and in the chapters following to the ende of the booke he setteth downe such thinges as fell out in the fortieth yeare The former part they cut into matters legall and historicall the legall are partly ciuill partly ecclesiasticall The ciuill things belonging to policy or the Common-wealth are of the numbring of the Israelites of the order of the Tents of the leprous and polluted to be cast out of the hoast of their going forward and of making the siluer Trumpets The Ecclesiasticall are touching the ministery of the Leuites and the office of the Priests touching their age fit for seruice touching the Nazarites the Passeouer the red Heiffer and the water of purification The matters historicall offer vnto our view the obedience of Moses the offerings of the Princes the murmuring of the people the calling of the Elders the sending out of the Spies the emulation of Miriam the sedition of Corah and the flourishing Rod of Aaron The latter part handling the actes of the last yeare is also partly historicall and partly legall The historicall is touching the sinne at the waters of strife touching the battelles and victories obtained against the Canaanites Moabites Midianites intending by their horrible curses and bannings of Balaam to destroy the Israelites touching a new numbring of the people touching the seuerall places of their abode and such such To the legall part wee may referre such things as are Ecclesiasticall as their feastes and solemne assemblies the vowes of men of wiues of widdowes and maids what shall stand and what not stand and likewise such as are ciuill as touching their inheritance and diuision of the Land of the Cities and Suburbs of the Leuites of the Cities of refuge and of inheritances not to passe from one Tribe to another Thus may the booke not vnfitly be diuided and handled but for the greater plainnesse perspicuity we will diuide it into three parts The first is the preparation of the people and a fit ordering of them to take their iourney at the Commandement of God in the first ten chapters The second part toucheth those memorable euents which happened vnto them in their iourney to the 26 chapter The last is of matters belonging to their entrance into their inheritance and of taking possession thereof from the 26 chapter to the end of the booke I am not ignorant that others frame vnto themselues another order Tostal in nitio Numer Lyra in Annot. and stand vpon another diuision but what method soeuer we follow we may easily feele the finger of God in it and out of this diuision let vs learne some good vses for our instruction Vse 1 First we see heere againe that which wee noted before that God alwayes vseth an excellent and exquisite order in the handling of his word though alwayes it be not discerned of vs. True it is he is more exact in some parts then in others and obserueth greater art in penning some parcels of the Scriptures then others as appeareth in the originall of diuers Psalmes and the Lamentations Psal 111. and 112 and 119. and Lament both to manifest their dignity and to strengthen mans memory but euery part of his word is full of diuine method to teach vs to acknowledge the worthinesse of the same For how should hee bee any way confused who ordereth all his workes aright in heauen and earth and therfore he is called the God of order Secondly we haue from hence a good direction Vse 2 for the Ministers of the word to follow this example For seeing God hath diuided his word into fit parts and ordered it to our capacity and vnderstanding it belongeth also vnto the Ministers to set their worke in good order for the greater good of the people committed vnto them Things that are distinctly handled Macrob. Saturn lib. 1 in praef Seneca Epist 8. are better and surer kept A Carpenter hauing prouided matter sufficient to build his house hauing framed his work he setteth euery part in his proper place The Minister is appointed to builde the Lordes house euery one his portion Cyprian de vmi Eccles and to square the rough and ragged stones that they may be fit for the building When they haue gotten together out of their treasure things both olde and new they must bring them forth as good stewards and set them in the best order they can This is it which the Apostle perswadeth vnto 2 Tim. 2. 2 Tim. 2 15 Study to shew thy selfe approued vnto God a workman that needeth not to be ashamed diuiding the word of truth declaring that it is not enough for them to teach the truth but they must teach it wisely orderly distinctly and discreetly Then shall they teach with comfort theÌ„ shall they see a greater blessing vpon their labors and then shall the people heare with reuerence attend with diligence and remember with carefulnesse the things they haue heard Thirdly seeing God hath disposed his word in an exact manner and ranged it into good Vse 3 order we must be carefull to know it and vnderstand it and where God vseth the greatest art we must vse the greatest care This duty hath many parts Duties to be practised in hearing the word and doth spread it selfe into sundry branches Now wee shall shew our selues to respect his word if first of all there be in vs a ready and willing minde to receiue it Euen as a man taketh willingly his friends gift and doth not turn away his face nor shut his hand when it is offered vnto him so must we bee ready and prepared to entertaine the Teachers of Gods word Secondly it is required of vs to shew labor diligence without wearinesse Euen as worldlings ceasse not to attaine the corruptible treasures of this world so must wee imply our industry and spare no paines taking to enioy the heauenly riches which far surpasse all earthly substance Thirdly we must attend and lissen with the eares of body and minde to that which wee heare as men begin to lift vp their eares wheÌ„ they heare of some matter of profit Nothing can yeeld vs the like benefit and profite that the word doth all is but trash and trumpery in comparison of it Fourthly we must looke to our memories and hide his Commandements within vs. As then men lay vp their iewels and keepe them vnder locke and key lest they be lost and taken from them so must we heare with all â—ttention and not suffer the doctrine of the word to slip out of our minds but keepe his worde stedfastly and settle it firmely in our remembrance The fift meanes is to encline our hearts vnto the wisedome of his word Our religion must not be outward nor stand in ceremonies as the religion of hypocrites doth The ground that receiueth the seed sowne in it if it be out of heart it brings forth no fruit but if it be in good hart it bringeth forth fruit in abundance So is it
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
them might flourish also If they had bin grieuously afflicted the Church must also haue 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 captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares 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 royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah â—ich 5.2 â—ath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple â—ag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises â—osh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â— 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 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 Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ„ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
thee to haue thy brothers wife Matthew 14. verse 4. They dare not say to the Scribes and Pharisees as Christ did Woe vnto you Scribes and Pharises Matth. 23. hypocrites but they are afraid of offending All these sixe sorts are vnfaithful teachers we haue shewed the causes of their vnfaithfulnesse they are vnfaithfull through their ignorance vnfaithfull through their errours vnfaithfull through their idlenesse vnfaithfull through their vnskilfulnesse vnfaithfull through their scandales vnfaithfull through their flattery Vse 2 Secondly this reprooueth the people that vpbraid the Ministers with too much teaching for it is required of them that they bee found faithfull They must teach instruct in season and out of season but many carelesse hearers aduise them to spare their labours Paul saith Woe vnto me 1 Cor. 9.20 21 22 23. if I preach not the Gospel he laboured greatly that by all meanes hee might saue some Many tell vs we aâ— too busie and doe meddle with reprouing sinne more then wee need but how then should we be found faithfull in the Lords businesse or how shall wee escape the punishment of vnfaithfulnesse in the great day of account None shall receiue the incorruptible crowne of glory but such as haue beene faithfull and none shall be exempted from eternall iudgement that haue beene vnfaithfull Such men care not how little they heare that thinke the Ministers preach too much nay they could be content to heare nothing at all whose reward shall be according to their negligence Vse 3 Thirdly it is the duty of the Ministers to labour for this vertue and to approue themselues to God in a faithfull and carefull discharge of their callings This is a duty which God so often and so strictly commandeth and by the execution of that commandement we are said to saue men by preaching Ministers are said to saue Iob 33.24 Rom. 11.14 1 Cor. 9.22 1 Tim. 4.16 and to deliuer from the pit of hell This shall also bring vnspeakeable ioy and comfort peace and quietnesse to our consciences when we are desirous to discharge our duties in truth and sincerity Happy are they that haue this testimony of their consciences that they haue this way promoted the glory of God aduanced the kingdome of Christ and furthered the saluation of men Oh how happy were it for vs that it might be said of vs as it is of Moses in this place that we haue beene faithfull in his house and thrice happy shall we be if at the last day our Lord and master comming from heauen as a man that beginneth to take an account of his seruants shall say vnto vs Well done Mat. 25.21.23 good and faithfull seruant thou hast beene faithfull ouer a few things I will make thee ruler ouer many things enter thou into the ioy of thy Lord. If I should stand to set down particularly the parts of this faithfulnesse whereby wee may procure the commendation to ourselues which is giuen to Moses I should stand too long The Ministers must be men of knowledge otherwise how should they teach knowledge they must be men of zeale of painefulnesse and diligence of an holy and vnblameable life of sincerity and vprightnesse They must reproue sinne as God punisheth sinne that is without respect of persons in whomsoeuer they find it they must keepe backe nothing but reueale the whole counsell of God Finally they must take heed to themselues and to the flocke Act. 〈…〉 ouer which the holy Ghost hath made theÌ„ ouerseers verse 28. Lastly that which is heere particularly applyed Vse to the Ministers ought to be extended enlarged to all others which haue receiued any calling from God in what place soeuer God hath set vs we must be faithfull in it The Magistrate must bee faithfull in the gouernement of his people Psal 101. â— he must sing of mercy and of iudgement The Iudge must be faithfull in the ministring and executing of iustice Exod. 18. â— hauing courage and hating couetousnesse knowing that they iudge not for man but for the Lord. 2 Chro. â— The householder must be faithfull in ordering and reforming of his family and walke in his house with a perfect heart Psa 101.2 To conclude all inferiours must also be faithfull in their place to yeeld honour and reuerence to shew trust and diligence toward their superiors Ephes 6. â— 7 8. considering that God hath set them in their places remembring that euery man may gaine glory to his Name if he be found diligent how meane soeuer his calling is and knowing that whatsoeuer good thing any man doth the same shall hee receiue of the Lord whether he be bond or free 9 And the anger of the Lord was kindled against them and he departed 10 And the cloude departed from off the Tabernacle and behold Miriam became leprous white as snow and Aaron looked vpon Miriam and behold she was leprous Now we come to the execution of the sentence For when euill doers stand dumbe before the iugde and can answere nothing for themselues but confesse themselues guilty what remaineth but to proceed to the punishment as we see in the example of Achan who confessed he had sinned against the Lord God of Israel and was stoned with stones Ioâ—â— 7. â— and of him that came to the feast without his wedding garment so soon as he was taken speechlesse hauing nothing to answer for himselfe the king said vnto the seruants Mat. ◠〈…〉 The oâ— the 〈…〉 chapâ—â—â— Binde him hand and foot and take him away and cast him into vtter darknesse The punishment is partly signified in that the wrath of God by a metaphor drawen from men is said to be kindled so that he would heare the offenders speake no more vnto him declared by the departure of the cloude and partly inflicted she became leprous white as snow that is she was stricken with the most greeuous kind of leprosie because she was the author procurer of this murmuring Leuit. 〈…〉 Howbeit afterward it is in part repealed reuersed wherin we may see both the occasion the mitigatioÌ„ of the punishment The occasions are two first the request of Aaron made to Moses not to God â—â—quest 〈…〉 who refused to hear him lying in his sin or rather not sufficiently humbled for his sin as also he did Iobs three friends 〈…〉 8. he would not receiue a sacrifice at their hands but Iob must pray for them lest he deale with them according to their folly This request of his is both generall for himselfe and his sister that their sinnes may be pardoned and not imputed vnto them and likewise speciall for Miriam that she might not be a spectacle and gazing stock to the whole hoste and a monument of Gods iustice for euer but might bee healed of that foule and vncleane disease â—rayer of 〈◊〉 The other occasion is the prayer of Moses directed to God his hand had stricken and made
wicked world it is vpon no other ground then because he doth reprooue sinne If he would hold his peace and say nothing or if he would sew pillows vnder mens elbowes or if he would prophesie to them of wine and strong drinke and giue them liberty to doe what they list and then tell them all is well done hee shall euen be the Prophet of this people Mic. 2.11 The true Ministers of the word are neuer loued of the world because they cannot but strike at the head and roote of sinne with the two edged sword of the word wheresoeuer they find it therefore they are made as markes for euery one to shoot at Ioh. 7.7 and if themselues spare them yet they can be content to heare others speak euill of them without defending them and their righteousnesse But howsoeuer it goe with vs it is our duty to preach the Gospel and to go through good report and bad report 1 Cor. 9.16 Eze. 3.17 We haue the charge of mens soules committed vnto vs we bring glad tidings of peace and glad tidings of good things Rom. 10.15 Wee should be welcome vnto our people and therefore it is vnreasonable we should receiue such a recompence of our labours as to be reuiled and euill spoken off But this hath beene the condition of the Prophets of the Apostles of Christ himselfe he was called Beelzebub and charged to cast out diuels by the power of the diuell Let vs wait vpon our Lord and master that hath called vs he will giue vs a better recompence of our seruice Dan. 12. We shall shine as the starres and Esay 49.4 My iudgment is with the Lord and my work with my God Vse 3 Lastly euery one ought to examine himselfe whether he be guilty of this sinne or not and if hee bee to labour to repent of it and to reforme himselfe if not for the Ministers sake yet for our owne sake and the saluation of our owne soules True it is the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers yet should the people suffer the words of exhortion admonition and reprehension considering that in all of them they ayme wholly at their good The Physition is oftentimes troublesome to his patients and the father giueth many checks to his sonnes yet doe they truely loue them and seeke their good euen while they doe molest and trouble them so is it with the Ministers of God albeit they doe greeue and molest the people of God yet it is for their good and saluation and therefore they may say with the apostle If any haue caused greefe he hath not greeued me but in part that I may not ouercharge you all 2 Cor. 2.5 Therefore it is the duty of the people quietly to suffer the word of exhortation and to digest a reproofe thereby to shew themselues obedient in all things for this is the proofe and tryall of our hearts 2 Cor. 2.9 15 And Moses was very wroth and said vnto the Lord respect not thou their offering I haue not taken one asse from them neither haue I hurt one of them 16 And Moses said vnto Korah Be thou and all thy company before the Lord thou and they and Aaron to morrow 17 And take euery one his censer c. 18 And they tooke euery man his censer c. 19 And Korah gathered We see heere how Moses appealeth from them to God the iudge of heauen and earth and referreth the deciding of the controuersie vnto him This is the preparation to the punishment of these men wherein consider first the anger of Moses against them secondly his prayer to God to reiect their offering Doctrine thirdly his words to Korah All Gods children ought to be angry at sin In his anger obserue that it is the duty of all Gods children to bee angry at sinne whensoeuer they see God dishonoured and his ordinances contemned and despised There is a sanctified and holy kind of anger Exod. 16.20 albeit Moses were the meekest man vpon the earth as we heard before Num. 12.3 Yet when he saw their disobedience hee was wroth with them The like we see Exod. 32.19 20. and in Eliah 1 Kin. 19.14 Ier. 6.10 11. it is called the fury of the Lord. All zeale consisteth of anger Numb 25.7 The reasons will farther confirme this point For first in many places of the Scripture it Reason 1 is attributed vnto God Rom. 1.18 Iosh 3.36 But to the nature of God nothing can agree but that which is iust and holy Secondly Reason 2 that affection was truely and naturally in Christ our Sauiour Mar. 3.5 he looked angerly vpon them mourning for the hardnesse of their hearts so Ioh. 2.17 The vses first the affection of anger is not in it selfe vnlawfull True it is there is a Vse 1 corrupt anger which we are to striue against and labour to suppresse 1 Tim. 2.8 Matth. 5.23 Iob 36.18 there is also an holy and lawfull anger when it hath a good ground and is seasoned with moderation Leuit. 10.16 2. Sam. 12.5 and 13.21 Neh. 5.6 Ester 7.7 The Stoikes one of the stricter sects of the Philosophers condemne all anger but this is to make men senselesse and to transforme them into stockes and stones For it was created of God and was in man before the fall and before any euill entred into the world All the workemanship of God was approoued to be very good Gen. 1.31 so that being more ancient then euill it must be holden in it owne nature to be good and lawfull But it will bee obiected that anger in many places is forbidden Obiect 1 and condemned Matthew chapter 5. Answ verse 22. I answer not all anger Matth. 5. â— but all corrupt anger such as are angry vnaduisedly So then he speaketh of this affection not as it was created or renewed by Gods Spirit but as it is corrupted and depraued with originall sin Obiect 2 Againe it will be said that the Stoickes define it to be a perturbation of the mind Answer and therefore euill I answer that perturbation is double somtimes it is moued vpon iust causes and sometimes vpon vniust causes The perturbation of the minde mooued vpon vniust causes is vniust and euill the other is iust and commendable The perturbation is good if the causes be good it is euill if the cause be euill Lastly it will be alledged that Christ Obiect 3 our Sauiour teacheth vs Answer when we haue receiued a blow on the right cheeke we should turne to him the other also Matth. 5.39 I answer the meaning is not that wee should expose our selues to all iniuries but abstaine from all priuate reuenge hauing no calling thereunto Whensoeuer those two come in question together either to reuenge or to receiue a new wrong and a fresh iniury wee must chuse the latter because to reuenge is simply euil in the doer but to suffer wrong is not euill or sinfull in the sufferer Vse 2 Secondly
51. but amongst these there was not a man of them whom Moses Aaron the Priest numbred when they numbred the children of Israel in the wildernesse of Sinai for the Lord had sayde of them They shal surely dye in the wildernes and there was not left a man of them saue Caleb the Sonne of Iephuneh add Ioshua the Sonne of Nun Verse 64.45 This muster being taken Moses as his last enterprize appointed out of them twelue thousand to be chosen out to inuade the Cities of Midian Numb 31 5. who together with the Moabites had practised with Balaam to curse Israel Deut. 23 4 5. and to allure them from the worship of the true God to the seruice of Baal-Peor to the rest of their beastly idolatry ouer which Companies Moses gaue the chiefe charge to Phinehas who slew the fiue Princes of the Midianites who were or had lately bene the vassals of Sehon king of the Amorites Numb 31.8 as appeareth in Ioshua chap. 13 21. Thus hauing subdued all their enemies on this side Iordan and none of them being able to stand before them Moses is commanded by God before his death which followed immediately after to charge the Israelites to bound out the land so soone as they were come into it Numb 24 2. and 35 2 and to assigne to the Leuites certaine cities taken out of the inheritance of their possession that there might be no diuision nor contention among them when once they were passed Iordan which haply otherwise might haue disturbed and disquieted them This is the historicall part of this Booke which hath entermingled with it many and sundrie ceremonies of the Leuiticall Law as touching their Fasts and Feasts the yeare of Iubile their feasts of Trumpets and Tabernacles as also of the Passeouer and Pentecost a few chapters whereof I published certaine yeares past which I haue now reviewed and added the interpretation of the whole Booke from the beginning to the ending which I presume to offer vnto your Worships as a testimony of my loue and duty toward you The Iewes in the Gospel commend the Centurion and make it a motiue to perswade Christ our Sauiour to heale his seruant that was deere vnto him being sicke and ready to dye because hee loued their Nation and had built them a Synagogue Luke 7 5 4. So I may truly affirme of you that you loue our nation and are true friends of the church loue the preachers of the Gospel which is so much the more worthy praise and commendation as there are few in these euill dayes especially of your ranke and calling that affect eyther the one or the other It is a true saying as proceeding from the mouth of the author of all truth Them that honor me I will honor they that despise me shal be lightly esteemed 1 Sam. 2 30. It is the cheefest honor that we can receiue in this world to honour the Lord which is the beginning of that honor which shall neuer decay whereas all other without this is vaine and vncertaine And albeit I confesse you neede not any helpe or furtherance from mee in the race of godlinesse wherein you runne neither is my weaknesse able to affoord any thing that way yet I am so farre from being discoraged hereby to presse into your presence that I acknowledge it as a speciall reason to induce me to this because I offer the same to you that are able to iudge whose learning and sufficiency that way all men know perfectly that know your person in that both of you are well exercised in the Scriptures and in the doctrine which is according to godlinesse so that I nothing doubt but at vacant houres from waightier affaires you will vouchsafe to peruse this Commentary or at least some part of it it being a duty belonging to all high and low rich and poore to search the Scriptuaes in which our hope is to haue eternall life Thus crauing pardon of my great boldnesse and hoping of your Worships good acceptance and praying the Almighty to increase the sauing graces of his Spirit vpon you I humbly take my leaue resting euer Your Worships at commandement William Attersoll A Recapitulation of the particular Doctrines handled throughout euery Chapter of this Booke of NVMBERS Doctrines out of the Preface OBseruations by the way of preface touching the Author of this booke fol. 1. 2 Obseruations by way of preface touching the Writer of this booke fol. 6. 3 Obseruations by way of preface touching the Title of this booke fol. 8. Obseruations by way of preface touching the principall substance and vse of this booke fol. 10. 5 Obseruations by way of preface touching the diuision and parts of this booke fol. 12. CHAP. I. 1. THe people of God may lawfully make warre fol. 16 2 God knoweth the number and names of all such as belong vnto him fol. 20 3 It is our duty to performe obedience to Gods commandements fol. 29 4 The promises of God made to his children shall be accomplished fol. 41 5 It is the office of the Minister to doe the duties proper to his calling fol. 49 CHAP. II. GOd delighteth to haue a comely order obserued both in Church and commonwealth fol. 55 2 Magistrates and rulers are needfull to be set ouer the people of God fol. 63 3 Gods iudgements are alwayes tempered and seasoned with great mercy toward those that be his fol. 71 4 The Tabernacle of the Congregation is placed in the middes of the hoast fol. 80 5 God bestoweth his gifts and graces freely to whom he pleaseth fol. 85 6 Euery one ought to be content with the present condition wherein God hath set him fol. 98 7 God oftentimes maketh choyce of inferiour things to effect great matters fol. 105 8 It is a duty belonging to all Gods children to yeeld obedience to all Gods Commandements fol. 109 CHAP. III. AMong all people vnder heauen the Ministery aboue all other things ought to be established fol. 118 2 Godly Parents haue oftentimes vngodly and disobedient children fol. 130 3 In Gods worship we must not bee carried by our owne deuices but by his direction fol. 137 4 God hath sole authority to ordaine the Officers and Offices of his Church fol. 146 5 The first borne were sanctified to the Lord and the vses thereof to vs. fol. 158 6 The word of God ought to direct all the actions of our life fol. 167 7 God raiseth vp honourable instruments from meane places to do him seruice fol. 175 8 Euery one in the Church hath his proper peculiar Office fol. 179 9 It is the Ministers office carefully to looke to his charge fol. 188 10 God will haue all places and people taught how small and meane soeuer they be fol. 197 11 The Office of the Ministery is an high worthy and honourable Calling fol. 206 CHAP. IIII. 1 THe Ministers must be men of grauity sobriety and moderation fol. 216 2 Euery one must know
albeit many things fell out to restraine the course of liberality as their multitude importunity and ingratitude that are in need yet he could not be hindred by any of them from shewing mercy vnto them â—eut 24 53. considering that if we feed them their bellies shall blesse vs if we cloath them their loines shall blesse vs if we visite them in sicknesse their bodies shall blesse vs nay their soules shall blesse vs albeit their tongues reuile vs and their mouthes be full of cursing and bitternesse Let vs therefore turne our selues from them vnto God who will reward euery good worke euen to a cup of colde water Heereby we shall testifie our religion to be sincere hereby we shall be like our heauenly Father assure our hearts that we are his children hereby we shall be made conformable vnto Iesus Christ our head who being equall in glory with his Father and being in the forme of God made himself poore that he might enrich vs hereby we shall prouide well for our selues by making vs friends with the riches of vnrighteousnesse yea hereby we shall heape coales of fire vpon the heads of all vnthankfull persons doing good for euill and shewing mercy to them that doe not deserue any mercy at our hands 25. The standard of the Campe of Dan shall be on the North side by their armies the Captaine of the children of Dan shall be Ahiezer the sonne of Ammâ—shaddai 26. And his host and those that were numbred of them were threescore and two thousand and seuen hundred 27. And those that encampe by him shall be the Tribe of Asher and the Captaine of the children of Asher shall be Pagiel the sonne of Ocran 28. And his host and those that were numbred of them were forty and one thousand and fiue hundred 29. Then the Tribe of Naphtali and the Captaine of the Children of Naphtali shall bee Ahira the sonne of Enan 30. And his host and those that were numbred of them were fifty and three thousand and foure hundred 31. All they that were numbred in the camp of Dan were an hundred thousand and fifty and seuen thousand and sixe hundred they shall goe hindermost with their standards We are now come to the last standard expressed in these wordes These three Dan Asher and Naphtali that is the Tribes that descended of them being three of the sons of Iacob doth the Lord in this place cast into the last squadron to make vp the fourth battailion And albeit they were set in the last and lowest company of the army yet wee do not reade that during the long time of their tarriance in the wildernesse which was the space of 40 yeares they opened their mouthes against the ordinance of God or murmured through impatience and discontentment at the order established among them neyther did other murmure at them albeit some of the children of the handmaids were preferred before the naturall sons of Leah and Rahel An hoast of men consisting of great multitudes is like a full or corpulent body that needeth not any external meanes to throw it downe it being ready to ouerweigh and ouersway it selfe through it owne heauines Many estates and kingdomes arising from small beginnings as it were large stoods from little fountains haue proceeded swelled so great Liuy in the Preface to his History that the bignes thereof is comberous to themselues and the puissance of so mighty people hath wrought their own destructioÌ„ Thus it fel out in the commonwealth of Rome whose proper power strength wanting a forrain enemy to encounter with all wrought it owne ruine so that it had no greater opposite then it owne too great felicity Epito Flor. But not to trouble our selues with forraine examples let vs briefely touch the example of the Disciples of Christ they were few in number they were a little company like a small boat that might be easily ruled and gouerned inasmuch as they had the best Maister that euer was to stand at the sterne yet they no sooner heard of Christs departure out of the worlde but they condemned parity and contended for superiority Math. 20 20. Thus we see what our nature is one man cannot abide any to be his equall another cannot suffer any to bee before him Wherefore to cut off all occasion of emulation and to teach them the benefit of contentation the Lord assigneth to euery Tribe his standing place and they in humility and obedience rested in the roome ranke that God in mercy appointed for the generall benefit of the whole and the particular good of euery one among them Verse 25 26. The standard of the Campe of Dan shall be on the c. The three combined together in this army whereof Dan was principall the other two Asher Naphtals were assistants are indeed the children of the handmaids inasmuch as Rabel in greefe of her barrennesse giueth her maid vnto her husband who beareth him Dan and Naphtali Leah also following her sisters example giueth him her maid who beareth bringeth forth Asher There can no reason bee assigned by man why they should go march in this order then in any other but onely the good pleasure of God yet they are quiet and striue not one against another being brethren one to another From hence we learne that euery one Doctrine 6 ought to be conteÌ„ted with his present estate I say Euery one is to be content with the condition wherein God hath set him how meane soeuer our condition be yet God requires it as a special duty at our hands that therewith we be content Hereunto commeth the commandement giuen by the Apostle 1 Corinth 7 20 24. Let euery man abide in the same calling wherein he was called To the same purpose hee teacheth elsewhere that Godlinesse with contentment is great gaine and afterward 1 Tim. 6 8. Hauing food and rayment let vs bee therewith content And as he deliuereth this doctrine by precept so hee sealeth it vp by practise and experience Phil. 4 11 12. I haue learned in whatsoeuer state I am therewith to bee content I know both how to be abased I know how to abound euery where and in all things I am enstructed both to be full and to bee hungry both to abound and to suffer need It is a great and wonderfull knowledge and very hard to be practised to know to be rich that is to vse riches soberly it passeth our reach vnlesse we haue a speciall and extraordinary grace giuen vnto vs. We must learne also what it is to be poore which is as hard a lesson as the former forasmuch as we are ready to murmure vnder the Crosse whereas though wee should walke naked be hungry and thirsty be afflicted and passe by the sword yet we ought to be patient our trust must not faile which we haue in God who will feed vs in the time of famine Reason 1 The reasons heereof are of great force and carry
giue sleepe vnto their eies nor slumber to their eie-liddes Let the sluggards goe to the Ant and learne wisedome by her waies which hauing no guide ouerseer nor ruler prouideth her meat in the summer and gathereth her food in the haruest Prou. 6 7 8. Thirdly seeing it is required of vs to haue Vse 3 contented mindes it putteth vs in minde of this duty that we auoid couetousnes which is directly contrary to contentation It is a common corruption that taketh hold of our corrupt nature a fruite of the old man which must be mortified of al the children of God and so much the rather because it stealeth vpoÌ„ vs at a sudden and draweth away our hearts from God and godlinesse This is the vse directly touched and taught by the Apostle Heb. 13. â—â—b 13.5 Let your conuersation be without couetousnesse and be content with such things as ye haue The greatnesse of this sinne is such that it causeth a man to be an idolater as Ephe. 5.5 Col. 3.5 This ye know â—â—h 5.5 CoI â— that no whoremonger nor vncleane person nor couetous man who is an idolater hath any inheritance in the kingdome of God and of Christ â—ow the coâ—â—â—ous are â—dolaters The couetous are idolaters or worshippers of idolles two wayes First because they preferre their riches in their affections before God the gift before the giuer of them depending vpon them as vpon God trusting in them â—â—b 31.24 as in God saying vnto them Thou art my confidence as we heard before out of the booke of Iob. Secondly because they account their life to consist in their riches and to rest vpon their wealth rather then to stand on the prouidence of God failing of all comfort and hope and ioy when their wealth faileth them Sathan vsed this bait to bring Christ himselfe to idolatry when he offered vnto him the kingdoms of the world and the glory of them How easily we slippe into this sinne appeareth by the example of the rich man that came vnto our Sauiour when he was bid sell all that he had hee went away pensine and sorrowfull Matth. 19. Hence it is that he saith in another place â—â—k 12.15 Take heed and beware of Couetousnesse for a mans life consisteth not in the aboundance of the things which he possesseth We are ready to flatter our selues and to say to our soule Thou hast much goods layd vp for many yeeres take thine ease eate drinke and be merry vntill it be said vnto vs Thou foole this night shall thy soule be required of thee then whose shall those things be â—ouetousnes â—y be in the â—ore as well in the rich that thou hast prouided This is a sinne not onely in the rich but also in the poore True it is such as are in want and necessity do wash their hands as innocent in this matter but they do it as Pilat did touching blood which notwithstanding did cleaue so fast vnto his loynes that all the Fullers earth and all the waters in the Sea could not wash away the guilt and staine therof from him So the poore for the most part put this sin farre from them and thinke it doth not belong vnto them they cry out against the rich because they are couetous as blinde men deceiuing themselues and beholding their owne faces in a false glasse For first of all they vse vngodly shifts and vnlawfull meanes to store themselues which is right couetousnesse They care not how they come by meate money corne or any thing so they may haue it Againe they beare not the burden of pouerty patiently but murmure and grudge at it nay at him that sendeth it but whosoeuer disdaineth his present state because it is not higher richer and better is couetous therefore the poore may be couetous Furthermore they are oftentimes idle and liue by the sweat of other mens browes and breake out into pilfering and stealing and so not onely couet but catch and conuey vnto themselues other mens goods This also is couetousnesse and this is a common sickenesse and disease of the poore For as pride may walke and iet vp and downe in a russet coat so may couetousnesse lodge in a simple and smokie cottage But in whomsoeuer it be whether in the rich or poore it is a dangerous euil it bringeth the couetous man to destruction of body and soule 2 King 5.22 It brought the leprosie vpon Gehazi that coueted the siluer and garments that Naaman offered Elisha refused but he accepted It brought a more heauy plague vpon the soule and conscience of Iudas Matth. 27.5 for when he had betrayed his master for thirty shekels in horror of himselfe and of his fact he went and hanged himselfe Hee was brought vp with Christ and liued with him who had instructed him not to couet after siluer nor gold he heard his doctrine and beheld his miracles yet hee was infected with this disease worse then the dropsie or the hungry euill The description of a couetous man It seeth nothing in another without grieefe and sorrow and is neuer well contented vntill he haue it himselfe and then hee cannot bee satisfied but still hee would haue more The more he hath the more he thinketh he hath not The more full his coffers are the more he iudgeth them to be empty for as much as he wanteth as well those things that he hath as those things that he hath not It is a great blessing of God Chrys in Math. 26. homi 81. that the earth yeeldeth the fat of wheat but the couetous man is not a little greeued that in stead of eares of corne it doth not shoot and send forth leaues of gold that euery riuer doth not runne with streames of gold and that the barraine mountaines haue not gold to bee digged out of them in stead of stones He is oftentimes greeued at the seasonablenesse of the weather at the fruitfulnesse of the seasons at the plenty of all things at the increase of the earth and at the sweet influence of the heauens hee taketh it heauily when there is store and aboundance that there is no want nor crying in our streetes because he cannot fell his corne his cattell and commodities at the dearest rate He hateth all men both rich and poore the rich because he doth not possesse that which they haue and seeth them to abound as well as himselfe whereas he cannot abide that any should enioy any thing and thinketh it lost that passeth by his doore the poore because they craue somewhat of him which he is as vnwilling to leaue as his life and therefore as if he were hurt and wronged with all he is angry and offended with all The more he hath The more the couetous man hath the more he coueteth the more he craueth and coueteth Euen as the drunken man is more vexed with thirst then he that vseth to drinke with sobriety and moderation and is therewith contented so
all the water in the riuer Iordan or in the wide sea is not able to cleere him and acquit him of putting the Lord of life to death Now if we desire to know how wee may be accessaries to other mens sinnes and draw them as it were with cart-ropes vpon our selues it may be considered of vs in those few words Iussio consilium consensus palpo recursus Participans mutus non obstans non manifestans Whosoeuer is any cause of any vniust dealing is bound to restore such are they that command or counsell or consent to euill such as flatter any in their euill by commending them for it such as are abetters to them receiuing aiding helping and assisting them such as are companions of them and take part with them he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed albeit he see it with his eyes and heare it with his eares he that suffereth it to be done and doth not hinder it and withstand it being able to doe it Lastly such as seeke shifts and shelters by all meanes to couer euill and doe not disclose the same when they are priuy to it For he that hideth it doth shew therby that he fauoreth it and furthereth it so farre as he can By all these waies we are made partakers of other mens sinnes and not onely doth he trespasse and offend which executeth and practiseth any sinnes but he that is by any of the former meanes a cause or occasion of them Notwithanding among these there is some difference For flattery and counsell praising them that doe euil and counselling them to doe euill doe not alwayes oblige and bind to restitution but then only when it appeareth euidently that vniust dealing hath proceeded chiefly or onely from these causes where he that is principall in the action is principally bound to restitution to wit he that requireth cōmandeth then he that executeth it And concerning the rest to wit such as doe not bewray or not hinder or not reproue a theefe that stealeth are not alwaies bound to restore but then onely when an absolute necessity lyeth vpon them and no great danger follows by this negligence default Lastly it remaineth to shew this doubt whether a mā be boūd to restore by by or whether he may put off and delay the discharge of this duty No man is to delay restitution but by consent Euery one is charged necessarily to hasten restitution so soone as he is able and conueniently may do it God loueth a cheerefull giuer and restorer whereas delay in any good duty argueth an vnwilling minde It sheweth that we are not throughly resolued to do it It maketh vs euery day more vnfit then other It manifesteth that we are more then halfe willing to keepe it by vs still He that hath hired a poore seruant to doe his worke must giue him his hire before the Sunne goe downe Deut. 24 13. And as it is a sinne against iustice to take away another mans goods so it is likewise to deteine it with vs because the owner thereby is hindred from the vse thereof and so a double iniury is done vnto him but no man is allowed to stay any time though it be short in sinne Neuerthelesse if a man be not able to make present restitution he is to craue pardon and desire respit of him whom he hath wronged but without his consent that is damnified he hath no liberty to keepe euill gotten goods that is of ability to make restitution The counsell that Salomon giueth to the man that hath this worlds goods that he must giue speedily and not bid his neighbour come againe vnto him Prou. 3 28. if he haue at the present for him it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands other mens goods he must not say I will restore them to morrow if he be able to do it to day If we be carefull to practise these things which now haue beene rehearsed we shall finde much comfort in them and assure our owne hearts that we haue truely repented of our sinnes Verse 8. If the man haue no kinseman to recompence the trespasse vnto let the trespasse bee recompenced vnto the Lord euen to the Priest In these words we haue an amplification of the former law by way of preuenting an obiection of which we haue spoken before or rather of many obiections together couched as it were vpon an heape For it may be asked What if the party be dead and gone from whom we haue taken The answer is Restore to his childe What then if he haue no child Restore to his brothers children What if he haue no brother or sister Restore to his next kinseman But put case he haue no kinseman at all Restore it to the Lord euen to the Priest As if he should say Though sometimes it fall out that thou shalt finde no kinseman yet thou shalt neuer haue the Lord to seeke neither the Priest whom he hath set ouer you The point then heere to be obserued is this that the Lord and the Priest are put as both one for it is in the originall To the Lord to the Priest so that the restitution to the Priest was a restitution to the Lord. Doctrine Whatsoeuer is done to the Minister◠done to the Lord. We learne from hence that whatsoeuer is done to the Ministers of the word God accounteth it as done vnto himselfe If we doe good vnto them wee doe good vnto the Lord if we do euill vnto them we do euill to the Lord himselfe We see afterward in this booke chap. 16 verse 11. when Korah and his company lifted vp themselues against Gods ordinance and the authority of Moses and Aaron he saith vnto them Thou and all thy company are gathered together against the Lord and what is Aaron that ye murmure against him They thought they had to do with his seruant but he sheweth they had to doe with the Lord. When the people required of Samuel that he would make them a King to iudge them like all the Nations the Lord said vnto him 1 Sam. 8 7. Hearken vnto the voyce of the people in all that they say vnto thee for they haue not reiected thee but they haue reiected mee that I should not reigne ouer them Their gathering together against the Prophet was a muster and mutinie and murmuring against God This is that which Christ spake vnto the seuenty Disciples and to the Apostles before them He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10 16. Math. 10 40. Whereby we see that this is the dignity and authority of the Ministery which God hath established that how meane soeuer the persons of the Ministers are yet he so magnifieth their office that what is done to them is offered vnto him The reasons heereof are most
some penall statute to say Alasse I knew not the law I was vtterly ignorant of it I neuer heard in all my life of any such matter For the law is passed printed and published and thou must take knowledge of it Euery man at his owne perill must looke to it and if he runne in danger of it it is his owne fault so we may say of the law of God He hath set it foorth to the view of all and all must make enquiry after it at their vttermost perill If then the Turkes and Sarazens if the Infidels and Barbarians that want the meanes shall not be excused at the day of iudgement by their ignorance how shall we thinke to escape that haue had the meanes And so doth the Lord tell them of Corazin and Bethsaida and denounceth a fearefull woe against Capernaum because they had much mercy shewed vnto them yet neuer regarded the same and therefore telleth them that it should be easier for Tyre and Sidon yea for Sodome and Gomorrah in the day of iudgement Math. 11 21 23 24. Secondly woe to our times woe to the age Vse 2 wherein we liue for little knowledge resteth in the hearts of the greatest part They know nothing of God of his nature of his essential properties of the Trinity of the Law of the Gospel what faith is what iustification or repentance They are ignorant how to worship God though they be often taught they remaine euer the same men euer ignorant euer learning but neuer coming to the knowledge of the truth Two chiefe causes there are of this the one in the mind the other in the will In the minde impotency of vnderstanding they are dul to conceiue the things of the Spirit The wisedome of God is foolishnesse to them as mans wisedome is foolishnesse to God 1 Cor. 2. The other is in the will they sauour the things of the flesh wholly they finde no sweetnesse in the word their hearts are put out of taste by worldly things These as they that are euill and blinde by nature so are they become worse by nurture and education they are nuzled in ignorance all their youth for the most part a l their life parents be generally ignorant themselues and no care is in them to haue them instructed Salomon saith Teach a childe or traine vp a childe in the way that hee should go and when he is old he will not depart from it Prou. 22 6. He will both sooner apprehend it and better keepe that which is taught him If this time be passed ouer it is harder to learn afterward the eies being blinded and filled with the dust of earthly things can discerne nothing and when such come to age they vtterly despise the things that belong to a better life It is with vs as it was with the Land of Egypt it was ouerspread with darknesse onely a small part where the children of Israel were being excepted so hath ignorance ouerspread the greatest part of our land For look vpon very many places they lie waste as a wildernesse for want of builders the haruest is great but there is great want of Labourers to gather together the corne Mat. 9 37. They haue blinde guides set ouer them that can do nothing to the sheepe but fleece them they can say nothing to them but Bring ye or pay ye If we cast our eies vpon such places as haue able Teachers ouer them hauing gifts sufficient to instruct them yet many of them are idle without care and conscience of their duties is it then to be wondered at that the land is full of ignorance and empty of knowledge Againe in such places where are able Ministers and willing to take any paines amongst the people according to the measure of grace affoorded vnto them yet euen there you shall finde little or no knowledge at all and where they haue bread enough they starue themselues and perish for hunger and where they may haue plenty they liue in penury and misery and want of all things They haue meate and drinke offered vnto them but they will not reach out their hand to take the same like to the sluggard that hideth his hand in his bosome and will not so much as bring it to his mouth againe Prou. 19 24. Many there are that doe manifestly and openly oppose themselues against knowledge and set themselues against seeking after it so farre as they can or dare This plainly sheweth that indeed they neuer had any true knowledge at all and others albeit they doe not directly oppose themselues against knowledge yet in the meane season which is all one they haue no loue of it neither any holy desire to come to knowledge If we consider farther how empty our churches and seats are it will appeare that our ignoraÌ„ce must needs bee very great For how should such carelesse rechlesse persons haue knowledge I am perswaded if these were well and throughly examined they would be found beyond all measure blinde and sottish olde and ignorant worse then infants and little children Knowledge of God is not naturall it is not borne and bred in vs and with vs neither is it to be gotten in our daies by extraordinary meanes seeing therefore they vse not the ordinary it followeth that they are destitute of knowledge causes of â—ance Another reason why men are so drowned in the sea of ignorance is because though they heare much yet they digest little or nothing at all like to him that seeth meate before him but tasteth none of it In the body he that eateth much and digesteth nothing cannot haue his health nor prosper so is it in the soule it may be these will heare two or three times in a quarter but they neuer make conscience to meditate on that which they haue heard but let that slippe which they haue learned and so indeede are neuer bettered by that which they heare Another reason why so much ignorance is among men is because they want exercising of themselues in the Scriptures they apply themselues to no constant reading of them or reasoning and conferring about them and therefore it is not possible for them to haue any sound and well-grounded knowledge in them at all The Ministers may wast theÌ„selues like lights in the Tabernacle yet these people will neuer attaine to any knowledge Vaine allegations of ignorant people Some alledge that their callings are such as they giue them no leisure to attend the Scriptures or to spend any time in reading But it seemeth strange to mee that men should finde a time for all other businesse vnder the Sun and yet not finde any time to further their own saluation How monstrous a thing is it that they haue time enough and enough for the bodie but can finde none at all for their soules They can finde time and leisure to prouide wealth for themselues and their children and yet carry poore starueling soules to the graue suffering them from
himselfe teacheth out of the whirlewinde Iob 39 1 2 3. Who prepareth for the Rauen his meate when his Birds cry vnto God wandering for lacke of meate Wilt thou hunt the prey for the Lyon and fill the appetite of the Lyons whelps We know the Lyons other sauage beasts are vnsatiable they are not filled with a morsell of meate they couch not downe in their dens wheÌ„ they haue taken a little they require much sustenance according to their deuouring nature Now who is it that findeth them this food and prouision but he that is the Creator of all things who saueth man and beast for the Lyons rore after their prey and seeke their meate at God Then let vs come to the comparison which the Prophet maketh Psalme 34. Psalm 104 21 If he feede the Lyons who suffer hunger and seeke their prey with violence how shall hee forget or forsake vs whom he auoweth for his children and hath created after his owne Image The Lyons do lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Psalm 34 9 10. All these things teach vs that God reserueth to himselfe the office and charge of maintaining vs and giuing vnto vs whatsoeuer is necessary and meete for vs. Reason 1 The Reasons may easily and euidently appeare vnto vs. First his prouidence watcheth ouer those that are his for their comfort and benefit as the Prophet teacheth Psal 33 18 19. Behold the eye of the Lord is vpon them that feare him and vpon them that trust in his mercy to deliuer their soules from death and to preserue them in famine This made him say in his old age He saw neuer the righteous forsaken their children begging bread Psal 37 25. This prouident eye can neuer be deceiued or disappointed neither can it deceiue or disappoint such as rest vpon it for their comfort and preseruation Againe he is the Creator of all a mercifull Reason 2 Father a carefull Shepheard a gracious Redeemer a louing Husband to his people Will the Maker forsake the worke of his owne hands Can the Shepheard forget his flocke and the sheepe of his pasture Can the Father forget his childe or the Mother not haue coÌ„passion on the sonne of her wombe Can the Redeemer cast off his inheritance that he hath bought and dearely purchased Can the husband deny protection and prouision vnto his wife that lieth in his bosome Thus the Prophet reasoneth and from the titles of God assureth his faith that it should neuer faile The Lord is my Shepheard I shall not want hee maketh me to rest in greene Pastures and leadeth me by the still waters c. Psal 23 1. The vses of this Doctrine are lastly to bee Vse 1 stood vpon First we are hence to gather that we ought in all estates to feare God and not to feare want of worldly wealth or transitory things let vs haue our conuersation without couetousnesse which is vnsatiable and enlarged as the graue let vs take heed of diffidence distrustfulnesse touching the things of this life let vs as well in aduersity as in prosperity be ready to rest on Gods prouidence whatsoeuer fall out vnto vs. True it is we ought to labour in our callings and to take paines to get meate and drinke but we must beware of carking and cares and vsing vnlawfull meanes to sustaine our selues If we see not such successe on our labours as we looke for let vs be content if we see his blessing let vs remember to render him thanks This duty the Prophet declareth Psal 34 9 37 5 for hauing declared that albeit the Lyons lacke yet God will nourish those that be his hee concludeth hereupon O feare the Lord ye his Saints for nothing wanteth to them that feare him Commit thy way to the Lord and trust in him and he shall bring it to passe Let vs pray to him in our necessities and call vpon him for our daily bread let vs especially bee mindfull of heauenly things and lift vp the eyes of our mindes to that kingdome that is reserued for vs. As for this world 1 Cor. â— 32. wee must vse it and all the things therein as if we vsed them not and as though they were not our owne but anothers according to the example and practise of the godly Patriarkes Let vs vse our houses and dwelling places as strangers doe an Inne wherein they lodge and seeke harbour for a night and then are gone Let vs vse our goods and riches as Pilgrims do other mens goods for a small season but we must take heede wee set not our hearts vpon them Let vs reiect and cast off all things that may clog and hinder vs in the way to the kingdome of heauen like good trauellers that wll burden themselues with nothing that may hinder them in their iourney And let vs all learne true contentation of heart in euery estate of life whether in health or in sicknesse whether in want or in abundance whether in trouble or in peace considering that as we brought nothing into this world so we can carry nothing out of the same Againe seeing God supplieth the wants of Vse 2 the body let vs seeke also at his hands the norishment of our soules and depend vpon him for our spirituall food We see how men being in any aduersity are vexed and greeued how neere it goeth vnto the quicke If they want bodily food and sustenance they compasse sea and land they spare no labour they refuse no charges to haue it supplied How much more should wee double our care for the soule â— â—6 which is of a more diuine nature and commeth nearer to the Image of God The soule of man is the more precious and noble part of a man the soule of a man is truely himselfe the body is but his instrument therefore being of a more excellent substance it is more to be regarded and cared for then the body If therefore a man would leaue country and kindred to prouide for his body hee should be willing to go out of house home yea euen to forsake himselfe to saue his soule If a man be ready to trauaile a thousand miles by sea and land for the increase of his wealth or the bettering of his knowledge or the delight of his body â— 6 33. we should not think much to go ten thousand miles to take any paines for the good of our soule and to get food for the same But the practise of the world goeth cleane contrary the soule is least regarded the health the wealth the welfare the peace the sustentation and preseruation thereof is nothing esteemed They that are of the earth do sauour onely of the earth and will neuer leaue caring for it till their mouthes be full of it As we do tread vpoÌ„ the earth so let vs tread vnder our feet all earthly things and as wee are borne to looke vpward toward heauen
Reason 2 Secondly of all sacrifices this is the chiefe and principall and groweth in the Garden of God as one of the Cedars in Lebanon eminent aboue the rest of the Trees of the Forrest It excelleth and surmounteth all the rest in respect of the enduring and continuance of it in respect of the vse and end of it and in respect of our vnwillingnesse and vntowardnes to performe it First touching the lasting of it it was in Paradice before the fall it was before the flood it was before the Law vnder the Law vnder the Gospel and shall hold to the end of the world It is performed of men and Angels in heauen and earth it shall neuer end no not when other exercises of our religion shall ceasse The Scripture shall haue an end preaching shall ceasse prayer shall faile the sacraments shall fade we shall haue no need of these things but the sweete singing of Gods eternall praises shall neuer ceasse The blessed Saints and all the hoast of heauen shall giue praise and power honour and glory to him that sitteth vpon the Throne and vnto the Lambe for euermore Reuel 5 13 and 11 17. Againe it is the end both of the works of Reason 3 God and of the other exercises of religion It is the end of our election for he hath predestinated vs to the praise and glory of his grace wherwith he hath made vs freely accepted in his beloued Eph. 1 5 6. It is the end of our creation for he hath made all things to his owne glory euen the wicked for the day of wrath Prou. 16 4. It is the ende of our redemption for the holy man blesseth the Lord God of Israel for visiting and redeeming his people who would send vs deliuerance from our enemies and from the hands of all that hate vs that wee should serue him without feare all the daies of our life in holinesse and righteousnesse before him Luke 1 68 74 75. And the Apostle teacheth this Eph. 1 3 7. Blessed bee God euen the Father of our Lord Iesus Christ by whom we haue redemption through his blood euen the forgiuenesse of our sinnes according to his rich grace It is the end of our iustification for we are iustified freely by grace that no man shold boast in himselfe But he which reioyceth should reioyce in the Lord. 1 Cor 1 31. It is the end of our sanctification of our saluation and of our glorification to returne all glory praise vnto God that sanctifieth and saueth vs will glorifie vs in soule and body And as it is the end of these works of God so likewise all the exercises of our religion are directed and referred vnto it as to the principall marke they aime at A cheefe part of Gods seruice is praier But why doe we pray vnto him but that obtaining our requests hauing experience of his mercies wee may giue him the praise According to the saying of the Prophet I will heare thee and thou shalt glorifie me Psal 50 15. Wherefore do we heare his word but that receiuing increase of knowledge and the gift of faith we may giue thanks to God Wherfore are we partakers of the Sacraments but that finding and feeling comfort by them we might returne the greater glory to God the author of them Lastly the vnwillingnesse of our corrupt Reason 4 nature to do this duty manifestly proueth the worthinesse and excellency of this exercise We are willing enough to pray for the gift but we are not so ready to praise the giuer we are forward and feruent in asking but cold dull in thanksgiuing In time of sicknesse and dangers wee are large in promises and protestations but being deliuered we are backeward in performing We are full of desiring the things wee want but wee are emptie of praises when God hath heard vs and so lose the fruite of that good which he hath sent vs. Seeing therefore the offering to God the sacrifice of praise is a principall part of his seruice and standing directly with his will it standeth vs in hand to confesse before the Lord his louing kindnes and his wonderful workes before the sonnes of men Psal 107 8. Vse 1 Now let vs come to the Vses First forget not his mercies and goodnesse toward vs. We are ready to remember our owne wants and our mouth with our desire is inlarged to pray for health in sicknesse for deliuerance in danger and for comfort in heauinesse but when light is risen in darkenesse and ioy to the vpright in heart wee forget the hand that lifted vs vp and that our helpe is in the name of the Lord which hath made heauen and earth This vse the Prophet Dauid maketh Psal 103.1.2 My soule praise thou the Lord and all that is within me praise his holye name My soule praise thou the Lord and forget not all his benefits This also Moses vrgeth to the people when they were compassed about on euery side with the mercies of God Deut. 6 10 11 12. 8 10 11. When they should possesse Cities that they builded not houses full of all manner goods which they filled not Welles which they digged not Vineyards and Oliue trees which they planted not when they haue eaten and are full then he willeth them to beware lest they forget the Lord their GOD that brought them out of the Land of Egypt from the house of bondage Why is it that he willeth theÌ„ especially to take heede to themselues when their bellies are filled when their cattle is increased when their substance is multiplyed and when their possessions are inlarged Surely because if euer wee forget God it is when we are full If euer wee despise his lawes and commandements it is in the time of plenty abundance euen then when we are most of al bound to serue him When he hath beene on our side and made an hedge round about vs then wee stand in a slippery place readie to haue our hearts puffed vp our minds hardned in pride and to forget God and his goodnesse as Pharaohs chiefe Butler did forget Ioseph Gen. 40 23. The more loue is bestowed vpon vs the lesse duty is performed vnto him whereby satan goeth about to take away all the graces of God from vs. In 2 King 20 8 13. Hezekia was deliuered from a deadly sicknesse and went vp to the house of the Lord to magnifie his mercy for his recouery yet see how soone after he was ouertaken with vnthankfulnesse and lost the comfort of his deliuerance â—â—â—on 32 â—5 and receiued heauy tydinges that his posterity should be carried away captiues into Babel He thought that in his prosperitie He should neuer be moued This is taught vs also in the curing of the ten lepers mentioned by the Euangelist Luke 17.15 16 17 18. of the which one only returned back and with a loud voice praised God and gaue him thanks and Iesus answered saying Are there not ten cleansed but where are the
to mercy in regard of of the great recompence of reward that is laid vp for mercifull men The example of the Sunnamite before remembred is a notable worthy example to teach vs this vse and to enforce this duty vpon vs. She stirred vp her husband to good things and made him that was willing more willing him that was forward more forward shewing her selfe mindful of the end of her creation which was to be an helper vnto him especially in the best things Gen. 2 18. She said Behold I know that this is an holy man of God that passeth by vs continually let vs make him a chamber that hee may turne in thither when he commeth to vs. 2. Kings 4 9. It is not enough for vs to be ready and resolute to doe good to those that are of the houshold of faith and thereby to testifie our faith in Christ but God requireth of vs to consider one another to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10 24 25 This serueth to reproue such as are backward in doing good and cause others to be backward such as are not content themselues to doe nothing but are ready to disswade and discourage others from workes of mercy as we see the Apostle Iohn reproueth Diotrephes who was so farre from receiuing the brethren that he forbad them that would and thrust them out of the Church Iohn 3.9 10. He was backward himselfe and made others backward his malice did not onely keepe him from doing good to the Saints but prouoked him to hinder and restraine others These are like the Scribes and Pharisies which did shut vp the kingdome of heauen against men neither entring themselues into it nor suffering those that would enter Math. 23.13 These are like vnto the enuious Iewes who grew to that desperate madnes against the Lord Iesus that they would neither receiue the Gospel themselues nor suffer it to be preached to others but forbad the Apostles to preach vnto the Gentiles that they might be saued to fulfill their sinnes alwayes 1. Thes 2.16 They are like to Elimas the sorcerer who was so farre from beleuing the doctrine of the Apostles Act. 13 8 that he openly withstood them and maliciously sought to turne away the Deputy from the faith And all these may fitly be compared to the dog lying in the manger which will neyther eate the hay himselfe nor suffer the Oxe or Cattel that would to eate of it These shall haue the more fearefull condemnation answering to God both for not doing good and for hindering such as would doe good These both shut vp their hands and hearts froÌ„ all duties of loue and tye vp the hands of others so that a double woe hangeth ouer their heads which without repentance will fall vppon them Lastly this Doctrine is both an encouragement Vse 4 vnto vs in well doing and a great comfort in all aduersities It is an incouragement to consider that what loue and seruice soeuer we doe shew to the Saints it is put vppon the Lords accounts and is kept in his remembrance and shal not be blotted out for euer This is the tenour of the couenant which he hath made with vs to haue the same friends and enemies with vs. Such as are our friends to doe vs good he will account as his friends to doe them good such as are his enemies to hurt vs he will proceede against them as with his vtter enemies to root them out and to destroy them This is a great honour and dignity of the faithfull It argued a very neere league of amity that Iehoshaphat made with the King of Israel when he ioyned with him saying I am as thou art my people as thy people my horses as thy horses wee will ioyne with thee in the war al mine is at thy commandement 1. King 22.4 2 Chron. 18.3 This is the society and fellowship that God hath with his people our friends shall be his friends our enemies shall be his enemies our troubles shal be his troubles our wrongs shall be his wrongs our persecutions shall be his peâ—secutions This is it which the Prophet declareth touching the Lord He that toucheth you toucheth the apple of his eye Zach. 2 8. So precious and deare are they to him and so tender is his loue toward them that when the enemies rise vp against them to hurt them it goeth as neere to the Lord as any thing can do We know how tender the eye of a man is it worketh more griefe then to receiue a wound in any other part to haue the apple of the eye striken but the Church is so deare to God that he can no more suffer the enemies to hurt it then a man can abide to be thrust or pierced in the eye How could the Lord expresse how earnestly and ardently he loueth vs and how carefull he is for our safety better then vnder this comparison and therefore the Prophet entreateth the Lord to keepe him as the apple of his eye Psal 17 8. to hide him vnder the shadow of his wings This is it which our Sauiour signifieth in the description of the last iudgement that when one of the least of Christs brethren haue bene hungred and we haue fed them haue beene thirsty and wee haue refreshed them haue bene strangers and wee haue lodged them haue beene naked and we haue clothed them haue beene prisoners and we relieued them Christ Iesus himselfe is refreshed and relieued visited and harboured in his members Math. 25 40 If the Lord Iesus liued now vpon the face of the earth in pouerty great want if he wanted meate to eate or clothes to put on ought wee not to relieue him nay who is it but would say hee is ready to doe it But euery faithfull man is vnto vs as Christ himselfe whatsoeuer is done to him is done to Christ himselfe and Christ Iesus though heire of all Lord of the world doth esteeme account it as done vnto himselfe On the other side when the poore members of Christ are in want not releeued are sick and not visited are hungry and yet not sustained Christ himselfe is vnuisited vnregarded A man would be ashamed to doe thus to Christ in person but inasmuch as we do it to the persons of our brethren and his members hee counteth it as done to himselfe as he speaketh in the Gospel Verily I say vnto you Math. 25 â— inasmuch as yee did it not to one of the least of these ye did it not to mee This likewise is that which Christ spake to Paul from heauen at his conuersion When he breathed out threatnings and slaughter against the disciples of the Lord and had obtained letters to bring them bound to Ierusalem that professed Christ he heard
they haue gone into warre to fight with their enemies they haue called vpon his name and receyued great comfort This we see euidently in the practise of Ioshua who prayed vnto him in the day when hee gaue the Amorites before the children of Israel Ioshua chap. 10. verses 12 14. Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and there was no day like that day before it nor after it that the Lord heard the voice of a man for the Lord fought for Israel When the Philistines were assembled against Israel the children of Israel sayde to Samuel Cease not to cry vnto the Lord our God for vs that hee may saue vs out of the hand of the Philistines 1 Samuel chapt 7. verses 8 9 10. Samuel cried vnto the Lord who heard him and thundered with a great thunder that day vppon the Philistines and scattered them so they were slaine before Israel And there is a notable example hereof recorded in the first of the Chronicles the fift chapter and the 20. verse touching the sonnes of Reuben of Gad and of halfe the Tribe of Manasseh They were holpen against the Hagarims who were deliuered into their hand and all that were with them for they cryed to God in the battell and hee heard him because they trusted in him If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre and preparing themselues vnto the battaile wee cannot doubt of the lawfulnesse of the worke it selfe seeing almighty God vseth not to heare those that goe about euill but sendeth his curse vppon them Fourthly the word of God setteth downe Reason 4 the duties of those that manage the matters of the field as of the King of the Captaine of the common souldier which it would neuer do if the callings were vnlawfull For as wee conclude marriage to be lawfull and an honorable ordinance of God because the Scripture setteth forth the duties of maried persons aswell of the husband toward the wife as the wife toward her husband so in as much as we finde the duties of such as go to war aswel of those that are commanders as of those that are vnder commandement described plentifully and fully in the booke of God wee cannot call the lawfulnes of their office in question Hence it is that the Lord teacheth Ioshua the duties of his calling Iosh 1 6 that he should be strong and of a good corage that he shold meditate in the booke of the Law and assure himselfe that he would be with him and not leaue him nor forsake him so that there shold not a man be able to withstand him all the daies of his life So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues and to bee directed how to escape the wrath of God to come Luke 3.14 he said vnto them Do violence to no man neither accuse any falsely and be content with your wages The particular handling and setting downe of these duties inforceth the acknowledgement of the lawfulnes of the calling Reason 5 Lastly we shall see the lawfulnes of warres if wee consider the lawfull causes of a lawfull warre The first is the defence of true religion against the oppugners thereof as appeareth by the words of Ahijah to Ieroboam and all Israel 2 Chron. 13 6. The second is that such as are oppressed for religion may bee freed and deliuered as we see in the histories of the Iudges who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors The third is for the necessary defence of the Commonwealth by repulsing iniuries offred Iudg. 11 13 â— Sam. 10 4. â— Chron. 14 9 1 Sam. 30 18. Genes 14.16 1 Chron. 18.1 by reuenging indignities and assaults and by recouering things lost as their wiues their sonnes their daughters their goods their possessions their cities their substance dominions The ouerthrow of the Commonwealth bringeth the ruine of the Churches peace For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace Ieremy 29 7. so when the Common-wealth is spoiled the libertie and freedome of the Church is diminished as appeareth in sundry places of the Lamentations â—amen 1 4 5. Vse 1 Let vs now make vse of this doctrine and apply it to our instruction First it is required of euery one to haue courage Wee must not grow feeble and faint-hearted we should not feare nor be discouraged but be bold as in the worke of the Lord assuring our selues that the Lord is our strength who teacheth our hands to fight and our fingers to battell Psalme 144 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem he said to his Captaines souldiers Be strong and couragious feare not neither be afraid for the king of Ashur neither for all the multitude that is with him for there is moe with vs then is with him with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels 2 Chron. 32 7. This appeareth in the exhortation of Nehemiah when Sanballat and Tobiah conspired to come to fight against Ierusalem to hinder the building of the wall he said Be not afraid of them remember the great Lord and fearfull and fight for your brethren your sonnes and your daughters your wiues and your houses Neh. 4.14 The heathen Captaines that carried their men to battel were alwayes wont as we see in prophane histories to put courage into them not to feare to looke the enemy in the face but their onely or cheefest reason to mooue them was earthly glory that either they should liue in wealth or dye with honor It is not so with the people of God they haue greater Reasons to worke in them the gift of valour and hope of victory True religion therfore doth not weaken the hearts of men and make them Cowards It is no enemy to true fortitude and manhood The Reasons why true Religion giueth courage in battel For first it teacheth and informeth the conscience that the cause and quarrell in which the warriour fighteth is good iust and warrantable by the word of GOD which maketh him stand vpon a sure ground without which knowledge in the heart how vgly how foule how sauage how cruell a thing is the effusion and shedding of blood What an horrible and grisly a spectacle is it to see Villages and Townes burned Cities and Castles ruinated Churches and religious places ouerturned bodies dismembred with Ordnance the ayre infected with stench the ground embrued with blood the country wasted grasse and corne troden downe and spoyled and all places with feare and terror filled Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood Secondly as true religion establisheth the conscience touching the lawfulnes
Let vs not therefore look how many we be in number but how our right our workes be For when God will punish no multitude can priuiledge and therefore the Wiseman sayeth Though hand go in hand they shall not bee vnpunished Prouerb 16 verse 5 so that all the loftinesse and haughtinesse of men how soeuer they thinke themselues backed and shall be borne out by friends and mighty men of the world shall be brought downe and made low Esay 2 11 12 c. Vse 3 Lastly this admonisheth euery Country Citie Nation Language and People if they would enioy their lands and goods in peace they must seeke to be at peace with God and if they would not haue destruction come vpon them from him let them not draw it as it were with Cart-ropes vpon themselues by their sinnes and casting from them the lawes of God For the prouidence of God is ouer all the wayes of men and therefore hee will bring destruction vpon them This is the dignity and honour of a Citie except the inhabitants of it do betray it it cannot be betrayed Many thinke the onely strength and safety of a Citie to consist in the iron gates strong barres high walles deepe ditches great pieces of Ordnance and much munition and the honour and ornament thereof to stand onely in goodly houses stately towers braue castles and curious workemanship of cunning Artificers neuerthelesse such as put theyr confidence in these are greatly deceiued they make flesh their arme know nothing how to make Townes and Cities fortified It is true piety and godlinesse that is the defence and glorie of a Citie and no man can destroy a Citie except those that are the inhabitants do destroy it themselues This is it that the Prophet telleth Niniueh that great and bloudy Citie Genesis 10 12. Nahum 3 1 Art thou better then populous No that was situate among the riuers that had the waters round about it whose rampart was the sea and her wall was from the sea c. Yet was she carried away she went into captiuity c. Nothing can deliuer where sinne reigneth Defences â—re no defences all meanes are vaine and vnable to saue It is not the woe and miserie of a City or Nation or Towne or House that they haue lost a number of able men by the sword or that manie are smitten downe with the plague and pestilence but this is the wretchednes of a place that it is full of drunkards vncleane persons swearers Atheists and such like horrible impieties These are the procurers of woe these are the causes of destruction And howsoeuer some may repent and saue themselues their owne soules yet it shall not long keepe vs from generall iudgements so long as these things are found among vs. It cannot be that the Lord should long forbeare vs wee haue hardned our hearts through his patience We haue filled vp the measure of our sinnes and they are growne to so great an height that euery man now adayes maketh a scorne and scoffe of the word of God and there are among vs not onely committers of euill but scorners of good things these are perillous dangerous times What then can we expect but that God should come against vs and set all our sinnes in order before vs nay before himselfe Let vs therefore repent and turne from our sinnes and returne to the Lord our God and then though wee should taste of a generall desolation yet when it commeth it shall go well vs and we shall haue our reward in the life to come 48 And the Officers which were ouer thousands of the hoast the Captaines of thousands and the Captaines of hundreds came neere vnto Moses 49 And they saide vnto Moses Thy seruants haue taken the summe of the men of warre which are vnder our charge and there lacketh not one man of vs. 50 Wee haue therefore brought an Oblation for the Lord what euery man hath gotten of Iewels of Gold Chaines and Bracelets rings earrings and tablets to make an attonement for our soules before the Lord. 51 And Moses and Eleazar the Priest tooke the Golde of them and all the wrought Iewels c. 52 And all the golde of the offering that they offered vp to the Lord c. 53 For the men of warre had taken spoyle euery man for himselfe 54 And Moses and Eleazar the Priest tooke the gold of the Captaines c. The offering of the Captaines followeth in these words That which they brought was matter of great price thereby giuing to God thankes for couering their heads in the day of battell and desiring to make an attonement between the Lord and their owne soules This offering was accepted and laide vppe in the Tabernacle for a memoriall for the Children of Israel Obserue here sundry points of instruction First from the persons that offer to God and acknowledge Gods mercie to wit the Captaines themselues that were the chiefe in this businesse that howsoeuer God be to be serued of all without exception and all must shew themselues ready to doe it yet aboue all the cheefest and the heads ouer others ought to be leaders to the rest So was it when the Israelites were brought ouer the red sea and deliuered from all their enemies Moses and Aaron prouoked them by their example to giue praise and glory vnto God and encouraged them in that duty Exod. chapt 15. Iudges 5. verse 15. How zealous was Nehemiah that hee euen consumed himselfe with desire to do the Church good So was it with Zerubbabel and many others But of this we haue spoken before chapt 7 in the offering of the Princes And whereas they offer to God Iewels of Gold Chaines Bracelets Rings Eare-rings and Tablets we learn to serue God with the best things wee haue and to thinke nothing good enough for him This also is handle before Doctrine For benefites receiued wee must returne praise to God chap. 7. Againe from these men we must acknowledge that it is our dutie to returne praise and thanks vnto God for his benefites and blessings that we haue receiued Psalme 50 15. Ephes 5 20. Philip. 4 6. Psal 116. The grounds are plain First because praise and thankesgiuing are due to God as to the author and fountain from whence all mercies come and therefore to whom should we giue praise and glorie but vnto him Psal 65 6.7 Secondly it is a blessed thing to blesse the Lord and if we ascribe not glory to him we take it to our selues and are no better then theeues that steale away their neighbours goods nay we are worse Wee ought as well to returne thankes vnto him when wee haue receyued blessings as to pray for them when we want them and would haue them Psalme 50. Thirdly it is an high and honorable duty to glorifie and praise God it is the duty which all the Saints and Angels performe and euer shall performe in heauen to honour God A good subiect would bee very willing