Commentary on Numbers

Hitherto of the first part of the Preface, consisting in a description of Aaron's sons, and in a relation what became of them: part of them dying in their sins, and part succeeding in the Priests Office. Now followeth the second part in these words, which is a presentation of the Levites before him. Touching this whole Tribe, we must observe that it was divided and sorted into two ranks, whereof the first is the Priests; and the second, the rest commonly called by the common name of Levites, who were not admitted into the former order, as appeareth more evidently in the 16, chapter following, as also in the 18, chapter.

Touching the Priests, they are of two sorts, the one was as y ^e head, the other as his hands: one was the chief above all the rest, the other were inferior, as assistants unto him. The chief was the high Priest, of whom the Scripture setteth down four things.

First, his consecration; he was brought before the Altar, he was washed with water, he was clothed with those holy garments that God had appointed, he had the sacred oil poured upon his head; lastly, sacrifice was offered on the Altar for his sanctification, and his garments were sprinkled with the blood of it.

Secondly, the things that were required in him being consecrated in the former manner, which are chiefly these; he might not be defective or deformed in body, his wife must be a virgin of his own people, he might not uncover his head, rent his garments, nor go in to mourn for any that was dead, though it were his father or mother.

Thirdly, the Scripture setteth down his employment, which was to go daily into the Sanctuary, to light the Lamps, to burn Incense, and every week to provide the show-bread, 〈1 page duplicate〉 〈1 page duplicate〉 on the feast days to offer the people's sacrifices with the other Priests, and once in the year, on the day of expiation to enter into the Holiest of all, to make prayer for himself and the people.

Fourthly, his attire or holy vestments in which he was to perform this service of God, which were these six in number, a breast-plate, an Ephod, a Robe, a broidred coat, a miter, & a girdle.

Touching the Priests of inferior condition, they had the same kind of consecration which the high Priest had, in sacrificing they were like unto him, and in the service of the Sanctuary, in burning incense, in providing the bread of proposition, and in preparing & looking to the lamps and lights. This was the difference in these between him & them, that he was the chief, and they were helpers: he was the directer, they were directed and guided by him. Besides, this was peculiar to the high Priest, that he consulted with God by Vrim and Thummim, and entered into the holiest place to make atonement, to cleanse and hallow it from the sins of the people. Their vestments were the same, saving that the high Priest only had the breast-plate and an Ephod of gold; which is to be noted, because the rest of the Priests did sometimes wear a linned Ephod. They might have no blemish or deformity, Levite. 21, 18. They might drink no wine nor strong drink when they were to enter into the Sanctuary, Levite. 10, 9. They might not defile themselves by the dead, nor come nigh any that was dead, except it were their father or mother, son or daughter, or sister unmarried, Levite. 21, 1. They might not shave their heads nor beards, nor cut their flesh; they might marry no harlot, nor woman divorced, Levite. 21, 5, 7. The first that were consecrated to this office, were Aaron's sons Nadab and Abihu, Eleazar and Ithamar. From Eleazar in David's time (who established an exact order among them) were issued 16, families, and from Ithamar, eight; that is from them both, 24, families. These he sorted and separated into four and twenty classes or courses, & named each of them after the name of him who was the chief of each family; and concerning the ordering of them, and setting one before another, (to avoid contention) they cast lots. All of them could not attend every day without confusion and disorder, & they must have intermission and times of vacation, so that one course performed the service one week, and another course another week. Hence it is, that it is said in the book of Chronicles, that Jehoiada the Priest dismissed not the courses; that is, he sent not away the troops and companies of the Priests that attended the service of the Temple, when their time of waiting was expired; so that according to the order appointed, they should have departed, and the next course have succeeded: because he meant to make good use of them in the deposing of wicked & usurping Athaliah, and in the establishing of the royal throne of Joash the lawful King of Judah. This also appeareth in part in the New Testament, Luk. 1, 8, 9. It came to pass, that Zachariah of the course of Abia, executed the Priests Office according to the custom of the Priests, &c. Thus much touching the Priests Office, who were Aaron and his sons, whom God chose out of all the families of the Tribe of Levi to minister before him.

It remaineth to consider, how the rest or residue of that Tribe were employed. They were not to be idle, but to serve also first in the Tabernacle which Moses erected, and afterward in the Temple which Solomon built. When these grew up and increased in great number, they were sorted by David for orders sake into four ranks. Some were appointed to be Ministers of the Priests and Temple: some to be singers: some to be porters: and others Scribes and Judges.

Touching the first, specially called Levites y ^t attended the service of the Sanctuary, their Offices were to carry the Tabernacle, and the Ark of the Covenant in the removes of the people, until God according to his promise fixed and settled them in one certain place, whither the Tribes should resort; and then they were to take care of them, and the vessels appointed to be used in the service of GOD. Unto these offices in latter times were added the flaying of the beasts that were to be offered, as 2 Chron. 35, 10, 11.

Touching the second rank, to wit, the sweet singers of the songs of Zion, we read in the first book of the Chronicles, chap. 25. they were to sing prophesies with harps, with viols, and with cymbals.

Touching the Porters, which were the third rank, they were appointed to see, that no uncircumcised, no polluted or profane person should enter into the house of the Lord, 1 Chron. 26: and to guard the same in such sort, that all things therein might be in safety, as the sacred vessels, the treasure of the house, and the treasure of the dedicated things.

Touching the Scribes, which are the last rank, they were such as read the Scriptures, and expounded the Law of God in the Temple at Jerusalem, and in the Synagogues that were in all parts of the Land; who were also called Doctors, that is, Interpreters of the Law of God. All which we may read at large in a learned Treatise of the Church, Lib. 5. Cap. 5, & 6.

Having thus briefly considered the distinct offices of such as were set apart to the Ministry among the people of GOD, who made his Covenant with Levi, of life and peace: let us now return to the words of Moses, and proceed to the second part of the Preface, which is the presentation of the Levites before Aaron, to be as his hands and helpers, that they might minister unto him. Wherein we are to observe two points; first, the commandment of God to Moses; and secondly, the reason of the commandment. For touching the execution of it by Moses according to the commandment of God, which is in other places most usually added, is in this place omitted, but must be supplied and understood from that which followeth: for when once the Levites were offered and presented, then presently he proceeded to the numbering of them, so that his obedience in this respect is sufficiently justified.

Touching the commandment of God directed unto him, we are to mark these several points, and of them the Author is GOD; for in divine matters nothing must be attempted without commandment from him, he must warrant thē, or else they are not to be allowed.

First, the substance of the commandment, verse 6, 7, 8. The Levites are given to Aaron the Priest, that they may minister unto him, and that they may do the service of the Tabernacle, and that they may keep the instruments or vessels thereof.

Secondly, the order, that Aaron and the Priests should be superior unto them, and be as Overseers of them, providing that no stranger should thrust himself into this calling, contrary to the ordinance and appointment of God, Heb. 5, verse 4. No man taketh this honor unto himself, but he that is called of God, as was Aaron: so that he excluded from the ministry of the tabernacle, all other that were not Levites; of the other Tribes no man gave attendance at the Altar, they were strangers from the Priesthood, and the Priesthood from them. Not as though in the New Testament, there should be one only family separated, to which the administration of holy things should belong. For after Christ was ascended, and had led captivity captive, the distinction of Tribes and families was taken away in regard of the functions of the Church: so that the Ministers may be ordained and called out of any estate & degree whatsoever, being furnished with sufficient gifts for that purpose.

Thus much of the commandment: the reason followeth, verse 11, 12, & 13: in which God himself assigneth the cause why he did take unto himself the Levites to succeed in place of the first borne. For unto this time, the first borne both in the private families & in the public assemblies of the Israelites did execute the Priests office, as persons consecrated unto God, as we have shown and expounded, Exod. 13, and 19, chapters, and as we shall show farther in this chapter. Hence it is, that he saith, Every first borne is mine: which is to be understood, not in regard of the common right of creation, as sometimes the earth and all that filleth it, is said to be the Lord's, and all the beasts of the Forest, but they are so called in another respect.

For the better understanding whereof, we must consider that things are said to be the Lord's in three respects.

First, in regard of duty and service. Thus all creatures are the Lord's, because he is their Creator and maker, in regard whereof everything created oweth a duty to him, as to the great Lord, to whom all things visible and invisible owe their homage, as Psal. 24. the Prophet saith, The earth is the Lord's, and all that therein is: and he rendereth this reason; For he hath founded the world, &c.

Secondly, all creatures are said to be the Lord's also, in regard of that power and authority whereby he ruleth all, to which jurisdiction of his, all men, how wicked & perverse soever they be, are subject. Thus Cyrus King of Persia, though he knew not the Lord, yet is said to be the Lord's Shepherd, and his anointed, and to perform all his pleasure, Isaiah 44, 28, and 45, 1. He did the work of the Lord ignorantly and blindly, yet God was his Lord, and he his servant in proclaiming that Jerusalem should be built, and the foundation of the Temple erected. So the Prophet speaking of the world, and of all things therein contained, saith, They continue this day according to thine ordinances, for all are thy servants: as if he should say; All creatures in heaven and earth continue safe and sound, even from the beginning to the present times wherein we live, and so they shall do unto the worlds end, through thy word and appointment: so that as they were created by thy word, and are preserved in their estate, so they are at thy commandment to do thy will, even as servants obey their masters. Thus the diuelles, though they resist him and rebel against him, may be said to be his servants, because they are constrained to serve his providence. They be far from yielding faithful service and dutiful obedience unto him, yet they must stoop down unto him; he hath in such sort put his hook in their nose, and his bridle in their lips, and his chain on their hands, and his fetters on their feet, that they cannot start from him, but they shall do him service for the execution of his secret will. Therefore the Prophet saith, Psalm 135, verse 6. Whatsoever the Lord pleased, that did he in heaven and in earth, in the sea, and in all deep places. To the same purpose the Apostle writing to the Philippians, and speaking of the power of Christ Jesus, who being in the form of God, thought it no robbery to be equal unto God, saith, chap. 2, verse 9, 10, God hath highly exalted him, and given him a name which is above every name, that at the name of Jesus, every knee should bow, of things in heaven, & things in earth, and things under the earth: and that every tongue should confess, that Jesus Christ is the Lord, unto the glory of GOD his Father. Thus also the beasts of the Forest are the LORD'S, and the cattle on a thousand Mountains, Psal. 50. Not only because all creatures owe a duty unto him, but because they are governed by his rule, ordered by his power, and ruled by his providence.

Thirdly, some things are said to be the Lord's, in respect of a propriety and immediate right that he hath in thē, being separate from the use of man. For then they become the Lord's, when they are alienated from men. Thus tithes in the word are said to be the Lord's Levite. 27, 30. All the tithes of the Land, both of the seed of the ground, and of the fruit of the trees is the Lord's, it is holy unto the Lord. Where the last words expound the former, according to the usual manner of the Scripture, and show in what sense tithes are the Lord's, because the propriety is not in man, but in God only: forasmuch as that which is holy to the Lord, is separate from man and from his use, and cannot be alienated by him without sacrilege and usurpation. So in this place, the Levites are said to be the Lord's, and the first borne are said to be the Lord's, not only in respect of their duty to him, and of his power over them; for thus all creatures are his, all people and nations of the earth are his: and in these respects, not only the tithes are the Lord's, but the other nine parts as well as they. But they are sanctified to him, and are to be employed in his service, being separated from the use of man, as the rest are appointed and left to the use of man.

Thus then the Lord challengeth authority to bestow the tenths of their increase, so that man could not employ them to himself without sacrilege. If any of the Levites s • old be taken from the Altar & sent into the wars; they had profaned God's service, and abused their persons to another end then GOD had ordained. The like might be spoken also of the Sabbath, that is the Lord's day; he claimeth it to his own use, he separateth and sanctifieth it to his own service. The six other days are ours, and God giveth us liberty to call them ours, and to bestow them as ours, in our own business, Exod. 20, 9. Revel. 1, 10.

Such therefore as make no conscience to take the LORD'S day from him, and use it as their own, are spiritual thieves, and meddle with that which is not their own. If their servants should deal in such sort with them, and employ any of the six days in their own work, and leave their business undone, they would quickly complain of the injury. Or if any of their neighbors should come into their house, and take away any part of their goods, we would bid them learn to know their own, and be ready to call them thieves. But we deal with GOD a thousand times worse then we would suffer other men to deal with us. We can take the Lord's day, nay the Lord's days, one after another, and spend them about our own profits and pleasures, and vanities, and yet never consider the wrong & injustice we offer unto the Almighty. Oh that men would lay this unto their hearts, so often as they profane the Lord's Sabbaths; that so they might call it a delight to consecrate it as glorious to the Lord, and learn not to follow their own pleasures and pastimes, nor to speak their own words therein.

[Verses 7, 8. They shall keep his charge, and the charge of the whole Congregation, &c. ] Hitherto of the meaning of the words: let us now come to the doctrines arising from hence.

We see in this division, that Aaron and his sons being consecrated to the office of the Priest-hood, have also the Levites given unto them, to help them in that holy calling. Moses is commanded to present them before Aaron the Priest, that they may minister unto him: and all this is done by the authority and appointment of God. Moses was a great Prophet, to whom God spake face to face, like unto whom arose none before him, nor yet after him: nevertheless he durst not presume to do this, until he had received commission from God.

From hence we learn, that God hath sole [Doctrine] authority to ordain the Officers and the Offices of his Church. No ministry is allowed and approved, but that which hath warrant and direction from God. We see this in the setting apart of the Tribe of Levi among all the rest to this office, Levite. 8. verse 2. The Lord said unto Moses, Take Aaron and his sons with him, and the garments, and the annointing oil, &c: and Deuter. 18, verse 5. The Lord thy God hath chosen him out of all thy Tribes, to minister in the Name of the Lord, him and his sons forever. This truth is noted oftentimes in the New Testament. In the conference between John the Baptist and the Pharisees, when he said plainly, he was not that Christ, nor Elias, nor a Prophet, they replied, If thou be neither Christ, nor Elias, nor of the Prophets, why baptizest thou? This had been a weak argument, and an unlearned question, if John might have executed some other function thē that which was ordinary in the Church, and instituted of God.

Hence it is, that the Baptist, to establish his special calling and extraordinary function, alledgeth the word of God, Mark 1, verse 1, 2.3. I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the Prophet Isaiah. So that both ordinary and extraordinary offices, have their allowance out of the high Court of heaven. When Christ asked the question concerning the baptism of John, whence it was? Whether from heaven, or of men? he meant thereby to confirm his ministry. In like manner, when he was teaching in the Temple, the chief Priests and Elders of the people came unto him, and said, Math. 21, verse 23. By what authority doest thou these things? and who gave thee this authority? declaring that no man ought without authority and commission from God to execute any function in the Church, so that no man should take this honor unto him, but he that is called of God, as Aaron was. We see then by the whole practice under the law, that the Ministers thereof both ordinary and extraordinary, had their calling from heaven, not from the earth; from God, not from man. And in the New Testament, the Apostles had their calling from Christ, He chose them, he sent them out, to him they gave an account. He appointed the seventy Disciples, and sent them two and two before his face into every City, Luke 10, verse 1. And when he led captivity captive, he gave Pastors and Teachers, for the work of the Ministry, Eph. 4, verse 11. When a new Apostle was to be chosen in the room of Judas, who purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out; Peter alledgeth unto the Church the word of God: It is written in the book of Psalms, Let another take his charge or office. Albeit then the callings of the Ministry be executed by men, and the Ministers that were to continue in the Church, were chosen by men like to themselves, yet the Office is of God: so that as it was not lawful to bring in any strange doctrine, so it was not lawful to teach the true doctrine under the names and titles of any other function then was instituted by God. He that hath set down the doctrine hath also set down the Teachers of the doctrine: he that hath appointed what shall be taught, hath also appointed who shall teach it and deliver it to his people.

This is taught unto us by sundry reasons. [Reason 1] First, observe with me the types that the scripture useth to express this point: I will name these three for example; the Ark, the Tabernacle, and the Temple. The Ark was a lively figure of the Church, all that were out of it were drowned in the waters. God leaveth nothing to man's wisdom or policy, though never so wise or righteous, but he appointeth to Noah, the matter and form, the length, and breadth, and height of the Ark, the wood and several sorts of it, Gen. 6, 14: and as GOD would have it built, so he appointeth the builder.

In the work of the Tabernacle, the Church is more expressly shown; God stirred up the spirits of those that should be the workmen, and left nothing to the will of Moses, but set down the pins, the snuffers, the boards, the bars, the hangings, and the vessels; all was finished according to the pattern that he had seen in the mount where he talked with God, Exod. 39, 42. Heb. 8, 5.

Likewise, touching the Temple, which came nearer to the times of Christ, Solomon was appointed to build an house to God, who did nothing in it, either touching the building of it, or the vessels in it, or the beauty of it, but according to the form and fashion that was enjoined him.

Again, the titles whereby the Ministers [Reason 2] are called, and the names whereby they are named, do enforce the acknowledgement of this truth,; they are called sometimes the servants of God; sometimes the builders of his house; sometimes the sowers of his ground; sometimes the watchmen of his City; sometimes the Captains of his host; sometimes the Shepherds of his flock; and sometimes the Stewards of his family. Shall the servant attempt anything of his own head, and exercise dominion without the appointment, or contrary to the appointment of his master? It is noted to the commendation of Moses, that he was faithful in all his house, as a servant to him that appointed him, Heb. 3, 5. The Ministers are builders, and the people are God's building, 1 Corinth. 3, 9. It is in God therefore to make choice of the builders, and to lay the whole plot before them. They are the seedmen, Mat. 13, verse 3: the watchmen, Ezek. 3, verse 17: the Leaders, Heb. 13, verse 17: the Shepherds, Eph. 4, verse 11: the Stewards, Luke 12, verse 42. Shall the Ministers then, being Officers only under another to serve him, presume to do anything in their own name, and not acknowledge their subjection unto another?

Thirdly, the Ministries that are expressed [Reason 3] in the word, are all sufficient to bring y ^e church to perfection, and to make it a complete body; as appeareth by the Apostle, where he serteth down the Officers that have received gifts for the instruction of the Church of Christ, Eph. 4, 11, 12, 13. Christ gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers; for the perfecting of the Saints, and for the work of the Ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. If then these suffice for the bringing of the work to perfection, all other invented by men, are needless and superfluous, and may be cut off as superfluous branches.

Lastly, none can appoint new Officers or [Reason 4] strange Ministers in the Church, but he that can give them gifts to discharge the Callings that they undertake. For what is an office without strength and ability to execute it, but an idle name without the thing, as it were an empty box without the ointment? But no mā hath it in his power to bestow any gifts to set up a new office, neither ought he to set on work the gifts that God hath given, otherwise then he appointeth, as it were to till the earth with another man's heifer: & therefore it belongeth not to any man to institute any new Ministries, or to employ them that are warranted, contrary to the will of him y ^t hath called thē: and consequently it is God only to whō it belongeth to choose such as shall minister before him, as the master appointeth his own servants that shall serve him in his house, and do his business.

[Use 1] Let us in the first place see what profitable uses arise from this doctrine. First of all, we learn that no man hath any authority or jurisdiction to pervert or euert that order that God hath set in his Church, whether it be by devising new Ministries, or by destroying & diminishing of the old. For as well do they err in building, that add such as are not warranted, as they that take away such as are established in the word. It is a true saying, worthy to be observed, delivered by Christ our Savior, Every plant which mine heavenly Father hath not planted, shall be rooted up, Matth. 15, 13.

It is the word of GOD that endureth forever; all man's devices are as the flower of the field that fadeth in a moment. There is nothing shall continue constant which standeth not by the strength of God. The traditions of men, howsoever they may seem to be firmly rooted, and strongly backed by the best devices and policies that flesh and blood can devise, yet they are as chaff which the wind driveth away, and they shall not be able to endure. It is truly spoken of Gamaliel, though it be evilly applied, Acts 5, 38. Refraine from these men, and let them alone, for if this counsel, or this work be of men, it will come to naught. The Church is the body of Christ, wherein nothing is too much, nothing too little, 1 Corinth. 12, 12. For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so is it in the mystical body of Christ whereof he is the head. In the natural body of man, if it should have three legs, or three • ands, or diverse heads, it would be a monstrous body; it would not rejoice or take pleasure in that excrescence or abounding of proud flesh: Or if it had only one leg, or one eye, it could not delight in it, but would be grieved at the defect. So is it in the body of Christ, which is the Church. God hath made it a perfect body, he hath given it hands & eyes to guide it self into the way of peace, and to bring it unto the kingdom of glory. If we will add other eyes, or other hands, then God hath fitted: or tie them that it hath from employment to the good of the body, we do injury to the body of CHRIST, and make the Church disfigured and deformed. If we should see a man in our days, like to the giant mentioned in the second book of Samuel, whose stature was exceeding great, that should have on every hand six fingers, and on every foot six toes, four and twenty in number, we would think it uncomely and ill-favored, and no ornament unto the body. So is it with the Church, which ought to have her form and feature in every part. It is for beauty and comliness compared to a company of horses in Pharaohs Chariots, Cant. 1, verse 9, and to a row of Jewels. It is said to be beautiful as Tirzah, Cant. 6, verse 4. and comely as Jerusalem, that is compact together, Psalm 122, 3. It is said to look forth as the morning, to be fair as the Moon, clear as the Sun, and terrible as an army with banners, Cant. 6, verse 10. If then we shall strip the Church of any of her ornaments, if we shall wound it, and take away her veil from her, Cant. 5, verse 7. If we shall give her any new parts, or rob her of any of her true parts, we make her no longer beautiful and beloved, to say of it as Christ doth, Thou art all fair my Love, there is no spot in thee, Cant. 4, verse 7. We make it deformed as a body that is either maimed or monstrous.

This is the commendation of the Church, that her glory is absolute & perfect throughout all the parts of her, and that it hath no spot, no blemish, no imperfection. Such a glorious body is meet to be joined with so glorious an head as Christ is. When we suffer the Church to be all black and foul, full of wrinkles and withered deformities, how should it be united unto him?

Happy is that Church that hath all her parts, and none but her parts, like a body that retaineth the natural luster. But if it want any members that it ought to have, or have gotten an overplus that it ought not to have, they serve to no other use but to disfigure the body, and to disgrace the head. The true natural parts are much ashamed both of those wants, and of those superfluities: the which, the more they are, the farther is that Church from perfection.

Some Churches have somewhat too much that ought to be pared away: some Churches have too little, that ought to be restored: and some Churches are deformed both ways, they have too little one way, and too much another way: and yet (alas) they see it not, they know it not, they feel it not. Or if they do know it, they will not acknowledge it: or if they feel it, they will not reform it, and if they see it, they glory at it and rejoice in it. It were a strange thing to see anybody to be merry and make a triumph of it, because it wanteth an eye, or an hand, or a foot? But thus the case standeth with many Churches, they consist of confused bodies, one member encroching upon the office of another, they want their eyes to see withal, and yet they dream of perfection, and despise other that are more fair and forward in good things then themselves.

Nothing continueth long at one stay in this life: nothing is so well ordered, but Satan and his instruments seek to put it out of joint. We must pray to God to open our eyes to see our wants and wrinkles, and to labor earnestly, as well to restore that which is wanting, as to cut off that which is abounding.

Christ is the King of this Church: shall any presume in his kingdom to set up or pull down, to place or to displace, to plant or to destroy? This is God's office, it belongeth unto him only to do them: such therefore are no better then usurpers.

[Use 2] Secondly, this serveth to reprove the state of the Jews, as it stood in the days of Christ. It was time for him to come to reform and restore all things, they had many strange plants growing in the garden of God, which his right hand had never planted, that were as naughty and noisome roots to be pulled up; and as byles and blisters in the body. We heard before, that in the Church under the Law there was found no other Ecclesiastical ministries which were ordinary, then those orders of the high Priest, the inferior Priests, and the rest of the Levites, all which were appointed by the law of God. And if any were raised up extraordinarily, the same had their calling confirmed from heaven, either by inward motion of the Spirit, or by working of miracles, or by evident testimonies of the mouth of God. But this government of the Church stood not long without change and alteration: for though the field were sown with good seed, yet the envious man sowed tares in it, so that in latter times there arose many sects and sorts of teachers among thē, who by schisms were ready to rent that body in sunder, departing from the simplicity & sincerity that was established by God's instistution.

Some of the ancient, that have taken pains to discover to the world, the heresies that sprung up and grew apace where once they took rooting and footing, and so to give notice of them that they might be avoided, do testify, that seven several and principal sects arose among the Jews, whereof some are mentioned in the Scriptures, and other are not.

The first, was that of the Scribes, who were Interpreters of the Law, but withal (as if the law were too base a thing to stick only unto it) they delivered many traditions as from their Elders, not contained in the Law, and sought (taking counsel of human wisdom) to bring in a more exact kind of the worship of GOD, then Moses and the Prophets ever taught, consisting in many voluntary observations and customs devised by men, which they are wont to magnify & prefer before the Commandments of God, Mat. 15. Colossians 2. Thus would man become wiser thē GOD, who forbad all adding or taking from his word.

The second sect were the Sadducees, which were of the race of the Samaritans, and had their name of one Sadoc a Priest: these denied the resurrection of the body, and believed not that there is any Angel or spirit, Acts 23, and consequently overthrew all religion, as 1. Corinth. 15. For if there be no resurrection of the body, or immortality of the soul, then are we of all men the most miserable that profess Christ. In vain we believe in his Name, and in vain we fight with beasts at Ephesus, in vain we suffer crosses and afflictions for the Gospels sake; it were better for us to do as the most do, and to be wicked and ungodly, if there were no other life or reward in another world. If the dead rise not, then is not Christ raised: and if CHRIST be not raised, our faith is vain, we are yet in our sins.

The third sect were Pharisees; these were the strictest of all others, and most reverenced and best esteemed: these believed the rising again of the dead at the last day, and that there were both Angels and spirits (as the Scribes also did) and that all shall come unto judgment, to receive according to the things they do in this flesh, whether they be good or evil, Acts 23. When Paul, being accused by his enemies, perceiving that they were partly Pharisees, and partly Sadducees, he cried out in the Council, Men and brethren, I am a Pharisee, the son of a Pharisee; of the hope and resurrection of the dead, I am called in question. They much honored virginity and single life, they paid tithes of the smallest things they possessed, Luke 18, verse 12. They washed cups, platters, beds, and all kind of vessels that they used, they fasted twice every week, and differed in their habit from other men. Against these are many woes denounced by our Savior Christ in the Gospel, Math. 23, verse 23, for their hypocrisy, that delighted more in outward shows, then in the truth of the heart.

The fourth sect were the Hemerobaptists, or Quotidian washers, who thought, that no man could be saved, if he were not washed every day, that so he might be cleansed from the impurity and filthiness of sin. It is not the water in the whole sea, nor any fountain can wash away the sins and corruptions of our life, or of our heart. It hath no force in it, either by any natural power, or by any voluntary use. Christ is our Purgatory and purification: it is he that must wash us, or else we remain impure and unclean. He is the water of life, whereby our consciences must be sprinkled: he is the laver of regeneration, by whom we are borne again, and washed as with pure water. If he make us clean, then we are clean indeed. His passion and the shedding of his blood, must be communicated to us, and the sanctifying grace of the Spirit of God. And this is necessary unto salvation, not any outward washing of the body, which may cleanse the flesh, but cannot touch the soul. This is made available three ways. First, by faith, which serveth to apply Christ unto us and all his benefits. Secondly, by repentance from dead works, whereby we die unto sin, & rise again unto newness of life. Thirdly, by the use of the Sacraments, which require both the former points, to wit, faith and repentance.

The fifth sect were the Essees, who are not spoken off in the Gospel, because they retired and withdrew themselves from the society of men. They despised marriage, and lived without the company of women. They had no children of their own, but they adopted as their own, such as voluntarily came unto them, and betook themselves to their sect: in regard whereof they continued for many generations, and never failed. These were like the Anchorites that lived in the wilderness, and choosing a solitary life, sequestered themselves from the company of others. These Essees were as it were Popish Monks: and the Monks were a kind of Jewish Essees, and both of them chose a manner of living not allowed of God. For he never appointed that any of the godly should renounce & abjure marriage, which the Scripture pronounceth to be honorable in all, and the bed undefiled, Hebr. 13, 4. He never allowed them to hide themselves in caves or cloisters voluntarily, or to institute new rules and laws that he never commanded. Nay, Christ commandeth his Disciples to observe whatsoever he commanded them, Mat. 28, 20. The Scripture commendeth to us the works of charity, James 1, 27, and requireth of us to do good to all men, and forbiddeth to separate our selves from the communion of Saints, Heb. 10, 25. The more good we do to our brethren, the more we please God: but these choose a kind of life, wherein they can do little or no good to others. To whom it may be said, Who required this at your hands?

The sixth sect among the Jews, were the Herodians which are mentioned in the Scriptures, Math. 22, 16. Mar. 3, 6, and 12, 13. who were indeed of the Jewish religiō, but thoght Herod to be Christ, because the Scepter was departed from Judah, and the Lawgiuer from between his feet, when Herod obtained the title and power of a King, and ruled over the people of God. But the prophesies that went before of the Messiah, can in no sort agree to Herod, nor to any but to Christ Jesus. For the Messiah promised by the Prophets, must not be a forraigner, but one of the Jews; for salvation is of the Jews, John 4. He must be of the Tribe of Judah, and of the stock of David, Psal. 110, 1. He must be borne at Bethlehem, & borne of a virgin, &c: none of which can agree to this alien or counterfeit Christ. These then were such as depending upon Herod had made a mixture of religion, partly from the Pagans, and partly from the Jews, as also the Samaritans had done long before.

Lastly, another sect among them were the Nazarens, who in all other things were Jews, but held it unlawful to kill any living thing, or to eat the flesh of anything wherein the spirit of life had been; they condemned the bloody sacrifices appointed in Moses Law, and therefore could not be induced to think that so good a man as Moses was the Author of those books, that bear that title, & pass as current under his name. These Jewish Nazarens are a kind of paganish Pithagoreans: and the paganish Pithagoreans are a kind of Jewish Nazarens. True it is, many are of opinion, that flesh was not eaten until the flood: but they were held as Sectaries, that held it afterward to be unlawful. Yea, whether it were ever forbidden from the fall to the flood, is altogether uncertain: & rather it may be thought, that GOD permitted the free use of clean beasts for meat, as well as for sacrifice, then that mankind was restrained from them the space of more then sixteen hundred years: for so long it was unto the flood. It is confessed, that it was lawful to offer them in Sacrifice, and then why not to eat them? Especially considering there were other kind of sacrifices wherein the sacrificer and the bringer of the sacrfice had his part, as well as the whole burnt offering which was all consumed? Abel is renowned in scripture, that he offered the first fruit of his Sheep, and the fattest of the fold: but it had been a small praise for him to offer the firstlings & the fatlings, if they were such as himself had no use off, if he were not accustomed to eat of them. It had been all one to him, to offer the fat or the lean, the first or the last, the weak or the strong, the male or the female. But herein no doubt he is commended, that he preferred the service of God before his own private use and benefit: which verifieth the saying of the Apostle, Who feedeth a flock, and eateth not of the milk of the flock? And who can deny, but he had as fair a warrant to feed himself with the flesh, as to clothe himself with the wool of his sheep. And if it be lawful to kill them for apparel sake, how can we think it standeth with the will and counsel of God to have the flesh cast away, inasmuch as Christ in the Gospel commanded his Disciples to gather up the broken meat, that nothing at all be lost?

Again, if the eating of flesh had been forbidden so long, the earth would in that space have yielded such abundance of increase, that the cattle would have annoyed mankind, and consumed the fruits that should have nourished themselves. The Lord promiseth it as a mercy toward y ^e Israelites, that he would not destroy the Canaanites before them, Deut. 7, 22. Lest the beasts of the field should increase upon them. For these helped to destroy them, and did eat the unclean, as swine and such like, both which by their multitudes might have been an annoyance unto the people of God. But there was greater fear of ouerspreading the earth with herds of cattle as with swarms of bees before the flood, if man had not been permitted to feed of them, and so to diminish the number of them.

Thirdly, we read in the Scripture some footsteps, albeit dark and obscure, whereby to trace out this truth, serving as marks to give us light in this matter: for the beasts were killed, and man was clothed with their skins, Gen. 3.21. Why then might he not as well eat them as kill them, and clothe himself with them? Besides, there was even from the beginning a difference between clean and unclean beasts, long before the flood, not only in regard of sacrifice, but also in respect of common eating, as appeareth in the reviving of this law afterward, Levite. 11.47. That there may be difference between the clean and unclean, and between the beast that may be eaten, and the beast that may not be eaten. Whereby we see, why some of the beasts were said to be clean and some of them unclean, namely, because some might be eaten, and some might not be eaten.

Lastly, in the Book of Genesis, Chapter 9. Where the eating of flesh is most of all expressed and mentioned, there seemeth to be made no new grant in those particulars, which in that place are remembered, but only the old privileges renewed, as the fruit of multiplication, the dominion over the creatures, and the replenishing of the earth. Wherefore seeing all these were in use before, it is very probable, that as the green herbs were eaten before, so was the flesh of fish, and of the beasts, albeit there be not express mention of them made before: Every moving thing that liveth, shall be meat for you, even as the green herb, have I given you all things. These things being true, the former sect of the peevish and perverse Nazarees, are more strongly convinced and overthrown, forasmuch as they make that unlawful, which from the beginning was used and practiced as lawful. These were the sects among the Jews, which they invented unto themselves, when they departed from the purity and simplicity of the word of God. This we may read largely and learnedly handled else-where.

[Use 3] Thirdly, this reproveth the hierarchy of the Church of Rome, from the highest to the lowest, their Popes, their Cardinals, their Abbots, Monks, Friars, Priors, Nuns, Jesuits, and the rest of that race and rabble, which are as croaking frogs, or devouring locusts, that covered the face of the earth, and ascended out of the bottomeless pit: of which the word hath not spoken anything, but quite overturneth that whole generation. For to set the government of the whole Church upon one man's shoulder and to put all other under his feet, is a burden able to break his neck, and to crack his shoulders, which no man is able to bear. This man of sin they make the head of the Church, and the vicar of Christ. This is to thrust down Christ from his dignity, and to depose him from the headship of the Church, or else they make it a monster of two heads, or rather of many heads. For this is an high honor peculiar to Christ, to be the head of the body, which is his Church, Ephes. 1.22, 23. and 4.12.15. and 5.23. Coloss. 1.24. and 2.19. And that for these causes: First, by way of excellency. Secondly, by reason of fullness of grace. Thirdly, because from him floweth all graces of faith and other blessings, into his members. He it is, that gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and teachers, to build up the Church to the end of the world. These he thought to be sufficient without Popes, and Cardinals, that is, without such heads and shoulders. He called his Apostles, and made them all equal, none superior, none inferior to other: but commanded them indifferently, to preach the Gospel to every creature. The Commission which he gave unto them, was equal, in feeding, in binding, in loosing, in remitting, and retaining, none was before or after other: as Luke 9. He calling the twelve Apostles, gave them power over all devils, and to heal diseases, and sent them to preach the kingdom of God. They had all of them the keys of it, equally committed unto them. But they will object [Object.] the words of Christ to Peter, Matth. 16. I say unto thee, that thou art Peter: and upon this Rock, I will build my Church, and the gates of hell shall not prevail against it: And I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind on earth, shall be bound in heaven: whatsoever thou shalt loose on earth, shall be loosed in heaven. [Answer.] These words we acknowledge to be the words of Christ, howbeit they are too weak a pillar to bear up the Papacy. First, let us speak of Peter, and then of the Pope, that claymeth to be his successor. For if Peter himself in those words, had no superiority or Monarchy bequeathed unto him, or sole regiment of the Church, then he could not leave it as a legacy to the Bishop of Rome, nor make him his heir of so fair a patrimony, that he might claim authority and supremacy from him. This is without all question, and both sides yield unto it, that Peter could give no more then he had himself, and the successor can have no more jurisdiction then he had, into whose room he succedeth.

Now, touching Peter, observe this as another rule, which also is received without controversy; that nothing in this place is given to Peter, but promised only, as appeareth by the form and phrase of speech that is used, and by the words uttered in the time to come. For Christ saith unto him, I will build my Church upon this Rock, I will give unto thee the keys of heaven; the gates of hell shall not prevail: whatsoever thou shalt bind, whatsoever thou shalt loose: so that the manner of speaking in the time to come, argueth that nothing is here really granted, but only graciously promised to be granted. He doth not say unto him, I do build my Church, I do give unto thee the keys of the kingdom of heaven, but I will build, I will give. This is so plain, that our adversaries are necessarily constrained to yield unto it. So then I ask the question, and demand of them, where this is given, and how this promise is performed? Whatsoever Christ promiseth, his word is not yea and nay, he cannot lie, he will not fail his people. [Objection.] If any reply, it is no great matter where we read the promise to have been performed, seeing no doubt Christ meant to be as good as his word? I answer, It mattereth much to understand where it is, forasmuch as there can be no better way to make trial of the promise, then to know the gift.

To which purpose they are wont to allege two places, and we are content to stand to both of them. The one is in the Evangelist, Matthew, chap. 18.18. Verily, I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven: and whatsoever ye shall loose on earth, shall be loosed in heaven. Where we see Christ speaketh to all the Apostles, and not to Peter alone, or to him more then to any other, but applieth the same power of binding and loosing, to everyone without exception or limitation. The other place is in the Gospel according to John, chap. 20. where Christ standing in the middes of them, saith unto them, Receive ye the holy Ghost, whose soever sins ye remit, they are remitted unto them, & whose soever sins ye retain, they are retained. In which words Christ also doth equally speak unto them all, whose sins ye remit, whose sins ye retain: not, whose sins, thou Peter, remittest or retainest: so likewise he saith, whatsoever ye (all) bind on earth, whatsoever ye (all) loose on earth; not whatsoever thou Peter alone bindest or loosest on earth. And this is acknowledged to be the power of the keys by the Romanists themselves. The use of keys is to open and shut: so then they that have their sins forgiven, and as it were the bands loosed, have the gates of heaven opened wide unto them: and contrariwise, the doors of heaven are barred fast as with lock and key, against them whose sins are retained: So that we may rightly conclude that seeing the power of binding and loosing, is the power of the keys, and given to all the Apostles, that it is not peculiarly and properly bestowed upon Peter alone, excluding and shutting out all the rest. If then here were an headship promised and bestowed, we must have a body with twelve heads, according to the number of the twelve Apostles: for every Apostle must be an head, as every of them had authority to bind and loose, to remit and retain, that is, had the keys of the kingdom of heaven delivered unto them.

[Object.] But it will be further said, Christ speaketh by name to Peter, I say unto thee, Thou art Peter, To thee I will give the keys, &c. I answer, he saith indeed, he will give them unto him, but he saith not, I will give them to thee alone: he will bestow them upon him, but not upon him alone: for here is nothing either expressed or understood, to exclude the other Apostles. The Lord saith to Joshua, I will not fail thee, nor forsake thee: shall we conclude from hence, that he will leave other of the faithful, because he speaketh particularly unto him? will God renounce or disclaim others that fear his Name? No, in no wise: for albeit he uttered it unto him, yet it is to be stretched to all believers, and as true toward them all, as toward him, as appeareth evidently in the Epistle to the Hebrews. It is one thing therefore to speak unto Peter, and another thing to speak unto him only.

But will some say, [Objection.] why doth not Christ name others, as well as him, if he understood others as well as him? for that might have put the matter out of all doubt, and stayed much contention that hath been about these words in the world. I answer, [Answer.] the words are not doubtful, but to those that purpose to make them gainful. They are plain to such as will understand. Peter spake in the name of the rest, as the mouth of the Apostles: Christ answereth to him also in the rest.

He had asked the question of them all, Whom say ye, that I am? All of them could not answer without confusion, and disorder; it was necessary that one should be the speaker, as it were the foreman of the Jury: and Peter in the behoove of others, as well as of himself, confessed that he was the son of the Living God. Shall we say, the rest did not believe as much? A like example we read in the second Chapter of the Acts of the Apostles, where, they being filled with the holy Ghost, and speaking with diverse languages, are derided of many, and accused to be drunken: Peter standing up with the eleven, did lift up his voice, and say unto the Jews, Be it known unto you, and hearken unto my words: for these are not drunken, as ye suppose, &c. Doth he plead only for himself? and not rather undertake the common cause of them all? yes: he is only the mouth of the rest, and speaketh for the rest. So in this place he made a free confession of his faith, and the faith of the Apostles, who believed no less then himself: and Christ, suiting and shaping his answer according to Peters confession, speaketh unto him, but in him understandeth all the rest.

Neither let us go about to gather more from them, then Christ scattered, or the Apostles collected. For they did not conceive, that Christ by those words before remembered gave any supremacy or superiority, any primacy, or principality of power to Peter; for then they would never afterward have contended which of them should be the greatest and the chiefest, forasmuch as this whole controversy had been decided and determined by the mouth of Christ. But long after this, there arose a great strife among them, which of them should be accounted the greatest. Therefore they acknowledge no more authority given to Peter by those keys of the kingdom of heaven, then to themselves. Neither doth Christ build his Church upon Peter, nor call him the Rock: for it is built upon the Rock which Peter confessed, that is, upon the Son of the living God, so that the Rock (as the Apostle saith) is Christ. Hence it is, that Matthew distinguisheth between Peter and the Rock, Peter is one, and the Rock is another; otherwise Christ would have said, Thou art Peter, & upon this Peter I will build my Church, or upon thee will I build it: he speaketh not after this manner, but, Thou art Peter, and upon this Rock; which must necessarily be referred to his former confession, the name and person being changed.

Again, there is an express place in the Apostle, which teacheth that no man can lay any other foundation then hath been laid, which is Jesus Christ. 1 Cor. 3.11. Paul inspired by the Spirit of Christ can find no other foundation of the Church, then Jesus Christ: they then y ^t acknowledge, and receive, and teach any other, are moved by the spirit of Satan, and speak in the spirit of Antichrist. Furthermore, Peter was one of the master workmen, or master builders of the Church, as he is bidden to feed the flock of Christ, 1 Cor. 3. so that he cannot be called properly the foundation of the Church, and a builder of y ^e Church; the foundation being one, and the builder (that layeth the foundation) another: for that were to confound the workman, and the work; the founder, and the foundation: the builder, and the building. The builder buildeth upon the foundation, and therefore it is against natural reason, that the Carpenter which layeth the foundation, should himself be the foundation, unless peradventure by a new kind of transubstantiation, never heard of before this time, as senseless as the old (if that may be called old which had no footing in the Church, for a thousand years after Christ) whereby they turn the laborer into his labor, and the builder of the house into the ground-work of the house.

But suppose all this had been spoken to Peter alone, that to him alone had been given the keys, that he alone should open and shut, bind and loose, remit, and retain at his own pleasure, and that the Church had been built upon him, as upon a sole foundation; which notwithstanding is all false, the rest being made equal with him: what is all this to the Bishop of Rome? who is neither Peter, nor any builder of the Church, but rather a destroyer and puller of it down. Peter is not now upon the earth, neither doth Christ speak any one word of his successors, for then he would have said, Upon thee and thy successors, I will buid my Church; whereas Christ saith not, either upon him or upon his successors, but upon the Rock, which neither he nor they were. And if Christ had said, upon thee and thy successors I will build my Church, what had this been yet to the Bishoppe of Rome, more then to the Bishop of Constantinople, or of Alexandria, or of Antioch, where also Peter sat? what is there uttered, or what can there be gathered out of Christ's words, sounding for him more then for them? So then as the Romanists crave of us to produce one place of Scripture to prove the continued succession of our Churches: so we ask of them one place of Scripture to prove this succession of Peter, or this deputation which they challenge to themselves. For as they claim to be his lawful heirs alone, and to receive from him a twofold sword which Peter himself did never handle, and a triple crown, such as Peter himself did never wear, who preached but Lorded it not; whereas they Lord it, & preach not: let them bring forth the Tables, and produce the Testament, let us see the writings, that we may examine the truth, and discuss his title; then which nothing can be demanded more just and equal. But mark a little, even ye that have but half an ear, how partial Judges, and corrupt esteemers they are of things, that any way go against them! In the point of justification, when we teach agreeable to the Scriptures and to all antiquity, That we are justified by faith alone, they cry out that we abuse the people and falsify the word, forasmuch as the Scripture never saith by faith alone ye are justified. Whereas in the controversy of Peters Primacy, they deal deceitfully, and teach that the Church is built upon Peter alone, that the keys of the kingdom of heaven are given to Peter alone, that he is ordained to bind alone, and to loose alone; as if he might play fast and loose, at his pleasure, and send thousands of souls into hell, and yet no man to say unto him, sir why do you so? as the Canonists teach. They can never prove that either Christ spake or meant all these, or any of these to Peter alone: but in the question of justification by faith alone, though it be not found in so many words & syllables in the Scripture, yet the sense and substance of them is found, nothing being more usual in the Scripture then this, that we are justified not by works, but without works; not of the law, but without the law, Rom. 3.20. and 9.11. and 11.6. Gal. 2.16. Ephes. 2.8. 2 Tim. 1.9. Tit. 3.5. If then we be not justified but by faith, what is this, but by faith alone? So that we add no more to the meaning of Paul, then Christ added to the meaning of Moses, which was nothing at all; and yet where Moses saith, Thou shalt serve the Lord, Christ saith it is written, Thou shalt serve him only, Matth. 4.10. This then is one note of their partiality, that they may add and alter, correct, and corrupt at their pleasure: we may not explain and expound the true meaning of the Scripture, by the addition of one word. Another is this, when we say that these words of Christ in the Evangelist, To thee I will give the keys: and whatsoever thou bindest or loosest, are not to be restrained to Peter alone, but ought to be communicated to the rest of the Apostles, in whose name he answered: they cry out with a loud voice, and storm mightily at it, that we do extreme wrong and injury to Peter the Prince of the Apostles, whiles we stick not to extend and apply the same words to others, which are peculiarly spoken unto him; and thereupon they urge against us in the very words, I say unto thee, and Thou art Peter, and will not suffer us by any interpretatiō (though never so evident) to depart one jot from the syllables, but tie us fast, and keep us close to these particulars, and as it were pin us to Peters sleeve. Whereas by this limitation, they cease not to wound themselves more then us, even unto the heart, and yet do not feel the force of the stroke, that tendeth unto death. For they are not afraid to stretch these words in length, until they crack again: and albeit they be uttered in the singular number, yet they extend them to all the Bishops of Rome, from Peter who (they say) was the first, unto Paulus Quintus, that now sitteth in that Sea; as if Christ had said, I will build my Church upon thee Peter, and upon all the Popes of Rome after thee: and thus (as I have heard) they bear the simple people in hand that take up all things at the second hand, that Christ said, I will build my Church upon the Bishop of Rome.

What is now become of the words themselves which they pressed against us? did they not tell us that Christ said, Thou art Peter? have they forgotten what was spoken, I say unto thee? It is the fairest flower of the Popes garland, and as it were the soul and life of the Papacy, to enlarge the words as far as may be, and to understand them of the whole rabble of usurpers, and devils incarnate, that have ruled in these last days: and yet they cannot abide, or endure that we should extend them to all the Apostles. And if I should ask them, how the Bishops of Rome can challenge a right to be Peters successors, forasmuch as they can never evidently prove by any testimony of holy Scripture, that Peter ever was at Rome, it would trouble their patience, and put them into a sweat, and yet do no good: forasmuch as the contrary rather appeareth, as I have shown else-where. Thus much of the partiality of these men, who like envious persons are content to pull out both their own eyes, that they may put out one of their fellows.

Hitherto we have spoken of the counterfeit head of the Church of Rome: the like might be said of the rest of that proud generation, who by sacrilege, and usurpation, are grown to be great princes and lords of the earth; and namely of the Cardinals, the Popes late creatures, who glory to be called the princes Electors, and think themselves to be equal to the greatest kings of the world, who not long since were content to be Parish Priests. He hath advanced them, and they advance him, and one claweth another. There is no testimony of antiquity, nor footstep found in the word of God, to justify or warrant that calling; and the greatest Rabbin's that are clothed in Scarlet, and have written in defense of it, do show themselves more then ridiculous, in their Apologies, wherein they do nothing but vent their own vanity, and publish their own shame, to the view of all men.

The like might be said of the swarms of Monks and Friars, and those pestilent Orders that trouble heaven and earth, Church and Common-wealth, true religion, and external peace and policy in bodies politic. Are these officers or offices ordained of God? are they any plants of his setting in y ^e Church? have they received any authority from his mouth? Or is there any syllable in the Scripture to avouch these Orders? or are they not rather the Popes dear sons, and of his creation? Jesus Christ never knew them, they grew up while his servants slept that should have looked better to their false fingers. He never instituted this kind of life, he never commanded or counseled men to go into the wilderness, or to coope up themselves in a Monastery, or to vow single life, or to renounce their temporal possessions, or to betake themselves to voluntary poverty, thereby to follow a new rule of life, and to prefer the commandments of men before his Gospel, and to place the state of perfection, in the observation of certain vain traditions which they have undertaken.

The vows that they have taken upon them to observe, are these three, the vow of poverty, the vow of obedience, and the vow of chastity. First, touching poverty, or rather beggary, as it pleaseth them to boast off, which indeed they profess, more then practice, like to such as Solomon painteth out, Prov. 13.7. There is that maketh himself poor, having great riches: Christ never ordained such a kind of life, neither taught any to enter into it; for himself had bags and money to buy things necessary, as appeareth, John. 12.6. and 13.29. Nay he saith, It is a more blessed thing to give, then to receive, Acts 20.35. The like we might say of the Apostles, they never vowed such a life themselves, nor approved of it in others. For albeit they forsook all, that they might follow Christ, and preach the Gospel, yet they reserved and retained the propriety of them, it is the use of them, and the pursuing after them; that they gave over. When Christ on the Cross, said unto John. Behold thy mother, from that hour he took her home to his house, John. 19. but how could he take her to his own, if he had nothing his own? And when Peter after the Passion of Christ said, I go to fishing, John. 21. it is not likely he hired a ship, and used another man's nets, but rather had them of his own, which he had left and forsaken for a season. Again, neither did Christ ever say to his Apostles, or the Apostles to any others, Vow ye poverty: but rather, Give ye alms, Luke. 11.41. remember the poor, Gal. 2.10. distribute to the necessities of the Saints, Rom. 12.13. He that soweth sparingly, shall reap sparingly, for God loveth a cheerful giver. 2 Cor. 9.6, 7. To do good, and to communicate, forget not, for with such sacrifices God is well pleased, Heb. 13.16. These things they could not perform; but of their own substance, except they should give the Mammon of iniquity, taken away wrongfully from others. Hence it is, that the Scripture so often exhorteth to works of mercy, to fruits of love, and liberality toward the poor, that we should lend unto them, looking for nothing again, Luke 6. Ephes. 4. 2 Cor. 8. promising that if we give, it shall be given unto us. They therefore that vow poverty, cast away the blessing of God and such helps as might serve them to show their love and liberality unto their brethren.

Lastly, beggary is threatened as a punishment, and therefore not to be undertaken as a state of perfection. David complaining of his slanderous and malicious enemies, doth under the person of Judas, devote them, or proscribe them: Let his children be fatherless, and his wife a widow: let his children be continually vagabonds, and beg, let them seek their bread also out of their desolate places, Psal. 109.9.10. If then it be a state of perfection to be a beggar, it is also a state of perfection to have his posterity cut off, to have the extortioner catch all that he hath, to have none to extend mercy unto him, to have his name blotted out in the generation following, and his memory razed out of the earth: all which, and many other like, the Prophet joineth with begging of bread in that Psalm; which being heaped upon one man, would keep him from perfection. And if with begging of bread were always annexed this, that none should show favor unto them, nor extend any mercy to their fatherless children, it is like it would bring out of use, this beggarly occupation in a short time. The same Prophet noteth it as a special blessing of God upon his government, I never saw the righteous forsaken, nor his seed begging bread, Psal. 37.25. It is the ordinance of God, that there should be no beggar in Israel, Deut. 15. The wise man prayeth against that estate, Prov. 30.8. that he might have neither superfluous riches, nor extreme poverty. Now then, either the state of perfection is not so glorious a thing as they boast off, or else the wise man prayeth against this perfection, which these hypocrites do embrace and voluntarily choose unto themselves.

Secondly, touching obedience to be performed to the superiors of their orders, they profess to follow his rules and injunctions, as the Franciscans must follow the rule of Saint Francis, and so the rest bind themselves to observe the precepts of their governors; which sometimes are sottish & senseless, and sometimes impious and blasphemous, whereby they leave the commandments of God to execute traditions. The Apostle saith, Ye are bought with a price, be not servants of men, 1 Cor. 7.23. But such as vow Monkish obedience in things not prescribed in the word, make themselves servants and slaves of men.

Again, he reproveth them that said, I am Paul's, I am Apollos, I am Cephas, because they addicted themselves as bond servants to men: they then are much more to be condemned that are the slaves of Dominic, of Francis of Ignatius, and the rest? The Apostles themselves never made any such vow, nor taught it to others: they could not abide to have any disciples consecrated unto them to bear their names. Christ our Savior showeth, that no man can serve two masters, because one only is our master. For when they command contrary things, we cannot cleave unto them both: but such things may superstitious superiors and governors command, nay have commanded. Besides, it is folly to lay a burden of human precepts upon other men's shoulders, when as we cannot perfectly observe and fulfill the commandments of God.

Thirdly, touching continency and single life, which they call chastity, they all praise it, but not many practice it They think this vow to be very rightly and religiously observed, and that they have fulfilled it to the full, if they lead their life out of marriage, and renounce chaste wedlock: for when they speak of the vow of continency, they understand nothing else but single life. They suppose it and both openly and odiously defend it, to be a more heinous sin, for any of the Clergy to marry a wife, then to have the company of an harlot, and to embrace the bosom of a stranger. Costerus the Jesuit maintaineth (to whom others assent) that a Priest that is married, sinneth more grievously, then he that keepeth a concubine, or committeth fornication. The time was, when it was made a capital crime worthy of no less punishment then death, for a Clergy man to marry; but when the same Law was urged to be established against such also as entered into stews and brothel-houses, and kept harlots, it could not pass, but was nipped in the head, as the green herbs with a frost. Thus while they forswear and forbear to have wives of their own, to avoid fornication, they do not abstain from whoredom and uncleanness. Thus they prefer abominable whoredom, before honorable wedlock, strange flesh before the bed undefiled, and the laws of men, before the commandment of God. For no man can vow continency, but he to whom it is given from above, to be able to contain and continue a single life, as our Savior hath taught, Matth. 19.11, 12. He that can take it, let him take it. And he showeth, that all men cannot receive this saying, save they to whom it is given. So the Apostle to the same purpose saith, I wish all men were as myself, But every man hath his proper gift of God, one after this manner, and another after that, 1 Cor. 7.7 We have not in our own power the things that are God's: the gift of God is one thing, the power of man is another: again, to be willing is one thing, and to be able is another. The gifts of others are not in our power: but the gift of continency is the gift of another, to wit, of God. Therefore it is not in our power.

Again, the Scripture commandeth them to marry, that cannot abstain without burning, as 1 Cor. 7.2, 9. They that cannot contain, let them marry. Also he saith, To avoid fornication, let every man have his own wife; It is better to marry, then to burn. And he writeth to Timothy, I will that the younger women marry, &c. giving none occasion to the adversary, to speak reproachfully. Nothing must be vowed against the commandment of the holy Ghost: but they which cannot contain, and yet vow continency, sin against the commandment of the holy Ghost. Therefore such persons ought not to vow continency.

Lastly, this sort of votaries is a new doctrine, or rather dotage. For neither under the Law of nature, nor under the Law of Moses, did ever any utter or minister such a vow of virginity, albeit we read many laws concerning vowing, Levite. 27. Numb. 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter. In the Law of nature, it was said, Encrease, and multiply, Ge. 1.28. In the garden of Eden, even in the time of man's innocence, God the author of marriage, said, that cannot lie, It is not good for man to be alone, Ge. 2 18. Christ himself, though he lived most purely and perfectly, yet made no vow of continency, The like might be said of the Apostles. To conclude, it is the property of heretics, and the very doctrine of devils to forbid marriage, and for religions sake to dissolve it. Thus did Marcion, and the Manichees, and therefore are condemned.

[Use 4] Fourthly, we learn from hence a notable comfort, having assurance that our calling is of God. Let everyone look to the Lawfulnesse of his calling, and to the warrant of his work, and be able to approve it to his own conscience. The word of God is able to give us peace and comfort. We are sure, if we do our duties, to meet with many enemies and oppositions. How often did the people murmur against Moses? was not Elijah esteemed the troubler of Israel? was not Jeremiah borne as a man of strife, and a man of contention to the whole earth? was it any better with Christ himself and his Apostles? The LORD of life was hated and persecuted and crucified, being delivered into the hands of sinners. The Apostles were made a spectacle unto the world, and to Angels, and to men, being sent forth as men appointed to death. It fareth not much better with the Ministers of the Gospel, who succeed them in the government of the Church; they are slandered and reviled, they are mocked and misused, and accounted as the off-scouring of all things. We shall never go through with the work of the Lord, that is in our hands, except we rest in God who hath called us to the Ministry. Thus did David comfort himself in the Lord, when they would have stoned him, 1 Sam. 30.4. The like we see in the Apostles, when they were threatened, and commanded to speak no more in the Name of Christ, they answered that they could not but speak the things which they had seen and heard, Acts 4.19.20. and professed that they ought to obey God, rather then man, Acts 5.29. The consideration of their calling, warranted unto them from God, put comfort into them, and gave them all boldness to set themselves against their enemies, and made them pray earnestly to Christ Jesus, the Lord of the harvest, and the great Shepherd of the sheep, to stand by them, and to be present with them in the business he had committed unto their charge. Wherefore, whensoever we see the truth of God oppugned, and our Ministry any way resisted, let us comfort our selves from hence, that we are not usurpers, or intruders into this office, but having our calling sealed up unto us, let us boldly proceed, and go forward to make known the truth of God to the consciences of all men. That which the Lord saith of the first borne in this place, that they are his, may be said of all the Ministers of the Gospel that succeed them, and therefore he will succor and sustain them.

If then we find this in our own souls, that we entered into this calling, not as thieves that come in at the window to steal, and to kill, and to destroy, John. 10.10. not as soldiers, that seek their prey and booty to enrich themselves; not as idle drones that seek to live at ease, and in pleasure: but to work in the Lord's vineyard, and to labor in his harvest, we shall be sure to have God on our side. He will not send us out, and then see us to take the foil: he will not put us into his service, and then lay us open, and leave us naked to the contempt of every base companion. Let us not shrink back as faint-hearted soldiers, when a cross word is cast out against us, which is but as a brutish thunderbolt, that can do no harm: but let us remember our calling, and who it is that hath set us in that function. When Amos was slandered and reviled by the Priest of Beth-el, and had no less crime laid to his charge, then high treason, and conspiracy against the king, he did not sink under the burden, or cease to Prophesy anymore, but he confirmeth himself, and hardeneth his face, and remembereth who put him in that place: The Lord took me as I followed the flock, and the Lord said unto me, Go, Prophesy unto my people, Amos 7. What greater comfort could Paul have against the oppositions and blasphemies of obstinate enemies that he found at Corinth, then the gracious words of the Lord? Be not afraid, but speak and hold not thy peace: for I am with thee, and no man shall set on thee, to hurt thee: for I have much people in this City, Acts, Chapter 18. verses 9.10.

So is it with us, and in this manner doth the Lord speak to every of us; if we be assured in our own conscience, that God hath ordained us and set us apart to our office, he chargeth us not to be afraid of the faces of men, he giveth us certain hope of his presence, and will suffer no man to do us hurt. On the other side, if our office be of men, and we entered into it also to enrich our selves, not to feed the people of God, we can have no comfort in the evil day, nor promise to our selves any hope or expectation of a blessed issue of our labors. We entered not in at the door, and the shepherd of the sheep will not acknowledge us to be his servants, but account us as hirelings that serve our selves and our own bellies, and care not for the sheep whether they sink or swim, whether they prosper or pine, whether they live or die.

[Use 5] Lastly, when God setteth up the Ministry of his word among us, as a light that shineth in dark places, and as a beacon upon an hill, it is the duty of the people to hearken reverently and attend diligently unto it, as unto the voice of Jesus Christ, and not as to the word of a mortal man. We must not consider the Ministers that speak unto us in the Name of the Lord as bare or mortal men, albeit they be so indeed, and subject to the same infirmities that we our selves are: but we must observe of them that they sustain another person then their own; they are God's messengers unto us, the Lord hath sent them as his ambassadors, they come from the high court of heaven, to tell us the will of him that hath called them.

The want of this due consideration, that the Ministers sustain two persons, one private, to wit, their own: the other public, to wit, of God: is the main cause why the Ministry is so slenderly regarded, and so few are edified by it. When a Prince employeth a mean person in his service, and sendeth him to make known his will unto us, if we only respect his person as he is of himself, and consider not the person whose mouth he is, and in whose name he speaketh, we will never regard the message he bringeth as we ought. So it is in the matter of the Ministry

The king of heaven and earth determineth to call a Church, and gather a people unto himself; he sendeth out the Ministers as his messengers to make known his will unto us, and so putteth heavenly treasures of great price and value in earthen vessels: if we respect the men no otherwise then according to their names and persons, and not according as God hath vouchsafed to employ them, we can never receive the word with meekness and reverence, that is able to save our souls. Know it therefore, and learn it diligently, that a Minister is not only a man as all other are that bear the image of God, but more then a common man, even a Minister of the Gospel, and a messenger of Jesus Christ: so that whosoever receiveth them and heareth their words, entertaineth Christ himself; and whosoever despiseth them and their sayings, rejecteth Christ himself, and shall be arraigned as guilty of the contempt of his person. The Apostle writing to the Hebrews, showeth, that God hath spoken by his own Son, whom he hath appointed heir of all things, Chapter 1.2. and thereupon concludeth, that we ought to give the more earnest heed to the the things which we have heard, lest at any time we should let them slip.

Thus duty hath many branches under it, which spread themselves far and near, but I will briefly touch some particulars.

First, we are to consider that in hearing the word, we have to do with God. If we exempt our selves from his presence, who hath promised that whensoever two or three are gathered together in his Name, he will be in the middes of them, we shall never profit as we ought, nor consider the work we go about. It is noted of Cornelius, Acts 10.23. That when Peter was come to tell him and to teach him what he ought to do, he said, We are all here present before God, to hear all things that are commanded thee of God. Thus ought it to be with us, when we are entered into the house of prayer, we must remember that we sit down in the presence of God; not of men only like unto our selves, but of him that is the searcher of the heart. Let this be our first rule: and except we do this, we do nothing in our hearing as we ought to do.

Secondly, we must empty our selves of all clogges and emcombrances that may hinder the saving hearing of the word. Let us cast off every weight, and the sin that doth so easily beset us. Let us disburden our selves of the cares of this life, and the deceitfulness of riches, and the lusts of other things, which if we bring with us ouerlaying our hearts, they will stop our ears, that the things cannot enter into us. Therefore the wise man giveth this counsel, Ecclesiastes, Chapter 5. verse 1. Keep thy foot when thou enterest into the house of God, and be more ready to hear, then to give the sacrifice of fools: for they consider not that they do evil.

Thirdly, set a price upon the word above all things of this life that may be most dear unto thee. Desire it more then gold, yea, then much fine gold: labor to find it sweeter to thy taste then honey & the honey comb, Psal. 19.10. Love it above all riches, and rejoice in it more then they that find great spoils. Account the merchandise of it better then the Merchandise of silver, and the gain thereof more precious then Rubies, so that nothing that we highly esteem can be compared unto it. Prov. 3.13, 14. Magnifie it as a treasure of that value, that rather then thou wilt leave it, thou wilt be ready to forsake all that thou hast, Matth. 13. There is nothing that more slaketh and shaketh off our devout attention, then to account the precious word of God vile and base in our eyes, according to the corrupt custom of many in our days, that prefer husks fit to feed swine, before the fat of wheat that is sent to nourish the sons of God.

Fourthly, we must know that there is great hope of those that refuse not the means, but submit themselves unto it: but none at all of those that utterly refuse it. What God may work extraordinarily, who sometimes feedeth by miracle from heaven, as he did the Israelites, and Elijah in the wilderness, we cannot affirm, and they that wait upon such vanities, forsake their own mercy. But of this point, we have spoken already.

Lastly, it is our duty, to lay up the Word in our hearts, that it may not be taken from us: but that we may practice it, and profit by it. For all our hearing must aim at profiting. We must desire the sincere milk of the Word, that we may grow thereby. Now, it can never take root, except we hear it with an honest and good heart. If we have it only running in our mouths, or swimming in our brains, it is as the grass upon the house top, which withereth afore it groweth up, wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom. Let us therefore first of all, give our hearts unto God, pray him to reform them, and to open them, that so we may attend to those things that are delivered unto us. As for those that have their mouths open, but their hearts empty of the word, they are as sounding brass, or a tinkling cymbal; they may please themselves, and deceive others for a time, but their hypocrisy shall be uncased, their deceitful dealing manifested, and themselves proved to be no better then vessels that make a noise, but are without all substance in them.

[Verse 11, 12. And I, behold, I have taken the Levites, &c. ] Hitherto we have spoken of the commandment of God, directed unto Moses, that he should present the Levites before Aaron the Priest, that they may minister unto him: now we are to proceed to the reason of the commandment, where we see the cause rendered why they should be given unto him, because even unto this time the first borne had executed the Priests office, being consecrated unto God, and preserved out of the common destruction, when the first borne in Egypt were destroyed. He putteth them in mind of God's mercy toward them, who might justly have destroyed them as well as the Egyptians, if it had pleased him. When we see a common desolation or destruction, and our selves as a remnant taken out of the common calamity, it ought to make us thankful unto God, and to acknowledge that we hold our life of him in chief.

Thus did Noah stand affected, when he offered sacrifice to God, after he was come out of the Ark, and was preserved with his family from the flood of waters. Thus doth Daniel teach Belshazzar the king to humble his heart, knowing the heavy judgment that God brought upon his father, and took his glory from him. We must profit by the examples of God's works, both of his mercy and judgment upon others, We learn from hence, [Doctrine] that the first borne were from the beginning the Lord's, and consecrated to serve him, and to instruct others. This dignity and preeminence of the first borne began among the sons of Adam, and continued in his posterity, as well before, as after the general destruction of the old world: the eldest ever succeeding in the kingly and Priestly office, unless for some open impiety, or other secret cause best known unto God, and unknown unto the Church, he were rejected; so that there was evermore some excellency, until that Israel came out of Egypt, and the Church became national.

Hence it is, that God saith to Cain, the elder son of Adam, If thou do well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door: and unto thee shall be his desire, and thou shalt rule over him, Gen. 4.7. To this purpose Jacob speaketh to Reuben, Thou art my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Thus he was by privilege of birthright, and thus was every son by creation that first opened the matrice. Whereby we see, that in the family of the faithful, from the first man that God created, until Aaron was sanctified to be a Priest unto God instead of the first borne, the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren. As we saw this before in the house of Adam, so it appeareth also afterward. For when Cain the eldest son of Adam, to whom the dignity of the first borne did pertain, was for his iniquity rejected from y ^t honor, and excommunicated from the Church, which was a spiritual kind of banishment; God raised up Seth, who being taught by his father, touching the fall of man, touching the punishments of sin, and the promised Savior, assisted him while he lived in guiding his family, and succeeded him after his death in the government of the Church of God, which was as a little flock in comparison of the race of Cain's posterity, that married many wives, and increased in great multitudes. In like sort Enoch succeeded Seth, and dying, left that honor to Kenan: Kenan to Mahalaleel, &c. These were preachers of righteousness and repentance, & some of them endued with the spirit of Prophesy, to convince that wicked generation.

These Preachers of God being contemned and despised in the world, (such entertainment have his servants ever found) the flood came and swept them away. Noah governed as a father the Church of God before and after the Flood, and left the same dignity and office to Shem his second son ( Japheth his eldest son being put behind for secret causes known unto God) even as his father had committed it unto him. Thus we might proceed and go forward to show in succeeding ages of the Church, how God continued this favor to the first borne, and thereby set as it were a crown of honor upon their head. Hence it is, that at the giving of the Law they are called Priests, Exod. 19.24. Thou shalt come up, thou and Aaron with thee: but let not the Priests and the people break through, to come up unto the Lord, lest he break forth upon them. At this time Aaron and his sons were not consecrated to the office of the Priesthood, neither was the tribe of Levi chosen to come near to the Lord: and therefore these Priests could be no other but the first borne that were sanctified unto the Lord, which is the point that now we deal withal.

[Reason 1] This will farther appear unto us, if we consider what their dignity was, and wherein it consisted, who excelled from the beginning in three things.

First, he was Lord over his brethren, according to that of Isaac when he blessed Jacob the younger instead of the elder, and thereby preferred him to the dignity of the first borne, Gen. 27.29. Be Lord over thy brethren, and let thy mothers children bow down unto thee. The like we see in the book of the Chronicles, Chap. 21.3. touching the sons of Jehoshaphat, Their father gave them great gifts of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram, because he was the first borne.

Secondly, he had a double portion, Deut. 21.17. that is, two parts of all that the father had, whereas the rest were contented with a single portion. And this was so firmly established and decreed, that no man upon private affection, ought to be disinherited: and the reason is rendered, for he is the beginning of his strength, and therefore the right of the first borne is his.

Thirdly, he was holy unto God, and was the Priest of the family under his father, whom for the most part he used as an assistant unto him, in the managing of all the affairs thereof. All this appeareth plainly in the dissoluteness that fell out among the sons of Jacob, which was sufficient to have wrought the dissolution and desolation of that family: when Reuben sinned against his father, and defiled his bed by horrible incest, he was disinherited, and his excellency was divided among his brethren, Judah gate the scepter, Levi had the Priesthood, and Joseph obtained the double portion, 2 Chronicles, Chapter 5. verses 1, 2.

Again, as nothing is more natural, then [Reason 2] that the father instruct and direct his children, and set them forward in the ways of godliness and well doing: so nothing is more seemly among brethren, then that the elder should help the younger, the stronger assist the weaker, and the richer help the poorer. Now, none could be fitter to assist the father in the Kingly and Priestly office while he lived, and to second him in them both when he died, then the first borne, who is said to be the beginning of his strength, the excellency of dignity and of power, Genesis Chapter 49. verse 3. Seeing then, it is just, and right, and profitable, it ought to be confessed and acknowledged of us.

Lastly, hereunto in process of time was [Reason 3] added another reason, and a new necessity of lifting up their heads, when GOD destroyed all the first borne in the land of Egypt, so that there was no house wherein there was not one dead. Now, inasmuch as the first borne of Israel escaped out of this common calamity, as it were a brand taken out of the fire, God saith unto Moses, Sanctify unto me all the first borne, whatsoever openeth the womb, among the children of Israel, &c. it is mine, Exodus, Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated unto GOD, and were to be employed in his service.

This is indeed a type and figure, and hath [Use 1] not place among us: howbeit, it is written for our admonition upon whom the ends of the world are come, and offereth many good and profitable instructions for our edification. This teacheth who are chiefly bound to serve the Lord. The greater our gifts are, the fitter we are for God, and none is to disdain to employ themselves, and all that is in them, to his service.

To this purpose cometh the saying of the wise man, Proverbs, Chapter 3. verse 9. Honor the LORD with thy substance, and with the first fruits of all thine increase. Such as have received the greatest measure of grace, are bound to yield unto him the greatest honor, and to bring forth the greatest obedience, as the field that hath most cost bestowed upon it, giveth the greatest increase. Such as have received five talents, should gain with them other five.

If he have made us as the first borne, & preferred us before many other, and doubled his Spirit upon us, as it were a double portion, let not us content our selves in any wise, to give him a simple and single gift or recompense of all his labors bestowed upon us.

This reproveth those that scorn the Ministry as base, and reject the calling it self as needless, and superfluous in their eyes; that account it too contemptible to employ the best and chiefest of their children in it. In former times the first borne were teachers of the families, and Ministers of the Church, until God set apart the tribe of Levi, to serve at the altar & in the temple. The best things that we have are not too good for God, even to give them unto him all the days of their life. For whom are the best fittest, but for him that is best? He challenged the eldest to serve him, the rest he permitted to the father, to be employed as he saw good.

First, God will be served, as it is great reason he should be, and afterward he giveth us leave to serve our selves. Jesse served the king with his eldest son in the wars, and kept his youngest at home, and bestowed him about his own business. If any think his first borne to be too good to minister before the Lord, he honoreth them above the Lord. Doth any think himself too good or too great a man to be sent as an embassadour from the Prince to foreign estates? or rather do not men sue for such high places, and think themselves happy when they attain unto them? How cometh it then to pass, that men of countenance are ashamed to see their children to be the ambassadors of the king of kings, and to be employed in the greatest service, to make peace between God and man, and to save souls from death and destruction? If a man be blessed with many children, if any be more toward in wisdom, in learning▪ in judgment, in stayednesse, and in gifts, he were fittest for the Lord. But the Ministry of the word in our days, through the abundance of sin and of iniquity getting the upper hand, is grown into disgrace and contempt, because men cannot abide to be reproved: whereas to them that are sanctified and shall be saved, it is the power of God, and the wisdom of God. Such are ready to say with the Apostle, Rom. 10.15 How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things? Nebuchadnezzar chose men to wait on him among the Jews, such as were of the kings stock, comely, witty, and every way well qualified both for lineaments of body, and ornaments of mind; he required that the chiefest should attend upon him, he would not have the refuse to stand in the kings court. Shall they then that are to stand up in the Name of the LORD, be of the basest and of the off-scouring of the people? If a man have many sons (such is the contempt of the Ministry) the eldest he must be the heir: if any be more beautiful or personable then the rest, he must be a Courtier: if any be disfigured or uncomely, he is set apart (if he list) to the Ministry.

This is not to honor God with our first fruits, this is to serve him with the blind and the lame, and to give unto him such as are not fit for anything else. But of this we shall have better occasion to speak farther afterward.

Secondly, this sanctifying unto God the best thing that we have, serveth to reprove such as never offer unto God the first and flourishing part of their age, neither sanctify unto him their young years: but as if they were too good for him, they will serve sin and Satan first, and afterward when they can follow them no longer, then they will think of sadder matters. Hence it is that young men for the most part do think themselves exempted and privileged by their age, to commit sin with greediness, and without controlment, and that they are free to do what they list, to fetch their vagaries, and to run into all excess at their own pleasure. But the holy Ghost is so far from giving liberty unto them, that he provoketh them in good time to dispose of their life, and even then especially when their affections begin to boil in them, and endeavoreth to pull them in as it were with the cords of discipline, and the Law of God.

Solomon is so far from allowing this reason, to warrant the looseness of young men, that is, to say, We are yet as youths, and therefore we may be let alone a while, we will be wiser hereafter; that rather with a sharp, but yet just taunting & laughing it to scorn, he speaketh to this age, Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the light of thine eyes; but know thou, that for all these things, God will bring thee into judgment. As if he had said, If thou wilt needs go forward, and wilt not be reclaimed, be it so, take thy pleasure, pass on thy days in thy delights, follow the lusts of the flesh, the lusts of the eyes, and the pride of life, glut thyself with chambering and wantonness, and take thy fill of daliance: yet know that at the last thou shalt be called unto judgment, & give account for those things which thou hast committed. The children that mocked the Prophet, and reproached him for his infirmity, were torn in pieces with Bears that came out of the wood, 2 King. 2.24.

Therefore doth Solomon exhort them in another place, to remember their Creator in the days of their youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them. God hath honored them as his first borne, and given many gifts unto them, as learning, wit, knowledge, beauty, strength, health, quickness, and readiness, to do all things, which are not so common to every age; let them not abuse them, but honor him with them, that gave them. If you spend your first days loosely, and licentiously, and offer your old age to the LORD, when you can follow the pleasures of sin no longer, that endure for a season, he will not accept such a service and sacrifice at your hands. If you would have God to be your God in your old age, serve him in your youth, lest as you regarded not to know him in your youth, so he give you over, and know you not in your elder years. For if an earthly man have the wisdom and discretion, not to admit, and receive into his service, a doting and decrepit man, such a one as can stand him in no stead, but will readily answer him, Go thy ways, thou art no servant for me, let him that had the use of thy younger days, take that fruit of thy old age, that thou canst yield unto him: Shall not the Lord, the most wise God reject and cast us off in age, if we pass the flower of our youth, in serving sin, Satan, and the world? What assurance can we have, to be accepted when and at what time we list? may he not justly say unto us, Thou hast all thy life time served mine enemies, of whom I said unto thee, Serue them not; and now at last, when thou canst serve them no longer, comest thou unto me? How often have I called thee and offered ro be a master unto thee, but thou refusedst to become my servant? now it is just with me to stopppe mine ears at thy cry, Go thy ways: Let him that had thy youth, take thine age also: let him that had the beginning take also the ending. If we spend our strength in vanity, and our days in folly, thus will the Lord answer us: God is the creator of the young man, it is he that hath made him, and not he himself: he is subject to death in his youth, as well as the old man in his age: the glass that is newly made, is as brittle as the old: the Lamb goeth to the shambles, as soon as the sheep. And the young man shall be brought to judgment for his tricks of youth: for God shall bring every work to judgment, with every secret thing, whether it be good, or whether it be evil, Eccle. 12.14.

Wherefore to conclude, let young and old honor the Lord with the first fruits of their increase, & give the best things that they possess: yea, the more we have, the more he requireth of us. Such as are rich, and have this worlds good, must not be as barren trees, and unfruitful in good works. Whatsoever we enjoy, we have received it of his goodness, it is as a stream issuing from his fountain, and therefore we must return the glory to him and communicate the benefit thereof unto our brethren.

[Use 2] Secondly, another spiritual application of this type and figure of the first borne is, that it calleth to our remembrance what we are both by nature and by grace. By nature, that we are all the children of wrath and destruction, without the mercy of God freeing & delivering us from the sentence of death gone out against us; Even as the children of Israel had been all the children of death, as well as the first borne of Egypt, had not God in great mercy and compassion spared them. For albeit he delivered Goshen where the Israelites were, from the plagues that wasted and wearied the Egyptians: was this, think we, because Israel deserved to be spared? or because God could not in justice comence any action against them? No, they had learned too much the manners of Egypt▪ they believed not the word of the Lord for their deliverance, but murmured against the Ministers of God, sent unto them, albeit they had seen his wonders and signs that were wrought among them. Their first borne therefore had been in no better case then the first borne of Egypt, had not God been merciful unto them and shown pity upon them. So then we are all put in mind of our natural corruption by sin derived from Adam, in regard of which corruption which is spread as a foul and filthy leprosy over all the powers of the soul and parts of the body, we are guilty both of temporal, and eternal death, unless we have redemption by Christ the promised Savior of the world. We are by nature wretched and miserable sinners, borne as it were out of due time, and deserve the wages of sin, that is, death, Rom 6.20. We our selves were in times past, unwise, disobedient, deceived, serving diverse lusts and pleasures, living in malice and envy, hateful, and hating one another. There are many branches of this corruption and sundry points necessary to be known of us concerning the same. First, we must acknowledge no difference between our selves and others. Are we better, or more excellent then they? No, in no wise. We all lie under sin, and have the seeds thereof within us. Rom. 3.9. and are ready to fall into all the most horrible sins can be named, if we be not stayed by the hand of God. Secondly, we must look into the Law of God, as in a glass, that we may see our defects and deformities. We are blind, and cannot see: the Law is a true glass, and will show us our face truly: it telleth what is amiss, and flattereth no man, for by the Law cometh the knowledge of sin, Rom. 3.20. There cannot be the least spot, but it will be made to appear: so that he which is ignorant of y ^e Law, knoweth not himself. Thirdly, we must confess the love of God to be great toward us, in freeing of us from the bondage of sin, and setting us at liberty to be the servants of righteousness.

Thus doth the Apostle, Rom. 7.24, 25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord, &c. Fourthly' we must learn the vileness and greatness of our fall, which Paul calleth the disobedience of one man, containing all sins of what kind and nature soever, which may be considered in those few particulars.

First, he regarded not the promise of God, whereby he was willed to hope for everlasting life, so long as he continued to eat y ^e tree of life.

Secondly, he despiseth the commandment of God, restraining him from the forbidden fruit, and maketh no account of it.

Thirdly, he breaketh out into horrible pride, and ambition, whereby he would be equal unto God, and seek an estate higher then that wherein he had set him. He was not content with his present condition, albeit it were most excellent.

Fourthly, he showeth an unfaithful heart to depart away from the living God his creator, so that he did not believe or not regard the threatening of God, which was, that when he sinned, he should die: he becometh the most unkind and unthankfull wretch that could be, not considering what infinite benefits he had received for himself and his posterity, and that he was to loose them, and leave them in such sort, that they departed both from himself, and from his posterity.

Lastly, he brake out into foul and fearful Apostasy, from God to the devil, from his maker to the tempter, giving more credit to him that charged God with lying, with envy, and with malice, then to the Almighty, of whose goodness he had so great experience. Thus he preferred the father of lies, before the God of all truth. So that in the first sin of man, we may discern many sins, if it be divided into his particular parts, and considered severally as it ought to be of us.

The fifth branch is, that we must all of us take notice of the fruits and effects of the former disobedience, whereby the image of GOD, after which we were created at the first, is blotted out, only some few remnants remaining of it; so that instead of wisdom, power, truth, goodness, holiness, and righteousness, wherewith our first parents were clothed, as with garments more precious then the carpets of Egypt, and all the ornaments of gold and silver, wherein the Nobles of the earth are attyred, he punished them with the contrary evils, and pulling these from them and stripping them stark naked, they appeared most deformed, through blindness, weakness, falsehood, foolishness, profaneness, and unrighteousness, which swarmed in them, and all their children. A cursed root, cursed fruit: a wretched cause, a woeful effect. Hence it is, that we are prone to fall into all evil, and not able to think one good thought, 1 Cor. 2.14. 2 Cor. 3.5. we are borne dead in sins and trespasses, Ephe. 2.1. Ier. 17.19. Job 15.15. And yet this is not all our misery; but it brought in as by a violent wind, or a raging flood, an heap of sicknesses, diseases, aches, and a train of ten thousand calamities that attend upon our whole life, until they bring us into the chambers of death.

Lastly, when we have taken good notice of the former miseries and bondage, under which we lie, and thought well upon them with due meditation, they will drive us out of the love of our selves, and make us labor to be regenerated and borne again by the spirit of God: we must seek to repair the decayed image of God, & to be renewed in our minds, that we may be no longer the servants of sin, but of righteousness. Our old man must be crucified, that the body of sin may be destroyed. Let it not therefore reign in our mortal body, that we should obey it in the lusts thereof: neither let us yield our members as instruments of unrighteousness, but yield our selves unto God, as those that are alive from the dead, and our members as instruments of righteousness unto God.

Again, as the figure of the first borne expresseth the natural condition of all mankind, deserving to be destroyed, so it setteth forth the prerogative of the faithful, and showeth what we are by grace. For as Christ being the first borne among many brethren, Rom. 8.29. is the Priest of his Church, because he offered up himself to his Father, as a perfect sacrifice to satisfy his wrath for our sins, and maketh intercession for us: and the king of his Church, because he hath authority in heaven & in earth: so he maketh us kings and Priests unto God his Father, Revel. 1.6. and 5.10. Priests, that we should make known his will, call upon his Name in spirit and truth, and offer up our selves to him a spiritual sacrifice: and kings that we should conquer sin, Satan, and the world, through faith in Christ; for this is our victory, even our faith, that overcometh all these enemies. We have also the adoption of sons, and we are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that we should show forth the praises of him, who hath called us out of darkness, into his marvelous light, 1 Pet. 2.9.

Thirdly, this layeth before us the dignity [Use 3] of Christ Jesus our Savior, touching whom we learn, that he is in deed and in truth, the first borne of God, by whom we are delivered from the wrath of God, and redeemed from hell and destruction, forasmuch as he was consecrate unto God, and made a sacrifice of atonement for us, who by sin were become his enemies, as we noted before. Now he is the first borne in these four respects: first, according to his divine nature, being begotten of the Father before all creatures, after an unspeakable manner, being of the same substance with him, and is therefore called the first borne of every creature, Coloss. 1. verse 15. Rom. 8. verse 29. He is the eternal son of God, being borne of him before any creature was created. Whereby we learn against the blasphemous opinion of the Arians, that he is true GOD, not a made or a created God, but being God from all eternity.

Secondly, according to his human nature, even as he took upon him our flesh, and was borne of the virgins Mary, so he was also her first borne, Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgin had other after him, but because she had none before him. For he is in Scripture called the first borne, that first openeth the matrice, whether other be borne after or not.

Thirdly, he is called by this title, because he was the first y ^t arose out of the grave, & made a way for us unto everlasting life, because it was impossible that he should be holden of the sorrows of death. And therefore he is said by the Apostle to be before all things, the beginning, and the first borne from the dead, Col. 1, 18. This is a notable comfort unto us, that forasmuch as our elder Brother Christ Jesus arose from the dead to the everlasting possession of eternal glory in heaven: it followeth, that we also shall rise again, and not forever lie in the grave; and then be partakers with him, of that blessed inheritance prepared for us from the beginning of the world. He is gone before to prepare us a place, and when he cometh again, we shall enter into that blessed estate and condition, everyone according to the measure of the grace and gift of Christ. For as Christ was anointed with the oil of gladness above his fellows, so he was rewarded with the possession of glory above his brethren, and highly exalted far above all principalities and powers, who ascended above all heavens, that he might fill all things, Eph. 4, 10. Neither let any object, that some did rise again before him, for they arose again to this present life, and died again: but he arose again to die no more, death had no more dominion over him: but to take possession of the kingdom of heaven; and therefore it followeth in the next words, that in all things he might have the preeminence.

Lastly, as the first borne was set apart, and then sacrificed unto GOD, I mean the first borne among the beasts that were killed: so Christ was separated from sinners, Heb. 7, 26. as the unspotted Lamb of God, holy, and acceptable; and then made a perfect oblation of himself, not for himself, but for the sins of his people, Heb. 7, 27. He must be holy both in his conception and life, that he might be a merciful and faithful high-Priest, and make reconciliation for us. For he that must be a Mediator between God and us, and restore us into his favor, must of necessity be himself in the favor of God, and never have offended him. Neither could he have access to the Throne of God, who is most holy, to make intercession for us, unless he had been holy, harmless, undefiled, and made higher then the heavens.

Hence also we have unspeakable comfort, we are assured that the wrath of God is pacified, the curse of the Law is cancelled, and all our sins are purged and done away: Who is it now that shall be able to lay anything to our charge, or to the charge of any of the elect? It is God that justifieth; who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, and maketh intercession for us. There is nothing then that shall be able to separate us from this love of Christ, neither tribulation, nor distress, neither persecution, nor famine, nor nakedness, nor peril, nor sword, neither life, nor death; forasmuch as in all these we are more then Conquerors, through him that loved us.

Lastly, seeing God separated the first borne [Use 4] or eldest of the family from the rest of his brethren, as also he did the Levites from the other Tribes to serve him, it teacheth, that all the faithful ought to be separated from the company of wicked men, and to abhor them as a sink of all filthiness and annoyance, that we may more freely and faithfully serve the Lord: as the Prophet saith, Psal. 119. Away from me ye wicked, and I will keep the Commandments of my God. Thus we see the Church of God to be described to be an holy people elected out of the rest of the world, Numb. 23.9. They shall dwell alone, and shall not be reckoned among the Nations. God revealeth his will to them, he governeth them, he protecteth them, he careth and provideth for them, no less then parents for their first borne. Hence it is, that he willeth Moses to go to Pharaoh, and to say unto him, Israel is my son, even my first borne: let him go that he may serve me: and if thou refuse to let him go, Behold, I will slay thy son, even thy first borne, Exod. 4. The like we read in the Prophesy of Jeremiah, chap. 31, 9. I am a father to Israel, and Ephraim is my first borne. He hath a greater care of them then of all other nations and people. The elect are the first borne of God, because they are most dear unto him, and chosen before the foundation of the world. For even as men among all their sons, do most of all delight in their first begotten, as in the beginning of their strength, rejoicing most of all in the good that befalleth them, and grieving most in the evil that cometh unto them, Psal. 89, 27. Zach. 12, 11. So doth God express his special love toward us, not only by calling us his sons, but by calling us his first borne sons. Among the sons of men it was always an honor and privilege to be the first borne, it is but one among many can attain unto it; it is not common to everyone. But the sons of God are all of them as his first borne, they are dear unto him, as they that are dearest. Behold what manner of love the Father hath bestowed upon us, that we should be called the first borne sons of God! therefore the world knoweth us not, because it knew him not. So sometimes the faithful are called the first fruits of his creatures, because as the first fruits in the time of the Law were a small portion gathered out of the rest, and offered to God: in like manner are the people of God as an holy kind of offering, taken out of the residue of men, few in number but precious in account with God, I am. 1, 18. Thus then we must know that we are consecrated unto God to belong unto him, and to serve him: as for 〈1 page duplicate〉 〈1 page duplicate〉 the company of the wicked, they are forbidden to us as the touching or tasting of the forbidden fruit was to our first parents, as bringing great danger and destruction unto our souls. The wise man saith, Be not among wine-bibbers, among riotous eaters of flesh: for the drunkard and the glutton shall come to poverty, and drowsiness shall clothe a man with rags. Hereunto cometh the direction of the Apostle, 1 Cor. 5, 11. I have written unto you, not to keep company: if any that is called a brother, be a fornicator, or covetous, or an idolatour, or a railer, or a drunkard, or an extortioner, with such a one, no, not to eat. And in the next Epistle he exhorteth to come out from among them, and to touch no unclean thing, and then GOD will receive them, be a Father unto them, and they shall be his sons and daughters, 2 Cor. 6, 17. Likewise he chargeth the Thessalonians, and commandeth them in the Name of the Lord Jesus Christ, that they withdraw themselves from every brother that walketh disorderly, and not after the tradition which they received of them, 2 Thess. 3, 6. All flesh resort to their like: and every man will keep company with such as he is himself. For how can the lamb agree with the wolf? Or how can two walk together, except they be agreed? The heathen Philosopher, sequestering himself to a strict kind of life, confesseth, that he could never bring home again those manners that he carried abroad with him: but what he had well ordered in his life, was easily disturbed and disordered; and those vices that he had put to flight, quickly returned upon him. Even as it befalleth a sick person, that hath kept long within doors, being recovered of some weakness or sickness, cannot without danger walk abroad in the open air, but straightway he is cast down again: so it happeneth unto us, whose hearts have begun to shake off the sicknesses of sins and vices, the conversation of the wicked multitude is a great enemy like the infectious air unto us: every mate being ready to commend unto us, and to thrust upon us, both by word and practice, some noisome vice or other, some to bring us to drunkenness: some to uncleanness: some to riotousnesse: some to gamings: and so to infect us therewith at unawares. Whereby it cometh to pass, that we seldom go unto them, or keep company with them, or continue long with them, but we learn some evil, or vnlearne some good, and so return from them more profane and polluted then before. This duty hath under it many branches.

First, it standeth us upon, to make choice of our company that we frequent, as a man that chooseth out his ground before he build: and not to be more careful what we eat or drink, then among whom we eat or drink. Vnwholesome meats may pester or poison the body, but ungodly company many times destroyeth the soul. We see how careful men are about their meats and drinks, what they eat, and what they drink, every little thing doth trouble and disquiet them: but in matters of far greater danger, as blind men we swallow many a fly, and converse with such as we may justly fear they may bring us to perdition, as men that strain at a gnat, and swallow a camel.

Secondly, we ought to pray to God daily, that we may not be led into temptations. It is the direction that Christ our savior giveth, that so we may be delivered from evil, Math. 6, 13. Daily prayer for wisdom is a preservative against the wicked. Such as walk in the morning in noisome airs, carry somewhat in their mouths to keep them from infection. If we pray faithfully, we are fenced and fortified against the assaults of evil persons. This was the practice of David, wherein he hath given us an example, Psal. 141.3, 4. Set a watch, O Lord, before my mouth, keep the door of my lips: incline not mine heart to any evil thing, to practice wicked works with men that work iniquity. If then we are to pray to be preserved from such tempters and temptations as would draw us into evil, and withdraw us from good: surely we are not wittingly and willingly to run into them; for then we mock and dally with God, & become tempters unto our selves. And how shall we dare to kneel down in the presence of the eternal God, and to desire of him not to lead us into temptation, and so soon as we are gone frō prayer, and the house of prayer, by and by to haunt evil houses, and seek out allurements, and wait for occasions, & wish for our companions, until we return home worse then we were before?

Thirdly, it is our duty, and a special point of wisdom, not to presume upon our abilities, nor to glory in our own strength. There cannot be a more deceitful bait then this is, when men foolishly persuade themselves, that albeit they run into evil company, and hold familiarity with drunkards, and continually haunt alehouses and places of disorder; though they be hail-fellow well met with them, and join hand in hand with them, yet they can keep themselves from infection; so that they will never be overtaken with their sin. And as well may a man rush headlong among such as have plague sores above them, and live with them, and yet never be infected: whereas few dare adventure their bodies in such cases. But put the case it were lawful; yet all things that are lawful are not expedient: all things that are lawful, edify not. We must take heed we do not give offense to others, neither destroy him for whom Christ died. So then, the best way for us to avoid evil, is to take knowledge of our own weakness, and to strive against our own infirmities, and to fly as far as we can from danger.

Fourthly, let us not flatter our selves with an idle conceit and foolish opinion, that we by keeping them company shall be able to draw them and persuade them to goodness. For we see this by the ordinary course of human affairs, that when the good and evil meet together, and are joined in friendship, the godly are rather corrupted by the ungodly, then the ungodly corrected by the godly. This may appear unto us in Solomon, a man greatly beloved of God, and greatly blessed with wisdom: nevertheless, even him did outlandish women cause to sin. This was signified also in the Law, holy flesh carried in the skirt of a garment did not make it holy: but the polluted person, touching anything, did pollute it, and make it unclean with his filthiness. It is an harder thing to cleanse and purify, then to defile and make unclean: and therefore they will sooner tempt us, then we shall teach them. What then? Is vice of more force then virtue? and shall evil prevail more then good? I answer, we consider not good and evil as they are in themselves, but as they are in us: not as they are being separated from us, but joined to us. The evil men are wholly evil, whereas we are but in part good: and therefore they are strong, we are weak: they are wholly flesh, we are not altogether spirit, but only in part regenerate: so that they hale us and hold us with all their power, with all their might, and with all their strength, that we must use violence to get from them, or else we are undone. They are as men that set all their strength to the work, and labor night and day with both their hands; we have our strength divided, and work as it were with one hand, and set too but one shoulder. They run in the ways of evil, we do as it were halt with one foot, like Jacob when he wrestled with GOD, whereby he had the hollow of his thigh put out of joint. They fare as men that descend down a Mountain with great violence, and have no stay of themselves until they come to the bottom: we creep up toward the top with all four, like Jonathan, that went over to the garrison of the uncircumcised; we are fain to climb up rocks and clifts, and craggy places, upon our hands and upon our feet, with much labor and great sweating, and oftentimes faint by the way. That which they do, they do with ease & pleasure: but we find many enemies to buckle withal, and are constrained not only to fight with beasts at Ephesus, but to wrestle hand to hand, against principalities, against powers, against the rulers of the darkness of this world, and against spiritual wickedness in high places: so that it is more then need to take to us the whole armor of God, that we may be able both to stand, and to withstand in the evil day.

Fifthly, thou must esteem of evil company, as of him that hath a running sore of an infectious disease, and hate all vice in thy dearest companions, more then the plague. They that have sound eyes are fearful of themselves, & careful to refrain from looking upon their eyes that are sore and bleared, lest they should be hurt. Can a man have his conversation among thieves, and not at one time or other be robbed of his treasure? Such as have nothing are sure to lose nothing: but they that have treasure about them, by conversing with deceitful couzeners and cheating companions, are in danger to be deprived of it. So if we live among these spiritual thieves, that are more common and subtle, and therefore more dangerous then the other, we cannot but he spoiled and stripped naked of the precious pearls of God's graces which enrich our souls, and are more of value then all the gold and silver that is digged out of the earth.

The sixth and last branch is, to teach us to be in love with good company, whereby we may be bettered and edified. Evil persons that infect, as a filthy dunghill that casteth up an unsavory sent, are compared to pitch that defileth, to leaven that soureth, to the canker that consumeth, and to the scabbed sheep that infecteth an whole flock. But good and godly company is as the sweet ointments or perfumes of the Apothecaries, a man cannot come among them, but all his garments smell of myrrh, aloes, and cassia. They are anointed with the oil of gladness in their measure, and delight greatly the nostrils of such as live with them. If we converse among them we shall somewhat savor of them. So then by the works that we practice, it may be known what company we frequent. The wise man saith, Prov. 13, 20. He that walketh with wise men, shall be wise: but a companion of fools shall be destroyed. Great is the force of company, whether it be to good or to evil. With the good, we shall learn goodness, & reap the fruit of it to our souls. Among the ungodly, we shall learn nothing but wickedness, and in the end receive nothing but a crop of care, and shame, and dishonor, and rebuke, and that which is more then all the rest, death and destruction forever.

We have spoken hitherto of both the parts of the preface, that go before the enumeration of the Levites, consisting partly in the description of Aaron's sons, and partly in the presentation of that Tribe before Aaron and his sons to serve in the Tabernacle. Now we come to speak of the numbering of them, which is done apart in a peculiar manner from the rest of the people. For God would not have the Levites numbered with the rest of the Tribes, to the ende he might free them from the wars, and except them as a chosen portion to himself from civil affairs; and that they might more diligently, more seriously, & more carefully, without all disturbance and distraction apply and employ themselves in that holy function whereunto they were appointed. So then, after that the people are numbered and ordered exactly and exquisitely, Moses proceedeth to the numbering of the Levitical Tribe, which only remaineth vnnumbred.

This is done two ways: first simply, being considered in themselves without reference and relation to others: secondly, comparatively, being compared with the first borne, in whose place and room they succeeded. The simple enumeration is twofold, first general, in these words; and then particular in those that follow. The general numbering hath two parts, the commandment, and the execution of it. The commandment is amplified by the author of it, The Lord spake unto Moses; then by the place, in the wilderness of Sinai, there it was given: for as yet they were not gone from the Mount where the Law was given. Thirdly, by the manner, number them by their families, after the house of their fathers. Lastly, the persons to be numbered, every male from a month old, and upward. The obedience of Moses is in the 16, verse, where he is commended by the manner of it, he did it according to the word of the Lord, in all points as he was commanded. The particular numbering, being set down in the verses that follow, we are to reserve to his proper place.

In this division two questions arise, upon the different order observed in the numbering of this Tribe, compared with the numbering of the former Tribes, which are to be decided. For here Moses is commanded to number all the males from a month old and above, but he did before number the other Tribes from twenty years old and above, chap. 1, 3. Wherefore, first of all the question may be asked, why the Levites are not numbered as the rest are, from twenty year old, but from a month old? Secondly, why they were not numbered as well so soon as they were borne and brought forth into the world, as when they were a month old? Wherefore we are to inquire, why they were numbered so soon, and then why no sooner?

Touching the first, to wit, why they were [Question 1] numbered from one month and upward, and not at twenty years old and upward, as the rest were, it was done for three causes.

First of all, the Levites were numbered at a month old, because at that age they were fit to be presented before the Lord, and offered unto him, Luke 2.

Secondly, another cause of taking their number according to these young years, was, to bring the number of this Tribe unto an equal proportion with the other Tribes; for at this God aimed, as we shall see afterward: whereas if the number had been taken only from twenty year & upward, it should never have been known what number there was of the first borne, and so the recompense and satisfaction would have been altogether uncertain and unjust.

This showeth, both that the Tribe of Levi was in comparison few in number, even the least of all the rest, and that by this gracious dealing and merciful favor of God, the people ought to be inclined, more quietly, patiently, willingly, and cheerfully to pay the tax and tribute that was laid upon them for the overplus among themselves.

Thirdly, they are numbered at that age, because it was not necessary they should be fit for the wars, whom GOD had exempted from such service, which was one difference between the Levites and the other Tribes. They were numbered at twenty years old, because then they were holden and judged fit to go out to war, as among us and in our Common-wealth, the State thinks it fit to have all warned from sixteen to threescore years, as able men to bear arms, and to serve their Prince, and to fight for their country. Whereas the Levites had nothing to do with handling the sword, and putting on armor, and following the wars: they were to attend on holy things, and to minister in the Tabernacle: they are made word-men, not sword men: they are fishers of men, not fighters with men: and albeit they walk in the flesh, yet they do not war after the flesh, 2, Cor. 10, 3.

Touching the second question, to wit, [Question 2] wherefore they were not numbered before the month was expired? This was done, because all the male children by the ceremonial law, were impure and unclean for the space of one month, Leviticus 12, verse 4. as also all the maid-children were unclean threescore and six days, Leviticus 12, verse 5. At what time the mother brought unto the Priest, a lamb of a year old, for a sin-offering, who offered it before the LORD, and made an Atonement for her, Leviticus 12, verse 6, 7.

So then, as the male children were unclean an whole month, so after that space of time limited and determined, they ought to be purified.

True it is, they did belong unto GOD at all times, for unto such pertained the Kingdom of Heaven from the beginning: he had evermore a right unto them, who had said unto Abraham, I will be thy GOD, and the GOD of thy seed, Gen. 17. Notwithstanding they could not be presented unto him, because they were holden as unclean, according to that law that continued for a season, & for y ^t cause God would have those only reckoned in this account which were a month old. This did put them in mind, as also it teacheth us, that we are all by nature sinners and unclean. We are conceived and borne in sin, and from that which is unclean, who can bring that is clean? Our natural estate is notably described by the Prophet Ezekiel, chap. 16. under the similitude of a wretched infant polluted in his blood. There is not one that doth good, no not one: so that every mouth is stopped, and all the world become guilty before God.

[Verse 15. Number the children of Levi, after the house of their, &c. ] Here is set down a commandment directed to Moses, and a commendation of Moses, who was faithful in the house of God as a servant. A servant will do nothing before he know the mind of his master; and when he knoweth his will, he is ready to accomplish it. The house is the Church: the master of it is God: the Stewards of it are the Teachers, who rule in this house at the appointment of God: and none of them durst presume to do anything therein without his direction: so it is said in this place of Moses, that he followed not his own device, but did all things as the mouth of God directed him.

We learn from hence, that the word of [Doctrine 1] God is able to inform the Church generally, and every man particularly, in all things pertaining to this life, and to direct them, both what they are to do, and what they are not to do. Whatsoever falleth out into the parts of man's life, must receive warrant from the will and word of God. This doth the Prophet David teach in many places of the Psalms, By them thy servant is warned: by them the youngman may by taking heed, cleanse his ways: by them all men shall be made more wise then their enemies, more learned then their teachers, more prudent then the ancient: by them they shall make their way prosperous; and by doing according to that which is written in them, they shall have good success. Of this is Solomon also another witness, Prov. 2, 9. My son, if thou wilt receive my words, and hide my commandments within thee, &c: then shalt thou understand righteousness, and judgment, and equity, & every good path. This is directed not only to Princes and Magistrates, (as appeareth in the Epistle to the Hebrews) but to all the children of God, of what calling soever they be. So the Apostle speaking of our ordinary meats and drinks, declareth that they are sanctified by the word of God, and by prayer, 1. Tim. 4, 5. That which he speaketh of our use of the creatures, must be understood of all things else, and stretched to all our actions, forasmuch as the word must be our warrant, whē to do everything, how to do it in a good manner, how to fly evil, and how to use Christian liberty in things that are in themselves indifferent.

[Reason 1] This is so evident, that we want not many reasons to confirm it unto us. First, the titles given to the word, do teach it. For it is called the statute law of God. Are not the statute laws of the kingdom, sufficient to direct us what to do, and what we ought to do? They are able to secure us from danger, without any foreign helps. Hence it is, that the Prophets cry out in every place, for obedience to the statutes of God, they will tell us what we ought to do. Likewise the word is said to be our Counselor, as it were a man of Law, to which we ought evermore to resort, as we see men in matters of doubt, repair to their learned counsel, that they may do nothing without advice.

Secondly, the Apostle setteth down this [Reason 2] rule, that whatsoever we do, whether we eat, or drink, or enter into any action, we must set before us, as the chief and high end of all, the glory of God. There may be indeed, and are other ends of the things we do, but this ought to be the principal. If this be wanting, what other ends soever we have, the work is defective and unholy unto us. But no man can glorify God in anything without obedience; and there is no obedience, but in respect of the commandment and word of God. The Prophet saith well, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice; and to hearken, then the fat of Rams. Hereupon therefore it followeth, that the word of God directeth a man in all his actions: whereas all things done without the testimony of the word of God, are without obedience. The rule is general, Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God: and therefore nothing which is done without the warrant of the word can be done to the glory of God.

Thirdly, the Apostle speaking of things [Reason 3] that are in their own nature indifferent, concludeth that whatsoever is not of faith, is sin, Rom. 14, 23. If any say, the Apostle meaneth a full persuasion of that which he doth to be well done: It is true; but from whence can that assurance grow unto the conscience, but from faith? and how can we persuade our selves that we do well, but when we have the word of God for our warrant? The argument then is thus framed, wheresoever faith is wanting, there is sin: but in every action not commanded and allowed, faith is wanting: therefore in every action not commanded and allowed, there is sin: and consequently to approve our actions, we must have the precept and commandment of God, and the allowance of his word.

Let us after these things thus confirmed [Use 1] to our consciences, proceed to the uses. First, forasmuch as we must fetch the warrant of our actions from the pure fountain of the word, it teacheth us the perfection and all-sufficiency of the word of God. It needeth no human verities or popish traditions to be patched or put unto it, which were as much as to add a rag to a new garment that needeth it not. The Law of the Lord is perfect, converting the soul, saith the Prophet. The whole Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, saith the Apostle. It is able to make us wise unto salvation, and to furnish the man of God to every good work. Search the Scriptures, for in them ye think to have eternal life, saith Christ. But are all things that we are to do, expressed in the word? I answer, all things are not expressed word for word in so many syllables, but all things are contained in the Scriptures. For we must know the rule of Nazianzen, and it is a sure one, that such things as are gathered out of the Scriptures, are even as if they were written, they are of like nature, of like force, of like authority.

First, some things are not in deed and in truth, and yet are said to be in Scripture, as that God sitteth, that he hath eyes, ears, hands, mouth, and such like.

Secondly, some things are in deed, and yet are not said to be, to wit, expressly and in so many words; so that though the words be not there, yet the doctrine is, as that the holy Ghost is God, that he proceedeth equally frō the Father and from the Son; that there are two Sacraments, that Christ is God of himself, and consubstantial with his Father, and an hundred such points, which are necessarily collected and concluded from them, as he that saith twice two, saith four: and he that saith twice twenty, affirmeth forty, though not in so many words.

Again, some things neither are, neither are said to be, as that an image and an idol are different in themselves. And lastly, some things are, and are said to be in the Scriptures, as that there is one God and one Mediator between God and man. Now we say, that all things necessary are contained in them, but not expressed, as the baptism of infants, and original sin, yet are distinctly and demonstratively inferred out of them: and so are all things that belong to faith or obedience, whatsoever we are either to believe or to practice. Abraham saith to the rich man, They have Moses and the Prophets, let them hear them: if they hear not them, neither will they be persuaded, though one rose from the dead. He understandeth hereby the writings of the old Testament: these he opposeth against all visions and revelations, as we also do against all traditions: these, these I say are sufficient to bring us to Christ, to salvation, to heaven. These are sufficient to keep us from hell and destruction, and every evil way. Wherefore, whatsoever belongeth to doctrine or to good life, is found in them, we have direction by them to all things whatsoever belong unto us to do. It is the commendation of a good Law to leave as little undecided and undetermined, and out of the compass of the Law as is possible. Such as write of the government of Common-wealths do give this rule, that it behooveth these rules that are well made, as near as may be to determine of all things, and to leave as few as they can to the arbitrement and discretion of the Judges. Men are oftentimes passionate, & passions hinder judgment and the finding out of truth. The Jews, to whom were committed the Oracles of God, were directed by them in the least things they had to do. Our estate is not left worse then theirs, who, beside the same direction that they had, have also the noble addition of the New Testament, which were written that we might believe, and in believing have everlasting life, John 20, 31.

Secondly, this doctrine serveth to direct & inform the Ministers what to teach & preach [Use 2] unto the people, and the people what to believe, wherein to rest, whereupon to build their faith, and to settle their conscience. The matter given them in charge to deliver and commend to the care and consideration of the hearers, is the word of God. They are to teach nothing else, but what Christ their Lord and Master hath commanded to be observed, Mat. 28, 20. We must follow the example of Paul, 1, Cor. 11, 23, who delivered nothing to the Corinthians, but what he had received of the Lord. If they strike at sin any otherwise, their weapon is not sharp enough to cut it down; for whereas they should draw out the sword of the Spirit, which is the word of God, they give it a blow with a leaden dagger: and whereas they should overthrow it with the push of a pike, they run at it with a bulrush. It is the word that is mighty in operation, and entereth into the soul, & is able to cast down everything that exalteth it self against the kingdom & knowledge of Jesus Christ. It is the word only that is the food of the soul, and is able to afford wholesome nourishment. Let us not teach the people our own devises, which is, to feed thenwith chaff that hath no strength in it. Let us deal as workmen that need not be ashamed, dividing the word of truth aright. And concerning the people, they must not affect such teaching as is most plausible, but such as is most profitable: not that which may please the ear, but that which may move the heart. The end of our coming to the house of God, must not be to delight our selves, but to reform our lives. Neither ought we so much to attend what learning they show, as what sin they reprove, that so we may come to repentance. The more they open our understandings by the key of the Scriptures, the better we are to account of them.

Thirdly, it serveth to reprove those that [Use 3] do rush headlong & headstrong in their actions and course of life, not caring what they do, as desperate men that fear not their flesh, or as foolish Mariners, that run their Ship upon the Rocks, and never ask counsel at the mouth of the Lord. If any ask how this may be done? and say, we desire nothing more then to know the mind of the Lord: but how can this be, seeing he is in heaven, and we are upon the earth? I answer, it is not hard or impossible for us to consult with God, and to resolve as from God, and to know his will. We must search into his word; for he yet speaketh unto us in the Scriptures. When the word speaketh, know that God speaketh unto thee: and set it down with thyself as a certain truth that is surer then the heavens, that when thou hearest the word, thou hearest him: and whensoever thou despisest the word, thou despisest him. The Scripture is as the voice of God, and therefore the Prophets so often repeat this to the people in all their sermons, Hear ye the word of the Lord, thus saith the Lord. A man will not adventure upon a temporal possession, without the advice of his learned counsel: nor a sick person upon strange meats, without the advice of his Physician. How then shall we dare, in matters that concern our souls, and may put us in hazard of our salvation, to undertake sundry actions without knowledge of the word, and so without warrant & assurance whether they please God?

Hence it is, that God oftentimes reproveth his people, because they did that which he had not commanded: & the Prophets charge them with this as a sin against him, because they entered upon those things whereof he had not spoken, and which never entered into his heart, as Ier. 7, 31, 32. They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the fire, which I commanded them not, neither came it into my heart. And to that purpose saith the Prophet Isaiah, chap. 30, verse 2. They walk to go down into Egypt, and have not asked at my mouth, &c.

Neither let any object, that this is spoken in matters of great weight and importance, as in points of faith, or of the worship of God, without which a man cannot be saved, and which the word in other places hath determined: for this were great injury to the word of God, to pin it and pound it up in so narrow a corner, & so short a compass, that it should be able to direct us only in the chief & principal points of our religion, and not in matters of lesser moment of our profession. This doth mightily shrink up the sinews of the Scripture, and bind up the arms of it, which otherwise extend far and near. Remember that in the book of Joshua, the children of Israel are charged by the Prophet, that they asked not counsel at the mouth of the Lord, when they entered into covenant with the Gibeonites: and yet that covenant was not made contrary to any commandment of the Lord. For howsoever it seemeth to many, that they ought to have been put to the sword, and to have died the death, because they were in the number of those Nations that dwelled in the inheritance of the people of God, promised to Abraham and his posterity long before: yet if the matter be well considered, it will not be hard to understand, that with condition of yielding themselves to the subjection of the Jews, and of conformity to the true religion of God, they might be received. For what was the cause that they were forbidden to enter into league with them, but this, that they dwelling among them, might draw them to a false worship of God? Lest they teach you to do after all their abominations which they have done unto their gods, so should ye sin against the Lord your God. But when they offered to yield themselves to the Jewish, both religion and subjection, there was no fear of defiling thē, or of withholding and withdrawing them from the service of God.

True it is, if they did resist or withstand them, as the greatest part of the Canaanites did, who came out to meet them, and provoked them to battle, and were so far from submitting themselves to God & his people, that they stirred up one another, and joined their forces together to stand out unto death; it was not lawful to spare either sex or age, either women or children, either young or old. If it had been utterly unlawful, and against the express word of God to make any league with any of the Canaanites, Joshua and his Princes had done wickedly to have kept their oath with them, after they had understood their fraud and falsehood; considering that all oaths made directly against the word of God and his express commandment, are utterly unlawful, and consequently to be broken, lest we add sin unto sin.

The Spies also sent out by Joshua had done evil, which entered into a league with Rahab the harlot, and bound themselves with an oath: which oath notwithstanding was solemnly observed. Yea, Solomon had done evil, who in his best and flourishing state of his kingdom, received the Amorites, which voluntarily yielded themselves unto his obedience, and (that which is more) to the obedience of the Lord; who notwithstanding grew into one body of the Church of GOD with the people of Israel, and joined themselves with them freely & forwardly in the restoring of y ^e Temple. The like we might say of David, (whose example we touched before) albeit the LORD had expressly revealed in his word, that there should be a standing place, where the Ark of the Covenant should rest, and the Tabernacle with the service belonging unto it, should have a certain abiding; and albeit there was no express word of God that forbad him to build the Temple, yet the LORD reproveth his resolution, albeit he commendeth his zeal and good affection, because he had given no commandment concerning the person that should build it, 2, Samuel, chapter 7, verse 7; or the time when it should be built.

So then, we learn by all these examples, as well by such as did against the commandment, as by those that did attempt and adventure upon things without a commandment, that they are justly reproved, that never regard the word of God in any of their ways, neither ask counsel at his mouth, that never consider what GOD alloweth and approveth, but rashly break into the practice of things incident to their life, and yet have no other guide to lead them, nor counselor to advise them, nor teacher to instruct them, nor warrant to bear them out, otherwise then their own mind and meaning, which in matters of God, and parts of his worship are blind and perverse. Ask these men what approbation they have from God; or what assurance to their own consciences y ^t they please him, they are able to say nothing at all. Let me tell these men, that which I would have them mark, and oftentimes to think on it upon their beds, even between the Lord and their own souls, as they will answer it before the great Judge of all the world, when they shall appear before him; that whatsoever you do, though they be good things, yet to you that are ignorant, and know not what you do, to you it is a sin, and in you it is no virtue. It is a notable duty to hear the word of God, it is one mark of Christ's sheep, and one step into his kingdom: but if ye come to this ordinance of God, as the people commonly use to come, only to do as your honest neighbors do, and because the law requireth it, & have no other knowledge of it, your hearing is abhominable in you, and no more pleasing in the sight of almighty God, then if you should cut off a dogs neck to offer unto him, Isaiah 66, 3.

We are commanded to come often to the holy Supper of the Lord, and to prepare our selves reverently and religiously to that action. It is a worthy instrument of God which he hath ordained for the confirmation of our faith, & many of us come often unto it, all of us at Easter; but if we come unto it only because it is a common custom so to do, and we are loath to be singular, and know not that both God commandeth the practice of it, and our own infirmity crieth out for the necessity of it, his table is made a snare unto us, and we sin against Christ: so that we receive no more benefit by eating the bread and drinking of the cup of the Lord, then the Gentiles that were partakers of the table of devils, and did drink the cup of devils, and did offer sacrifice unto Devils.

Woe then to all ignorant persons, that take upon them to perform duty and service unto God, and yet know not what duty & service he requireth at their hands. Oh that they would or could understand, that the best works which they do perform, even such as God commandeth, are no better then sins and abominations in them, that do they know not what, as blind men that shoot at a mark. Oh, that they would or could pray unto God to open their eyes, to see their own wretchedness, and to consider that the most holy parts of God's worship which they perform, are a sacrifice of fools that know not that they do evil. Then would they learn the difference between things done in knowledge, and such as are done in ignorance: then would they praise GOD for the light of his truth revealed unto them: and then would they confess with all their hearts, that they would not stand in the former state wherein they lived, if an whole kingdom, or all the pomp and glory of the world were given unto them.

To conclude, let them bear this away with them also, that God will not be served with good meanings or good intents, which is all that the greatest part can say for themselves, we are simple people, we are not book-learned, we mean well, we hope we have as good souls unto God, as the proudest of them all, we do what we can, we hope God will bear with the rest.

This is the religion of such as think themselves devout, but is indeed the language of the devils. God respecteth not such foolish devotions, he requireth of all persons the knowledge of his word, as we shall show afterward, and he will be worshipped according to the knowledge thereof.

The Apostle reproveth the Jews for their zeal, a virtue that ought to be in all the faithful, forasmuch as God will spew all that are lukewarm out of his mouth: nevertheless he accepteth it not in them, because it was not according to knowledge. We must know what God alloweth, if we would have him allow & approve of us. If we regard not to know him, we may well assure our selves that in the day of account he will not know us, but turn away his face from us.

The second reproof meeteth with all such as do things doubtfully and waueringly, not knowing whether they do well or ill: these do attempt things, either against their conscience, or without the comfort of a good conscience: and therefore, albeit it be good in it own nature which they do, and good in regard of the will of God, yet to them it is not so, because they are not assured by the word, whether it be lawful or unlawful, and therefore it is turned into sin. This is that which we heard before out of the Apostle, Whatsoever is not of faith, is sin, Rom. 14, 23. All such need not another to condemn them, they condemn themselves in that which they do.

The unfaithful and unregenerate man sinneth in everything he doth, even in his best actions. We must please god before any of our works can please him. The Apostle saith, Unto the pure, all things are pure, but unto thē that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled, Tit. 1, 15. And S. James in his Epistle, chap. 1, 7, 8. He that wauereth, is like a wave of the sea driven with wind and tossed: for let not that man think that he shall receive anything of the Lord; a double-minded man is unstable in all his ways. Wherefore it standeth us upon, to consider the three general rules set down by S. Paul, in the Epistle to the Romans, chap. 14, to direct us in all our actions.

First, he is happy that condemneth not himself in the use of those things which he knoweth to be lawful. This concerneth those that are strong. This is a golden rule, and a great honor & happiness of Christian men, that their own consciences do not accuse them to allow and admit of that which they judge not to be good and lawful. They know by due trial and examination, that the same which they do, agreeth with the word of God so that they are assured to build vpō the rock. Though all men should accuse them and condemn them, yet their conscience grounded upon the word of God, would acquit & discharge thē, which cannot but give an inward peace and sweet contentment to their souls. This the Apostle saith, 2 Cor. 1, 12. Our rejoicing is this, the testimony of our conscience, &c. To the same purpose Job speaketh, chap. 27, 6. My righteousness I hold fast, and will not let it go: my heart shall not reproach me so long as I live. Likewise John in his first Epistle, saith, I four heart condemn us, God is greater then our heart, and knoweth all things: beloved, if our heart condemn us not, then have we confidence toward God. This comfort of a good conscience they cannot but want, which doubt whether that which they do, please God or not; they are far from this happiness which the Apostle pronounceth upon such as know well, and are thoroughly assured what they do: the rest are like drunken men that stagger & reel too and fro, & cannot keep themselves upright upon their feet.

Secondly, no man must do anything with a doubtful conscience, for such a one woundeth his own conscience, & offendeth God. The Apostle saith, He that doubteth, is condemned if he eat, because he eateth not of faith. He that is not persuaded that it pleaseth GOD which he doth, cannot direct it to his glory. Every work that cometh short of his end, is sin: and therefore Abraham is commended, that he staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, Rom. 4, 20. This rule belongeth to those that are weak, who waver up and down in their opinions, like a ship that tottereth hither and thither in a tempest. Woe unto such, they need no other witness or judge against themselves, but themselves. They do many good things that do displease GOD, which would please him, if they were well and rightly done. If then thou wouldst have any fruit and comfort in those things which thou doest, inform thy conscience aright, be persuaded thoroughly of that which thou doest, and build thy faith upon the sure and infallible rock of God.

Thirdly, whatsoever proceedeth not from faith, is a sin committed against God, and condemneth him that doth it, forasmuch as without faith, it is impossible to please God. Outward shows and appearances, though they be never so pompous and glorious, are not respected of him: he inquireth whether those things we do, proceed from true obedience, & whether we believe by the word that they are required of God, and so please him. This last rule engendereth two other: first, whatsoever proceedeth from pure naturals is impure, and whatsoever cometh from the force of our free will, is sin in the sight of God. Such as the fountain is, such are the streams: as the root is, so are y ^e branches: like mother, like daughters: like cause, like effects. Doth a spring send forth out of the same place sweet water and bitter? Can the figgetree bear Olive berries, either a vine, figs? A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Secondly, all the virtues and actions of the infidels and unbelievers, albeit in regard of themselves and the substance of the works, and as they are the gifts of God, they be not evil, but good: yet in the judgment of God they are sins. The whole life of unbelievers and unregenerate men is nothing else but a whole practice of sin in a continued course without stay or interruption from the beginning to the ending, but they are like those that run a great pace out of the way. They may do many things beautiful in show, but they are more in show, then in substance: in appearance, then in deed and truth. All their virtues are shadows, and therefore called by one of the fathers, splendida peccata, beautiful sins. They lay an evil foundation, & have a wrong beginning, they do them without faith: and they also propound to themselves an evil end, as either vain glory to be esteemed of others, or the merit of the work, that they may be rewarded of God, and do not refer them to his glory. But not he that commendeth himself is approved, but whom the Lord commendeth, 2 Cor. 10, 18. Who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts, & then shall every man have praise of God, 1 Cor. 4, 5. Wherefore all their works are as the apples of Sodom, which are fair in outward appearance, and yet are rotten and corrupt. So may unbelievers do sundry works that are beautiful in outward show, but they are like unto painted Sepulchers, which appear glorious to the sight, but they are within full of dead men's bones, and all uncleanness. For their heart, which God especially beholdeth and searcheth, is foul & filthy, and can no otherwise be made clean, then as it is purified by faith.

Let all men therefore take knowledge of their natural condition, that they are of themselves abhominable, and to every good work, reprobate, until they be borne again, and regenerate by the Spirit of God.

The third reproof is of such, as notwithstanding the necessity of the word to direct our actions, which without the light of it to shine in our hearts cannot please God, yet regard not the knowledge of it, but contemn both it, and the means that lead us the way unto it. This is an horrible sin to forsake our own salvation, and as it were to cut our own throats, or to cast our selves willfully into the midst of the seas. It is a grievous sin to be ignorant of the Law of God, not to know what he commandeth, or what he forbiddeth: but it is more fearful to despise knowledge offered, and so as it were to despite the Spirit of grace: what remaineth for such, but a fearful looking for of judgment and indignation, which shall devour the adversaries? Heb. 10, 27. Such can have no comfort or consolation in any of their actions. For as the eye is the light of the body, and directeth the rest of the members in all things they go about, or else the feet might carry them into some pit of destruction: so is the word of GOD our Lamp or Candle, whereby we see how to walk and direct our selves into the way of peace; we know what we ought to do, and from what to refrain. And as the body runneth violently into an heap of dangers where the eye is blind, and can perceive nothing, until it fall headlong into them: so is it with such as regard not the knowledge of the scriptures, but say unto GOD, as may appear by their practice, Depart from us, for we desire not the knowledge of thy ways, Job 21, 14. This world is as a wilderness full of Lions, Bears, Tigers, and other ravenous and venomous beasts; or as a sea standing out with rocks & replenished with quicksands. We can no sooner step out of doors, but we shall be assaulted one way or other, nay we our selves are temptations unto our selves. For rather then we should lack tempters, we tempt our selves, like unto a State, that wanting foreign enemies, falleth out within themselves, and by civil wars destroy one another. So is it with us, when we are free from open enemies, we become enemies to our selves. If then we want the guidance and governance of the word, we are in danger to be overcome, and to take the foil. Our Savior willeth us as we heard before, to search the Scriptures, because in them we think to have eternal life: and therefore without the knowledge of thē, we deceive our selves if we dream of eternal life. So in another place he maketh the ignorance of them, to be the cause of all evil and error in judgment, as Mark 12, verse 24. Are ye not therefore deceived, because ye know not the Scriptures?

[Object.] But some peradventure will say, it belongeth to the Ministers only to search them: it is their office to look into them.