yeelde them subiection feare honour prayer tribute and obedience as the Apostle vrgeth these particulars Ro. 13 1 2. 6 7. and it condemneth to the pit of hell all such as resist them and rise vp against them Should the sonne rebell against the Father as Absolon did Let him then feare the end of Absolon to be hanged in the tree Should the childe striue against his Nurse that beareth him or the sheepe set themselues against the sheepheard that feedeth them Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē and will plot against their life of whom they receiue life and goods and peace and safety and all Vse 4 Fourthly it is the duty of all Magistrates and those that are in authoritie to consider what they haue to do their names and titles must teach them what their office is not to magnifie themselues not to think themselues absolute not to set themselues against God not to tyrannize ouer his people not to maintaine themselues in ease and idlenesse in vanity and superfluity not to follow after their owne pleasures but to do iustice to all without respect of person to protect euery one from wrong to maintaine publike peace and tranquility but especially to further Gods true religion They must haue publike minds and not seeke their owne good only or principally It is the ruine of an estate when publique persons haue priuate mindes regarding only to serue themselues and to procure their owne good These are no common-wealths men but priuate wealths men The Apostles were called to be fishers of men and Princes are called to be sheepheards of men to feede reasonable sheepe and this is their honour if they be found faithfull that it may be said of them as it is of Dauid Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands Psal 78.72 Verses 16 18 20. And the Lord sayde vnto Moses Gather vnto me seuenty men of the Elders of Israel whom thou knowest to bee the Elders of the people c. In these wordes we haue the answer to Moses complaint And as the complaint stood of two distinct parts so doth the answere of the same points Touching the greatnesse of the charge and burthen whereof Moses complaineth God commandeth him to gather together vnto him seauenty men of the Elders of Israel to whom he would communicate of the same spirit that Moses had howbeit without any diminution of his gifts although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts as it is true Marbac Comment in Num. Whit. praelect de pont f. Rom. pag 89 4. hee doth sometimes punish in that manner sometimes by lesning and sometimes by taking away what hee had formerly bestowed Zach. 11 17. Mat. 25 27. But we do not reade or finde that hee dealt so with Moses or that he was lesse fit for gouernment then he was before rather his gifts were deriued to others as one candle lighteth another and yet the light is not diminished And what benefite or profite had it beene to Moses to haue these ioyned if his gifts had beene impaired In this place we haue the institution and erecting of a new Court among the Iewes called the Sanhedrim The institution of the Sanhedrim among the Iewes This honourable Senate at the first founding of it consisted indifferently of men taken out of all the Tribes which had some of the Leuites to assist them This court was seated and kept at Ierusalem and might handle waightier causes D. Field of the Church lib. 5. cap. 9. inflict more greeuous then the set Courts and Tribunals of iustice appointed and assembled and obserued in the gates of euery Citty and to this they might appeale from those inferiour Consistories For such as were instituted thorough the aduice and counsell of Iethro Exod 18 21. were not necessary to be of this number of seuenty they had the hearing and determining of the least causes and besides they receyued not an extraordinary spirite neyther was it needfull for that calling This Councel of the Sanhedrim remained after the captiuitie and continued vnto the dayes of Herod Iunij in Analy◠in Numer who made hauocke of many of them and put most of them to death Howbeit some of them remained euen to the desolation of the Temple and of the City by the Romans Liuelies Chronology of the Persian Monarchy page 238. and of this Christ speaketh Matth. 5 20. and 18.17 which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of seditious cutters and cut-throats then were the Sanhedrim deposed at their will when there was none to controll them Ioseph de bell Iud. lib. 5. cap. 1 and other base pesants were set vp in their roome who had no lawes to restraine them no Magistrates to punish them no authority to bridle them Then was the Priest-hoode made a mockerie then was Ierusalem without a guide as an house without a Ruler or a ship without a Pylot There was none to manage the state aright but all gouernment was turnd into confusion and disorder The second complaint of Moses was touching the feeding of so great a multitude which God answereth verse 18 19. by a promise and by a threatning Hee promiseth vnto them store of flesh and to fit them and fill them not for a day or two dayes c. but euen a whole month And he that sheweth he could do this sheweth also that he could doe more if that had bin too little howbeit they should in the end take litle delight pleasure in their delicates after which their soules so ernestly lusted because hee threatneth that in the midst of their abundance it shold come out of their nostrils and be vtterly loathed of them This answer of God ministereth many instructions First that God layeth no more vpon any then he will inable them to beare if they thinke it bee too heauy hee will ease them of it He is not like to Pharaoh that willed more to be laid vpon the people then they could compasse complaining that they were too idle Exod. 5 17 18. Neither is he like to Rehoboam that refused to make the greeuous seruice of his father and his heauy yoke lighter but answered the men of Israel roughly that he would adde to their yoake and if his father chastened them with whips he would chastice them with Scorpions 1 King 12 11. but God is ready to take away part of the burthen and diuide it among others that it might bee borne equally vpon all their shoulders Secondly he furnisheth with gifts all such as he sendeth and calleth he employeth none in any function but such as he furnisheth for that purpose Thirdly we see that God is able
A COMMENTARIE vpon the Fourth Booke of Moses 〈…〉 NVMBERS CONTAINING The Foundation of the Church and Common-wealth of the Israelites while they walked and wandered in the WILDERNESSE Laying before vs the vnchangeable loue of God promised and exhibited to this people The comely order established and obserued among them Sundry examples of his horrible iudgements against obstinate sinners The Fatherly chastisements and corrections of the faithfull offending and the dangerous plottings and diuellish policies of the Churches enemies are detected and discouered Wherein the whole body of Diuinity is handled touching matters Dogmaticall Of God of Christ of the Gospel of the Law of Sin of Faith and Iustification of the Scriptures of the Sabbath of Magistrates and of the Ministery of the Resurrection of Prayer and the lawfulnesse of set formes of Tythes and Impropriations of the Sacraments in generall and in speciall of Baptisme and the Lords Supper of Duelles and Duellists of Excommunication of Repentance and remission of sinnes of restitution of Warre and of the lawfulnesse of the marriage of Cozen germans Ceremoniall Of the calling of the Priests and Leuites and of the first borne of the waters of iealousie of the vow of the Nazarites of the daily sacrifice of the Iewish Feasts of the yeare of Iubile of the new Moones of afflicting the soule of the Feast of the Passeouer and Pentecost of the Trumpets and of the Tabernacles of the Vrim and Thummim of the seuen Lampes and the making of the two siluer Trumpets of the pillar of Fire and the Cloud of the meate Offering and drinke Offering with the vses of them all toward our selues together with a description of sundry waights and measures vsed of the Iewes Polemicall Or Controuersies betweene the Church of Rome and vs as of the Scriptures of the Church and the notes of it of the supremacy of the Byshop of Rome of the Masse of Purgatory of Free-will of Prayer in a strange tongue of iustification by Workes of the Sacraments of Vowes of auricular Confession of Reliques of binding and loosing of Temples of Tapers and wax Candles of Sanctuaries and of Images and Idolatry Heerein also the Reader shall finde more then fiue hundred Theologicall Questions decided and determined By WILLIAM ATTERSOLL Minister of the word LONDON Printed by WILLIAM IAGGARD 1618. TO THE RIGHT WORSHIPfull Sir Walter Couert Knight one of his Maiesties Iustices of the Peace in the County of Sussex And to the Right VVorshipfull the Lady Iane Couert his Wife Grace and peace from Iesus Christ. I Vndertake Right Worshipfull in this Work to expound one of the Bookes of Moses a part of the Churches Treasury committed to writing by the hand of one of the best Worke-men and one of the greatest Prophets of the Church And howsoeuer sundry parcels thereof may seeme at the first view to offer vnto vs little profit as containing onely sundry names of persons and places which may be thought little to concerne vs yet as the whole Scripture giuen by inspiration is profitable for Doctrine for reproofe for correction and for instruction 〈◊〉 righteousnesse that wee thorough patience and comfort of the Scriptures might haue hope 2 Tim. 3 16 Rom. 1â— 4 so if we looke into this present parcell with a single eye and a pure heart voide of partiality and a preiudicate opinion we shall oftentimes finde much substance to lye hidden vnder shadowes and as it were rich Mines where the soyle may be taken to bee barren And as this booke beareth in the front of it the name of Numbers so it hath this peculiar aboue the rest that it layeth before vs the numbering of the people and the excellent and exquisit order that God commanded to be obserued among them in their tents in their marching in their remouing in the vnfolding and wrapping vp of the instruments of the Tabernacle and in the Priests and Leuites that attended vpon it All Arts and Sciences before they can bee learned must be reduced into order and method There is an order in God himselfe as wee see in the blessed Trinity for albeit all the persons bee coeternall and coequall and the essence it selfe of the Deity vndiuisible yet there is the first the second and the third person And as it is in God so it is in the creation and workes of God from the heauen of heauens to the center of the earth The elect Angels that do his commandements and hearken vnto the voyce of his word Psal 103 20 haue an order among them there are Thrones and Dominions Powers and Principalities Ephes 1 21. Col. 1 16. and an Archangel that at the last day shall blow the Trumpet 1 Thess 4 16. And as it is among the Angels so it is among the Saints the soules of iust men perfected albeit all haue enough and none of them any want yet there is a difference in the measure of their glory inasmuch as euery man shal receyue his owne reward according to his owne labour 1 Cor. 3 8. Dan. 12 3. The Starres are not all of one magnitude but there is one glory of the Sunne another of the Moone and another of the Starres for one starre differeth from another starre in glory so also is the resurrection of the dead 1 Cor. 15 41 42. Gen. 1 16 17. Psal 136 7 8.9 Thus it is also in the workes beneath that God may euery where appeare to be the God of order 1 Cor. 14 33. Some creatures haue onely a being some haue being and life others Being Life and Sense and others besides all these haue reason and vnderstanding A Campe well disciplined is a perfect patterne of good order He that would order a battell aright saith Vegetius hath respect to the Sun to the dust Veget. Cap. 14. to the winde because the Sun and dust hinder the sight and a contrary wind weakneth the blow The Church of God is ruled by order while there are some to teach and some to heare Neither may any of these seeme strange forasmuch as there is a kinde of order euen in the place of all disorder and confusion euen in hell it selfe prepared for the diuell and his angels Matth. 25 41. Matth. 25 41. for there also are principalities and powers and the rulers of the darkenesse of this world Eph. 6 â—2 and among these one is cheefe and principall as it were an head ouer this body called therefore the prince of the diuels Matth. 12.24 So then we see that in the Creator and in the creatures in the Angels in the heauens in the campe in the church yea in the place of darknesse and desolation it selfe there is â—â—me order from whence sprang the common Prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is There is nothing so profitable as order When Moses had receyued the law of God as from the mouth of the Law-giuer and published it among the people and had finished the Tabernacle of the Arke and Sanctuary hee mustered all the
with such neere and necessary bands will not keepe his faith entire to them but betray them also when occasion and opportunity shall serue The Law of God saith Exod. 22.28 Thou shalt not raile vpon the Iudges neither speake euill of the Ruler of thy people If he be guilty of punishment that raileth and reuileth them what punishment and reuenge is sufficient for him that seeketh after their life and plotteth after their death we haue a notable example of a loyall heart in Dauid toward Saul who albeit he were elected and annointed King and were persecuted and pursued of Saul yet he would not lay violent hands vpon his person nor seeke to depriue him of his kingdom The Lord said hee keepe me from doing that thing to my master the Lords Annointed 1 Sam 24.7 and 26.9.10 to lay mine hand vpon him for who can lay his hand on the Lords Annointed and be guiltlesse As the Lord liueth either the Lord shall smite him or his day shall come to die or he shall descend into battell and perish the Lord keepe me from laying mine hand vpon the Lords Annointed This was the protestation of Dauid but it is a word of direction to all that Princes persons should be inuiolable as sacred and sent of God whether they be good or euill whether they be iust or vniust whether godly or vngodly It is not vnknowne what manner of king Nebuchadnezzar was euen hee that tooke Ierusalem namely a great oppressor robber cruell tyrant yet the Prophet Ezekiel affirmeth that God gaue him the land of Egypt Ezek. 29.18.19 Dan. 2.37 and 4.14 for the reward of his worke and for the wages of his army wherewith he had serued him and Daniel declareth that God changeth the times and seasons he taketh away kings he setteth vppe kings that liuing men may know that the most High hath power ouer the kingdome of men and giueth it to whomsoeuer he wâ—ll and appointeth ouer it the most abiect among men And in the second Chapter he saith O king thou art a king of kings for the God of heauen hath giuen thee a kingdome power and strength and glory Who could bee a greater tyrant then Pharaoh who could enact more barbarous and bloody decrees then hee did Or what people could be in greater misery or endure harder bondage and slauery then the children of Israel in the land of Egypt Exod. 2.23 3.7.17 5 7. Yet they performed obedience they neuer prepared or prouided to resist the king they neuer took vp armes their only weapons were supplication to God to man Let vs consider a litle what the Lord himselfe saieth by the mouth of the Prophet Ieremy â—rremy 27 â—6 7 8 9 10 â—1 I haue made the earth the man and the beast that are vpon the ground by my great power and by my out-stretched arme and haue giuen it vnto whom it pleased it me But now I haue giuen all these Lands into the hands of Nebuchadnezzar my seruant and the beasts of the field haue I also giuen him to serue him And all Nations shall serue him and his sonne and his sonnes sonne vntill the very time of his Land come also and the Nation Kingdome which will not serue the same Nebuchadnezzar King of Babel and that will not put their necke vnder the yoke of the King of Babel the same Nation will I visite saith the Lord with the sword famine and pestilence wherefore serue the King of Babel and liue Out of these words we obserue these three points who it is that diuideth bestoweth kingdomes to whom he giueth them and what end remaineth for those that resist them Hee that setteth the Crowne vpon the heads of men is God all power is from him for promotion commeth not from the East nor from the West hee setteth vp and he pulleth downe at his owne pleasure He giueth the same sometimes to euill men and these he maketh his seruants to serue his prouidence and to do his will which he hath to be done by them And therefore such as oppose themselues against them doe set themselues against God and all that resist shall receiue to themselues condemnation â—om 13 2 Hee will haue Tyrants to bee obeyed and honoured because they are lifted vp to the seat of honour and throne of maiesty by his hand Vse 2 Secondly we learne that it is a great blessing to haue good and godly Princes set ouer vs to rule vs in iustice peace and righteousnesse â—say 32 2. â—am 4 20. They are a couering against the heate the breath of our nostrils an hiding place froÌ„ the winde and a refuge from the tempest as riuers of waters in a drie Land as the shaddow of a great Rock in a weary Land Where they are wanting the Sunne is as it were pulled out of the Firmament and all things are left in miserable darknesse the weake are a prey to the strong and mighty as the lesser fish are deuoured of the greater and euery one doeth that which seemeth good in his owne eyes Hence it is that the Queene of Sheba seeing the power and magnificence of Salomon whom GOD had set vpon the Throne of his father Dauid Kin. 10 8. saide Happy are thy men happy are these thy seruants which stand euer before thee and heare thy w sedome To this purpose speaketh the wise man Eccl. 10 16 17. Woe to thee O Land when thy King is a Childe and thy Princes eate in the morning Blessed art thou O Land when thy King is the sonne of Nobles and thy Princes eate in time for strength and not for drunkennesse Wee must therefore acknowledge it as a great blessing and mercy vpon a Land when he giueth faithfull Magistrates wise Kings wise Counsellers wise Nobles wise Iudges wise Iustices wise Officers to gouerne the State to sway the Common-wealth Blessed are such Rulers nay blessed are the people that are vnder such Rulers and blessed is that gouernment and policy so well and wisely ordered It is a token of Gods heauy iudgement vpoÌ„ a kingdome when he taketh away the Ouerseers of it It is a token of the ruine of an house when the shores and staies that vnderpropped it are remoued When the Tree is pulled vp by the rootes the branches must needs dye the leaues wither and the fruite fall away When the feete of a man faile that beare vp the rest of the body he cannot but fall and when the breath of his nostrils is stopped hee is gone Psal 104 29. quickly returneth to the dust out of which he was taken Our Rulers and Magistrates are as the props pillars that keep the house vpright they are as the roote of the Tree that giueth life and sendeth foorth sappe and iuice into all partes and corners of the Land which are as the body of this tree they are as the heads that is the choisest parts of the Common-wealth and yet
the Scribes because they confessed this point of Gods power for they did rightly affirme Allem â—â—tise of the power of Priâ—hood 〈◊〉 sins chap. 1. that none could forgiue sinnes but God onely Luke 5 20 21 but this was their error in that they did not acknowledge Christ to be God who in the person of the Mediatour euen in the state of humility while he liued heere and was conuersant vpon the earth might by his diuine authority forgiue sinnes as likewise by the same power he did heale sicknesses and diseases among the people God then doth properly and absolutely forgiue sinnes committed against his law and eternall Maiesty The Minister by his appointment doth assure all penitent sinners of the forgiuenes of their sinnes through the mercy of God and the merits of his Sonne Iesus Christ and therefore in this sense he is said to forgiue sinnes as he is also said to saue mens soules 1 Tim. 4. â—â— to whom he preacheth saluation An Embassadour is said to make peace or warre when he declareth according to his commission his Princes pleasure and determination touching eyther of them The Kings Deputy or Lieutenant hauing warrant from him offereth and granteth pardon to rebels or other offenders when notwithstanding he doth onely make knowne the Princes pleasure in remitting their offences and releasing their punishments forasmuch as it is in the Princes power onely to pardon traitors transgressors The Minister of the word as Christs Deputy or Lieutenant is said to reteine or remit sinnes euen as the Priest in the time of the Law is said to make the Leapers cleane or vncleane â— â— 7 His sentence touching that disease was but declaratory pronouncing who was striken or who was healed by the hand of God he had not power himselfe to strike or to heale to lay it vpon any or to take it away from any person So it is the ordinance of God that the Ministers should be declarers interpreters and expressers of his will and word concerning remission of sinnes â—giue sin â—e a â—ne not properly pardoners forgiuers and remitters of sinnes for then they must also take away sinnes as though the sentence in heauen did depend vpon the sentence on earth whereas the censure of men must depend vpon the sentence of God To forgiue sinnes properly is to take them away and to remoue the punishment But God only can do this to God therfore alone let vs flie of him let vs looke for mercy and from him let vs neuer goe to any man If we haue recourse vnto him we shall finde mercy in time of need which is better then thousands of gold and siluer This is able to appease the inward trouble of a distressed conscience and ministreth sound comfort to the afflicted soule that is humbled and cast downe to the gates of hell If wee hadde all the iewels and precious stones that can bee found wee were not able to buy out the punishment of one sinne The Prophet saith Ps 49 6 7 9. They that trust in their wealth and boast themselues in the multitude of their riches none of them can by any meanes redeeme his brother nor giue a ransome to God for him c. The value worth of the whole world is too vile and base to answer for one trespasse for it cost more to redeeme one soule It could not be done with siluer and gold and such like corruptible and transitory things but with the precious blood of Christ â—1 19. as of a Lambe without blemish and without spot If we would come before him with burnt offerings and calues of a yeare old or would thinke to please the Lord with thousands of Rams and ten thousand riuers of oyle or perswade our selues that wee can make satisfaction for the sinnes of our soules by the fruite of our bodies euen by giuing our sonnes and daughters wee deceiue our selues and know not the greeuousnesse of sinne nor the infinite wrath of God nor the exceeding value of the death of Christ nor the endlesse torment due vnto sinne nor the vnspotted purity of the law of God which is transgressed by it If we had all things and wanted his mercy we haue nothing if once we haue it it is sufficient to couer all our infirmities and to blot out all our iniquities according to the saying of Salomon Prou. 16 6. By mercy and truth iniquity is purged and by the feare of the Lord men depart from euill Such as neuer felt the burden of sinne neuer regard the benefit of mercy but such as haue their hearts in any sort touched with it acknowledge them blessed that finde it and all those miserable that are destitute of it It is not instruments of musicke it is not dainty fare it is not outward delights it is not merry company it is not riches or honours or friends or nobility or pleasures or sports and pastimes that can alay and appease a troubled minde perplexed conscience Dauid wanted not any of these he was the sweet Singer of Israel he might haue his consort he could not want mirth and musicke of singing men singing women yet he preferred a drop of mercy before all these he followed not the practise of Saul who when an euill spirit sent of God vexed him and disquieted his minde listned vnto them that told him of a cunning Musitian to play before him but he neuer sought to God nor craued mercy at his hand and therefore albeit he were eased for a time yet his trouble returned more fiercely vpon him then before and ended in a fury and frenzy so that nothing could pacifie or appease him This is the common course of the men of this world if at any time their hearts accuse them and sinne begin to terrifie them iudgment presse sore vpon them they seeke by merriments and drinkings feasts and their companions to put that terror away And this is the onely counsell their friends can aduise theÌ„ to take Like friends like counsell carnall friends carnall counsell But they and their friends are greatly out of the right way and are wholly ignorant of the true meanes of coÌ„fort All sound comfort commeth from God and from his word All sound dofort commeth from God 2 Corin. 1.3 and therefore he hath this title giuen vnto him to be called the Father of mercies and the God of all consolation He sendeth his holy Spirit into our hearts wheÌ„ they are cast downe who by way of excellency is called the Comforter Iohn 14 26 16 26. He wil not leaue vs without comfort if we craue it of him We must goe vnto him and neuer giue him ouer He is a fountaine that can neuer bee emptied and drawne dry Besides we haue his word which being reuerently heard and read is able to raise vp and cheere vp our heauy hearts The Apostle sheweth that the Scriptures were written Roman 15 4. that we through patience and comfort of
punishment lying euen at the doore Because ye sanctified not my Name before the children of Israel yee shall not bring this congregation into the land which I haue giuen them Hee doth not onely accuse and conuince them of sinne but amplifieth it by the effect that thereby hee was robbed of his glory and so excludeth them out of the land of promise We learne from hence that God chastiseth his owne children sinning against him â—trine chasti â—is owne â—on When his children forsake his lawes and walke not in his iudgements although he take not his louing kindnesse from them neither falsifie his trueth yet he will visit their transgressions with the rod and their iniquities with strokes This we see throughly strengthened thoroughout the whole booke of the Iudges as chap. 4.1.2 When the people of Israel proceeded to doe euill in the sight of the Lord hee sold them into the hand of Iabin king of Canaan c. So when Ionah disobeyed the voyce of the Lord calling him to preach to Nineueh that great Citie and to cry against it for their wickednesse hee was cast into the Sea as an vnprofitable burthen of the ship â— 2 3 15 and swallowed of a Whale so that albeit he fled from the presence of the Lord yet his hand followed after him and ouertooke him When Dauid had trespassed in the matter of Vriah by adultery and murther though he were a man after Gods owne heart yet the Lord raised euill against him out of his house â—m 12.9 the sword of the enemy was shaken against him and his own wiues were defiled in the sight of the Sun â—b 12.10 When Miriam the sister of Moses withstood him in the pride of her heart through ambition and vaineglory albeit he accused her not but in meekenesse of spirit put vp the wrong being lowly in his owne eyes yet shee was striken with leprosie by the hand of God and shut for a season out of the hoast The like we might say of Salomon Asa Iehoshaphat Iosiah Hezekiah and many others all which seale vp this trueth to our hearts that GOD spareth not his owne people when they sinne against him Reason 1 The Reasons of this iust dealing of God are first to cleare his iudgement and iustice that we should know him to bee no respecter of persons but to hate sinne whensoeuer wheresoeuer and in whomsoeuer he findeth it He is not a God that loueth wickednesse neither shall euill dwell with him for he hateth all them that worke iniquity This the Prophet Dauid acknowledgeth 51.4 Against thee against thee onely haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest If then we breake his statutes and keepe not his commandements when he searcheth with lights and findeth out our sinnes we must giue glory to God and make confession vnto him wee must pronounce righteousnesse to belong vnto him and vnto our selues open shame yea if he should destroy vs we must acknowledge him to be holy in all his waies and iust in all his workes who giueth vs to eate the fruite of our owne labours As then he is iust and righteous so he must punish sinne in whomsoeuer he taketh it and as he denounceth sore iudgements and greeuous plagues of great continuance and long durance so he executeth theÌ„ to manifest the truth of his owne word and maketh good his owne threatnings gone out of his owne mouth Againe God chastiseth his owne children Reason 2 lest they sinning with the men of this world whose portion is in this life should be condemned with the world For as in punishing of vs he respecteth his own iustice so he doth it in respect of our owne good and the great profite which thereby is brought vnto vs. If we should alwaies enioy health wealth liberty peace plenty and other good blessings of God according to our hearts desire we would waxe fat and spurne with the heele Deut. 32.15 forsaking God that made vs refusing the strong God of our saluation ioyning hand in hand with wicked men reserued to destruction Wherefore affliction is as the messenger of God to call vs backe from sinne to weane vs from the world to kindle in vs a desire of the world to come This the Apostle aimeth at 1 Cor. 11 31 32. If we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not bee condemned with the world The vses of this Doctrine are many First Vse 1 consider with me the cause why they keep the word and turne vnto him with all their harts why they run not on in euill as the horse rusheth into the battell as the vngodly do the reason is God calleth them backe by his hand his afflictions are remembrances vnto them and his corrections are their instructions This the Prophet Dauid found true in his owne comfortable experience Psal 119 67 71. Before I was afflicted I went astray but now I keepe thy word It is good for me that I haue beene afflicted that I may learne thy statutes The Children of Israel liuing vnder the Iudges and sinning against God making a couenant with the inhabitants of the land Iudg. 2. and 4. Deu. 4.29.30 taking their daughters to be their wiues giuing their daughters to their sonnes seruing their idols forgetting the true God and doing worse then their fathers the Lord sold them into the hand of their enemies whom they serued then they lift vp their voyces and wept then they called and cryed vnto the Lord in their afflictions and he deliuered them out of their distresse The same we see in Manasseh who for his euils that he commited like the abominations of the heathen was carryed away captiue put in fetters 2 Chro. 33.2 11 12 13. and bound in chaines and when he was in tribulation hee prayed to the Lord his God and humbled himselfe greatly before the God of his father and prayed vnto him and God was intreated of him and heard his praier and brought him againe to Ierusalem into his kingdome Then Manasseh knew that the Lord was God But of this we shall speake more in the chapter following Vse 2 Secondly confesse from hence that great is the wrath and anger of God for sinne seeing he punisheth it so sharpely and seuerely in his children whom he hath engrauen as a Signet in the palme of his hand and whom he tendreth as the apple of his eye Marke how hee hath many times schooled his owne seruants offending When Miriam murmured against Moses and made other to murmure shee was striken by the hand of God with leprosie and albeit Moses made supplication for her yet the Lord answered Numb 12.10 13 14. If her father had spit in her face should she not haue beene ashamed seuen dayes Let her be shut out of the hoast seuen dayes and after she shall be
That many wicked men make this an Apology for themselues and alledge it as a suffiâ—ient excuse for their wickednesse that men of cheefe place aboue them like their courses and giue them directions what to do This the Prophet pointeth vnto Ier. â—4 1â— It went well with vs when we burnt incense to the hoast of heauen and when we poured out drink offerings to them diâ—â—â—e it without our husbands Thus it commonly falleth out that wicked persons pretend the example of chiefe men and thereby go about to iustifie their euil doings The defence that druÌ„kards vse for themselues Exhort the drunkard and riotous person to forsake his drunkennes and to leaue his beastly sin admonish him to shun houses of drunkennes the very nurseries of all abhominations what is their answer We haue the chiefe of the parish to keepe vs company we haue the best and richest sort to ioyn in our society they like our doings they iustifie our courses and only a sort of fellowes that are more precise then wise speak against vs. Thus doe these men take heart and encourage themselues in all euill practises yea are hardned against the reproofe of others because they finde the cheefest sort to bee on their side Wherefore it must needes be accounted a great blessing to a nation to send wise discreete and faithfull Rulers amongst them Ezra 7 27 28 This we see in the practise of Ezra when hee saw the forwardnesse of the King read the Edict knew the liberty giuen to all that would returne beheld the Iewels to bee restored to Gods house and how the Princes were ready to giue a Free-will offering the perfect Scribes of the Law together with the fathers of Iudah Beniamin took great comfort and were greatly refreshed through the hand of the Lord their God so that among many points of Gods mercy toward his people this is not the least to haue godly gouernors giuen vnto them Let vs then all of vs acknowledge that it is a great mercie of God to a kingdome place parish family when the Rulers are reformed and well ordered touching the seruice worship and obedience of God When Salomon had established religion and iustice in Ierusalem amended his court according to the ordinance of God so that all things were performed according to the law the blessing spread ouer the whole kingdom religion florished peace and righteousnesse kissed each other and the blessings of God came vpon the people They had Cedars as plentifull as wilde fig-trees 1 Kin. 10 27. Iron was as common as stones siluer as iron and gold as siluer They had peace and plenty on euery side there was not so much as a dog that opened his mouth against them Vse 2 Secondly this should serue as an instruction to all Magistrates and mighty men to endeuour by their godly life and good example to draw on other that are vnder them to the knowledge and feare of God Great is the force of euill and the power of sinne in priuat persons We see â—n our small parishes and little villages in our priuate families and households one or two children of Beliall wicked men prophane in life are stronger to poyson and pester the whole Congregation neighborhood and family in a short time then the ordinance of God in the ministery of his word and the company of the faithfull in the church or house are able to bring forward to obedience One prophane person fostered and nourished in an house is as a scabbed Sheepe in a whole fold and therefore shall more corrupt and infect by secret suggestion perswasion in a weeke or two 1 Cor. 5.6 then a sincere and godly Gouernor shall be able to edifie and build vp in a yeere Now if inferiour persons can spred sin ouer all the body as an vncleane leprosie who are of smal account and estimation what shall the cheefe and principall members doe when they are euill What an hell of wicked men shall swarme in that corporation or congregation where both Magistrate minister where the cheefe men as the head and the Ministers as the eye are contagiously infected and desperately diseased For as there is an happy and blessed vnion in religion and Christian obedience where all estates of men doe ioyne vnfainedly in it and helpe with both hands to build vp an holy Temple to GOD Psal 122. â— where Moses and Aaron that is the Prince the Priest where the Magistrate and the subiect the head and the body the gouernor and they that are gouerned the Pastor the people as one man with one minde and with one mouth seeke to set foorth the glorie of God so on the other side what an assembly of wicked and loose persons what an house of infidelity and prophanenesse must that be where the gouernours and housholders haue no sap or seasoning of the feare of GOD in them where none is found to giue theÌ„ light but all walke in darknesse and ignorance Matth. 6 â— If the eye be dim how great is that darkenesse Let vs therefore remember this one point That as our place is eminent in the Common-wealth or in the Church or in the Family or houshold so must wee labour and endeauour as we said before by example by exhortation by admonition and by reprehension to vse all godly meanes to prouoke and stirre vp others to the fruits of holines It is not enough for those in high places set as on a watch tower placed as on a hil from whence they may be seene farre and neere to looke onely vnto themselues and to watch ouer their owne waies it is not enough to haue light in themselues but they must hold out the candle vnto others they must not onely know the way themselues but be able to guide others in the right way they must not onely giue no offence to hinder others but be examples to instruct others Lastly they must not only come into the house of God themselues but tol the bell to bring others to God with all forwardnesse and cheerefulnesse Lastly it is our part that are of the people Vse 3 to commend them to God in our prayers to intreat him that hath the hearts of all men in his hands that in his own wisedom he would dispose them to be carefull of our good that vnder them we may liue a peaceable quiet life in all godlinesse and honesty 1 Timoâ— â— Good Magistrates bring the greatest blessings vnto the people they are nursing fathers to the church they are the light of the kingdom they are the bulwarkes of the country they are the means of erecting vp the pure worship of God and of keeping from vs barbarousnes brutishnes outrages violence and all villanies Seeing then wee receiue these and sundry other blessings from them it is our bounden duty aboue all other callings among men to pray for theÌ„ and to praise God for them And certainely if any nation vnder heauen bee
extreamely wronged to be charged with so foule a crime but art thou contented with those things which thou hast Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure and most profitable for thee yea alsufficient vnto thee Then thou art voyde of couetousnesse but if thou doe not thinke thine owne portion sufficient it is certaine thou wilt be crauing and coueting after an other mans Answer But will some say I am a poore man I haue small meanes to liue and many children to prouide for how can I be content or how can I think that I haue sufficient I answere if thou feare God Obiection and haue godlinesse in thine heart thou hast enough thou canst not want that which is sufficient Thou hast the promise of God that he will not leaue thee nor forsake thee Heb. 13.4 5 His word is a sufficient assurance for all things needfull Godlinesse is profitable vnto all things which hath the promise of the life present and of that which is to come GOD commandeth that our conuersation should be without cotousnesse 1 Tim. 4 8. The rule to try our practice and obedience is to be contented with our own estate The way and meanes to worke in vs contentednes is godlines for it maketh a man contented with that he hath So farre as a man is godly so far he is content with his outward condition Let vs therefore lâ—bour to plant godlines in our hearts and to store them with the true feare of God which will bring with it contentednesse and sufficiency in euery estate And Balak also went his way Balak and Balaam laid a plot to curse the people of God but are disappointed and part company one from another Balaam returned to his people that is he purposed to returne with a full intent to goe home but he was stayed by the way where he perished among the Midianits Balaks hope fayling him hee goeth his way and nothing is done of the one to the other This euent betweene them teacheth Doctrine The deuices of euill men against the Church come to nothâ—ng that the deuices of euill men come to nothing God disappointeth the policies and purposes of the vngodly intended against the Church so that how cunningly soeuer they are contriued hee bloweth them away as dust with the winde and hee melteth them as waxe with the fire Many rest in vaine hope and put confidence in deceitfull things Esau promised vnto himselfe a time of his fathers death of weeping for him and then he would be auenged for the birthright and blessing of his brother but his expectation was made frustrate and the blessing tooke place Gen. 27 41. The Egyptians had a purpose to kill all the males of the Israelites that all hope of issue from them might decay but see how wide they shot and how farre they missed Exod. 1 12 God encreased them exceedingly and they were constrained to driue them out enriched with the spoyles of Egypt The enemies of Christ say in the pride of their hearts Let vs breake their bands and cast their cords from vs yet hee that sitteth in the heauen laugheth them to scorne and giueth to his Sonne the heathen for a possession Psal 2 3. Hereunto commeth the saying of the Prophet Psal 7 14. When Christ had preached the Gospel at Nazareth they were filled with such wrath against him that they rose vp and thrust him out of the citty and led him euen vnto the top of the hill whereon their citty was built that they might cast him downe headlong but hee passed through the midst of them and went his way Luke 4 30. The like example we finde Iohn 7 53 the Scribes and Pharisies being gathered together in a councell where the death of Christ was practised God raysed vp one to speake in his cause one of their own bench that sate in the councell consistory with them so that they brake vp in a rage without doing any thing Great maters wer purposed but nothing determined mightymen and rulers were assembled but nothing could be concluded So we reade in the Acts of the Apostles that certaine Iewes made an assembly and bound themselues with a curse saying That they would neither eate nor drinke till they had killed Paul Acts 23 22 but they were disappointed and their purpose though closely contriued was vtterly disanulled Reason 1 The Reasons will make this truth more apparent First if wee consider this essentiall property of God that he is full of iustice hee will reward and recompence as our workes are If we rest in vaine and wicked practices he will not winke at them or hold his peace but throw down that which we build vp and he will disappoint that which wee hope for This the Prophet Dauid handleth at large Psal 62 3 11 12. where he reproueth his aduersaries for deuising and practising of euill against him and sheweth that all their deuices shall profite them nothing but be the meanes to bring them suddainly and speedily to destruction The children of men are vanity the chief men are lyers to lay theÌ„ vpon a ballance they are altogether lighter then vanity Trust not in oppression nor in robbery be not vaine if riches encrease set not your hearts vpon them for thou rewardest euery one according to his worke If their expectation were alwayes satisfied and desires accomplished Gods Iustice should be impayred and called into question so that the crossing of their hopes discouereth and reuealeth him to be a iust and righteous God Secondly the expectation of the wicked is Reason 2 vanity because they can giue no comfort or assurance No man is able to assure himselfe of life or of any thing else for what man can redeeme the life of his brother to keepe it from the graue If then we cannot secure life either to our selues or to our brethren much lesse can wee other things So the Prophet reasoneth They trust in their goods and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother hee cannot giue his ransome to God Psal 49 6 7. The vses are next to be considered as they Vse 1 arise from this doctrine And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh to rest on things which they see with their foolish and fleshly eyes If we regard and receiue onely present blessings they are of lâ—ttle account and of small moment If then we waite on lying vanities forsake God our strength and our saluation wee are vnhappy and most miserable This doth the Prophet preach vnto vs Thus saith the Lord cursed is the man that trusteth in men and maketh flesh his arme and withdraweth his heart from the Lord Ier 17 5 6 7. And the Prophet rendreth the reason hereof in the words following Hee shall be like the heath in the wildernesse and shall not see when any good
hurt losse and damage may by them redound to the commonwealth in such sending of them The way to be rid of them is to execute iudgement against them and to cut them off by the sword of the Magistrate for theyr euill deeds Lastly from hence we should learne much more to be watchfull in the spirituall warrefare Eph. 6 10. 2 Tim. 2 4. We are all souldiers and we are to fight against principalities and powers and spiritual wickednesse in high places and therefore it behoueth vs to put on the whole armour of God and to bee strong in the Lord knowing that we shall stand in his might and be able to put to flight these enemies 7 And they warred against the Midianites as the Lord commanded Moses and they slew all the males 8 And they slew the kings of Midian besides the rest of them that were slaine namely Eui and Rekem and Zur and Hur and Reba He was the father of Cozbi whom Phâ—nehas slew Numb 25 15. fiue kings of Midian Balaam also the sonne of Beor they slew with the sword 9 And the children of Israel tooke all the women of Midian captiues and their little ones and tooke the spoyle of all their cattell and all their flockes and all their goods 10 And they burnt all their Cities wherin they dwelt c. 11 And they tooke all the spoyle c. This is the second part of the Chapter wherein we see the manner obserued in managing this warre and in performing obedience to the Commandement of God and his seruant Moses Wherin we may see the slaughter that they made first set downe generally They slew all the males then particularly Fiue of their Kings and also Balaam Secondly the captiues that they tooke to wit al the women and their little ones Thirdly their booty they tooke the spoyle of their cattell flocks and goods Lastly they set their Cities on fire and consumed theyr goodly Castles to nothing Heere a question may be demanded concerning Balaam Obiect how he came to be among these Midianites forasmuch as we reade before that he went his way Numb 24 25. I answer Answer some vnderstand the words of his purpose resolution to returne home but that he stayed in the way among the Midianites through whose Country he must necessarily go and so was slayne among them And indeed it is certaine he was present in the battell but it is more likely and credible that he went home and afterward hearing of the destruction of so many thousands of the Israelites 1. Drusij comment in loca diffic Num. cap. 125. procured through his diuellish counsell that hee returned vnto Madian hoping to receyue the wages which had beene promised vnto him seeing the matter succeeded according to his theyr desire and thus indeed hee receyued a iust reward and recompence as the wages due vnto him for he was slaine by the sword And hence also it may not vnfitly bee concluded that he was no true Prophet of God but a Prophet of Satan for then doubtlesse the Israelites would neuer haue put him vnto the sword Eucher in Gen. pag. 102. Some there are that too highly magnifie him and esteeme better of him then is cause and thinke that he was the same who in the booke of Iob is called Elihu howbeit this is a blinde conceit Some of the Hebrew Doctors obserue that he could be no Prophet because it is said God opened his eyes and he saw the Angel of the Lord standing in the way c. because this is noted of others as of the seruant of Elisha 2 Kings 6 17 and of the Syrians verse 20 as also of Hagar Gen. chapter 21 verse 19 but it is neuer spoken in the same manner of any of the Prophets Other of them say he was damned with Doeg Gehazi and Achitophel but the things that are secret belong not vnto vs the truth he knoweth that knoweth all things it is not for vs to iudge before the time But to leaue this and to come to the doctrines We saw before the sinne of the Midianites chap. 25 and how God threatned them hitherto they escaped well enough and might say as Agag did that had beene spared with the fatter Oxen and the better sheepe 1 Sam. 15 32. Surely the bitternesse of death is past notwithstanding wee see God maketh good his word and suffereth no part of it to fall to the ground Doctrine Wicked men are suffered long yet in the end are punished We learne heereby that wicked men howsoeuer they may bee suffered long in theyr sinnes and God prosper them in theyr wayes and bring no temporal iudgment vpon them yet at last he meeteth with them and bringeth his plagues and punishments vpon them Psalm 73 verses 12 17 18 and 37 35 36. Iob 21 17 18. Ierem. 12 1 2 3. Hab. 2 3 5. Psal 50 21. The Scripture is full of these examples Reason 1 And it must needs be thus because God is a iealous God visiting iniquities and transgressions Exod. 34. he is angry with the wicked hateth them his soule abhorreth and detesteth them and therfore must needs bring iudgment vpon them Rom. 1 verse 18 and 2 5 8. Deut. 9 8 20. Mal. 1 2 3. Not that GOD hath any passion of anger but because hee is saide to do that which men do when they are angry that is he will take vengeance and punish them for theyr sinnes and offences Secondly because the Lord hath set a stint to the wicked he seemeth for a while to put the bridle in theyr neckes and to let them run at liberty but they haue theyr appointed time which they cannot passe hee hath set downe how farre they shall go and how long they shall liue and the measure of theyr sinne to what height they shall grow so that though they desire to proceede neuer so much they shall not be able they cannot go any farther he wayteth till they haue filled vp the measure of their sinnes Gen. 15 verse 16. Math. 23 ver 32 and then he will not spare to bring his iudgements vpon them Vse 1 The vses First this teacheth vs to acknowledge the iustice of God He oftentimes holdeth his peace and men thinke him to be like vnto themselueâ— howbeit hee will manifest to all the world that hee is a iust and righteous God and holy in all his wayes Hence it is that the Apostle saith He will reward euery one according to his works Rom. 2 6. Psalm 62 12. For as God neuer forgetteth to be mercifull neyther shutteth vp his kindnesse in displeasure Psalm 77 9 so hee cannot forget his iustice except he should forget himselfe No man forgetteth his owne name Iustice is Gods essentiall attribute This is his Name for euer and this is his memoriall to all generations True it is the faithfull themselues do many times conceiue amisse both of the mercy and of the iustice of God but they confesse that this is their
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
more to the heaps of their other wickednesse Sixtly theyr estate or ability what theyr lands or liuings bee what goods and substance they haue where their dwelling and abode is whether they haue any thing to lose and bee able to make satisfaction if happely they be found tainted For beggers and bankrout strangers and straglers vnknowne and vntryed may soone bee brought to lift at an oth for a little money and for hope of gain and the party grieued and abused by theyr falsehood and forgery shall purchase theyr eares when they are in the pillery at a deare rate if he list to sue at the Law for them Lastly theyr faith or religon is of speciall consideration because that is the bond of all good order If they feare God and regard theyr conscience there is no feare of them we need make no scruple of conscience to allow of them For infidels Turkes heretiques or vnbeleeuers make little account to renounce sell Christ and the Christian faith which they doe not beleeue fot a small gaine and aduantage Neuerthelesse the Gentiles themselues did put such religion in othes if they had sworne solemnely by their false gods that they feared vengeance to fall vpon them Iuuen. satyr 8. if they did breake them Thus wee haue seene what witnesses ought to bee now let vs see how they offend when they are such as they ought not to be For no man must thinke it a small offence to wrest iudgment and to be a false witnes A false witnes offendeth sixe wayes inasmuch as they offend against God against the truth against the Iudge against the person accused against the commonwealth and against themselues First of all they sinne against GOD himselfe who is the Author of truth and the President of iudgment seates for they feare not to lye shamelesly to his face and to pollute and defile his Tribunall they despise and contemne his Law and call vpon him to be a witnesse of falsehood Secondly they do offend against the truth which is that onely light wherein the knowledge of things consisteth this they go about to darken with theyr lyes and to hide it from the sight of men as they that couer a candle vnder a bushell or like to theeues that cannot abide the light but put it out that neyther they nor their doings may be espied Thirdly they transgresse against the Iudge who pronounceth sentence according to the words of the witnesses and maketh their depositions as a rule to guide and direct him It is a common thing for the Iudge to erre and to go astray Phil. Bosquieri theatrum patie p. 280 being seduced and deceiued by their falsehood pronouncing with his mouth sealing with his hand and striking with his sword otherwise then it ought to be who ought to be the instrument the oracle and the interpreter of God Fourthly against such as are accused and brought to iudgment whether they be guilty or not guilty If they be guilty and bee acquitted and discharged by them they free them from punishment which might bee a good meanes to doe them good when they should receiue according to their deserts and besides they encourage them in euill because to escape without punishment inflameth them with a desire to continue in euill If they bee not guilty they are wronged and oppressed by their false testimonie eyther in their life or in their goods or in their name or in such like earthly blessings Wilh Zepper de leg Mosaic lib. 5 cap. 7. For whatsoeuer is taken from the condemned person by sentence of the Iudge is all done by the fault of the false witnesse If life be taken from him he is the murtherer if he lose any of his goods hee is the theefe if his good name be impaired he is the slanderer Fiftly against the common-wealth because the end of iudgments and of the courts of iustice is not attayned to wit the peace and tranquillity of the people For wherefore serue so many places and seates of iudgment but that wee should leade a peaceable and a quiet life The end of warre is said to be peace so the end of suites is that we should not sue Now this great and precious iewell of peace is wronged and wrested when the Iudge following the rule of the witnesses and iudging according to things alledged and proued doth condemne the innocent and absolue the guilty person For as hee is iniurious against my body that cutteth off a sound arme or leg so is he against the citty which casteth way a good and profitable citizen Again as he is hurtfull to my body that doth not cut off a rotten member or perswade the Surgeon to cut it or to burne it when need requireth because the sound members that remain are endangered thereby so likewise he that moueth or perswadeth the Iudge to acquit a guilty person who is no better to the common-wealth then a rotten member is to the body is an enemy to the state and iniurious to the body politicke Lastly against himselfe False witnesses doe hurt themselues most of all because he depriueth himselfe of all blessings belonging to soule and body The Lord professeth himselfe to bee a sharpe and speedy Iudge against those that sweare falsely Zach. 5 4. Mal. 3.5 Hence it is that Salomon sayth A false witnes shall not be vnpunished and he that speaketh lyes shall not escape Prou. 19 5.9 and chapt 25 18 A man that beareth false witnes against his neighbour is a maule and a sword and a sharpe arrow to wit not onely toward his brother but striking piercing wounding and hurting himselfe It is the part of an enuious person to pull out both his owne eyes to put out one of his neighbours but such are all false witnesses they annoy themselues in soule and body that they may hurt the body onely of their brother So then a false witnes doth hurt himselfe more then he doth another or can do He may by his false testimony take away his goods or his life or his name and this is all when in the meane season he destroyeth and damneth his owne soule and casteth it into hel fire there to be tormented with the diuell and his angels CHAP. XXXVI 1 ANd the chiefe fathers of the families of the children of Gilead the sonne of Machir the sonne of Manasseh of the families of the sonnes of Ioseph came neere and spake before Moses and before the Princes the chiefe fathers of the children of Israel 2 And they said The Lord commanded my Lord to giue the land for an inheritance by lot to the children of Israel and my Lord was commanded by the Lord to giue the inheritance of Zelophehad our brother vnto his daughters 3 And if they be married to any of the sonnes of the other tribes of the children of Israel then shall their inheritance be taken from the inheritance of our fathers and shall be put to the inheritance of the tribe