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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A22507	A commentarie vpon the fourth booke of Moses, called Numbers Containing, the foundation of the church and common-wealth of the Israelites, while they walked and wandered in the vvildernesse. Laying before vs the vnchangeable loue of God promised and exhibited to this people ... Heerein also the reader shall finde more then fiue hundred theologicall questions, decided and determined by William Attersoll, minister of the word.	Attersoll, William, d. 1640.; Attersoll, William, d. 1640. Pathway to Canaan.; Attersoll, William, d. 1640. Continuation of the exposition of the booke of Numbers.	1618 (1618)	STC 893; ESTC S106852	2,762,938	1,336

Tabernacle of the Congregation shall be the Tabernacle and the tent the couering thereof and the hanging for the doore of the Tabernacle of the Congregation 26 And the hangings of the Court and the Curtaine for the doore of the Court which is by the Tabernacle and by the altar round about and the cordes of it for all the seruice thereof We haue seene already the numbring vp of the sons of Leui in generall and then in particular such as come immediately of his sonnes whose posterity are farther set forth vnto vs in this diuision and afterward according to the three chiefe and principall families Of all obserue in generall thus much touching the order that there are fiue points set downe by Moses First the families are numbred that came of them Secondly the particular number of the persons is described Thirdly their place of abode is limited and appointed Fourthly the chiefe ouerseer or superintendent of the house is named Fiftly their office and charge is assigned to euery one as it were a field in which they ought to labour and as a garden in which they ought to plant The trueth of these things shall farther be opened vnto vs in each of them in the families of the Gershonites and in the families of the Kohathites and in the families of the Merarites Touching the Gershonites they are described vnto vs in these words from the 21. verse to the 27. The families descended of Gershon are two the Libnites and the Shimeites in the 21. The persons amount in the whole to seuen thousand and fiue hundred in the 22. their mansion was behinde the Tabernacle Westward in the 23. the chiefe captaine of them was Eliasaph the sonne of Lael in the 24. Lastly their order and office was to carry the couering and the hangings of the Tabernacle in the 25. verse Thus we see that things were not shuffled and confounded together but euery one of them knew their station All things were not confusedly committed to all but euery one had his peculiar office and charge which was as it were the vineyard that they were to dresse We learne from hence ●octrine 1. ●ery one the Church ●th his pro●r and pecu●r office that euery one in the Church both Minister and People haue their proper and peculiar charge different frō other The Lord did by precept distinguish not only betweene the calling of the Leuites and the people but between Leuite Leuite For the Leuites were either called Priests or by the common name of Leuites which were not Priests The Priests were either the high Priest as Aaron the father and Eleazar his sonne after him c. or such as were vnder him ouer the rest as Eliasaph the ouerseer of the Gershonites or Elizaphan the ouerseer of the Kohathites or Zuriel of the Merarites Their office was publikely to teach to pray to offer sacrifice and to keep the vessels of the Sanctuary The office of the other Leuites was to minister and serue the Priests in all things belonging to the discharge of their necessary duties Thus God alotted to euery one his seuerall office to bee as his standing place in the army out of which he should not step forth one foote either to the right hand or to the left This appeareth most notably in the first booke of the Chronicles where Dauid setteth a particular order among the families of this tribe ● Chro. 24 1. ●nd 25.1 and ●6 1 and sorteth out to euery one his speciall charge both for the Priests Leuites who should be singers who should be porters who should haue the charge of the treasures and who should be appointed officers and Iudges This appeareth more plainely in the new Testament as 1 Cor. 12.28.29 God hath set some in the Church first Apostles secondly Prophets thirdly teachers after that miracles then giftes of healings helpes in gouernment diuersities of tongues Are all Apostles are all Prophets are all teachers c. All haue not one office all haue not one gift but as he noteth in the beginning of that chapter there are diuersities of gifts diuersities of administrations diuersities of operations and afterward Vers 8 9 10. To one is giuen by the spirit the word of wisedome to another the word of knowledge by the same spirit and to another the working of miracles to another Prophesie to another discerning of spirits c. This he sheweth also expresly in the Epistle to the Romanes chap. 12.6 Seeing we haue gifts that are diuers according to the grace that is giuen vnto vs whether we haue Prophesie let vs Prophesie c. or Ministry let vs wait on our Ministring c. 1 Pet. 4 14. The Apostle Peter hath a generall sentence tending to this purpose As euery man hath receiued the gift euen so minister the same one to another as good stewards of the manifold grace of God Lastly we reade in the Epistle to the Ephesians chap. 4.7.11 Vnto euery one of vs is giuen grace according to the measure of the gift of Christ who gaue some to be Apostles and some Prophets and some Euangelists some Pastors and Teachers Thus God hath appointed that euery one should haue his proper function and office For as it is in the naturall body so is it in Reason 1 the mysticall body of Christ which is the Church But in our naturall body euery part hath his office and knoweth his place and dischargeth his duty without intermedling and incroaching vpon the right of another So should it be among the faithful we haue diuers and distinct giftes for the good of the Church This is the reason of comparison vsed by the Apostle in sundry places as Rom. 12.4 5. As we haue many members in one body and all members haue not the same office so we being many are one body in Christ and euery one members one of another Where he teacheth that as we haue in our naturall body many members so we haue in one Church many members as all members in the natural body haue not one office so all the members of the Church haue not one office as the many members in the naturall body haue one head wherin they are so many members in the mysticall body haue one wherein they are and last of all as in the naturall body euery member is anothers so in the Church euery member is not his owne onely but anothers and is set in the body for the benefite of the whole The same similitude to the same purpose is vsed in the former Epistle to the Corinthians chap. 12.12.14 As the body is one and hath many members and all the members of that one body being many are one body so also is Christ c. for the body is not one member but many For if they were all one member where were the body but now there are many members yet but one body therefore also there must bee many members in the body of the Church Againe such as

the duty the profite more then the labour Some are cruell and sauage wolues not sparing to deuoure the flocke by open violence Some are cunning and crafty Foxes vndermining the faith of the faithfull Many vnstable people that are euer learning and neuer attaining to the knowledge of the truth are greatly offended because of the vanity and variety that is in mens opinions and heereupon they cry out they know not what way to take they know not what doctrine to receiue they do not know in such diuersities what to beleeue This scandall is hereby remoued and this obiection answered For seeing we learne that the end of wolues and seducers is to be occupied about Gods people to ruine them it followeth that the Church of Christ vpon earth shall alwayes haue some of these wolues and false Teachers carrying a shew of lawfull Pastors but indeed are rauening wolues Wolues shall alwayes be in the Church of one sort or other such as teach false doctrine or persecute Gods seruants or louing the hyre more then the sweate or heate of the day and the wages better then the worke and the gaines rather then the paines and labour Christ our Sauiour whē the Pharisies had spoken against him Iohn 7 47. and 8 13. and 9 16 24 and sought both by perswasion and excommunication to leade away the people to make the faithfull wise against their practises declareth his office and person in a Parable Iohn 10 14 30. wherein he compareth Gods chosen to sheepe and himselfe to a Shepheard by this occasion he aduertiseth them of three sorts of Teachers which meddle with the flocke of God the first is a Shepheard the second an hyreling the third a theefe and a robber Christ also testifieth that there shall bee false Christs and false Prophets in the Church that shall deceiue if it were possible the elect of God Math. 24 24. So then we are not to wonder at it as at a strange thing when we see diuersity of iudgements and contrariety of opinions nor by by to say A notable subtilty of the diuell to seduce men Alasse what shall we doe that are simple There are great Doctors of one side and as great Doctors of the other side I will neuer be setled in religion till all be agreed This is a notable illusion of the diuell and a subtle delusion whereby vnder a great shew of wisedom he draweth many to destruction For these men thinke they speake discreetly and wisely and yet they speak most ignorantly and foolishly For wilt thou not resolue of thy religion vntill there be a generall agreement and a full accord of all parts Then thou wilt neuer be setled nor resolued thou wilt neuer bee of any religion inasmuch as thou shalt neuer see that perfect concord which thou supposest surmisest Where the good husbandmā soweth his good seed the enuious will sowe his darnell Math. 13 25. Hence it commeth to passe that in the Church there haue alwayes beene Teachers against Teachers Prophets against Prophets Apostles against Apostles Preachers against Preachers For as God raysed vp his Prophets so hath the diuell his false Prophets as Christ chose his Apostles so the diuell called his false Apostles as God hath his Church so the diuell hath his chappell and as God hath two or three gathered together in his Name the diuell will haue twenty gathered together in his name When God sent Moses and Aaron to worke myracles in the sight of Pharaoh to warrant his calling and to bring his people out of the Land of Egypt the diuell had his two ministers Iannes and Iambres that withstood Moses and Aaron deluding the Egyptians and hardening Pharaoh in his euill When Ieremy had in the Name of God denounced captiuity to be brought vpon the people and determined the time to be seuenty years the diuell prouoked Hananiah a false Prophet to speake in the presence of all the people that within two yeares the vesselles of the Lords house shall be restored the yoke of Nebucadnezzar broken such as were carried away be deliuered out of captiuity Ierem. 28 3 11. When Micaiah prophesied the ouerthrow of Ahab and the scattering of Israel vpon the Mountaines as sheep that had no Shepheard 2 Kings 22 17 22 the diuell bestirred himselfe went out as a false spirit in the mouth of all his Prophets Heere we see Prophets teaching against Prophets and the seruants of God set against the seruants of the diuell This is it which the Apostle Peter witnesseth 2. Pet. 2 1 2. There were false Prophets also among the people euen as there shall bee false Teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them c. True it is it is a great tentation when wee behold such difference and opposition Moses and Aaron saw the enchanters counterfet the signes and myracles which they wrought by the finger of God yet did they not distrust their calling nor cry out against God A man would thinke Moses and the Magitians to be of equall power and authority and one to bee esteemed as much as the other Thus the vngodly shall alwayes finde something to delude them and to hold them in blindnes Such as will not beleeue the truth shall be fed with dreames and be deceiued with lyes 2 Thes 2 10. Notwithstanding as the rod of Moses deuoured the charmers rod so the truth shall ouercome errors and the light of the Sunne shall abolish the darknesse of the night This the Apostle Paul alledgeth to comfort Timothy and in his person encourageth all the seruants of GOD and Ministers of his word shewing That he will prouide that his truth shall not alwayes be oppressed though it be suppressed for a season yet in the end it shall preuaile 2 Tim. 3 3 8. God will make it to be receiued and entertained when Satan and his instruments shall be confounded Albeit Iannes and Iambres withstood Moses and resisted the truth yet their madnes was made manifest to all Thus then we haue two manner of comforts when we see the truth not receiued Two cōforts when we see the truth of God gainsaid but resisted not beleeued but contradicted First because the Lord vseth vs no otherwise then he hath vsed his Church at all times and in all ages Moses and the Prophets had continuall warre made against them CHRIST and his Apostles were gaine-sayed and withstood therefore let vs take it patiently at this day if we suffer and sustaine the like measure at the hands of wicked and vngodly men For we must not looke that our condition should bee better then of Moses and the Prophets or what reason haue we to expect a priuiledge or prerogatiue aboue them Secondly the end shall alwayes be good the yssue blessed though it greeue vs to fight and the truth sometimes seeme to be in danger yea to be vtterly abolished let vs waite Gods leysure and consider that howsoeuer

transgresse this rule and Reason 2 break those bounds that God hath limited vnto them cannot prosper For as Christ our Sauiour maketh this a generall rule as the ordinance of the eternall God which none must dare to violate Those things which God hath ioyned together let none put asunder Matth. 19.6 So is this also a certaine rule to be obserued to the end of the world That whatsoeuer things God hath separated no man must presume to ioyne and iumble together For as the Lord knew this order of distinguishing offices to be very expedient and good for the Church so he hath not ceassed to punish the breakers and to reuenge the contemners of it most seuerely of what calling and condition soeuer they were This we see verified in Corah Dathan Abiram they presumed aboue their vocation would needs take vpon thē the Priesthood ●ob 16.10 to burne incense before the Lord contrary to the ordinance of God therfore went down into the pit and dyed not the common death of other men for the earth opened her mouth and swallowed them vp with al that they had and fire came downe from heauen and consumed the residue When Vzza supported the Arke being ready to fall for the oxen stumbled the anger of the Lord was kindled against him ●ro 13.10 he smote him because he put his hand to the Arke so that there he dyed before God The like we might say touching Azaria the king of Iuda who was stricken with an incurable and vnrecouerable leprosie because in the pride of his heart he forgate the office of a Prince and vsurped the office of the Priest and went into the Temple ●ro 16.18 to burne incense vpon the Altar All which direfull and dreadfull examples ought to teach vs how acceptable this comely order of seuerall callings is to God both to breed in our hearts a care and endeauour to keepe it and a feare and terrour to breake it Reason 3 Thirdly Christ is as a wise master of the house that fitteth to euery man his standing he is the Lord of the Church he appointeth callings and hath in himselfe fulnesse of grace from which euery one receiueth his measure Ioh. 1.16 Col. 1.19 Hence it is that he is compared to a great Prince who going into a strange countrey called his seruants and deliuered them his goods ●t 25.14 15 to one he gaue fiue talents to another two and to another one to euery man after his owne abilitie and straightway went from home As we haue wisdome skil knowledge and experience giuen vnto vs to deale so God dealeth with euery man A Captaine in warre is carefull to set euery one in his proper place that he may know his Captaine his colours his standard his march out of his standing he dareth not to remoue that he may please him that hath chosen him to be a souldier ●h 5 14. Christ is the Generall of his Church the faithfull are his souldiers all their life is a continuall warfare which costeth them great paines and much sweating sometimes they must resist vnto blood ●b 12.4 striuing against sinne As then souldiers in warre haue and hold euery one his standing place in the sight of their captaine so euery Christian should keepe his seuerall calling in the presence of the Lord of life who hath in great mercy and wonderfull wisedome appointed them thereunto Vse 1 Now the vses remaine to be opened expressed for our edification And first of all it teacheth that distinct callings in the Church and commonwealth are the ordinance of God and his appointment not the inuentions and deuises of men The Apostle saith He gaue some to be Apostles and some Prophets Eph. 4.11 and some Euangelists and some Pastors and Teachers and elsewhere he addeth Are all Apostles 1 Cor. 12. ● are all Prophets are all Teachers are all workers of miracles haue all the gift of healing doe all speake with tongues doe all interpret The like he speaketh of the priuate families and of the duties that belong to euery one therin both to husbands and wiues to masters and seruants to parents and children As then God hath distributed to euery man as the Lord hath called euery one so let him walke 1 Cor. 7.17 This is ordained to be obserued in all Churches We shall neuer learne to performe our duties to God and to each other except we be perswaded and resolued in this point The husband will be ready to forgoe his authoritie and the wife will presume to step vp into the place of her husband The child will behaue himselfe proudly against the ancient and the base against the honourable Esay 3.5 We shall see folly set in great dignity and the rich sit in low place it will not be strange to behold seruants aloft vpon horses Eccle. 10.6.7 and Princes walking as seruants vpon the earth Hath God placed vs in the calling of a seruant and set masters ouer vs We ought to learne know whence this is and to consider from whom it came It is the Lords doing who can abide no disorder and confusion but will haue some inferiours and some superiours according to his owne law Honour thy father and thy mother Exod. 20.12 This doctrine serueth to establish that commandement and to make it a perpetuall ordinance to remaine for euer God hath not made all men excellent alike he hath not qualified them alike but hath giuen more to one then to another and would haue one to receiue profite from another And herein doth his infinite wisedome wonderfully appeare and diuersly shew it selfe God is in himselfe most excellent worthy of all honour and reuerence and hauing all things vnder his feete he would haue a patterne of that excellency and subiection imprinted in his creatures In the Angels he hath set a difference and made degrees and orders among them one an Archangel other principalities other thrones Col 1.16 other dominions some are called Seraphims other Cherubims and therefore there is a distinction betweene them as he hath made euery starre to differ from another in glory 1. Cor. 15.41 He created man to rule ouer the foules of the ayre ouer the beasts of the earth and ouer the fishes in the sea The Apostle teacheth that in a great house are diuersity of vessels some to honour 2 Tim. 2 20. and some to dishonour There is no man great but he hath his greatnesse from him that is the greatest There is no man made low but he must acknowledg that the Lord hath set him there The seruant must know that God hath put him in that seruice and not seeke to breake the bonds wherwith he is tyed but thereby receiue encouragement in the performance of such duties as lie vpon him Vse 2 Secondly this serueth to reproue sundry errours and abuses of such as transgresse against the truth of this doctrine And first heereby falleth to

Name If he deliuer his will to his enemies he will shew himselfe to his friends If he vouchsafe to instruct such as be strangers doubtlesse he will open himselfe and reueale his secrets to those that be Citizens of his kingdome If the seruant bee taught by him who doth not know what his master doth he will not passe ouer his owne sonnes who shall be heyres of his inheritance that he hath prepared for them that desire the knowledge of his wayes For he will fulfill the desires of them that feare him hee also will heare their cry and will saue them Psalm 145 19. Thus did Dauid assure his sonne Salomon standing by him when he was going the way of all flesh If thou seeke him he will be found of thee but if thou forsake him he will cast thee off for euer 1 Chron. 28 2. 2 Chron. 15 2 3. So when the noble Eunuch repayred to Ierusalem and gaue himselfe to reade the Scriptures that his knowledge might be encreased the word of God dwell plentifully in him the Lord sent Philip vnto him Acts 8.35 who ioyned himselfe to his Chariot and expounded vnto him the way of God more perfectly Likewise when Cornelius the captaine Acts ● a deuout mā and one that feared God had prayed to God for further knowledge that God who had begun his good worke in him would bring him to perfection he is directed to send for Peter who should tell him what he ought to do verifying the saying of Christ Math 13 12 and 25 29. Vnto euery man that hath it shall be giuē and he shall haue abundance but whosoeuer hath not from him shall bee taken away euen that hee hath Would we then know why we are ignorant in the wayes of God weake in faith bare and barren in the gifts of God We do not beleeue the promises of God offering himselfe to those that seeke him and opening to those that knocke at his gate neyther hunger and thirst after his graces nor know the want of them in our selues or others Fourthly let vs follow the example of God Vse and do good to those that are euill He maketh the Sunne to rise vpon the euill and the good hee sendeth raine on the iust and vniust so should wee do good to all although especially to the houshold of faith Math. 5 45. Gal. 6 10. Let not theyr vnworthinesse hinder our goodnesse but labour that our light may so shine before them that we may gaine them to the faith heape coales of fire vpon their head Let vs admonish and exhort them with all patience and long-suffering that they may come out of the snare of the diuell of whom they are holden Let vs preach the Gospel in season and out of season and 1 Cor. 9.22 take all occasions to win those that are without that by all meanes we may saue some What though they be not turned and conuerted to God by the preaching of the Gospel we seeme to bestow our labor in vaine Many are enlightened of God that are not saued they attaine to knowledge that neuer grow to faith We are the sweet sauor of God as well in them that perish as in them that are saued to the one we are the sauour of life to life and to the other the sauour of death to death 2. Cor. 2 15 16. And this must serue and suffice to comfort vs and strengthen vs to beare out the heate of the day the weight of the burden that lyeth vpon our shoulders to consider that howsoeuer our persons be entertained our doctrine receiued Esay 4● and our strength bee wasted and consumed in vaine yet our iudgement is with the Lord and our worke with our God who will reward vs according to our labour Lastly Vs● seeing GOD maketh knowne his will and word to wicked and prophane men who are sundry wayes enlightened with many gifts of the Spirit let vs not rest in seeking after common gifts but labor to be partakers of such as are proper to the elect and doe alwayes accompany saluation and eternall life This is it that the Apostle exhorteth vnto 1. Cor. 14 where mentioning diuers gifts of the Spirit as the gift of knowledge the working of myracles the word of wisedome the power of healing the discerning of spirits the diuersity of toongs the interpretation of tongues all wh●ch are common to al sorts of men both good bad he addeth as the vse that now we teach perswade But desire you the best gifts and I will shew you a more excellent way 1 Cor. 14 30 31. Let vs not therefore content our selues with such knowledge and illumination as the reprobate and vngodly haue but let vs couet such as are peculiar and proper to the elect that we may be the Temples of the holy Ghost that the Spirit of God may dwell in vs not for a time but for euer and dispose our hearts as the owner of the house and gouerne it wholly after his owne will Let vs labour to feele a certaine knowledge of our reconcilation to God in Christ 〈◊〉 3. 〈…〉 5. 〈◊〉 25. 〈◊〉 6. the gifts of regeneration a dying vnto sin arising vp to newnesse of life the grace of hearty praier comfort in distresse and such like which the elect of God finde in some measure wroght in them These are infallible notes of election these are the best gifts that the Apostle vrgeth these are such fruites of the Spirit as wee must delight in and follow after If these be in vs do abound we shall haue that peace of conscience through them that passeth all vnderstanding if these bee not in vs whatsoeuer knowledge we haue beside though we haue tasted of the heauenly gift beene enlightened by the Spirit beene partakers of the holy Ghost tasted of the good word of God and receiued the Gospel with ioy wee shall finde no more sound comfort in them then Balaam did in this place by the reuelation which he had receiued from God 15 Balak yet sent againe moe Princes and more honorable then they 16 Who came to Balaam and said vnto him Thus saith Balak the sonne of Zippor Be not thou staide I pray thee from comming to mee 17 For I will promote thee vnto great honour and will do whatsoeuer thou sayest vnto me Come therfore I pray thee curse for me this people 18 And Balaam answered and saide vnto the seruants of Balak If Balak would giue mee his house full of siluer and gold I cannot goe beyond the word of the Lord my God to do lesse or more 19 And now I pray you tarry ye heere also this night that I may wit what the Lord will say vnto me more 20 And God came vnto Balaam by night and saide vnto him Forasmuch as men are come to call thee rise vp and goe with them but onely what thing I say vnto thee that shalt thou do 21 So Balaam rose vp early