Commentary on Numbers

HEere we have the conclusion of the first part of this book. [Doctrine.] In this chapter we are to consider two things. First, the commandment of God directed to Moses to make two silver Trumpets. Secondly, the removing of the Israelites from Sinai to Paran. Touching the Trumpets, they are described by the matter, they must be made of silver: by the form, of an whole piece. Thirdly, by the ends, for the calling of the assembly, and for the iournying of the Campe. Fourthly, by the manner prescribed how to use them, to what purpose one alone is to be sounded, to what purpose both: when an alarm is to be blown, and when the alarm is to be blown the second time; when they must blow, but not sound the alarm. Fifthly, by telling who shall be the trumpeters, or sound the Trumpets, the sons of Aaron the Priest. Lastly, by y ^e time, how long this use shall continue, to wit, as an ordinance forever, even so long as the Commonwealth of the Israelites shall endure. This is the present use of them: there is a double use of them commanded for the time to come; one in time of war, to assure them that God will then remember them for good, and save them from their enemies, ver. 9: the other in time of peace at their solemn feasts, at their burnt offerings and peace offerings.

[Use 1] The uses of them follow, which are partly civil, and partly ecclesiastical. And first, seeing these silver Trumpets served for y ^e Camp and the Congregation, to assemble and to remove, and that the power of making them is committed to Moses, who hath the sole prerogative to call and to dissolve assemblies about public affairs, we learn that it belongeth to Kings and Princes as their proper right to gather together, and to dismiss them that are gathered together. Everyone hath not authority and jurisdiction to draw multitudes together, we shall have no small ado, if that may be suffered. Acts 1 • , 23. We must have lawful and orderly assemblies, verse. 29. and such as do not savor of confusion. So it was in Egypt, without Phar • oh, no man might lift up his hand or foot in all the Land of Egypt, Gen. 41, 44. This right is annexed to the highest power by an estate indefeizible, and by a perpetual law y ^t cannot be dissolved throughout all generations. As this power together with the Trumpets was given to Moses, so did he and his successors practice the same, who commanded in chief, as Deut. 33, ver. 5. Numb. 31, 6. Joshua called and dismissed the people, and they obeyed him in the execution of that power, no less then they had done Moses before, Josh. 1, 17, and 24, 28. So did David use these Trumpets, 1 Chron, 15, 4, & 23, 2, 3, 6. When the Ark was to be removed, and when the offices of the Tabernacle were to be ordered, which are things merely belonging to true religion. The like we might say of Solomon, 2 Chron. 5, 2. of Asa, Jehoshaphat, Hezekiah, and Josiah. Thus were all general Councils congregated and called together, and there were none otherwise called for a thousand years after Christ, but by the Trumpet of Moses, that is, by the authority of Caesar. Thus did Moses also in gathering assemblies about public affairs both for consultation and action. For consultation, because many eyes may discern that which few cannot. For action, because many hands may discharge that which is troublesome & cumbersome for one to do, Exod. 18.18. This serveth to reprove three sorts; first, the Bishop of Rome, who as a thief and usurper hath encroched upon the Princes right, and stolen away one of these silver Trumpets and carried to it Rome. He would leave Moses but one Trumpet, and would limit his office to civil and temporal things, challenging power in all spiritual causes and over all spiritual persons. Howbeit, Aaron the High Priest never offered to wring and wrest out of the hand of Moses this power: he was content to blow them at the commandment of Moses, or rather at the commandment of God. Nay, such is the tyranny of this proud Bishop, that he contenteth not himself with one Trumpet, though he have indeed right to none, but he beginneth to engross into his own hands the other Trumpet also, claiming power to depose and dethrone Princes, and to dispose of their crowns and scepters at his pleasure, as if all kingdoms were given unto him, and it belonged to his right to dispose of them. Had Peter any such power? or did he ever claim any such dominion? No, the Apostle well understood, that Christ forbad them to exercise any such Lordship, Math. 20, verses 25, 26.

Secondly, it reproveth those that being summoned by the sound of these Trumpets, that is, called together by the Magistrate, refuse to come. Moses by virtue of these Trumpets put into his hands, called Corah and his company, but that crew answered, We will not come up: but if we would know what became of these rebels, some were consumed with fire, and others we must seek for under the earth, for the earth opened her mouth, as they had opened their mouths against Moses the supreme Magistrate, and swallowed them up, their goods, their houses, and persons: yea, the Apostle denounceth a fearful woe against them that perish in the same contradiction & gainsaying of Core, Jude, verse 11. So then if the Magistrate call, no man must refuse or deny to come. In the natural body, the beginning of all motion is from the head; and so it ought to be in the body politic.

Thirdly, it reproveth those that assemble before they were called; the former would not assemble when they were called, these assemble before they be called. The other were too slow and dull, these are too quick and nimble headed. So then all must keep their places and standings, they must come when they are called, but they must be called before they come. The mutinous company mentioned, Numb. 20, 23. when they wanted water, stayed not for the sound of the Trumpet, but came together in a tumultuous manner; but God sware they should not enter into his rest. This evil is much worse then the former. It is evil not to come when we are called, but to gather together without a calling, is worse & more dangerous, and produceth more dangerous effects. For they that presume to meet without Moses his precept, will not stick afterward to meet against Moses his person, & in conclusion also to wrest the Trumpet out of the hand of Moses. Therefore the Town-Clearke said, We are in danger to be called in question for this days uproar, there being no cause whereby we may give an account of this concourse. As if he had said, we have done more then we can well answer, seeing we may be endighted of treason or at least of a riot for this days work. We must therefore know, that every such Congregation assembled without a lawful call, is no better then a conuenticle, whatsoever account we make of it.

[Use 2] Secondly, from hence ariseth an instruction to the Ministers of God. For as Aaron and his sons, the Priests of God, are commanded to blow the Trumpets, so this is an image and representation of the faithful Preachers and Ministers, who by the clear and shrill sound of the word of God, must bring men to the true knowledge of God: as 2 Chron. 13, 12. where the King of Judah telleth Jeroboam, The Lord is with us for our Captain, and his Priests with sounding Trumpets to cry alarm against you. It is their office to sound the alarm against God's enemies, and to bid defiance against all sin. So the Prophet Isaiah saith, ch. 58, 1. Cry aloud, spare not, lift up your voice like a Trumpet, and show my people their transgressions and the house of Jacob their sins. Likewise Ezekiel, chap. 33, ver. 2, 3, &c. the Ministers are made watchmen over the house of Israel; if they see the sword coming, and blow not the Trumpet, the blood of such as perish, shall be required at their hands. So then, they must have zeal, courage, and boldness, to reprove sin without fear of men's faces, and without respect of persons, and must strike at it where they find it. Such a one was Elijah, that feared not the Kings face, but told him, it was he and his fathers house that troubled Israel, 1 King. 18, 18. Such a Trumpet was John the Baptist, who is said to be the voice of a crier in the wilderness, and told Herod it was not lawful for him to have his brothers wife, Math. 14, 4. This reproveth such as are dumb dogs and hold their peace, such as cannot opē their mouths or say anything, whose breath serveth them not to blow this Trumpet: such also as wink at sin, and will not see it: such also as rebuke coldly and are afraid to speak, whereas they should blow the Trumpet, and even thunder out against obstinate sinners, and make them afraid to sin, seeking to save them with fear, pulling them out of the fire. Hence it is, that Amos saith, Shall a Trumpet be blown in the City, and the people not be afraid? Or will a Lyon roar in the Forest, when he hath no prey? When a Trumpet giveth a sudden sign by the sound of it out of a watch-tower, all the people hearken and are troubled, and prepare themselves this way or that way, according as the Trumpet giveth the token. So at the voice of God sounding by his Minister, we ought to be attentive and give ear, and to be moved at the noise of it, and as he giveth warning, prepare our selves and look about us while it is time, lest afterward it be too late. For God doth not threaten for form or fashion sake, as if he did not purpose to punish; neither are his threatenings ordinary words of course, forasmuch as the very Lions themselves do not roar, except they see some prey or booty. The word is never without his effect, neither returneth unto God empty, but it accomplisheth that which he pleaseth, and shall prosper in the work to which he sendeth it. As then the roaring and yelling of the Lyon is an assured token of the prey, so the threatenings of God are prognostications and fore-shewings of the wrath of God, ready prepared. Woe therefore unto those, that albeit they hear the sound of the Trumpet, yet sit as stones or steel, and are never a whit moved, but pass over God's judgments and threatenings, as if they concerned them nothing at all.

Thirdly, these Trumpets teach us with joy [Use 3] and gladness to praise God for his benefits bestowed upon us. For the Priests were commanded to blow with the Trumpets at their peace offerings and burnt offerings, ver. 10. and Ezra 3, 10. to be a testimony of their spiritual joyfulness, and to be a memorial before the Lord, as Levite. 23, 24. In the seventh month, and the first day of the month, shall ye have a Sabbath, a memorial of blowing of Trumpets, an holy convocation. And Psalm. 81, 3, 4. Blow up the Trumpet in the new Moon, in the time appointed on our solemn feast day, for this was a statute for Israel, and a law of the God of Jacob. As then the Jews on the feasts appointed of God, did set forth his praises with singing and instruments of music of all sorts, the Trumpet, the Psaltery, the Harp, the Organs, the Timbrell, & the Cymbals: so ought the faithful upon the Lord's day, and at all other times set forth the spiritual praises of God with heart and voice. And this was the month, wherein many feasts met together, & after the time they had gathered in y ^e fruits of the earth, and received many blessings at the hand of God, that so they might in their public meetings praise God for them, and pray unto him to give them grace to use them soberly and moderately, to the glory of his Name, to the comfort of themselves, and to the refreshing of their poor and needy brethren. Thus we see there is a twofold Trumpet, or rather a twofold sound of the trumpet; one is a terrifying sound, which may be called the Trumpet of the Law proclaiming the wrath of God both against sins & sinners, of which we read, Zeph. 1, verses 14, 15, 16. The great day of the Lord is near, it is near and hasteth greatly, even the voice of the day of the lord: that day is a day of wrath, a day of trouble & distress, a day of wastnes & desolation, a day of darkness & gloomines, a day of the Trumpet and alarm gainst the fenced Cities. &c. The other is a comforting sound, which is the Trumpet of the Gospel, whereby troubled and distressed consciences are lifted up and called to rejoicing, of which the Prophet Isaiah speaketh, chapter 27, 13. It shall come to pass in that day, that the great Trumpet shall be blown, and they shall come which were ready to perish in the Land of Assyria, and the outcasts in the Land of Egypt, and shall worship the LORD in the holy Mount at Jerusalem. So then it is our duty to blow this Trumpet of peace, to testify our joy and gladness, when God bestoweth any benefits upon us, Psalm. 33, and 118, 1, 2, and 47, 5, 6, and 48, 1. 1 Chron. 15, 28. 2 Chron. 5, 12, 13. and 15, 14.

[Use 4] Fourthly, these Trumpets (as we have already noted) served for diverse uses, according to the diverse and diffrent sounds, that at the hearing of the noise of them, the people might by and by understand what it meant, and themselves must do. This teacheth us and we are put in mind of it by the Apostle, that as in the host every blast was understood, so in the Church every voice should be understood, and all things should be done to edifying, that they might understand the words of the Preacher what he speaketh unto them: as 1 Corinth. 14, 7, 8. Even the things without life giving sound, whether Pipe or Harp, except they give a distinction of the sounds, how shall it be known what is piped or harped? For if the Trumpet give an uncertain sign or sound, who shall prepare himself to the battle? So likewise you, except ye utter by the tongue, words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air, that is, vainly or idly, to no end and purpose. There is no edification in an unknown tongue: he that understandeth it, giveth thanks well, but the other is not edified. Paul himself saith of himself, he had rather speak five words to be understood, then ten thousands in an unknown tongue, that by his voice he might teach others, verse 19. Yet he giveth thanks to God that he spake with tongues more thē they all, to whom he wrote, verse 18. Besides, how shall the people answer Amen, at the giving of thanks, seeing they understand not what is spoken? verse 16. Again, he showeth that there are many kind of voices in y ^e world, and none of them are without signification: therefore if we know not the meaning of the voice, we shall be unto him that speaketh, Barbarians; and he that speaketh shall be a Barbarian unto us, verse 10, 11. Everyone must seek to excel, as he may most edify the Church, verse. 12. Rom. 14, 19. Moreover he saith, If I conceive public prayers in the congregation in a tongue not understood, the Spirit moveth and inspireth me well, nevertheless, the meaning & substance of my prayer bringeth no fruit or profit to the Church or to them that hear me: because they may well gaze and gape upon such a one, or haply admire him & be astonished at him; but they may depart as wise as they were before, inasmuch as they receive no benefit by such prayers, v. 14. Hence it is, that he saith, he would pray with the Spirit, and would pray with the understanding also: he would sing with the Spirit, he would sing with the understanding also, v. 15. Strange tongues are not a benefit to the people that hear them without understanding, but a judgment and punishment, v. 21: and therefore such should keep silence if there be no Interpreter, v. 28. To conclude, all public exercises of our religion, praying, reading, preaching, singing, and receiving of the Sacraments must be used in a known tongue.

This serveth to lay open the grossness of the Roman religion, which have the Scriptures in an unknown tongue, which sometimes the speaker himself doeth not understand, but never the people to whom he speaketh. A most uncomfortable religion, that leadeth men in the dark, and standeth in this & other chief parts of it, merely upon policy. If you blindfold a man, you may do with him what you list: so the Romanists deal, that their juggling may not be espied, and their spiritual or rather carnal cozenage not discerned. The Lord more and more open the eyes of the people, that they may see this which is so palpable, that many of their own side have wished the disorder to be amended. Lyra saith, If the people understand y ^e prayer or the blessing, they are better brought to God, and do more devoutly answer, Amen. To him consenteth Cajetan, who gathereth out of this doctrine of the Apostle, that it is bett • r for the edifying of the Church, that public prayers in the hearing of the people, should be said in a tongue common to thē all. And for our selves, let us acknowledge God's mercy, that hath delivered us from that misery and bondage, & restored unto us his truth, which lay and yet lieth buried in the papacy. Let us walk worthy of the light of the Gospel that is brought home unto us, and bring forth the fruits of it to his glory. But if we refuse to hear the Lord speaking unto us by his servants, and to obey them speaking unto us (in a tongue well known unto us) the wonderful things of God, let us take heed he do not send barbarous enemies using a barbarous tongue, which shall bring us into slavery and subjection. For it is just with God, if we refuse to hear him speaking to us in a known tongue, to compel us even against our willes to hear another speak to us in an unknown tongue to the increase of our misery, and to the danger of our souls: as he dealt with his own people for their unthankfulness, whom he upbraideth that they understood not his speech, and therefore armed the merciless Romans against them y ^t spake to thē in a tongue which they understood not, and scourged them by y ^t abomination of desolation, the which chastisement continueth upon them to this day.

[Use 5] Lastly, these silver trumpets, serving to sound the alarm in the ears of the people, put us in mind of the last day, when all people shall be gathered together, and arise out of the earth at the sound of the last Trumpet of God. For God will also have his Trumpet. These were blown by Aaron and his sons, the last Trumpet shall be blown by the Archangel. Of this we read in many places of the New Testament, of which Christ himself speaketh, and the Apostle in his Epistles. The Evangelist showeth, that the Son of man shall send his Angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, even from one end of heaven to another. And Paul speaking of the general resur • ection at the last day, saith, Behold, I show you a mystery, we shall not at all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last Trumpet: for the Trumpet shall sound, and the dead shall be raised up incorruptible, and we shall be changed, 1 Corinth. 15, 51, 52. Likewise the same Apostle teacheth, that the Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trumpet of God, and the dead in Christ shall rise first. 1 Thess. 4, verse 16. In the giving of the law, many fearful signs and tokens of God's glorious presence appeared, that made the people fly away & cry out, among the rest, they heard the noise of the trumpet, Exod. 20, 18. which sounded long, and waxed louder & louder, chap. 19, 1 • . This was so terrible, that Moses said, I exceedingly fear and quake: but at the day of judgment, when God will requi • e an account of the law, and how we have walked in the obedience of it, when everyone shall be judged according to his works, the Trumpet shall be much louder, and the sound of it far shriller, for the dead sh • ll hear it, & arise out of their graves. This shall cause a greater fear in all, then was at the giving of the law, because his coming to judge the quick and the dead shall be sudden, unlooked for, powerful, and glorious. When men shall promise to themselves peace, and safety, then sudden destruction shall come upon them, as travail upon a woman with child, and they shall not escape, 1 Thess. 5, 3. And as it was in the days of Noah and Lot, when they gave themselves to a general security, and never knew anything till they were destroyed, one sort with water, and another with fire: so shall the coming of the Son of man be, Mat. 24, 37. It shall be also powerful; his first coming was in much weakness, but this with great might, able to sweep away all his enemies to hell. Lastly, it shall be glorious, for he shall be accompanied with thousands of his Angels, that shall attend upon him, as servants upon their master, ready to execute his will, Jude 14. And this his coming shall have a three-fold effect, for there will follow immediately a gathering together, a separation, and then a judging. First, all must be gathered together at the sound of the trumpet, both the dead and the living, they shall rise out of their graves, some to everlasting life, & some to shame & everlasting contempt, Dan. 12, 2. After this gathering, there shall be a separatiō, Christ sitting in his throne of glory, the elect shall be set at his right hand, the reprobate at his left. Thē shall follow the judgment it self, the Judge of all Judges giving a most just sentence, calling y ^e elect to inherit • he kingdom prepared for them from the foundations of the world; & casting y ^e reprobate into everlasting torments, prepared for the devil & his angels.

[Ver. 11, 12. And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up, &c. Here we have the removing of the Israelites from the desert of Arabia the stony, which bordereth upon Mount Sinai, where they abode for the space almost of an whole year, during which time, the law was given, the Tabernacle was built, the Priests were consecrated, & the whole worship of God established. In this removing we must observe three things, the form and manner of it, the care of Moses in preparing & providing a guide to lead them, and the prayers that he usually and ordinarily made at the beginning of their march, and likewise when the Ark rested. Touching the first, all the people of Israel removed from their encamping at the foot of the Moun • aine Sinai, toward Paran; the army or great squadron of Judah, led by Naashon, taking the Vauntgard, followed by Nethaneel and Eliab, Leadcrs of the Tribes of Issachar and Zebulun; after whom all the rest marched, as we have seen in the beginning of the book,

From hence we learn, that GOD would have order observed among his people, [Doctrine.] in all his ordinances. The Apostle setteth it down as a precept, 1 Cor. 14, 40. Let all things be done decently and in order. He was glad of the comely order observed among the Colossians, ch. 2 5. We saw before how the Lord appointed the Tabernacle to be placed in the midst of all the Campe, and the Levites to attend round about, and all these to be compassed on every side with the rest of the Tribes, And if we will cast back our eyes to the first times, & mark the creation of the world from the foundation of it, together with all the parts of it, the earth, the water, the air, the firmament, and the heaven of the blessed; who can express the goodly order which they possess & keep? For as they are placed one above the other, so they are pure, subtle, simple, and notable. And as this exquisite order showeth and shineth forth in the Elements and the Heavens, so doth it in the Angels; for as one star differeth from another in glory, so doth one Angel from another. There is one Archangel, others are called thrones, dominions, powers, and principalities; Eph. 1, 21. Col. 1, 16. The day and night have their courses: summer and winter have their seasons: one man hath gifts above another: Michael is called a Prince or one of the chiefest of the Angels, Dan. 10, 13. When Christ our Savior intended to feed the multitude that had continued with him to hear his word, he commanded his Disciples to make all sit down in ranks by hundreds and fifties, that is, the five thousand which did eat of the five loaves and two fishes, sat orderly in companies, an hundred in length, and fifty in breadth, Mark. 6, 40. so that he would have all things, even the most common & ordi • ary, done in order.

[Reason 1] For all disorder and confusion came into the world by Satan, and his chiefest travail and employment is to make a breach into that order which God hath settled and established. He shuffleth and mingleth all together, and seeketh to disturb and destroy what he can, & [Reason 2] how he can. Again, order is a means to preserve every society: the want of it threateneth ruin to every society. When the people were to encounter with the Canaanites, they asked of the Lord, who should go up against them first, to fight against them. Judge. 1, 1. When a Prophet told Ahab that the great multitude of the Syrians should be overcome in battle, and delivered into his hands, he asked, Who shall order the battle? and the Prophet answered, Thou. The word properly signifieth to bind or to tie, because good order bindeth and tieth as with a chain, the whole host together, and one of thē to another as sticks • ^t are bound together in one bundle. Whilest they stand firm and continue close together in good array, they are out of danger: if once they disband, and fall to rout, then followeth a miserable carnage and destruction. Besides, [Reason 3] it giveth beauty & comeliness to every action.

This serveth to reprove such as keep not [Use 1] their places, but break out of order, and will not be held within the compass that God hath set them. Every man hath his bounds set him, & is enclosed in them as in a circle, which he may not pass. In the giving of the Law, when the Lord promised to come down in the sight of all the people upon Mount Sinai, Moses is commanded to set them bounds, that they may take heed to themselves, and go not up into the Mount, or touch the border of it, ver. 12. if any touched the Mount, he was to be put to death, v. 13. Every creature hath his proper place, and goeth no farther then the chain of God suffereth. The sea though it rageth, yet is held in by this chain, God hath said, Thus far it shall go and no farther. In the gathering of Manna, which was the bread that the Lord gave Israel to eat, Moses doth set down y ^e order which they must observe; they must leave none of it until the morning, v. 19. On the seventh day every man must abide in his place, no man must go out of his place on that day. No man hath any promise of blessing when he keepeth not the order y ^t God hath set him. We know how it was with Corah, Dathan, & Abiram, when they would encroch upon Moses and Aaron, and the calling wherein God had set them, it was their own destruction.

Secondly, acknowledge from hence, that [Use 2] the Church is a blessed company, it is the very school of good order, wherein all things are done in number, weight, and measure. When Balaam had seen the goodly order of this host of God, as the Valleys that were spread forth, as gardens by the rivers side, as the trees of Lign-Aloes, which the Lord had planted, & as Cedar trees beside the waters, he cried out in an admiratiō of this comely, decent, & seemly order, How goodly are thy Tents, O Jacob! and thy Tabernacles, O Israel! This heathen man, this sorcerer, this idolater, as blind as he was in the matters of God, saw and could not but open his mouth to confess the glorious condition and estate of the Church. For who is it that ruleth in the Church? and who is it by whom it is guided? Is it not God, who is the God of order? No confusion cleaveth or can cleave to him, he is not the God of confusion: he is light, & him is no darkness at all, 1 John 1, 5. He hath set an order among all his works. He hath appointed in the Church, Pastors and Teachers for the gathering together of the Saints, Ephesians, chap. 4. Some to teach, and others to learn: some to speak, and others to hear: some to minister the Sacraments, and some not to minister them.

This made the Prophet David say, Jerusalem is built as a City that is compact together, whither the Tribes go up, &c. There is nothing but confusion out of the Church. The world is full of disorders.

[Use 3] Thirdly, when we see this order interrupted and broken off in the works of God, know that it cometh not of God. Acknowledge therein the corruption of man and the work of Satan. What is it that hath brought in trouble and confusion, but the sin of man? That therefore cannot be of God. Frō hence it cometh, that the creature is subject unto vanity, Rom. 8, 20. not by God's creation, but through man's transgression. This have I found, saith Solomon, that God hath made man upright, but they have sought out many inventions, Eccl. 7, 29. Nevertheless we are assured, that as the whole creation groaneth and travaileth in pain together until now, so it shall be delivered from the bondage of corruption into the glorious liberty of the sons of GOD, verse 21. And we for our parts, considering the desolations that sin hath brought in, must seek by all means to repair the image of God so much decayed.

[Use 4] Fourthly, whensoever we cannot sound the depth of God's works nor judge of them as we ought, when we see to our appearance much out of square, as soldiers out of their squadrons: we must not condemn y ^e works of God, but accuse our own blindness & ignorance: forasmuch as God hath made all beautiful in his season, Eccl. 3, 11. When we behold how the wicked prosper for the most part, and are of great power, spreading themselves like a green bay tree, Ps. 37, 35: and on the other side, the godly all the day long plagued and chastened every morning, Ps. 73, 14. we are ready to misiudge & misdeeme of these works of God. David confesseth, that his feet were almost gone, his steps had well nigh slipped, v. 2. He began to think he had cleansed his heart in vain, and washed his hands in innocence, v. 13. Howbeit, the ways of God are not as our ways: this is therefore our weakness in judgment. Thus also was Jeremiah troubled, ch. 12, 1, 2. and no less the Prophet Habbakkuk, ch. 1, 13. Wherefore lookest thou upon thē that deal treacherously, & holdest thy tongue when the wicked devoureth the man that is more righteous then he? This which we esteem to be a confusion, is indeed no confusion: and that is in order which we suppose to be out of order. For God is a God of patience and long suffering, who will take vengeance on his adversaries, and he reserveth wrath for his enemies, Naum 1, 2. and therefore is the Prophet (much perplexed in spirit) willed to wait by faith the issue that God will make, for the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it, because it will surely come, it will not tarry, Hab. 2, 3. Then the Chaldeans, though used of God as his rod to afflict his people, shall be destroyed. Thus God hath set them in slippery places, Ps. 73, 18. so as they pass away & are • ot, they are sought, but cannot be found, Ps. 37, 3 • . The transgressors shall be destroyed together, the end of the wicked is, to be cut off, ver. 38.

Lastly, from hence every man must learn [Use 5] to do the duties of his own calling. God ha • h set every man in a certain calling, as it were in a certain field to till, wherein he is to labor. We are apt indeed to break out into the callings of other men, as if we we • e pinned up in too narrow a room. This made Solomon to say, I have seen servants on horses, and Princes walking as servants upon the earth. And as God hath set every man in a calling, so must every man wait and attend upon that calling, whether it be in the Church, or in the family, or in the Commonwealth. In the Church, there is order to be observed in reading, in preaching, in prayer, in the Sacraments, that such as be at them may say in their hearts, Surely God is in this place, and repo • t that God is in them of a truth. To this purpose doth Paul deliver sundry instructions; If any man speak in an unknown tongue, let it be by two or at the most by three, and that by course, and let one interpret, 1, Cor. 14, 27. Let the Prophets speak two or three, & let the others judge, v. 29, If anything be revealed to another that sitteth by, let the first hold his peace, v. 30. All Churches of the Saints have this order. v. 33. Let your women keep silence in the Churches, for it is not permitted unto thē to speak, but they are commanded to be under obedience, as also saith the Law: & if they will learn anything, let them ask their husbands at home, for it is a shame for women to speak in the Church. And if it be not permitted unto them to preach, neither is it permitted them to baptize, which is an appendance unto the Ministry. Their duty is to be in subjection: but to baptize, is a part of power & jurisdiction. So also ought everyone to learn and practice the duties of his calling in the private family. An house divided against it self cannot stand, Math. 12, verse 25. but quickly falleth, Luke 11, ver. 17. Happy is that house, when such as are Governors know how to rule, and such as are inferiors, know how to obey. But if one encroch upon the place of another, there followeth much confusion. And in the Commonwealth, every soul must learn to be subject to the higher powers, for there is no power but of God, the powers that be, are ordained of God; whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist, shall receive unto themselves damnation, Rom. 13, 1, 2. Without this, the whole order of nature will be perverted. A kingdom divided against it self, is brought to desolation. When he sendeth Magistrates and Princes, he meaneth to preserve mankind by them, & he striketh a fear of them, not only into men, but also into beasts, Dan. 2, 38. Such then as rise against them, and labor to set all in a broile, and to bring all things to confusion, are worse then the brute beasts that are without understanding. And it is very apparent, that they are possessed with the giddy and frantic spirit of uproar and sedition, which will not be under the rule of such as God hath ordained. We cannot honor God, except we honor such as he hath set in his place. He hath printed his own image in them, and in their persons we obey him. And when superiors are no longer reverenced, all will be set in a tumult and turmoile, and must needs go to spoil and havoc. Now, if we would speak of the practice of the Church of Rome, there is no good order observed among them, but the whole ordinance of God is utterly overturned: the preaching of the word is little esteemed, the word and prayers are in a strange tongue, prayers also are made to Saints, & the use of the Sacraments is horribly profaned: they permit baptism unto women, and the Supper they have quite abolished. Christ and Antichrist are not more contrary, then the Romish church to the true Churches of Jesus Christ. They have pulled up the foundation of Christian religion, and utterly denied the faith. The Scriptures they make insufficient, and to contain a maimed and imperfect doctrine. They subject them to the judgment of the Bishop of Rome and to the authority of the Church. They banish the people from them, as if they were very dangerous unto them. They contemn Magistrates, & claim power to dispose of their kingdoms, if they be supposed to be heretics.

[Ver. 29, 30, &c. And Moses said unto Hobab the son of Roguel the Midianite, Moses father in law, We are iournying, &c.] The next point is the conference between Moses and this Hobab. For inasmuch as the passage thorough so many Mountains and Deserts was exceeding both difficult and dangerous, Moses leaveth nothing vnforethought which might serve for the advantage of his enterprize, and therefore instantly entreated his father in law to accompany them in their way toward Canaan, promising to him such part and profit of the promised Land as GOD should bestow upon them. True it is, Moses had lived long in those parts of Arabia, thorough which he was now to travail, yet the better to assure his passage, and to save so many thousand souls as he had brought out of Egypt, which could not be so few as a million, it was needful for him to use many guides and conducters, and therefore he is so earnest and importunate with Jethro: who as he was a man of great years and much experience, and of no less judgment & understanding, which appeareth by his counsel that he gave to Moses for the appointing of Judges over the people; so he was a fit and perfect guide in all those quarters, himself inhabiting on the frontiers thereof at Midian.

What was the answer and issue of this request of Moses, Intepreters are divided, & do much vary about it, as also who this Hobab was, and whether he yielded to this motion, or not; I assent to those that take it to be Jethro; and albeit it may seem at the first sight, by that which we read, Exod. 18, and in this chap. that he yielded not, but returned back into his own country, yet because it appeareth by diverse other places of Scripture, that the posterity of this Hobab wer mingled with the Israelites, and had that reward which Moses here promiseth, it is most probable and l • kely, that this his return back mentioned in Exodus, was rather to fetch away his family, and to take his leave of his own country by setting things in order, thē with a purpose to abide there, like to the departure of Elisha from Elijah. But whether this Hobab were Jethro himself, or his son, or whether in his own person he returned, we leave in doubt: howbeit these two things are built upon certainty, that Jethro did go back again, & that his posterity came afterward to the Israelites.

But why doth he so vehemently desire to have this Hobab the guide of their way? [Object.] was not the all-seeing eye of God sufficient unto them? had not he promised to conduct them? and had they not the pillar of the Cloud to go before them? It is true, [Answer.] yet human helps whē they may be had, and God offereth them unto our hands, are not to be neglected. The using of lawful means doth not oppose or confront the providence of God. For faith standeth well with lawful means. Nay, it is rather a sign of infidelity & tempting of God, to cast away such helps and furtherances as we may obtain, and to boast of only faith in God in the pride of our hearts. True it is, we must not put our trust in men, whose breath is in their nostrils, nor depend upon the means as our chiefest confidence, but in the living God, lest we set up men and means as Idols, and offer sacrifice unto them. Therefore, it is the duty of the faithful to use such means as God giveth them for their good. Indeed he can work without means, but we must attend unto his will, & not stand upon his naked power without his will. But of this afterward. The point which here I will observe, is from the offer y ^t Moses maketh to Hobab, who might be instead of eyes unto them because he was skillful in all the parts & places through which they should pass, he was well acquainted with those deserts, and knew what commodities and discommodities they should meet with in y ^e wilderness: if he would be partakers with them in the sour, he should aso enjoy the sweet, and he should have his part in the blessings that God should bestow, if he would impart unto them the benefit of his knowledge: and therefore there ought to be a communion of earthly things among all those that profess the same faith and religion. In the primitive Church, no man accounted anything his own, no man kept the temporal blessings of this life to his own use only, but they had all things common, Act. 4.32. neither was there any among them that lacked, verse 34. Thus doth John Baptist teach the people that came to his baptism, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise, Luke 4.11. So dealt the widow of Sarepta toward Elijah, she had only an handful of meal in a barrel, and a little oil in a cruse, 1 King. 17.12. yet even of that little pittance she made a cake for the Prophet, verse 15. So it was with Job, as he showeth in the defense of his own innocence and integrity, chap. 31. he withheld not the poor from their desire, ver. 16. he did not cate his morsels himself alone, but the fatherless and widow did eat thereof, ver. 17. he saw none to perish for want of clothing, or any poor without covering, ver. 19. therefore he did distribute to the necessity of the Saints, Rom. 12.13. and was given to hospitality.

[Reason 1] For the whole multitude of them that believe are of one heart and of one soul, Act. 4.32. As they have but one faith, so they have one desire to glorify God, and to honor him, as if they were but one man. Secondly, we are one flesh, Isaiah. 58.7. therefore to deal our bread to the hungry, is to feed our selves; to bring the poor home that are cast out of their houses, is to harbor our selves; & to cover the naked, is to clothe our selves. We are members one of another, as parts of the same body whereof Christ is the head, and therefore it cannot be but we must have a compassion and fellow feeling of the wants and necessities one of another, 1 Cor. 12.26. Rom. 12.5. We must be like affectioned one to another.

[Use 1] This serveth for reproof. For we have many that appropriate unto themselves y ^t which God hath given or lent unto them for y ^e good of others. It is noted as the speech of covetous Nabal, to say, Shall I take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men, whom I know not whence they be? 1 Sam. 25.11. The like is the speech of Laban, as covetous as he, Gen. 31.43. These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine. We are taught in the Lord's prayer, to call it our bread, and not my bread. It is remembered of the leapers, that they entered into some of the tents of the Syrians (who had forsaken them) and did eat and drink, and carried thence silver and gold, and raiment, hiding the same to their own uses only, 2 Kin. 7.8 howbeit they by and by recall themselves and say one to another, We do not well, this day is a day of good tidings, and we hold our peace, &c. Now therefore come that we may tell the kings household. So should it be with such as have gotten this worlds good, not provide for themselves only, but have respect unto others. Secondly, such are justly to be accused, as contemn those that are in poverty, who cannot abide them, or are ashamed of them, and think themselves disgraced by thē. Let such take heed, lest God also be ashamed of them. The rich and poor meet together (saith Solomon) the Lord is the maker of them all. And again, Who so mocketh the poor, reproacheth his maker: and he that is glad at calamity, shall not be unpunished. It is a fearful sin for any to presume to mock his Creator, and everyone would be ashamed to be so accounted: howbeit they cannot avoid it, but are justly taxed with this crime. Little do these consider the uncertainty of all human things, how one is exalted, another cast down suddenly, that God often chooseth such as the world rejecteth; and on the other side, they are an abomination unto him, who are highly esteemed in the eyes of men, I am. 2.5. 1 Cor. 1.26. Mat. 11.5. Thirdly, they are reproved, that repine at the good estate of others, whereas we should be ready to communicate unto them, and not think they have too much already. Such were the labor • rs that wrought in the Vineyard, who had no less then was their bargain, yet they thought others had too much, Matth. 20.12, 13, 14, 15. Lastly, it reproveth such as do wrong and injury to those that have little and small means to withstand violence, so that they lie open to injuries and oppressions: and therefore Solomon saith, Rob not the poor, because he is poor; neither oppress the afflicted in judgment, for the Lord will defend their cause, and spoil the soul of those that spoil them. True charity seeketh not her own, but the good of others.

Secondly, it is our duty to relieve and refresh [Use 2] with our goods the poor estate of our needy brethren. The example of the pitiful Samaritan leadeth to the practice of this point. For when he saw the poor traveler lie robbed and wounded in the way by merciless and bloody thieves, he bound up his wound, he poured wine and oil into them, and gave direction to have him looked unto and well provided for, though they were strangers the one to the other. The Priest and Levite pass by him, and regarded him not in his misery and necessity, as if they had not seen him. The Lord hath made us stewards of the things of this life, & we must give an account of the use and employment of them. Whatsoever goods we have, are the Lord's, to whom the earth and the whole furniture of it belongeth, and he hath bestowed them upon us on this condition, that we should despense them to those that have need, and distribute them to such as are in want. To this as we have many hindrances, so we have also sundry encouragements which ought to weigh down the former. One cause pulling us back from the practice of liberality, is a false opinion that we conceive, and weak ground that we build upon, namely, that the goods which we have, whether left by inheritance or otherwise purchased, are wholly and solely our own & left to our own will. For we must all confess, y ^t we have our masters goods in our hands. We are Stewards and must give up our accounts. The first Christians, professing the same communion of Saints, thought nothing they had to be their own; but these will not let go their hold, persuading themselves that all is their own. Oth ••• are hindered by a vain & needless fear that themselves shall want, or at leastwise may want before they die. This conceit proceedeth from distrust, and savoreth ranckly of infidelity. For if they did believe the Scriptures, or durst rely themselves upon the sure word and gracious promise of God, they would find that liberality is the way to abound, not a means to bring any to want, as Prov. 19, 17. and 28, 27. Psal. 37, 25. No man feareth to lend a rich man, that standeth upon his word: but he which hath pity upon the poor, lendeth unto the Lord, and that which he hath given, shall he pay to him again; God becometh surety for the poor, who never falsified his word to any: that which they cannot, he both can and will pay: let us not fear to lose by our liberality, so long as he is become our paymaster. A third sort are hindered by an idle and frivolous pretence, that they have families and charges of their own, they have wife and children to provide for. Had not think you, the first Christians so likewise? Might not they have as fair excuses to hinder them as these? Yet they shrunk not under the burden though it lay heavy upon their shoulders, but they sold that which they had, and made it common, so far as the necessity of the Church required it. Others will reply & say, Alas, I am poor myself, and have but a little, and therefore can give no relief or refreshing to others. Let such consider the poor widows mite: Was not she poor? had she not a mean estate? God accepteth a willing mind, where there is not a wealthy man, 2 Cor. 8. All that do not receive should give, even all • hat are not in need, Eph. 4, 28. as the laboring man that getteth his living with his labor, & the servant that taketh wages, who hath none to provide for, but for himself and the poor. These are oftentimes very liberal & nothing sparing of their masters goods, but will give nothing of their own. This is rather stealing then giving, and deserveth the title of robbery, then of charity or liberality. Lastly, others allege, that the poor are oftentimes lewd, wicked, idle, and unthankful. True it is, none are to be maintained in an idle course of life: punish them for their idleness, but relieve them in their needinesse. If they be loose and lewd, this may be a means to make them much better and more thankful: for thereby we shall heap coals of fire upon their head. The Apostle, after a sharp reproof of idle persons, 2 Th. 3, 13, saith, Be not weary of well-doing. And though it fall out that the tongues of the poor curse us, yet their loins shall bless us, Job 31, 20. and their own hearts & consciences shall convince them. And hence it is, that the wise man commandeth us, to cast our bread upon the waters, because though it seem utterly lost, as if we should plow the barren sands, yet after many days we shall find it. These are the chief discouragements, which as stones of offense lie in our way to stop the course of liberality. On the other side, we have many good encouragements to help us forward to this duty. First, it hath a promise of great blessing annexed unto it, made by him from whom all blessing cometh, as we noted before. He will not suffer so much as a cup of cold water to go unrewarded, Math. 10, 42. Again, how highly Christ accepteth of it, appeareth hereby, that he accounteth of it as done unto himself, Mat. 25, 40. and the neglect of it, as a neglect of himself, v. 45. Thirdly, it is a forcible means to manifest the truth and sincerity of our religion, I am. 1, 17. Hereby our faith is tried and known to be a sound and saving faith, ch. 2. Our hearing of the word, and partaking of the Sacraments are not accepted, except they be seasoned with mercy & compassion as it were with salt, Esa. 1.14, 15.

Lastly, seeing we must communicate one with another in earthly things, how much [Use 3] more ought we to do it in heavenly? And if we must procure good to the bodies of our brethren, we are much more to seek to save their souls. This is the greatest love that can be, to be a means to win any to salvation. The soul of a man is of great price, it is more worth then an whole world of wealth. For what should it profit a man to win a kingdom, and then lose his own soul? or what shall a man give for the recompense of his soul? This is a divine labor, and shall have a divine reward. This is an heavenly purchase, to purchase souls. In our days they are accounted the only wise men of the world, that can compass great matters, and purchase house and lands, and leave a rich posterity behind them. Many men make it their glory to vaunt of their purchases, and how they have increased their revenues, and enriched their heirs. But what have they got̄ to God? or whom have they won to him? Doubtless to gain one soul to God is better, and shall yield more comfort at the last day, then to get great substance, and to leave a rich inheritance behind us. Hence it is, that Solomon saith, The fruit of the righteous is a tree of life, and he that winneth souls is wise, Prov. 11, 30, Dan. 12, 3. The Apostle Jude teaching the Saints what love they should show toward their brethren, and what care should possess their harts for their conversion, willeth to have compassion vpō some, putting difference, and y ^t they should save others with fear plucking them out of y ^e fire. This work of winning of souls standeth in bringing of thē to the knowledge of God, & converting of a sinner frō going astray out of y ^e right-way. Some err in opiniō, other are corrupt in life & conuersatiō. He y ^t seeth his neighbors Ox or Ass ready to fall into a ditch wherein he might perish, is bound by the law to pluck him out of danger, Exod. 23, 4, 5: or his beast going astray, must bring it home to the owner, Deut. 22, 1. All souls are mine, saith the Lord, Eze. 18, 4. he is the owner of them, he is the Lord over them: when they wander out of the way of truth, they must be brought unto him again. Shall we draw an Ox out of the pit, and not our brethren made after the similitude of God out of the puddles of sin wherein they are plunged? Hath he care over brute beasts, and not much rather over men's souls? It is a point of humanity, to bring the wandering stranger into his way: but it is a part of true piety, to turn them into the pathe that leadeth unto life, who thorough error wander from God and his word. To effect this, we must use these means, and practice these duties. First, to instruct them which are ignorant and walk in darkness, & in the shadow of death, that thereby they may come to the knowledge of the truth, Prov. 13, 14. Secondly, to reprove them of the evil which they have committed, that so they may repent and come out of the snares of Satan, 2. Tim. 2, 25. And thus many have been reclaimed, Prov. 6, 23, Thirdly, to exhort and admonish one another, persuading them unto that which is good, & dissuading them from that which is evil, Heb. 3, 7, 8, 13. and 10, 24. John 4, 28, 29. Thus we shall draw on some, and prevent the fall of others. This we must do in love and in the Spirit of meekness, considering both them and our selves, Gal. 6, 1, 2. Fourthly, to use threatening to them that are obstinate and hardened in sin, denouncing unto them the judgments of God, that their hearts may be mollified and softened, as Physicians deal in desperate diseases. Lastly, to seek to convert them by a godly example of an holy life, 1 Pet. 3, 1. 1 Cor. 7, 16. This is as strong and forcible a means as any of the former, if not more forcible: the other are by word, this is by deed. For when they behold an example of godliness, faith, patience, humility, and obedience before their eyes, it causeth them to fall down on their faces, and give glory unto God whē they see their good works. But woe to all carnal Gospellers, who by profane examples of all looseness, do strengthen the hands of the wicked, & thereby keep them from repentance. Woe unto them by whom any soul is hindered from conversion, 1 Pet. 1, 7.

[Verse 35, 36. And it came to pass, when the Ark set forward that Moses said, rise up Lord and let thine enemies be scattered, &c. ] This is the last point, setting down the ordinary prayers that Moses used, both when they marched and when they rested. These prayers were not ysed at this time only, but upon all such like occasions. They never removed, but it was joined with prayer; they never pitched down their Tents, but it was done with prayer. This sanctifieth all, our goings out, and our comings in: & teacheth us to begin our works, and end our labors with it. And to whom doth he pray? He goeth not to Saint or angel, he saith not, Rise up Abraham, o • Isaac, or Jacob; but Rise up, O Lord, teaching us that it is a duty due only unto God. But to omit these points that everywhere come to hand, observe this from the practice of Moses, [Doctrine.] that the servants of God may lawfully use a prescript form of prayer, whether it be the Minister in the Congregation, or the Master in his private family, or a particular Christian between the Lord and himself, when he is entered into his Chamber, and hath shut the door unto him. This we have shown already in the sixth chapter, by the blessing commanded to the Priests, to be used in the public assemblies. Now that which was allowed unto the Priests, may not be thought unlawful to the people. Such as brought the first fruits to God to testify their thankfulness unto him for his blessings, and that they held all of him in chief, have a set form appointed unto them, Deut. 26, 5, 6, 7, &c. The Psalms of David were penned, not only to be used at that time wherein they were made, but ever afterward, as occasion served. The 92 Psalm was penned for the Sabbath day: so the 102 Psalm to be a prayer for the distressed, when he should pour out his Meditation before the Lord, as appeareth in their several titles: yea Christ our Savior, that had the greatest grace of prayer, who continued the whole night in prayer to God, Luke 6, 12. yet did not forbear and abstain in prayer, from using the same words oftentimes, Math. 26. verse 44.

This truth will the better appear, if we [Reason 1] consider that the Lord Jesus himself hath left a pre • cript form of prayer, not as a pattern or platform only, but likewise to be used as a prayer. So that his doctrine is according to his practice: he prayed in the garden three times, using the same words, and he alloweth his Disciples to do the like: yet who may be compared unto him? He did it not thorough want of words or matter, who had the treasures of wisdom in him. Therefore he said to his Disciples, After this manner pray you. If we may pray after that manner, then we may pray after a set form, whether it be read in book, or rehearsed without book. Secondly, [Reason 2] it is the common rule of Christ and his Apostles, that whosoever asketh in faith, shall be heard, whether it be in a prescript form, or otherwise. It is faithful prayer which pleaseth God, and availeth much: and without faith, nothing is accepted. Thirdly, it is requisite [Reason 3] for order sake. For uniformity is a notable means to avoid confusion: and therefore the church heretofore hath used y ^e same, & the most reformed churches at this day use it, from which we are not slightly to dissent and disagree, and so to reject read prayers, and set forms.

Lastly, the Apostle avoucheth, That he would pray with the Spirit, and he would pray with the understanding also; but a new prayer, never heard of, is not so well understood & conceived of the simple, neither can they so rightly & readily answer Amen unto it. But the same form used, the oftener it is heard, the better it is understood. In men there are for the most part sundry wants, as ignorance in the mind, forgetfulness in the memory, defect of utterance fit to be in him that should speak unto God, fear and bashfulness in the affections, that they cannot deliver the desires of their heart in the presence of others, much dullness and deadness in the soul; yet we are not to debar such from prayer: all which wants a set form helpeth.

[Use 1] The use hereof is, to convince those that are of the separation, which have rent themselves from us, and made a rent in the Church as Schismatics, who hold it unlawful to use any set forms of prayer, yea even that form of prayer w ^c our Savior hath taught and commanded. These do not only hold it to be unlawful, but account it an abhominable idol, and as loathsome to God, as the offering up of swine's flesh in the time of y ^e law. These be their own words, to be read in the books of Greenwood and Barow, two principal Sectaries and ring-leaders in this division. They account it no better then lip-labor, nay not so good: they hold it to be a stinting of the Spirit. But to leave words and to pass by their bold assertions, let us hear what they answer to our reasons, & then reason against their answers. We allege, that Christ expressly willeth us to pray thus; and the Priests in the law were expressly charged to bless the people thus. This is our warrant to justify our practice; now mark I pray you their answer, and compare the one with the other. They tell us boldly, that Christ willeth not his disciples to pray this, but thus: and that the Priests were not required to use these very words of blessing, because the Hebrew word [Coh] used in that place, is an adverb of similitude, as if it had been said unto them, Ye shall bless them after this manner, or after a like sort. This cannot be to tie them to the same words, but to do it according to the same instructions. For nothing like to another is the same. But this (by their patience) is no better then a shift and cavil. For be it that they were not required to use the same form and frame of words, yet were they forbidden to use thē? or if they had used them, had they offered up swine's flesh? had they committed Idolatry? had it been an idolatrous kind of service? for they forbid the people to use the Lord's prayer as a prayer. Neither do we say, that the Priests were precisely tied to use the same and no other words, but we would know of them whether they wer forbidden to use the same? To which question, I think they will not answer in hast. The Hebrew word upon which they lay the weight & foundation of all their building is used throughout the old Testament, and the use of it by Moses and the Prophets serveth fully and notably to pul up their conceit by the roots: and that the weakness of their answer and exception may appear the better, let us see the use of it in some particular places. When Moses was sent to the children of Israel to say, That the God of their Fathers had sent him unto them, and pleaded for himself that they would say unto him, What is his name? God said unto him, I am that I am: Thus shalt thou say unto the children of Israel, I am hath sent me unto you. Here we have the same word used. Now according to their exposition, Moses is not commanded to speak the same words at any time, because [Thus] as they say, is not the same, but the like, and to that effect, and nothing like is the same. So then, if he were demanded, what was his name that sent him? he might in no case say (if we will believe these novelties) I am that I am hath sent me, forasmuch as he useth the adverb of likeness, for he saith [Thus;] which is not the same, but some such like thing. N • y, their opinion is yet more gross and absurd, for they turn God's precept into a prohibition: and whereas God commandeth Moses what he shall say, they say he is forbidden to use those very words, and allowed only to speak to that purpose. And afterward when God said unto him, verse 15. Thus shalt thou say to the children of Israel, The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you, this is my name forever; and this is my memorial unto all generations. If their gloss were granted, he might not say, The God of Abraham, the God of Isaac, and of Jacob hath sent me unto you, this had been utterly unlawful for him, he must take heed he say not so in any case; no, though the Lord tell him, This is his name and his memorial forever to all generations, but he must speak some such like words: as if God were delighted with copy and variety of words, or did hunt after letters and syllables: or as if it were a fault to speak as God speaketh; or as if Moses could better deliver his message in his own words, then in the words of God.

Again, when the Prophets came from God to the people, and brought their warrant and commission with them from him, and cried out, Thus saith the Lord; the meaning must be according to the conceit of these men, God hath not commanded to speak the same words, nay he hath forbidden and restrained them, that they may not use them. This is most ridiculous, both in respect of God, and of the people. For when God saith to the Prophets, Thus ye shall speak to the people, they make him say, Take heed ye utter not these words, but speak freely to the same effect, & spare not; and vary them at your pleasure. And when the holy Prophets came to the people, and as they were directed and appointed said, Thus saith the Lord, it shall be as much as if they should say unto them, If ye do think that God hath spoken to me these words, which I am to deliver, you do much deceive yourselves, he hath spoken the like, but not the same: I may not speak to you from his mouth, I must speak from mine own mouth. What can be more childish and foolish, then thus to interpret? yet all this is necessarily inferred upon the answer of such as profess thenselves to be our adversaries. Therefore, when Christ saith, pray thus, it is as much by their interpretation as if he had said, take heed ye pray not in the same words, but use the like of your own; abstain from mine, I give you liberty to use what other ye list yourselves: all which we see to bear no color or show of reason. I would gladly know of such as are contrary to us in judgment & practice, whether it be not lawful to say this part of the prayer, Hallowed be thy name? If this be lawful, is it not as lawful to add the next words in the next place, Let thy kingdom come? and to this (I have heard) they yield, and confess it lawful. If this be good, why not afterward to add the rest of the petitions? is one more lawful then another? Or can one part be allowed and not the other? Thus do they confound themselves, and give us an answer out of their own mouths.

Again, they tell us that reading is one thing, and praying is another, and thereupon conclude, that a man cannot pray reading. I answer, they differ indeed, being diverse and sundry things, so that neither is reading praying, nor praying reading; howbeit, they are not contrary one to the other. A man may read and not pray, he may pray & not read, and yet he may pray reading, and read praying. The like we might say of speaking and kneeling. Speaking is one thing, and praying is another: a man may speak and not pray, he may pray and not speak, and yet he may pray speaking, and speak praying. So kneeling is one thing, and praying is another: a man may kneel down and not pray, he may pray and not kneel, and yet he may pray kneeling, and kneel praying. Wherefore, every reading of a prayer is not praying, except withal there be a lifting up of our harts to God. I will show this by a familiar example touching the Lord's prayer: when we conclude our imperfect prayers with it, we make request to God, and consequently pray unto God. But when we publicly or privately read the sixth chapter of Matthew, in which the Lord's prayer is contained, we read the words and hear them read, yet we confess we pray not. We have then no intent to pray, but to inform our selves in the will of God set down in the Scripture. So then, praying and reading differ thus: the one is a pouring forth of the supplications and requests of the heart, the other is a receiving into the soul, such things as are read. These two we may do easily at one and the same instant, if y fault be not in our own nature more then in the nature of the things themselves. Thirdly, [Objection] they pretend that stinted prayers cannot be made as necessity requireth, but they tie us to our books, and cannot be enlarged according to our wants. I answer, [Answer.] there be things necessary to be prayed for at all times, and of all men, which indeed are the most things that we are to beg of the Lord; of these there may be prescript forms for all times and persons: as for other things, the prayer is to be applied to the time and necessity. For this, we have the Elders of the Church to help us, to whom we are directed to send.

Lastly, they object, [Object.] we must pray as the Spirit moveth us, for the Spirit helpeth our infirmities. Rom. 8. I answer, everyone receiveth not such a measure of the Spirit, as enableth him to this duty. We have but the first fruits of it, and must use all good helps to make supply of our wants; as the sick of the palsy, when he could not go to Christ of him self, was borne by his neighbors, Mar. 2, 3, 4. We are like to a sick man newly recovered, who cannot walk without his staff, or leaning upon the shoulders of another, or except he be stayed by the hand. Many men have grace in the heart, who want words of utterance to express it. All weak ones need help to minister matter of prayer. Wherefore, the help of the Spirit standeth well enough with outward helps. Neither let them reply, that the Spirit is sufficient, and that no other are mentioned: for when the Scripture will set forth the work to be his alone, and the force and efficacy from him, all other means are suppressed and depressed, all helps whatsoever are concealed and cast down, and may not come in account or comparison with him. Nevertheless, fasting, lifting up of the eyes, and of the hands, kneeling and prostrating of the body, are outward means to make the prayer more fervent, and do not take away o • derogate anything from the Spirit.

Secondly, we are directed from hence, to [Use 2] use public and private prayers more reverently and religiously, then commonly we do; both prayers in the Church, and prayers in families, being warranted by the word, though they be read out of the book by the Minister of the Church, or the master of the family. For though the prayers be common, yet ought they not to be the less regarded. There be two sorts of people which be both in extremities and justly to be reproved. The one son do so highly magnify the common prayers allowed & appointed by authority, that they regard no other, but brand them with the title of conceited prayers, and so do account the preaching of the word as nothing. Another sort seeing the Ministry so vilified, and seeking to shun that rock, do rush and dash themselves violently against another: for they give almost no reverence at all to the Liturgy, neither care to afford us their presence at the same. But we must walk in the golden mean between both these, giving to each that which is meet, without comparing the one to the other, and so yield obedience to both. In the one God speaketh to us, in the other we speak to God. The Wiseman handling them both, beginneth with the preaching and hearing of the word as the most principal part of God's worship, and afterwards he proceedeth to prescribe rules of prayer, Eccl. 4 & 5. So the church is said to have continued in the Apostles doctrine, & in prayers. They then deceive themselves, that under a pretence of receiving the prayers of y ^e church, do contemn the Ministry of the word, and think they have done enough, if they have been present at them, saying, We have godly prayers published and set forth by commandment of the Prince, why cannot men be contented with them? These speak through hypocrisy, and would seem zealous of public prayers, howbeit they are like to Judas, he cried out against the waste of the ointment, as if it might have been better bestowed upon the poor. He seemed very careful of the good of the poor, but he spake this not that he cared for the poor, but because he was a thief, and bare the bag, John. 12, 6 So do these men talk much of prayers, as if they were so zealous, that they were altogether given to prayer: howbeit, they do not this for any zeal to prayer, or for any great care they have to frequent thē, but thereby to seek a cover for their own negligence in hearing the word. Such as live under an unpreaching Ministry, think themselves well enough, when as notwithstanding they want a chief and principal part of God's service, the ordinary means of salvation, Ro. 10. I am. 1. On the other side, such as ascribe all to preaching, and regard not the prayers of the Church, are blame-worthy: this must be done, but the other must not be left undone. It is the office of the Ministry to perform both, Act. 6. and the duty of the people to be present at both: yet great is their negligence this way▪ if not contempt.

[Use 3] Lastly, from hence ariseth great comfort to such as are weak in faith, and in the gifts of faith. For God will not reject us or our prayers, though we be not able to perform them as we ought to do. Albeit we come unto him halting, and borne by others, yet he will embrace us and receive us. This may be a notable motive to encorage us to this duty. Christ hath promised, that he will not quench the smoking flax, nor break the bruised reed, Math, 12, 20. Blessed are they that come to him, & creep on hand and foot, if they cannot wall • e upright, but woe unto them that come not at all. If we have but a grain of Mustard seed of faith, he cherisheth it, and accepteth of us. Let us therefore come unto him by prayer, howsoever we come, by our selves, or by others; forasmuch as our coming to him shall have a reward. See more of this before, chap. 6.

[Rise up, O Lord, and let thine enemies be scattered, and let them that hate thee fly before thee.] This is the prayer made when they began to march. This prayer is short, but it is very effectual. The sum and substance is, to commend unto God the good and preservation of the church from the many enemies of it. As if he had said, O merciful God, which hast promised thy presence among us, go thou before us, and scatter thine and our enemies, put thē to flight which seek to stop our way, and to hinder us from entering into the land of Canaan, which thou hast promised unto us. The prayer consisteth of two parts, a cause, and the effect. The cause is God's arising to y ^e defense of his servants, wherein he speaketh after the manner of men, because properly God neither riseth up, nor sitteth down, as also he neither slumbereth nor sleepeth. But it is spoken in regard of a new work, whereby he manifesteth his help to be ready at hand, and showeth that he shrinketh not back in time of need from those that are his. Sometimes he is said to lie still, and to be as it were asleep, when he doth bear with patience, and suffer the wicked to rage and run on against the righteous, and against religion: so when he beginneth to take the cause into his own hand, both by defending his children, and maintaining his own glory against the wicked, he is said to arise and stand up, as 2 Chro. 6, 41. Psa. 44, 23. & 82, 8. & 132, 8. The reason of the speech is borrowed from men, who can do no work of any moment or account while they lie still, but if they will go in hand with anything, they must rise up. The effect of his arising is the scattering of his enemies. If he once arise to the help of his people, then followeth quickly the fall of his enemies. If he fight for them, They shall fly before him as chaff before the wind and as wax melteth before the fire, so the wicked perish at the presence of God, Psa. 68.2. We might note from hence, that when once God showeth himself for his people, the enemies are quickly put to flight, Exod. 14. When Pharaoh pursued the Israelites, and overtook them at the red sea, and that their hearts began to fail and fall away, to be troubled, and as it were to melte away, Moses said unto them, Fear not, stand still, and see the salvation of the Lord, which he shall show you this day, 13. The Lord shall fight for you, and you shall hold your peace, 14. Deut. 28, 7. and Ro. 8, 31. If the Lord be on our sides, who shall be against us? This is a great comfort to the Church, 2. Chro. 15, 2. The Lord is with us, if we be with him. Again, let every faithful soul apply this to himself, and gather assurance by it, to stand unmovable under the shadow of the almighty. Lastly, it noteth out the wretched & miserable condition of the enemies of God, and of his children; for when they think to arise, God will give them a sudden and shameful fall. But I only point out this point: and proceed to the consideration of the titles which Moses giveth to the ungodly; he calleth them the enemies of God, & such as hate him. So then observe, that all wicked men are utter enemies to God, they hate him, they abhor him, they cannot abide him. They say in their hearts, There is no God, Psal, 14, 1. God hath forgotten, he hideth his face, he will not require it, Ps. 10, 11, 13. The Lord shall not see, neither shall the God of Jacob regard it, Psal. 94, 7. Depart frō us, for we desire not the knowledge of thy ways, what is the almighty that we should serve him, and what profit should we have, if we pray unto him? Job 21, 14, 15. Exod. 5, 2. Mal. 3, 14. In the second commandment the Lord saith, that he would visit the sins of the fathers upon the children to the third and fourth generation of thē that hate him, Exo. 20, 5. Howsoever therefore they pretend friendship and love to him, as Judas did to Christ, yet their hearts are far from him, they hate him, and cannot abide him.

[Reason 1] And no marvel. For first, they fight against his Laws, and resist his ordinances. They wish there were no God, no hell, no heaven. For as they are the friends of God that do his commandments, so doubtless they are his enemies, that will not submit themselves to his kingdom, nor do his will. Hence it is, that Christ saith, Luk. 19, 27. Those mine enemies which would not that I should reign over them, bring hither, and slay them before me. They that will not have him to reign over them, and in them, are his enemies: but such are all the unregenerate, therefore they are God's enemies. Secondly, they are under the dominion of the Prince of darkness, who is God's professed enemy, he ruleth in them, to him they give homage and obedience. From him they will not depart, and of him they shall receive their wages. So Christ telleth the Pharisees, they were of their father the devil, John. 8, 44. they did the lusts of the devil, and therefore they were the children of the devil. The God of this world ruleth in them, and therefore they can be no better then the enemies of God: for of whō a man is overcome, of the same he is brought in bondage. Lastly, the godly that seek to fear the Lord, are both called and accounted the friends of God, as Abraham was, I am. 2, 23. To this purpose speaketh Jehoshaphat in his prayer, Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend forever? If then the faithful be the friends of God, doubtless the unfaithful, what are they but his enemies?

[Use 1] T • e Uses. First, conclude from hence, that most certainly God will be their enemies. Will he hold friendship with those that care not for his love and favor? that profess and proclaim, though not in words, yet in their works, that they are and will be his enemies? No doubtless, • e will cast them of • , he will renounce them for being any of his people. Thus the Prophet speaketh, Psal. 78, • 6. He smote his enemies in the hinder parts, he put them to a perpetual shame And Esa. 63, 10. • hey rebelled and vexed his holy spirit, therefore he was turned to be their enemy, and he fought against thē. Would any man have the displeasure of great men? Do not all men fear to have such as are in high place to become their enemies? But behold, he that is higher then the highest, and greater then the greatest, is an enemy to all wicked persons, as they are enemies to him? Who would not therefore make all possible haste to come out of such a wretched condition, as pulleth the enmity of God upon his head, and setteth God against him?

Secondly, let no man glory in their favor & [Use 2] friendship, or that they are any way nere unto them or great with them. He that toucheth pitch cannot but be defiled with it. He that is inward with God's enemies, will learn in time to be enemy also. W • e must therefore avoid their company, and entertain no familiarity and acquaintance with them. They are God's enemies, and they are enemies unto us, why then should not we be enemies to them? The Prophet setting down the note of the Citizens of heaven, maketh the contempt of the wicked to be one, Psal. 15, 4. He in whose eyes a vile person is contemned. The Prophet Elisha witnesseth and avoucheth even to the face of Jehoram, the King of Israel, that had it not been that he regarded the person & presence of Jehoshaphat, he would not once have vouchsafed to look upon him, 2 King. 3, 14. Whatsoever titles they claim and challenge unto themselves, this is their true title, they are the enemies of God, and we must have no society with God's enemies.

Thirdly, it showeth the certain destruction [Use 3] of all the ungodly, for they are his enemies, and can they then prosper? They fight against him, and he will fight against them, & are they stronger then he? or able to prevail against him? No, in no wise; for though hand join in hand, and all of them should combine thenselves in one against him, yet the breath of his mouth shall blow them away, and they shall not stand in judgment before him. To this end they are compared to chaff, which the wind scattereth away, Psalm. 1. The godly are like a Tree planted by the Rivers side, that bringeth forth his fruit in due season; his leaf also shall not wither: but the ungodly are not so, they are like the chaff, they are of no more reckoning or account with GOD, then the chaff is with men, in comparison of the good corn. Hence it is also, that they are compared to dung, they cast up as soul and filthy a savor in the nostrils of almighty God, as dung doth in the nostrils of men. Therefore the Church, in their prayer against them, desireth God to do unto them as unto the Midianites, as to Sisera and Jabin at the brook of Kison, which perished at Endor, and became as dung for the earth. So doth Ahijah tell the wife of Jeroboam, that the Lord would bring evil upon the bouse of Jeroboam, and take away the remnant of his house, as a man taketh away dung, till it be all gone, 1 King. 14, 10. Let them therefore magnify themselves never so much, & lift up their horns on high, they are of no price, they are in no account, they are of no estimation with God, they are loathsome and abhominable to him. Their sins cry aloud in his ears; they have a stinking savor in his nostrils, they are odious in his eyes, they grieve his heart; and can they escape? May we not make an undoubted conclusion from all these things, that they shall certainly perish?

[Use 4] Lastly, to shut up this point, it is a duty required of all of us, to seek to be at peace with God, and to give unto him our hands, or rather our hearts. For so long as we stand out against him, and bid him open defiance, there can be no peace between him and us, neither any hope at all of reconciliation. For as Deut. 32, 41. If he whet his glittering sword, and his hand take hold on judgment, he will execute vengeance on his enemies, and will reward them that hate him. If a king hear of another coming against him with an huge and mighty host, and consider that he is not able to encounter with him hand to hand, while he is yet afar off, he sendeth embassage desiring conditions of peace, Luke 14, 32. This wisdom ought to be in us. Let no man think to prevail & get the upper hand by standing out against him. He that continueth an enemy unto him, is an enemy to himself, nay to his own soul. It is sin that maketh this separation between God and us, Isaiah 59, 2. We rise up against him, we rebel against the Lord, 2 Chron. 13, 6 and then the Lord riseth up against us. We cannot prosper so long as we provoke him with an high hand. Let us therefore repent us of our evil ways, and turn unto him, assuring our selves that then he will turn unto us. Let us humble our selves under his mighty hand, and he will lift us up. Let us confess our sins unto him, and we shall find mercy, for he is just and merciful to forgive us our sins. There is no peace to be obtained, but under these three conditions, repentance, humility, and confession: these as a trumpet sound the retreat of his judgments: they are as peacemakers between God and us, and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance upon us.

[Let thine enemies be scattered, and them that hate thee fly before thee.] Mark in these words the title that he giveth to those that were ready to hinder their approach unto Canaan: he saith not, Let our enemies and them that hate us be scattered, but let thine enemies and them that hate thee, &c. Nevertheless, if he had so prayed, the prayer had been lawful: but his words are more powerful and effectual: whereby we see, that the Churches enemies, he calleth God's enemies, and showeth that they hated not only the godly, but God himself.

So then, the doctrine is this, that the enemies of the Church in general, or of any his faithful servants in particular, are indeed and in truth the enemies of God himself. Howsoever they may in the blindness of their harts persuade themselves, that notwithstanding their hatred to God's dear children, they may be the good friends of God: yet they do but deceive themselves, for they are accounted his utter enemies and such as inwardly hate him, as Exod. 15, verses 6, 7. speaking of the drowning of Pharaoh and his host in the red sea, Moses singeth, that the Lord overthrew them that rose up against him, he saith not, they rose up against Israel. And Deborah speaking of the destruction of Sisera, Judge. 5, verse 31, saith, So let all thine enemies, O Lord, perish. Thus the Prophet alluding to the common prayer of Moses in this place, beginneth the 68. Psalm in this manner, Let God arise, let his enemies be scattered; let them also that hate him, fly before him. The like we see, Psalm. 83, 2, 3. It is plain therefore that the enemies of the godly are God's enemies, though if they were asked the question, they would utterly deny it, & think themselves unjustly charged with it.

For first, God is entered into a league and covenant with them to have the same friends and the same enemies; as if he should say, as Jehoshaphat said to the Kings of Israel, I am as thou art, my people as thy people, and my horses as thy horses. This appeareth in the Covenant which God made with Abraham, Gen. 12, 3. I will bless them that bless thee, and curse them that curse thee: and his he verifieth in all that embrace the faith of Abraham.

Secondly, wherefore are the ungodly persecutors, enemies to God's children? or what hath the righteous done? and why do they set themselves against them? is it not for the Lord's sake? is it not for his truth and religion? True it is, they may have, and indeed have other colors and pretences, but religion is the cause of all & the true fear of God, as Psal. 44, 22, & 38, 20. Rom. 8, 36. as it is noted of Cain, that he was of that evil one, and slew his brother, because his own works were evil, & his brothers good, 1 John 3, 12.

Woe therefore unto them that set themselves against God's people, for they fight against [Use 1] God, and he will fight against them for those that are his. If they cannot prevail against him, (for what is an arm of flesh to y ^e Almighty)? then certainly not against the Church. So long as God standeth, the Church shall stand upright, the gates of hell cannot prevail against it, Mat. 16. Hence it is that the Prophet saith, He that toucheth you, toucheth the apple of his eye. We may therefore conclude as a principle not to be gainsaid, the sure and certain destruction of all the enemies of the Church, in as much as he will thrust through the loins of them that set themselves against his sanctuary. They may for a time prosper & prevail, but in the end they shall be confounded and come to ruin. Let them in time consider in what case they stand. They think they have to deal only with men, over whom they may insult at their pleasure, through their might and greatness, but they shall find they have to do with God, who is able to uphold his servants, O that they could consider this!

[Use 2] Secondly, we may truly infer the woeful estate of those y ^t defend not the cause of God and his children, that do not stand with them, but stand still as neuters, and look on as idle beholders, and suffer them to be borne down and trampled under the feet of proud men as mire in the street, such as shrink back from them for fear of danger that may befall thenselves. For such as forsake the faithful in their just defense, do in the height of their sin, and in the pride of their hearts forsake the Lord himself, and renounce him. This made David say, Remēber Lord the reproach of thy servants, how I do bear in my bosom the reproach of all the mighty people, wherewith thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of thine Anointed. As he bare the reproaches of his enemies, w ^c were God's enemies, in his bosom, so he prayeth that God would recompense their sin into their bo • ome. Therefore it is, that Deborah saith, Curse ye Meroz, curse ye bitterly the inhabitants thereof, because they came not out to the help of the Lord, to the help of the Lord against the mighty. They did not join with the enemies of God, yet they are cursed because they sat still and did nothing and did not join with his friends. We see, we cannot but see and behold with our eyes, the children of God oftentimes hated, maligned, wronged, threatened, oppressed, slandered, reviled, & persecuted; if we opē not our mouths in good causes, in God's causes, we forsake the Lord himself whose cause it is, and bring upon our selves his fearful, yet most just curse.

[Use 3] Thirdly, as the enemies of the Church are the enemies of God, so we may conclude from hence, that doubtless the friends of the church are the friends of God. No man shall do any good to his distressed servants, w ^c shall lose his reward. The Evangelist showeth, that Christ our Savior accounteth it as done to himself, whatsoever we have done to one of the least of his brethren. He is fed and harboured in his members, he is clothed and covered in his members, he is received and visited in his members. And if we refuse to do good to the least of these, he esteemeth it as an injury and indignity done unto himself. This is a notable encouragement to move us to open our mouths in the cause of the dumb, to open our hands in the cause of the needy, and to open our hearts in the cause of the afflicted, and to unloose our tongues to plead the cause of the innocent. Such are the true friends of God. Every man seeketh the favor of great men, and desireth their friendship how ought we then to labor to be the friends of God? Abraham believed the promise made unto him, and he is said to be the friend of God; & Christ saith, ye are my friends, if ye do whatsoever I command you. This is the cause that made Deborah pronounce Jael y ^e wife of Heber blessed above women dwelling in tents, because she helped the Lord against the mighty with her mouth, with her hand, with her heart; she smote off the head of Sisera when she had pierced and stricken through his temples. Thus it was with Obadiah; thus it went with Ebedmelech: they shown mercy to the Prophets, & God showeth mercy unto them: they did good to others but they received more good to themselves: And this was the prayer of Paul for Onesiphorus, who no doubt received much mercy from God in the day of account, as he refreshed the Apostle in the day of his want, 2 Timothy, 1.16.18.

Fourthly, seeing God accounteth y ^e churches [Use 4] enemies his enemies, then must our account be answerable to the account of God, we must account his enemies to be our enemies. God's enemies by good right ought to be the Churches enemies. Such then as we see to be open enemies to god, to fight as it were hand in hand against him, to hate true religion, to scorn the profession of it, to deride the professors of it, we must account thē as our enemies, we must hold no league, no friendship, no familiarity with them, so far as they declare themselves to be such by their obstinacy. This made y ^e Prophet say to Jehoshaphat after he had made affinity with wicked Ahab, who had sold himself as a slave to sin, Shouldest thou help the ungodly? and love them that hate the Lord? therefore is wrath come upon thee from before the Lord. So David saith, testifying his affection, Do not I hate them, O Lord, that hate thee, &c. teaching thereby, that seeing he accounteth our enemies to be his, we ought to account his enemies to be ours. This made the wise Solomon to say, An unjust man is an abomination to the just, &c. But it may be objected, [Object.] that Christ Jesus willeth us to love our enemies, and to bless them y ^t hate us. It is true, [Answ.] we must love our enemies, but we are never commanded to love the enemies of God. Shall we love them that do not love the Lord? did we not see before, how that good king is reproved, not only because he did help the ungodly, but because he did love them that did hate the Lord? So then we must distinguish and make a difference between such as are our enemies, and such as are God's: between such as hate our persons, and such as hate true religion and the holy profession of it.

But how shall we know who are God's enemies, and who are ours? and to bestow our hatred upon a right subject? I answer, as a good tree is known by his good fruit, so an evil tree is known by his evil fruit. It is the evil fruit which they bring forth, which must because of this hatred. Take that away, and let the tree be graffed and bring forth better fruit, we will love both the tree and the fruit. Sin therefore must be the ground and foundation of all true hatred. Secondly, our hatred if it be aright, must proceed from the love of God, and the zeal of his glory, because we cannot love him, but we must hate whatsoever is against him. Thirdly, our hatred must not proceed from any private revenge: for that were to do evil for evil. The cause must no way concern our selves, but only the LORD. A man may be enemy to our person, and yet a friend to God, such we are commanded to love, and we are forbidden to hate. Lastly, we must see them to be obstinate and settled in sin, as dogs and swine that trample holy things under their feet, and are ready to rent them in pieces y ^t bring them unto them.

[Use 5] Fifthly, from hence ariseth comfort to God's people, to consider that such as hurt or persecute the members of Christ, do hurt and persecute Christ himself, & wound him through their sides, though now he be glorified in the highest heavens. When Paul said, who art thou Lord? y ^e Lord answered, I am Jesus whom thou persecutest, Act. 9.5. And the Apostle saith I rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake which is the Church, Col. 1.24. So God the Father is said to be touched with a feeling of the miseries of his people, Isaiah 63.9. In all their afflictions he was afflicted, & the Angel of his presence saved them: & likewise the holy Ghost, 1 Pet. 4.14. When you are reviled, the Spirit is evil spoken off on their part, &c. So then the holy and blessed Trinity have as it were a fellow-feeling of our miseries and afflictions, which serveth greatly for the comfort of all that are in trouble for the truths sake. We suffer not alone, for that were without comfort, we have God the Father to suffer with us, Christ Jesus our Savior to suffer with us, & the holy Spirit blessed forever to suffer with us. Thus doth God comfort Abraham, who hath the hearts of all in his own hand, that he will get him favor in the eyes of many which shall do him good, and for his sake he will also do them good that do good to him. If any shall rise up against him as an enemy, God will shut the mouth of the lyon, he will declare himself to be his enemy, and arise betimes for the defense of his servant. And this appeareth evidently in the history that is set down of him. This is therefore the comfort of the Church, that albeit it have many enemies that hate it, oppress it, & persecute it, yet it shall have many patrons, nurses, friends, and favorers, nay God himself will protect it, defend it, and deliver it: nay he promiseth to bless them that bless it, and threateneth to curse them, that curse it: This made David say, Pray for the peace of Jerusalem; let them prosper that love thee, Ps. 122.6.

Lastly, it is our duty to labor to be in the number of his children, otherwise these promises belong nothing at all to us. Glorious things are spoken of thee, O City of God, but what is that to us, if we be not citizens of that city? It is a notable privilege, to have y ^e same common friends and enemies with God; this is made ours, if we be his: if not, we have no benefit by it at all. What will move us to holiness and righteousness of life, if this will not, that he which toucheth any of those that belong to him, toucheth the apple of his eye? Zach. 2. Could the Prophets have used a fitter phrase to show the care of God toward us, and the desire he hath to further our salvation? If he were a mortal man like unto us, and had flesh and blood together with those parts that we have, he could not more tenderly keep the apple of his eye, then he hath kept his people from time to time. We know it is the most tender part of the body of man, upon which dependeth the comfort of all the rest. If a man were stricken on the head, or hand, or arm, it might be borne: but if he receive a blow in the eye, all the body starteth at it, and we are much grieved by it. Howbeit we are expressly taught, that God keepeth us, not as his arm or as his leg only, but as the most tender part, to wit, his ey, & as the most tender part, of that tender part, namely the apple of the eye. Thus it pleaseth God to speak to us, to make us understand that which otherwise would be high and hard for us, if he should speak according to his own majesty. He hath neither arms nor legs, neither hands nor eyes, but he borroweth this comparison as well known to us, and stoopeth down to our rudeness and infirmity, that we might conceive his works the better. For the meaning is, that he will defend and preserve us, not as a mortal man doth his hands or feet, but as he would do the apple of his eye. This is his goodness toward us, when any of his are hurt, he receiveth a blow on his eye, and therefore cannot hold his peace: and ought not we on the other side for our parts make all hast to register and enrol our selves in the number of his children? All this his favor is lost, if we be not his. Let us join our selves therefore to God's people, let us be one with them, that we may be as one heart, and one soul. And as we noted before, that seeing God reputeth our enemies to be his, we ought to esteem his enemies to be ours; so likewise we ought to account his friends to be our friends. Such shall enter into the Tabernacle of God, and rest in his holy hill, in whose eyes a vile person is contemned, but he honoreth them that fear the Lord. And if God will honor them that honor him, ought not we also to honor them, and show our selves like to our heavenly Father? The Prophet telleth us, that all his delight was toward the Saints that were on earth, Psal. 16.3. God delighteth in such, let us follow his example doth the contrary of the ungodly, Psal. 139. Do not I love them, O Lord, that love thee? and do not I rejoice with those that are obedient unto thee? yea, I love them with an unfeigned and perfect love, I account them as my best and chiefest friends, in comparison of whom I do make account of none other. In doing this, we shall have God to be our friend Wherefore, let us remember our duty, to be careful to become sound and sincere members of the Church, by true faith and a right ordered obedience, that so God may accept us to be his children.

[Verse 36. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. This is the second prayer, which Moses ordinarily made at the resting of the Ark, and the pitching down of the tents. Here are two things set forth, first, the act of God, Return O Lord: this is also spoken after the manner of men, for properly God neither goeth nor returneth, he neither proceedeth forward, nor returneth backward: but it is spoken in regard of a new work of God to be shown toward his people. The meaning is as if Moses had said, As thou (Lord) wentest before us to drive away our enemies, so having put them to flight, that none can stand before thee, vouchsafe to come again to our tents, take up thy rest & residence among us thy people, as Psal. 7.6.7. Arise, O Lord, in thine anger, lift up thyself because of the rage of mine enemies, and awake for me, &c. So shall the Congregation of the people compass thee about, for their sakes therefore return thou on high Secondly, the persons to whom he should return and among whom he should rest, to wit, the thousand thousands of Israel. From hence we may observe briefly, where it is that God resteth, and among whom he dwelleth, that is, among his own people, he abideth in his Church forever, there he hath pitched down his standard and purposeth to continue; he hath chosen Zion, he hath desired it for his habitation, This is my rest forever, here will I dwell: And in the next words he giveth the reason, for I have desired it, Psal. 132.13, 14. All creatures are his, so are all places his: he hath his choice to abide wheresoever it pleaseth him; for all the world is his, for who created it and gave it a being but he? Now of all places, he chooseth his Church to be with it, and to rest in it. Thus speaketh the king of Judah, 2 Chron. 13.12. God is with us for our Captain, and Matth. 28.20. Christ saith, even he that walketh among the seven golden candlesticks, Revel. 1.13. Loe, I am with you to the end of the world. [Reason 1] For first, who is it that gathereth the Church, but he? can any do this but God by his infinite power? Christ Jesus witnesseth that he would have gathered the people of Jerusalem by his Ministry, but they would not, Mat. 23. So God promised to gather together the dispersed of Judah from the four corners of the earth, Isaiah 11.12. Secondly, he is evermore a present help in time of trouble, willing to hear them with speed, and ready to speak to them with comfort. Whatsoever they ask of him, they shall receive: but if he were not present with us, he could not hear us in our need nor succor us in our wants Psal. 46.5 Thirdly, Satan dwelleth and ruleth in the world. He is called the prince of the world, Eph. 2. who ruleth in the children of disobedience: and blindeth their eyes that they cannot obey the truth, 2 Cor. 4.4. Lastly, his love, his special love is set upon them; and the love, the special love of his people is set upon him: and where should he rest and remain but among them? or how should one be without another?

The uses. This reproveth all such as have [Use 1] no care to dwell with God in his Church, of which the number is not small in all places. These are like unfaithful servants that care not for coming in their masters presence: or like malefactors, that hate nothing more then the face of the judge. So is it with evil men: they like no place worse then the Church. They take as much pleasure in it, as the thief doth to be in the Iaile, who careth not how soon he were out, and rid of his fetters. The word of God is to the ungodly as bolts and gyues, it fettereth and hampereth and holdeth him, that he knoweth not which way to turn himself. The Church is to him as it were a prison, it restraineth his liberty, & he loveth no place worse then it. It is otherwise with the godly man: he liketh it and preferreth it in his thoughts, in his affections, and in his practices above all other places, because the Lord dwelleth and resideth therein. It is the house of prayer where the people of God meet. God is never absent from hence: and they are happy that may dwell there with him, Psalm 27.4. And we may pronounce this is a certain truth, that such have no company or communion with God that delight not to visit his Temple. Let such look for no blessing at God's hand to come upon them.

Secondly, this proclaimeth woe and misery [Use 2] to come upon all wicked persons, because God is not among them. His presence is the fullness of joy, at his right hand are pleasures for evermore, Psalm. 16, 11. where he is not, there can be nothing but horror and confusion. But he is not in the Congregation & assembly of evil persons. It will be said, Is not God everywhere? He is, with his essence, but not with his grace. And they shall know he is present with them, and they with him, albeit they seek nothing more then to banish him out of their presence and company. They have forsaken the ways of God, and he hath forsaken them for their wickedness. Howbeit in the last day, when they shall stand before the tribunal seat of the Judge of all the world, they will acknowledge their own folly, and desire to behold one comfortable day of the Son of man with the loss of all their pleasures in the days of their vanity, but shall not be able.

[Use 3] Thirdly, hence ariseth comfort to God's children to know this, and to be thoroughly persuaded of it in their hearts. Thus doth Abijah the king of Judah comfort himself against his enemies, 2 Chron. 13.12, Behold, God himself is with us: and likewise Christ his disciples, Loe I am with you unto the end of the world, Matth. 28.20. He need not fear anything that hath God to be with him. He need not fear the subject, that hath the Prince to stand for him. He hath no cause to be afraid of the servant, that hath the master on his side. Let everyone therefore comfort himself in the execution of his calling. God hath set us in the same, and he will bear us out.

[Use 4] Lastly, it is a duty belonging unto all men to seek the Lord, as well where he may be found as when he may be found. For as there is a time when he will not be found, Pro. 1.28. Mic. 3.4. Luk. 13.24. so there is a place where he will not be found. He resteth not in the tents of wickedness. If God be sought in the society and fellowship of sinful men, he cannot be found. He is found in his house and Temple: if we delight in his word and worship, we cannot be far from him, nor he from us. If we show our selves willing to hear his voice, and to go no farther from him, then that we may evermore be within the sound of his mouth, we shall be sure of his presence. There he will be found as in a garden of spices. The Lord is said to dwell in the highest heavens, and indeed this is the city of the great king. Now, the Church is as the suburbs, and leadeth us the right and ready way to this city. We can never come to it, if we do not enter by the gates of the Church. Here God keepeth his court: here we shall be sure to find him. All men will seem in love with the heavenly Jerusalem, but they care not at all for Zion. They would rest in the hill of God, but they desire not to sojourn in his Tabernacle. They would have heaven, but they will have none of the Church. They love to hear, enter into the kingdom prepared for you, but they care not for the feasts of the word and Sacraments prepared for them. These do altogether deceive themselves, and separate those things w ^c God hath joined together: for as much as we must long after the place of his habitation upon earth, if we look to be received into the place of his habitation in heaven. For God hath two houses as his dwelling places, one beneath, the other above: the one I may call the lower house, the other the upper house. He that would dwell in the one, must also dwell in the other. One is the Church, the other is the kingdom of glory. If we delight in the first house more then in all other places, let us not doubt, but be well assured, that in his good time we shall have entrance into the second house. But if we will not dwell with him in his Church upon earth, we shall never dwell with him in glory in y ^e highest, of which Christ our Savior saith, In my Fathers house there be many mansions, John. 14.2. Whereby he meaneth heaven it self, in which all the Saints and blessed spirits of just men perfected shall dwell with God forever in glory and immortality. If we be any way in love with this celestial house, let our care and endeavor be to dwell with him first in his other house which is the lower house, of which sort is every particular assembly, where God doth also dwell, to which he giveth laws and ordinances as an householder unto his house, of this Paul speaketh, 1 Tim. 3.15. Thou must know how to behave thyself in the house of God, which is the Church of the living God. Let us examine our love to the one, by our love to the other: our love to the kingdom of heaven, by our love to the kingdom of grace. If we care not for the former, we shall never have entrance into the latter. God must know us to be guests in his first house, otherwise he will never acknowledge us as his friends in the second.

To the many thousands in Israel. The words in the original are, to the ten thousand thousands: a certain number for an uncertain. A notable description of the church of God. Whence observe, that the people which belong to God, are many thousand thousands. They are a great flock of sheep, they are a plentiful harvest of corn, they are a wonderful host and army of men. This God promised to Abraham, Gen. 15.5. he brought him forth and said, Look now toward heaven and tell the stars if thou be able to number them: for so shall thy seed be, Rom. 4.18. So Psal. 2.8. Ask of me the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thus Isaiah prophesieth of the amplitude of y ^e church, Chap. 54.2.3. Enlarge the place of thy tent, &c. In the New Testament Christ telleth us, that many shall come from the East and West, and sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven, Matth. 8.11. so that his elect children are many in number.

For first of all, the mercy of God is the [Reason 1] more manifested thereby. He might justly have rejected all, because all had sinned in Adam: but the more to manifest the greatness of his goodness, and the largeness of his compassions, it pleased him to call and gather together a great people, that they might take hold of his mercy, and sing of his loving kindness to his glory. God hath concluded them all in unbelief, that he might have mercy upon all. By nature all are alike, all unbelievers, all disobedient, all miserable: the elect are no better then others by birth. He speaketh here of believers among Jews and Gentiles. Secondly, Christ Jesus will not lose y ^e price of his death, neither suffer it to be void and of none effect. He died for many, and therefore many belong unto him, as sheep of his pasture, and as members of his body. The Apostle teacheth, that by the obedience of one (not a few, but) many shall be made righteous, even as by one man's disobedience, many were made sinners, Rom. chap, 5.19. And the Evangelist Saint Matthew declareth Christ in the delivering of the Cup at his last Supper, said, This is my blood of the New Testament which is shed for many for the remission of sins: whereby he brought many sons to glory. Thirdly, none is able to count the number of them, which are as the stars that are innumerable, and as the sand on the sea shore. This made Balaam pronounce afterward in this book, chap. 23.10. Who can count the dust of Jacob, and the number of the fourth part of Israel? And John speaking of the number of them that were sealed, saith, he saw a great multitude which no man could number, of all nations, and kindreds, and people, and tongues, clothed in white robes and palms in their hands. Revel. 7.9. They must needs be many thousand thousands, seeing the number of them is without number.

[Use 1] The uses follow. See here the key to open and unlock sundry places of holy Scripture, speaking of an universality appointed unto life and eternal glory: as where it is said, God would have all men saved, 1 Tim. 2.4. all men to come to repentance, 2 Pet. 3.9. that Christ died for all, 2 Cor. 5.14. 2 Pet. 2.1: These speeches must be understood of an universality and generality of the elect only: for they alone are elected, they alone are justified, they alone are redeemed, they alone shall be glorified. They must not be understood (though they speak of all) and extended to every particular of Adams seed, nor be taken of every particular person, but must be limited and restrained to believers of all sorts and conditions; as Rom. 10.12. God is rich to all that call upon him: and Gal. 3.22. the Scripture hath concluded all under sin, that the promise of faith in Jesus Christ might be given (what to all? no, but) to all y ^t believe, John. 11.52. There is therefore an universality and a world of believers, as well as of unbelievers; and they are expressed under the word All, because they are many in number, and consist of thousand thousands which cannot be accounted: and therefore John saith, Christ is the propitiation for our sins, and not for ours only, but for the sins of the whole world, 1. John. 2.2. that is, for the sins of all the elect, and believers dispersed throughout the world. To conclude, Christ may be said to save all as he is said to heal all sicknesses and diseases among the people, Matth. 4.23. and 9.35. that is, some of all sortes and kinds: and as the Pharisees are said to tithe all herbs, Luk. 11.42. that is, all sorts.

[Use 2] Secondly, we may gather from hence, that most glorious shall the name of Christ be when all me • together in one to magnify his grace and mercy toward them, as appeareth Reu. 7.10, 11, 12. The Angels and the Elders, ascribe blessing and glory, and power, and thanksgiving unto God. When we shall all sing Hallelu-iah in the heavens, what a sweet and pleasant melody will this make? O how should we labor to be of this company, that we may bear our part everyone in this triumphant song? Hence it is that the John saith, Reve 19.1.3. I heard a great voice of much people in heaven, saying, Alleluia, salvation, and honor, and power unto the Lord our God: and again they said, Alleluia! Blessed are they that accompany the Saints to sing with them, with heart and voice Alleluia! If we be not of this communion of Saints, we cannot tune the right accent, we cannot be in the number of these sweet singers, our music iarreth and hath a discord in the eyes of God: he will soon find it out. Here the godly seem to be thinly sown, as wheat covered with chaff, and so the song to consist of a few voices only. The corn which seemeth little while it lieth in the heap and maketh no show, when once the fan hath scattered away the chaff, it appeareth to be much in quantity: so when the Lord Jesus at his second coming shall have fanned away all the reprobate, and blown them by the breath of his mouth, and the power of his sentence into hell, as the doom of their deserts, then shall innumerable multitudes of the elect stand up and lift up their heads, because their redemption is accomplished, and cry with a loud voice Hallelu-iah.

Thirdly, let no man be dismayed at y ^e great [Use 3] number of the wicked, and of profane persons that cover the earth as grassehoppers, and swarm in every place as hornets, Idolaters, heathen, barbarians and others out of the Church, together with unbelievers and scorners in the Church. The Apostle saith, the whole world lieth in wickedness, 1 John. 5.19 nevertheless God hath a very great people, even a world of people that belong unto him. Elijah could see few, when indeed there were many; when he thought he had been left alone, what saith the answer of God unto him, I have reserved to myself seven thousand which have not bowed the knee to the image of Baal, Rom. 11.4. And God telleth Paul, he had much people in one only city, Act. 18.10. yea, by the preaching of Peter, three thousand souls were gained unto God in one day, Act. 2.41. Let us not therefore be offended at the paucity or scarcity of the godly which embrace the Gospel, as if the harvest were little: neither let us doubt of the truth thereof, nor start back from the profession of it because few embrace it, believe it, and confess it. It hath always been the manner of men for the most part to have respect to the greatest multitudes, and to have the faith in respect of persons, I am. 2.1. because they think it best to do as the most do, and to believe as y ^e greatest number do, without any farther search or trial of the truth. These time-seruers and men-pleasers persuade themselves, that it is incredible and unreasonable, that God should suffer the greatest number to run into the way of error, & to fall into the pit of destruction. This made y ^e Pharisees say, Have any of the rulers or of the Pharisees believed on him? But though these believe not, shall y ^e promise be to none effect▪ No doubtless, the Church shall abound with many children as a fruitful mother, and shall stretch forth the curtains of her habitations. But how then is it said to be a little flock? and they to be few that enter into the straight gate and the narrow way? This is spoken by comparison of the ungodly & reprobate, who as they abound in evil, so they do in multitude: and therefore Christ saith, Many are called: but few chosen, Mat. 20.16. There are many reprobates, but few elected. The Apostle saith, Though the number of the children of Israel be as the sand of the sea, yet but a remnant shall be saved, Rom. 9.27. Nevertheless, the people of God considered in themselves are many: we shall not be alone, we shall have much company to go with us to the kingdom of heaven.

[Use 4] Fourthly, judge not rashly of particular persons, whether they be in the number of the reprobate or of the elect, whether they be vessels of mercy or vessels of wrath. This is one of the secrets of God, which is hidden from us. No man ought to search into the secrets of a Prince: but who shall presume to pry into the highest mysteries of God? It is enough for us that he hath admitted us to be of his court, howbeit he hath not made us of his privy counsel. To presume above that which we ought, is a labor like unto his, who not contented with a known and safe foord, will undertake to pass over the greatest river, where he is ignorant of the depths; for so doth the one lose his life, the other his judgment and understanding. We behold the Sun and enjoy the light thereof, as long as we look toward it but tenderly and circumspectly: we warm our selves safely while we stand near the fire, but if we seek to outface the one, or enter the other, we are immediately either blinded or burned. The Apostle saith, Hath God cast away his people? no, in no wise, not any one of these which he foreknew, Rom 11. • , 2. And elsewhere he saith, Judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and make manifest the counsels of the heart. He hath many sheep that are without and therefore we must hope the best of all, and not despair of the conversion of any, though they be unbelievers, and unregenerate. For the power of God is greater then our weakness, and his mercy is greater then our sins. It is in his hand to deliver the offender out of prison, and to loose the fetters of unbelief. It is our duty to pray for them unto God, that he would give them faith to believe in his only begotten Son our redeemer. If the Son make them free, then they shall be free indeed.

[Use 5] Fifthly, let us use all good and lawful means to draw on others, seeking to win those that are contrary minded to us, and to vnty the cords of sin, whereby Satan keepeth them as bondmen in chains of • ron. We must labor to draw them to a love of the truth, and cast out the net of the Gospel, it may be at length we may catch some. The disciples had labored and toiled all night, and caught nothing; yet nevertheless at the commandment of Christ, they were content to let down the net, and when they had done so, they enclosed a great multitude of fishes, Luke 5.5, 6. We should be all fishers of men, especially the Ministers, but generally all, to exhort, to admonish, to teach, to stir up, and to instruct one anoother. Such a fisher was the woman of Samaria, who left her water pot at the well, and ran into the city, and provoked them to come forth and hear the Lord Jesus, John. 4.28.29. Such a fisher was Andrew, who findeth his brother Simon first, and saith unto him, We have found the Messias, which is, being interpreted, the Christ, John. 1.41. and he brought him to Jesus. And as Philip like a fish was taken with the net of Christ, verse 43. so by and by he playeth the fisher, for he findeth Nathaniel, and saith unto him, we have found him of whom Moses in the Law, and the Prophets did write, Jesus of Nazareth, verse 45. Happy are they that be found such fishers, and happy are they that gain one soul to God, yea happy and thrice happy are they that as good fish are taken with the hook and bait of the Gospel.

Lastly, we are bound to praise God for the [Use 6] increase of his people, & when he addeth unto the Church such as shall be saved. When a member of the body that was without feeling, and taken as it were with a dead palsy, is quickened, and the vital spirits begin to work, all the rest of the members rejoice. So it should be with us, when it may be said, This my brother was dead, and is alive again, he was lost and is found, it is meet we should make merry and be glad, Luke 15.32. When the sheep that went astray, is brought home into the sheepfold, why should we not rejoice? there is joy in the presence of the Angels of God in heaven, over one sinner that repenteth, verse 7.10. When the hand of the Lord was with the Apostles, so that a great number believed and turned unto him, they were glad, and exhorted them all, that with purpose of heart they should cleave unto the Lord, Act. 11.23. and 13.48. When therefore we see the Church grow in grace, and increase in number, and flourish in peace, we cannot but rejoice and be glad. This is a notable sign and infallible token that we are fellow members of that body, and that the word of God hath gotten root in our hearts. This use is taught by the Prophet, Psal. 47.6, 7, 8, 9. Sing praises to God, sing praises, sing praises unto our king, sing praises; for God is the king of all the earth, and reigneth over the heathen, &c. The faithful were wont to give him thanks for the increase of their private houses, much more then ought we to do it, when the house of GOD increaseth, and his saving health is made known more and more. But of this doctrine see more, chap. 23.10.

CHAP. XI.