Commentary on Numbers

WE have already shown, that the numbering of y ^e Israelites (which of a small stock grew to so many millions) is of two sorts, one of the people fitted for the wars, the other, of the Priests and Levites that were to minister to God. This whole multitude consisting partly of the people, & partly of the Ministers, are all of them warriors and soldiers, howbeit there is a twofold war, civil, and sacred. Now, of such as were to wage the civil war, we have spoken before in the former chapters. It remaineth to entreat in this and the Chapter following, of such as follow another war, and belong to another warfare, and are another kind of warriors. The former is opposed against temporal and bodily enemies, but this against spiritual: and both of them have their several Captains, their swords, their armor, their furniture, their victories. The former war is carnal & profane; this is sacred and holy. The General is Christ Jesus, The Captain of the Lord's host, Josh. 5, 14. The enemies are Satan, the world, and the flesh: the armor, is as the war, wholly spiritual; for our warfare is not carnal, yet mighty through God to the pulling down of strong holds, casting down imaginations and every high thing that exalteth it self against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, 2 Cor. 10, 4, 5. We fight not against flesh & blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places, Eph. 6, 12. And therefore our whole armor must be of the same nature, that it may be of proof, able to quench all the fiery darts of the wicked: our breast-plate must be made of righteousness: our shield must be of faith, which is our victory: our helmet must be of salvation: our sword wherewith we are to be girded, is the word of God. Hence it is that the Apostle exhorteth Timothy a Minister of the Gospel, to be strong in the grace that is in Christ Jesus, and to endure hardness as a good soldier of Jesus Christ, 2 Tim. 2, 1, 3. Now then, as we observed in the two former chapters, concerning the mustering of the people, both their number, and their order: the like we are to consider in handling the rest that remain, who were exempted out of the former training, to wit, the Priests and the Levites. For first of all, Moses numbereth them according to their persons, then according to their order and ministry. Touching their persons, in this chapter: touching their ministry, in the fourth chapter. So then in this place the Tribe of the Levites is numbered, who were selected and separated to the work of the ministry, that they might therein serve God and his people.

In this Chapter we are to observe two things: first, a transition or passage by way of preface to this holy numeration, distinct from the former in the 13. first verses: secondly, the numbering it self, in the rest of the chapter. Touching the first point, which is the entrance, we must consider in it two other points, first, a description of the Tribe of Levi • and of the family of Aaron; forasmuch as Moses and Aaron the two heads of the people, descended out of that Tribe, as is more at large declared in the book of Exodus: and this is amplified by the circumstance of time, in the beginning of the first verse, In the day that the Lord spake with Moses in Mount Sinai: as if he had said, Now it is time to proceed to speak of the Tribe of Leni, and to set down how great the number of thē was, when God commanded them to be numbered at Mount Sinai, (for as yet the people was not departed from thence where the law was given) but first I will rehearse the names of the sons of Aaron, who, above or before others were appointed to the Priest-hood. Secondly, the presentation of the Levites before Aaron to be numbered, which we will reserve to be handled afterward in his proper place.

Touching the description of Aaron's house and family (whereon the numbering of the Priests depended) First, his sons are reckoned, and their ministry declared, verse 2, and 3. of which we have heard more particularly in the book of Leviticus, chap. 8, and 9. Then the destruction of two of them (which were the eldest) is set down: for when they transgressed the Commandment of God, & offered strange fire before him, they were consumed and confounded; which is briefly repeated in the 4. verse, but at large expressed in the 10. chapt. of Leviticus: whereby it came necessarily to pass, that two being cut off, and leaving no issue behind them, that there remained only two heads or families of the Priests, to wit, of Eleazar and Ithamar.

[Verse 1. These are the generations of Aaron, &c: ] We see in this place, how Moses immediately after the numbering up of the people, that meddled not with the ministry of the word, or killing of the sacrifices, or administering of the Sacraments, or serving in the Tabernacle, or carrying of the Ark, or teaching of the people, handleth in the next place the form and fashion of the ministry, that labored and spent themselves in the former things. For let there be never so great order, or good policy in the Common-wealth, yet if the care of the ministry be neglected, all is to little purpose. We see from hence, the goodly order that GOD observeth in this great army, he establisheth among them most carefully the holy Ministry, to the ende they might be taught and instructed in the word. [Doctrine 1] Heereby we learn, that among all nations & people under the heavens, the ministry of the word ought to be planted and established. I say, there is a great and absolute necessity of a standing and settled ministry among all sorts and conditions of men, to guide them in the ways of godliness. This appeareth evidently from the beginning: for rather then there should be no teaching, God himself was the Pastor and Teacher, the Priest and Prophet of his Church, and instructed them immediately by his own voice, without the ministry of man: he was then the Shepherd, and they the sheep: he the master, and they the Scholars. So he appeared to Adam and taught him, and likewise his posterity after him. Then there was no need of any other Doctor or instructer, he was all in all. For as a man need not light a Candle at noon day thereby to see, when as the Sun shineth clearly in his strength: no more needed man in his innocence to be taught by man, seeing he enjoyed the bright Sun-shining of God's glorious presence. But when once mankind began to multiply and increase out of one house into diverse families, as a tree displaying it self into many branches, God raised up ordinary and extraordinary Teachers. For the father of the family, was the King and Priest of it: a King, to rule: a Priest, to teach the will of God to his children. Hence we read, that Enoch the seventh from Adam prophesied of the second coming of Christ to judgment, with ten thousands of his Saints, to execute judgment upon all ungodly sinners. So then he was a Prophet raised up of God in those corrupt times, to reprove sin, and to convince all that were ungodly among them, of all their ungodly deeds, which they ungodly committed. After him he stirred up Noah, a Preacher of righteousness, while the Ark was in preparing, when the long suffering of God waited an hundred & twenty years for their conversion. Besides, that the people of God might be sufficiently provided for, the first borne were also sanctified to this Office, as we shall see afterward in this chapt, and the chap. following: and lastly, in their stead the Tribe of Levi were set apart, in whom alone it continued (excepting the Prophets that had a special calling) while the Synagogue stood, even unto Christ: who, when he ascended and led captivity captive, gave gifts unto men at his pleasure, and appointed some Apostles, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, and for the edifying of the body of Christ. We see in this place, that so soon as the law was given in Mount Sinai, God appointed those that should publish and preach the same: and so soon as the Tabernacle was erected, he ordained Aaron and his sons to attend upon it, and to perform their several duties according to his direction and appointment. Thus also did the Apostles deal, so soon as they had preached the Gospel, according to the commission and commandment they had received, & thereby gained a people unto God, they settled a ministry to continue, and appointed Elders and Pastors over that people, for the propagation of true religion, and the strengthening of God's servants in all good duties. This appeareth in the Acts of the Apostles; Paul and Barnabas confirmed the souls of the Disciples, and exhorted them to continue in the faith, and when they had ordained them Elders in every Church, and had prayed with fasting, they commended them to the Lord, on whō they believed, Acts 14, 23. Likewise the Apostle left Titus in Crete, that he should set in order the things that are wanting, and ordain Elders in every City, as he had appointed him, Titus, 1, 5. Thus we see what the practice of the holy Apostles was toward the Churches which they had planted, so that in all kingdoms, and Countries, and Congregations converted to the true faith, the ministry of the word must be firmly established, well seen unto, and regarded, both to bring them to God, and to settle them in God, and to continue them with God, that they may abide his for evermore.

[Reason 1] Let us search into the reasons hereof, for the confirming of us farther in this truth. First, a certain and settled ministry, is an evident sign and token that God hath a Church and people to be won and begotten by the precious and immortal seed of the word, which is the seed of regeneration, and by their ministry, whom he sendeth and sanctifieth to teach them in the truth. Where he will have much labor to be bestowed, and more planting & watering to be used then in other places, he hath much people to be gained and gathered unto him: where he will have little pains bestowed, there he hath a small people and a little company to be saved. Where he will have no teaching, he hath no Church to be collected and converted unto the faith. When Paul had preached the Gospel, & planted a church at Corinth, and was ready to have departed, The Lord spake unto him in the night by a visian, Be not afraid, but speak and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; for I have much people in this City. He must labor more plentifully and abundantly among them, because God had a greater people in that place. On the other side, where he would not have them exercise their ministry, it is a sign and token he hath no people there. No laborers, no corn: no harvest men, no harvest: no shepherds, no flock. Hence it is, that when they had gone throughout Phrygia and the Region of Galatia, they were forbidden of the holy Ghost to preach the word in Asia: and after they were come to Mysia, they assayed to go into Bithynia, but the Spirit suffered them not, Acts 16, 6, 7. Thus we see that a standing ministry is a sign of a Church, and where the word is not, there is no Church.

[Reason 2] Secondly, without the light of the word, the people remain in darkness and cannot see, they grope at noon days, and know not what they do, as it was in Egypt, when the plague of palpable darkness was sent among them, they saw not one another, neither arose any from his place, Exod. 10, 23. Thus it fareth with those that want the light of the candle, or the shining of the Sun of God's word among them; they lie under one of the most heavy plagues that can be: but whē the word is sent unto them, they have a great light to direct them in their ways, according to the saying of the Prophet, Isaiah 60, 2, 3. The darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee: and the Gentiles shall come to thy light, & Kings to the brightness of thy rising. Such then as have not the ministry of the word, are as a crew or company of infidels, & as an heard of brute beasts and cattle that are running on heaps to their destruction; or like to those swine of the Gadarenes, into which the devils entered at the permission of Christ, so that they ran violently down a steep place into the sea, and perished in the waters, Math. 8, 32.

Thirdly, the necessity of a ministry is so [Reason 3] clear and evident, that all the Gentiles had their Priests and Prophets that attended on their profane and superstitious Altars: and it was their first care to establish a religion, such as it was, among them. This were easy to be shown by the testimonies of antiquity out of all histories and records, to have been observed in all places, at all times, among all people. After that Rome was built, and a sufficient people assembled in it, immediately they established the worship of their gods, indeed a false worship of false gods, but thereby they testified their great devotion, and their service and sacrifice done unto them, so that they erected a College pontifical, & ordained Bishops, and instituted an High Priest to have authority over their Ceremonies and Laws. From hence cometh the saying in the Poet, A Jove principium: that is, Let us make beginning with GOD. But to omit these, we see how Jeroboam that made Israel to sin, setting up his two Calves, appointed his Priests to attend at them. Ahab and Jezebel had their idolatrous Chaplains & many Prophets of the groves, 1 Kings 18, 19. The colony brought from Babylon, and placed in Samaria, are said to make a mixture of religion, and to make unto themselves of the lowest of them, Priests of the high places, which sacrificed for them in the houses of the high places, 2. Kings 17. Thus we see, that among the very infidels, No Priest, no religion. If it were thus among them who saw darkly, and were without the true light of the Scripture: much more ought we to learn it, that have been taught better things, and have the sure word of the Prophets to guide us.

Fourthly, such is our frailty and weakness, [Reason 4] that notwithstanding we live under a settled ministry, and have given our names to the faith, and have yielded some obedience to the truth, yet we are ready to start back again. For as the body is prone to pine away without supply of daily food, so are our souls ready to perish, being destitute of the heavenly Manna of the word of God. The wise man saith, Where is no vision, the people perish: but he that keepeth the Law, happy is he, Prov. 29, 18. The preaching of the word, is the ordinary means of salvation, and therefore without it the people perish. The people of Zebulon and Naphtali, were in the shadow of death, until Christ came among them, and was revealed unto them, Math. 4, 15, 16. The Prophet teacheth, that the people are destroyed for lack of knowledge, Hos. 4, 6. When Moses was absent from the host of the Israelites only forty days, they fell into idolatry, & worshipped the Calf, Exod. 32. So where the Minister and ministry of the word is wanting, there for the most part no evil is wanting, but swarms of drunkards, adulterers, swearers, thieves, liars, and all kind of impieties do abound and overflow. These are (alas) too rife where the word is taught diligently, and published in season and out of season: nevertheless, where it is duly and conscionably preached, without respect of persons, it toucheth the harts of some, represseth the corruptions of others, & is as a warning piece and watchword unto all: so that all persons and people whatsoever, & wheresoever, must live under the ordinary hearing and frequenting of the word of God.

[Use 1] The uses remain to be handled, which ought especially to be marked of us. First, there is offered unto us this truth arising from the doctrine it self, that the preaching of the word by the Minister, and the hearing of it by the people, is no ceremony nor a matter of indifferency, such as may either be done or left undone at our own discretion or disposition; but it is such a part of the public service of God, as ought not to be omitted or neglected without great sin, and breach of the fourth Commandment, which serveth to establish the ministry of the word. It is above the works of mercy and compassion, & therefore the most profitable work that can be done to the sons of men. It is a more excellent and much greater gift to do good to the soul, then to do good to the body, inasmuch as the soul is more precious then the body.

Hence it is, that the Apostles gave over ministering to the poor & attending to their necessities, because they would give themselves continually to prayer, and to the ministry of the word, Acts 6, 4. And before this in the second chapter, describing the Church after the ascension of Christ, he saith, the Disciples continued steadfastly in the Apostles doctrine, and fellowship, and in breaking of bread, and in prayers. Where he placeth continuance in the Apostles doctrine and breaking of bread, before fellowship and communion in temporal things. It is one special mark of a man and woman truly fearing God, to be a diligent hearer of the word of God, and a continual resorter to the preaching of it, and a careful frequenter of the house of God. We see this in Simeon; he came often into the Temple, and thereby he found Christ, when his parents brought him in their arms, to do for him after the custom of the Law, Luc. 2, 27, 37, 41. The like we might say of Anna a Prophetess, which departed not from the Temple, but served God with fastings & prayers night and day, verse 37. So Joseph and Mary went to Jerusalem every year at the feast of the Passover, by custom and commandment. This was the cause of the great godliness and wonderful zeal that was in David, that he desired nothing more, then to appear before the face of God among his Saints. This his affection he testifieth in many places, Psal. 27, 4. One thing have I desired of the Lord, that will I seek after: that I may dwell in the house of the Lord, all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. There is always good hope of such persons, so long as they use the means to be recovered. A sick person may not be despaired off, so long as he is content to use the help and counsel of the Physician, albeit he be very dangerously sick: but when once he refuseth his direction, then we may look for nothing but death. Thus the case standeth with all men; so long as we forsake not the word, there is hope of salvation: when once we refuse it, there is fear of destruction both of soul and body. Wherefore, we are to judge well and charitably of such as are religious frequenters of the holy exercises of faith: such are never past hope, there is some sign of life in them: and we have more comfort and greater assurance of such, albeit unjust & unclean, then of any civil man that refuseth the means.

Many in the world stumble at the offensive lives of evil professors; but certainly whatsoever men judge, there is more hope of the worst professor that heareth the word and attendeth unto it, then of the best civil men that in profaneness of heart refuse it, and that for two reasons. First, these men though they be evil, yet use good means, which have from time to time done good upon others as bad as they, & therefore may in time to come by the mercy of God, and blessing upon the means, do good also unto them, & be effectual in them. If it do not prevail at one time, yet it may at another. The reformation of a sinner is not wrought at a sudden, but by little & little, like the water that pierceth the hard stone by customable and continual dropping upon it. If thou seest two men most dangerously sick of diverse diseases, and all mortal except they be cured, and one of them putting himself under the Physicians hand, the other rejecting altogether both physic and the Physician; whether of these is more likely to be restored and to live? Is not he that taketh the receipt and medicine that is ministered? So is it in the sicknesses of the soul. If we hearken to the word, which is a spiritual medicine to heal every malady, we may be reclaimed. The word is as a drawnet cast into the Sea, which gathereth of every kind, Mat. 13. Yea, it is 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, Heb. 4, 12. Secondly, it is a sign that those which use the means are not yet sold and settled to continue in sin: for there is no man whose heart is fully set in him to do evil and follow wickedness, that can patiently endure & be content to be an ordinary frequenter of religion, whensoever it is publicly taught and preached. True it is, they may sometimes come to the word for custom, or company, or fear, or praise, or because they have nothing else to do, and cannot tell how else to spend away the time: but if they come ordinarily & continually, they are not become desperate. The hammer of God's word may break their harts, and enter into their souls. As for those that regard not to serve GOD, and use not the assemblies of his worship, they are of all other most wicked and profane, and may justly be said to be of the forlorn hope. They are at the point of death, they lie gasping for breath, nay they are come to the brink of hell. Thus then we see that the preaching of God is of absolute necessity, whether we be converted or not converted, whether we do believe or not yet believe, nay, it is in a manner the only necessary thing. It is the opiniō of many wretched men that are not worthy to breathe in the common air, that it bringeth a great charge and heavy burden upon the people without any necessity, and that it is a needless work; but they are far deceived, as we shall see afterward. Wherefore Christ our Savior commending the practice of Mary, that sat at his feet and heard his word, saith unto her sister, Thou art careful, and troubled about many things, but one thing is needful, and Mary hath chosen that good part which shall not be taken away from her. See how contrary these men are unto Christ, and their words to the words of Christ. Can they then be good Christians that are led by a spirit contrary unto Christ? He telleth us that the hearing of the word is necessary: they say it, & by their practice seal to it, that it is not necessary. Can light and darkness be more contrary then these two? He teacheth that this is one necessary thing; they are not ashamed to affirm with tongues set on fire of hell, that among all unnecessary things this is most idle and unprofitable. This is a deep judgment of God upon them for their contempt of his ordinance. This bewrayeth the corruption of their hearts, that indeed they are of no religion. For he that learneth not religion by the word, never yet knew what true religion meaneth. Such then as have not a settled ministry and Minister to resort unto, are for the most part unsettled in their opinions, unconstant in religion, and unstable in all their ways. Sometimes they hold one thing, sometimes another, and sometimes nothing at all; as a reed that is carried to and fro with the winds, as a weathercocke that turneth often in a day, and stagger hither & thither like a drunken man. And such as live under a ministry planted according to the institution of Christ, but have not their ears settled to hear the fame, forasmuch as they come once, and miss twice, slip in & out of the Church at their pleasure, hear one Sermon, and absent themselves from another; their conscience is seared with an hot iron, & their sin is come up to heaven. Ignorant they are, & will learn nothing: they are fickle in matters of faith and godliness, knowing no point of religion as they ought to know, neither being able to give an account of the hope that is in them. These starters that come and go when they please, have not so much as the outward show of a true Christian, much less the truth of the heart that is within: neither can they look for any blessing from him from whom all blessings do proceed, as from the Father of lights. To conclude then, the power of Satan is great to hold man in sin, but the word is as the Scepter of God to break it, that we may escape, and to overthrow his kingdom. The seventy Disciples, sent out by Christ into every City and place whither he himself should come, returned again with joy, saying; Lord, even the devils are subject unto us through thy Name. And the Lord said unto them, I beheld Satan as lightening fall from heaven, Luke 10. Behold, how necessary the preaching of it is to all people, to which we ought all to subscribe.

Secondly, it serveth to reprove diverse abuses, [Use 2] I will name three in particular. First, such as think & spare not to say, that the ministry is a vain and superfluous thing, and that the Ministers are men that may very well be spared, as if they were a sixth finger upon the hand, or a sixth toe upon the foot, that is, bringing a burden rather then a benefit; and that their labors may be spared also, inasmuch as they bring with them, in their opinion, needless charges and unnecessary expenses. For as they account the Sabbath the loss of one day in a week, the loss of one week in a month, & the loss of one year in seven: so they account the maintenance of the ministry the loss of their goods and substance, and a departing with the tenth part of their labors to no purpose. These have learned another language then the tongue of Canaan: they do not the works that beseem Christians, and they cannot speak as beseemeth those that profess the fear of God, if so be they do profess so much. Is it a needless thing to have the light of the Sun in the Firmament, without which all things are covered with darkness, and nothing can have life and quickening? But the Sun is not more necessary to be in the world, thē the light of the word in the church to give life and light unto them that sit in darkness, Math. 4.16. Is a candle needless to be in the house in the night season, to give light to them that are in it? The Church is the golden candlestick, & the word is the candle that shineth in our hearts to guide us in all our ways, Mat. 5, 15. Luk. 8, 16. Is it needless to have laborers to reap down our corn in time of harvest? To have meat brought unto us and provided for us, when we are hungry? or drink, when we are thirsty? The preaching of the Gospel is as light in the Firmament, as a candle in the house, as the eye in the body, as the meat in the stomach, and as the laborer in time of harvest, Matth. 9. The want of this blessing is to cover the earth with darkness, to put out the light of the eye, & to suffer good corn to perish for want of reaping and gathering into the barn; as the state of Egypt was when it wanted corn, and cried out to Joseph for bread; or as Judea, whē it wanted the light of the Sun. Miserable therefore, and thrice miserable are those people that want this, albeit they were stored with abundance of all earthly commodities under heaven. If they had all the riches of the world, that every nation borrowed of them and they of none, what should they help them wanting this only? Could the other save them, or make them a blessed people? No, no, in the midst of these blessings, they must needs be accursed. Is not that Land miserable that is compassed about with enemies, & yet is without armor? Are they not as a naked people that lie open to become a prey to them that gape after their destruction? Thus notwithstanding it is without the Ministers, who are the Chariots and horsemen of Israel, 2 Kin. 2, 12. Is it not a miserable thing to go into wars, and to have no Captains to lead the battle? What hope can there be of victory? Nay, what can be looked for but present destruction? The Ministers are the Leaders and Overseers of the Lord's host to rule them and keep them in order, Heb. 13, 7. Is it not miserable to see a flock of sheep without a Shepherd, wandering up and down from the fold, and ready to be devoured of the wolves? But such as are without a teaching Minister, are scattered abroad as silly sheep are without a Shepherd to lead them in green pastures, Mat. 9, 36. Is it not a woeful & miserable thing to see Satan's kingdom flourish, and to see him ruling in the hearts of men, and as it were dancing in their souls? No grief or sorrow should be like unto this, to see so many thousands perish everlastingly. But there is no other way to destroy his kingdom, & to make him fall down like lightening, then to have the glad tidings of the Gospel spread abroad in the earth, Luke 10, 42. Is it not a miserable thing to see a City besieged round about, and to have no watchman to watch it, and give warning of the approach of the enemy? Who can doubt but such a City is near to be taken and surprised? God hath made the Ministers his watchmen, they must blow the Trumpet, and warn the wicked, that they turn from their wickedness and evil ways, and so die not in their iniquity. Is it not a grievous thing to have meat ready to putrefy and corrupt, and yet want salt to season it? The Ministers of the word are not only the light of the world, but also the salt of the earth, without which, the people are as unsavory flesh and stinking carrion in the nostrils of God, or else what needed this salt? Lastly, is it not a miserable thing to be pitied of all men, to stand upon the shore and to see many ready to be drowned and cast away? To behold them tossed up and down with the waves, and at every blast of the wind, like to be swallowed up in the seas? But thus it is with us by nature; we cannot choose but perish, except this means be provided for us as an Ark to save us. Alas, how many dead carcasses may we see swimming and floating in the glassie sea of this world, that have no life in them? This point is pointed out unto us in the vision that appeared to Paul in the night, There s •• od a man of Macedonia and prayed him, saying, Come over into Macedonia, and help us; whereby he gathered assuredly, that the Lord had called him to preach the Gospel unto thē. There are many things may bring us into misery, & are able to make us miserable; but the want of God's word and the saving hearing of it, bringeth a misery of all miseries, even an heap of all miseries, which are as it were included in one by the Spirit of God, speaking of the estate of the ten Tribes that had driven away the Priests of the Lord: Now for a long season Israel hath been without the true God, & without a teaching Priest, and without law. Where mark that the holy Ghost joineth these three together, God, the Priest, and the Law: they that were without a teaching Priest, were also without God: and he that is without God, is without all those things that should do him good. The like we see in the 13. chapter of the same book, where Abijah concludeth against Israel that they could not prosper, because they had banished the Priests of the Lord, the sons of Aaron from them: and on the contrary he saith, concerning himself and Judah; As for us, the Lord is our God, and we have not forsaken him, and the Priests which minister unto the Lord, are the sons of Aaron, and the Levites wait upon their business: and afterward, Behold, God himself is with us for our Captain, and his Priests with sounding Trumpets to cry alarm against you: O children of Israel, fight ye not against the Lord God of your Fathers, for you shall not prosper. If then we would have God to be with us, we must be content to accept and make account of his Ministers: if we cast them out with contempt from us, we say to the Lord also, Depart from us, for we desire not the knowledge of thy ways: who is the Almighty that we should serve him? and what profit should we have, if we pray unto him? Job 21, 14, 15. Likewise the Prophet complaining of the desolation of the Sanctuary, Psal▪ 74, 9. saith, We see not our signs, there is no more any Prophet, neither is there among us any, that knoweth how long! It was a great punishment inflicted upon Cain to be driven from the face of God, Gen. 4, 14 also upon Agar & Ishmael, the bondwoman and her son, to be cast out of the house of Abraham, which was the Church of God, Gen. 21, 14, 21. For that is as much as to be separated from God, to be banished from the word, to be separated from his kingdom. The Ministers are the guides to lead us the way, without them we cannot but wander out of the way; we are blind & understand nothing, they open our eyes that we may see the truth, Acts 8, 31, and 26, 18.

Secondly, this reproveth the vain conceit and proud imagination of their hearts, who having learned the principles of religiō, and some grounds of knowledge, proceed no further, as if they had no more use of y ^e word: whereas there is matter of instruction always to be learned out of the word for all persons. When we have eaten one kind of meat one day, we eat the next day as hungerly of it as we did before. So ought we to come to the great Supper that God hath made us, again and again, always hungering and thirsting after the same. This is most certain, and set it down as a most true rule, the more knowledge we have, the more still we desire knowledge; the greater our faith is, the more we desire to have it strengthened. It is our daily prayer, that God would give us our daily bread: how much more then ought we to crave at God's hand the gift of spiritual food belonging to our souls, that we may be nourished to eternal life? He is a foolish builder that when he hath begun to build, and laid the foundation, giveth over, and never proceedeth to finish the work, but suffereth all men that pass by to laugh at him. There is no people ought to be without the ministry, it must always remain among them, that it may build them up forward, and finish that which is begun, Till we all come in the unity of faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Would we have it said of us, and objected against us, This man began to build, but was not able to make an end? This man laid his hand to the plough, but now he standeth still and looketh back. There is as great use to be made of the word, after we are converted to the faith, & regenerated by the Spirit of God, as when we first believed. They thē are greatly deceived, that being puffed up with an opinion of their exceeding great knowledge and wonderful gifts, (which no man seeth or can see in them, but themselves that are deceived by self-love) suppose they need not frequent the hearing of the word, as if it were for novices or ignorant persons only that know nothing. Hence it is, that they flattering themselves in an overweening persuasion of that which it is to be feared is not in them, say, What can they teach us, that we knew not before? Can they make us go from the many wiser then we came unto them? Or can they devise any new points of religion, or set up new Articles to be believed that we never heard off before? I answer, we go not about to broach any new doctrine, neither do we coin any new counterfeit faith. If we or an Angel from heaven teach any otherwise then the Fathers believed from the beginning, we are accursed. We teach Jesus Christ the same yesterday, and today, and forever, Hebr. 13, 8. The ende of the preaching of the word is not chiefly or principally to plant knowledge: whereas these make it the only end. If a man had all knowledge, and could speak with the tongues of men and Angels, yet ought he to come diligently into the house of God, and to attend carefully to his word. For albeit we have knowledge for the time present, yet we may forget our knowledge, so as that which we hold this day, we may let slip from us tomorrow. And there is nothing which we know, but we may know it better, and more fully and distinctly. Besides, the word serveth to kindle our zeal, and to stir up our affections, as it were to blow the coals by kindling the sparks, that the fire go not out.

Lastly, they are reproved that extol to the skies, the Kingdoms and Commonwealths of the heathen, as the only prosperous, flourishing, and happy Nations: which indeed excelled in outward glory, and thereby dazzled the eyes of many; yet indeed were no better then assemblies and companies of men destitute of religion, and consequently of salvation. Their peace and prosperity, their wealth and dignity, were all carnal and momentary, rising out of the earth, and sinking down into the earth again; their praise also is of men. It is the maintenance of true religion that maketh a people truly happy: and the means of spreading abroad true religion, is the ministry of the word; there is no way to know it & to practice it but by this. Such as embrace it are truly wise; such as forsake it and reject it, have no wisdom in them, Ier. 8, 9. No kingdom or State can flourish, no Commonwealth can prosper, no Prince, no Potentate, no people can be wise or blessed in their government, but by honoring, and obeying of Almighty God as he hath commanded. Hence it is, that Moses saith, I have taught you statutes and judgments, even as the Lord my God hath commanded me, &c. Keep them therefore and do them, for this is your wisdom and your understanding in the sight of the Nations, which shall hear all these statutes, and say, Surely this great natiō is a wise & understanding people. Likewise the Lord promiseth, that this obedience to the precepts of God, without adding or diminishing, should make them blessed every way, in the fruit of their bodies, of their fields, of their cattle, and in everything that they put their hands unto: wh • ras if they did not keep the Law of the Lord their God, his judgments and statutes which he had commanded them, he threateneth to bring all curses upon them, as famine and hunger, nakedness and poverty, dissolution and captivity, until he had cast them out of the Land which he had given unto their fathers, Deut. 28. All Cities & Commonwealths are to be the hosts of y ^e Church, and dwelling places for the faithful: without giving entertainment to the truth & Gospel, they are as Lanthornes without a light, or as the Firmament without the Sun. There is no kingdom, no town, no family, no person that can attain unto happinsse and true blessedness, except they worship the Lord aright according to his word. If we be with him, he will be with us: he will honor those that honor him, and despise those that despise him, 1 Sam. 2:30. It is true religion that establisheth our seats, and maketh them prosperous: contrariwise, impiety, and superstition, and false worship, are the certain ruin and destruction of the Nation that embrace them. But it will be objected, [Objection.] What say you of the kingdoms of the heathen? Had they not large Dominions? Were they not the Monarchies of the world? & did they not greatly prosper in this world? I answer, [Answer.] it is true, they wanted not outward peace, honor, dignity, wealth, pleasures, dominions, and largeness of Empires: howbeit the cause of their prosperity was not their idolatry, and false worship: this is to allege a false cause instead of a true; forasmuch as their detestable abominations and horrible profanations of the service of God, were the causes of their final overthrow, which never ceased to call and cry for vengeance to God, until he with his thunderbolts from heaven had stricken them down to the ground. The true causes of the prosperity of Pagans and heathen are these: the first, is the great mercy and goodness of God, who doth good to the unthankful and ungodly: he letteth his rain to fall upon the fields of the just and unjust, and causeth his Sun to shine upon the godly and ungodly, the Christian and the heathen. And albeit he be provoked every day, and therefore may justly pour down the full viols of his wrath & indignation upon the earth, yet he is a God of patience and long suffering, waiting for the conversion of men; so that if they repent not, both they are made without excuse, and the justice of God is cleared when he judgeth. This is one cause why he suffereth them to flourish. Another is, that he may give thē the greater overthrow. For the higher their heads and horns are lifted up, the more is their fall when they go to ruin. The greater their sin is, the greater must their punishment be. God hath made himself known among them, and not left himself without witness, in that he did good, and gave them rain from heaven, & fruitful seasons, filling their hearts with food and gladness. He gave much unto them, and therefore required much of them again. Thirdly, it was his pleasure to provide for his Church, that lived and sojourned among them, that they might be as Inns to lodge them, and as Cities of refuge to entertain them, whē they fled unto them from the avenger of blood. He gave them peace, y ^t the Church also might enjoy peace among them: he made them to flourish, that his people that lived with them might flourish also. If they had been grievously afflicted, the Church must also have tasted of the same cup in some measure. Thus were the people of God commanded to pray for the peace of Babylon, the place whither they were carried captive, which was given them as a Sanctuary and place of retire, Ier. 29. Seek the peace of the City whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof, shall ye have peace. God giveth the Infidels prosperity, and blesseth them with an extraordinary peace, howbeit he respecteth the good of his Church therein. Lastly, herein we are to consider also the justice of God. For the Lord purposing to execute his just judgments upon the Kings of the earth for their idolatries, oppressions, violences, tyrannies, murders, adulteries, and such like impieties, hath raised up from time to time, some to serve him in the execution of his high justice against them, punishing those that are evil, by others as evil as themselves. For this cause, to make way for the accomplishment of his decrees, he maketh some Nation to grow strong and mighty as y ^e oakes of the forest, and to flourish for a while as the Cedars in Libanus, that he may use & employ them as a staff in his hand, to chastise the rebellions of the ungodly: and when he hath poured out his wrath upon them, and executed his indignation to the full, he casteth the rod into the fire, & raiseth up another for the consuming of them. The Assyrians, the first Monarchy of the world, ruled in a manner all Nations for many years. After them arose the Persians, who subduing the Assyrians, obtained the Monarchy, and reigned likewise a long space, many Kings succeeding one another in that royal seat, Then came the Grecians, who prevailed against the Persians, as they before had done against the Assyrians, made themselves Monarchs and masters of them, and almost of the whole world. Last of all, all these being cut down, and so grubbed by the roots, that the place of many of them is no more to be known; the Roman Empire abolishing the former, succeeded in the souereignty, & possessed the dignity first in Rome, and after in Constantinople. Thus the sword of one hath been drawn out against another, & all hath been ruled by the just judgment of God, to punish those that neither loved nor embraced the truth. The like we might say of Tamerlane the Tartarian, the scourge or God & terror of the world; he was raised up of God and had his time, who whipped the Turks by him, as they had served others. All these horrible tyrants prospered in the world, but it had a sudden end, because it was never well grounded. But to leave them, and to come home to our selves, let us learn what maketh us to prosper, what shall make our names great, and our families to flourish, when all other shall wither as the grass that today is green, and tomorrow is cast into the Oven: it is the embracing of true religion. Bethlehem was in it self little among the thousands of Judah, yet it was notwithstanding exalted and advanced, because out of it came Christ to rule his people Israel. The Temple of Solomon was of wonderful glory and renown, yet the Lord telleth the people after their return out of captivity, that the glory of the second Temple, even of that latter house, should be greater then of that former, and in this place he would give peace by him that is the Prince of peace. In like manner he telleth Joshua, that if the book of the Law depart not out of his mouth but that he meditate therein day and night, & observe to do according to all that is written therein, then he shall make his way prosperous, and shall have good success in all his enterprises. Do we then desire to be happy? Do we wish blessedness? Labor to be truly religious, and to have the power of godliness dwelling in thy heart: Aduance it, And it shall advance thee; it shall bring thee to honor when thou dost embrace it. This is the way to find favor and good understanding in the sight of God and man. As for others, that make a mock of religion, and do not choose the fear of the Lord, that never regard to set it as a precious plant in their souls and in their houses, they may peradventure build their nests on high for a time, and make their children great upon earth for a season, but in the end their names shall consume as dung, their root shall be rottenness, and their bud as dust that is suddenly blown and borne away with a violent wind.

[Use 3] Thirdly, must the ministry be established among all people under heaven? Then let everyone of us be careful for our parts to plant it among us, and to bring it home to the places of our abode. In the most corrupt and ruinous times of the Church, the people were careful of this duty. Micah in the book of Judges is said to have entertained and maintained a Levite to instruct him and his family, and said, Now I know that the Lord will do me good, seeing I have a Levite to my Priest. Judge. 17, 13. It is noted in the Acts of the Apostles, that when Paul and Barnabas were come to Salamis, they preached the word of God in the Synagogues of the Jews, & they had John also for their Minister. Every place therefore ought to have their proper Pastor, as every flock their Shepherd, and every City their watchman. David was careful above all Princes to settle good order among the Levites, y ^t God might be served, and the people edified. He divided them into certain orders, that so their labors might be equally & indifferently divided for the benefit of all persons. He was zealous in bringing home the Ark of God. Jehoshaphat sent out Levites to instruct the people. This is a duty that doth nearly concern us & our families, not only to be content to hear it abroad, and to resort to it in other places, but to join together to bring it home to our own doors or parishes, that we may have provision of food our selves, and not be driven to seek for it elsewhere. A point wherein (alas) we are too careless, and thereby make little conscience to seek after knowledge. For how many think themselves discharged frō hearing the word, and attending to the ministry of it, because they have not the word ordinarily taught among them? If it were settled among them, they could be content to give the Ministers the hearing: but if they have it not, they never think it any part of their duty to resort to the places where they may be instructed, as the people on the Sabbath days and other solemn meetings, repaired to the Prophets, when the Priests either were ignorant & could not teach, or else were idle & would not teach. But herein they greatly deceive themselves. Others, when they may hear it & do hear it in other places, think themselves in good case and feel no want; and so neglect the ordinary means of edifying their consciences, and of advancing the Gospel and kingdom of God, everyone in the place whereunto by more special duty he is bound, and where he may have a more special promise of blessing. They then that are careless to provide an ordinary sufficient Pastor in their several parishes, whereby the people are for the most part untaught, as a field that bringeth forth weeds & briars for want of tillage, do greatly fail in this duty that now we urge & deal withal, to wit, that every flock should have his own Shepherd. This containeth many branches under it. First, we must use the ordinary means that God hath sanctified to this purpose, we must pray to the Lord of the harvest to send laborers into his harvest. We are ready to pray for an healthy body whē we are sick, but we forget to beg an healthy soul when we are ignorant. We that are the Lord's remembrancers, let us give him no rest until he repair, and until he set up Jerusalem, the praise of the world. Isaiah 62, 7. We want these laborers, because we are wanting unto ourselves: whereas if we did constantly crave this blessing, we should find grace in time of need, Mat. 9. The Ministers are our spiritual Physicians under Christ. This we pray, when we crave that God's Kingdom may come everywhere, and that every Lantern may carry a bright shining light in it. Secondly, we must be content rather to bestow somewhat to attain to this blessing, then want it, it being a precious pearl, which when a man hath found, he selleth all that he hath, and purchaseth it, Matth. 13. Solomon that was not ignorant of true wisdom, Prov. 23, 23. counselleth all men to buy the truth, but not to sell it. This will try us, what account we make of this blessing, and in what price we have it. Thirdly, it is our duty to rejoice in spirit when it is liberally bestowed upon us, and graciously supplied unto us; which serveth to put us in mind of these profitable meditations. We must testify our thankfulness to God for his holy ordinance set up among us, lest he be constrained to take it away from us: for if once he pull up his standard, he will remove also and be gone. We must submit and subject our selves under it, that our judgments may be rectified, and our wills and affections settled in the truth. We must confess it to be no small part of our happiness, that with us are the Ministers of the Church, and the seals of the Covenant, 2 Chron. 13. Let us prefer his Courts before all other places of resort, Psal. 27, 4. and 84, 10. Let us lament the estate of Jews and Gentiles, and all particular places among our selves, that want these signs of God's favor, and tokens of the Covenant, to wit, the Word and Sacraments, and the Ministers of them both. Who can but lament to see so many silly sheep ready to be devoured of the wolf, and as a prey in the jaws of the Lyon? We ought to have compassion upon such, if there be any bowels, and pity and mercy in us, and if we have not stony hearts, we ought to melt and mourn for these things. Lastly, let us earnestly long for their joining to the Church, that such as wander from the sheepfold, may be joyfully brought home upon the shoulders of the Ministers who ought to seek them out. Then we shall have one Shepherd, and one sheepfold: then we shall with one mind and mouth glorify God. Thus is the Church of the Jews brought in by Solomon in his Song, chapt. 8. desiring most heartily the conversion of the Gentiles, We have a little Sister, and she hath no breasts; what shall we do for our sister, in the day when she shall be spoken for? Thus ought we to be affected toward the Jews, We have also a sister that hath no breasts to nourish up children: let us have a desire to procure and further her salvation, forasmuch as we have a promise that the Jews shall be called and converted unto the faith of Christ, Rom. 11.

[Use 4] Fourthly, let the Ministers be careful to discharge their calling, and to teach the people in season and out of season. They must be lights of the world, and as savory salt to season them with wholesome doctrine. It is a straight account that they are to make, not for silver, or gold, or such like corruptible things committed unto us, but for men's souls the price of Christ's blood, Acts 20. Never was there such a reckoning, never was there such an account either given or taken, as shall be at the great audit, when it shall be said unto us, Come, give an account of thy stewardship, for thou mayest be no longer steward, Luke 16, 2. This consideration is profitable both for the people and the Pastor himself. Let the people think with themselves, that we do not trouble them more then is needful, & busy our selves more then we have thanks for our labor. True it is, we serve many thankless masters, that could be content we should spare our pains; but we cannot so discharge our consciences, & deliver our souls. Let the Minister think, that a necessity is laid upon him, and woe unto him if he preach not the Gospel. Oh, that this day of account were ever set before our eyes, how would it set us on fire, and kindle our zeal and diligence? This doubtless were enough, and more then enough, to open the mouths of them that now are dumb and cannot speak, and make them lift up their voices as a Trumpet, to tell the people of their sins, and the house of Jacob their iniquities. But the watchmen are blind, they are all ignorant, they are all dumb dogs, they cannot bark: they can look to their own gain, but they endeavor not to gain souls to God. There is not a soul that perisheth by our negligence, but we must answer for it, when the blood that we have shed shall be required at our hands. This will be an heavy day, when the blood of many souls shall cry out for vengeance, and shall accurse us that ever we came among them to be the occasions of their destruction and damnation. Now we must know, that in the Scriptures we have many motives to spurr us, and to stir us up to diligence, and to increase all care in us to do our duties. First, the excellency of our Office. It is a worthy Calling, 1 Tim. 3, 1. If we were employed in some base office, not beseeming our persons, we might have some color and pretence to shun and avoid it. But having an excellent function, wherein the Son of God, Jesus Christ served before us, it were intolerable pride to scorn it, as too simple for us. We may be a means to bring men to salvation, which we must account our crown and glory. Secondly, the glory of God ought to move us, which is to be preferred before all things in the world. Thirdly, the love of Christ, the Prince of all Pastors ought to contstrain us, who gave him-self for his sheep.

We must therefore understand, that they are not so much our sheep as his: he hath a special care of them, or else he would never have paid so dearly for them. His wonderful care of their good, appeareth in this, that demanding of Peter, whether he loved him, and asking the question of him again and again, he said, Feed my Sheep, feed my Lambs: thereby giving all the Ministers a rule of trial, to prove themselves whether they love the Lord Jesus or not.

If all were examined by this rule, and their love to Christ proved by this note, it is to be feared, that little or no love at all would appear in them, toward their Savior and Redeemer. As all men have tasted abundantly of the love of Christ, so all men profess to love him again, as well as Peter, and would be as ready to answer, Lord thou knowest that I love thee. It is easy to profess it, but it is not so easy to approve it, and manifest it▪ If we would assure our own souls, that the love of Christ is in us, let us feed the flock, let us speak boldly in the Name of the Lord, without respect of persons; let us teach, improve, correct, instruct, admonish, exhort, comfort, and strengthen, as we see the state of the flock to require.

Let us duly administer the Sacraments, according to Christ's institution: let us rule and govern the Church committed unto us: let us pray for them, and be examples unto them in life, that when the great Shepherd of the sheep shall appear, we may receive an incorruptible crown of glory.

[Use 5] Lastly, let the people carefully attend to the Ministry of the word, where it is settled and planted, with a good conscience, as to God's holy ordinance, vouchsafed unto them. Let them bring attention in hearing, diligence in marking, and obedience in practicing. Let them put away all pretences and excuses, let them not invent carnal reasons against themselves, and their own souls. Let them not use any delays to shift off the performance of this duty. But there are many men in the world, that are wise to their own destruction, and seek sundry colorable devises to hurt themselves, and hinder their own good. For this ordinance, albeit comfortable and necessary, aiming at nothing else but our salvation, findeth through the malice of Satan and opposition of his instruments, strong enemies that assault it and undermine it, to make it fall down. He knoweth well enough that if this were thoroughly received, and generally established in all places, his kingdom could not stand, but would fall down as lightning, as we heard before, Luke 10. When the trumpets sounded that God appointed, though they were of Rammes horns, the walls of Jericho fell down, Josh. 6.20. The preaching of the Gospel seemeth a weak and contemptible thing, and is accounted of them that perish to be foolishness, 1 Cor. 1.18. But if it were as unlikely to do any great work, as the rams horns, yet being employed of God, it shall be able to cast down all imaginations, and high things, that exalt themselves against the knowledge of God, 2 Cor. 11.5. Forasmuch as to them that are called, it is the wisdom of God and the power of God, 1 Cor. 1.24. Hence it is, that the great enemy of our salvation hath stirred up his disciples the Anabaptists, and other detestable and damnable heretics, to subvert the faith of many, lest the light of the glorious Gospel of Christ should shine unto them. These seduced persons, seeking also to seduce [Objection 1] others, reason thus; No creature can work faith and regeneration in us, it is God that doth it alone. But the word preached is but a creature, nay, it is the voice only of a creature, and a bare sound consisting of letters and syllables, so that the virtue of it can be no more, but to signify unto us the will of God. I answer, the word preached, [Answer.] and the use of it are to be distinguished. The right use thereof, is to understand it, to meditate upon it, to endeavor to believe it, and to obey it. The word preached is of force and of power, not simply, because it is uttered and published, and the bare sound thereof cometh to the ears of the hearers; for then all men should know and understand it, receive it by faith, and practice it by obedience: but because when it is preached, through the blessing of God, and his secret work in us, we hear it with an attentive ear and a tractable heart: so that his spirit and his word, go together, Isaiah 59.21. our hearing with the ear, and his opening of the heart, accompany one another, Act. 16.14. Hereupon it is called the power of God to salvation, that is, an effectual instrument of his power to everyone that believeth. The Ministers are said to be laborers together with God, 1 Corin. 3.9. to be workers together with him, beseeching us not to receive the word of God in vain. 2. Cor. 6.1. and as the Ambassadors of God, to pray us in Christ's stead, that we be reconciled to God, 2 Cor. 5.20.

Secondly, others object, None can be saved, [Objection 2,] but such as are elected: but all ordained to eternal life shall be saved, whether they hear the word preached or not; forasmuch as all the elect shall of necessity be saved: and therefore there is no need of hearing, to bring us to salvation: election is sufficient. [Answer.] I answer, this is a dividing of those things that cannot be divided; and a separation of those things that cannot be separated. If any should reason touching the temporal life, as these ignorant persons do, touching the eternal, every man would soon espy the fraud, and be able to answer the objection, and put to silence the folly of the obiecters. For we might as well reason thus, All that are appointed of God to live, shall live: and therefore it skilleth that what they do, whether they eat or drink, or sleep, or clothe themselves, or whether they do none of all these things. This conclusion is of the same nature & force with the former, and both of them stark naught, and deceitful. Everyone hath knowledge and understanding enough to answer the latter, and to say that as God hath appointed us to live, so he hath appointed us the means to maintain life, and therefore if we would live, we must feed our selves, clothe our selves, refresh our selves. In like manner, they that are ordained to eternal life, cannot but hear the word, I say they must and shall of necessity hear it, they can do, they will do no otherwise; as Act. 13.48. When the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life, believed. All then that are ordained to the end, are also ordained to the means: forasmuch as whom he did predestinate, them he also called: and whom he called, them be also justified: and whom he justified, them he also glorified, Rom. 8.30.

[Objection 3] Thirdly, to these that would seem learned, and to know somewhat more then their fellows, are joined as brethren in evil, sundry of the common sort and profane persons. The Preachers (say they) are weak and frail, simple and sinful men. If we might hear Christ himself or an Angel from heaven to teach us, we would believe The voice of our sweet Savior would move any man that: hath any goodness in him. [Answer.] I answer, the people of Israel could not hear and bear the voice of God, but desired of him that Moses might speak unto them, Exod. 20.19. and now, that we have our own request, and he hath sent us in a Moses, I mean a Minister, will we call for God again? will we have sometimes God, & sometimes Moses, at our own pleasure, like wayward and wanton children that will be pleased with nothing? When God speaketh, then in all haste we must have Moses; and when Moses speaketh, we cry out for God, whose voice notwithstanding shaketh the heavens, and cleaveth the rocks in pieces; and moveth the foundation of the earth out of his place: so that this was a common saying among the people of God, We shall surely die, because we have seen God, Judge. 6.22, 23. & 13, 22. It is therefore God's great goodness (which we must not abuse) to put his heavenly treasures in earthly vessels, that man might be instructed by the Ministry of man, to the end that the glory might be his, and the benefit ours Such as hear them, do hear Christ: such as despise them, despise Christ himself. Doest thou then desire to hear Christ? hear his Ministers, who hath put the word of reconciliation into their mouths, and in his stead beseech us to be reconciled unto him.

[Objection.] Fourthly, others of the same spirit, object in this manner, We have the Scriptures in our houses, we can read them, • or we hear them read unto us at home: there are set down the most perfect Sermons of Christ, of the Prophets, and of the Apostles: can our preachers amend them? [Answer.] I answer, the Sermons of Christ and his servants are most absolute and perfect, and profitable in themselves, as also all-sufficient: but not so to us, until they be explained and applied to the consciences of the hearers, in the ministry of the word. A loaf made of the finest & fattest of y ^e wheat is nourishable in it self, but it is unfit for our nourishment, until it be cut and divided into pieces, that everyone may have his portion, and therefore whosoever is a workman that needeth not to be ashamed, must rightly divide the word of truth, 2. Tim. 2.15. The Eunuch sitting in his chariot, had the Scriptures with him, and read in them in his chariot, as well as we do in our houses; yet when Philip said unto him, Vnderstandest thou what thou readest? he answered, How can I except some man should guide me? Thus we see, y ^t albeit we have the Scriptures lying by us, in which we are to read, that they may dwell in us plentifully: yet we shall always want the gifts of the Minister for the interpretation of them, as children do the help of one to cut their meat when it is prepared and provided for them, or else they shall remain an hungered.

Lastly, there are others, whose consciences [Objection 5] condemn them of wickedness and profaneness, that object, There are none worse then those that are common and continual hearers of Sermons: if then it be so good, why doth not the word make them better? [Answer.] I answer, this is a common and a cursed slander. This is the old language of the devil, and of his instruments. If Job be accounted a just man, fearing God, and eschuing evil the devil will not stick to face it out, that he is an hypocrite. The Pharisees, which were his hired servants, could say, None regarded Christ, but the people that are accursed. John. 7.48, 49. Wherefore, it is false that all are so: they only utter the gall and malice of their devilish hearts, who envy the grace of God in others, and cannot abide that any should be more forward and fervent then themselves.

Secondly, if this be granted and yielded unto them, the which notwithstanding, is most uncharitably surmised, and unconscionably alleged of them, yet they show themselves wrangling Sophisters, arguing from a false cause: forasmuch as this badness and beastliness that appeareth in the lives of many hearers, is not an effect of preaching or hearing, but a sin resting in the persons and proceeding from the profane and unregenerate hearts of those that hear, as when good corn is sown in barren and unfruitful ground, or as if an husbandman should plough up the fruitless sand, or sow among thorns. These instruments of Satan, that seek to disgrace the saving hearing of the Gospel, and whip the faithful for the faults of hypocrites, never cry out against open and notorious offenders, against blasphemers, against whoremasters, against drunkards, and such like Profane beasts; but if any be an hearer of the word, and study to reform his life according to the straight line thereof, he is a great eyesore unto them, because the light that shineth in them, serveth the better to discover the darkness of their lives. Thus many filthy swine and foul-mourhed dogs, have liberty to profane the holy things of God. The hearers of Christ's Sermons, were of four sorts, three were evil, and received the word no otherwise, then if seed should be cast in the high way, or in stony ground, or else among thorns, where it bringeth forth no ripe fruit: only the last sort heard the word with good and honest hearts, & brought forth fruit with patience; Whereas these that are carried away with rash judgment make all alike, put no difference between one and another, and will have all hearers to be bad men.

Thirdly, God hath appointed the preaching of the word, not only to convert the elect, but to harden the wicked: as the Sun serveth not only to soften the wax, but to harden the clay. Hence it is, that many are made worse by the word; but that falleth out through their own corruption, not through the nature of the word. Hence it is that the Lord saith, Make the heart of this people fat, and make their hearts heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and convert and be healed, Isaiah, 6.10. Be it therefore that none are commonly worse then common hearers, who hear indeed, but do not understand, and see indeed, but do not perceive: yet is the word to be preached and published, though it be the savor of death unto death, in those that hear it. It is as the rain or snow that falleth from heaven, which returneth not thither again, but watereth the earth, and maketh it bud and bring forth, that it may give seed to the sower, and bread to the eater: so is it with the word that goeth forth out of the mouth of God, it doth not return unto him void, but it accomplisheth that which he pleaseth, and prospereth in the thing whereunto he sendeth it, Isaiah 55.

Lastly, the wickedness of evil hearers ought to be no bar against the preaching of the word, forasmuch as evil persons are oftentimes won by the Gospel. Publicans and harlots are brought by it to the kingdom of God, Matth. 21.31. Many of these that crucified the Lord of life, and put our Savior to death, were pricked in their hearts, and said to Peter and the rest of the Apostles, Men and brethren, what shall we do? Act. 2.37. They gladly received the word, and were baptized, so that in one day there were added to the Church about three thousand souls. The like we might say of the Iailour, notwithstanding his cruelty and persecution of the Apostles, he came to them and said, Sirs, what must I do to be saved? Act. 16, 30. Who preached unto him faith in Christ, by whose Ministry he was converted. Shall we then reason as these men do, Hearers are wicked, and as bad as others that hear not: therefore away with the word out of the Church, pull down the chair of Moses, and down with all preaching? let us have no more hearing, and let the sound of the word be buried forever? O foolish reason! O damnable conclusion! Nay, we may infer contrariwise, Such as heard long, are sinful still, therefore let them hear more cheerfully, and let the Minister deal more roundly with them. Let them be told and taught that God will take an account of their hearing, according to the means he hath afforded unto them: that by the word they shall be judged at the last day: and that as much hath been committed unto them, so much shall be required at their hands again: that they are to hear the voice of God, while it is called today, and are to take heed they neglect not the accepted time: and that as Christ hath knocked long at the doors of their hearts, so they know not how suddenly he will depart from them.

Verse. 4. [And Nadab and Abihu died before the Lord, &c.] We have already declared, how God immediately after the ordering of the Armies of the Israelites, describeth the tribe of Levi that was exempted and privileged out of that muster and multitude, and of what family Aaron came. Now we are to show what became of his sons, who, albeit they were the sons of one man, yet they neither lived nor died after one manner. For the two eldest Nadab and Abihu, presuming to offer incense to God, and to burn it with strange fire, were themselves consumed with fire: there went a fire from the Lord, and devoured them, and they died before the Lord with sudden death. Thus by the same thing wherein they offered, they perished: strange fire brought down a strange judgment, to declare the justice of God against sinners: but of this point we shall have better occasion to speak farther in the fifth Chapter. Thus it fell out in the family of Aaron, his two sons died by fire, even they died before their father, and had no children to whom the Priesthood might descend; therefore Eleazar and Ithamar executed the Priests office. When the Levites did offer sacrifice in the Tabernacle, God sent fire from heaven, to consume the sacrifice: whereupon he commanded the Priests that the fire should be kept evermore burning upon the Altar, and never be suffered to go out, Levite. 6.13. Which the Gentiles also observed by a foolish imitation.

So then, their transgression against God, consisted in these two things: First, they used strange fire, contrary to the commandment of God, whereas they should have taken it from the Altar, Levite. 1.8. Secondly, they entered into the holy place, which was not lawful for the high Priest himself to do, but under certain conditions, and at a certain time, Levi. 16.1, 2. Exod. 30.10. Heb. 9.7. Thus then, as they sinned openly, so God punished them openly, and made them public examples unto others that should succeed them, and come after them in that office, as he speaketh, Then Moses said unto Aaron, This is it that the Lord spake, I will be sanctified in them that come nigh me, and before all the people, I will be glorified. It was but yesterday as it were that Aaron and his sons had a famous and a glorious consecration into the greatest and highest dignity upon earth, but these sons so lately exalted and honored, now lie destroyed before their fathers face, to his overmuch grief and anguish, not by any ordinary and accustomed death, but by fire from heaven, for their sins, and breach of the Law, and commandment of God. We learn from hence, that Godly parents have [Doctrine 2] oftentimes ungodly and disobedient children. Such as are reformed themselves have children unreformed. We see this in Adam the first father, he had not only Abel the righteous who obtained good report that he pleased God, but also Cain who was of that evil one and slew his brother, 1. John. 3. Because his own works were evil, and his brothers good. Noah a just man and perfect in his generations, Gen. 6.9. had cursed Ham, as well as blessed, Shim, Gen. 9.26. We see this in Abraham's house the Father of the faithful, who rereceiueth this commendation frō the mouth of God himself, Gen. 18. I know him that he will command his children and his household after him that they keep the way of the Lord, to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him: yet he had in his family (which was the Church of God) not only Isaac the son of promise in whose seed the nations of the earth should be blessed, but Ishmael that was borne after the flesh, that mocked his brother, & persecuted him that was borne after the spirit, and in the end was cast out of the Church, Gen. 21.9, 10. Gal. 4.30. And as it was with the father, so was it with the son: for we see this in the children of Isaac, who strove and struggled within the womb of their mother, Gen. 25.22. and when the time of her deliverance came, she brought forth, not only Jacob, who afterward was surnamed Israel, obtaining a far more honorable name then all the Affricani, or Germanici, or Asiatici among the Romans, whose praise was wholly from the earth, and a blast of the mouths of mortal man; whereas he wrestled with God in Peniel and prevailed: but also profane Esau, so branded as it were in the forehead by a mark of iron, by the Spirit of God, who sold his birth-right for a mess of pottage. For the children being not yet borne neither having done any good or evil, that the purpose of God according to the election might stand, not of works, but of him that calleth, It was said unto her, Jacob have I loved, but Esau have I hated, Rom. 9.11.13. Samuel was a man that feared God exceedingly, and governed the people uprightly, so that he appealed to the people, and to the consciences of all men, to witness his innocence and integrity, what wrong he had done them, whose ox he had taken, and whose asse he had taken, or at whose hand he had received any bribe to blind his eyes, 1 Sam. 12.3. Yet when he was old and made his sons judges over Israel, they walked not in his ways, but turned aside after lucre, they took bribes and perverted judgment, 1 Sam. 8.3. David was a man after God's own heart, yet he had not only Solomon that was beloved of God, but also incestuous Amnon, ambitious Absalom, and treacherous Adonijah: the first defiled his own sister, and wrought folly in Israel; the other two rebelled against their father, and sought to take away the kingdom from him. The like we might say of Eli, who sat upon a seat by a post of the Temple, and by his residence on his charge and daily attendance, to give answers to the people that came unto him, gave testimony of his godliness: yet his sons were the sons of Belial, and knew not the Lord, 1 Sam. 2.12.

To conclude (for the examples that might be brought to this purpose, are infinite) who was more Godly then Josiah, who remembered his creator in the days of his youth, and reformed religion betimes in his kingdom? yet his children followed not the ways of their father, but did evil in the sight of the Lord, according to all that their wicked forefathers had done, 2 King. 23.32, 37. Jer. 22.18. To all these testimonies of Scripture, if we add also the testimony of common experience, of all ages and times, and places and persons, we may gather, that all the children of the faithful, have not been always continued under the covenant of God, nor followed the steppes of their faithful parents to be like unto them.

Now, because this is a point diligently to [Reason 1] be marked of us, let us consider the reasons whereby it may be better confirmed unto us. First, to show the election of God, which is the highest step of our salvation to stand upon the free will and purpose of God, and not upon ordinary succession, or natural generation, or any causes in our own selves: to the end that all, both parents and children should confess, that such as have received this power and prerogative to believe in the Name of Christ Jesus, are borne, not of blood, nor of the will of the flesh, nor of the will of man, but of God, John. 1.13. This reason is noted concerning Jacob, that the purpose of God might stand according to election, not of any works, but by him that calleth: this was it that made difference between him and his brother.

Secondly, that the best servants of God [Reason 2] may acknowledge, that they can by no means convey to their posterity the graces of God, the gifts of sanctification, & repentance from dead works, which themselves have received from God by supernatural means, and not by natural: they begetting naturally children of wrath, as well as other men, even sinful children tainted and defiled with original corruption. Adam begat Seth in his own image, that is, in his natural inclination to evil. Gen. 5.3. Hence it is that David acknowledgeth, he was shapen in iniquity, and that in sin his mother did conceive him, Psal. 51. So then as the corn that is purged from the chaff and made clean, bringeth up corn again, together with the chaff: and as the father that is circumcised begetteth children that are uncircumcised: so such parents as are sanctified themselves, cannot leave to their issue any sanctifying graces, which must come only from above, from the Father of lights.

[Reason 3] Thirdly, God hath a purpose to show his justice in the destruction of the stubborn and disobedient, as he doth his mercy in the salvation of those that are godly and obedient. This is the reason rendered by the Spirit of God, that albeit the sons of Eli were reproved by their father, yet they hearkened not unto his voice, because the Lord would slay them, 1 Sam. 2.25. God is determined to glorify himself, and his great Name in their destruction, as they resolved and settled themselves & their whole lives to dishonor him, to their confusion.

[Reason 4] Lastly, the children even of faithful and godly parents do oftentimes want the good means of a godly education, and therefore no marvel if their hearts, not being ploughed up, do bring forth cockle and darnel, instead of good corn. For the children of God, do themselves through human frailty and infirmity sometimes fail in the performance of this duty. They cocker them and are too choice and nice over them, they dare not offend them, or speak a word against them; which overweening and suffering of them to have their will too much, God punisheth in their children: whereof we have a worthy example in David toward Adonijah, who exalted himself against his father, saying, I will be king, and he prepared him chariots and horsemen, and fifty men to run before him. The occasion of this presumption, and rebellion is noted to be thus, His father had not displeased him at any time, in saying, Why hast thou done so? He failed toward him, more then Eli did toward his sons; for he said, It is no good report that I hear, ye make the Lord's people to transgress.

But David was loath to displease his son, but sought to please him in all things, and (behold) what came of it; it turned to his hurt, and in the end, to his utter overthrow. If then we lay these several points together, that God will show our election, and the election of our seed, to stand firmly and only upon the purpose of his will, and cut off all occasion of boasting from us that we are able to derive grace unto them, lest thereby we should ascribe their regeneration & conuersiō to our selves, & so take the glory frō God to whom only it is due, unto our selves to whom in no sort it is due: that God in his counsel purposeth to destroy some of them, and that they often want education, a good means to bring them to God: we may truly conclude this point with which we deal, namely, that godly parents which do believe, have many times ungracious and unrighteous children that do not believe.

This often falling out to the most faithful [Use 1] that desire to leave an holy seed behind them, let us consider what we are to learn from it. And first, this sealeth up this truth: as a principle that never faileth, namely, that the father is not saved by the child, nor the child by the father. The Prophet saith truly, The just shall live by his faith; not by the faith of the father, nor by the faith of the son, but by his own faith. The faith of the godly father shall not save the ungodly child: neither shall the faith of the godly child, save the ungodly father. Thus are God's ways cleared, to be equal, which are oftentimes challenged and slandered to be unequal. This doth the Prophet Ezekiel handle at large, Chap. 18. and 33. Behold, all souls are mine▪ as the soul of the father, so also the soul of the son is mine: the soul that sinneth shall die. If a man be just and do that which is lawful, and right, if he beget a son that is a robber, or an oppresser, he shall surely die, his blood shall be upon him. But if he beget a son that seeth all his fathers sins which he hath done, and considereth and doth not such like, he shall not die for the iniquity of his father, he shall surely live: The soul that sinneth it shall die; the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be vpō him Where he showeth, that if the father that is righteous beget a son unlike unto himself, the righteousness of the father shall nothing profit or avail him, he shall receive such a recompense of reward as is due to his impiety. He mentioneth in this place three several persons, the grandfather, the nephew, and in the middle between them both, he setteth the son of the former, and the father of the latter.

Of them all he setteth down this rule, that everyone shall be rewarded as he hath lived, and receive according unto his works. The blessing of GOD shall rest upon all those that are just, whatsoever their posterity shall be, as Isaiah Chapter 3.10. Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings: and to that purpose we read in the Psalm, Men shall say, verily, there is reward for the righteous, verily he is a God that judgeth in the earth. God is a just Judge, and therefore rewardeth every man as his own life is. They therefore do greatly deceive themselves, that run into all excess of riot, and think to have mercy shown unto them, because of the godliness of their parents: whereas rather this shall serve to heap up farther judgment upon their heads. On the other side, it serveth to comfort those that forsake the wickedness of their parents & progenitors, forasmuch as god will accept of them and embrace them in the arms of his tender love, and never charge upon them those sins, nor upbraid them with the same. Blessed therefore are all that walk in his ways, but unto them that turn away from righteousness, and commit iniquity, and do according to all the abominations that the wicked man doth, all his righteousness that he hath done, shall not be mentioned, in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. Wherefore to conclude, it is required of us not to stand upon the goodness of our ancestors, but upon that which we find in our selves: inasmuch as many of the godly and righteous servants of God have had children appointed to wrath and destruction. The people of the Jews gloried and boasted that they had Abraham to their father, albeit they did not the works of Abraham, but of their father the devil, John. 8.44. Hence it is, that John the Baptist exhorteth them to bring forth fruits meet for repentance, and not to think to say within themselves, We have Abraham to our father, forasmuch as God is able of the stones to raise up children unto Abraham. It is a vain thing in earthly things, for a man to boast of his predecessors. The heathen man could say, that stock and ancestors, and such things as our selves have not done, we may scarcely cal our own. Much more doeth this hold in heavenly things, and in true religion, which go not by kind or kin, they descend not from father unto son, as temporal inheritances do: no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son, and he to whomsoever the Son will reveal him, Matth. 11. Let every man labor to know God, and to plant the fear of him in his own heart, that so we may live by our own faith, as his life is maintained and continued by his own soul.

[Use 2] Secondly, let no man be discouraged, though they see their seed untoward, and ungracious. Religion cannot be conveyed to children by parents, as house and land, neither can they leave it unto them, as they leave them a possession, to descend by a continued succession from the father to the son, and to the sons son in one race and generation. Godliness cometh not to us by natural generation, but by spiritual regeneration: neither hath the first-borne greater title to it, then the second. That which the Apostle speaketh of the Ministry, that Paul may plant, and Apollo water, but it is God that giveth the increase, may be truly spoken of the bringing up of children in the nurture and information of the Lord. We may and ought to take pains to teach them in their youth what trade they shall take, but we cannot give a blessing unto our own labors. The husbandman may plant and sow, yet he cannot bring down the early and the latter rain: and if he could do this, he could not make the corn grow for the use of man. So is it with us, we may teach and reprove, exhort, and admonish, but except GOD open the heart, the heart remaineth unreformed. It is not to be doubted, but Samuel bestowed great labor and diligence in discharging this duty, both because he was a faithful and godly man, Heb. 11.32. And because he had seen with his eyes, an example of overmuch lenity in Eli, and had heard with his ears, a fearful threatening of judgment against him, revealed by the Lord: yet his children followed not his steppes, but declined from the ways wherein he walked. Let all godly parents therefore comfort themselves in the consideration and contemplation of such like examples, knowing that they can only use the means, and that it lieth not in their power to make them truly religious. In deed if we have been negligent in bringing them unto God, and let them run into all riot, and not restrained them, we have cause to lay it to our consciences, and to think with our selves, that we that gave them life, have also been instruments of their death. But if we have done what lieth in us to do, if we have warned them, and they would not be warned: if we have taught and trained them up in the fear of God, which is the beginning of wisdom, and they have broken the bands asunder, and cast the cords of duty and discipline from them; we may comfort our selves as the Minister doth, when he seeth his labor is spent in vain.

If he have been faithful and conscionable in his place, whether men regard the word, or not regard it: whether they believe, or do not believe: whether they obey, or do not obey, he is the sweet savor of Christ, even in them that perish, because even then it worketh the will of God, and accomplisheth that for which it is sent. The Prophet prophesying of Christ's coming among the Jews, bringeth him in with this complaint, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgment is with the Lord, and my work with my God. God respecteth us according to our work, & not according to the event, or success of our labor: he will reward us according to our conscience in teaching, not according to the people's diligence in hearing of us. Thus it shall be with all Christian parents, to their endless comfort: God will not be unmindful of their pains that they have taken, albeit they see not that fruit of their labors that they desire. [Object.] Here some man peradventure may object that the Apostle saith, The woman shall be saved in child-bearing, if they continue in faith, and charity, and holiness with sobriety, 1 Timothy chapter 2. verse 15. Where he seemeth to hang the salvation of the mother, upon the faith of the children, as if she could not be saved, except they continued in the truth. I answer, [Answer.] this place is in deed so understood, and wrested by many interpreters: but that cannot be the true meaning. Jerome an over-great prayser of virginity, and none of the greatest friends of matrimony, draweth the words to that sense, that he may by this means commend the single life; and withal withhold women from marriage, while they hear that they can no otherwise be saved, then if their children continue faithful unto the death.

The purpose of the Apostle in this place, as appeareth by the the circumstances going before, is to comfort the woman, that she should not cast away all confidence as one without hope, as being the cause of one of the greatest sins which brought the ruin of all mankind.

The feeling of this heavy burden, lying upon her conscience, might terrify her and work much fear and amazement in her soul and apprehension of the wrath of God, and therefore he comforteth her, and giveth her hope of salvation. But if the former exposition be received, that her salvation be suspended upon many others, he should cast down Thunder and Lightning upon her head, able to apall and dismay her; he should not comfort her, but terrify her: he should not lift her up with hope of life, but cast her down into despair, through fear of death, when she should understand that she could not possibly be saved, except her children did persevere in the faith.

Again, it lieth not in the power of women, to give them faith and love, much less the grace of perseverance, to continue constant unto the death: so that the Apostle should lay a burden upon their shoulders and put a yoke about their nekes, which neither they, nor their fathers were able to bear. This is not the easy Yoke, nor the light burden of Christ. For albeit they strive with all their strength, and labor with all their power, to bring up their children in godliness, yet oftentimes they are obstinate, stubborn, headstrong, froward, perverse, and rebellious; so that they can do no good with them, because they will not obey them, nor hearken to their commandments.

Furthermore, this care of the instruction and institution of children, is a duty required rather of the father who is better able, then of the mother who is every way the weaker vessel, as appeareth by the Apostle, Ephes. 6.4. Fathers provoke not your children to wrath, but bring them up in the nurture and admonition of the Lord.

Lastly, the virtues here commended bebelong rather to the mothers, then to the children, as when he requireth of them holiness with sobriety, as Tit. 2.3, 4. it appeareth: The aged women that they be in behavior as becometh holiness, &c. that they may teach the young women to be sober, &c. If any farther object, that if the Apostle had meant to refer these last words to the woman, he would have said, if she continue in faith and charity, not, if they continue: I answer, [Answer.] nothing is more common and usual then the change of number, especially one of the words being a noun of multitude. For it is plain and manifest, that the Apostle doth not point out someone certain woman, but speaketh in general of woman-kind, or of all women.

Thus doth the Apostle vary and alter the number in this present Chapter, sometimes speaking in the plural number, as of many, In like manner, that women adorn themselves in modest apparel: sometimes speaking in the singular number, as of one, Let the woman learn in silence with all subjection. This is also easy to be shown in other places, as Galat. 6.1. Ye which are spiritual restore such a one in the spirit of meekness, considering thyself, lest thou also be tempted. Where we see, he beginneth the sentence with the plural number, and endeth it with the singular.

Wherefore, to return unto our purpose, from which we have digressed to answer an objection, and to open the interpretation of this Scripture; faithful parents, who have endeavored to sow the seed of eternal life in the minds of their children, are not to be censured and condemned, because they have lewd and ungodly children, that give evident tokens rather of reprobation then of salvation, as if it were their fault and offense: for as much as they may be careful to use all means of faith, and furtherance to eternal life, and yet notwithstanding fail of their end. If they do not discharge their duties, they shall be guilty of their blood: but if they do teach them, they are free, they have delivered their souls. If we have used diligence, and be evil spoken off, let us comfort our selves in the Lord, and rest our selves in the clearness of our own consciences, and comfort our hearts in the testimony thereof, being well assured that in the great day of account, the LORD shall acquit us, when the mouth of iniquity shall be stopped. [Use 3]

Thirdly, from this ground ariseth great consolation to all faithful parents, who are to comfort themselves in this, if among many children and a plentiful issue, they have some few of them, yea, but one only that appeareth to be the faithful child of GOD, albeit it be otherwise with the rest. GOD indeed will receive glory in all, though some of them be reprobates: this must prevail with our natural affections, and teach us to suppress our grief and sorrow. No doubt it is cause of y ^e greatest grief, and maketh their head as waters, and their eyes a fountain of tears, that they make their bed to swim and water their couch with weeping; which striketh nearer unto them, to behold their ungodly ways, then to see them suffer a thousand deaths. Abraham was exceedingly moved, when he was commanded to cast out of his family, his son Ishmael, for the thing was grievous in Abraham's sight, because of his son; and before this, he had said, O that Ishmael might live in thy sight: yet nevertheless he yielded to the will of God, who would therein be honored.

So when GOD respecteth us, and confirmeth his covenant toward us, and taketh unto himself any of our seed, we ought rather to praise God for this mercy and goodness toward us, in saving one, then murmur against him, or ask the question of him, why he calleth not all. If it please God so to deal in mercy toward us, that he vouchsafeth to be both our God, and the God of all, I say, of all our seed, we are bound unto him in so much greater duty, and he requireth of us the greater obedience, and looketh for a sacrifice of greater thankfulness. He dealeth not so with all good men, even such as have faithful souls, and desire to approve their service unto him: who when they have given them what education they can, and heartily craved of GOD his blessing upon their holy endeavors, yet have found many crosses, and such inward griefs, as have been ready to break even their heartstrings, and to bring their gray hairs with sorrow to the grave.

Nevertheless, we must not suffer our over-strong affections to prevail too far within us, and to swallow us up with overmuch heaviness, when we behold with our own eyes the wickedness of our children that are come out of our own loins and are of our own blood, when we see them without hope of being reclaimed and reformed, as those that run into all excess of riot: no, though we should see them taken away in the profaneness of their hearts. For why should we repine at it, to consider how God glorifieth himself, albeit it be in the destruction of some of ours? Of this we have two most notable examples in Aaron, and in Eli, never to be forgotten of us, recorded in the Books of Leviticus, and of Samuel. Touching Aaron, his two eldest sons, Nadab and Abihu, (of whom we now speak) sinned against the Lord in offering strange fire, and serving of God otherwise then he appointed; which is a thing detestable in his eyes, and there came out a fire from the Lord, and devoured them, and they died before the Lord.

Here was a grievous sin committed, here was a grievous punishment executed upon them; and their father did behold it with his eyes, and how they were carried out of the campe in their coats. Moses told him, that the LORD would be sanctified in them that come nigh him, and before all the people, he will be glorified, so that Aaron held his peace, Leviticus chapter 10. verse 3. So touching Eli, when he heard a fearful judgment denounced against his posterity, he said, It is the Lord, let him do what seemeth him good, 1 Samuel 3.18.

Thus ought we to do, and not vex and turmoyle our selves without reason, for that which we cannot remedy and redress. All the children of the faithful, are not the children of the promise: they that are the children of the flesh, are not the children of God, Galatians chapter 4. verse 23. All that are the seed of Adraham, are not the children of Abraham, Romans chapter 9. verse 6, 7. neither are all the Israel of God, which are of Israel.

Here it may be objected, which the Apostle [Objection 1] Peter speaketh to the Jews, The promise is made to you, and to your children, Acts 2.39. God is the God of the faithful, and of their seed.

I answer, The Apostle answereth this in the next words, [Answer.] even as many as the Lord our God shall call. So many as have God to be their God, shall in his good time be called to the knowledge of the truth. Hence it is, that in the promise annexed to the second commandment, it is said, he showeth mercy to thousands that love him, and keep his commandments. Thus he limiteth the promise of mercy, he restraineth it to those that love him. This promise is performed, when it holdeth in any, albeit a far off.

Another objection ariseth out of Paul's words to the Corinthians, where the seed of [Objection] the faithful are said to be holy, that is, sanctified and cleansed, The unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy. If then they be all clean and holy, it followeth they are also under the election of grace.

I answer, they are holy touching the outward covenant, and general election, [Answer.] as to be of the visible Church, to have right in the Sacraments, and to have interest in the outward privileges thereof, as in the word, prayer, and such like. Thus the whole nation of the Jews are said to be chosen, and thus they may be said, and are said to be sanctified.

They are therefore deceived that think the Apostle meaneth that they are legitimate borne in lawful wedlock, for as much as the children of infidels are borne Legitimate, and not base borne: so that if he were so to be understood, he should ascribe no more to the children of believers, then of infidels, because before the conversion of either of them, their children were lawfully begotten: and therefore no doubt but they remained so afterward.

The question in this place is, whether a faithful person that is married, might lawfully dwell with the unfaithful? He proveth it ought to be so, because the unfaithful person, is sanctified by the faithful, so that their marriage is holy and pleasing unto God: which he confirmeth by an effect of their marriage, because the children begotten in it, are not unclean, that is, are not Gentiles, but Christians; they differ from the seed of Pagans and infidels, that are aliens from the Church.

[Object.] If any ask what we are to think of the infants of such as are Christians. I answer, we must judge of them according to charity, who have interest in the outward covenant, until by infidelity when they come to years of discretion, they shall cut off themselves; grounding our selves upon the promise of God made to Abraham, I will be a God unto thee, and to thy seed after thee, Gen. 17.7. Nevertheless, albeit some cut off themselves, yet if the covenant be confirmed unto some of them, we have cause to comfort our selves herein. The Apostle John writing to the elect Lady, rejoiceth greatly that he found of her children walking in the truth: he saith not indefinitely, her children, nor generally all her children, but among her children, that is, some of thy children which inferreth that they did not all become faithful, although her self a most worthy and faithful woman, and had used (no doubt) the means of their conversion and continuance under the grace of GOD. We must content our selves with that favor which GOD showeth unto us, whether he call many of our children or very few of them.

[Use 4] Lastly, let all parents, be careful of their children's benefit, and seek to do them good, and not evil all the days of their life. We do all by a natural instinct love them, and are inclined to show compassion unto them, and to seek their promotion and preferment in temporal things. Our Savior saith, If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? We will not give them what we know will hurt them, albeit they should earnestly desire it, and request it of us. We all desire to leave an happy issue behind us: and some are more careful for them, both living and dying, then for themselves. This duty hath many branches: for though all seek to leave them great, and taking deep root in the world, yet all do not take the right course. Some give themselves that liberty, that they are like to leave them little in the world.

Wherefore the first branch is to begin with our selves, to seek unfeignedly to fear God, and to lead our lives according to his commandments. This doth the Lord himself deliver, Deuter. 5.29. O that there were such an heart in them, that they would fear me, and keep my commandments always, that it might be well with them, and with their children forever.

If parents themselves will fear the Lord, and obey his will, they have a promise made to them, and to their children: but if they will not be the Lord's faithful servants, woe to them, and their posterities also. All parents that fear God aright, do not only lay up a good foundation for themselves, but provide well for their children after them, and are profitable instruments to derive God's blessings unto them abundantly after their departure. God hath promised and cannot deceive, to show mercy to thousands, of them that love him and keep his commandments, Exod. 20.6. If then we truly love our children, not only their bodies, but their souls, and chiefly their souls (which is the truest and soundest love,) we must endeavor above all things, to lead a godly life, and to go in and out before them, by a good example: We must behave our selves wisely in a perfect way: we must walk within the doors of our house, with an upright heart: we must set no wicked thing before our eyes.

Contrariwise, such parents as fear not God, themselves bring a down-fall and ruin to their families and posterities, and are the greatest enemies unto their children. How unnatural, or rather how monstrous a thing is it for parents to be instruments to bring children into the world, and then when they have brought them forth, to be the chief means to send them to hell? How woeful and lamentable a thing is it to cast their progeny and posterity into the curse of God, more bitter a thousand times then death, and more cruel, then to thrust them upon the swords point? It is noted in the Scriptures, and all men are ready with one voice, and one consent to acknowledge it, as an horrible impiety in those parents (forsaken of God, and given over to fill up the measure of their sins,) that spared not to make their children pass through the fire, and to offer their sons and daughters to devils. We condemn this all of us to the pit of hell, as a foul and fearful practice: and yet how many, (alas) how many in the world do practice this, nay, that which is ten thousand times worse then this? For all such wicked and profane parents as are careless and negligent of the fowls health of their children, committed as a precious treasure unto them, and do give them evil examples of all abominations, do give them an easy passage into hell fire, and do make them no better then a sacrifice to the devil.

Hence it is, that the LORD saith, Deut. 28.46. Because thou didst not serve the Lord thy God with joyfulness and a good heart, for the abundance of all things, therefore these curses shall be upon thee for signs and wonders, and upon thy seed forever.

The second branch of seeking their good, is to give them good education, and to plant in them the principles of religion, that they may know GOD betimes. So did David to his son Solomon, 1 Chron. 28.9. to know the GOD of his Father, and to serve him with a perfect heart, and with a willing mind. So doth Solomon instruct parents to train up a child in the way that he should go, and when he is old, he will not depart from it. So doth Paul exhort fathers to bring up their children in the nurture of the Lord, [Object.] Ephes. 6. If any object against these commandments, They will be unruly and disordered, albeit, they be never so well brought up: and though their parents be very careful, they will be very careless; and therefore they were as good hold their peace, as to speak to them, and not to be regarded.

[Answer.] I answer, so it is sometimes, but always it is not so. Many that have feared GOD with all their households, have received much comfort by their children and servants, that have had good instruction put into them, as pure and wholesome liquor, into a vessel, and have seen the fruit thereof, to the unspeakable joy of their hearts. This we might show at large, in the reformed families of Abraham and Cornelius, and sundry others. As they planted and sowed good seed in the parts of their families, as it were in a fruitful field, so they reaped a plentiful harvest. Abraham had servants that were also God's servants, and prayed earnestly unto him. Cornelius had a soldier that waited upon him, that feared God, yea all his band of Italian soldiers, were Christian soldiers. Again, we must trust GOD with the effect and success of the education that we give them. He will work thereby by his Spirit in all that belong unto him, as seemeth good to his heavenly wisdom. If he do not give a blessing for causes unknown to us, but known to him, let us leave God's secret, yet just judgments to himself.

The third particular branch, is to pray to God for them to guide them in his ways, and to bless them in his fear, and to bless our labors bestowed among them. This we see in Job, Chapter 1. toward his children, When the days of their feasting were gone about, he sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for he said, It may be that my sons have sinned, and cursed God in their hearts. He was careful for those which were committed unto his charge, and feared they might offend God in their meetings, albeit he knew no such evil by them. The wise man saith, Happy is the man • that feareth always: but he that hardeneth his heart, shall fall into mischief, Prov. 28. A like example we have in David, Psalm 72. where he prayeth for Solomon, Give the king thy judgments, O God, and thy righteousness to the kings son, he shall judge thy people with righteousness, and thy poor with judgment. So then, the faithful are to entreat and crave from God, the continuance of his covenant to their children, and to beg from his hands, an holy and sanctified seed: We must not presume, because we are faithful, and have received to believe, that therefore our seed must of necessity be so likewise: for then we shall but deceive our selves. Let not us therefore fail in craving a blessing from God upon our children, if we desire to make them heirs of blessing.

Fourthly, it is required of us, to rejoice in the blessing of God upon them, and to give him praise and glory, when he vouchsafeth to show mercy upon them, and upon us. If he did leave them in their sins, and in that corruption which they received from us, as it were by inheritance, we could not find just cause of complaint against him, who is bound neither to us, nor to our children: but forasmuch as he showeth much mercy to our posterity, as he hath done unto us, we have matter of praise and thanksgiving given unto us, whereby also we shall procure their farther good. It is noted of the Iailour, Acts 16. that he rejoiced that they of his household also believed in the Lord. He accounted it not sufficient for himself to believe, nor rejoiced only in his own salvation: but forasmuch as God had vouchsafed greater mercy unto him, to call his family also to the faith, this cheered his heart much more. If we have tasted of the like mercy, let us not be forgetful of the like duty.

Lastly, it belongeth unto us for the furtherance of their good, to give those all good encouragement in well doing, that are conscionable in their duties to God and to us▪ we are bound to praise and commend them, to comfort them, to cheer them up, and to defend them against all malicious enemies, that seek to disgrace them. The Apostle Paul willeth parents not to provoke their children, lest they be discouraged, Coloss. 3.21. It is a means to cool and quench zeal, to find discouragements in godly proceedings. On the other side, we ought to show all dislike and hatred against evil, and an angry countenance toward such as are unreformed. The Prophet, touching the right ordering and good government of his house, declareth that he would not know a wicken person, and him that hath an high look, he will not suffer: His eyes should be upon the faithful of the land, that they may dwell with him, he that walketh in the perfect way, he shall serve him.

This is a good means to make both houses to prosper, and kingdoms to flourish, when the godly are advanced, and the evil doers are beaten down: but when evil is set aloft, and goeth vnchecked and uncontrolled, and godliness is driven to the wall, it prognosticateth, and foretelleth the ruin and utter desolation of those societies, albeit for a time they may continue.

When they offered strange fire before the Lord in the wilderness. We have hitherto spoken of the destruction of Aaron's sons before the face of their father: now let us see for what cause it was done. The sin of his sons is remembered to be this, they offered strange fire, that is, such as was not appointed and commanded of the Lord; they took not the fire from the altar to burn incense with— all; which came down from heaven, and was preserved by the diligence of the Priests, until the captivity of Babylon. Now, whereas the author of the second book of Maccabees telleth us, that whē their fathers were led into Persia, the Priests that were then devout, took the fire of the altar privily, and hid it in an hollow place of a pit without water, where they kept it sure, so that the place was unknown to all men, hath no testimony of truth out of the sacred Scriptures, as we shall show more in the 26. Chapter of this Book of Numbers. Moses maketh mention of this example of the sin and punishment of Aaron's sons, to the end the Levites should be more wise and wary in the execution of their office, because God hereby showeth, that they shall never escape his hand, y ^t do not rightly discharge the duties committed unto them. For the examples of God's judgments upon the corrupters and contemners of his worship must make us more careful and fearful to offend. Now, whereas they are punished according to their sin, that is, their offering strange fire with strange fire, we shall speak afterward in the fifth Chapter.

Here we will observe, that this fact of these, may seem in the eyes of many to be a small offense, and not to deserve so heavy a censure, and so grievous a punishment. For it may be said in defense or them, either that they had a good intent and meaning, though they missed in the manner; or that this fire which they offered, would serve to burn the incense as well as any other, and what skilleth it by what fire it be done? But all these are [Doctrine 3] vain pretences, forasmuch as God had commanded the contrary. We learn from hence, that nothing in matter or form, concerning the worship of God, or the administration of the Sacraments, ought to be added or altered, or detracted, but all must be done as God hath determined and directed. Our own dreams and devises must not sway us in the matters of God, but it is his will and word, that must will and govern us. The Lord himself challengeth and defendeth his authority, in laying down the manner and way of his own service, not leaving it to the liberty of any creature, men or Angels to intermeddle with it, forasmuch as he will have all things done, as himself hath prescribed. He is well pleased and contented, that men shall make Laws and statutes for human matters, concerning their temporal estates in this world, as shall be fittest for the places where they rule and for the persons whom they rule, as touching treasons, murders, thefts, oppressions, slanders, routs, riots, and such disorders: but for the divine worship how God shall be served, we must leave it unto him, he only can prescribe what must be done, he only will appoint what must be left undone.

It is true, the strange fire that Nadab and Abihu took, was as well able to burn the incense, as that which burned evermore upon the altar: and yet because God had not sanctified it for that purpose, they were fearfully and dreadfully devoured with fire from God. When God instituted the Passover in remembrance of his merciful deliverance in passing over the houses of the Israelites, when the first borne of the Egyptians were destroyed, the whole order is set down both for the matter and manner of celebrating and solemnizing that ordinance: he instructeth what they shall take, what ceremonies they shall use, what gesture they shall observe, and what he will have them not to do. Moses doth many times in the book of the Law, give this direction, Deuter. 4.2. Ye shall not add unto the word which I command you, neither shall you diminish ought from it, that ye may keep the commandments of the Lord your God, which I command you: and in the 12. Chapter, ye shall not do after after all the things that we do here this day, every man whatsoever is right in his own eyes: and afterward, What thing soever I command you, observe and do it: thou shalt not add thereto, nor diminish from it. On the contrary, we see how Saul was punished with the loss of his kingdom, because he would offer sacrifice contrary to the express will of God made known unto him, 1 Sam. 15.23. The like might be said of Jereboam's two golden calves erected at Dan and Bethel, without warrant, and worshipped without warrant, it was the overthrow of himself and his posterity, 1 Kings 14.7. &c. For this cause the Apostle speaking of the institution of the Lord's Supper, saith, 1 Corin. 11. I received of the Lord that which also I delivered unto you, that the Lord the same night, in which he was betrayed, took bread, &c. whereby it appeareth that it is no small matter, it is no toy or trifle to worship GOD otherwise then he in his word appointeth unto us, considering the saying of the wise man, Add not thou unto his words, lest he reprove thee, and thou be found a liar.

This crosseth man's devises which are [Reason 1] bold to step up in God's place, and therefore let us see the reasons. First, God will be acknowledged to be the only Law-giver, the king of his Church, and the only Prophet to instruct it in y ^e will of God. This is that which the Apostle James witnesseth, chap. 4. There is one Law-giver, who is able to save and to destroy, that can cast body and soul into hell fire, Matth. 10. He is the master of the house, that must set down orders for the government of his house. None can make a Law in the kingdom, but by authority of the king: none can alter it being made, but the king, So is it in the Church, none can appoint any word, any Sacrament, any worship but God himself, none can reverse any institution without him. So that additions, or detractions, or alterations, or any mixtures whatsoever, are so many abuses of the Sacraments, of the word, and of the worship of God.

[Reason 2] Secondly, there is promise of blessing to them that serve him with a perfect heart: and there is threatening of most heavy curses, and judgments to come upon their souls that worship him after the commandments and precepts of men. Our Savior chargeth his disciples to observe all things, whatsoever he commandeth them, and then he addeth, Loe, I am with you to the ende of the world, Matth. 28.20. It appeareth in many places of the book of Judges, the Israelites are delivered over to their adversaries for transgressing in this kind, even for worshipping him after other ways then he had appointed. There is a fearful denunciation in the shutting up of the Revelation, against all that shall dare either to add or detract anything in the holy things of God: I testify unto every man that heareth the words of the Prophesy of this Book, If any man shall add unto these things, God shall add unto him the plagues that are written, in this Book: and if any man shall take away from the words of the Book of this Prophesy, God shall take away his part out of the Book of life, and out of the holy City, and from the things which are written in this Book. Wherefore it is no small matter, to follow the private willes of men in the worship of God, and not to suffer our selves to be guided and directed by his word and commandment.

[Objection.] This may seem to tie up the desires of man too strictly, and therefore his wisdom that he hath by nature Ministreth many objections against this truth, to which we are to give answer as briefly as we can. First the question may be asked, whether Princes have not power to make laws in the Church? have they nothing to do with the Church? may they intermeddle only with the Common-wealth? hath not God made them overseers of both states, as also committed the charge unto them of both Tables? [Answer.] I answer, the care of Religion belongeth to all Princes, and therefore the godly kings of Judah made it their first labor to establish God's worship.

But touching the worship of God, we must observe that Church laws and constitutions, are of three sorts, Material, Ministerial, or circumstantial. Laws that concern the matter, substance, and parts of God's worship, are already established by God in the word; nothing is left to Princes or Pastors of the Church, nothing ought to be invented of man, nothing may be hammered in the forge of our brains, which are too shallow to meddle in such deep and profound matters; as Christ teacheth, Matthew chapter 15. verse 9. In vain they do worship me, teaching for doctrines, the commandments of men.

These Laws we are to leave to God only, which touch the substance of his worship. Ministerial Laws, are such Canons as command the practice and execution of the former Laws, wherein the Prince is as it were the Minister, commanding under God. It belongeth to him to see both Ministers and people to do their duty, 2 Chronicles, chapter 30. verses 12.16. and to provide that all his subjects reform themselves in those things that pertain to the worship of God: and to punish idolaters, Exodus chapter 22. verse 20, blasphemers, Leviticus chapter 24. verse 16. false Prophets, Deuteronomy 13.5. and profaners of holy things, Numbers chapter 15. verse 35. These belong unto him, these he is to look unto.

Lastly, other Laws are circumstantial, such as are constitutions made in things merely indifferent, which vary according to times, occasions, places, and Churches. These Laws also he hath authority to make and meddle withal, provided that the rules of the word, be not transgressed, but carefully observed. So then, albeit the Prince ought not himself to execute the things of God, as to preach the word, or to administer Sacraments, or to practice the discipline of the Church, yet he is bound to see them done, and that all things be done in order & comeliness in the Church.

Again, it may be objected, [Object.] that the Scripture doth often mention, that sacrifices were offered otherwise then God appointed, & yet accepted. They ought to be brought to the door of the Tabernacle, and not offered elsewhere. I answer, [Answer.] the question is not so much of the fact, as of the right: not what was done, but what ought to be done.

This is the cause that the Lord complaineth both against their persons and their doings, and brandeth them both with a mark of dishonor, in this manner; Jehoshaphat did that which was right in the sight of the LORD, but the high places were not taken away: he walked in all the ways of Asa his father, he turned not aside from it; nevertheless the people offered, and burnt incense yet in the high places.

The like is remembered of Jehoash, he did that which was right in the sight of the Lord all his days, wherein Jehoiada the Priest instructed him; But the high places were not taken away, the people still sacrificed and burnt Incense in the high places, 2 Kings 12.2, 3. When Manasseh was brought again to Jerusalem into his kingdom, he sought the Lord his God, & took away the strange gods, and repaired the Altar of the Lord: nevertheless, the people did sacrifice still in the high places, yet unto the Lord their God only. God required to be worshipped not only as he appointed, but where he appointed, and therefore the contrary practice is noted to be a transgression & a breach of the Law of God.

Thirdly, it may be said, that the Prophets [Objection 4] of God, who could not be ignorant of their duties, did not sacrifice as God commanded, and yet are blameless. They did not bring their sacrifice to the Tabernacle, nor unto the place that God had chosen, but offered in other places, as Samuel in Mizpah, 1 Sam. 7, 9. and elsewhere, chap. 16, 2.

I answer, he did it as one of the Prophets, who were extraordinary persons, and not tied to the ordinary rules in all their actions. So we see Elijah offered in Mount Carmel, 1 Kin. 18. But we are not to follow extraordinary matters without a special calling, forasmuch as we live by laws, not by examples. So then it was lawful in the Prophets, in regard of their personal vocation, which without it had been utterly unlawful.

Lastly, it may be objected that David is [Objection 4] commended, because he intended to build an house to the Name of God. He had received no commandment from God to build the Temple, it was his good meaning and good intent, yet he is expressly commended of God, 2 Chron. 6, 7.8. where Solomon in praising God, saith, It was in the heart of David my father, to build an house for the Name of the Lord God of Israel: but the Lord said to David my father, forasmuch as it was in thy heart to build an house for my Name, thou diddest well in that it was in thy heart. If then David having no word or direction from God did well, how is all will-worship evil?

I answer, in this God respecteth not the deed it self, but the intent of the dooer: so that when it is said, Thou hast done well, it is as much as if the Lord had said, I know thou hadst a good meaning in it; as it appeareth by the reasons used in the second book of Samuel, where David saith to Nathan the Prophet, See now I dwell in an house of Cedar, but the Ark of GOD dwelleth within Curtaines: where he compareth himself with God, and his own house of Cedar, with God's Ark within Curtaines. This reason carrieth with it a great show of comliness & seemelinesse. For some might think with themselves, was it meet that himself should dwell in his seeled house, & the Lord's house lie waste? Notwithstanding in matters of God we are not to reason according to our own opinion and outward appearing, but according unto the word of God. And herein was David deceived, that he went beyond the Commandment of God. To build a Temple to God, is not in it self evil, GOD had promised that the Tabernacle and the Ark should have a resting place, Deut. 12, 5, 6. 1 Kings 8 but to seek to prevent God, was to be reproved. As to set a King over them was not in it self unlawful, Deuter. 17, 15. but when they attempted it before the time, and waited not God's Commandment to go before them, they are reproved and punished for it, 1 Sam. 12, 16. David in this place had received no direction touching this matter, either of the time, or of the place; there was no Commandment either who should build it, or when it should be built, or where it should be built. Hence it is, that the Lord sent Nathan unto him, who said unto him, Shalt thou build me an house to dwell in? Whereas I have not dwelt in any house since the time that I brought up the Children of Israel out of Egypt, even to this day, but have walked in a Tent and in a Tabernacle. In all the places wherein I have walked with all the Children of Israel, spake I a word with any of the Tribes of Israel whom I commanded to feed my people Israel, saying, Why build ye not me an house of Cedar? So then seeing it might be said to him, Who required these things at thy hands? Who commanded of thee any such work? Who ever spake unto thee to do it? Howsoever his purpose might be commended, yet the fact is reproved. And God useth two reasons to call him back from his desire and enterprise, one taken from his own person, the other from the person of David. From the person of God, because hitherto he had lived in a Tabernacle, so that there was no cause in respect of him to trouble himself with the building of a Temple. From the person of David, because he was to consider that there were many in Israel besides him, many Judges and Princes beside him and before him, yet none of them had any such charge laid upon them, or committed unto them, or required of them: so that he ought not to have enterprised that which was commanded to none of them, nor to himself. True it is, GOD saith in the book of Deuteronomy, that there should be one place where he would be worshipped, but what, or where that place was, he did not foreshow; & therefore his farther pleasure to be revealed, was to be expected, and an express commandment to be waited for. For we see in the Scriptures, that oftentimes somewhat is commanded, which cometh not by and by to be practiced and executed: as we declared before, touching the choosing of a King from among their brethren, when they came into the Land which the Lord their God had given them. So Christ sent out his Apostles into all the world, and commanded them to teach all nations; but at what time they should go forth, they were to expect a new commandment and commission: so that albeit they were bidden to go, yet if they had gone before they had known when to go, they had offended. The sum and effect of this answer cometh hereunto, that David's thought and purpose was good and godly, if we consider the root of it, inasmuch as it proceeded from a desire of promoting true religion: nevertheless although God approved his intent, yet he suffered him not to go forward, because he wanted his word to warrant his intent, and therefore did not obey God, but follow his own mind and device.

Thus we see the cause why God forbad David to build him a Temple, and yet afterward the people in the days of Haggai are reproved, being returned from captivity, because they built not. Here he forbiddeth, that which there he commandeth. These things seem not to agree together, but to be contrary one to the other, and yet, though different in show, they agree very well in deed & in truth. For in this place David is pulled back from his purpose, as running too fast, traveling as it were without his guide, and sailing without his compass, because he had not the word of God: whereas they were reproved, because, albeit they were stirred up by the Prophets, and called continually to that duty by the word of God, yet they could find no leisure to fall to work, but followed wholly their own profits and pleasures. Thus we have answered the objections: let us now come to the uses, & see what we are to learn from hence.

[Use 1] First of all we are taught, that touching things that are to be done or not to be done, we are not to judge by the false rule of our own carnal and corrupt reason, but according to the sure word of the Prophets and Apostles. It seemeth a small thing in our own judgment to burn Incense with strange fire: but it is a most grievous sin, and deserved a most grievous punishment, if we consider the word of God thereby transgressed, or respect his commandment thereby violated. For these two sons of Aaron died not the common death of all men, nor were visited after the ordinary visitation of the rest of the sons of men, but God wrought a strange work, he brought fire from heaven, and consumed them. The like we might say of Corah and his company, they contented not themselves with the ordinary calling of the Levites, to do the service of the Tabernacle of the Lord, and to stand before the Congregation to minister unto them, but they would also take every man his censure, and put incense in them, but they sought the Priesthood also, and usurped the office peculiarly appointed to Aaron and to his sons. It might seem a small thing, to set up others to burn incense, and a man might say, Why might not Korah do it as well as Aaron? What skilleth it by whom it be done? But hereby the will of God is broken and little regarded, yea, God himself is contemned and little esteemed in our eyes. This then bindeth every soul to humility, not to think anything better, wiser, or more expedient and profitable to the Church, then that which is prescribed unto it; neither yet to account anything idle or superfluous, or unnecessary, or that might be amended. There be many profane men that think most basely and contemptibly of the most excellent things of God, as of the Word, of the Ministry, of the Sacraments, and of the prayers of the Church. It seemeth to many a slight thing, not to be washed with the water of Baptism: but it is not so with God, who hath instituted that Sacrament, and therefore woe unto them that neglect it, or despise it. The like we might say of the Lord's Supper, it is accounted among many a small matter, whether they come to the Table of the Lord, or not. But we must measure the necessity of it, not by the outward show of the outward actions, but by the Commandment of God: because whatsoever Christ hath instituted for the perpetual use and benefit of the Church, we are commanded to yield obedience unto it. Whosoever neglecteth to do what he appointeth, sinneth most grievously against him. Wherefore the Apostle saith, 1 Cor. 11. As often as ye eat this bread and drink this cup, ye do show the Lord's death till he come. Such then as come seldom to this Sacrament, declare plainly that they regard not the death of Christ. They look to receive life and salvation from him, but they do not esteem the means whereby they may be made partakers of them. The Apostle speaking of the word of God in his Epistle to the Galatians, declareth that by the preaching thereof, Christ Jesus was so clearly set forth, that he was as it were crucified among them: much more may this be said of the Supper of the Lord, which is a most lively remembrance of his death, and of the shedding of his most pure and precious blood? This use hath many branches. First, we must think our selves fools in the matters of God, that we may be made wise: such as think themselves wise, do thereby profess themselves to be no better then fools, 1 Cor. 3, 18. Secondly, to account God only wise, yea, wisdom it self, as the wise man saith, Prov. 9, 1. Wisdom hath built her an house. Thirdly, add nothing to the word of the Lord, which were to make our selves wiser then God, and to show our selves to be worse then mad men. We must not turn aside to the right hand or to the left, Deut. 5, 32. nor decline from any of the words which he hath commanded us, Deut. 28, 14. for that were to wrestle against the Lord, who is too strong for us: his will must stand upright, when our will shall be overthrown and cast down to the ground. Lastly, we must think nothing small or little in God's service. He took order for the least things in the Tabernacle, and left them not arbitrary. A little thing done amiss, bringeth all out of square in the worldly affairs of men: and so it is with God's matters. In the business that concerneth our selves, wherein we take our selves to be any way interested, we account nothing little; if we be injured or wronged therein, we take it to heart, we cannot abide it, we storm against thē that cross us. And shall we think God is careless what becometh of his service, and consequently of his glory? Woe unto us, if we judge so of honoring him.

[Use 2] Secondly, this serveth (seeing all worship of God ought to be guided by his word, and directed by his commandment, not by the private wills of men) to reprove the wonderful pride of men in all ages, who have always presumed to add somewhat of their own to the ordinance of God in his worship, and accounted it too gross simplicity to cleave to y ^e bare and naked word, & so have made a mixture of his religion with our own invention, as it were to sow our field with diverse seeds. The Scribes and Pharisees, added the traditions of their fathers, as washings of cups, of beds, and of tables: yea, they so abounded in them, that they made the Commandments of God of none effect, thinking it great reason they should give place to their devices. The Papists have added to the word of God, apochryphall books; many unwritten verites; the decrees and decretals, the inventions of their Popes; which they hold in as great reverence as the holy Scriptures. They have added unto the two Sacraments instituted by Christ, five other; to make the number amount to seven. To baptism, they have added exorcisms, spittle, salt, cream, and other such like trash and trumpery. To the Supper, they have added Transubstantiation, the real presence, the merit of the work, the Mass propitiatory for the quick and dead, crossings & creepings, elevation, reservation, preservation by sea and land, in wars and in journeys. To the Ministry of Pastors & Teachers, they have added an idle rabble of Pope, Cardinals, Abbots, Monks, Friars, Jesuits, Votaries, Nuns, Acolytes, Exorcistes, & a multitude of drones, as croaking frogs arising out of the bottomless pit. To prayer and pure invocation of the Name of GOD, they have added prayers to Saints, prayers in a strange tongue, prayers before Images, and in their Idol Temples, prayers said by tale, and numbered, or rather mumbled upon their beads, their canonical hours, and such like superstitions, partly idolatrous, and partly heathenish, and partly blasphemous. Thus they have corrupted God's worship, and defiled whatsoever they touch, and turned his truth into a lie. It is reported of Gregory Bishop of Rome, the best of all those that followed, but the worst of thē that went before him, that in a most grievous and contagious plague, he invented and appointed sundry superstitions and supplications directed to Saints, set down in the Litany; having neither commandment, nor example, nor any warrant in the word: but God so revenged this boldness and presumption, that in one hour, fourscore of those that so prayed and rehearsed those suffrages, suddenly fell to the earth, and breathed out their last breath. Thus God disliketh and disclaimeth the devices of men in his service. Of all which practices, which are no better then mere dotages, the Apostle saith, They have a show of wisdom in will-worship, but they bring a bondage to the rudiments of the world, frō which Christ hath freed us, and therefore ought not to be entangled by them, being after the commandments and doctrines of men. The heathen knew by the light of nature, that every God must needs be served according to his own will, and not according to the will of them that are their worshippers. All voluntary worship is utterly condemned, and GOD tieth us strictly to his word, without adding or diminishing. Our good intents cannot prevail with him, when the thing we do, is not warranted unto us. Hence it is, that the Lord saith not, You shall not do evil in your own eyes, but, Thou shalt not do that which seemeth good in your own eyes: they must keep them precisely to his commandments. There is a way (saith Solomon) which seemeth right unto a man, but the issues thereof are the ways of death. Wherefore, let our conceit be never so good, yet it profiteth nothing, being not grounded upon the word, but upon man's wit. Our Savior foretelling the troubles that shall come upon the people of God that profess his Name, saith, They shall excommunicate you, yea, the time cometh, That whosoever killeth you, will think that he doth God service. They imagine they do good in such persecutions, as no doubt it fell out in Paul before his conversion. What then? Shall their good intent excuse their evil actions? and go for current payment with God? No, in no wise; because he measureth not our doings by our purposes, but by his own precepts. When Peter bad Christ his Master to pity and spare himself, Mat. 16, 22. and the Disciples forbad little children to come unto Christ; and at another time would have commanded fire to come down from heaven to consume the Samaritans; did they not offend, or can any defend them, because they had no evil intent? Why then is Peter called Satan, and bidden to come behind? And why are the Disciples reproved for discouraging the people that brought little children unto him, who ought rather to have encouraged them? Or why doth Christ tell them, they knew not of what spirit they were? Joshua had no evil meaning, when he advised Moses to forbid those that prophesied in the host, Numb. 11, 28. Peters meaning had no hurt in it, when he would not permit Christ to wash his feet, John 13. Yet doth Moses reprove Joshua as one carried away with the spirit of envy: and Christ telleth Peter, that if he washed him not, he had no part in him. So then, we are to understand, that as there is a God, and that God will be worshipped, so he will be worshipped according to his own word and will. If we decline from his will expressed in his word, we may well please our selves, but we cannot please him: we may think our selves wise, but he holdeth us for no better then fools: we may for a time go on in our ignorant courses, but he will in the end cal us to a reckoning for them, and set all in order before us, to the confusion of our faces.

[Use 3] Lastly, it is our duty to study to acquaint our selves with the Scriptures, and let us read them with all diligence. The word is a Christian man's true and perfect guide, and in all doubts it is his Counselor. Let it not grieve us to be ruled by it, nor account it an heavy burden, or an uneasy yoke to be held hard unto it, seeing it is so sure a way for us to walk in. Let us take this to be our guide, and we shall never step one foot awry. As the Teachers of y ^e word are not to deliver that which they never received of the Lord to his people: so we must follow no more then is warranted unto us from thence: it must be shown unto us there, before obedience be yielded unto it. He hath prescribed in it a form of serving of him, that only he accepteth, other he abhorreth and punisheth. The examples of Nadab and Abihu, mentioned in this place, & afterward again in this book, do preach this doctrine unto us, and cry out aloud as with a lively voice, that we should take heed by their harms. In other things God is full of patience, but in this he is full of wrath, and his jealousy burneth as fire. He hath authority over his house, to appoint his own worship, and he cannot endure to have it taken away from him by any man. Wherefore it behooveth us to search the Scriptures, that we may learn his will; and we must suffer them to dwell plentifully in us, that we may obey his will. First, we must know it before we can obey it: if we decline and depart never so little from it, our work is out of square. The Prophet reproveth Saul, because he performed his will to halfs, and saith unto him, Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice: and to hearken, then the fat of Rams, 1 Sam. 15. He commanded Joshua to have the book of the law continually before him, and he pronounceth those blessed that delight in it, and do meditate upon it day and night. Woe then unto those that hide the book of God from the people, and take away the key of knowledge, that they should have no entrance into the kingdom of heaven. These are they that are the murderers of many thousand souls, that might come to the knowledge of the truth, if these false Prophets did not lock up and keep close the Scriptures from them: and therefore they are guilty of shedding blood, and bring a famine, not of bread; a thirst, but not of water: the people cannot hear the words of the Lord. They feed them with lying legends, with deceitful fables, and with human traditions, which do no better then starve them, and are not able to keep life in them: whiles in the mean season they hide the Scriptures in an unknown tongue, so that albeit they hear them, yet they cannot profit by them. Thus the blind lead the blind, until both the leader, and he that is led, fall into the ditch. And woe unto those also that live in the Sun-shine of the Gospel, & yet shut their eyes that they should not see. They have the light brought unto them, they need not say, Who shall ascend into heaven, or who shall descend into the deep to bring it unto us, that we may hear it and do it? Neither need any say, Who shall go over the sea for us, and bring it unto us, that we may hear it and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. It is brought unto our doors, & preached upon the house tops, that is, it is set forth openly, it is published by authority, it may be professed with liberty of conscience, and no man is endangered to lose life or limb, or to have one hair of his head touched for it. Such are the days wherein we live, that we may truly say with the Apostle, If our Gospel be hid, it is hid in them that are lost, in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ (who is the Image of God) should shine unto them. As these men are ignorant, so they are willingly ignorant; they know nothing, because they will not understand. They profess themselves to be Christians, and yet they have many of thē no more knowledge of Christ then Turks and Infidels. What a lamentable thing is it that such as bear the Name of Christ, should know nothing touching Christ? It will be thought strange, that any such should be found in such a flourishing Church as ours is, where the Gospel is sincerely taught, & hath had a free passage so many years. It is true indeed, it may seem very strange, and yet (alas) it is too common. Let the Ministers of the word take an account of those that come to receive the Supper of the Lord, what they have learned, let them make a through search and suruay how they have profited, and they shall find that to be true, which I affirm. Many know nothing at all what Christ did for them, neither ever heard what he should do for them: his Name they confess hath often come to their ears, and they have heard very many speak of him, but they know not how or which way they should be beholden to him, or indebted unto him for anything or what he hath done for them. Is it not possible that many of the Saracens or sauages should hear & know more of Christ Jesus, then these falsely called Christians? As this is enough to break the hearts of the Ministers, and to make them labor more conscionably then they have done, so it should stir up the people to seek after knowledge, which is as the light of the eye, or as a candle in the house, whereby we may see what we do, and how we serve God, whether truly or falsely, and whether we go right or wrong. It is enough with the greatest sort, to do as most do: and to practice that manner of the worship of God, which is countenanced and continued by authority, albeit they can give no reason of it, neither know how to warrant it. It belongeth unto us not only to profess the truth, but to be able to maintain the truth which we profess, against all gainsayers, and such enemies as seek to rob us of it. It is a duty required of us, not to content our selves to do as the rest of our neighbors do, but to be ready always to give an answer to every man that asketh us a reason of the hope that is in us, with meekness of spirit, 1 Pet. 3, 15. Every man presumeth he hath the truth, and therefore they never inquire farther into the matter, nor labor to satisfy their own harts upon what grounds they stand. They do as their honest neighbors: they think it no good manners to differ from them: they account it folly to seek to be wiser then their forefathers: & so they jump with the Church of Rome, that teacheth her Disciples to believe as the Church believeth, albeit they can yield no reason how the Church believeth. Whereby it appeareth, that albeit all men are worshippers of God, yet the greatest sort know not how they worship God; so that we may say unto them, as Christ spake to the woman of Samaria, Ye worship ye know not what, John 4, 22. Let all such know, that they want true comfort in their worshipping, forasmuch as they know not whether they please God or not. They are like men that shoot at a mark, which know not whether they shoot short, or shoot beyond the mark; or whether they shoot wide or how much they are wide, or whether they hit the mark. Thus it fareth with ignorant worshippers, they are wholly ignorant whether they go astray in the matter or in y ^e manner of his worship, whether they do that which God requireth, or that which he condemneth. For this is no otherwise, nor nowhere learned but by the word: so that all such as are ignorant thereof, are in a wretched case and woeful condition, and not far from destruction, whatsoever they do esteem of themselves, or others judge of them.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Lastly, beggary is threatened as a punishment, and therefore not to be undertaken as a state of perfection. David complaining of his slanderous and malicious enemies, doth under the person of Judas, devote them, or proscribe them: Let his children be fatherless, and his wife a widow: let his children be continually vagabonds, and beg, let them seek their bread also out of their desolate places, Psal. 109.9.10. If then it be a state of perfection to be a beggar, it is also a state of perfection to have his posterity cut off, to have the extortioner catch all that he hath, to have none to extend mercy unto him, to have his name blotted out in the generation following, and his memory razed out of the earth: all which, and many other like, the Prophet joineth with begging of bread in that Psalm; which being heaped upon one man, would keep him from perfection. And if with begging of bread were always annexed this, that none should show favor unto them, nor extend any mercy to their fatherless children, it is like it would bring out of use, this beggarly occupation in a short time. The same Prophet noteth it as a special blessing of God upon his government,