Commentary on Numbers

AFter the inheritance was given to the two Tribes & the half on this side Jordan, Moses describeth by the commandment of the Lord the places of their abode in the Wilderness, their several mansions where they pitched, & their Tents until they entered into the Land of promise. In this Chapter consider two points. First, the several mansions and stations where the Israelites rested and stayed. Secondly, a law and commandment how they should behave themselves toward the Canaanites, and how their land should be divided among thē. Touching the first, that is, their journeys in the Wilderness, it is set down generally, v. 1, and 2. and then particularly how God led them from place to place; first he noteth the place from whence they went till they came to the red sea; & afterward, notwithstanding their often infirmities and fallings from God, he brought them in despite of their enemies and all opposition of flesh and blood to the borders of the Land, which many of the faithful before them desired to see, but did not see it, only they believed the promise in their heart. The people of God had long been detained in slavery and bondage, now GOD brought them forth with a mighty hand and an out-stretched arm, killing all the first born of Egypt, and destroying their Idols in which they trusted; whereupon the Egyptians were stricken with such a sudden astonishment and amazement, that they were not able to resist and withstand the Israelites, but were compelled to open them a free passage to depart. Thus thē they went out early in the morning, having eaten the Paschal Lamb the evening before: they had lived many years in great heaviness, and endured many temptations in the Land of Egypt, but they go out thence with their young and with their old, with their sons and with their daughters, with their flocks and with their herds in great joy & much comfort of heart: so that they might say with the Prophet, Psal. 126, 1, 2. When the Lord turned again the captivity of Zion, we were like them that dream: then was our mouth filled with laughter, and our tongue with singing, then said they among the heathen, The Lord hath done great things for them: the Lord hath done great things for us, whereof we are glad. Thus doth the Lord turn the joy of the wicked into heaviness, and contrariwise the heaviness of his children into joyfulness. This teacheth us, that God preserveth his Church in the midst of dangers, when it wanteth human defense and protection, and delivereth it out of bondage and slavery wherein it is holden, Exod. 12, 22. Ezek. 9, 6. True it is, God doth many times give over his people to serve hard masters, and to suffer many calamities for a time, yet in the end he delivereth them when they call upon him, Ier. 25, 11, 12. Mic. 2, 10. This truth standeth upon good grounds.

[Reason 1] For first, when he delivereth them into the enemies hands, he doth it to correct them, and not to corrupt them; to bring them the nearer unto him, not to cast them farther off from him; whereby it appeareth that he hath a purpose and meaning to redeem them, and to bring them out of their hands. Secondly, God will never cast off his people, he loveth them with an unchangeable love, and therefore will accept them and receive them upon their repentance and humiliation. He hath a special feeling of their miseries, and therefore he will give them deliverance. Thirdly, God will magnify his own mercy and power toward his people, by giving them deliverance. It would have been a great dishonor to the great Name of God, if he had suffered the Egyptians to hold their rod evermore over the Israelites, and the loins of his people to be clasped and compassed therewith; therefore to show his mercy and power toward them, & to magnify his own honor, he sent them deliverance and brought them out of that horrible servitude and captivity.

[Use 1] This gracious dealing of God admonisheth the enemies of God, into whose hands he hath for a time delivered his people to be Lord's over them, not too much to tyrannize and triumph over them: because howsoever God suffer them to be under their power for a while, that they lift up their hands against them, and trample them under their feet, yet the Lord will not forget either to be just or merciful, he will take them out of the snare of the hunter: and the more they have insulted over them in the pride of their harts, the greater shall be their deliverance: yea their deliverance shall be the cause of the destruction of these enemies. Thus did Moses speak to the Israelites, These Egyptians which ye have seen, ye shall never see them again anymore forever. Exod. 14, 13. So then we may conclude the woeful and wretched condition of all the Churches enemies, because albeit they seem for a time to be as it were Lord's of the earth, and to have power in themselves to do what pleaseth them, yet their turn shall be the next, and their destruction sleepeth not. For when the Israelites were delivered out of the hands of the Egyptians that were cruel masters over them, it was not only the cause of their shame, but of their destruction also, as appeareth in the death of all the first borne, and in that he drowned Pharaoh and his host in the red sea: so that these things being duly considered, the wicked have no cause at all to triumph and insult over the children of GOD when they have gotten them in subection under them.

Secondly, this teacheth every soul that [Use 2] belongeth to God, if he fall into this captivity and estate to be ruled by cruel Lord's, that they should suffer it with all patience: this is but for a while, Heauines may abide at evening, but joy cometh in the morning, Psal. 30, for God will surely deliver them. What though the bondage be sharp and bitter? yet this must be their comfort, they shall have deliverance out of all, and ought to nourish such hope in them, that although they see no means of deliverance, yet they must look up to God, and wait his leisure, and in the ende they are sure of an happy issue, Exod. 3, 9. God never afflicteth us without just cause, and therefore we should look upon our selves, and search our own hearts: and labor to bear patiently our afflictions, whatsoever they be, whether they come before or after repentance. For doubtless whosoever shall search his own ways, shall not only find that God hath been just in punishing his sins, but that he hath also been merciful in not laying greater judgments upon him, as justly he might have done; and therefore he ought not to murmur against him, but patiently to bear his hand, knowing that the greatest punishments that almighty God inflicteth upon us are nothing so great as those which we have deserved at his hands.

Thirdly, we ought all to labor to be members [Use 3] of the true Church, that so these privileges may belong unto us. It is a very great honor to live under God's protection, and to abide under the shadow of the Almighty. If we be delivered at any time from dangers, acknowledge that it is God's preservation, and be thankful for it.

This should put us in mind of two things: first, that if we happen to live under such a judgment, we must stoop down our necks under this yoke, and humble our selves under the most mighty hand of God, that hath brought so fearful a judgment upon us. For if we think it to be a judgment, when the earth bringeth not forth her fruit unto us; then much more may we think it to be a judgment, when the earth is not able to bear a man, but casteth and vomiteth him out into captivity, as the stomach doth gross and evil humors out of the body. For this cause doeth the Lord charge the Israelites to keep his statutes and his judgments, That the Land do not spew them out also when they defile it, as it spewed out the Nations that were before them, Levite. chapter 18. verse 25, 28. & 20. verse 22. And afterward he showeth, that if they did not walk obediently before him, the land whither he bringeth them to dwell therein, should spew them out; as Reu. 3, 16. Of all judgments to be carried into captivity, is one of the greatest. The very mercies of the wicked are cruelty. David made choice to be under the plague and pestilence, rather then to fly before the enemy, because he is unmerciful.

We sit under our own Vines and Fig-trees, we have seen no invasion, nor heard any complainings in our streets: we know not what bondage meaneth, or to be carried captives into a strange Land: howbeit it is apparent that we have been very near unto it, as near to the pit as could be, and yet not fallen into the same. For, if the Gunne-powder Treason had taken place, which was very near unto the time appointed for the execution of it, we had long ere this been in slavery and bondage again unto the bloody Papists, who have long lain in wait for such a day: and albeit that be defeated, and all their imaginations be scattered as chaff before the wind; yet who knoweth how near we may be to as great captivity? We are secure, and put away the evil day far from us, but the greater our security is, the nearer our captivity may be. We have close and secret enemies amongst us, never more lusty, and never more courageous then they are at this day, which are left to remain amongst us to be pricks in our eyes, and Thorns in our sides, and to vex us in the Land wherein we dwell, verse 55.

These never leave plotting and conspiring our overthrow and destruction. We hear of rumors of War abroad, and spreadings of errors and heresies, which threaten ruin both to Church and Common-wealth; these are but the beginnings of sorrow. Again, if we look unto our selves, our sins are very great, and call continually for vengeance unto heaven at God's hands, and no doubt he is coming down to see whether we have done altogether according to the cry which is come unto him. All these laid together and weighed as it were in a balance, what can we in reason and justice expect, but that GOD deliver us into the enemies hands, and suffer them to carry us captive, and so make slaves and bondmen of us?

Secondly, if any desire to enjoy the land wherein he dwelleth in peace and safety, let him labor not to pollute and defile it by his sins.

The Jews had a promise of God to be his people, yet because of their sins, he suffered them to be carried into captivity, where they remained long in a strange land. Have we any greater privilege then they? or may we expect to escape? No, if we follow them in contempt of the word and other open sins, we shall be sure to follow them also in the punishment which will be answerable to our iniquities.

Lastly, this assureth us that as GOD delivereth his people from temporal danger and bondage, so he will deliver them much more from spiritual bondage. For if he will deliver our bodies, he will much more deliver our souls; that being delivered out of the hands of our enemies, we might serve him without fear in holiness and righteousness before him all the days of our life, Luke 1, 74, 75.

Wherefore we ought patiently to wait his leisure, knowing that if he have such a special care of our bodies that must lie in the dust, to set them free from temporal bondage, he will much rather deliver our souls from spiritual bondage, wherein Satan holdeth us. When Christ our Savior would show that he came to redeem the souls of men, he taught them by delivering their bodies from diseases.

For when he restored sight to the blind by opening their eyes, what did it signify but that he came to scatter the darkness of the mind, and to make them see that before saw not the light of the truth? as Math. 4, 16, The people that sat in darkness saw great light: and to them that sat in the region and shadow of death, light is sprung up.

The Prophets in the time of the Law smote the people with blindness, that they knew not what they did, neither whither they went, 2 Kings 6, 18: as the Angels did the Sodomites, so that they wearied themselves to find the door, Gen. 19, 11.

But Christ, to show that he came to seek and to save that which is lost, restored sight to the blind, and opened the eyes of their understandings: when he healed the bodies of such as were lame and halted, what was it but a teaching of them that he came to heal the broken-hearted? to preach deliverance to the captives? and to set at liberty them that were bruised?

When he raised some to life from the dead, what did it teach and show, but that he is able to raise out of the grave of sin and to give the life of the spirit? When he cleansed the lepers, what was it but a making known to the world, that he will cleanse from the foul and filthy leprosy of sin? And when he did cast out devils that possessed the bodies of men, what was it but to show that he casteth the devils out of the hearts and consciences, where they desire to dwell as in an house? If then it be no small comfort unto us to know that the Lord will deliver his people from an earthly bondage: certainly it cannot but minister much more comfort unto us to consider that the Lord is more careful of our souls; and if he be mindful of us for things of this life, he cannot be forgetful of us for the life to come, seeing he hath sent his only begotten Son, to the end, that all which believe in him should not perish, but have everlasting life.

Here we have a short abridgement of the forty two mansions and journeys of Israel during their abode in the wilderness, until they passed over Jordan, and entered into the land promised to their fathers. The twelve former journeys they dispatched the two first years: for they abode at Sinai where the Law was given, an whole year and more. From Sinai to Kadesh which is in the wilderness of Zin, they finished 31 mansions, in thirty and seven years with the beginning of the 38, year. And in the fortieth year which was the last of their wandering in the wilderness, they dispatched and finished the other nine mansions.

These journeys of the Israelites Moses setteth down in diverse places, as Exodus 13, 17: when Pharaoh had let the people go, God led them not through the way of the land of the Philistines, although that was near: for God said, Lest peradventure the people repent when they see war, and they return to Egypt: but God led the people about through the way of the wilderness of the red sea. This is further declared, Exod. 14, and 15: and in other Chapters following. Of these journeys also we have seen in part before in this book. And Moses in the book of Deuteronomy, chapt. 1, 31, putteth the people in remembrance, that they had seen in the wilderness, how the Lord their God bare them (as a man doth bear his son) all the way: that they went. And in the Chapter following he telleth them how they took their journey in that great and terrible wilderness, by the way of the red sea, and compassed mount Seir many days. In these several mansions and stations, many memorable accidents fell out, which Moses by naming the places would have them to consider, that none of all the works and miracles of God might be forgotten, neither their own stubborness and rebellion, nor the greatness of the mercies of God toward them, as Psalm 102, 19. This shall be written for the generation to come, and the people which shall be created shall praise the Lord: and Psalm 78, 6, That the generation to come might know them, and the children which should be borne, who should arise, and declare them to their children.

The land of Canaan promised to the fathers was fair and fruitful, flowing with milk & honey; but the way unto it was rough and ragged, like the way of Jonathan to the Philistines, 1, Sam. 14, 13: which was sharp and steepy, to which he and his armor-bearer crept with hand and foot. Hence it came to pass, that the people of God, being delivered out of the land of Egypt by a mighty hand and out-stretched arm, did enter into a sea of troubles, not only at the red sea, but while they trotted and traveled up & down the wilderness, sometimes they went forward, and sometimes they went backward, Numb. 14, 25: sometimes they marched, and sometimes they retired, and never stood at one certain and settled stay. Besides, they met with many enemies, open and secret, which they were to encounter withal, all which in the end they saw destroyed: albeit not all at one time, but by little and little, & at last after many dangers escaped, and infinite troubles over-passed, under the happy conduct of Joshua, they found rest and peace in the promised land.

Now let us come to the uses of all these [Use 1] things toward our selves: forasmuch as if we consider them aright, they were as figures to them, & as glasses to us, to behold in them spiritual things. And first we see hereby what the life of a true Christian is. The charges of a Christian building is great. If we will be the disciples of Christ, we must not imagine that we shall lead a soft, easy, and pleasant life, in hight of honor, in abundance of riches, in pride of lifc, in rivers of pleasure, as if we were in another Paradise: or to be clad in purple, and to fare deliciously and sweetly every day, Luke 16: but we must know the gate is straight, and the way is narrow that leadeth to life, Math. 7: we must sit down and cast our accounts what our profession will cost us, and resolve to forsake all that we have for the Name of Christ, and account nothing so precious or dear which we cannot or will not forgo. Such was the whole life of the Patriarchs and Prophets, such was the life of Christ and his Apostles, and such is the life of all the faithful servants of God. They endured afflictions, they suffered reproaches, they resisted unto blood. They had fears without, and terrors within. They had experience of many miseries, they felt sharp storms, and mighty tempests that went over their heads. This Christ our Savior showeth, If ye were of the world, the world would love his own, but because I have chosen you out of the world, therefore the world hateth you, John. 15, 19. And in another place, Whosoever will be my disciple, must take up his cross and follow me, Math. 16, 24. And hereunto the Apostle accordeth, teaching that through manifold afflictions we must enter into the kingdom of God, Acts 14, 22. Christ and the cross go always hand in hand, and accompany each other. If we will live with Christ, we must first die with him: if we will reign with Christ, we must suffer with him, 2 Tim. 2, 11, 12. So then they are greatly and grossly deceived, that suppose all such to be highly in God's favor that flourish and prosper in the world, and such to be the worst sort of people, whom God doth most commonly strike and correct with his hand: having forgotten that he doth not here keep an ordinary rate below, to punish everyone as he is worst; and to favor or cocker him as he is best: But he singleth out such as pleaseth him, and maketh them examples to others to serve for their instruction, and in them willeth and warneth us to look upon our selves.

[Use 2] Secondly, as the children of Israel traveled up and down in the wilderness, and went from place to place, from one station to another, whereas Moses reckoneth up 42 in this Chapter: so it is with all the faithful here upon the earth, they must testify and profess themselves to be pilgrims and strangers in the world, because we abide not in our own country.

This David confessed unto God, Psalm 39 12, that he was a stranger and a foreigner as all his fathers were. This also the Apostle witnesseth of the fathers, Heb. 11, 13, They died in faith, and received not the promises, but saw them afar off, and believed them, and received them thankfully, and confessed that they were strangers and pilgrims on the earth. Strangers be not inhabitants, and trauailers be not liegers and continuers in one place. This should teach us to use this world as though we used it not: to buy as though we possessed not: considering that the fashion of this world goeth away, and the glory of man fadeth as the flower.

We must cast off all lets that may stay and hinder us in our journey, like unto travelers, who will carry nothing with them in the way, but that which may help and further them to their journeys end. If they find by experience anything to clog them, they will cast it from them, as the blind man cast away his cloke, Mark 10, 50, that he might run with speed to him that called him; and rather lose their present profit, then lack the place of blessedness to which we are going. For our light affliction which is but for a moment, causeth unto us a far more excellent, and an eternal weight of glory, while we look not on the things which are seen, but on the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal. Let us therefore learn contentation of heart in every estate of life which GOD will bring upon us.

Let us, while we converse upon the earth, have our conversation in Heaven, and live as citizens of that kingdom, accounting our selves here to be from home, esteeming this life a place of banishment, and sighing to be delivered from the bondage of corruption, and restored to the glorious liberty of the sons of God. We all desire to inherit God's kingdom, as Balaam desired to die the death of the righteous, but we would not willingly be soiourners here. Soiourning importeth a temporary abode, not a settled life, but a passing forward in hope of translatiō to a better estate: we must all embrace and receive this as a ruled case, that every citizen of Heaven is a pilgrim on earth, Genes. 47, 9. 1 Chronic. 29, 15. 1 Peter 1, 17, and 2, 11, 12.

If then we desire to be citizens of God's kingdom, we must behave our selves as pilgrims on the earth. We are as it were exiles and banished men in a foreign land, ought we not then to desire earnestly and heartily to come into our own country, and among our own people? Whosoever hath a rich patrimony in his own country, great wealth, much honor, noble friends, and is forced for a season to sojourn in a strange land, among strangers, nay enemies, where he is evilly entreated, reproached, reviled, disturbed, and persecuted on every side; certainly he will set his heart and affections upon nothing there, but all his mInde is set upon his country, desiring above all things to return and come again thither.

Thus it ought to be with us: our country is in heaven, where we have an everlasting inheritance, and an incorruptible treasure, and are pilgrims upon the earth, where we are hated and assaulted by Satan, the world, and the flesh; and are daily subject to sundry troubles and infirmities. What folly therefore is it, to place our happiness and felicity upon the earth, and to set our hearts upon earthly things?

[Use 3] Thirdly, the people of God during their abode in the wilderness, (after they were called out of the bondage of Egypt) did not go forward toward the land of Canaan with a constant and a settled course, but made many stays and delays: sometimes they marched forward with a courageous resolution under the banner of God and his servant Moses; and sometimes they retired backward by the way of the red sea toward Egypt, and often wished themselves again in Egypt, When they remembered the fish which they did eat in Egypt freely, the cucumbers, and the melons, and the leekes, the onions, and the garlic, Numb. 14, 25, and 11, 5. These do the Jews delight in to this day, which maketh them loathsome and unsavory, which diet their fathers learned in Egypt. So it is with us, being called with an holy calling to the knowledge of the Gospel.

True it is, we do here run for a prize, this life is the race, the runner in it is every true Christian, the Angels are the beholders, eternal life is the Crown for which we strive, the high Judge of all is God, the enemies that seek to subvert and supplant us are Satan, the world, and our corruptions, against which we are to wrestle with might and main as for life and death: yet we begin slowly, and set forward faintly, and being entered into the way, we make many starting-holes that stay us in our course, that we do not proceed with such a good courage and settled resolution as becometh us.

The truth hereof we may behold in all the faithful throughout all ages of the Church, who have found hard beginnings in their first calling, an unwillingness to yield, a difficulty to resolve, an untowardness to enter, a backwardness to proceed, and a dullness to persevere. The Lord appeared unto Moses in a flame of fire out of the midst of a bush, and called him to speak to Pharaoh, and to bring his people the children of Israel out of Egypt, Exodus 3, 2, and 4, 1: but he maketh many exceptions and replies to the call of God. And to the end to pull his neck out of the yoke, sometimes he alleged their infidelity, that they will not believe that GOD appeared unto him: sometimes he objecteth his own infirmity, that he was not eloquent, but slow of speech, & slow of tongue: and sometimes he breaketh out into open obstinacy, denying to yield unto the voice of God, saying, Send by the hand of him whom thou shouldest send. So Jeremiah had many excuses and exceptions, when the word of the Lord came unto him, that he had sanctified and ordained him to be a Prophet unto the Nations; for he replied by and by, O Lord God, behold I cannot speak, for I am a child, Ier, 1, 3,

The like we see in Jonah, who fled from the presence of God, because of the charge enjoined to him to go to Nineue, Jonah 1, 3. Lot, albeit a righteous man, whose heart was grieved for the unclean conversation of the Sodomites, yet being called to depart out of Sodom, did linger and loiter behind in his departure, his pleasures whispered him in one ear, and his profits rounded him in the other, so that he prolonged the time, and the Angels caught him, his wife, and two daughters by the hand (the Lord being merciful unto him) they brought him forth, and set him without the city, Gen. 19, 16.

The disciples that were called of Christ, made sundry delays, one would first go and bury his father, and afterward he would return and attend upon Christ, Luke 9, 39: another would first go bid his friends farewell which were at his house, and when he had more leisure Christ should be served. So it fared with them that were bidden to the marriage-feast, who all with one consent began to make excuses; the first said, I have bought a piece of ground, and I must needs go and see it; another said, I have bought five yoke of oxen, and I go to prove them: and another said, I have married a wife, and therefore I cannot come, Luke, 14, 18, 19, 20, Math, 22, 5.

Thus we see our nature is slow and untoward to follow the Lord, we shift off and shrink back as long as we can, and many goodly excuses our corrupt flesh findeth to linger and put from us all true obedience to Christ Jesus. Faine we would seem desirous to follow God to come unto Heaven, but we are loath to soil and defile our feet, Cant. 5, 3: so that we must be violently thrust forward, before we will yield, so sturdy and stubborn our necks are, John. 6, 44. We see y ^e truth of this in Nicodemus, he bare a love to Christ, and a liking to his doctrine; but first he came to him by night for fear of the Jews, John. 3, 2: afterward he waxed more bold in the cause of Christ before the face of the Pharisees, and that in the open day (though he received a check) John. 7, 50: and lastly, he shown himself more constant and zealous in professing himself to be one of his disciples in the burial of Christ.

The like we see in Joseph of Arimathea, who at the first was a disciple of Jesus secretly, John. 19 38: but after declared himself manifestly in the costly and honorable burial of his Master.

Thus it appeareth that the Kingdom of Heaven is like a grain of mustard seed, which is one of the least of all seeds, Matthew 13, 31: and that the Elect themselves are brought on by small degrees; their hands hang down, their knees are weak, they go halting and limping, and quickly turn out of the right way: they hang off and on a great while, they meet with many lets and incombrances, both at home in themselves, and abroad in others.

And albeit for further proof and certainty of this point it were sufficient to send every man (that knoweth what true vocation and conversion mean) home to his own doors, to examine his own heart; yet consider, I pray you, briefly the heavenly calling of Saint Augustine, as it is testified by himself in his books of confession. For when God began to speak to his conscience, he felt a world of temptations, he was tossed and troubled with infinite combats and conflicts between the flesh and the spirit, between God drawing on the one side, and the flesh, the world, and the devil holding back on the other part. His pleasures past presented themselves before his eyes, and he thought he might prolong the time, at length he began to break through this army of enemies, and to speak unto God after this manner, O Lord, how long wilt thou suffer me thus? how long, how long shall I say, tomorrow, and tomorrow? why should I not do it now? why should there not be an end of my filthy life, even at this hour? Then he was bidden to take up and read in the Scripture, after which followed his wonderful and final conversion, joined with much weeping and lamentation. This difficulty the Apostle found in his practice, that when he would do good, he was so yoked, that evil was present with him: he did delight in the Law of God concerning the inner man, yet he saw another law in his members, rebelling against the law of his mind, and leading him captive unto the law of sin, so that he did not those things which he would, but the euilsi which he would not he did, Rom. 7.21, 22, 23, 29. This should teach us to call upon God by earnest prayer that we may receive of him the presence of his grace, & the assistance of his Spirit, that we may over-stride all doubts and difficulties that would stay us, and so entangle us in the snares of sin. Let us use all holy and lawful means to strengthen our faith, that we may proceed from faith to faith, and grow in the graces of God, until we come to be perfect men in Jesus Christ. And let us not doubt of our calling, when we see, to y ^e grief of our hearts, and the discomfort of our souls, such wants and weaknesses in us; it is not otherwise with us then with all the faithful: but let us strive and fight against these lets which would withdraw our minds from God, and take heed we quench not the Spirit, nor grieve him by whom we are sealed unto the day of redemption, 1 Thessalon. 5, 19. Ephes. 1, 30.

And although Satan and the world make never so much suit unto us, to entertain the pleasures of sin, which are but for a season, and sing never such sweet songs to enchant us and lull us asleep in carnal security, let us stop our ears, and strengthen our hearts against such lusts as fight against the soul. We see sundry persons after their calling by the preaching of the word, and after a long profession of the faith, to turn back again as the dog to his vomit, 2 Peter 2, 22, Prouerb. 26, 11. 2 Timoth. 4, 4: some to their vain company, others after the love of the world, the lusts of the flesh the cares of this life, and grow to be more filthy and profane then they were before. Let us take heed of such dangerous examples, their doings are evil, their fall is fearful, & their end will be more fearful without repentance and practicing of their first works.

Fourthly, we see the people of God, before [Use 4] they could enter into the land of Canaan, were constrained to buckle and encounter with sundry enemies, the Amalekites, the Canaanites, the Amorites, the Bashanites, the Midianites, and sundry others, Exodus 17, 8. Numbers 21, 1, and 31, 1, 2, &c. all which in the end they subdued, so that not one of them was able to look them in the face. Thus it fareth with all the faithful in this life. As soon as we enter into the race of Christianity, by and by we must expect many and sundry enemies, y ^t cross us in the way, some secret y ^t seek to undermine us, some open, that with all violence fly upon us, and drive against us, & both seek to overthrow us: yea, such as before our calling seemed our friends and familiars, now begin to reject and renounce us, now fall to nod the head at us, and to set themselves against us, because it seemeth strange to them that we run not with them into the same excess of riot, and therefore they speak evil of us; which shall give account to him that is ready to judge the quick and dead, 1 Peter 44, 5.

It is noted concerning Christ by the Evangelist, that before he entered upon the work of his high calling, to preach the Gospel, and shown himself a Redeemer to Israel, he increased in wisdom and stature, and grew in favor with God and man, Luke 2, 52: but when once he left his private life in the private houfe of Joseph where he was brought up, and set upon the office whereunto he was appointed, albeit he continued in the favor of God, as his only begotten Son in whom he is well pleased, Matthew 3, 17: yet he grew out of favor with men who were not contented with him.

Paul, before his conversion, was in great estimation with the Pharisees, and obtained letters of them, to put in prison all them that called upon the Name of Christ: but when he began to preach faith in Christ which before he persecuted and sought to destroy, he lost their favor and friendship, as appeareth in that they plotted his death, and sought his life to take it away, more vehemently and violently then he had practiced against the disciples.

Let us not therefore think it strange that we meet with many enemies, cunning, subtle, cruel, and malicious; but seek to be at peace with God, and reconciled unto him, and then if God be with us, who shall be against us? Rom. 8, 31.

[Use 5] Fifthly, the enemies of Israel, albeit they were overthrown and defeated, yet were not all discomfited and consumed at once, but by little and little, sometimes one, and then afterward another, as they did not arise and appear all together: so it is evermore with his Church to the end of the world. We shall never be without some enemies. God will ever try the faith and patience of his children. When David sat at home, and went not to war against his enemies, he was surprised by a subtle enemy whom he never suspected, and fell into two grievous sins, adultery and murder, 2 Sam. 11, 1, 4, 1 Chron. 20, 1. The water by standing still, gathereth filth, mud, and corruption. The iron by lying still, gathereth r • st. The Church free from enemies oftentimes groweth secure: and the godly are ready to say in their prosperity, they shall never be removed, Psal. 30, 6. Let all the wicked therefore know, that their peace and prosperity cannot give them assurance (though they endure long) of the favor and love of God, but he will bring down his judgments upon them, when they have filled up the measure of their sins. And albeit for a time they escape, yet they are appointed to wrath and destruction, forasmuch as the Lord is jealous, and the Lord avengeth, he will take vengeance on his adversaries, and he reserveth wrath for his enemies, Nah. 1, 2. Yea, thus it shall be with the spiritual enemies of our souls and of our salvation, albeit they have received their deaths wound, and are crushed in the head, that they can never fully recover their strength, but shall finally be subdued; yet they are always hissing and stinging, they are trying & tempting the members of Christ. So long as we are Christ's, we must look for the devil and his Angels to set themselves against us. They will take no denial or repulse, but being beaten and vanquished, will gather their forces, and unite their power together, to build up the kingdom of darkness. When he tempted Christ in the wilderness, and received a notable foil and glorious overthrow in all those several combats, and had ended his temptations that he had prepared, he departed from him but a little season, Luke 4, 13. As he dealt with the head in the wilderness, so he dealeth with the members in this world, we must never look to be wholly rid of this importunate enemy. Whensoever he leaveth us, it is not as a confession that he is utterly convicted and confounded; for it fareth with him as with one that wrestled, who, how soever he spedde, would always persuade the standers by, that he gave him the fall and foil that buckled and clasped with him: and so it is when we wrestle with these principalities and powers, and spiritual wickednesses in high places, they will never yield the victory, but rather gather their broken and disbanded companies, leuy new forces, provide and procure stronger weapons, and make better provision and preparation against us. If then he depart from us, and break up his siege, it is not to free us from danger, and to take a truce with us, but to muster a fresh army, and to take us at an advantage, if he see us to grow secure: and therefore let us never promise rest unto our selves from his assaults, so long as we continue here, and carry about us this earthly Tabernacle; but always stand upon our gard and in our watch-tower, to be ready for his coming and returning, that so resisting him, (being strong in faith) he may fly from us, I am. 4, 7. 1 Pet. 5, 8, 9. Yea, let this serve as a great comfort and consolation to those that have experience of his manifold assaults and invasions, that they never distrust or despair, though their troubles be many, though their temptations be great & continual, seeing this was the lot and portion of Jesus Christ the Son of GOD, Who shall tread down Satan under their feet shortly, Rom. 16, 20.

Lastly, the people of Israel, after the enduring [Use 6] of all their troubles and afflictions, after the experience of many sorrows and miseries that came upon them, had rest given unto them, and victory over all their enemies round about them, so that they were safely brought into the land of promise, where they inherited and possessed cities that they built not, houses full of all manner goods which they filled not, welles which they digged not, vineyards, and oliues which they planted not, and saw all the good things performed which the Lord had promised unto them. This serveth to comfort the children of God, though for a time they sustain many injuries, bear many disgraces, receive many losses, feel many pinches & instraightments, yea many fierce and fiery trials, it is but while they wander in the wilderness, they are not yet come into Canaan the place of rest; howbeit the blessedness of the issue and end of all, will fully recompense the hardness of the way, and make amends and satisfaction for all their sorrows, being fully assured that the afflictions of this present world are not worthy of the glory which shall be shown unto us hereafter, for then God shall wipe away all tears from our eyes, Rom. 8, 19. Revel. 7, 16, 17. Thus God giveth comfort to his servants, after they have been humbled in this vale of misery. They shall hunger no more, they shall thirst no more, they shall want no more. Then this corruptible shall put on incorruption, this mortal shall put on immortality, and death shall be swallowed up in victory, 1 Cor. 15, 53 54. This made the Apostle say, Blessed are they that die in the Lord, for they rest from their labors, and their works do follow them, Revel. 14, 13. This must make us to make light & ittle account of this transitory life, and of the vain profits, pleasures, honors, and friendship thereof, all which are as dung in comparison of the profit, pleasure, and honor that shall be enjoyed in the next life. Let us lay a good foundation in this life, and begin our heaven while we are here upon the earth. Let us make the first entrance into it in this mortal body which we carry about us, that so this work may be finished and fully accomplished in the life to come.

The second part of the Chapter followeth in these words, which is the Commandment of GOD touching the Israelites when they should come into the Land. The Law hath two parts, the charge to cast out the Canaanites, and to destroy Idolatry. To their obedience he promiseth possession and dwelling in the Land; but if they suffer any to remain, they should be dangerous, troublesome, and hurtful unto them, and God will punish them for their coldness and carelessness in the execution of his will. In this place we see, that God is very patient and of much long-sufferance, he had suffered the Canaanites four hundred years, but when in the mean season they repented not, they are appointed to destruction. We see also the horrible judgment of God against the sin of Idolatry, for which kingdoms and cities are destroyed. [Object.] The question may be asked, whether Idolaters be now to be killed, and Idols to be pulled down and destroyed, as God in this place commandeth the Israelites? I answer, [Answer.] this commandment is not general, neither belongeth to all without limitation and exception: nay, as it was given to the Israelites, it did strictly pertain only to the Canaanites, whose land was given them to possess. And now it belongeth to Christian Magistrates to pull down all idols, and to abolish superstition, and the occasions of both, and to purge their dominions from all such abominations, 2 Kings 18, 4: and to cause the word of God to be truly preached to root the same out of their hearts, and to offer means of conference to turn the seduced from their blind devotion. As for private men, they have no warrant to pull down images, which is the next way to move sedition and rebellion: it is sufficient for them to withhold worship from them, and they must tolerate those things which are not in their power to reform.

Again, it may be demanded, [Object.] whether all pictures are to be defaced and destroyed, and all molten images to be quite pulled down. I answer, pictures and images are not all of one sort, neither are set up for one end. [Answ.] Some have a civil use, and some a religious. Such as are for civil use only, may be retained: but such as are set up for Religions sake, are to be defaced, and this is the meaning of the commandment, Thou shalt not make to thee any graven image. Now in that the Lord forbiddeth his people to spare the idolatrous Canaanites, and commandeth them to root them out utterly, we learn, that no familiarity is to be used with Idolaters, but we are carefully to avoid their company, Hos. 4, 15. Deuteron, 7, 5. Psalm 16.4. and 106, 35.36. Judges 2, 2, 1 Corinth. 8, 9, and 10, 21, 2 Cor. 6, 17, Isaiah 52, 11.

The grounds follow. First, because whosoever [Reason 1] will avoid any sin, must also avoid the means whereby they may be induced and ensnared to fall into it. Now among all inducements to draw us to a communion of wickedness, the society and familiarity with wicked men is one of the greatest & most dangerous. This David acknowledgeth, and therefore being resolved to yield obedience to God, first he banisheth ungodly persons from his company, and then goeth cheerfully forward in his course, Psal. 119, 115, Depart from me ye wicked doers, for I will keep the Commandments of my God. Secondly, our nature is prone and inclinable to idolatry, and therefore by their company, by their example, by their practice, by their persuasions, and by their doctrine we may easily be corrupted, as the Lord himself threateneth, that their gods should be a snare unto them, Judge. 2, 3. Hence it is that the Prophet persuadeth the people of Judah not to go to Gilgal and Beth-auen, lest joining with the superstitious Israelites, they should be infected with their idolatry, Hosea 4, 15.

This serveth to reprove such as delight in the company of idolatrous Papists to be their [Use 1] inward and nearest friends, which are guilty of most palpable idolatry, no less then the Jews that set up the golden calf and danced before it, Exod. 32. Secondly, such as travel for pleasure and delight into popish and idolatrous places, where they expose themselves oftentimes to inevitable dangers by cōsorting and conversing with such as are ready to allure them to commit idolatry, to go into their idolatrous temples to see and hear, and afterward to fall down before their images. These are led by curiosity or by commodity to do that which is not convenient. Thirdly, this meeteth with their corruption, who for wealth, or friends, or other worldly, I may say wicked respects, link themselves in the nearest society of marriage with Popish idolaters, taking and nourishing in their bosoms a serpent, which is ever at hand day and night to tempt and entice them to forsake their covenant with God, to renounce his pure worship, and to embrace idolatry and superstition, 2 Cor. 6, 14. This was the sin of the sons of God before the flood, when they saw the daughters of men, and joined themselves with them, Genes. 6, 1, 2: this matching with them brought a flood of wickedness, and the flood of wickedness brought upon the whole world a flood of waters, wherein all flesh perished. This was Solomon's sin, notwithstanding all his wisdom, whereby he was drawn into idolatry, 1 Kings 11, 4. Nehem. 13, 26: There was no king like him over all Israel, nevertheless, even him did out-landish women cause to sin. This was the cause of the great wickedness of Ahab (who sold himself to work evil in the sight of God) because he took Jezebel to wife, 1, Kings 16, 31. And wherefore did Jehoram forsake the steppes of his godly father, and commit gross idolatry, but because he linked himself in an idolatrous stock, and married the daughter of Ahab? 2 Kings 8, 18. Mal. 2, 11. Ezra 10, 1, 2, 3. Lastly, they are to be reproved, who are present with their bodies before the abominable idol of the Mass, whether it be of a fancy, or for fashion, whether of curiosity, or for fear of punishment; and to bow down to an image, thinking to be excused if they reserve their hearts to God, whereby they rob God of his glory, they give scandal and offense to the weak brethren, they spoil the Lord of his right, they cast themselves willfully into desperate danger, they deprive themselves of a good testimony of their own salvation; and lastly, they deny the Lord JESUS and his truth before men, and therefore must take heed that he deny not them before his Father in Heaven, Math. 10, 33. [Object.] Neither let them think this any defense or comfort unto them, that they reserve their hearts to God, [Answ.] and for his pure worship: For if this were true, then were the holy Martyrs of God simple fools, that were content to endure all torments, yea to lay down their lives for a testimony to the truth, rather then give the least outward approbation to idolatry. Then were those three servants of God greatly deceived, who chose rather to be cast into the fiery furnace, then bow down to the idol that was set up, Dan. 3, 18: we are bought with a great price, and therefore we must glorify God in our body and in our spirit, for they are God's, 1 Cor. 6, 20. Rom. 12, 1. Mat. 4, 9, Exod. 20, 4. 1 John. 5, 21. What husband would endure, that his wife should prostitute her body to commit whoredom, albeit she should pretend and protest, that she reserved her heart chaste and pure for him only? Then how much less will the Lord admit such a bad and blind excuse, when they that profess themselves to be his spouse shall commit spiritual whoredom with idols in their bodies?

Secondly, we must learn from hence that [Use 2] it is impiety to worship images with any kind of worship whatsoever. For if we be commanded to abstain from familiarity with them that be idolaters, much more are we charged to abstain from idols, and from all worship of the idols. It is a grievous sin to give the honor of God (whereof he is jealous) to any but only to himself. To rob God, and thereby to enrich another, must needs be acknowledged to be a sinful and wicked practice: much more then is it a sin to give the same to such base stuff as stocks & blocks, and stones, and images. Not to honor the king is wickedness. To give the honor due to the King to his Peers and Nobles, must needs be a greater sin and offense: but to give it to a base and contemptible person, must needs be greater wrong and wickedness then any of the rest. So is it in this case, for men not to honor God is evil: to give his honor to any mortal man is more sinful: but for a man made after the image of God to give it to base and senseless idols, is most wicked of all, which are the works of men's hands. The basest image-maker that liveth, is far better then the image that liveth not: as the workman is better then the work. And what a gross and senseless thing is it, that the living image of the living should perform worship or service to the dead image of a dead Saint? It were much better therefore and less absurd, to worship him that made y ^e image, who is the creature of God, then the image it self which is the creature of man. So then we ought carefully to take heed to our selves, that we worship not any image or idol with any worship whatsoever. It is not lawful for a subject to worship his Prince, or for a son to worship his father with any religious worship; much less lawful is it then for a man to worship such things as these, that have eyes and see not, ears and hear not, feet and walk not, neither doth any sound pass from them. A man would be much ashamed to be found or seen worshipping a tree that groweth, a bird or beast that liveth: much more then ought we to be ashamed of this gross kind of worship, that we should bow down to such things as are beholding to us for their form and fashion: so that there is far more reason, that the image should worship his maker, then the maker worship the image that he made. Let us learn to fear GOD, and reverence his worship, and fly all kind of worshipping of images whatsoever, & to abhor the same as the imiattion of the Gentiles, and the very excrements of Antichrist himself. Whosoever they be that practice such impiety in these days of grace, are fallen from grace. It may be that in time of danger and persecution, a man may be forced to do that which goeth against his conscience to save life; but for a man to stand out in these times, and to approve such manner of worship, he is certainly fallen from Christ, and deserveth just condemnation and destruction; and therefore let no color, or pretence, or persuasion whatsoever draw us away to the committing of this sin, but let us labor to keep our selves pure, by cleaving to the worship and service of God, and by giving honor and glory unto him. [Object.] But they tell us, that they worship not the image of any false God. The Scripture indeed crieth out against the images of false gods, and such as are no true Saints, but we for our parts worship nothing, but the Images of the true God, and of true Saints. I answer, [Answer.] there is a great difference between the Images of true Saints and of false Saints: but there is no difference at all in the action itself: forasmuch as it is idolatry to worship the Image of the true God as well as of the false. And the reason is, because it is to give worship to that which by nature is no God at all. Paul and Barnabas were true Saints, yet if the men of Lystra had worshipped them, they had sinned against GOD as much as when they worshipped Jupiter and Mercurius, which were no other then feigned gods, Acts 14, 12. Therefore that distinction falleth to y ^e ground Deut. 4, 15. [Object.] Isaiah 40, 18. Rom. 1.23, 1, Cor. 10, 20. Deut. 27, 15. Psal. 97, 7. But some of the Papists tell us, that images are Lay men's books to look upon. I answer, [Answ.] the Lord hath given them other books to read, when he saith, Search the Scriptures, John. 5, 39: hereby they shall be led into all truth, and be sure to be preserved from error and evil. But as cunning and crafty thieves, when they meet with a poor simple fool or a little child, do take their treasure or money from them, • nd give them babies and pictures to play withal, to keep them quiet from crying or complaing: so do the Popish sort deal with God's people, they take from them the rich treasure of the holy Scriptures, whereby all their juggling and deceit would be discerned, and give them puppets and images to be their play-fellows, which are the doctrine of vanity, Ierem. 10, 15. Zechariah 10, 2: and they are teachers of lies, Habakkuk 2, 18. Neither let them reply, that the Prophets condemn the images of false gods, and that they make the images of the true God. For we shown before that this cannot serve their turn, forasmuch as the commandment forbiddeth the images of the true GOD, Deuteron. 4, 12.15, Acts 17, 29.

Again, they object, [Object.] that they do not worship the images themselves, but so far as they have relation to the Saints whereof they are images.

I answer, [Answer.] the Israelites, so often reproved for worshipping of images, did withal profess that they worshipped not the idols themselves of wood or stone, but God in them, as in making the golden calf they had a respect to GOD who brought them out of Egypt, Exodus 32, 3, 4. And the mother of Micah witnesseth that she had dedicated the silver unto the Lord, to make a graven and molten image, Judges 17, 3. So Jeroboam having made the golden calves, saith, Behold, O Israel, thy gods which brought thee out of the land of Egypt, 1 Kings 12, 28: for he meaneth the image and similitude which representeth the true God, Hos. 2, 26. And not only the Israelites, who could not be so sottish as to believe that the calves which themselves had made, (and had lately made) had freed their forefathers out of captivity, but the Gentiles themselves excused their idolatry in this manner, as Augustine witnesseth, I do not serve and adore that stone which I see, but I serve him whom I do not see. And who is that? a certain divine power which is invisible, which hath the charge over that image, August. in Psalm. 9, 6. As for other objections drawn from the Cherubims, and the brazen serpent, we have spoken of them sufficiently before, chapt. 21.

Lastly, we have from hence occasion offered [Use 3] unto, us to laud and magnify the Name of God that hath freed us from the darkness of idolatry and the danger of Idolaters, except we will run into the same again. He hath placed us where we have the Gospel, like the Israelites in Goshen, and hath opened our eyes to see those follies. Let us not with unthankful hearts desire to return again into this servitude.

The Lord hath chosen to dwell among us, and hath planted his Church in our kingdom: let us labor to approve our obedience in his sight, lest he take the light of the truth from us, and bestow it upon a people that will bring forth the fruits thereof. So long as the true worship of God continueth among us, our country shall be famous and renowned. On the other side, all places lose their honor and dignity, when once they are defiled with sin, and consecrated to idolatry. Gilgal was famous many ways for many memorable things that happened there, yet through idolatry there practiced, it became so infamous, that the people of Judah are forbidden to resort thither.

The like might be said of Beth-el, which in former times was the house of God, but was afterward for the same cause turned into Beth-auen, an house of vanity, Hos. 4. Ierem. 7, 12. Psalm 78, 60. What shall we then say of the Popish pilgrimages to Rome, or to the holy land, but tax them of ignorance and superstition?

For, be it that these places retained their ancient dignity, and maintained the Religion of God in his purity; yet should there be no reason to go thither to worship, forasmuch as all difference of places is taken away, John. 4, 23. Jerome trauayled himself to the holy land, and lived there; and yet he saith, It is no commendation to have seen Jerusalem; but to have lived well at Jerusalem, this is praise worthy. And Bernard after him, We must not seek after the earthly, but the heavenly Jerusalem, not by pilgrimage on foot, but by bettering our affections, Epist. 319. ad Lelbert. Abbot.

And if God require not of us to resort to such places, though they ente •• ayned the truth, then doubtless much less to travail so far unto them being now degenerate & wholly dedicated and devoted to Antichristianity and idolatry, in which respect they are now become reproachful, hateful, and infamous to God & all goodmen. For we are not to esteem them as they were, but we must take them as they are, that is, full of superstition, and consequently dangerous to come at them.

But if ye will not drive out the inhabitants of the land from before you, it shall come to pass, &c: shall be pricks in your eyes, &c. In these words, we see the threatening which God denounceth against the carelessness and negligence of this people in the execution of y ^t commandment of God: The Lord will do unto them, as he had thought to do unto their enemies. From hence we learn, that coldness and caresnesse in the service of God, is a great and grievous sin. Want of zeal in the cause of God, to be neuters or indifferent men, not caring or regarding which end go forward is a foul and fearful sin before him, Judges 1, 21, 27, 29, 31, 33, & 2, 2, 3. 1 Kings 18, 21, and 2 Kings 17, 33. Gal. 3, 1. Revel. 2, 4, & 3, 15, 16. Gal. 5, 7,

Such are the greatest number of our professors: Some would reconcile the Papists and us, that is, light and darkness, Christ and Belial, the Temple of God and idols. Some serve their turns by their profession, so long as they may gain and grow in credit under it. Some profess religion as they profess the Laws of the kingdom, to wit, as a civil thing, and matter of good policy to keep the people in subjection and obedience, being ready to change as the time and state changeth.

Some hate them that are faithful and forward so much, that they can abide no zeal in religion nor in obedience; that term them mad fools and giddy headed spirits which desire to fear God, and to walk according to his word.

O miserable persons! that which GOD hateth is commended, and that which he commandeth is reviled and evil spoken of.

The grounds. It is as natural to a man [Reason 1] to sin, as it is to draw the air, as experience teacheth in all subject to human infirmity; no marvel therefore if men decline, it is a part of the old leaven, for what man is it that sinneth not? 1 Kings 8, 46. The power of sin even in the regenerate, is as a Law; and therefore we do as we would not, Romans 7: yet not I, but that sin which dwelleth in me

Secondly, they lie under an heavy and fearful curse that do the work of the Lord negligently, which he will have executed diligently, carefully, cheerfully, and zealously: Ierem. 48, 10, Cursed be he that doth the work of the Lord deceitfully: but all such as are lukewarm in the Lord's business are deceitful workmen, they are loiterers rather then laborers, and therefore they may not look to have the wages of laborers.

Thirdly, such are vexed with a spiritual consumption, losing the heat of the Spirit, and the life of grace, and fall to decay by little and little, as Revel. 2, 5, thou hast lost thy first love. For as they that have a consumption of the body, the natural heat decayeth and threateneth death: so such as have a consumption in the soul, the spiritual heat diminisheth and threateneth destruction. For such churches and persons become in time barren in good thing, but plentiful in evil things, Isaiah 5, 3, 4. The uses follow.

First, this reproveth the miserable times [Use 1] wherein we live, wherein men seem to be cast into a dead sleep. There is a general lethargy hath possessed us, that nothing can awake us. We have had not only the trumpet of God's word sounding in our ears; but many other judgments: but who stirreth or starteth up at the noise thereof? Who repenteth him of his wickedness, saying, What have I done? everyone turneth to his course, as the horse rusheth into the battle, Ierem. 8, 6: if we tarry till the last trumpet come, woe unto us, for that shall awaken us, and sweep away all the impenitent into hell, and none shall be able to escape.

Our Savior teacheth, that from the days of John the Baptist until now, the kingdom of Heaven suffereth violence, and the violent take it by force, Math. 11, 12, where he showeth that after the Gospel began to be published by the ministry of John, (who was sent to prepare the hearts of the people) they were very greedy and as it were covetous of the truth, and courageously brake into it with all their strength and force that they could make. Thus it was in the days of the Apostles. For as at the preaching of John, the soldiers, the Publican's, and people came unto him, saying, Master, what shall we do? so when they preached repentance in the Name of Jesus, they that heard them were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and brethren, what shall we do? Acts 2, 37.

But is it so in our days? alas we may say, the kingdom of darkness suffereth violence, the kingdom of this world is wholly sought after, and every man presseth into it, Luke 16, 16: but as for the kingdom of God, we are content to let it alone. Some are open enemies to the Gospel and the preaching of it, & serve Satan with all their power. Some are secure, and care for nothing, they let all alone, and sit still, like those that sat idle in the market place, and labored not in the vineyard. Some stop their ears, and harden their hearts, and when the Ministers of God will not apply themselves to their humors, they go back. Some desire to hear sweet and pleasant things, to be flattered in their sins, and to have cushions sowed under their elbows. If a son should no otherwise honor his father then we honor God, doubtless he would disinherit him and cast him off forever. Or if a servant should in such sort serve his Master, would he not put him out of his service, and turn him out of his doors? The devil hath a part of our service, & the world another, and shall we think that God will accept a third? This were to serve him to halfs, or not so much. But half a man is no man, and half a Christian is no Christian. Every natural thing groweth till it be perfect, herbs, plants, trees.

Every tradesman and artificer seeketh to increase; only the Christian sitteth still, and doth nothing. God the Father left not off the work of creation, till the whole host of the creatures was ended, Genes. 2, 1. Christ Jesus ceased not the work of redemption, till it was finished, John. 17.4. A builder leaveth not off, when he hath almost built. Paul said, I have finished my course, 2 Tim. 4, 7: not almost finished; there is no comfort in this, no more then to be almost saved, which is not to be saved at all. If we be cold in God's service, we are almost his servants, that is, not at all.

Secondly, God will not be dalied withal in the matter of Religions: either we must serve him wholly, and acknowledge him thoroughly as we should, or not at all. If Baal be God, let us go after him without wavering. So long as we are neither hot nor cold, we worship him in vain, and may be assured that he will spew us out of his mouth.

This is no better then to serve him with the halt, or blind, or lean, or lame, which he abhorreth. The Lord saith by the Prophet, Cursed be the deceiver which hath in his flock a male, and voweth and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the Lord of hosts, and my Name is dreadful among the Gentiles, Mal. 1, 14. This is no better then to serve God with the off all of our affections, and to turn unto him half our face, and the other half to our own lusts and pleasures.

This is such an indignity and indecency, that a man of any place or reckoning will not take it at our hands; Offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor, will he be pleased with thee, or accept thy person, saith the Lord of hosts? Malachi 1, 8. Take heed therefore we do not play with God. He that playeth with fire, may be scorched and consumed with the flames of it; but our God is even a consuming fire, Deuteronom. 4, 24, and 9, 3. Hebrews 12, 29. No man dare dally with a Prince, or with his Laws, whose wrath is as the roaring of a Lyon: but there is one Law-giver who is able to save and to destroy, James 4, 12. No man will be bold to jest with edge-tools, we say commonly that it is dangerous; but the Lord is a shield, and the sword of excellency, Deuter. 33, 29: and if his word be compared to a two edged sword going out of his mouth, Revel. 1, 16, nay if it be said to be quick and powerful, and sharper then any two edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart: much more must we acknowledge the author and giver thereof to be the searcher of the heart, so that there is not any creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do, Hebrews 4, 12, 13. Will any that is brought before a Judge, and standeth in his presence, begin to mock and jest as with a child? But the Lord is the Judge of the whole world, and he will reward every man according to his works, Genes. 18, 25, and 21, 49. Deuteronom. 10, 17, Acts 17, 31. Romans 2, 5, 6, and 3, 6. So then, they are desperately evil, that dally with their own salvation, halting on both sides, swimming between two streams, and losing their first love whereby they glorified God, and adorned the profession of the Gospel.

Lastly, it is required of every good and [Use 3] faithful servant of God to be zealous and amend. This serveth to give a watch word and warning to the greatest number of our professors among us, such as are accounted the most peaceable of the kingdom, honest men, just dealers, and civil livers, who can say with the Pharisee in the Gospel, they are no thieves nor adulterers, nor drunkards, nor extortioners; they hurt no man, they wrong no man, they mean well to all; they follow their business quietly, they live among their neighbors peaceably, they are no medlers nor busy-bodies in other men's matters; these think themselves therefore to be in good case, to be assured of God's love and favor, to need no particular repentance: yet in the mean season they have no zeal nor care of religion in them.

But some will say, Are not the former points that you have named, good things? Do you 〈2 pages missing〉 shalt pass, but no farther, and here shall thy proud waves be stayed, Job 38, 11.

[Use 1] This serveth to reprove the cursed sect of the Anabaptists, who bring in a confusion of all things, that set the heavens out of their course, and remove the earth out of his place, and break up the bars of the sea, and turn the order that God hath settled, upside down. For they can abide no private man's possessions, but would have all things common. Thus they think to make themselves like to the Apostles, but indeed they thereby resemble rather some of the Philosophers. If we should see a man come into his neighbors ground, & pull up the hedges, tear up the enclosures, rend up the fences; fill up the ditches, take away the pales, through down the walls, and remove the bounds, we would hold him an enemy to human society, and to the express ordinance of God. For wherefore hath God severed and divided people from people, with bro • d seas, deep rivers, and high mountains, but that they should not pass those bounds, nor invade the possessions of others? And this was the cause why in this place he bounded so exactly the Land of promise, and teacheth thē where it should begin, and where it should end, on the East-side, and on the West, on the North-side, and on the South. And in the book of Joshua, the several bounds & limits of every Tribe is severally and largely expressed and described. Hence it is, that Solomon saith, Prov. 22, 28. Remoue not the ancient landmarke which thy fathers have set. This is the law of God and man, a law under the Law and the Gospel, to continue forever. True it is, the Romanists would conclude from hence, [Object.] that their errors, which have gotten foot for a few hundred years, & climbed up into the chair of Moses, ought to prevail and take place. But this is no better then to draw the words frō the literal meaning to an allegory, [Answer.] which by the doctrine of their own schools cannot be sound. Again, howsoever in worldly possessions, prescription of time may carry some credit, and be of some force, Judge. 11, 26, yet in the matters of God, no time (though the hairs be never so gray) can prescribe against the ancient of days. For if it be a prerogative royal in a temporal kingdom, as the lawyers teach, that nullum tempus occurrit regi, that is, no time shall bar the king, nor prejudice him of his right: then much more must we hold, that no time shall bar the King of Kings and the Lord of Lord's of his right, but his law must take place forever against all other laws, customs, immunities, privileges, and prescriptions whatsoever. Lastly, the doctrine of y ^e Gospel which we profess, is more ancient then all the devices and inventions of men, which hath been received and believed from the infancy of the Church, and from the beginning of the world, and therefore the late and new start up religion of popery must rise up before the hoary head thereof, as the young man is commanded to honor the face of the old man.

Moreover, [Object.] whereas they allege this and urge it to procure credit and authority unto the works and writings of men, as if the sayings of the Fathers were to stand for a law; it is of no greater weight then the former. And albeit it were sufficient to say, Let God be true, and every man a liar, Rom. 3, 4, yet we answer [Answer.] farther, that the Fathers are for the most part against them, and refuse to be witnesses for them, as might easily appear in the main controversies between them and us. Again, as they dissent from them, so sometimes they dissent from themselves. Lastly, all the Prophets & Apostles as a cloud of witnesses stand on our side, and we teach nothing but what we have received of them, and they are our warrant.

To return then unto the former point, we see the Anabaptists are justly reproved, who cannot abide any bounds, or buttelles, or land-marks, neither that any should be master of his own possessions, but would have all go to spoil and havoc. And as God would have just weights and measures observed between man and man, that they might buy & sell one with another: so he would have bounds and marks also unchanged, that equity and uprightness in all our dealings might take place. For this cause Moses saith, Cursed is he that removeth his neighbors landmarke; and all the people shall say, Amen. Deut, 27, 17, and 19, 14. The very heathen by the light of nature saw that such marks ought to be inviolable which of old time had been set in inheritances: and they all thought that God himself was wronged and injured in such false dealings. And because it should be accounted an holy matter, they made a god of it (according to their common manner) which they called Terminus, and dedicated a feast to him which they called Terminalia. True it is, this was a devilish invention to set up an Idol for the maintenance of equity: yet nature taught & engraved this principle in the heart of man, that if marks and bounds were not kept and maintained, an horrible confusion and disorder of all things would follow in human society, and no man could know what was his own, neither possess that which he hath in peace.

Secondly, this condemneth all encroching [Use 2] & usurpation one upon another, in kingdoms and Lordships, as well as in private possessions, when men cannot be content with their own, but would stretch the wings of their power and jurisdiction farther. Moses saith notably in his song, Deut. 32, verse 8, that the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. Howbeit the ambition and insatiable greediness of great men hath put all out of order, and nothing is so holy which can stay them creeping and encroching upon the bounds and borders of their neighbors. Thus they break the law of God and nature in seeking to enlarge and increase their own dominions. These justly incur the curse of the Prophet, Woe unto them that join house to house, and lay field to field, till there be no place, that they may be placed alone in the midst of the earth, Isaiah 5, 8. Hab. 2, 9, 12. Ier. 22.13. Mich. 2, 2. For wherefore hath God separated nation from nation, and one kingdom from another people, but that all should live quietly, & communicate one with another, & that there might be no confusion or division? and therefore ought all to be contented with their own bounds. God hath made them great, but they always seek to make themselves greater: he hath set them bounds, but they will know no bounds. So then from hence we may gather that the wars which are taken in hand upon ambition and the enlarging of the bounds of their Empire only, are a despighting of God, a shedding of innocent blood, and a perverting of the order which he hath set in nature and nations. Every man therefore ought to abide in his own possession and inheritance, & not to trouble or molest one another. The ambition of Nimrod first began with setting up the kingdom of Babylon, and afterward many following his example, became desirous to win one from another. So it was with Chedarlaomor, who spread out his arms, and subdued the kings of Sodom & Gomorrhah, Gen. 14, 4. Thus men perverted the order that God had set in the world, like insatiable gulfs, and mighty hunters before the Lord, that hunted for the precious lives of men. And the cause of all is pride and ambition. We all know how in the beginning the earth was covered with water, and naturally the sea would stand above the mountains, so that all would be ouerflowen: It is the special goodness of God, and a testimony of his almighty power, that the dry Land appeareth whereon we set footing, and build, and plant, and dwell, & commerce one with another. Seeing then, we live here, and that the earth doth succor and sustain us, let us assure our selves that GOD showeth his pity toward us, let us serve him with a perfect heart, and with a willing mind, and let all men content themselves with that which they have, without intermeddling within the bounds of other men: and as he hath restrained us by sundry closures, & as it were locked us up with bars not to be broken, so let us not seek to break them and so encroch upon that which he hath not given unto us.

[Use 3] Thirdly, this reproveth the greedy and covetous affections of private men, that covet to be rich, they care not by what means. But as soon as the desire of getting gain is settled in them, they are enflamed to rake to themselves by hook or by crook. All men do shun and abhor the names of thieves and robbers, they cannot abide them, they are ready to sue them that brand them with such odious titles; but if we detest them indeed, we must lay aside covetousness also. Hence it is, that Solomon saith, Prov. 15, 27. He that is greedy of gain, troubleth his own house, but he that hateth gifts shall live. Covetousness is a corrupt affection of the mind, greedily desiring and too much gaping after the riches of this life. They dream of long life, forgetting that no man's life consisteth in the abundance of his riches, Luke 12, 15. They think they shall exceedingly profit them, but by the just judgment of GOD they turn to their hurt. They think they will be as a shield or buckler to defend them from the injuries of this life, but they are turned into swords whereby they are wounded and destroyed. They have conceived a strong opinion that they will be as a wall on every side to underprop the house, but they prove as a double cannon to cast it down to the ground. As then he that eateth moderately, is nourished by the meat, and it abideth in the stomach, but when it is taken immoderately, the stomach is choked, and it is vomited up again: so he that greedily heapeth up riches, shall be constrained to vomit them up again, Job 20, 15. Covetousness therefore is a sin, when a man is discontented with the estate wherein God hath set him, and with those things that God hath given for the sustenance of this present life; when he murmureth against God, & the more he hath, the more he desireth; when he heapeth them up, and keepeth them, and bringeth them not forth to any godly or necessary uses; but he distrusteth the providence of God, and putteth his trust and confidence in his riches, as if he could not live without abundance of them, neither be sustained by the hand of God. The Scripture offereth sundry good meditations to move us to avoid covetousness. First, because it is forbidden of God, Matth. 6, 19. Luke 19, 13. Hebr. 13, 5. His word alone ought to be of great force to persuade us, if we had no farther reason. Secondly, because it is no less sin then a secret kind of idolatry, Col. 3, 5, as the covetous person is an Idolater, because he trusteth in his riches, not in the living God, Eph. 5, 5. Mark 10, 24. Thirdly, it cannot agree with the worship of God, but one of them expelleth another; as it is with contraries, with cold and heat, with light and darkness, Psal. 119, 36. Matth. 6, 24. Luke 16, 13. Ye cannot serve God and Mammon. Fourthly, it is said to be the root of all evil, and that because it driveth and enforceth to many sins, to apostasy, to iniquity, to lying, to treachery, 1 Tim. 6, 10. 2 Kings 5, 22. Mat. 28, 13, 14, 15. Fifthly, no man's life consisteth in the multitude of his possessions, Lu. 12, 15. Sixthly, we are called to a better life, and we have a kingdom promised unto us that cannot be shaken, reserved for us in heaven, and therefore we should set our affections above where Christ sitteth at the right hand of his Father, Col. 3, 1, 2. Luke 12, 32. Seventhly, it is an insatiable evil, as a gulf that swalloweth whatsoever is cast into it, and as the poor, ill-favored, and lean fleshed kine that Pharaoh saw in his dream, which did eat up seven well-favored and fat kine, And when they had eaten them up, it could not be known that they had eaten them, but they were still ill-favored as at the beginning, Gen. 41, 21. Hence it is, that Solomon saith, He that loveth money shall not be satisfied with it, Eccl. 5, ver. 10. Eighthly, it maketh such as are infected with it, companions with Achan, with Gehazi, with Judas Iscariot: nay the most covetous persons are worse then that traitor, and farther from the kingdom of heaven, because he was touched with some remorse, & restored the thirty pieces of silver, whereas they keep by them that which they have wrongfully taken from others, and yet have no sense or feeling either of the sin present or the punishment to come; whereas without restitution & confession they cannot be saved.

[Use 4] Lastly, from hence we ought all to learn contentation with our several estates, wherein God hath set us, which should be as bounds to hedge us in, as if it were said unto us, Behold, God will have us to rest and stay upon that which he hath given us, and to content our selves therewith; otherwise we trouble the whole order of the world, and defy the Lord himself to his face, as if we meant to proclaim open war against him. This obedience S. Paul had learned, when he professeth that he knew to be rich and to be poor, to be hungry and thirsty, and likewise to have abundance, Phil. 4, 12. He had learned to be patient in poverty, and to be content with his estate. Both these are two notable virtues, and special graces of God's Spirit. This is it, to learn to be rich and to abound, when we do not desire to gather yet more and more, neither are proud to trust in our riches, neither take occasion by them to oppress the weaker sort that have no friends in the world to maintain and defend them, and finally, when we so use the world as if we used it not, & be ready to become poor for Christ's sake, and to leave all whensoever it shall please God to lay that cross upon us. This is a great blessing, when such as are rich in wealth, can be poor in heart, and indeed greater then the former, and more needful to be urged then the former. Many will be ready to laugh at this speech, to know how to be rich. But if we consider how insatiable for the most part such are, and how their ears and harts also are stopped with earth and clay, we shall find that it is not without great reason that Christ our Savior telleth us, that It is an hard thing for a rich man to enter into the kingdom of heaven, Mat. 19. For they are for the most part more discontented then poor men, and so far in love with their own shadow, (for what is riches but a shadow?) that they cannot be satisfied. And if they had the whole earth in possession, they would think that too little, and begin to dream of two earths. Wherefore let us labor after the grace of Contentation, which is a virtue whereby we are content with our present estate, and such blessings as we have lawfully gotten, and rest in them with a quiet heart, and be ready to bear the burden of poverty patiently.

The holy Scripture setteth before us as in a glass, sundry motives to move us to seek after, and to practice this gift. First, because it is commanded of God to everyone, to be content with his estate, Heb. 13, 5. Secondly, such as are endued with it, need not fear want or poverty, or to be forsaken in their poverty, for God hath promised to be their deliverer, and hath said, He will never forsake them, Heb. 13, 5. Thirdly, such as are endued with it, shall not be destitute of godliness, which is great gain, to supply all things, 1 Tim. 6, 6. Fourthly, it is a testimony of true faith resting in the will and pleasure of God, Matth. 19, 21: for it witnesseth for them that they have their treasure in heaven. Fifthly, it maketh this life sweet and comfortable, Prov. 13, 15. and without it there is nothing but trouble and vexation of spirit. Lastly, a little with the fear of God, is better then great heaps of riches & treasures, Prov. 15, 16, 17. & 16, 8.

In the former words we heard the Commandment of God to Moses, touching the bounds and division of the Land: here we see the execution of it, commending his obedience, wherein he encourageth the Israelites to prepare themselves to enter into the Land. We have all need to be comforted and encouraged to good duties, in regard of our present dullness.

Again, we see that the consideration of the nearness of God's mercies, should embolden and encourage everyone to be constant and courageous, that we faint not in the last act. This made Moses say, This is the Land which ye shall inherit: he doth as it were point it out with the finger, and biddeth them lift up their eyes, and behold the goodness which God had promised to their fathers. For as the consideration of judgment at hand & lying at the doors ought to move terror and astonishment, so when we behold the mercies of God before our eyes, which are not prolonged for many years, it ought to enflame us with an holy zeal and desire to see the accomplishment of the same: as Christ teacheth his Disciples touching the last day & the coming of the Son of man, Luke 21, 28; When these things begin to come to pass, then look up, & lift up your heads, for your redemption draweth nigh. But to pass these over, let us stay our selves a while in the consideratiō of the estate of the Church of Israel as now it stood. Some were at rest, other were to pass farther. Some had their inheritance, and some had none. Some had Towns and Cities to dwell in, and some were yet left to the wide world, and were to wander farther. Some had much, and others little or nothing at all. Some wanted, and some wanted nothing. This teacheth us what is the estate of the people of GOD, some among God's own servants do always want and stand in need, Deut. 15, 7, 11. Matth. 26, 11. and 11, 5. Acts 2, 45. and 4, 34. and 6, 1. 1 Cor. 4, 11. 2 Cor. 8, 1. and 9, 1, 2. and 11, 27. Acts 3, 6.

[Reason 1] The grounds are apparent, that they should learn always to depend upon GOD and to call upon him, and not to put confidence in the flesh. This the Apostle expresseth touching his troubles and the rest of the Apostles, 2. Cor. 1, 8, 9. We were pressed out of measure, above strength, insomuch that we despayred even of life, yea we had the sentence of death in our selves, That we should not trust in our selves, but in God which raiseth the dead. If the faithful did never stand in need of God's help, they would forget God, and themselves, and the next life. If the child did never want anything, he would not know his father from another, but would quickly forget him: and so likewise it would be with us toward almighty God.

[Reason 2] Secondly, God will never have those that have plenty & abundance to be without objects upon whom to show mercy, that his gifts may be tried which he hath given them. For why doth God suffer the poor to be in the Church, but only to offer occasion to us to do good? as Mark 14, 7. Ye have the poor always with you, and whensoever ye will ye may do them good, but me ye have not always. We never want persons, upon whom to exercise our pity and compassion whensoever we will. Therefore when we see one man poor, and another rich, let us not ascribe this to fortune, but consider the providence of God therein, which disposeth all things in that manner. God maketh trial what is in us, and would have the poor to be his collectors or receyuers, to take away all excuse from us, that we should not say, We knew not to whom to do good; and therefore the Lord saith, The poor shall never cease out of the Land, Deuteronomy 15, verse 11.

Thirdly, as he will have the gifts of such [Reason 3] as have received what to give, to be tried, so he will have their patience proved that be in need; which could not be, if they did not suffer. For where there is no pain, there can be no patience, and therefore the Apostle teacheth, that Tribulation bringeth forth patience, Romans 5, verse 3. And this serveth much for the glory of God, and the good of them that are in necessity.

Fourthly, that we should not settle and [Reason 4] nestle our selves here, nor make the earth to be our heaven, nor our treasure to be our god; but that we should seek for another life, where shall be no want, no misery, no necessity, but God shall be all in all.

This meeteth fitly and fully with the church [Use 1] of Rome, that make temporal felicity a note of the Church, to live in pomp and glory of the world. This we see handled at large by Cardinal Bellarmine among the notes of the church; but it is so far from being a note of the Church, that it is rather a note of the Church of Antichrist. And the Spirit of God foretelleth in the book of the Revelation, that this should be the voice of spiritual Babylon, chap. 18, 7, 8. She saith in her heart, I sit a Queen, and am no widow, and shall see no sorrow. Loe how we are warned before hand, in what sort the Roman Church shall advance it self in regard of temporal happiness and of good success. But when that shall come to pass which the Scripture prophesieth in the same place, that how much she hath glorified her self, and lived deliciously, so much torment and sorrow she shall suffer, so that her plagues shall come in one day, death, and mourning, and famine; and when the kings of the earth (who have lived deliciously with her) shall hate and detest the whore, and make her desolate, and shall eat her flesh, and burn her with fire: and when the people of God (that are called to come out of her) shall reward her even as she rewarded them, and double unto her double according to her works, and in the cup which she hath filled, shall fil to her double: what shall become of this temporal felicity, whereof they glory so much? & where shall this note be found among them, which now they cry out to be wanting among us? Doubtless then, they will tell us of new notes, and disclayme the old which they now maintain at this present for their own advantage. For what hath the state of the Church been upon the earth from the beginning? The posterity of Cain lived in greatest felicity, Gen. 6, 1, increasing in strength, in glory, in might, and in multitudes, while Abel was killed by his brother, and Adam lived childless. And after the flood, God suffered his people, the posterity of Abraham to sojourn as strangers in a strange Land, and to be evilly entreated four hundred years, Gen. chap. 15, ver. 13, while the Canaanites lived in peace and pomp: and yet the Church was among that poor distressed company, and not among the Canaanites. Therefore the Lord saith by his Prophet, I have forsaken mine house, I have left mine heritage: I have given the dearly beloved of my soul into the hand of her enemies, Ier. 12, 7. The kingdom of Christ is not of this world, neither doth he promise to the children of the kingdom the pleasures & delights of this world. The Saints of God find not the best entertainment upon the earth, and therefore Christ saith, John 16, 20. Verily I say unto you, that ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful; but your sorrow shall be turned into joy. And afterward, verse 33. In the world ye shall have tribulation, but be of good cheer, I have overcome the world. All the felicity and happiness of God's servants, is a promised and a reserved happiness, we hear of nothing here but crosses & afflictions. Hence it is, that Espenceus one of the popish Writers affirmeth, that Crux est ecclesiae nota, that is, The Cross (and therefore not temporal felicity) is a note of the Church. And again he telleth us, that Christ foretold of labor and sorrow (as he said to his Disciples, They shall scourge you in their Synagogues:) but the false christs prophesied of prosperity. If such be false christs, then by the verdict and sentence of this man, Bellarmine must needs be a false prophet, for he dreameth of nothing but of felicity & prosperity. True it is, the Church sometimes hath rest from enemies, and enjoyeth external peace, but besides, that this lasteth not long, they that are out of the Church have for the most part a greater portion of this blessing. And all these outward things, riches & poverty, peace and trouble, prosperity and adversity, fall out alike to the godly and the ungodly, and therefore Augustine saith well, in Epist. 120. that Almighty God of his bountiful providence hath granted earthly felicity even to the wicked, that good men should not so greatly desire after it.

[Use 2] Secondly, this reproveth the foolish and superfluous pomp used in Popery and blind times of superstition, as if God took pleasure in paintings, in Images, in Candles, and cost bestowed upon their own traditions: when in the mean season the poor are for the most part neglected and forgotten. True it is, the Lord could have made all rich, if it had pleased him, but he sendeth the poor to us, to give us occasion to exercise charity on them, who are made after his own Image. The popish sort account no worship like to this, to adorn and beautify the Church walls, to gild and garnish Images, senseless things, and dead stones, and pass by the living stones of the Temple, that are polished by the hammer of God's word. Neither doth this establish the art of begging, because we teach, that there shall always be poor among the people of God: For poverty is one thing, and beggary is another: all poor are not beggars, and all beggars are not always poor. It is a great shame and reproach for a people that profess piety and Christianity, to suffer any beggars to swarm among them, which is the overthrow of order and honesty. For first, this argueth great want of charity, and much hardness of heart, that the rich devour all alone, and have no regard of succouring such as be in need and necessity, and are sore pinched with poverty and penury.

Secondly, when the bridle is once let loose in this kind, it groweth to be a common occupation: and when such go up and down from place to place, and from house to house, it cannot be rightly discerned who are poor indeed, neither can we say, who have need, & who have not need, neither discern the idle from the impotent; wherein they most commonly speed best, not who have most need, but such as are most impudent, clamorous, & importunate.

Thirdly, the rewarding of such as go about begging from door to door, and walk or rather wander from country to country, is no better then a maintaining of idle persons contrary to the law of God and man, and a filling of the Land full of ydlenesse: now such as are nuzled in roguing, in the end grow to be cunning in robbing: for from a rogue to turn to a thief is an easy passage.

Fourthly, such as are inured to this practice and find sweetness in it, and themselves encouraged by ease, can never inure themselves to endure hard labor or to take pains in any calling afterward, but live by the sweat of other men's brows all their days.

Lastly, such persons are dangerous to a state, no better then vermin or caterpillars that devour the fruits of the eaarh, & rob from thē that are poor indeed; such as live as no parts of anybody, no members of the Church, or of the commonwealth, or of any private family, but are as members cut off from the body. So then there ought to be no beggars in Israel, which bring nothing but confusion, & are the nursery of all evil, and overthrow the law of God and man, of nature and charity. Howbeit these locusts live so well with the scrip, y ^t they would be loath to exchange their trade for a yearly rent, or a daily pension, provided that withal they should be compelled to labor with their hands. This also serveth to meet with y ^e begging Friars, & such as vow voluntary poverty as cousingermans to rogues & beggars that wander up and dow •• under color of relief, and yet boast of this occupation, as of a state of perfection. But of these vows, we have spoken sufficiently before.

Lastly, this teacheth those that have the [Use 3] goods of this world, to show pity and compassion on them that stand in need. The two Tribes and the half are commanded to go up armed before their brethren, and never to forsake them and give them over, until they had seen their hearts desire upon their enemies, and placed their brethren in saftety, and had given to them a peaceable possession of their portion of that promised land. And albeit we should give at all times, yet then especially ought our compassion to be exercised and extended, when the poor stand most in need of our help, as in time of dearth and famine. Then the common cause and cry of the poor should cause us to cut our morsels thinner, & the shorter, and to abridge our selves of all superfluity and excess, rather then to see them to miscarry, and to perish for hunger. And if over we mind to serve God, and to do him homage with our goods, we should be forward and faithful to do it at such times. The first Christians carried such zeal toward God, and love toward the poor Saints, that They sold their possessions and goods, and laid down the money at the Apostles feet, that it might be distributed as every man had need. And as the poor must especially be provided for in times of want, so among the poor, y ^e poor Saints ought chiefly to be regarded, as the Apostle showeth, Let us do good unto all men, especially to them who are of the household of faith, Gal. 6, 10. Thus ought we in doing good to respect the times & persons, & in both whatsoever we do, it must proceed from a willing mind and a cheerful heart, 2 Cor. 9, verse 7. otherwise it is a sacrifice not pleasing in the sight of God.

Now the Scripture affordeth unto us sundry motives, as so many encouragements unto liberality. First, because it is a service and sacrifice commanded of God, that while we have opportunity, we should do good to all, Gal. 6, 10. 1 Thess. 5, 15. Secondly, it is a grace of God bestowed upon the Churches. 2 Cor. 8, 1. Thirdly, it is fruitful and bringeth forth much increase. Gal. 6, 7, 8. 2 Cor. 8, verse 12: yea though it be cast upon the waters, Eccle. 11, 1. Fourthly, it is a certain argument of sincere love, 2 Cor. 8, 8, 24: as for that bounty and liberality which standeth in words only, it showeth the heart of that man to be destitute both of faith and love. Fifthly, the Spirit of God taketh notice of all charitable works, & commendeth rhem in the godly, whose example we ought to follow, as in the Macedonians, 2 Cor. 8. Sixthly, whatsoever is bestowed in the name of God, is lent to him, and he will repay us: Nay, the Lord Jesus accepteth it, and accounteth it as done unto himself, as we shown at large before in this book.

This is the second part of the chapt. where the persons are appointed and named which ought to divide the land: these are of 2. sorts, the chief and principal were the priest of the Church, and the Captain of the host; the rest were ten Princes chosen out of the ten tribes, so that two tribes are left out, to wit, Reuben and Gad, because they had their inheritance befallen them already, at their own request, on this side Jordan. All these Princes are particularly expressed by their names, and by the names of their fathers, and all are joined in equal commission together, y ^t nothing should be done with partiality, to whose arbitrement and determination all were bound to stand. From hence three questions may be raised. First, [Objection.] what need there was of any Princes to divide the land, and give the Tribes their possessions, seeing this was to be done by lot? I answer, [Answ.] the one of these doth not take away the other, there was use of them both. For, seeing the lot could not be used, except the land were divided into ten parts or Provinces, therefore it pleased God to use the help and ministry of men, to divide it into ten parts; after which division made, the lots wer cast, by judgment whereof every Tribe had his portion of the land. Thus we see, how both of them were very necessary, and that the one did not overthrow or disannul the other. Again, [Object.] why doth God join ten other Princes to Eleazar the Priest, and to Joshua the son of Nun, were not these two sufficient? [Answer.] I answer that which belongeth to all, ought to be done of all; and thereby God taketh away that envy which might he cast upon them, when the matter was indifferently decided by a several Prince, selected out of every several Tribe. Thus the mouths of all were stopped, and everyone persuaded to rest without complaint or contradiction, in the deciding which they should make.

Thirdly, the question may be asked, [Object.] Why the Priest was employed in this division? For, some haply will marvel, that matter of temporal inheritance (in which himself and the rest of that tribe had no other portion but the Lord) should be committed to him that had the charge of the Tabernacle, and this may seem altogether impertinent to his function. I answer, [Answ.] this was done for sundry weighty considerations. For this was not without a mystery. And as every ceremony had his signification, so herein the Priest was a figure of Christ, to whom the spiritual inheritance belongeth, who is ascended to prepare a place for those y ^t are his in heaven. Secondly, this was done in regard of the Priests & Levites, for albeit they had no inheritance in the land, yet some part and parcel fell unto their share out of every Tribe, as we shall see in the following chapter. Thirdly, if any controversy should arise in this great and weighty business of making a stable and unchangeable division that might remain among their posterity forever, they might have the Priest at hand for direction, and to ask counsel for them at the mouth of God. Lastly, that this whole action might be sanctified to them & their children, it was to be begun with prayer, and to be finished with thanksgiving (for which the Priest was the fittest) according to the saying of the Apostle, Coloss. 3. verse 17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.

This division offereth diverse instructions. In that Eleazar & Joshua the chief of the rest, appointed to set out the land are named before other, it teacheth, that superiors (whose head God hath lifted up above their brethren) ought to give good example to others. Again, we see that God maketh choice of men to be his instruments, so that not only those things are to be holden divine, and of divine authority, which are done immediately by God himself, but such also as are done by men, assigned to their office by him. Thus God hath called men, and not Angels, to preach the Gospel, whereby he regenerateth us, and maketh us heirs of his kingdom, if we receive the same by faith. We are therefore to submit our selves unto it, and to be content to be informed and reformed by it no otherwise, then if an Angel from heaven, nay no less then if God himself should speak unto us, Luke 10, 16. 1 Thess. 2, 13. Acts 10, 33. This is the way to hear aright. Furthermore, observe the faith of this people. They were not yet come into the land, they had not passed over Jordan, nor obtained one foot there; the Canaanites yet dwelled in their Cities, and armed themselves to resist them, they had strong Cities walled up to heaven, and mighty men of strength and stature to oppose against them, they had a generation of Giants & mighty men, that were as so many Goliath's to bid defiance to Israel: yet we see they are occupied in dividing the land, and have Princes appointed to determine the same, and all of them are no less busy in the work, then if the land were already conquered & subdued unto them: which showeth to us the nature of faith, according to the description of the Apostle, Heb. 11.1. Faith is the substance of things hoped for, the evidence of things not seen: for by it the elders obtained a good report. This we saw before in the daughters of Zelophehad, how zealous they were in the cause of their father, to have a part of the inheritance particularly to themselves. True it is, this is touching a temporal promise, or a promise of a temporal blessing, howbeit it had reference typically to the eternal inheritance in the heavenly Canaan. So then this teacheth us, that true faith apprehendeth, appropriateth, and applieth God's promises as if they were present. True faith is of an applying nature. It doth not only assent unto the promises of God, but maketh application of them to our selves, and both are necessary to salvation, Ier. 31, 33 Isaiah 25, 9. Cant. 2, 16, and 6, 3. John 1, 12. and 6, 51, 35, and 3, 14, 15. None had comfort by the brazen serpent that was lift up on the pole, but such as were able in particular to look upon it, and assented and believed the promise that they should be cured and restored by it. Christ calleth himself, The living bread, of which we must eat: but what is eating save an application? because whatsoever a man eateth or drinketh that he applieth unto himself, and receiveth it to be his: so touching faith, whatsoever a man doth believe, the same he doth apply unto himself, or else it can be no truth faith, but a counterfeit faith.

Mark the grounds of this point. First, true [Reason 1] Faith standeth of two parts, whereof one is an act of the understanding, the other is an act of the will, according to the saying of the Apostle, Roman. chap. 10. verse 10, With the heart man believeth unto righteousness. The mind informeth us to see and know God and his son Christ, and the promises made in him: the heart seeketh, desireth, and loveth that which it knoweth, which cannot be without a particular application.

Secondly, every man is commanded to believe, Mark chap. 1. verse 15. 1 John chap 5. verse 15. Now it is not enough that we believe, except we also make application, or else we believe no otherwise then the devils believe, for even they believe God & Christ, James chap. 2, verse 19. But to make particular application of Christ, as to say, Christ is mine, and I am his, and have remission of sins by his death, is more then any or all the devils in hell can do.

The Angel that was sent to be the first preacher of the Gospel, said to the shepherds, Luke 2. Behold, I bring you tidings of great joy which shall be to all people, for unto you is born this day a Savior: that is, to you that believe, for except they had believed it, and applied it to themselves, they could never have conceived any joy at all, nor received any benefit at all by it.

Thirdly, the promises of GOD, howsoever they are delivered in general terms, yet they are particular also, and everyone is bound to gather a patticular to himself out of the general. As in a Proclamation, albeit it be conceived and published in general words, yet the matter is that which belongeth to everyone in particular, and must be so applied, as if his own name were set down in it. The Gospel is as a Princes proclamation, offering pardon and forgiveness: and though the promises of God be general, yet they do contain a particular, because that which is spoken to all believers, is spoken unto everyone that is a believer, and that which is spoken to all penitent persons, must be applied to every several penitent soul.

Fourthly, God hath ordained the Sacraments in the Church to be the seals of the righteousness of faith, Rom. 4, 11: and y ^t they should be delivered particularly to every man, thereby to assure him of grace and mercy in particular. When men once come to know, that Christ offereth remission of sins by his death, by the receiving of the Sacraments particularly we come to apply Christ and his merits to our selves: so that the delivering of them unto us is thus much in effect, Thou believest these general things, then draw near and take this unto thy farther comfort, that thou mayest be assured, that the promises of righteousness do belong unto thee, as if indeed thy name were particularly specified therein. All these things being considered, it followeth necessarily, that the general knowledge is not sufficient, but a particular application is necessary to salvation.

[Use 1] This serveth for confutation of an error of the church of Rome, denying that a man may particularly believe, that God is his God, or that Christ is his Savior, or that remission of sins belongeth unto him: and why so? Forsooth, because in the Gospel all runneth in general, and it is not there written, that such and such are God's, and shall have benefit by Christ. But where there is a general, as for example, Whosoever believeth and repenteth shall be saved, there is the particular also, If thou believe thou shalt be saved: and the faithful by virtue of this do believe, and are saved by this their application. The Apostles said to the Gaoler, Acts 16, 31: Believe on the Lord Jesus Christ, & thou shalt be saved, and thy house: If the Keeper of the prison had replied, Sirs, how do you know that I shall be saved by Christ? Is my name written in the book of God, that I may be assured it is written in the book of life? Would not they have told him, that his particular name was included in the general, albeit it were not expressed? The Papists do presume to give absolution upon confession, and yet they do not find any man in the Gospel particularly named. When Christ our Savior saith, Whose sins soever ye remit, they are remitted, John 20, 23: they are not afraid upon this general to give absolution to particular persons, and to tell them that their sins are forgiven. And will not these men be so favorable to us, as to suffer us from a general to infer and gather a particular, as well as themselves? to wit, that when Christ saith, Whosoever believeth in me shall not perish, but have everlasting life: the Minister may speak to the conscience of this or that man particularly, Believe thou in the Lord Jesus, and thou shalt have eternal life?

But Bellarmine goeth farther, and objecteth, [Objection.] That this is not a simple promise, but conditional, if they repent and believe, then they may indeed apply these things to themselves and be assured of them: but a man cannot have any certainty of these things, that they do believe and repent, and therefore they cannot in particular apply them to themselves. [Answ.] I answer, this is to build one error upon another, and to daub them both with untempered mortar. For wherefore doth the Apostle command every man to try and examine him self whether he be in the faith, and have Christ Jesus dwelling in him, 2. Cor: 13: if after this proof he cannot know what his estate and condition is? This is a certain rule, whosoever truly believeth, knoweth that he believeth, though no man knoweth it but himself. He that is the Lord's, hath a new name written, which no man knoweth, saving he that receiveth it. But he which hath received it, knoweth it as well as he knoweth he liveth. For no man doth know the things of a man, save the spirit of man which is in him: even so the things of God knoweth no man save the Spirit of God, 1 Cor. 2, 11. So then every man both may and ought to have assurance of his own salvation; and therefore this we believe, let them teach and write what they will. For, what if a frantic man should run up and down, & boast that all the wares which come to such a Port or haven are his, shall the Merchant be discoraged to think they are none of his? Or, if a false fellow come forth and lay claim to our inheritance, will that bar the true owner of his right? or make him to let go his hold? What if a mad man out of his wits should say, that the Crown and Kingdom is his, would we therefore think it is so indeed? Or if some should show false and counterfeit pearls, will the Goldsmith be discouraged, and think that his also are naught, and of the same stamp? In like sort we may reason, What though some do not believe, or will not apply Christ unto themselves? What if Satan have deluded them with the spirit of error, and blinded them with the mists of ignorance, shall we therefore suffer our selves to be beguiled, and to be brought to think that we have no true knowledge or faith? or that we ought not to apply Christ Jesus in particular to our selves? To conclude, we may be bold to avouch, that the devils have as much faith as the papists teach and believe. For the devil can say, and that truly, I do believe: I believe that remission of sins is sealed up by Christ for salvation: so that he may believe as much as any Papist in the world, holding the principles of their own doctrine, forasmuch as the Romish faith is no other then historical, to believe y ^e Scriptures and all things written in them to be true, but they never come to the principal & main matter, wherein the comfort of a Christian lieth, to make particular application of anything to themselves.

[Use 2] Secondly, it admonisheth every man to examine himself, and to try whether his faith be true, or not: this is the counsel and commandment of the Apostle, 2 Cor. 13, 5. as we heard before: and how shall we better do it, thē by making particular application of those things which ought to be believed? to believe that God is our God, that the Lord Jesus is our Savior, that we are righteous by his obedience, that we have the pardon of our sins, that we have received the grace of sanctification, and that we shall be partakers of eternal life. For as faith is the life of the soul, so this application is the life of faith. If we find this in us, then certainly we have a true, a lively, a justifying faith; otherwise we deceive our selves with a shadow and opinion of faith, when in truth we are utterly destitute of it. And if men were brought to their trial herein, it is greatly to be suspected and feared, that not only they in the Church of Rome, but many that live in the Church of God it self, will be found to want the true faith, and to please themselves with a naked show of it. For some have not a general knoledge, and therefore cannot have so much as a general faith. Many, albeit they have a general knowledge, yet they will not, nay they cannot in special apply Christ and his benefits unto themselves, because such is their simplicity or sottishness, that they condemn this doctrine of applying Christ to themselves, & say it is to some a doctrine of presumption, & to others the pathway leading to desperation. These are afraid to go so far, and dare not meddle with it. They will hope well, as the Papists do, and think well, but they cannot abide to hear of any particular application. These are as men that are afraid of their good friends, whose case must needs be lamentable, and they stand in a dangerous, nay I may say in a damnable condition: because without this application there can be no true faith, and without true faith no salvation. We have experience of some in our days, who out of a melancholy humor, persuade themselves that they may not eat, because they are unworthy to touch their meat, and by this means are the cause of their own death: and yet they think they may see it, and talk of it, but by no means may touch it. This is the faith of many Christians among us, they think they may hear of the things that belong to salvation, and reason of them, but by no means they may apply them; these men's case is very dangerous, for they must needs perish eternally. For as life is maintained, not by looking upon our meat, or by speaking of it, or by hearing of it, but by taking and applying of it: so the soul is sustained and life preserved in it, not by hearing of the promises of the Gospel, nor by assenting unto them, but by applying of them unto our selves. When the Israelites were stung in the wilderness with the fiery serpents and scorpions, Deut. 8, 15, insomuch that many died, if any should have said, I am not worthy to look up to the brazen serpent, and to fasten mine eyes upon it I know indeed that God hath appointed it as the only means and remedy to recover them that are stung, but I dare not presume to behold it, because of mine unworthiness: would we not think that it were just that this man should perish? So is it in this case, many men know that God hath sent his Son into the world, and that he died for the sins of the world, yet many are so desperate, that they talk and dispute of nothing but of their own unworthiness, and say they would apply Christ, but they dare not, they are such grievous sinners. Howbeit he that was worthy to take the book out of the right hand of the Father, and to open it, Revel. 5, 2, 5, 11, 12, hath also made his children partakers of his worthiness, Revel. 3, 4. They shall walk with me in white, for they are wor • hy. His merits are become our merits, and his righteousness is made ours, 2 Cor. 5, 21. Wherefore, whosoever they are, that either through the corruption of their own hearts, or through the temptation of Satan do not truly apply Christ unto themselves, and his death to their salvation, but make it a matter of presumption, their condition is miserable, and they are yet in the way to destruction, and may justly fear that the wrath and judgments of God will overtake them.

Lastly, this point is very sweet and comfortable [Use 3] to everyone that is able (though with much weakness and many infirmities) in particular to apply the general promises of God and the Gospel to himself because such shall be sure to find God gracious unto them; and if they be stung by the old serpent, they shall be healed, because they can look up to to y ^e 2. ferpent that God hath set up, and appointed to be the healer and helper of them. If they be hungry, they shall be sure to be satisfied, Christ is the true bread that came down from Heaven, John 6, they eat him by faith, and so apply in particular the general promises to thenselves. This is it indeed that ought to encourage every man to labor for this particular application, & not like hypocrites to content thenselves with general things, as if they were afraid that Christ should come within their doors. They are in effect like the Gadarenes, that bid him depart out of their quarters. The particular faith is the only comfortable faith, and by this the just man liveth. The Ciuilians have a rule, that mine is better then ours, and in temporal things all men like of it. So we may say in the matters of faith, touching particular application, it is better for a man to say, Christ is mine, then Christ is ours. Nevertheless, we must understand and observe thus much, that men must not be discouraged to think they do not believe, when indeed they do believe. For the best of God's children do believe with much weakness, and encounter with many oppositions, with which they wrestle and buckle hand to hand. Sometimes the effects of God's grace are not so lively in them as formerly they have been: sometimes the heart of man being full of corruption will cast many doubts concerning his faith, which is as much as if it should cast mire and dirt in the face of it. The life of a Christian is like y ^e days of the year, sometimes the days are very fair, sometimes again they are cloudy and full of showers: so a man that doeth believe shall find much peace, and have a long time of rest and refreshing together: sometimes again he shall be full of many doubts, and of much staggering, as when the Sun withdraweth it self within the clouds. Every true faithful soul knoweth this by continual experience. And he that findeth these things, let him not be discouraged, but rather be assured that these are signs of true faith, & that God dealeth thus with his own for these ends, to make them more certain of their faith, to teach thē to lay better hold of the promises of God, and to have more joy in them; and howsoever they may lose the sight of these things for a time, yet their faith in the end shall have victory, and they shall be able to pierce and pass through these clouds, and have a certain application, by which they shall be sure to want no good thing.

CHAP. XXXV.