of which latter, Paul only speaketh, omitting the thousand Princes: to show, how fond and frivolous their excuse is, who defend their offenses by the example, or authority, or counsel, or commandment of their superiors: seeing the people in this place following the foot-steps of their Magistrates, were no less punished then the Magistrates themselves. So then, these are most true, both that which Moses saith, to wit, that four and twenty thousand perished, joining both Princes and people together; and that also which Paul affirmeth, mentioning three and twenty thousand only, omitting the Princes, and reckoning the people: and hence it is, that the sum in Moses, amounteth to a thousand more, in Paul to a thousand less.

Hitherto of the execution of justice by Phinehas, upon two audacious and open offenders, and of discussing the questions that arise thereupon: now followeth the approbation of God, in whose nostrils it smelled as a sweet savor. This fact is commended, his zeal is praised, his person is blessed, and rewarded. For albeit good works wrought in faith, and died with the blood of Christ, do not merit eternal life, which is the free gift of God, Roman. 6, 23, yet they are rewarded of mercy in this life, and in the life to come. The blessing of God to rest upon him and his posterity, is set down in two respects: First, generally,