WE have shown already, that Moses in the ten first chapters, prepareth the people of Israel, to undertake their journey toward the promised Land, the land of Canaan. If they had been taken unprepared and unprovided, it would have stopped their course, and hindered their way, and encouraged their enemies. Wherefore there is order taken in the first place, that all should be in readiness, fitted to go, and rightly disposed to attain the end of their desires. In these chapters, we must consider three things. First, the numbering of the people, & taking the sum of them. Secondly, laws are prescribed how to keep themselves pure and holy in their journeys. For how should the Lord their God go with them, unless they walked in holiness? Thirdly, the manner of their going is delivered, in what sort they were to proceed. The numbering of the people is set down in the four first chapters. The laws of sanctification are handled in the five chapters following, to wit; the 5, 6, 7, 8, & 9. chapters. The manner of their journey in the tenth and last chapter.

The taking of the number of the Israelites, and setting down the sum of them (which is the argument & drift of the four first chapters) is of two sorts; the one of the people, the other of the Priests and Levites that ministered before God, and served in the Tabernacle of the congregation. The gathering of the sum of the people is in the two first chapters: the numbering of the tribe of Levi is in the 3. & 4. chap. Touching y ^e numbering of the people, we have a rehersal and reckoning up of their persons in the first chapter: and of the ordering and disposing of them under several Ensigns and Regiments in the second chapter.

This first chapter, into which we are now entered, containeth these two points: the former is the taking of the sum of the people of Israel in the wilderness of Sinai: the latter is the exempting of the Levites, together with the cause wherefore they were not numbered. So then, we see who they wer that were numbered, and then who were not numbered. Touching the former, it comprehendeth both the commandment of God to number them, and the obedience of Moses. The commandment of God is amplified by sundry circumstances, as of place, of time, and manner of doing. The place is twofold, general in the desert of Sinai, where the Law was given: and special in the Tabernacle of the Congregation, from whence God promised he would declare himself unto them, and tell all things which he would give in commandment unto the children of Israel. For we must know there were three places, out of which God gave audience to Moses, and used to speak unto him. One was at the door of the Tabernacle, where the Altar of the burnt offerings was, as Exod. 29, 42. This shall be a continual burnt offering in your generations at the door of the Tabernacle of the congregation before the Lord, where I will make appointment with you, to speak there unto thee. Another was out of the cloud of pillar, Num. 12, 5. But this for the most part did concur with the other, inasmuch as the pillar of the cloud did most usually stand in the door of the Tabernacle, whensoever the Lord did from thence speak unto Moses. The third was the Mercy-seat, which was the chief and principal place, Numb. 7, 89. When Moses went into the Tabernacle to speak with God, he heard the voice of one speaking unto him from the Mercy-seat, that was upon the Ark of the testimony between the two Cherubims, and he spake to him.

The second circumstance, is the time when God commanded the people to be numbered, that is, the first day of the second month, and of the second yere, after they were come out of the land of Egypt. By this it appeareth that the Israelites abode in the desert of Sinai almost an whole year. For they came into that wilderness, the first day of the third Moneth, in the first year, Exod. 19, 1: and they continued in that place unto this time, neither did they remove their Tents before the twentieth day of the second Moneth of the second year, as appeareth, chap. 20, 11, of this book. The cause of this long stay and continuance in this wilderness was, because God would have his people thoroughly taught and instructed in all things belonging to his worship and service, before they inhabited and possessed the Land of promise. For within this space of time, the Lord published the Law in Mount Sinai, commanded the Tabernacle to be built, which Moses erected the first day of the second year, and in the days following of the first month, he gave them Laws touching the sundry sorts of sacrifices, and touching the difference of clean and unclean, prescribed at large in the book of Leviticus.

The third circumstance is the manner of their numbering, namely, that Moses & Aaron must take other Princes, the heads of y ^e house of their Fathers to be helpers and assistants unto them, who joining with them, must take the sum of all the Congregation of y ^e Children of Israel, after their families and households of their Fathers from 20 year old and above, all that go forth to the war in Israel. Whereby we see in this particular numbering, who are excepted and exempted; to wit, first, all that were strangers from y ^e Children of Israel, Moses did not meddle with them. Secondly, women, for he was charged to take account only of the males. Thirdly, such as were under twenty year old. Fourthly, old men that were not fit for Shielde and Spear, or to draw the sword. Fifthly, such as were maimed, or impotent, or sickly & diseased, are also essoined by this Law, and have as it were a pasport given unto them, being cashired and discharged from service, and left out of the numbers that are enrolled and recorded.

[Question 1] In this division two questions arise, which are to be answered. First, touching this numbering, whether it were the same which is mentioned in the Book of Exodus? I answer▪ [Answer.] there is a threefold numbering of them described by Moses; first, that in Exodus, chapt. 30. The second is in this chapter: the last is afterward in this book, chapt. 26. These sums were taken upon several occasions, at several times, for several ends, and differ much in the number of such as were accounted, as may appear by the several comparing of one of them with another.

Secondly, it may be demanded for what [Question 2] cause God commandeth a particular account & sum to be taken of his people, to whom they were well known. I answer, [Answer.] not because God would understand whether they wer sufficient for number, or able for strength, to buckle and encounter with their enemies, forasmuch as nothing is unknown to him, nothing is hard to him, or impossible for him to bring to pass, who is able to save as well with a few, as with many. The causes are these: First, for order sake▪ that there should be no occasion of contention for primacy or precedency, but that every Tribe and family should know his place and time when to remove, and when to stand still; when to fight with their enemies, and in every point what to do. Secondly, that such things as were to be paid for the use of y ^e Tabernacle, might the more easily be collected and gathered, when they were separated according to their Tribes, and the Tribes according to the families, & the families according to the household, man by man. Thirdly, to make manifest the truth of his promise, and the power of his hand: his truth, in performing his promise, made long ago to Abraham, y ^t he would increase his posterity: in power, partly in multiplying the people so greatly in so short a time, and partly in feeding and sustaining them in the wilderness, without harvest or husbandry, without planting or tilling, without sowing of Corn, or without feeding & breeding of Cattle. Fifthly, to testify his exceeding great love toward them, and special care over them. Such things as are dear unto us, we delight oftentimes to look upon them and to take the number of them, lest any of them should be lost. A faithful shepherd will many times tell the sheep committed unto him, lest any of them should be missing. So in this Commandment to have all his people numbered, is set forth an infallible token of his care and providence toward them. Lastly, they are severally and distinctly numbered every Tribe by himself, that in time to come it might be certainly known and perceived, of what Tribe & family Christ Jesus the promised Messiah should be borne: for as much as according to the ancient promise uttered by the mouth of Jacob and other Prophets, he should be borne of the Tribe of Judah, and of the house of David, to whom also he is often promised. Now let us come to the doctrines of this division.

Verse 2, 3. Take the sum of all the Congregation of the Children of Israel, &c: from twenty year old and above, all that go forth to the war in Israel, &c. We see in these words who is the Author of this numbering of the people, not Moses, not Aaron, not the heads of the house of their Fathers, but God alone who hath sole authority both over Princes & people. From hence we might observe, that God is the directer, commander, and instructer of his people: and therefore we should depend upon him, and ask counsel at his mouth. But we will not stand upon every particular circumstance▪ nor examine every word; here let us mark who they were that God would have numbered, not women, but males: not children, not old men, not impotent men, but such as are able to handle the sword, and to draw the bow, and to fight against their enemies for their lives, for their wives, for their children, and for the maintenance of God's worship. [Doctrine 1] This teacheth us, that a godly man may lawfully be a warrior. If war were not in it self lawful, God would never take order in this place, to have a muster taken of such as are able to bear arms True it is, every good ordinance and profession may be abused, and nothing is so well instituted, but by man's corruption it may be wrested, and the right use thereof overturned. We see in this place, in this Commandment of God▪ that his Church and people may lawfully take up weapons, and make war against their enemies. Abraham is said to be the Father of the faithful, and the faithful to be carried into his bosom, and to sit down with him in the Kingdom of Heaven: Yet he made war, and over threw the enemies that had spoiled Sodom, and carried away the riches of it as a prey; and was not reproved of Melchizedek, the Priest of the living God, but refreshed together with his army. The like we might say of Moses, Joshua, the Judges, and other godly Kings, who fought many battles by the commandment of the Lord. The Scripture teacheth that David a man after God's own heart, did fight the battles of God, and the people of God standing in battle array against the Philistines, are called, The host of the living God. When the Soldiers heard the preaching of John, the fore-runner of Christ, they came unto him, and asked of him what they must do: he did not dissuade them from war, or persuade them to cast away their weapons, but gave them directions how to behave themselves in that honorable profession, Do violence to no man, neither accuse any falsely, and be content with your wages. Neither did Peter, being sent for to come to Cornelius, a captain of the Italian Band, a devout man, and one that feared God command him to follow a new trade of life. Neither did Paul persuade Sergius Paulus the Deputy, a prudent man, to renounce that calling: which no doubt they would have done, if the profession of Chiualry, had not stood with the profession of Christianity. The Apostle in the Epistle to the Hebrews, teacheth touching the faithful, that through faith they subdued kingdoms, wrought righteousness, obtained the promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens. All these testimonies and examples of the old and New Testament, set forth expressly this truth, that it is a lawful thing and allowed to the godly to follow the wars.

The reasons to confirm this truth do follow. [Reason 1] First, God doth command it▪ and therefore doth allow it as just and lawful For he doth not will things because they are just, but they are just because he willeth them. Now the holy Scripture affordeth sundry testimonies of this truth, and setteth down the precepts & commandments that God gave to his people to be their warrant to use their weapon. So he commanded them to destroy the Canaanites, The Lord thy God shall give thē before thee, and thou shalt smite them, thou shalt utterly destroy them, thou shalt make no covenant with them, nor have compassion on them. Thus he commanded Saul to slay the Amalekites, who set upon the people of God when they were come out of the Land of Egypt; and as God commanded the work, so he gave a blessing unto it, so that those enemies were brought to destruction. For we read in the holy history, that God said unto him, I remember what Amalek did to Israel, how they laid wait for them in the way, as they came up from Egypt, now therefore go and smite Amalek and destroy ye all that pertaineth unto them, and have no compassion on them, but slay both man and woman, both infant and • uckling, both ox and sheep, both Camel and Ass. Many other precepts are found in the word of God, which we cannot stand upon. But God the Lord of hosts commandeth nothing y ^t is unjust & unlawful, therefore war rightly used is lawful & warranted.

Secondly, as God gave direct and express [Reason 2] commandment, so the people of God going forth to battle were to call upon him for a blessing, and to sanctify the work by prayer, and in so doing have been heard. Things in their own nature unlawful, are so foul and filthy, that no prayer and invocation of God's name can cleanse them: nay▪ they make such prayer foul and abhominable. If an idolater going to worship his Idol, and serve the creature which is the work of man's hands, should pour out his prayers all day long, as y ^e Priests of Baal did to be heard, O Baal hear us: what were this but a bellowing or beating of the air, or what profit should they receive by it? But the people of God having prayed for good success, building themselves upon the commandment of God, upon the promise of blessing, and upon the example of the faithful, have earnestly prayed, and effectually obtained that which they asked and desired. This we see in the practice of the sons of Reuben, and of Gad, and of half the Tribe of Manasseh, Ualiant men, able to bear shield and sword, and exercised in war: when they made war against the Hagarims, they were holpen against them, & they delivered into their hands; for they cried to God in the battle, & he heard them because they trusted in him. Seeing therefore God commandeth, and blesseth, and heareth, and delivereth such as go to war, it must needs follow▪ that war & true religion may well stand together, so that one and the same man may be both a warrior and yet religious.

Let us make use of this point. First, it serveth [Use 1] to convince the cursed sect of the Anabaptists and other spiritualists, who glory of the Spirit, and under a color of seeking peace, and establishing unity and concord over all the world, do bring in detestable doctrines and absurd opinions, as if none were the true Church but only themselves. True it is, it were to be wished, that all persons and nations maintained amity and league one with another, and that there might be no more use of the sword: but this is rather to be wished, then expected: and may sooner be spoken, then it will be obtained and effected. They object the Law of God, Thou shalt not kill, [Objection 1] Exod. 20, and the words of Christ, Resist not evil, [Answer.] Math. 5. But these and such like places must be understood of private persons, and of private revenge. It is unlawful for any person without a public calling to that duty, to kill another: but a public Officer may and ought to do it. So did Moses kill the Egyptian: so did Phineas those that committed fornication, as appeareth afterward in this book: so did Elijah to the Priests of Baal that committed Idolatry, and seduced y ^e people. And thus it is in all lawful wars, for soldiers have a public calling, they seek not private revenge: and therefore the battle is said, Not to be theirs, but the Lord of Hosts. Likewise there is a private revenge which Christ forbiddeth and condemneth; but the public revenge committed to the Magistrate who beareth not the sword in vain, must be duly and diligently executed, that evil may be taken away out of the City of God. For as in necessity it is good for man's body to cut off a rotten and dead member betimes, lest the sound parts be corrupted, and the whole body perish: so it is profitable for the safety and security of human society, to sweep away as dung hurtful and noisome Citizens, before they infect others that live among them. Wherefore so long as wicked men live up on the face of the earth, and so long as the Devil stirreth up his instruments to set themselves against God and his truth, and his servants, so long there will be use of the sword and of the Magistrate to handle it. Wherefore the Apostle calleth upon us to cal upon God for Kings and Princes, and them that are in authority, that under them we may live a peaceable and quiet life▪ in all godliness & honesty. If then these be the ends of Magistracy, to maintain peace, to settle quietness, to establish religion, and to confirm honesty of manners, surely it may be discharged and performed by one that is religious and fearing God. Besides, God promised as a special grace and favor to the Church of Christ in the New Testament, that Kings should be the nursing Fathers, & Queens the nursing Mothers of it: which could not be unless a godly and faithful man might bear the Office and discharge the calling of a Magistrate, and take vengeance of the wicked, & maintain the cause of the righteous.

Secondly, we learn hereby, that no calling [Use 2] and condition whatsoever, so it be accompanied with faith and the fruits thereof can separate us from salvation, and shut us out of God's Kingdom. For seeing a man may be a good Christian▪ and a great warrior, which profession many times is most stained and corrupt; it cannot exclude any from eternal life, if themselves by infidelity & iniquity do not exclude themselves. And albeit such persons many times have no regard of equity, or honesty or word, or oath, or Law, or shame, or conscience, but entitle themselves to all that their hand can lay hold upon, as men wholly bent upon spoil and rapine: yet the cause hereof is not in the profession, but in the professor: not in the war, but in the warrior: and therefore it pleased GOD to show forth his great mercy in calling to his marvelous light many men out of that kind of life. Such were the Centurion that came to Christ to have his servant healed, who is commended for his excellent faith: Cornelius is reported to be a godly man, and to have under him godly soldiers.

Seeing therefore warfare is no hateful [Use 3] kind of life in it self, such as are soldiers and fight in the field have no less access to salvation then others, and shall rest in Abraham's bosom, who was also a warrior as well as they; if they labor to be the children of Abraham, and study not so much to be soldiers, as Christian soldiers, which aim at the glory of God in all their actions, and not seek to satisfy their own lusts. How many are there that delight in nothing but in effusion of blood and all oppression? in doing violence, and robbing without difference of friend or foe, brother or enemy? If we profess the name of Christ Jesus, and believe to be saved through his name, let us so live in war, as we remember under whose banner we fight, and whose name we do profess, and whose blessing we look for.

If we be assured and persuaded of the lawfulness of the war, why do we not carry our selves as men that fight not our own battles, but the battles of the Lord of hosts? And if we do not run as desperate men, or as the horse that rusheth into the battle, why do we not consider that our soul is in our hand, that we are in continual danger of death, and must give an account of the things done in this flesh, whether they be good or evil?

Lastly, as the godly may lawfully make War, so they must be careful to observe such conditions as make it lawful and allowable: otherwise, the running of men together in hostile manner after the manner of wild beasts, to shed blood, and to take away life, is of it self most savage & barbarous.

The conditions to be observed are these. First, it must be proclaimed by y ^e Magistrate, and such as have authority: otherwise it is private revenge, not public justice. We must not be like Simeon and Levi, the sons of Jacob, who having wrong and indignity offered of the Shechemites, revenged their own cause without authority or calling; for They drew their sword, and went into the City boldly, and slew every male, and took the spoil both of the place and people. They had no commandment or commission from Jacob their father, as appeareth in the reproof uttered unto them, & the curse denounced against them, Ye have troubled me, and made me to stick amongst the Inhabitants of the Land. And in another place, Cursed be their wrath, for it was fierce: and the • r anger, for it was cruel: I will divide them in Jacob, and scatter them in Israel. We see therefore that the people must not run upon their own head, nor take arms in hand at their own pleasure, but must look for the warrant and direction of the Magistrate.

Secondly, it belongeth to such as go unto war against another nation and people, to offer them conditions of peace▪ and to receive such to mercy as yield unto them, thereby to avoid the shedding of blood, and to show themselves inclined to mercy. This proclaiming of peace is taught by the Lord himself. Deut. 20. When thou comest near unto a City to fight against it, thou shalt offer it peace: and if it answer thee again peaceably, and open unto thee, then shall all the people that is found there n, be tributaries unto thee, and serve thee: but if it shall make no peace with thee, but make war against thee, then thou shalt besiege it, and smite the Males thereof with the edge of the sword. Likewise when Joab pursued Sheba, a Traitor against David, and besieged him in Abel, so that they cast up a Mount against the City, & began to cast down the wall, There cried a w • se woman out of the City: Hear, hear, I pray you, say unto Joab, Come thou hither, that I may speak with thee: and when he came nere unto her, the woman said: Hear the words of thine handmaid, they spake in the old time, saying, They should ask of Abel, and so have they continued. In which words she alludeth unto the former Law, that before any City were overthrown, or any people put to the sword, peace should be propounded, and the Citizens that yielded be received to mercy.

This is so equal and reasonable, that the unbelievers among the Gentiles thought it expedient and necessary to accept of such as yielded; albe t the Ram (a warlike instrument in those days, described by Josephus in the wars of the Jews) had shaken the wall, that is, were even ready to fall down. And the Turks themselves (proud and merciless enemies) that spare not to shed Christian blood, and pour it out as water, are persuaded that God will not prosper them in their affairs & assaults▪ except they first make unto their enemies some of • er of peace. This putteth us in mind, that we should indi • e our hearts to s • e • mercy as much as may be; and not rage with fire and sword, but remember the common condition of mankind, the uncertainty of all human things, and the danger that may fall upon our selves.

Thirdly, keep all lawful promises, even to the enemy; which is a token of an upright heart. When the spies that were sent to Jericho, and made a faithful promise, and bound it with an oath to save Rahab and her fathers house from the common destruction of that City, Joshua the General of the host, was so far from denying to stand to that oath, that he called the two men that had spied out the Country, and said unto them; Go into the Harlots house, and bring out thence the Woman, and all that she hath, as ye sware unto her. Therefore the Prophet teacheth, that he shall dwell in the Tabernacle of the Lord, and rest in his holy hill, That sweareth to his own hindrance, and changeth not. If there be no faith in our words, nor truth in our dealings, nor constancy in our promises, but that we can take up the name of God in our mouths and use it as a color to hide our bloody deseignes; we must not look for any blessing from GOD, nor to have him to go out with our armies.

Fourthly, let the ends of our wars be holy and righteous, not tyranny, not vainglory, but to maintain the honor and glory of God, to defend the Church and Commonwealth from violence and invasion, and to establish peace and concord in our borders. The Heathen by Natures light saw these three ends of a just war, first to withstand force by force, and to defend themselves and the things that belong unto them. Secondly, to recover things lost, and regain things taken away. Thirdly, to revenge wrongs and injuries offered, being before provoked. Many examples are set down in the Scriptures, of the godly Kings, and other Governors, who propounded these ends unto themselves, and so were able to warrant to themselves and others, the bearing of Arms.

Fifthly, we must not suffer lewd & evil persons, incorrigible and vnreformable, to remain in the host of God, who may endanger the whole host, and bring the curse of God upon them. For how should God give a blessing to such wicked instruments? or how should he fight their battles that fight against him? Hence it is, that he commandeth, Deut. 23. When thou goest out with the host against thine enemies, keep thee then from all wickedness. &c. When the Israelites gathered themselves together to smite At, they could not prosper, but were smitten down & overcome by their enemies, Because they had sinned and transgressed the covenant of God which he commanded them, for they had even taken of the excommunicate thing, and had stolen and dissembled also, and put it even with their own stuff. So long as Achan remained among them, who had taken two hundred shekels of silver, a goodly Babylonish garment, and a wedge of gold contrary to the commandment of God, they could not stand before their enemies, but were constrained to turn their backs.

This example doth Phinehas afterward propound as a warning to the Tribe of Reuben & Gad▪ and the half Tribe of Manasseh, ch. 22 Did not Achan the son of Zerah trespass grievously in the excommunicate thing and wrath fell on all the Congregation of Israel? and this man alone perished not in his wickedness. This is the cause why our wars do not prosper, that when we have sent out our armies by thousands, they have returned by hundreds: and when we have sent out hundreds, they have come home by ten's, because they have given themselves to all wickedness and ungodliness: they have broken out into all disorder, and committed all abominations with greediness, and none is careful to restrain them and reform them. They have not desired God to guide them, and as a Captain to go out with their armies; they have had nothing to do with him, nor he with them: they have been led by the devil, he hath gone out with them and returned home with them, & taketh the government of their whole lives; they live to him, and without repentance they die to him. Sixthly, that we may use our wars aright it behooveth us to put our trust in God alone, to depend upon him, to pray unto him, and to look for safety and help from him. It is not the Shield that can defend us, it is not the sword that can deliver us, it is not the horse that can save us: the best shield is, The Shield of faith, the surest armor is The breastplate of righteousness the helmet of salvation, & the sword of the Spirit, which is the word of God. The Prophet Jeremiah teacheth, chapt. 17. Cursed be the man that trusteth in man, and maketh flesh his arm, and with-draweth his heart from the Lord. David putting confidence in God when he went to encounter with Goliath, put off Saul's armor, and said, Thou comest unto me with a sword, and with a spear, and with a shield, but I come to thee in the name of the Lord of boasts, the GOD of the host of Israel, whom thou hast railed upon. Thus did Jehoshaphat arm himself when he was assaulted by his enemies. 2. Chron. 20. There is no strength in us to stand before this great multitude that cometh against us, neither do we know what to do: but our eyes are toward thee. Saneherib glorying in his own strength, and boasting of his own power, is driven to flight with his whole army, 2 Kings 19.25. We have seen sometimes the swift not to gain the prize in running, nor the valiant the victory in fighting▪ nor the strong the praise in wrestling: for as Sa • omon saith, Prov. 21. The horse is prepared against the day of battle, but saluat on is of the Lord. Such therefore as trust in the greatness of their own strength, and do not put their confidence in the living God, lie open as a prey to their enemies▪ and cannot look for God o be their deliverer. Seventhly, no man should go out to warfare but with greese of mind, and sorrow of heart. For albeit the war be lawful yet when the enemies are slain in battle, it is a defiling of men's hands, and a defacing of God's Image. God hath imprinted his Image in man, as he teacheth, Gen. 9, 6: in as much as in the image of God he made man. Likewise when David would have built a Temple unto God, it was said unto him 1, Chron. 22. Thou hast seed mu • h blood, and hast made great battles: thou shalt not build an house unto my name, for thou hast shed much blood upon the earth in my sight. Not that he imputeth it simply for a crime, but to give everyone a lesson and direction which is constrained to fight against his enemies▪ though the cause be just▪ and the quarrel lawful, that they should be grieved, to see the order of nature so troubled and perverted by reason of men's sins and wickedness. We ought so to live together, and love one another as brethren, and acknowledge our own flesh in all that are created after our likeness what corruption then and confusion is this that we shall be driven to destroy each other after this fashion? Wherefore, even in the time of war, he that putteth on armor against his enemies, and girdeth his sword by his side, must do it after a sort against his will, and with sorrow conceived in his heart, knowing that such outrage happeneth not without great iniquity of men; and desiring rather to live quietly, and to maintain peace and concord with all men, as far as it is possible, and as much as lieth in us, as if our hands were tied behind us from committing any outrage or evil deeds. Lastly, because the liberty & licentiousness of Soldiers is many times left free, and is without bit and bridle to restrain them, it belongeth to Captains and Governors of the host to range the common Soldier in good order and military discipline, that they break not out to endamage or destroy those whom they ought above all to protect and defend. War is judged and esteemed of them to be the time wherein laws are silent, and all things held lawful that their own heart lusteth after. Hence it cometh to pass, that there is such thirsting after goods, deflowering of virgins, ravishing of wives, slaughter of parents, robbing of houses, burning of Churches, and scorning of religion and all holy things, yea making a mock of Christ our Savior. So then, if severe discipline be not used, & order taken that the people living in peace be not abused, all things will be held lawful beside right and honesty: injuries will be accounted good dealing, and all things taken to be common, and to belong to him that first can seize upon them. It is said of the Centurion in the Gospel, that his authority was such over them that belonged to his band, that none durst oppose themselves against him, or resist his charge that he gave unto them, saying, I am a man also under the authority of another, and have Soldiers under me; and I say to one, go, and he goeth: and to another, Come and he cometh; and to my servant, Do this, and he doth it. This was a commendation both of the Captain that so ordered and ruled them, that he had them so obedient and serviceable unto him; and likewise of the Soldiers that would submit themselves unto his authority, and suffer themselves to be governed according to the martial laws of a well trained garrison. But of this point occasion will be offered to speak in this book afterward, chap. 21. ver. 28. and chap. 24. verse 20. and chap. 25. ver. 17. & chap. 31, 7.

[Verse 5] These are the names of the men that shall stand with you; of the tribe of Reuben, Elizur the son of Shedeur, &c.] As this Book of Moses beareth the title of Numbers; so a great part of it is spent in numbering of the people, to assure us that God hath numbered those that are his, he keepeth the tale of them, & none are hidden from him, none escape his knowledge, or sight. We learn from hence that the Lord knoweth perfectly who they are that are his, both what their numbers and what their names are. When Israel had corrupted their ways and set up idolatry, so that Elias thought himself left alone; what said the Oracle of God, that made answer unto him? I have reserved unto myself seven thousand men, which have not bowed the knee to Baal. Where we see, the Lord saw not as man seeth, he knew those whom Elias could not know. To this end the Prophet saith, Psalm 147, 5. He counteth the number of the stars, and calleth them all by their names: albeit to man it be incredible and impossible, that he should number and name the stars in the firmament, yet this to him shall not be hard, much less impossible. Thus saith the Lord also by the Prophet Isaiah, Lift up your eyes on high, and behold who hath created these things, and bringeth out their armies by numbers, and calleth them all by names: by the greatness of his power and mighty strength, nothing faileth. Hereunto we may refer that usual phrase of speech in the Scripture, that the names of the elect are said to be written in the book of life which God hath made: which is a borrowed speech from such records as are kept in a City, wherein the names of the Freemen and Citizens in the same are written. All these testimonies are so many consents of the Scripture to prove and confirm this truth; namely, that the servants of GOD are known to him, and approved of him; not only in general, but specially and particularly, so that he is able both to number them, and to name them.

The reasons are not hard to be gathered. [Reason 1] First, the knowledge of God is so exact and perfect, that most secret things are known, and the smallest are regarded of him. What is a less matter, or of less moment then a Sparrow that doeth fall to the ground? Or the hairs that fall from the head? yet even these are ordered by him, and his divine providence ouerswayeth them. This Christ our Savior putteth in our minds, in the tenth chapter of Saint Matthew, and the 29, 30. verses. Are not two Sparrowes sold for a Farthing? And one of them shall not fall on the ground without your Father: yea, and the hairs of your head are numbered. If then, things so small and slight, and little regarded of men, be numbered of Almighty GOD; much more are we respected of him? And if our very hairs be numbered, much more are our names.

Secondly, Christ Jesus setteth forth himself [Reason 2] as the true Sheepheard of his Sheep. A Sheepheard knoweth his own Sheep, whereof he hath taken the charge and oversight. Christ is the Sheepheard, the Church is the Flock: his word is the staff whereby he ruleth, and the pastures wherewith he feedeth them; and therefore he knoweth them all by their names. A good Sheepeheard oftentimes numbereth his Sheep, and misseth none of them but he seeketh the lost one. So is it with Christ: he is a far better Sheepeheard and more faithful then those that have the guidance and governance of such as are but for the belly and the slaughter; For he giveth his life for the Sheep. This he teacheth at large in the tenth Chapter of Saint John, and the 2.3. and 11. verses. I I am that good Sheepeheard: that good Sheepeheard that giveth his life for his Sheep: to him the Porter openeth, and the Sheep hear his voice, and he calleth his own Sheep by name, and leadeth them out. Seeing then, Christ is a faithful Sheepeheard, he cannot be ignorant of our numbers, or our names, or our natures.

Thirdly, all his people are evermore present [Reason 3] with him, wheresoever they be; yea albeit they be absent from him; yea albeit they have no being. He seeth them when they are from him, he knoweth them when they are not. Nathaniel was seen of Christ, and known by name, being far from him, while he was under the Fig-tree. Josiah was named of God long before he was borne, as we see in the first book of the Kings, chap. 13. and the second verse: (and so is Cyus, as appeareth in the prophesy of Isaiah. ) For, when the Prophet was sent to cry out against the Altar at Bethel, he said; O Altar, Altar, thus saith the Lord: Behold, a child shall be borne to the house of David, Josiah by name, and upon thee shall he sacrifice the Priests of the high places that burn Incense upon thee, & they shall burn men's bones upon thee. This was threatened long before Josiah was borne, yet God knoweth his name before he was, and revealeth him as if he had been alive in that time.

The like we may say of Cyrus the deliverer of the Jews, whom the Lord nameth and appointeth to free his people from the bondage & captivity wherein they lived: albeit at that time he was not borne, nor in an hundred years after, nor Josiah in three hundred after his name was published. Seeing therefore the very hairs of our heads are numbered; seeing Christ is the good Shepherd of his Sheep; and seeing all things both past and to come are present with God, so that he beholdeth them with one act; we conclude, that the people of God are known to him, and that particularly.

[Use 1] The Uses. First, this giveth singular comfort to all God's children, if anything else be able to minister them comfort. If an earthly Prince should vouchsafe to look upon us, & show us this favor to single us out from the rest, and call us by our names, how would we rejoice, and how much would we esteem that the King would stoop so low as to know us? So doth this doctrine seal up to our hearts this great consolation, that the King of heaven doth know us by our names. Are we then in trouble and persecution? Are we accounted silly men, obscure, base, and unregarded? Do we live as contemptible persons to the men of this world? and will they not once vouchsafe to know us? Let not this trouble or grieve us; let it not dismay or discomfort us, we cannot sink down in destruction; but rather let us lift up our heads, assuring our selves, that albeit they turn themselves from us, yet God looketh upon us; though they reproach us, yet he will respect us: and though they seek to root out our names from the earth, yet he will know us, and call us by our names. Thus the Lord speaketh to Moses, and encourageth him. Exod. 33. and showeth how he regardeth him in all trouble, because he knew him by name, Thou hast found grace in my sight, and I know thee by name. Where we see, he joineth these two together, Finding grace in his sight, and knowing him by name. The like doth Christ say to his Disciples that returned from preaching of the Gospel, In this rejoice not, that the spirits are subdued unto you: but rather rejoice, because your names are written in heaven. And indeed, what greater comfort can there be then this? If thou hadst all the delights and pleasures of this life for a season, and haddest thy name written in the black book of reprobation, and thy condemnation graven in thy forehead, what could the former allurements comfort thee? Or how could they drive horror and heaviness from thy heart? So when he sent out his Apostles, and gave them power to cast out unclean spirits▪ and to heal all sicknesses, having taught them that the hairs of their head were numbered; he addeth, Fear ye not them that kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. So then, here we have the foundation of sound comfort laid before us, and this we must lay up in store against the day of temptation and time of trouble. For albeit we live now in time of peace and plenty: yet we know not how long they shall continue, and how soon they may be taken from us, and we be scourged with the contrary judgments

It is a rule in our holy Religion, that the Church must taste of the Cross▪ and God will try us this way, that we may be acquainted with our own infirmities; that we may be preserved from many grievous sins; that we should not be condemned with the Worlde; that others beholding God's hand correcting his Church for sin, might learn thereby to hate and abhor sin, and to love righteousness; and that the Church might gain glory to God's name, by striving for the truth unto the death. But when the cross is any way up on us▪ and we feel the sharpness of his rod we are ready to sink down to desperation and to say we are no more had in remembrance, as Psal. 10, 1. Why standest thou far off O Lord, and hidest thee in due time, even in affl • ction? And afterward, Psal. 22, 1, 2. My God, my God why hast thou forsaken me, and art so far • from my health, and from the words of my roaring? O my God, I cry by day, but thou hearest not: and by night, but have no audience. Thus are we inclined to judge in our miseries, and to think God to have forgotten us, and to be utterly absent from us. But if we in time of trouble remember him and his name, he will remember us and our names for good, & not for evil. If we can say in trouble, I will delight in thy statutes, I will not forget thy word: behold mine affliction & deliver me, for I have not forgottē thy law: we may lay this up as a truth, & plant it as a chief plant in the ground of our hearts, that God will never forget us, nor put us out of his sight forever. True it is, he will prove his people, and try their faith for a season, but he will never forsake them, nor leave them as a prey in the jaws of their enemies, who rejoice at their fall, and delight themselves in their adversities. And as true it is, that the ungodly triumph over them, & trample upon them, even as abjects and men out of the favor of God; but if we wait a little while, he will remember his people according to his mercy, and recompense his adversaries according to their iniquity. This doeth the Prophet declare, Psal. 10. where he complaineth of the fraud, wrong, rapine, and tyranny of the ungodly, He hath said in his heart, God hath forgotten, he hideth away his face, and will never see: yet thou hast seen it, for thou beholdest mischief and wrong, that thou mayest take it into thine own hands, the poor committeth himself to thee, for thou art the helper of the fatherless.

Howsoever therefore the faithful say they are forsaken, and the unfaithful judge them also to be forsaken: yet there is great difference between the temptation of the one, and opinion of the other. The godly speak of themselves according to their present feeling and utter such words while the temptation is heavy upon them: howbeit at that time they are unfit judges of themselves & of their condition how it standeth between God & their souls. They are ready to speak according to their temptation; the ungodly utter their rash and uncharitable opinion: the devil broacheth his false and forged suggestion. The faithful indeed do oftentimes cry out in the bitterness and anguish of spirit, How long wilt thou forget me, O Lord, forever? How long wilt thou hide thy face from me? And again, I will say unto God which is my rock, why hast thou forgotten me? Why go I mourning when the enemy oppresseth me? Why art thou cast down my soul? and why art thou disquieted within me? Waite on God, for I will yet give him thanks, he is my present help, and my God. And Psal. 44. Up, why sleepest thou, O Lord; awake, be not far off forever: wherefor hidest thou thy face & forgettest our misery, and our affliction? For our soul is beaten down unto the dust, our belly cleaveth unto the ground: rise up for our succor, and redeem us for thy mercies sake. And in another place, Will the Lord absent himself forever, and will he show no more favor? Is his mercy clean gone forever, doth his promise fail for evermore? Hath God forgotten to be merciful? Hath he shut up his tender mercies wholly in d • spleasure? And I said, This is my death, &c. Thus do the faithful cry out and complain, as if they were without both faith and feeling of any favor of God: and yet in all these distresses and afflictions God is not absent from them, neither hath forgotten them. Some diseases of the body are so forcible and violent▪ that they seem to have taken away all life, and to have brought present death, yet afterward there is a recovery and raising up again contrary to the feeling of the person diseased, and the judgment of the beholders: thus standeth the case with many dear servants of God, who in the extremity of affliction, and brunt of temptation, seem to themselves and others to have utterly lost the life of faith, and light of grace, w ^c in former times they have felt and enjoyed. The trees in winter seem to be dead, without sap, without leaves, without life; nothing appeareth to yield any hope of future fruit in time to grow upon them: but when the winter season is passed, & the Spring approacheth, they show forth by lively effects that they had life in them, and were not dead. The hour of temptation with the faithful is y ^e time of Winter, they seem benumbed for a short season: but as they gather strength, and faith beginneth to spring up, they shall find and feel a present operation of unspeakable comfort. And hereunto our present doctrine in hand maketh a way, when it teacheth that God will show his help in time of need, seeing he knoweth the numbers and the names of us. When the Church was in great misery in Egypt, so that his people sighed for the bondage & cried, their cry for the bondage came up to God; and he said, I have surely seen the trouble of my people which are in Egypt, and have heard their cry, because of their Taske-masters: for I know their sorrows. The Prophet Isaiah to this purpose joineth together their affliction and God's compassion, chap. 49. But Zion said, The Lord hath forsaken me, and the Lord hath forgotten me: Can a woman forget her child, and not have compassion on the son of her Wombe? Though they should forget, yet will I not forget thee; behold, I have graven thee upon the palm of mine hands, &c. Loe here what comfort is given against all the discomforts that happen unto us, and against all the disgraces and distresses that are thrown upon us: though men will not know us, but stand far from us, yet GOD will know us, and not be ashamed of us. Our particular estates, our particular names are not unknown to him: so that we may everyone of us say with the Prophet, The Lord hath called me from the womb, and made mention of my name from my mothers belly. Let us apply this promise unto our selves and esteem little to be judged by the corrupt judgment of man: neither let us sit in judgment upon our selves to esteem of our selves by our present feeling: for we are not upright judges in time of temptation, and we must walk by faith, not by feeling. For there may be faith, when we are void of feeling, as we heard before in the former examples: we suffer a kind of eclipse as the celestial lights do, but in the end recover the light which we seemed to have lost.

Secondly, we may gather from hence the [Use 2] woeful and wretched estate of all the ungodly, that think themselves happy and blessed men, and yet they find in the end, that they are the only unhappy men in the world, and that it had been good for them if they had neuet been borne. For better never to be borne, then to be borne to hell and destruction. Now as it is a great part of the comfort of all God's children, that he will know them; who as they have a regard to know God in this life, to know him in his word and other means appointed for their salvation, so shall they be known of God in his kingdom, and acknowledged before the Angels in heaven: so this is not the least of the misery belonging unto all that work iniquity, that God will not know them.

Here some man may say, [Objection.] It skilleth not what they do, or how they live, if GOD will take no knowledge of them. I answer, [Answer.] these men might think themselves in good case if God were ignorant of them, and knew not their lives. But all things are naked to him, & open before his eyes with whom we have to do. This the Prophet Jeremiah confirmeth in his prayer to God, Thou showest mercy unto thousands, and recompensest the iniquity of the fathers into the bosom of the children after them. O God the great & mighty, whose name is the Lord of hosts, great in counsel and mighty in work, for thine eyes are open upon all the ways of the sons of men, to give to everyone according to his ways, and according to the fruit of his works. If then he know and understand all things past, present, and to come, and all persons are evermore in his eye, how can he be said not to know the ungodly? The answer is, there is a twofold kind of knowledge spoken of in the Scripture. One is, that knowledge whereby he alloweth, accepteth, and approveth of his creatures to be his, vouchsafing to them his special favor, & loving them as his own children: of this the Psalmist saith, The Lord knoweth the way of the righteous or godly, but the way of the wicked shall perish. So the Apostle saith, Rom. 11, 2. God hath not cast away his people whom he knew before, that is, whom he approved and loved The other is that knowledge whereby he disalloweth of the wicked, and disavoweth them to be his; and therefore he will not show forth his mercy toward them: and of this we now speak, which setteth forth the greatness of their misery and unhappiness. Though he know them by the general knowledge of his power and providence, yet he will not see them with the eye of his pity, nor touch them with the hand of his favor, nor hear them with the ear of his bounty, nor speak unto them with the mouth of his goodness, nor compass them with the arm of his protection, nor come unto them with the feet of his presence, nor behold them with the Face and countenance of his loving kindness. Can there be a more miserable condition described, and felt then this is? Yet these are they that count themselves happy, and entitle themselves to the Kingdom of heaven. But as soon shall they bring heaven and earth together, and make an agreement between fire and water, between God and the devil between righteousness and unrighteousness, as procure the love and favor of God toward them, so long as they walk in their evil ways. For, as they regard not to know God, in his word; so he regardeth not to know them with his grace in this life, and to crown them with his glory in the life to come. These are they that Job speaketh of, chap. 21. ver. 14, 15. Who say unto God, Depart from us: for we desire not the knowledge of thy ways. Who is the Almighty that we should serve him? And what profit should we have, if we should pray unto him? Though they speak not this with their tongues, nor utter such words with their mouths: yet such corruption and Atheism is in their harts. For there is a double kind of voice, and a twofold speaking. One with the tongue, the other with the heart: and the fool speaketh with them both, sometimes with the former, and sometimes with the latter. On the other side▪ the Lord recompenceth them according to their words and works, and meeteth with them according to their sins: for he will profess unto them his despising of them as they have despised him, and his passing by of them in the day of judgment, as they have passed by him in the day of his mercy. This is it which Christ himself speaketh in the manifestation of the just condemnation of the Reprobate, Math. 7, 23. Then will I profess to them, I never knew you: depart from me ye workers of iniquity. Here is a description of the estate of all unreformed and unrepentant persons, God disclaimeth them, & commandeth them to depart out of his sight. Both these are joined together, and both of them are most fearful. If God once disclaim us, who can lay claim to us but the devil? If we may not enjoy the presence of God, whose fellowship shall we enjoy but the devils? And mark with me how God justly repayeth such men, and findeth them out in their own wickedness. They say to God in their life, as we heard before out of Job, Depart from us: and God in the last day shall say to them, Depart from me. They say in their life to God, we desire not the knowledge of thy ways: and he shall say in the end of the world, I know you not, ye workers of iniquity. They will not know the Lord who he is, and the Lord will not know them with his favor, but with his fury: not with mercy, but with judgment: not with glory, but with shame and contempt poured upon them.

Hence it is, that in another place amplifying the last judgment he saith, Then shall they begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets: But he shall say, I tell you, I know ye not whence you are; depart from me ye workers of iniqu • ty. Let us therefore all betimes seek to know the Lord, to have him dwelling in our hearts, to call upon him, and to attend unto his word with fear and reverence, that he may know us and accept of us. When a certain man going down from Jerusalem to Jericho fell amongst thieves, was robbed of his goods, stripped of his raiment, wounded in his body, and left half dead, did it not increase his sorrow and misery, that a certain Priest saw him and passed by on the other side? And that likewise a Levite came near to the place, looked upon him, and departed his way without counsel or comfort, without succor or assistance? This did add to the heap of his misery: but how much more lamentable shall it be, when we shall lie not half dead, but without any life of God in us▪ without any pity shown unto us, without any Samaritan to have compassion upon us, to bind up our wounds, to pour in oil and wine, to give us any ease, or to make provision for us? When God will not know us, none of his creatures shall acknowledge us, or comfort us, or call us by our names. It shall be with us, as with the rich man, to whō the Scripture vouchsafeth to give no name, as not worthy to be spoken of, verifying the saying of the Wiseman, Prov. 10, 7. The memorial of the just shall be blessed: but the name of the wicked shall rot. Seeing therefore, God promiseth to take notice of all such as are his, it followeth, he will not know, that is, love or allow the wicked or their deeds, and therefore their condition must needs be miserable, as being out of his number.

[Use 3] Thirdly, seeing all that are God's are numbered of him, and have their names written in his book, this serveth to seal up the assurance of our salvation and election to eternal life. For, if God know us even by name, our names shall never be blotted out of his account, but remain there graven forever. This the Apostle teacheth, 2 Tim. 2, 19. The foundation of God remaineth sure, and hath this seal; The Lord knoweth who are his: and let everyone that calleth on the name of Christ depart from iniquity. Where he showeth, that God's decree is infallible and unchangeable, and built upon a sure foundation, that cannot be removed. True it is, Satan will not cease to winnow us, the world to allure us, the flesh to corrupt us, and sundry other temptations to set upon us; yet the elect shall not be seduced and perverted by those subtleties and suggestions, but only the Reprobate which were of old ordained to condemnation.

Christ our Savior fore-showeth of the perilous times that are to come, that there shall arise false Christ's, and false Prophets, and shall show great signs and wonders; so that if it were possible, they should deceive the very elect. He addeth, if it were possible, because it is altogether impossible, both by reason of Christ's intercession, John 17, 20, 21. & 16, 13. and also through the holy Spirit which is in them, comforting them, and leading them into all truth, Hereunto also he hath respect when he saith unto Peter, Simon, Simon, behold Satan hath desired to winnow you as wheat: but I have prayed for thee, that thy Faith fail not. For the elect are the members of his body, which he will save: the Sheep of his pasture, which no man shall take out of his hand: they are his people, whom because he hath justified, he will also glorify. He hath loved them, and whom he loveth, he doth love to the end; so that no creature shall be able to separate them from his love.

[Objection.] Here a question may be demanded, whether the gifts and graces of God may be lost, or not? Whether they may decay and die in us or not? And whether the elect may lose their salvation or not? I answer, [Answer.] we must consider that there are diverse gifts of God, some general, others particular: some lesser, and some greater. First therefore we must know, that the general or common gifts may be utterly taken away, and quite lost, as if they had never been given, never been received. This we learn in the parable of the sower, Luk. 8, 13, 14. many that are hearers of the word receive it with joy, and believe for a season, yet in time of temptation fall away. So the Apostle to the Hebrews showeth, that some who have been enlightened and tasted of the heavenly gift, and made partakers of the holy▪ Ghost, may fall back again, and crucify to themselves the Son of God, and make a mock of him. There are other graces and works of the Spirit, which are special, and of an higher nature, & of greater importance; these are proper to the Servants of God: such are faith, repentance, regeneration, sanctification, and other fruits of election, these are of another nature; and shall never be lost, but are as a light that shall never be extinguished.

This the Apostle John setteth down, 1 John. 3, 9. Whosoever is borne of God, sinneth not, that is, cannot quite fall away by sin: because his seed remaineth in him; neither can be sin, because he is borne of God. Hereunto Paul accordeth, Rom. 11, 29. when he saith, The gifts & calling of God are without repentance. This appeareth evidently unto us in inferior things of this world. Consider the seed that is sown and cast into the earth. Some corn is sown and never riseth, but rotteth in the ground: some springeth up and promiseth hope of a plentiful harvest, yet shortly after withereth: this is soon up, and soon gone. Some proceedeth farther, it groweth up to an ear, and showeth beautiful, yet it is blasted: other-some by God's blessing continueth, and cometh to a timely and seasonable ripeness. And as it is in corn, so we may see the like in trees. Some trees are planted, and never take any root: some take root, and never have blossom: some bear blossoms, but never bring forth fruit: and some by the blessing of him that is The true Husbandman, both root deeply, and blossom fairly, and bring forth fruit plentifully in due season. So is it in this matter, touching the gifts of God.

Some, when they have heard the word, which seemeth sowed in the furrows of their heart, do give a show, and offer an hope, but they decay by and by, and wither as fast as they began to flourish. Others have taken deeper root of earth, and hold out a long time, and make promise of better things, yet they decay at the last as corn blasted in the ear, & deceive themselves and others. Others continue to the end; these are planted surely, and built upon the rock, who may be shaken, but cannot fall; neither shall ever be plucked up by the roots, but grow and prosper with much increase. These are described, Psal. 1, 3. & 92, 13, 14. He shall be like a Tree planted by the rivers of waters, that will bring forth fruit in due seasen, whose leaf shall not fade, so whatsoever he shall do shall prosper. And also in another place, Such as be planted in the house of the lord, shall flourish in the Courts of our God: they shall bring forth fruit in their age: they shall be fat & flourishing. Thus then we see, that some graces may die and wither away, and also what they be, namely, such as are general, and common to the godly and ungodly.

Secondly, touching the gifts pertaining to salvation, they are also of two sorts, some are simply necessary, without which a man cannot be saved; such are faith and sanctification. Other be less necessary, not always going with faith, but sometimes only, & sometimes are separated for a time from it; of this sort are, a plentiful feeling of God's favor, boldness in prayer, joy in the holy Ghost, and a full assurance of salvation: these not being absolutely necessary, nor always found in them (though only proper unto them) may for a time be wholly lost in the best and most approved servants of God. Thirdly, we must know that the gifts that are simply necessary to salvation; without which, no man of years can enter into the kingdom of heaven, as Faith and Repentance (considered in themselves) may both wholly and finally be lost: for there is nothing in them or their nature, or in us and our nature to make them or us unchangeable. The state of the elect Angels is changeable, who keep their original estate by the power of God confirming them therein. We see innumerable companies of the Angels fell down from heaven, when they were left unto themselves, And are reserved in everlasting chains under darkness unto the judgment of the great day. Nothing is in it own nature unchangeable but GOD, With whom is no variableness, neither shadow of turning. Hence it is that the Apostle calleth him the King everlasting, immortal, invisible, the only wise God. Thus we see that this title of immortality and unchangeableness is proper to God alone.

Fourthly, those gifts and graces of absolute necessity may perish fully and finally, unless they be confirmed in us by the grace of corroboration: so likewise it was with the Angels, they were subject to fall without special strength, whereby they are enabled to stand, and to hold fast their habitation in heaven. So then, the reason why the elect after their calling do not fall from grace, is not in the nature of faith, or the constancy of grace it self, but it proceedeth wholly from y ^e merciful promise of God made to the faithful & to their faith, which he cannot frustrate; and therefore we cannot be deceived, because he that hath made the promise cannot lie We know and are not ignorant, what Christ saith to Peter, Math. 16, 18. Thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it.

Lastly, these gifts of God, though they cannot totally and finally be lost in regard of God's promise, yet the enemies of our Faith and obedience may greatly assault them, and grievously weaken them, and pitifully diminish them, and thereby make a deep wound and impression in our souls, so that thereby we may lie langui • hing, gaping and gasping for life, and draw as it were to the point of death. The Prophet felt few or no effects of the Spirit working in him, when he said, There is no hope for me in my God. So then, albeit it be sure & certain, that the saving gifts of GOD are without repentance, and that a true justifying faith (peculiar to the elect) cannot totally and finally be lost; yet when we have received them, if we wax proud and wanton; if we grow secure, and give our selves to commit iniquity, these graces of God may so decay in us, as that in our own judgment and feeling, and in the opinion of others, it may seem that they are quite lost, and the Spirit of God to be departed from us. Take the Galatians for an example, who were truly called by the Gospel, and received Christ Jesus to salvation, as appeareth in that they received the Apostle as an Angel of light: yet by false teachers they so fell away and so dangerously, as that Christ was without fashion in them, & the Apostle did travel in pain with them as a woman in child-birth, until Christ were anew fashioned in them. David, by giving liberty to the flesh, and committing of sin, & not watching over his own ways, was brought into that horror and anguish of spirit, as that he entreateth God to create a new heart in h m, & not to take his holy Spirit from him; the work of grace seemed wholly perished; and the graces of the Spirit touching▪ his own feeling, were quenched. When a man by the force of a violent temptation, as it were a sore tempest beating him down, hath profaned the gifts of God, and checked & grieved his Spirit, quenching with sin as it were with cold water, the heavenly graces kindled in his heart, wherewith he was sealed to the day of redemption, it will cost him dear, draw from him many sighs and sobs, drive him into great horror and grievous agonies, and cause him to shed many tears, before he shall recover himself again: yea, he would give the whole world to see the loving countenance of God toward him, to hear God speak peace to his conscience, to feel with comfort the joy of his salvation. The sin of relapse is a fearful sin, as the relapse into a sharp disease is dangerous to the life. God did whip and torment y ^e conscience of David, that he roared as a Lion for the disquietness of his heart, and caused his bed to swim, and watered his couch with tears. The like we see in Peter after his falling and denying of his master, He went out & wept bitterly, before he could find the favor of God renewed again toward him. Thus then we see y ^t albeit upon this ground that our names and our numbers are known to God, we learn that our salvation is sure, and our state unchangeable: yet we must not grow secure, but use all means whereby his graces in us may not be in vain, but be cherished (as a fire is with Fuell put unto it) y ^t they go not out, and die in us.

Fourthly, seeing God vouchsafeth in mercy [Use 4] to number us▪ let us labor to learn the Art of numbering & measuring our days and times▪ y ^t so we may be wise hearted. It is a great skil & a divine to number aright as we ought. If a man could understand all languages, & speak with the tongue of men & Angels, and were not able to utter the language of Canaan, it should little avail him. We must all prepare our selves, if we would have the name and reputation of good Linguists and Artists, to learn the heavenly Arts and the true liberal Sciences. Many there are that are accounted deep Scholars, great Linguists, profound Philosophers, good Grammarians, excellent Mathematitians, sharp Logitians, cunning Politicians, fine Rhetoritians, sweet Musicians, & rare in all witty conceits: yet while they wax old in human learning, and spend all their time therein to delight themselves and to please others, they are utterly ignorant oftentimes of the right use of those arts; catching after the shadow of them they leave the substance; and studying the circumstances, they omit the marrow and pith of them. There is a divine Grammar, a divine Arithmetic, a divine Geometry, a divine Astronomy, divine Music: there are Christian Ethics, & Economics, Christian Politikes and Physicks which are to be known of us and studied by us, without which the other cannot profit. He is the best Grammarian, that hath learned to speak the truth from his heart. It is the greatest incongruity that can be, when the heart and the tongue (between which two there ought to be a concord) do not agree together. If we do not for an advantage lie one to another, we have gotten the right art of Grammar, which teacheth to speak truly. They are the best Musicians that have learned to sing the praises of God, Speaking to themselves in Psalms, and Hymns, and spiritual songs, singing and making melody to the Lord in their harts, giving thanks always for all things unto God the Father, in the name of our Lord Jesus Christ. He is the best Astronomer that hath his conversation in heaven, and treadeth under foot earthly things; that setteth his affections on things that are above, and not on things that are beneath. He is the most expert Arithmetitian that useth daily to number not only his years and months, but his days, and the short times of his life that he is to live upon the earth. He is the most skillful Geometritian that measureth his days with a right line, and considereth that while the chain is in his hand, some part of his life is consumed and cut shorter. Whosoever amendeth his life, and every day groweth better and better, is cunning in the Ethics. Whosoever traineth up his family in the fear of God, is a good Oeconomicke. Whosoever is wise unto salvation, and prudent in giving and taking godly counsel, is a good Politician: and if he know aright his own state how he standeth with God, he is a right good states-man. But what shall it profit a man to be a good Linguist, and not be able to speak the language of Canaan? to abound in the perswasiue words of human wisdom as an Orator, and to want the evidence of the Spirit? to be skillful in consort, and to have jar and discord in his own heart? to be able to measure the whole earth, & yet not to measure the narrow compass of his own life? What shall it advantage a man to be cunning in the heavens, and to have one foot in hell? to number his kine, his sheep, his cattle, and not to number his own days? Job was a very rich man, the richest among all the men of the East, yet the number of all his beasts was known, His substance was seven thousand Sheep, three thousand Camels, five hundred yoke of Oxen, and five hundred she-asses. There is no Shepherd but knoweth the number of his whole flock, and oftentimes telleth them that he may not be deceived. No man is so simple but he can reckon the number of his Cattle, & rehearse the names of his Oxen. What extremity of folly then is it to have skill to number up his sheep and other goods, and yet in the carelessness of his heart, to suffer whole years to pass over his head, and the greatest part of his age to fly away, and never number his days, thereby to get spiritual wisdom? We see that Merchants & other Trades-men have their counters and counting-houses to cast up their accounts, and to make eeuen reckonings: but alas, it is more then childishness, and worse then madness to keep right reckonings between man and man, and never to reckon with God, nor to make level with him, The Prophet setting down the shortness of man's life, that his time is threescore years and ten, which pass away as a thought, doth break out into this effectual prayer, Teach us so to number our days, that we may apply our hearts unto wisdom. This is divine arithmetic and most heavenly numeration, to enter into our counting houses, that we may understand how short a space we have to live, and thereby become circumspect and heedy how we spend the time of our life that remaineth. If then we remember our last end, and think upon the hours of our age y ^t run away swiftly, we deserve the praise and commendation of good Arithmetitians, and we may be said to have the best art and habit of numbering that can be in the world. Al other knowledge of numbering without this, is of less value then a cypher. Besides, the greatest part of men that would be thought cunning in the practice of this faculty, are out of their numbers & much deceived; they evermore busy themselves in addition & multiplication, and dream of many years that they are to live: whereas we must be careful to practice subtraction & diminution, knowing that every day, nay every hour & moment cutteth off a part of our time. The rich man in the Gospel was a bad cypherer & an evil Arithmetitian, whē he set down a false sum to his own soul, saying, Thou hast much goods laid up for many years. He set down years for days, like the deceitful trades-man y ^t writeth pounds for shillings. The Prophet David was more skillful in this art, and had learned better to cast accounts, saying, Ps. 39. Lord, let me know mine end, and the measure of my days, what it is, let me know how long I have to live. Thou hast made my days as an handbredth and mine age is nothing in respect of thee, surely every man in his best estate is altogether vanity: Doubtless man walketh in a shadow, and disquieteth himself in vain, he heapeth up riches, and cannot tell who shall gather them. In which place, howsoever some impatience appeareth in regard of the present troubles wherewith on every side he was encumbered and compassed about yet he confesseth the vanity of his life, the shortness of his days, and the uncertainty of all his actions. We are ready to promise unto our selves a long life, and to multiply the thoughts of many years, which drowneth us in the desires of this world, and taketh away the meditation of heavenly things. Job in sundry places teacheth us this art of numbering, ch. 14. Man that is borne of woman, is of a short continuance, & full of trouble, he shooteth out as a flower, & is cut down &c. Let us learn of these godly men the art of arithmetick, and know that we have profited well in y ^t school, when by skillful diduction we can bring the years of our life unto a consideration of the number of our days, which pass away and not be recalled.

Lastly, seeing the Lord knoweth us, it is our [Use 5] duty also to seek to know him in all love and obedience. He knoweth us not only with that knowledge wherewith he knoweth y ^e wicked; but with a special knowledge of his favor & good pleasure. This must be considered of us. For some man might say Is this any priuiledg y ^t God will know us? doth he not also know the wicked? or is there anything dim & dark to him, or hidden frō him? He doth know the ungodly, even all their thoughts and imaginations, their goings out, & their comings in for evermore. It were good for thē if he knew them not, with his all-seeing providence▪ for then they might escape the vengeance of his powerful hand. But they shall know in y ^e end, that he knoweth them to their final condemnation. His knowledge of his dear elect is far otherwise, he knoweth them to protect & defend them, to justify and save them. He knoweth them as a father knoweth his children, or as a friend loveth his friend, he knoweth them particularly and by their proper names, he loveth thē with an unfeigned love. On the other side, it standeth us upon to know him with an especial knowledge, as the child knoweth & loveth his father after a special manner and in an earnest measure even from a feeling of that love wherewith the father loveth him. True it is, the child loveth others, but in a general sort; but his own father he knoweth more particularly, & with an inward affection of the heart he knoweth his voice, and can discern it from others. So is it with the sons of God, who have a blessed experience of his love toward them, they love him, they delight in him, and they rejoice in him; as John 3.29. He that hath the Bride, is the Bridegroom, &c. We must all of us begin to know him here in this life, that we may know him perfectly in the life to come. Here we must see him as it were through a glass darkly, that hereafter we may see him face to face fully. If we do not know him in his Word and Sacraments, we shall never know him in his kingdom. For the word is the path way that leadeth unto it, and therefore is called the Gospel of the Kingdom. This teacheth us to consider diligently the saying of Christ, John 17. This is eternal life that they know thee to be the only very God, and whom thou hast sent, Jesus Christ. If then we desire eternal life, we must labor to know God, lest he say to us in his wrath, Depart from me, I know you not. This knowledge of God necessarily required of us, consisteth in these points following. First, we must confess & acknowledge him to be the sovereign and highest good, incomparison of whom 〈◊〉 things are reputed as nothing being as dross & drauery, and nothing to be desired with him as Christ saith, Why callest thou me good, there is none good but one, even God. If we equal ought with him, or prefer anything in heaven or earth before him, we are ignorant of him and know him not.

Secondly, it behooveth us to depend upon him, and to put our whole trust in him alone, not in any man or Angel: for then we make flesh our strength, and so lean upon a broken staff that cannot stay us, but will deceive us.

Thirdly, we must draw near unto him in time of need, as to the fountain of all goodness, with all reverence and humility craving all things of him by hearty and fervent prayer. If we call upon him, he hath promised to reveal himself unto us.

Fourthly, we must give him thanks for all blessings received from him, not only in prosperity, but in adversity. Now we shall show our selves than • full unto him by doing that which he commandeth, by avoiding y ^t which he forbiddeth by praising and advancing his name for all his works, whether they be works of his mercy, or whether they be works of his justice, in correcting of his Children, and in punishing his enemies.

Fifthly, we must seek the knowledge of his ways & word and increase in the knowledge thereof, which bringeth us to eternal life. As we grow forward in knowledge, so we grow forward unto life: and when our knowledge shall be perfected then our life shall be perfected in the next world. Now if eternal life consist in this knowledge, doubtless death is to be found in the ignorance of God. The Apostle joineth these two as companions together, ignorance and death, They have their understanding darkened, here is the ignorance of God: & are strangers from the life of God, here is death. For the privation or want of the life of God is eternal death. Wherefore whosoever desireth to live the life of God, must avoid ignorance, w ^c is the forerunner & cause of death. And what is the darkness of ignorance as it were a mist before our eyes, but the beginning of utter darkness in the pit of destruction, where shall be weeping & gnashing of teeth? Hence it is that Christ saith, John 10, When he hath sent forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice, and they will not follow a stranger, but they fly from him, for they know not the voice of strangers. If then we would approve our selves to be the sheep of Christ, we must have this ear-mark, we must know his voice, we must hear his word, we must partake his Sacraments; otherwise we shall be Goats, not Sheep. Many there are that would be accounted Sheep, but they want this badge & cognizance, they are not hearers, but contemners of his word; they follow not Christ Jesus the Shepherd, but fly from him: they know not his voice they are not acquainted with his call, but they think themselves in the best case when they are farthest off from the hearing of it. The Lord calleth us by his word, the preaching of the Gospel is his voice: if we regard it not, woe be unto us, we exclude our selves from his Sheep-fold, and renounce our being in the number of his Sheep. Lastly, we must yield all obedience unto him and his word. For as all his Sheep are hearing Sheep, and none of them deaf & dull eared, so are all obedient Sheep. They have their ears opened, which maketh them hearers: and they have them bored to their heart, which maketh them obedient, and to offer up themselves as a sacrifice well pleasing unto God. But all our hearing shall hinder us, and serve to further and increase our condemnation, unless we join unto it a careful obedience, according to the doctrine of the Apostle, Be ye doers of the word, and not hearers only, deceiving your own selves. If these things be found in us, then we know God aright, & then we may be assured we shall be known by him, and not denied of him. This is that use which Christ himself toucheth, John 10. I am the good Shepherd, and know mine, and am known of mine. Where we see, that the consideration of God's acknowledging us to be his, should be a forcible means to make us endeavor to know him. For who are we that he should know us? Yea, what is man, that he should be mindful of him, or the son of man that he should consider him? We are dust and as • es, rottenness and corruption, yea lighter then vanity, no better then enemies to him, and the heirs of wrath as well as others. Seeing therefore the bountifulness and love of God toward us hath appeared, so that of his mercy not our merits, he hath saved us by • he wash ng of the new birth, and the renewing of the holy Ghost, let us pass our pilgrimage here in fear, and above all things let us labor to know him in his own ordinances and to se • k • the Kingdom of God and his righteousness, that in the end of our days we may be known of him to his glory, and our endless comfort in Christ Jesus our blessed Lord and Savior.

HItherto we have heard and handled the Commandment of God, requiring Moses and Aaron to number the people: now followeth their obedience without any delaying or deferring the matter. It is meet that the servants obey the commandment of their Master: and that subjects perform the decrees of their Princes. Hence it is that Moses taking to him Aaron and the heads of the Tribes, do address themselves to take a suruay of the people, discharging their duty with all diligence. He doth not here as afterward in this Book, ch. 20. where he obeyeth with doubting: but he executeth the charge laid upon him with readiness and willingness. This obedience of Moses and Aaron is set down, first generally, then particularly. Generally in these words; particularly in the verses following. Here a question may be demanded, [Objection.] whether it were lawful for them to number the people. We read in the holy History, 2 Samuel, 24, that David was sharply reproved, and severely punished, because he did number them: yet Moses numbereth them in this place, and is approved and justified • Some think, [Answer.] that David is reproved, not simply for numbering the people, but because he would have all numbered, and not only from 20 year old and above. But this was not the true cause of David's offense, and of God's judgment: in as much as it is very evident out of the words of the Text and circumstances of the place, that such only were numbered, as were strong men, and able to draw out their swords. Others make this the reason, because the Lord promised to multiply the seed of Abraham as the stars of Heaven, which are innumerable, and as the sand on the Sea Shore, which cannot be told, and therefore he was angry & sore displeased whē they were numbered, as if it were a calling of his promise into question. But if this reason were good and to be granted, it would follow that they could never be numbered without sin. Neither was this the cause of God's anger, as others imagine, because after his numbering of them▪ he caused not the tribute to be paid that God had appointed; for Moses did not always enjoin any such polle-money to be paid whensoever he numbered their persons, and besides; the punishment should be inflicted upon David, not for numbering y ^e people, but for want of payment. The true causes why Moses is commended, & David condemned for their numbering of Israel, are these. First Moses was enjoined unto it, & had the express commandment of God to direct and warrant him: but David was not commanded of God, he was stirred up of Satan, who tempted him to this evil in setting before his eyes, his glory and excellency, his power & victories. This is one difference. Secondly, it was lawful to number the people, when any public collection or contribution was to be made of tribute or subsidy; for unless an exact account were taken, some should be omitted, others overburdened, and injustice committed. This maketh it lawful for Princes to number their people, & muster them by hundreds or thousands, albeit they have no special warrant or particular commissiō from God. Thus did David in another place, and at another time number them without sin. 2 Sam. 18, 1. Again, when any Army is to be gathered, & forces to be levied, it is necessary the people should be assembled and mustered, that fit choice may be made of such as are to go to battle: as David did number them without sin. 2 Sam. 18, 1. when he sent an army against Absalom: but in this place he did not intend any of these ends, either that Tribute should be gathered, or that soldiers should be mustered: and therefore the warrant of his work, was not answerable to the calling of Moses. Thirdly, as they were stirred up by diverse causes, so they respected diverse ends. David propounded to himself an evil end, he did it to set forth his own glory, to rejoice in himself, to put his whole affiance and confidence in the multitude of his men: and therefore his pride and presumption, his haughtiness and ambition, his rashness and unthankfulness were punished of GOD. Thus we see, how one and the same thing is praised in one, and reproved in another, because howsoever the deed were one, yet the cause was not one from whence it proceeded, neither were the ends one whereunto it was referred.

[Verses 17.18.19. Moses & Aaron took these men, &c: And as the Lord commanded Moses, so he numbered them. ] Here we have an example of the obedience of Moses & Aaron, who lingered not the time to discharge the duty that God had laid upon them. This example offereth unto us this instruction, that it [Doctrine 3] is required of all God's servants, to perform obedience to God's commandments. Whensoever God speaketh unto us, we must hear and obey his voice. Noah received a Commandment from God to build the Ark, Genes. 6 ver. 13. Whereby he and his household might be saved: many hindrances might have stayed him, and sundry inconveniences might have stopped him, and infinite dangers might have terrified him from that enterprize; the greatness of the Ark, the labor of the building, the continuance of the work, the tants of the wicked, and an hundred such like troubles stood in his way; all which he did ouerstride, as the Apostle witnesseth, Heb. 11, 7. By Faith Noah being warned of GOD of the things which were as yet not seen, moved with reverence, prepared the Ark to the saving of his Household, through the which Ark he condemned the world, and was made heir of the righteousness which is by faith.

In like manner, Abraham received an express commandment to go out of his Country, and from his Kindred and Fathers house; and he also by Faith (when he was called) obeyed, to go into a place, which he should afterward receive for inheritance; and he went out, not knowing whither he went. So when God charged him to circumcise himself, his son, and all his household, he did not delay the time, but did it the same day: and when he commanded him to take his son, his only son, even Isaac whom he loved, the son of promise, through whom all Nations should be blessed; By Faith he offered up Isaac, when he was tried; for he considered, that God was able to raise him up even from the dead, from whence he received him also after a sort.

When God called Samuel, and determined to reveal unto him the destruction of Eli's house, and the calamity that hanged over all Israel, he said unto him, to testify the willingness of his heart to obey, Speak Lord, for thy Servant heareth. This the Prophet David witnesseth, Psal. 27, 8. When thou sayedst; Seek ye my face: mine heart answered thee: O Lord, I will seek thy face. When Christ commanded Peter to launch out into the deep, and to let out their Nets to make a draught: Simon answered and said unto him; Master, we have travailed sore all night, and have taken nothing: nevertheless at thy word, I will let down the net. The examples are infinite and endless that might be alleged to this purpose: but these are more then sufficient, to show, that whensoever God hath a mouth to open, and a tongue to speak, and a voice to utter unto us, we should prepare and make ready an ear to hear, and an hearr to obey whatsoever is enjoined unto us, and required of us.

The Reasons are many, to enforce us to [Reason 1] yield hereunto. For first of all, GOD hath all authority in his own power; he is our Creator, and we are his creatures; he is our Sheepeheard, and we the Sheep of his pasture: he is our Father, we his Children: he is our Master, we his Servants: he is our King, we his Subjects: he is as the Potter, we as the clay. Is not the creature bound to obey the Creator? Is not the child to show all duty to his father? Is not y ^e servant to stoop down to his Master? And doth not the subject owe honor and homage to his Prince? The Scripture showeth, and nature teacheth, that they do. This is it which the Prophet Malachi declareth, chap. 1. ver. 6. A son honoreth his Father, and a servant his Master: if then I be a Father, where is mine honor? And if I be a Master, where is my fear? saith the Lord of hosts, &c. These titles of honor given to God▪ and these titles of subjection ascribed to our selves, do serve as so many bands Obligatorie, to persuade us and draw us to obedience.

[Reason 2] Secondly, obedience is so valued and set at such an high price, that it is better worth then all sacrifices that can be offered: and on the other side the Lord abhorreth and detesteth disobedience and rebellion against him as the sin of witchcraft. True it is, God allowed and commanded sacrifices, & he greatly abhorreth sorcery: yet he preferreth obedience before the one, and hateth disobedience as the other. This Samuel teacheth Saul, when he reproveth him to his face, Hath the Lord as great pleasure in burnt offerings and sacrifices, as when the voice of the Lord is obeyed? Behold, to obey is better then sacrifice, & to hearken is better then the fat of Rams: for rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry; because thou hast cast away the word of the Lord, therefore he hath cast away thee from being King. This reason is thus framed; If obedience be better then sacrifice, then it is due to God, and with all care to be performed to him. But it is better then sacrifice, therefore it is due to God. Again, if GOD hate nothing more then the disobedience of his commandments, then is disobedience to be avoided. But he hateth nothing more, inasmuch as he esteemeth it no better then witchcraft or idolatry; therefore it is to be avoided.

[Reason 3] Thirdly, such as are disobedient are sure to be punished. Obedience hath a promise of blessing annexed unto it, and a recompense of reward depending upon it, as appeareth Exod. 19.5, 6. If ye will hear my voice indeed, and keep my covenant, then ye shall be my ch efe treasure above all people, though all the earth be mine. On the other side, God abhorreth disobedience to his will and commandments, as a Prince hateth rebellion raised against him▪ which he will not leave unpunished. So doth God esteem those that stubbornly transgress his Laws as traitors unto his person, and rebels against his laws; and therefore such as are rebellious against his word shall be rejected of him, and punished by him When Sau • did cast away th word of the Lord, God proceeded also to cast away him. This the Prophet Jeremiah declareth, chap. 4 • . ver. 6, 10, 17. when the Captains of the host promised whether it were good or evil▪ they would obey the voice of the Lord God he assured them of his mercy, that God would build them, and not destroy them: he would plant them, and not root them out. Contrariwise, if they would not hearken to his voice, and submit themselves unto him, he threateneth that they should die by the sword, by the famine, and by the pestilence, so that none of them should escape from the plague that he would bring upon them. Thus doth he command Moses to speak to Pharaoh, Exod. 8.2. & 10 4. Thus saith the Lord, Let my people go that they may serve me: but if thou wilt not let them go, behold, I will smi • e all thy Country with Frogs, &c. This reason may be framed in this sort: If the obedient shall be blessed and rewarded, and if the disobedient shall be rejected and punished, then it behooveth us to acknowledge all obedience due unto God: but the obedient and disobedient shall be both rewarded; the one according to their righteousness, the other according to their wickedness.

Let us now come to the Uses of this Doctrine. First, this serveth to reprove diverse [Use 1] and sundry abuses that creep into us, which make our service and worship of God abhominable and detestable in his sight. And first of all, there are too many that refuse to hear and to lend their outward ear to listen to the word of the eternal God, to whom all attention is due. These men, as if they had no souls to save, nay, as if there were no God, no heaven, no hell, have shut their eyes lest they should see, and stopped their ears, lest they should hear.

This reproveth the desperate disease of our days: men are so far clogged and cloyed with hearing, that they loath the heavenly food, the bread of life. Who seeth not how we decline in care and zeal, and how the light of the word beginneth to be extinguished? Our change from better to worse touching seeking after knowledge is most fearful, a token that God hath given us deadness of heart, to prepare the way to some judgment. The Queen of the South shall rise up in judgment, and condemn this froward generation, who thought it worthy her labor to make a long journey to hear the wisdom of Solomon; and yet the mystery of the heavenly wisdom of God laid open in the ministry of the word, The wh • ch the very Angels desire to behold, passeth the human wisdom of Solomon, and of all other men in the world. Wherefore to turn away our backs, when we should turn our faces to the word, is a grievous sin, and we shall give an account therefore in the great day of vengeance. This is set forth plainly in the first chapter of the Proverbs, and the 24.25, 26. verses. Because I have called, and ye refused; I have stretched out mine hand, and none would regard, I will also laugh at your destruction, and mock when your fear cometh.

Thus doth the Lord lay open the people's sins, and his judgments by the Prophet Jeremiah: I rose up early and spake unto you, but ye would not hear, nor answer: I said▪ Obey my voice, and I will be your God, and ye shall be my people, and walk ye in all the ways that I have commanded you, that it may be well unto you: but they would not obey, nor incline their ear, but went after the counsels and stubbornness of their wicked heart, & went backward and not forward: I have sent unto you all my servants the Prophets, rising up early every day, and sending them, yet would they not hear me, but hardened their necks, and did worse then their Fathers. Thus he layeth open their sin, therefore no marvel if that he threaten to stretch out his hand against them, so that the famine should pinch them, the sword should slay them, the pestilence should waste them, the dogs should tear them, the wild beasts destroy them, and the fowls of the heaven devour them.

Secondly, as it reproveth those that refuse to hear, so it condemneth such as only hear, and go no further; these rest in it as if they had done their duty▪ and as if no more were required at their hands. But know this and mark it, that outward service separated from inward obedience, is not respected, but rejected of God. This naked hearing is an halting with God which he cannot suffer. If we keep from him the heart, he careth not for the eye, or the tongue, or the ear. This is it which the Prophet saith, When ye fasted and mourned in the fifth and seventh Moneths, even these seventy y • ares, did ye fast unto me? Do I approve it? Should ye not hear the words which the Lord hath cried by the ministry of the former Prophets, when Jerusalem was inhabited and in prosperity, and the Cities thereof round about her, when the south and the plain was inhabited? To like purpose is Isaiah bold, and saith, What have I to do with the multitude of your Sacrifices, saith the Lord? I am full of the burnt offerings of Rammes, I desire not the blood of Bullocks: when ye come to appear before me, who required this of your hands to tread in my Courts? Bring no moe Oblations in vain: Incense is an abomination unto me: I cannot suffer your new Moons, nor Sabbaths, &c. they are a burden unto me, I am weary to bear them: and when you shall stretch out your hands, I will hide m • ne eyes from you and though you make many prayers I will not hear. Were not these his own ordinances? Did not he appoint the solemn times of his worship, and command sacrifices and oblations to be offered unto him? Yes, he set them in his Church, and was the Author of them; but they performed them in an evil manner without faith, without repentance, without love, without conscience, and therefore as they did them, God loathed them. So may it be said of our common and customary hearing, removed from faith & obedience, Who required it at our hands? The Lord cannot abide it he cannot suffer it: it is a burden unto him that he cannot bear. God joineth hearing and obeying together, and cursed is he that maketh a divorce between them. This doth the Prophet Jeremiah denounce against all hypocritical hearers chapt. 11. Thus saith the Lord God of Israel, Cursed be the man that obeyeth not the words of this Covenant which I commanded unto your Fathers &c. He protested unto them and their Fathers rising early, and saying, Obey my voice, yet they would not obey nor incline their ear, but everyone walked in the stubbornness of his wicked heart: thus they made a conspiracy against God▪ and he brought his curses upon them, Thus our Savior teacheth it shall be with many in the last day, that saw his person, and heard his doctrine, they conversed and continued with him, and were partakers of his miracles and ministry; who shall then begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets: but he shall say, I tell you, I know you not whence ye are: depart from me, all ye workers of iniquity. Woe shall then be to all such hearers, and cursed shall their state and condition be. These have an heavier account to make then such as never were hearers, and never had so great mercy offered unto them. Hence it is that Christ pronounced sundry woes against Bethsaida, Chorazin, and Capernaum, who had the word and other means of salvation offered unto them, yet lived without repentance, and are pronounced to be worse then the Sodomites. For the greater mercies are abused, the deeper judgments are deserved. Let us set this Capernaum a Citty in Galilee before our eyes, and look upon it as in a glass, that therein we may behold our selves. The Lord Jesus was brought up there, and because he did so much frequent it, and was conversant there, many thought he had been borne there, so that it is called his own City, Mat. 9, 1. Secondly, the miracles which he wrought there were many, he healed the servant of the Centurion, and a man that had an unclean spirit, in so much that the Nazarites as it were envying and repining thereat, that that place should be preferred before them, said unto him, Whatsoever we have h • ard done in Capernaum, do it here likewise in th • ne own Country: thereby implying that the greatest part of his miracles had not been done among them, but among the Capernaites. Thirdly▪ there he began to preach, saying, Repent, for the Kingdom of heaven is at hand: and there he preached of the eating of his flesh and drinking of his blood: likewise he taught on the Sabbath day in their Synagogue with power and authority, so that they were astonied at his doctrine. In all these respects and privileges▪ partly of the presence of his person, partly of the working of his miracles, & partly of the preaching of his Gospel, Christ pronounceth that they were lifted up to heaven, & highly advanced above many other Towns & Cities that wanted the seeing and hearing of him: but because they became unthankful, and to all these did not join true obedience, he denounceth against them that they should be brought down to hell: the reason hereof is rendered in the next words, For if the great works which have been done in thee, had been done among them of Sodom, they had remained to this day: but I say unto you, that it shall be easier for them of the Land of Sodom in the day of judgment, then for thee. An heavy doom, and a most fearful sentence, and yet most just and righteous, if it be weighed in the balance of justice. Sodom indeed was guilty of uncleanness and beastliness one with another, whereby man with man wrought filthiness, & received in themselves such recompense of their error, as was meet; their sins were fullness of bread, abundance of idleness, contempt of the poor, and pride of life: yet Capernaum treading under foot the glorious Gospel, and despising the word of salvation was the greater sinner, against which sort of sinners, the Apostles were commanded to shake off the dust of their feet, as a witness against them; the which showeth the horriblenesse of their sin that make no reckoning of the preaching of God's word offered unto them to reconcile them to God. Sodom had the light of nature that shined in their harts, and preached within their consciences in that they were men, that those sins were unlawful; of which the Apostle saith, That light shineth in the darkness, and the darkness comprehended it not: but Capernaum had a greater and perfecter light, even the light of grace to teach them, and the Sun of righteousness to shine upon them, which far excelled the other, and gave them a more certain direction to lead their lives. Sodom indeed had Lot, an holy and righteous man among them, whose soul they vexed from day today by their unclean conversations: but Capernaum had a greater then Lot, they had the gracious presence of Christ Jesus, whose word was with authority, and not as the Scribes; whose glory was as the glory of the only begotten Son, full of grace and truth, John 1, 14. Again, Sodom had not so much as the types and shadows of the Law, they wanted the sacrifices and ceremonies which the Jews had: but Capernaum had the body it self, they saw him, they touched him, they heard him, they handled him, yet they repented not, but remained disobedient. Sodom had only the making of the Creatures, and the workmanship of the Heavens as God's great book to behold and look upon, to be their schoolemaisters & instructors, which declare the glory of God, & show forth his Deity: but Capernaum had more, even a plain path beaten before them to walk in, and a sit light to guide them in all their ways, the eternal word of God that endureth forever. If then Sodom shall be whipped, surely Capernaum must be scourged. If Sodom rebuked, Capernaum punished. If Sodom imprisoned and damned, Capernaum shall be thrown down into the neathermost hell and gulf of perdition. If the burden laid upon Sodom be grievous, that laid upon Capernaum shall be more grievous and intolerable. For God will reward every man according to his works, so that with what measure we mete, with the same it shall be measured to us again. Sodom was the less sinner, & therefore liable to the less punishment: Capernaum was the greater sinner, a greater contemner of greater blessings, and therefore guilty of the greater damnation. To what end, may some say, doth this comparison serve? or what have we to do with Sodom which was consumed to ashes with fire and brimstone long ago? or what doth Capernaum belong to us? Yes, it concerneth us, and if we change the names, the times, and the places, this whole comparison teacheth us wisdom, and toucheth us nearly. For hath any nation under y ^e heavens been lifted up higher toward the heavens then we? Hath not the word been plentifully preached among us? Have we not had the Sacraments duly administered unto us? Have we not received his mercies abundantly poured upon us? yet what people hath been more unthankful? more disobedient? more rebellious? What could the Lord have done for us, that he hath not done, and shall we so reward him with unkindness for his mercies? Let us take heed lest if we be like Capernaū in sin, y ^e threatening do fall upon us, that it shall be easier for Sodom & Gomorrah in the day of judgment, then for us. For if Sodom did not escape the hand of God, who had only the light of nature, not the lantern of the Scripture to shine among them, & to give light unto them: how shall we escape, or be without excuse, if we tread under foot the Son of God, if we cast out of our hearts the Gospel of peace, if we count the blood of the Testament as an unholy thing, and do despite the Spirit of grace? Thirdly, this doctrine reproveth those that are ready to hear, and content to obey, but it is no farther then standeth with their own lust and liking. These are like Saul in obedience, they think they have great wrong to be charged with rebellion and disobedience, they have open mouths to say, Blessed art thou of the LORD, I have fulfilled the commandment of the Lord, I have obeyed the voice of the Lord, I have gone the way which the Lord sent me, &c: yet he is there charged with treason and rebellion against God, and threatened to have the Kingdom rent frō him. Thus is it with many in our days, they profess obedience, but their life swarmeth with the fruits of disobedience: like to y ^e son, who being commanded of his father to go & work in his vineyard, answered, I will Sir, but he stood still & went not. These are they that draw near to God with their mouth, but are disobedient in deed, & their real disobedience shall procure a real vengeance on them.

It is strange to see how many of this sort of men pretend a willingness to obey, & would be accounted in the number of obedient children, as if they were wholly made of obedience; and yet they will not submit themselves wholly to the will and pleasure of GOD, but mince the matter, and part stakes with God: somewhat they will do to stop men's mouths and to get the applause of the world, and to be accounted religious; but they are not minded to deal sincerely and entirely with God, like those that having a journey to go, are soon weary and stand still, when they are gone half the way.

These are they that will not be Atheists, but have the true God for their God; yet do they love their riches, their pleasures, their bellies, and their delights above him, and set their affections wholly upon them. They cannot abide Idolatry, nor to be esteemed idolaters; yet they make no conscience of the worship of the true God, of praying unto him publicly and privately, neglecting the ordinances of God, hearing of his word, reading, meditation, conference, and such like helps; being in the number of those the Apostle reproveth, Rom. 2, 22. Thou abhorrest Idols, yet cōmittest sacrilege. They will not forswear themselves, nor fall into perjury: but they will swear and lie too for an advantage. They will not seem to abuse the titles of God, and to take his name in vain; but ye shall hear them even in their communication to swear by their Faith and troth, and they engage thē so long, until they have little left, or none at all themselves. They will not work upon the Sabbath, nor go to Plough: but they will not stick to go to play, and use pastimes; to follow idleness, and to be ordinarily absent from the holy ordinances of God. They scorn to be accounted rebels, as too gross a term for them: yet they can disobey superiors, yea mock and deride those that are set over them, both Magistrates and Ministers. They abhor the name of a murderer: but they can fight and quarrel, brawl, fret and fume against others; forgetting the rule of the Apostle, Whosoever hateth his Brother, is a man-slayer: and ye know that no man-slayer hath eternal life abiding in him. They will not be Adulterers & Fornicators but they break out into wantonness, and nourish the occasions that engender them, surfeiting drunkenness, idleness, wanton looks, wanton company, wanton daliance, and such like. They hate the name of Thieves and robbers, and those that will stand by the high way and take a purse: but they will cozen and circumvent their neighbor, defraud and oppress him in buying & selling and bargaining with him, if by any means they can go beyond him; never remembering either the commandment or punishment set down by the Apostle, Let no man oppress of defraud his Brother in any matter: for the Lord is an avenger of all such things, as we also have told you before time, and testified. These are they that will not bear false witness; but they are inuenters of evil, or spreaders abroad of evil reports to the hurt of their brethren, & make no conscience at all of a lie. These are not dutiful children which obey to halfs, & so fail in their obedience. For (as the Apostle teacheth) Whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of all, &c. Thus then we see by this doctrine, they are reproved that contemn the word, and will not hear: that are content to hear, but will not obey: and such as obey, but it is not fully and faithfully; it is so far forth as pleaseth themselves, not regarding to please God, to whom they either stand or fall.

Secondly, seeing our duty to • ods Commandments [Use 2] consisteth in obedience this teacheth that it is necessary for all men to know them. We cannot call upon him of whom we have not heard: we cannot believe that which we never learned: we cannot practice those things which we do not understand. A servant can by no means do his Masters will before he knoweth what is his will. This showeth the miserable condition of ignorant people, besotted in their own simplicity, and muffled in the mists of palpable darkness: none are more grossly misled, none more disobedient to God then these ignorant persons; none greater enemies unto the serving and obeying of God, then such as are enemies or hinderers of the teaching and preaching of his word. Our Savior sending out his Apostles into all the world, charged them to teach them to observe all things whatsoever he commanded them. First then, there must be teaching before there be observing: so that ignorance is the mother of all disobedience. This appeareth in Moses, Deut. 4, 1. Hearken, O Israel, unto the ordinances, and to the Laws which I teach you to do, that ye may live and go in, and possess the Land which the Lord God of your Fathers giveth you. The Israelites were commanded to learn the commandments of God that they might do them; so that there is no doing and discharging of the works and will of God without knowing them: nor no true knowledge where there is no practice. For indeed we know no more then we make conscience to do & perform. Wherefore (my Brethren) be careful to learn the ways of God, and to know what he requireth, that you may be fitted to do them: and assure yourselves, that they are the greatest enemies of God, and of your salvation, yea the most proud and pestilent instruments of the devil, to cause him to be honored, and to erect the kingdom of darkness, that do disgrace teaching, and dissuade from hearing. And let us set this down as a rule, that such as are undutiful to God in the chiefest works and the highest duties, will never make conscience of the smaller & lesser. Such then as any way hinder the publishing of the Gospel, and seek to stop the free course of it from passing among men, do over-turn all godliness, and shake the very ground—work and foundation of true obedience. The greatest and best works commanded of Christ are the duties of the first Table; to preach and to hear his word, to be often exercised in his worship, to be religious, to visit his Courts where his name dwelleth, whereof the Prophet saith, God delighteth to dwell in it, yea, the Lord will dwell in it forever. He that maketh no conscience this way, will make no conscience of the lesser and latter duties, to wit; of the fruits of righteousness.

Hence it is, that our Savior saith to the Sadducees, Math. 22, 23, Are ye not therefore deceived, because ye know not the Scr • ptures, neither the pow • r of God? The ignorance of God's word is the true cause of all error. If we did know the Scriptures, they would direct us to all duties necessary for us both to know and practice. And as knowledge is the beginning of all obedience, because we must know before we can obey; we must learn before we practice: so it is required of us all to get knowledge and understanding, howbeit it is not necessary for all to have 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 us, it is requisite that we mark and remember these four rules following, all of them being grounded upon the doctrine of the Prophets and Apostles. No man must be ignorant, no man shall be excused for his ignorance: every man must attain to some knowledge. First, our knowledge must be according to our age. If GOD have blessed our days with many years and long life, he looketh for greater knowledge at our hands, then he doth of babes and sucklings. This the Apostle pointeth out unto us. 1 Cor. 14, 20. Brethren, be not children in understanding, but as concerning malicioiusness be children, but in understanding be of ripe age. In these words the Apostle intimateth a double kind of knowledge; one fit for children, for God would have none brought up in his School, and to belong to him, that are non proficience: he would have children taught and trained up in the faith and fear of God. It is noted of T • mothy, that he had the knowledge of the holy Scriptures of a child, which are able to make him wise to salvation, through the Faith which is in Christ Jesus. This doth the Prophet David teach. Psal. 119, 9. Wherewith shall a young man redress his way? By taking heed thereto according to thy Word. Such as are young in years, must learn to serve God in the flower of their age, and to serve him with the first fruits of their life. Howbeit though their knowledge cannot be great and at the full, yet it is such as is fit for their years, and it sufficeth that they be young in knowledge as they be young in years, & that their understanding be little, as their stature is.

There is also a second kind of knowledge, and that is for men of riper age; God requireth more of them and looketh to receive increase at their hands in greater abundance. Hath he granted us our life for nothing? And hath he doubled and trebled the years of the former sort that we should stand at a stay? No, he would have us that have been planted in his Church, to be growers forward in knowledge as we are in years. But doth the case thus stand with us? Are our old men grown also old and ripe in Faith and Religion? Are we more expert in the ways of godliness now then we were twenty or forty years agone? Can our aged men that live among us stand forth and avouch this, or speak it in the truth of their harts, & to the comfort of their souls, and to the honor of God, that they are bettered in judgment, and increased in obedience? that albeit the outward man decay and perish, yet they are renewed daily in the inward man? Nay y ^e greatest part are so sapped in ignorance, that they are as blind as the Mole, as deaf as the Adder, as senseless as the stones, and as rude & ignorant as the brute beasts; nay more dull of understanding then they, as the Prophet chargeth the people of Israel, Isaiah 1, 3. The Ox knoweth his owner, and the Ass his Masters crib, but Israel hath no • known, my people hath not understood. They should be examples to others in godliness, but many of them are Ring-leaders to all kind of wickedness. Many children go before them in knowledge, and may instruct them in the princiciples of religion. My Brethren, these things ought not so to be.

The second rule is this▪ that our knowledge ought to be according to the means y ^t God hath afforded unto us, and according unto the plenty or scarcity of those means doth he require a growing and proceeding in us. There is no Master, but exacteth at the hands of his Scholar, an increase in learning proportionable to the greatness of his labor. The Husbandman that hath fowed much, looketh for a plentiful harvest. The Gardener that hath long digged and delued about his trees, and dunged them with great diligence, hopeth to have much fruit in the end. So is it with God, the best Master, the true Husbandman, when he hath taught us often, and sowed good seed in the ground of our hearts, and watered the dry furrows of our consciences with the water of life, he looketh to reap much fruit, and to find great increase.

This the Apostle teacheth, when he reproveth the Hebrews for their dullness in hearing and slowness in profiting, Heb. 5, 12, 13, 14. Whereas concerning the t • me ye ought to be teachers, yet have ye need again that we teach you what are the first principles of the words of God, and are become such as have need of milk, and not of strong meat: for everyone that useth milk, is inexpert in the word of righteousness, for he is a babe: but strong meat belongeth to them that are of age, which through long custom have their wits exercised, to discern both good and evil. Where he teacheth them, that after so long teaching they might become teachers of others: and he saith it to their shame, that after the having of plentiful means to further them in their knowledge, they were very novices and young scholars, not able to bear strong meat. Hath God set up the preaching of his word among us, as a candle set on the candlestick, to give light to all that are in y ^e house? Hath he caused it to be truly preached & applied unto us? Have we the means also in plentiful measure afforded us to bring us to godliness? Let us take heed to our selves, & look to our ways, God will not be mocked. Where he hath sown plentifully, he will reap plentifully; and upon whom he hath bestowed much, he looketh to receive much again.

This he setteth down to strengthen the rule that now we deliver, Luke 12.48. Unto whom much is given, of him shall be much required: and to whom men commit much, the more of him will they ask. If a man should have much teaching, and go long to school, & yet should be always in his horn-book, and stand at A, B, C. like a little child, and never go forward, we would account him a very dullard: so is it with us, if we have spent much time in his school, where we have had a liberal diet prepared for us, and been feasted at his table richly furnished, and yet stand at one stay, we do not use the means aright, but deceive the hope and expectation of God, who hath in such manner and measure blessed us from heaven.

The third rule touching our knowledge, is, that it must be answerable to the gifts that God hath given unto us. He hath not furnished all men with gifts alike, he hath not bestowed an equal measure of his graces upon all; to one he hath given more, to another he hath given less, according to his own pleasure. This is declared unto us in the Parable of the talents, Math. 25, 14, 15. A certain Nobleman going into a far country, called his servants, and delivered unto them his goods; Unto one he gave five talents, and to another two, and to another one, to every man after his own hability. If then he have given unto us five talents, he looketh that we gain five other with them. If he have bestowed two upon us, he will require of us the gain of two others; not the increase of five, as of the former. If we be not wholly barren and unfruitful in good things, he will accept and approve of us. This is a notable comfort to all those that have a little portion and few gifts given unto them: albeit we be neuet so simple, yet if we have single and simple hearts, it shall be said to us, It is well done good servant and faithful, thou hast been faithful in little, I will make thee ruler over much; enter into thy Masters joy. He that by employing and diligent use of his gifts had gained only two talents, had gotten little in comparison of the former servant that had increased five talents, yet he is commended by Christ our Savior for a good and faithful servant.

In like manner, when he commendeth the saving hearers, and compareth them to good ground, he saith; He that received the seed in the good ground, is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth some an hundred fold, some sixty fold, and some thirty fold. The ground that yieldeth thirty fold, is little in comparison of thar which yieldeth the increase of an hundred fold, not half so much: yet it is accounted good ground. All ground is good in God's account, that is not altogether unfruitful: and everyone receiveth praise and commendation from him, who hath a good heart, albeit it be mingled with many wants, and much imperfection. This must not make those that are weak and simple to please themselves in their weakness and simplicity, nor cause them to be puffed up with envy toward such as have a greater measure and better portion of gifts then they have; but seeing God hath appointed his word to give unto the simple sharpness of wit, it must stir them up to do their best, to strive with all their strength to be led forward to perfection, and to crave a continual supply of God's grace, which in the midst of all their infirmities and imperfections shall be sufficient for them. Then it shall come to pass, that albeit they behold a double portion in others, and a poor pittance in themselves, yet they may truly say unto the Lord, Thou wilt require no more of thy servant then thou hast given him. To this end speaketh the Apostle writing to the Philippians, I am persuaded of this same thing, that he which hath begun this good work in • ou, will perform it until the day of Jesus Chr • st: for it is God that worketh in you, both the will and the deed, even of his good pleasure.

The fourth Rule touching our knowledge is, that we must all labor to have so much, as that we may be able to give an account of our faith, when we shall be lawfully called thereunto. It is not enough for us to say, we believe as well as the best, and then cannot declare how we believe; neither is it enough for us to have the implicit faith of the church of Rome, to believe as the Church believeth, & then cannot tell how or what the Church believeth. This is the Colliars faith, not the Christian faith: this will not shielde us from the darts and devices of the devil, but layeth our hearts open to all his fiery temptations. The ancient Christians that believed in the Son of God, were able not only to make confession of their own faith, but to defend and maintain the true faith against their enemies and persecutors, as all histories do declare. The Prophet teacheth us, That the just shall live, not by another's, but by his own Faith. We are all taught to say, I believe, not, we believe: and therefore it is requisite that we be endued with true faith, and have such a certain and particular knowledge of the chief and fundamental points of our religion, that we be both able and ready to render a reason thereof; which cannot be, unless we have learned the principles of the doctrine of Christ. Hence it is, that the Apostle Peter exhorteth to this rule, 1 Pet. 3, 15. Sanctify the Lord in your hearts, and be ready always to give an answer to every man that ask • th you a reason of the hope that is in you, with meekness & reverence. The practice hereof we have in Stephen, and Peter, and Paul, and others in the Acts of the Apostles, Acts 2, 15. and 3. chapt. who made confession and profession of their Faith with boldness and cheerfulness, so often as the glory of God did require it. Now albeit the Apostles teach, that we must be enabled to confess our Faith, and to show before all men how we have profited, having a good conscience, that when they speak evil of us, as of evil doers, they may be ashamed which slander our good conversation in Christ: yet he doth not require such exactness and perfection to be able to dissolve all doubts, to answer all questions, and to unloose all knots, which is not to be looked for at the hands of the teachers themselves: but as we must know the fundamental points of true religion, whereupon our Faith is built, so we must be strengthened and grounded in them, that we may be able all of us both young and old, to show in whom we have believed; what we are by creation, what by reason of our transgression, and what by Faith in Christ and by the fruits of regeneration. No man must be ignorant of these substantial points, that we may understand what title and interest we have to the inheritance of the heavenly Kingdom.