Commentary on Numbers

In this division is contained the third part of this Chapter, describing the peregrinations and perambulations of the Israelites, in what places they pitched their Tents, till they came to the possession of the Amorites.

Touching these several journeys, some are barely and nakedly mentioned, because no notable matter or extraordinary and memorable accident fell out therein: other are passed over, and not at all mentioned or remembered, because the whole order of their traveling in the Wilderness, is particularly recorded afterward, Numbers, chapter 33, how they removed from place to place, and after what manner. But upon some other of their remoouals, Moses doeth somewhat more largely insist, and as it were make a stay as in the setting down of two points: First, rehearsing the bounds by which the Israelites passed into the Land of promise: secondly, describing the well which they digged for water.

Touching the first point, they are said to have pitched in Oboth, then at the heaps of the hills of Abarim, situate right over against Moab; then at the brook Zared: lastly, at the borders of the Amorites near to the River Arnon. Now because these were at the first the bounds and borders of the Moabites, Moses showeth how by conquest they were lost; declaring both who lost them, and likewise who won thē by the dint of the sword. For he telleth us by the Spirit of God, y ^t these places were once in the power, possession, and dominion of Vaheb, who before managed the state and kingdom of the Moabites: but Sihon, thirsting with ambition to enlarge the bounds of his dominion, set upon Vaheb, bad him battle, and won these Coasts & Countries from him.

Now to continue the memorial & remembrance hereof to posterity, there was a public register made hereof to posterity, showing that the name of those quarters was Suph, and declaring that Vaheb had been the lawful possessor of thē, as Sihon was now y ^e wrongful usurper. Nevertheless, as all things else are ouerswaied by an higher power, so this battle was fought and directed by the providence of God, that y ^e Moabites for their horrible idolatry, might be punished, that Sihon, provoking Israel to battle, might be repressed, and that thereby an inheritance for y ^e people of God might be prepared and obtained. This is the cause why God drew out y ^e swords of these Infidels one against another, that the Moabites lost a part of their dominion, and the Amorites enlarged their borders. Thus the Israelites took nothing from the Moabites, neither possessed any part that was in their present possession, as Iephtah prescribeth in the book of Judges, chap. 11, 26. For when the King of the Amonites challenged Israel for encroching upon his ancient dominion, & deteining part of his Country from him, to wit, from Arnon unto Iabbock and Jordan, after their departure out of Egypt, and required of them to make present restitution: Iephtah convinceth them, and disproueth this allegation as false and unreasonable, declaring (as the truth was) that Israel took not away that land which they claimed as their own, but won it from the Amorites by the law of war, and [Verse 20] by right of conquest, who denying them passage, and moreover making assault upon them, constrained them to draw out their swords & to defend themselves: by occasion whereof they obtained victory through the help of God, and possessed their Cities. And as they took them by force of arms, so they held thē [Verse 26] by prescription of time, three hundred years. So that he declareth, that if any had right to those Cities, or could lay any just claim or title unto them, it should be the Moabites who were the lawful owners of them, before Sihon had encroched upon them, and taken them away from the first inhabitants. But the Moabites having once lost them in battle, never asked [Verse 25] them of the Israelites, neither laid any claim unto them: therefore much less should the Amonites, to whom they appertained not by any just title, neither belonged any way unto them, either as owners by law, or conquerors by sword; and therefore they had no cause to dispute what right Israel had unto that Land which now they possessed.

The second point here amplified and enlarged, is touching the well, which by a divine revelation to them they had digged. For when they departed from the River Arnon, they came into a dry place where they wanted water, such as the wilderness affordeth many, where the streams are swallowed up in the hot sandes, but at the special commandment of God they were directed what to do; as Peter was, where he should cast his Net, Luke, chapter 5, verse 4: they digged and found water in great abundance, and therefore they praise God by an effectual song of thanksgiving, amplified by many rhetorical figures, as goodly flouers, or as precious jewels to beautify and garnish the same withal.

For first, they eloquently by an Apostrophe, turn their speech to the Well it self, though a dumb and senseless creature, and speak unto it, as if it had ears to hear, and understanding to conceive, Rise up, O Well: confessing thereby the great power of God, who contrary to the nature of all heavy and weighty things, made the water to ascend, whose property is to descend: and exhorting with many acclamations and loud out-cries one another to the work.

Secondly, they set down who were the laborers and workmen about the Well, together with the tools and instruments wherewith they labored, to wit, the Princes and Nobles, directed by Moses, (by whose ministry they received the Law) and holpen with their staves and such like instruments (wherewith they labored) fit for that purpose. And this is the third miracle which God wrought in giving them waters. First, in Rephidim, immediately after they had passed over the red Sea, Exod. 17. The second in the desert of Zin, whē they came to Kadesh, as we shown before in the former chapter. The third is that recorded in this place, in the desert of the Moabites. Afterward Moses reckoneth up other places, by which they passed, as Mattaanah, Nahaliel, Bamoth, and so that Valley which is in the plain of the Moabites.

In this History of the passage of the Israelites from place to place, a question ariseth, what is meant by the book of the wars of the LORD, mentioned in the fourteenth verse? For where is it now extant? or what is become of it? From hence also, & from such like places many conclude, that sundry books of Canonical Scripture are lost. I answer, [Answer.] the word (Sepher) is taken diversely and doubtfully: it signifieth any publishing or rehearsing, whether it be written, or unwritten; whether it be set down by the pen, or uttered by lively voice; as also the word Tradition is taken for that which is delivered, either by word of mouth, or by course of writing. So then we cannot necessarily conclude, It is rehearsed, therefore it is written: Nor thus, It is written, Therefore it is an holy book, and put into the Canon of the Scripture. Let these three things be cleared and decided, that it was a book, that it was an holy book, and lastly that it was a Canonical book, and then we shall easily be satisfied, But Moses speaketh barely of rehearsing the wars, not of writing them: as if he should say, Whensoever the wars, ordered and disposed by the providence of God, shall be spoken off; this war also and work of his shall be remembered, which he hath wisely wrought and accomplished for his people against Uaheb King of the Moabites, giving part of his Country to Sihon, that so his own people might recover the same out of his hands again, and retain it as a possession for themselves, as Iephtah telleth the Ammonites, Judge. 11, 23, 24, that they had held it by prescription of a long time peaceably without any molestation from the Moabites, or desire of re-entry. But if this had been penned in a book, and reserved to posterity, no doubt Ieptah would have produced it as a sure witness to clear the whole matter, and to put it out of all doubt.

Wherefore this truth must be holden of us, that no part of the Canonical Scripture, inspired of God, is lost and perished: I mean such as was committed as the Lord's treasure to the Church, for the perpetual instruction thereof in faith and obedience, so that no one oracle or sentence of God can fall away. True it is, these sacred books may sometimes be neglected and carelessly kept of men, they may be furiously burned, and despitefully handled by cruel tyrants that seek the overthrow of all piety and religion, but they can never be finally lost and wholly extinguished. As he that keepeth Israel cannot slumber or sleep: so he that keepeth the holy Scripture, the glory of Israel, cannot slumber nor sleep. For first of all, who is the author and enditer of thē but God? and will not he preserve his truth, and keep it for the good of his Church in all ages? Shall we make him unable, or unwilling to defend and continue them? If unable, we make him a weak and impotent God: if unwilling, we make him envious and malicious, both which are far from the pure and perfect nature of God, and cannot stand with his essence. Secondly, all the works of God remain forever and ever, and are done in truth and equity. Take a perfect view of all creatures under the Sun, which are the works of his hands; though they may be abolished and rooted out in one place, yet they continue in another. If thou wouldst ascend into the heavens, or go down into the deep, if thou wouldst take the wings of the morning, and dwell in the utmost parts of the sea, which of all the Creatures are now missing? What place is void & empty? What hath been, that is not now being, and extant in the world? This is it which the Prophet teacheth, Psal. 111. The works of his hands are established forever and ever, and are done in truth and equity. If then all his works abide and continue from the glorious Creatures in the heavens, to the silly worm creeping in the earth: much more the holy Scripture must abide without decaying or diminishing, (as the durable Cedar without rotting and consuming) which is not only his handywork, but a masterworke chief above all others, as the Diamond among pearls of great price. And if the least and lowest creature in the world hath been in his kind continued hitherto, and shall be continued to the end, by the mighty hand of God, upholding and supporting all things that he hath made: much less shall the Scripture perish and fall away, which bringeth greater glory to God, and greater gain to his people? Thirdly, y ^e Scripture was written for these ends and purposes, for instruction and admonition, for teaching and confutation, for comfort and consolation, that so the man of God may be absolute, 1 Tim. 3, 16, 17. Neither was God deceived in his purpose and intent: so that it must remain & continue, being written for those ends and uses. But what error can be convinced, what comfort can be received, what vice can be corrected, what truth can be published, what grace can be commended to the Church, out of those books which are supposed to be lost? Let us not therefore doubt of God's providence, and so shake the faith of the Church thereby. Fourthly, we see the Old Testament hath reserved entirely the Genealogies of the fathers, which are not absolutely necessary to faith and salvation, as also the whole body of the ceremonies set down in Leviticus and other places of the Law, which notwithstanding were shadows of things to come: why then should we not presume, that the same his providence hath also watched over other books, which more properly belong to our practice and times, and so more fitly might inform us against ignorance, teach us in our religion, warn us in dangers, and comfort us in afflictions? And if we have no word missing or sentence wanting in such books as are left to the Church that there should need a void room: or a desunt nonnulla; or an Asteriscus and some little star to give warning of some defect, as we see it is in many profane writings, and those of the best note: how should we be induced to believe that whole volumes of the old and New Testament are utterly lost & never to be repaired? Lastly, let us hear the testimony of the Scripture it self, & observe what it can say, and doth witness for it self. Moses an old and ancient witness, teacheth, Deut. 29, 29, that secret things belong to the Lord our God, but the things revealed, belong unto us and to our children forever, that we may do all the words of this Law. But how do they belong unto us, that are not reserved for us? Or how shall our children be directed by them, that cannot be found in their days, or in the days of their fathers before them? Or how shall either father or son do that which they cannot know? Hereunto David accordeth, Psal. 119, 152. I have known long since by thy testimonies, that thou hast established them forever. And our Savior giveth his holy consent unto this heavenly truth, saying, Truly I say unto you, till heaven and earth perish, one jot or one title of the Law shall not escape, till all things be fulfilled, Mat. 5, 18, and 24, 35. So then, we must hold the durableness and continuance of the Scripture in the Church, which is the pillar of truth, that it cannot fail or fall away, as is proved at large in the answer to the Preface of the Rhemish Testament.

But before we proceed to the Doctrines of this division, it shall not be amiss to answer the objections that are raised and moved against this point, touching the perpetuity of the whole Scripture, and of every part of it.

First, we find often mention made of the books of the Chronicles of the Kings of Judah and Israel, of the book of the just, & such like, which are lost. If then these be lost, and by no means to be found; how shall we truly say, that the whole Scripture doeth continue?

I answer, these books were never Canonical Scriptures, but civil stories and chronicles of the Commonwealth matters, not of the Church, whereunto the Reader is directed if he be desirous to read and know the History more at large: whereas the Prophets do only touch so much, as served for the edification of the Church, and the building of it in faith toward God. For as all civil Nations have the Chronicles of their forefathers and ancestors acts, Ester, chap. 6, verse 1. Ezra 4, verses 15, 19, so had the Jews their civil Histories; such were those we now speak of, which were good and profitable books of men, but were never committed or commended to the care of the Church to be preserved and maintained.

Again, we read in sundry places, of the books of Nathan and Gad, the words of Samuel, the works of Ahia, of Shemaia, of Isaiah, and other Prophets, which likewise seem to be lost, as well as the other we named before.

I answer, they seem so to such as do not duly consider of them, which indeed are not lost, but contained in the old Testament in the books of Samuel and of the Kings, which were not written by any one Prophet; but by diverse Prophets at diverse times, even in the several ages wherein they prophesied, albeit their several names be not to every part expressed, as appeareth, 2 Chron. chapter 26, verse 22, where the Spirit of God testifieth, that Isaiah wrote the acts of Uzziah, first and last: meaning that he wrote them in the second book of the Kings, and in his Prophesies, and not pointing out any book which now is lost: both the former books remaining as a treasure to the Church. As then we confess these books mentioned in this objection, to be of another nature then those expressed in the former, so they have been preserved, and ever shall be preserved in the Church, and be as it were laid up in the Ark thereof.

Thirdly, it may be objected, that many [Object. 3] worthy books of Solomon are lost which he wrote.

I answer, [Answ.] his works are of two sorts: first, sundry books of Humanity and of Philosophy, natural and moral: secondly, books of Divinity, written as he was moved and inspired by the Spirit of God.

The first sort of human and earthly things, which the Church might best spare without peril or impeachment of faith, have long since failed, as it is thought in the captivity: the rest, which are parts of the Canonical Scriptures do abide. And mark herein a special work of God's providence, preserving his own truth, and reserving it to all posterity.

Few are found in the world to affect or regard the pure and sincere word of God, in comparison of the multitude that seek after human wisdom, and labor to know the nature of • irds, of Beasts, of Fishes of Trees, and of earthly things, which delight the outward senses, and ravish the understanding of natural men: yet see how those books of Solomon that handle mere matters of human P • ilosophy, which the wise men of the world hunt after, are utterly lost: whereas the divine books which he wrote by inspiration, less regarded, and more contemned, are notwithstanding by the watchful eye of God remaining, and are reserved for the comfort of the Church forever.

Lastly, we read of the Prophesy of Enoch [Object. 4] in the Epistle of Jude, verse fourteenth, who prophesied of the second coming of Christ in power and great glory, with thousands of his Saints: which Prophesy also seemeth to be among those books which are lost.

I answer, [Answer.] this could be no Apochryphall Book of holy Scripture; for Moses was the first Pen-man or Scribe that wrote the holy Scripture, whose five books are perfect, and contained in them sufficient instruction for that CHURCH, whereas that Prophesy did not, nor indeed could not.

Secondly, it cannot appear that this Prophesy was ever written. It is said, he prophesied & foretold the end of the world by the Spirit of God in that most corrupt age that hasted to destruction, to the end that such as were ordained to eternal life might believe, and the rest being hardened might be made without excuse; but it is nowhere said, It was written. It is said to be a Prophesy, but no word or mention is made of the writing of this Prophesy: so that it seemeth, the Apostle learned it by tradition from the father to the son, as the Apostle Paul setteth down the names of the sorcerers that withstood Moses and Aaron. Neither let the Church of Rome lay the foundation of unwritten traditions upon this ground-work: seeing we deny not all unwritten traditions conveyed from hand to hand, but only such as are made rules of God's worship, matters of faith, and parts of religion necessary to salvation.

To conclude therefore, seeing the providence of God, the fidelity of the Church and diligence of the faithful is so great, that the whole body of the Canonical Scripture hath been kept entire and perfect, without loss or lack of any part or parcel of it, of any book or sentence, we must detest the blasphemous shufflings & shiftings of the Church of Rome that make the Scripture to be a maimed, lame, and imperfect doctrine, not containing all things necessary to faith and salvation: whereas the Apostle teacheth, that the whole Scripture inspired of God, is able to make us wise unto salvation, 2 Tim. 3, 15, 16 17, through the faith which is in Christ Jesus; and is profitable to teach, to convince, to correct, & to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.

[Verses 10, 11, 12, 13. And the Children of Israel departed thence, and pitched in Oboth, &c. Here we have painted and portraied out, as in a Table, certain stations and journeys of the Israelites: wherein we may behold as in a glass, the providence of God protecting thē, and the obedience of the people following him. We see how they remove from place to place in the wilderness, they are never long at one stay, but either they went forward or backward, as the sea continually ebbeth or floweth. Now as the Land of Canaan was a figure of their rest in the kingdom of heaven: so their wandering up and down in the wilderness, did figure and represent the condition of their life to be vain and transitory in this world.

We learn from hence the state of the faithful, what it is, we are pilgrims and strangers in this life: we are as guests lodging here for a night, but by and by we must depart and be dislodged, we have here no continuing City. This the faithful have in all ages confessed; Jacob being brought into the presence of Pharaoh, saith, The whole time of my pilgrimage is an hundred and thirty years, few and evil have the days of my life been, Gen. 47, 9. But we may say, the days of our pilgrimage are threescore years and ten, if haply we reach so far, to which not one amongst an hundred cometh, few indeed and evil we may truly call them. This Abraham pleadeth, Gen. 23, 4, wanting a place of burial to interre his dead, I am a stranger and a forreigner among you, give me a possession of burial with you. Thus he confesseth it went with him in Canaan, neither was his estate any better elsewhere. This the Prophet David acknowledgeth, though a great King, Psal. 39, 12. Hear my prayer, O Lord, and hearken unto my cry, keep not silence at my tears, for I am a stranger with thee, and a soiourner as all my fathers: our days are like a shadow upon the earth, and there is none abiding. So then we see what our life and condition is, we are altogether vanity, like grass that soon withereth: we are as tenants at the will of the Lord, our age is as nothing, it passeth as a tale that is soon told, it is as an hand-breath quickly measured, surely every man in his best estate is altogether lighter then vanity it self.

The reasons. First, all our days are stinted [Reason 1] and limited: as they are short and vain, so they are uncertain and unknown. The strongest natures and constitutions that seem to be framed & settled as a sure building to continue for many years, yet are soon cut off & are no more. We see this confirmed by the daily experience of many examples, as in Uzzah suddenly smitten, 2 Sam. 6, 7: in Job's children quickly overwhelmed, Job 1, 19: in Ananias and Sapphira presently destroyed, Acts 5, 5, 10: in the rich man that had his soul in one night taken from him, Luke 12, 20, and in a continual beholding the hand of God, striking as pleaseth him. If then uncertainty be an apparent argument of vanity, we may conclude from hence, our life to be vain & transitory, inasmuch as God revealeth not, when, or where, or how we shall die and be taken out of this life. We know not when we shall die, at even, or at midnight, at the Cock-crowing, or in the dawning. When we lie down, we know not whether we shall rise again: when we arise, whether we shall lie down again, except we be laid in our grave, and make our bed in the dust. Moreover we know not where we shall die, at home or abroad. When we go out of our houses, we know not whether we shall return to them alive or not, forasmuch as we carry about us evermore houses of clay. And when we come into them, we know not whether we shall go out of them again upon our feet, or be carried out upon the shoulders of others. Lastly, the manner and kind of our death is also as unknown as the rest, whether we shall die a natural or a violent death; a sudden, or a lingering death; whether our life shall be prolonged to the last point and period of nature, our heat and moisture being consumed, as the light of a candle consumeth by little and little and at length goeth out of it self; or whether it shall be taken away by fire, by water, by sword, by famine, by pestilence, by beasts, and such like casualties incident to the sons of men; all which proclaim and publish in our hearts the vain condition of all flesh.

[Reason 2] Secondly, God hath prepared for us a City, whereof he is the builder and maker. This City we seek, being Citizens of the heavenly Jerusalem, the mother of us all. For we shall never sufficiently be brought to acknowledge our frail and brittle estate, unless we be raised and lifted up to the meditation of our future condition in the life to come. If then the kingdom of glory be a place of rest, what is this present estate, but a sea of sorrows? If the heaven be our native Country, what is the earth but an exile and banishment? If it be true happiness to enjoy the blessed presence of the living God, then it must needs be a miserable thing, and death it self to want it. If to leave this earthly tabernacle, be a setting of us free and at liberty, what is this body but a prison? If immortality be as the putting on of a garment, what is our mortality, but as it were a nakedness? Lastly, if to die in the Lord, be to go unto God, what is this life but an absence from him? This did the Patriarchs profess, and to this they sealed by their practice, Heb. 11 13, 14, 15, 16. Abraham possessed not one breadth of a foot, saving the purchase bought to bury his dead: Jacob was banished out of that Land, a great part of his life: Isaac and the rest of the fathers had but their walk in it, and enjoyed it as a pledge of another Country which is above.

[Use 1,] The uses follow. If we have here no abiding City in the days of our vanity, then acknowledge God's great mercy toward us being so vain. We see other creatures in their estate more permanent then man is, far exceeding and excelling in natural gifts, in seeing, tasting, moving, hearing, touching, and such like properties: yet no creature tasteth of his saving mercies as man doth. This consideration doth the Prophet lead us unto, Psal. 8, 3, 4, 6, 7, 9, that he is mindful of him and visiteth him, and hath put all things under his feet. There is no merit in us to be a motive to move him to show so great mercy unto us. He findeth us walking in our sins, as it were wallowing in our blood: all our righteousness is as a foul and filthy cloth, Isaiah 64, 6. This use David urgeth, Psal. 103, 14, 15, 16, 18. He knoweth whereof we are made, he remembereth that we are but dust: the days of man are as grass, as a flower of the field so flourisheth he: but the loving kindness of the Lord endureth forever, he is full of compassion and mercy, slow to anger, & of great kindness. So that he confirmeth himself & others in God's mercy, by the consideration of our own vanity.

[Use 2] Secondly, seeing our days be vain & short, why do we cark and care so much for the things of this life, what we shall eat, what we shall drink, and what we shall put on? Why do we eat the bread of sorrow, & with too much painfulness heap up worldly things? It may be we shall not come to the sight of the fruit of our labors, much less to the partaking of it. A traveler, the shorter his journey is, the less his provision is. We are all travelers, we are in the way to our country, and we are not far from the end of our journey; what folly then and madness is it to cast all our thoughts and meditations to earthly things, and to care not only for the morrow, but for months and years. This our Savior setteth down, Luke 12, 19, 20, 21, for when the rich man said to his soul, Soul, thou hast much goods laid up for many years, live at ease, eat, & drink, and take thy pastime; It was answered him: O fool, this night will they fetch away thy soul from thee, then whose shall these things be which thou hast provided▪ So is he that gathereth riches and is not rich in God. Hereunto consenteth the Apostle James chap, 4, 13, 14, 15. Go to now, ye that say, today or tomorrow we will go into such a City, and continue there a year, buy & sell, and get gain, and yet ye cannot tell what shall be tomorrow, for what is your life? It is even a vapor that appeareth for a little time, and afterward vanisheth away; for that ye ought to say, if the Lord will, both we shall live and we shall do this or that. Solomon having had plentiful experience of the shortness and vanity of man's life, penned to this purpose the Book of Ecclesiastes, which is (as it were) the marrow and pith; yea, the very quintessence of all his best knowledge, and wherein we may see the refined wisdom of reformed Solomon; he proclaimeth, Vanity of vanities all is vanity: there is an evil which I saw under the Sun, and it is much among men, one to whom God hath given riches, treasures, and honor, & he wanteth nothing for his soul of all that it desireth: but God giveth him not power to eat thereof, a strange man shall eat it up: & though he leave no spark behind him neither son, nor brother, yet doth he not think, for whom do I travail, and defraud my soul of pleasure? This also is vanity, and this is an evil travail, Eccles. 1, 2, and 4, 8, and 5, 12, and 6, 1, 2.

To conclude this use, if we be not strangers in this life, we shall have no part in the kingdom of heaven: If we will have God to avow and acknowledge us for his children, let us live here as foreigners and warfaring men in our journey, or rather in our race. We have pitched and patched up a Tent or Tabernacle, for a day or a night, we must not nestle our selves here, we must not always go groveling to the ground, nor entangle our selves in the affairs of this life to make it our everlasting habitation, but be flying upwards as birds sitting upon a bough. True it is, God is so favorable to many, that they never remove out of the place where they were born, but continue at home in their own houses; they are not driven hither and thither, they are not tossed from post to pillar; yet must not they make their resting place in this world, & look for heaven upon the earth, but be always ready to follow the calling of God, and know that he hath reserved a better resting place for them in his kingdom. Wherefore the Apostle Peter exhorteth, Dearely beloved, I beseech you as strangers and Pilgrims, abstain from fleshly lusts which fight against the soul; & have your conversation honest among the Gentiles. This is the beginning of godliness and true religion, to deny this world, and to acknowledge our selves to be but strangers in y ^e same. And let us pray with the Prophet, Psal. 119. I am but a stranger upon earth, hide not thy Commandments from me.

[Use 3] Lastly let us learn to depend and rest only upon God, who only dwelleth in immortality, and not on the sons of men, who are nothing but vanity and cannot help. Who would in danger rest upon a weak reed, which beside the weakness is ready to run into our arm? All men are frail and transitory, if then we put confidence in an arm of flesh, we shall be deceived. This the Prophets of God everywhere record, Isaiah 2, 22, and 30, 7, and 31, 3. Ceasse you from the man whose breath is in his nostrils, for wherein is he to be esteemed? Teaching us to cast off all vain confidence in man, if God stop his breath but a little, he is dead and gone. And chap. 30. The Egyptians are vanity, and they shall help in vain: they are men, & not God, their horses flesh, and not spirit: and when the Lord shall stretch out his hand, the helper shall fall, and he that is holpen shall fall, and they shall altogether fail. To this purpose David exhorteth, Psal. 62, 9, 10. The children of men are vanity, to lay them upon a balance, they are altogether lighter then vanity: trust not in oppression nor in robbery: be not vain; if riches increase, set not your heart thereon. Let us set our hearts on our God, and the God of our fathers: abuse not the favor and countenance of great men to do wrong, for he taketh away the greatest: rather let us pray to him to give us wise hearts to number our days, and to think often of our vanity, thereby to keep us from offending against God, that our life passeth as a sleep in the night, that it groweth up as grass, which in the morning flourisheth, but in the evening is cut down and withereth.

[Verse 14. It shall be spoken in the book of the battles of the Lord. ] He declareth that the place mentioned in the former verse, should be so ennobled and renowned, that the memory of it should never die or decay. As if Moses should say, when the battles of the Lord shall be spoken off, the River Arnon shall be remembered, and the battles that Vaheb the King of Moab lost. Now they are called the battles of the Lord, that were fought by mē. For howsoever men run together like wild Bears, or wild Boars, and leuy forces of mē, yet their armies are conducted and ruled by God. From hence we learn, That all watres are disposed & ordered of God. Of all things done here beneath, nothing seemeth more casual or confused, and nothing more out of the right course and order then the time of war, when men seem to run together at all adventures: yet God hath his hand in it, he guideth and governeth the same as seemeth good in his own wisdom. This the wise man handleth, Prov. 21, 31. The horse is prepared against the day of battle, but victory is of the Lord. This the Prophet confesseth, Psal. 144, 1. Blessed be the Lord my strength, which teacheth mine hands to fight, and my fingers to battle. No war falleth out in any place, or upon any people, but it is sent of God. When Abraham recovered Lot his brothers son from the enemies, of whom he was taken prisoner, it was God that gave him good success and prospered the work of his hand. When the Israelites revenged the villainy of the Benjamites, in abusing a woman unto death, it is said, the Lord smote Benjamin, and the children of Israel destroyed them. So when Gideon was armed with courage and comfort to encounter with the Midianites, & to perform the work of the Lord against thē, when he was to join battle, he cried out, The sword of the Lord and of Gideon. Judge. 7, 20. Wherefore, howsoever men do manage the battle, yet it is ordered at the will of God.

The reasons are plain. First, who is the [Reason 1] chief Captain of every host and army? Is not the Lord? And is not every battle fought at the discretion & disposing of the General? If then God be the General of the field, and Captain of the host, & President of the war, let us acknowledge that all wars are ordered at his pleasure. This is the Title given unto God, Josh. 5, 13, 14, 15. When Joshua lifting up his eyes, saw a man come against him, having a sword drawn in his hand, he said; Art thou on our side, or on our adversaries? And he answered, Nay but as a Captain of the host of the Lord, am I now come: then Joshua fell on his face to the earth and worshipped him. This chief Captain and Leader of the people, was the Lord, as appeareth by a like place, Exod. 3, 5, where the Angel appearing unto Moses in a flame of fire, is called the Lord.

Secondly, all things whatsoever are ordered [Reason 2] by the appointment and providence of God, that are in heaven and earth; his government over all creatures, and of all actions, is universal, nothing can exempt it self out of the circuit of his dominion, as the Prophet teacheth, Psal. 113, 6. He abaseth himself to behold things in the heaven and in the earth. And the Apostle saith, that of him, and through him, and for him, are all things. Rom. 11, 36.

The uses come now to be considered. First [Use 1] this teacheth us, that the victory is not man's, but the Lord's. For if the battle be the Lord's, then the victory also is the Lord's, that the glory likewise may be his. It is not the sword, nor spear, nor horse, nor man, nor money, that can save or succor: these are vain things to rest upon: so that where some trust in Chariots, and some in Horses, we must remember the Name of the Lord our God, Psal. 20, 7. Therefore the Prophet showeth, Psal. 33, 17, 18, that a King is not saved by the multitude of an host, neither is the mighty man delivered by great strength: an horse is a vain help, and shall not deliver any by his great strength. And this David confesseth, whē he was to encounter with the uncircumcised Philistim, that reviled and railed upon the host of the living God, 1 Sam. 17, 46, 47, and 14, 6. This day shall the Lord close thee in mine hands, and I shall smite thee, that all the world may know that Israel hath a God, and that all this assembly may know that the Lord saveth not with sword nor with spear, (for the battle is the Lord's) and he will give you into our hands. It is not hard with him to save with many or with few: he maketh the weak strong, he causeth one to chase a thousand, and two to put ten thousand to flight, when the mighty God selleth them and shutteth them up. An example we have, 2 Chron. 24, 24. when Joash King of Judah sinned against God, shedding innocent blood, and forgetting the kindness shown to him, the Aramites came up against him, Jerusalem was besieged, the Princes were destroyed, their goods were spoiled; and though the army of Aram came with a small company of men, yet the Lord delivered a very great army into their hand, because they had forsaken the Lord God of their fathers. Give God the glory of his own works, and let us not sacrifice to our own Nets. This is the cause why God oftentimes doth not bless and prosper our wars, we glory greatly in our multitudes of men, whereby God is robbed of his glory, and constrained to show us our own folly, and to chasten us for our presumption.

[Use 2] Secondly, it behooveth us to consult with him before we enter into it, to pray for a blessing, and to depend upon him touching the success. If nothing ought to be enterprised rashly, or taken in hand unadvisedly; then should wars be seriously thought upon, and warily begun, and wisely undertaken. The wise man teacheth, Prov. 20, 18, & 24, 6, that by counsel the thoughts of the heart must be established, and by counsel wars are to be enterprised. Thus when God promised victory to Ahab by one of his Prophets, over a great multitude of the Syrians, that he might learn to know him to be the Lord, Ahab asked of the Lord, who should order the battle? 1 Kings 20, 14, & 22, 5. So we must do nothing before we ask counsel of God to know his will & pleasure, as Jehoshaphat taught Ahab, craving his help against Ramoth Gilead, Ask counsel I pray thee of the Lord today, whether he will make our way prosperous. When the children of Dan sent expert men to view the Land and search it out, Judge. 18, 5, 6, they asked counsel of God, to guide their feet in the way of peace. It is dangerous to be cold and careless in co • sulting with him, & coming to his ordinance for it. Good King Joshua the Pillar of y ^e hand, and nursing father of the Church, was killed by Pharaoh Necho, 2 Chron. 35, 22, because he consulted not with the mouth of the Lord, but went out to try his own strength. Let us not in the day of battle, think the season lost, or the time il spent that is employed this way: now is the acceptable time, and it is no wisdom to delay or defer it. This was the wickedness of Saul's heart, when the noise of the Philistines army came to his ear, & the Priest had brought the Ark to ask advice of God, he said, Withdraw thine hand: 1 Sam. 14, 18, 19, that is, the time serveth not to stand & stay counseling and consulting with God, have away these things, and let us draw near to the enemy: an evident testimony that God had forsaken him, and taken his Spirit from him, that he might run from one evil into another, and so work out his own confusion. Contrariwise we see, that while Joshua encoūtread with Amalek, a malicious and bloody enemy, Moses continued in prayer, and he prevailed more to the discomfiture and destruction of the Amalekites, by the force of prayer, then Joshua by the dint of the sword.

Lastly, let us not fear the enemies of the [Use 3] Church, but be strong and valiant, and commit the cause unto God. Thus did Joab when he entered the battle for the defense of God's people and true religion, 2 Sam. 10, 12. Be • strong and let us be valiant for our people, and for the Cities of our God, & let the Lord do that which is good in his eyes. Thus David comforteth himself when he fled from his son Abso on, an • was driven out of his kingdom by treason & treachery, Psal. 3, 6, 7, 8. I will not be afraid of ten thousand of the people that should beset me round about: O Lord arise, help me my God, for thou hast smitten all mine enemies upon the cheek bone, thou hast broken the teeth of the wicked salvation belongeth unto the Lord, and thy blessing is upon thy people. Be not therefore dismayed & discouraged, when the enemies breathe out their threatenings against the Church, band themselves together against Christ & his religion, and make their unholy leagues for the utter extirpation thereof: the Lord that sitteth in heaven▪ knoweth how to vex them in his sure displeasure, and to break them in pieces like a Potters vessel, and therefore blessed are all they that trust in him.

[Verse 16. Assemble the people, and I will give them water. ] So soon as they were removed from the River Arnon, they came into a dry place where they wanted water, but have it immediately supplied of God. Somewhat we see they had profited by the former judgments which brake in as a fire among them & consumed many. For here being in need and necessity, they do not murmur against God, as they had done before, nor rage against Mo • es as in former times; but they wait the Lord's leisure, until he relieve them, & render thanks unto him for his mercy received. This benefit then is here amplified by the cause, I will give them water. From hence this Doctrine ariseth, that the Lord supplieth the wants of his, and helpeth them always in time of need. When we are hungry, he feedeth us; when we are thirsty, he giveth us drink; when we are naked, he clotheth us; when we are destitute, he succoreth us; when we are in want, he supplieth us; when we are in any necessity, he helpeth us; yea, he worketh miracles, and changeth the course of Nature, rather then forsaketh us. He sent Manna to Israel when they wanted bread: he struck the stony Rock when they wanted drink: he sent his Angel to Elijah with food to strengthen him. He never forgetteth those that are his, he maketh the rain to fall, and the sun to shine upon the very wicked and ungodly. This the Prophet David handleth, Psalm. 147, 9, & 145, 15, 16. The eyes of all wait upon thee, and thou givest them their meat in due season; thou openest thine hand, and fillest all things living of thy good pleasure. He giveth to Beasts their food, and to the young Ravens that cry. This the Lord himself teacheth out of the whirlwind, Job 39, 1, 2, 3. Who prepareth for the Raven his meat, when his Birds cry unto God, wandering for lack of meat? Wilt thou hunt the prey for the Lyon, and fill the appetite of the Lions whelps? We know the Lions & other savage beasts are insatiable, they are not filled with a morsel of meat, they couch not down in their dens whē they have taken a little, they require much sustenance, according to their devouring nature. Now who is it that findeth them this food and provision, but he that is the Creator of all things, who saveth man and beast, for the Lions roar after their prey, and seek their meat at God. Then let us come to the comparison which the Prophet maketh, Psalm 34. If he feed the Lions who suffer hunger, and seek their prey with violence; how shall he forget or forsake us whom he auoweth for his children, and hath created after his own Image? The Lions do lack and suffer hunger, but they which seek the Lord, shall want nothing that is good. Psalm. 34, 9, 10. All these things teach us, that God reserveth to himself the office and charge of maintaining us, and giving unto us whatsoever is necessary and meet for us.

[Reason 1] The Reasons may easily and evidently appear unto us. First, his providence watcheth over those that are his, for their comfort and benefit, as the Prophet teacheth, Psal. 33, 18, 19. Behold, the eye of the Lord is upon them that fear him, and upon them that trust in his mercy, to deliver their souls from death, and to preserve them in famine. This made him say in his old age. He saw never the righteous forsaken, & their children begging bread. Psal. 37, 25. This provident eye can never be deceived or disappointed, neither can it deceive or disappoint such as rest upon it for their comfort and preservation.

Again, he is the Creator of all, a merciful [Reason 2] Father, a careful Shepherd, a gracious Redeemer, a loving Husband to his people. Will the Maker forsake the work of his own hands? Can the Shepherd forget his flock and the sheep of his pasture? Can the Father forget his child, or the Mother not have compassion on the son of her womb? Can the Redeemer cast off his inheritance that he hath bought and dearly purchased? Can the husband deny protection and provision unto his wife that lieth in his bosom? Thus the Prophet reasoneth, and from the titles of God, assureth his faith, that it should never fail. The Lord is my Shepherd, I shall not want: he maketh me to rest in green Pastures, and leadeth me by the still waters, &c. Psal. 23, 1.

The uses of this Doctrine are lastly to be [Use 1] stood upon. First, we are hence to gather, that we ought in all estates to fear God, and not to fear want of worldly wealth, or transitory things: let us have our conversation without covetousness, which is insatiable and enlarged as the grave: let us take heed of diffidence & distrustfulness touching the things of this life: let us as well in adversity as in prosperity, be ready to rest on God's providence, whatsoever fall out unto us. True it is, we ought to labor in our callings, and to take pains to get meat and drink, but we must beware of carking and cares, and using unlawful means to sustain our selves. If we see not such success on our labors as we look for, let us be content: if we see his blessing, let us remember to render him thanks. This duty the Prophet declareth, Psal. 34, 9, & 37, 5, for having declared, that albeit the Lions lack, yet God will nourish those that be his, he concludeth hereupon, O fear the Lord, ye his Saints, for nothing wanteth to them that fear him. Commit thy way to the Lord, and trust in him, and he shall bring it to pass. Let us pray to him in our necessities, and call upon him for our daily bread: let us especially be mindful of heavenly things, and lift up the eyes of our minds to that kingdom that is reserved for us. As for this world, we must use it and all the things therein, as if we used them not, and as though they were not our own, but another's; according to the example and practice of the godly Patriarchs. Let us use our houses and dwelling places, as strangers do an Inn wherein they lodge and seek harbor for a night, and then are gone. Let us use our goods and riches, as Pilgrims do other men's goods for a small season, but we must take heed we set not our hearts upon them. Let us reject and cast off all things that may clog and hinder us in the way to the kingdom of heaven, like good travelers, that wll burden themselves with nothing that may hinder them in their journey. And let us all learn true contentation of heart in every estate of life, whether in health or in sickness, whether in want or in abundance, whether in trouble or in peace; considering, that as we brought nothing into this world, so we can carry nothing out of the same.

Again, seeing God supplieth the wants of [Use 2] the body, let us seek also at his hands the norishment of our souls, and depend upon him for our spiritual food. We see how men being in any adversity are vexed and grieved, & how near it goeth unto the quick. If they want bodily food and sustenance, they compass sea and land, they spare no labor, they refuse no charges to have it supplied. How much more should we double our care for the soul, which is of a more divine nature, and cometh nearer to the Image of God? The soul of man is the more precious and noble part of a man, the soul of a man is truly himself, the body is but his instrument: & therefore being of a more excellent substance, it is more to be regarded and cared for, then the body. If therefore a man would leave country and kindred to provide for his body, he should be willing to go out of house & home; yea, even to forsake himself to save his soul. If a man be ready to travail a thousand miles by sea and land for the increase of his wealth, or the bettering of his knowledge, or the delight of his body: we should not think much to go ten thousand miles, & to take any pains for the good of our soul, and to get food for the same. But the practice of the world goeth clean contrary; the soul is least regarded, the health, the wealth, the welfare, the peace, the sustentation and preservation thereof is nothing esteemed. They that are of the earth, do savor only of the earth: and will never leave caring for it, till their mouths be full of it. As we do tread vpō the earth, so let us tread under our feet all earthly things: and as we are borne to look upward toward heaven, let us have our conversation in heaven, & set our affections upon heavenly things, & as we ask of God our daily bread, so let us depend upon him for the daily food of our souls.

[Use 3] Lastly, let us return to him praise and glory due unto his Name. We see men look for this duty at our hands, as an acknowledgment of their favors, who are but the instruments of God for the good of his people. How much more then ought we to be careful to remember the Lord, and to lift up our hearts to the heavens? We must not be always groveling upon the earth, like the swine that eat the Mast, but look not to the Tree. Wherefore the Prophet teacheth us this duty, I will praise thee, O Lord my God, with all my heart: yea, I will glorify thy holy Name forever: for great is thy mercy toward me, and thou hast delivered my soul from the lowest grave. Psal. 86, 12, 13. If we be not careful when God hath opened his hand toward us, to opē our mouths, yea our minds toward him, we deprive our selves of many other blessings that God would plentifully bestow upon us. A skillful husbandman will not always till a barren soil, nor cast his corn in the high-way, where it shall neither be increased nor received; so if there be found in any of us a dry and unthankful heart, we stop the stream of God's blessings, and hinder many good things from us. So then, it is not enough to desire a supply of our necessities, & to have a sense and feeling of our own wants, we must not be idle beggars, always craving & catching what we can out of the Coffers of God's Treasury, and never acknowledge what we receive, and from whence we receive it. It is a notable note and token of the child of God, to be often in praises and thanksgivings. If we have received but a little measure of knowledge or faith, learn unfeignedly to be thankful for that, to the end thou mayest procure a farther blessing from God, and that thou mayest grow from faith to faith, and from strength to strength. Many hypocrites & dissemblers, nay many Atheists and Libertines, in trouble and affliction are ready to ask, seek, and knock at the gate of God's mercy, as we see in the Israelites, and in sundry others; but these prayers proceed from fear, not from faith: from a feeling of sorrow, not from a feeling of sin: from a sight of their own necessity, not from a sight of their own misery through want of reconciliation unto God. But we must testify our love to God, and our zeal of his glory, by our acknowledging of his gracious blessings, and rendering unto him the praise of his works of mercy.

[Verse 17. Then Israel sang this song, &c. ] The goodness of God was great toward the Israelites, in those dry and desolate places to send them water, & reveal unto them where they should dig a Well. Wherefore so soon as they have experience of his kindness, they make a song of thanksgiving, and sing a song of praise to remain unto all posterity, to testify the acknowledgement of God's mercy toward them.

The Doctrine from this place is this. That it is required as a special duty to God to offer the sacrifi • e of praise, and to pay unto him the calves of our lips, when we have tasted of his bounty and loving kindness. We must give thanks for mercies received at his hands. Whē the people of God received any victory over their enemies, they returned the glory to him for their deliverance. Gen. 14.20. Exod. 15, 1. and 18, 10. The Prophet David, as he abundantly tasted of the favor of God, so plentifully poureth out praise and thanksgiving, as the 18, Psalm. It is a Psalm of praise, which he sang in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul. Likewise Psal. 116, 12, 13. What shall I render unto the Lord for all his benefits toward me? I will take the Cup of salvation, and call upon the Name of the Lord. This duty we see practiced by Melchizedek on the behalf of Abraham, Blessed be the most High, which hath delivered thine enemies into thine hands. This we see performed by Moses and Aaron, when they saw the mighty power of God ouerturning the Egyptians; I will sing unto the Lord, for he hath triumphed gloriously; the horse and him that rode upon him hath he overthrown in the sea: they sank to the bottom as a stone. This duty is not omitted nor deferred by Deborah and Barak in the day of their deliverance, Praise ye the Lord for the avenging of Israel, and for the people that offered themselves willingly. Judge, 5, 1, 5. This is it also that the Apostle teacheth, Phil. 4, 6. In all things let your requests be shown unto God in prayer, in supplications, and in giving of thanks. Yea Job fearing God and eschewing evil, performed this duty to God, after the loss of outward wealth, when he had been bereft of his children, robbed of his goods, spoiled of his servants, reproached of his wife, and tempted of the devil, he said, Naked came I out of my mothers womb, and naked shall I return again: the Lord hath given, & the Lord hath taken away, blessed be the Name of the Lord forever. Job 1, 21. Teaching us hereby to glorify God, not only for meat, drink, apparel, peace, liberty, health, children, success in domestical affairs, and such like; but even for the losses & crosses that he sendeth upon us, which he sanctifieth to the salvation of his servants. Let us therefore acknowledge, that it is a duty belonging unto us, to offer the sacrifice of praise always unto God, that is, the fruit of the lips which confess his Name.

[Reason 1] The Reasons remain to be considered. First, we must give him y ^e praise of his works, because it is the will and pleasure of GOD (who is so good unto us) to require it of us, who can give him nothing else. For what are we able to require and return to the Lord for his great mercies? Can we deserve them at his hands or glory of any our own merits? Without him we can do nothing. If then we can render nothing but this, let us not deny him this duty of praise. It is the will of God we should not kill, or steal, nor commit idolatry, or adultery, & such like: few but make conscience of these sins, because we see the will of God restraining us, and condemning them. So it is the will of God we should beware of unthankfulness, and open our mouths in setting forth his praises, for his goodness unto men. This reason the Apostle useth, 1 Thess. 5, 17, 18. Pray continually, in all things give thanks, for this is the will of God in Christ Jesus toward you.

[Reason 2] Secondly, of all sacrifices, this is the chief and principal, and groweth in the Garden of God, as one of the Cedars in Lebanon, eminent above the rest of the Trees of the Forest. It excelleth and surmounteth all the rest, in respect of the enduring and continuance of it, in respect of the use and end of it, and in respect of our unwillingness and untowardness to perform it. First, touching the lasting of it▪ it was in Paradise before the fall, it was before the flood, it was before the Law, under the Law, under the Gospel, and shall hold to the end of the world. It is performed of men and Angels, in heaven and earth, it shall never end, no not when other exercises of our religion shall cease. The Scripture shall have an end, preaching shall cease, prayer shall fail, the sacraments shall fade, we shall have no need of these things; but the sweet singing of God's eternal praises, shall never cease. The blessed Saints, and all the host of heaven shall give praise, and power, honor, and glory, to him that sitteth upon the Throne, and unto the Lamb for evermore. Revel. 5, 13, and 11, 17.

Again, it is the end both of the works of [Reason 3] God, and of the other exercises of religion. It is the end of our election, for he hath predestinated us to the praise and glory of his grace, wherewith he hath made us freely accepted in his beloved, Eph. 1, 5, 6. It is the end of our creation: for he hath made all things to his own glory, even the wicked for the day of wrath, Prov. 16, 4. It is the ende of our redemption, for the holy man blesseth the Lord God of Israel, for visiting and redeeming his people, who would send us deliverance from our enemies, and from the hands of all that hate us, that we should serve him without fear all the days of our life in holiness and righteousness before him, Luke 1, 68, 74, 75. And the Apostle teacheth this, Eph. 1, 3, 7. Blessed be God, even the Father of our Lord Jesus Christ, by whom we have redemption through his blood, even the forgiveness of our sins, according to his rich grace. It is the end of our justification, for we are justified freely by grace, that no man should boast in himself, But he which rejoiceth, should rejoice in the Lord. 1 Cor, 1, 31. It is the end of our sanctification, of our salvation, and of our glorification, to return all glory & praise unto God, that sanctifieth and saveth us, & will glorify us in soul and body. And as it is the end of these works of God, so likewise all the exercises of our religion are directed and referred unto it, as to the principal mark they aim at. A chief part of God's service is prayer. But why do we pray unto him, but that obtaining our requests, & having experience of his mercies, we may give him the praise? According to the saying of the Prophet, I will hear thee, and thou shalt glorify me. Psal. 50, 15. Wherefore do we hear his word, but that receiving increase of knowledge, and the gift of faith, we may give thanks to God? Wherefore are we partakers of the Sacraments, but that finding and feeling comfort by them, we might return the greater glory to God, the author of them?

Lastly, the unwillingness of our corrupt [Reason 4] nature to do this duty, manifestly proveth the worthiness and excellency of this exercise. We are willing enough to pray for the gift, but we are not so ready to praise the giver: we are forward and fervent in asking, but cold & dull in thanksgiving. In time of sickness and dangers, we are large in promises and protestations; but being delivered, we are backward in performing. We are full of desiring the things we want, but we are empty of praises when God hath heard us, and so lose the fruit of that good which he hath sent us. Seeing therefore the offering to God the sacrifice of praise, is a principal part of his service, and standing directly with his will, it standeth us in hand to confess before y ^e Lord his loving kindness, and his wonderful works before the sons of men, Psal. 107, 8.

[Use 1] Now let us come to the Uses. First, forget not his mercies and goodness toward us. We are ready to remember our own wants, and our mouth with our desire is enlarged to pray for health in sickness, for deliverance in danger, and for comfort in heaviness; but when light is risen in darkness, and joy to the upright in heart, we forget the hand that lifted us up, and that our help is in the name of the Lord which hath made heaven and earth. This use the Prophet David maketh, Psal. 103.1.2. My soul praise thou the Lord, and all that is within me praise his holy name: My soul praise thou the Lord, and forget not all his benefits. This also Moses urgeth to the people, when they were compassed about on every side with the mercies of God, Deut. 6, 10, 11, 12. & 8, 10, 11. When they should possess Cities that they built not, houses full of all manner goods which they filled not, Welles which they digged not, Vineyards and Olive trees which they planted not: when they have eaten and are full, then he willeth them to beware lest they forget the Lord their GOD, that brought them out of the Land of Egypt, from the house of bondage. Why is it that he willeth thē especially to take heed to themselves when their bellies are filled, when their cattle is increased, when their substance is multiplied, and when their possessions are enlarged? Surely, because if ever we forget God, it is when we are full. If ever we despise his laws and commandments, it is in the time of plenty & abundance, even then when we are most of all bound to serve him: When he hath been on our side, and made an hedge round about us, then we stand in a slippery place, ready to have our hearts puffed up, & our minds hardened in pride, and to forget God and his goodness, as Pharaohs chief Butler did forget Joseph, Gen. 40, 23. The more love is bestowed upon us, the less duty is performed unto him, whereby Satan goeth about to take away all the graces of God from us. In 2 King. 20, 8, 13. Hezekia was delivered from a deadly sickness, and went up to the house of the Lord to magnify his mercy for his recovery: yet see how soon after he was overtaken with unthankfulness, and lost the comfort of his deliverance, and received heavy tidings that his posterity should be carried away captives into Babel. He thought that in his prosperity He should never be moved. This is taught us also in the curing of the ten lepers mentioned by the Evangelist Luke, 17.15, 16, 17, 18. of the which one only returned back, and with a loud voice praised God, and gave him thanks: and Jesus answered, saying, Are there not ten cleansed? but where are the nine? There are none found that returned to give God praise, save this stranger that was a Samaritan.

Secondly, seeing we must give God thanks [Use 2] for benefits received, of what sort soever they be: then especially we must praise him for spiritual blessings that are of an higher nature, & belong to a better life. This the Prophet, Psa. 103, 1, 3. thought upon, provoking himself to praise the Lord, & preparing his heart with his tongue to extol his mercies he beginneth with this, Which forgiveth all thine iniquities, & healeth all thine infirmities. For well did he know that if a man enjoyed the world at will, and yet wanted the persuasion of the pardon of his sins and reconciliation towards God, it were nothing: For what shall it profit a man if he win the whole world, and lose his own soul? &c. Mat. 16, 26. When Israel was oppressed in Egypt, it was joyful tidings to hear of a deliverer, and they rendered praise to God for their deliverance. When they had been carried to Babylon, and accomplished the years of their bondage prophesied by Jer. 25, 12. and the Lord brought again the captivity of Zion, they seemed at the first like them that dream, Ps. 126 1, 2. Then was their mouth filled with laughter, & their tongue with joy: then the heathen confessed, The Lord had done great things for them: Then the church sang, The Lord hath done great things for us, whereof we rejoice. Suppose the case stood with any of us bodily, as it standeth with all of us spiritually, without any supposition at all, y ^t we were taken by enemies, bound in chains, cast into prison, sticking fast in the mire, pinched with famine, and wasted with despair of ever coming out of such a dungeon: & that lying thus without help or hope, a king should come unto us, smite off our fetters, free us out of prison, pay our ransom, and promote us to honor in his kingdom; would we not render unto him all possible thanks, & depend on him all the days of our life? But we are delivered from greater enemies, and from greater dangers; from sin, hell, death, darkness, the devil, and damnation. For as the devil doth exceed all bodily enemies, and hell fire infinitely surpasseth the pains of this life, which endure but for a season: so we must consider that our deliverance being greater, our Thanksgiving must not be the less: but our praise must be answerable to his power▪ who hath cut y ^e cords of our enemies, and restored us into the glorious liberty of the sons of God. Let us acknowledge our selves tied to this duty, to offer to him the offering & sacrifice of praise, for the spiritual blessings of our redemption and salvation, for his word & Gospel, he hath not so dealt with every nation & people. This is the only recompense that we can make him, to give him all y ^e glory. How shall we requite his 〈1 page duplicate〉 〈1 page duplicate〉 mercies, who finding us neither washed in water, nor swaddled in clouts, nor pitied of any, but cast out in the open field, to the contempt of our person, and polluted in our own blood, covered our filthiness, anointed us with oil, clothed us with broidred work, girded us with fine linen, decked us with ornaments, and entered into a covenant with us to become his? Shall we come before him with burnt offerings, and Calves of a year old? Will the Lord be pleased & praised with thousands of Rams, and with ten thousand rivers of oil? All these be as nothing; For all the beasts are his, and the beasts on a thousand Mountains: yea, all the world is his, and whatsoever therein is. Psal. 50, 10, 14. The service & sacrifice wherein he delighteth is an humble, contrite, and thankful heart, which is more acceptable to him then all sacrifices that have horns and hooues. Offer therefore unto him praise, and pay thy vows unto the most High, which thy lips have promised in the presence of all his people.

[Use 3] Thirdly, let us acknowledge this truth, that his name is most glorious, and confess the greatness of his name to be worthy of all glory. Let us not set up our own names, nor sacrifice to our own nets, nor say we have escaped by our own power, but thorough the favor and kindness of God, as the Prophet teacheth, Psalm 124, 1. Let us not claim the praise of God to our selves, nor rob him of his honor, but confess that his mercy endureth forever. This use the Prophet teacheth, Psal. 8, 1, 9, where setting down many arguments of the praise of God which he showeth in the earth, he concludeth the majesty of God to be worthy of all honor: O Lord, our Lord, how excellent is thy name in all the world? None can praise him aright, except he be touched with a feeling of God's greatness, goodness, and majesty: even as our prayers are cold when we have a small and slight feeling of sin.

[Use 4] Lastly, seeing praise and glory is due to God for his blessings, it is our duty to pray for thē, and to ask them at his hands. When the Prophet, Psal. 50, 15. had stirred the people up to offer unto God praise, he addeth withal, Call upon him in the day of trouble, so will he deliver thee and thou shalt glorify him. For when we come to him by prayer, and have experience of his goodness who delivereth our soul from death, our eyes from tears, and our feet from falling; and are assured that our help cometh neither from the East nor from the West, nor frō the wilderness, that is, from the North, nor South (inasmuch as Judea was on both sides included and compassed with a Desert: ) we are hereby provoked and pricked forward, to cast down our selves, and all our glory at his feet, to magnify his mercy, to exalt his praise on high, and to say with the Prophet, Ps. 115, 1. Not unto us O Lord not unto us: but unto thy name give the glory, for thy loving mercy, and for thy truths sake. But if we trust in our own strength, and rest in our own labors, and think the good things we possess, be y ^e works and fruits of our own hands, not the blessings & gifts of God, we shall never give him praise for them, but set up our selves in his stead, to the dishonor of his name, to the confusion of our own faces, and to the hindering of the course of his blessings toward us. Let us therefore confess, that every good and perfect gift cometh down from above, from the father of lights, and then we shall render him the Calves of our lips.

[Verse 18. O Well, whom the Princes digged, &c. ] We have already declared in the former doctrine, that the people gave thanks to God for sending them water miraculously, and supplying their want in that necessity. Here we see offered to our consideration, who were the chief workmen and principal Laborers in digging the Well; the Princes & Heads of the people, the Captains, and Moses himself disdained not to set their hands to work. No doubt many of the people joined with them as helpers forward, but the principal men and heads of the families are here named, because they did direct, strengthen, and encourage others that were under them by their good example. The doctrine arising from hence is this That public persons unto whom God hath granted honor and principality, and preferred before their brethren, are not only to inform their inferiors, and give directions unto them by word, but by their example and practice to go before them. All superiors are to teach by example of life, as well as by word of mouth their inferiors. So then, we are all from this example of the zeal of Moses, and forwardness of the Princes of the Tribes, to consider that it is required of chief persons, whose heads are advanced above others, to have in them a zeal and forwardness to further good things in others, that so their care may be answerable to the place wherein God hath set them. This is proved unto us in the example of Eliud, one of the Judges, who having slain Eglon King of Moab, and knowing there was a greater work behind to do, it is said, he blew a Trumpet in Mount Ephraim, he assembled the people, and he went before them saying unto them, Follow me. Mark here, how he thought it not enough to show the Children of Israel what was to be done, and to direct them in the way, but himself joineth with them, nay goeth before them; he followeth not his own ease, he seeketh not his own pleasure, he layeth not the burden upon them to keep at home himself, but being fitted & called of God, he began the enterprize, and looked for the issue from him. His example not only in speaking, but in going before them, was very available. The like we see in David, whose zeal for the Lord's house had even eaten him up, having an intent to cal the Ark home to Zion from the house of Abinadab, he called the people together, he praised God with instruments of music, he danced before the Ark, and gave a notable testimony how fervent he was, and with what joy of heart he went about it. The like practice we see in Solomon's son who sat in his Throne; when once the Temple was built, when the work of the Lord was finished, and when the people were assembled, he in their sight and hearing doth dedicate the Temple, with a fruitful, comfortable, and passionate prayer, and entreateth the Lord's gracious presence when in that holy place they should call upon him. 1 Kin. 8, 22. The like forwardness in the works of the Lord we find in Jehoshaphat, Hezekiah, Josiah, Ezra, Nehemiah, Zerobabel, Mordecai, and sundry others; these went before others in zeal, and accounted it a shame & reproach unto them to be matched in goodness of those, whom they over-matched and over-mastered in greatness. This made Joshua say (who was Governor of the people) I and my house will serve the Lord Josh. 24.15. This made David say, Psal 101, 2. I will walk in the uprightness of my heart in the midst of my house. This made the Apostle say, 2 Thes. 3, 7. speaking of the idle that walked inordinately, and would not work, Ye yourselves know how ye ought to follow us, for we behaved not our selves inordinately among you, urging his own example to provoke and prick them forward.

[Reason 1] This truth will yet further appear unto us when we shall consider how it is proved and under-propped by strength of Reason. • irst, it is the Lord's doing to make them a distinct people and order by themselves. Hath he advanced them to no purpose? had he no end in choosing them from among their brethren, and setting them in degree of dignity before them? We know that all God's works have some end which he respecteth, he worketh nothing idly, every action hath his special and proper end. His separation of them to rule in the Land or Church, is, that they should execute the things that concern God's glory with all zeal. This we see in the book of Ester, ver. 4 when she was desirous to shrink back and not adventure her self, beholding the hazard of her life, and the danger of death before her eyes, except the king did graciously respect her, and fau • urably hold out his golden scepter: Mordecai presseth her with this reason, Who knoweth whether the LORD hath brought thee to the kingdom for such a time? And Nehemiah aimeth at this in chap. 6. ver. 10, 11. where being counseled to hide his head, and to shut the doors of the Temple upon him, because the enemies would come suddenly upon him and slay him, he opposeth his calling, Should such a man as I fly? Who is he, being as I am, that would go into the temple to live? I will not go in. As if he should say, God hath promoted me to this place of honor, & hath brought upon me the dignity that I never looked for, and therefore I will adventure to stand out in the discharge of the work of the Lord, inasmuch as promotion cometh neither from East nor West, but from him.

Secondly, such as are advanced above others, [Reason 2] lie open to wrath and judgment as well as others. Albeit they be great in the world, and can plead with men, yet they cannot plead with the Lord, seeing the greatest men lie open to the greatest punishments. If therefore they would not kindle God's wrath against themselves, against their houses, and against their posterities, they must go before others in all godliness, and instruct them by word and by example. This is the reason that king Artashasht useth, Ezra 7, 23. Whatsoever is by the commandment of the God of heaven, let it be done speedily for the house of the God of heaven, for why should he be wroth against the realm of the King and his children? So in Num. 25 4, 9. the Lord commanded a thousand of the Rulers of the people to be hanged before him against the Sun, because they stayed not the people from joining themselves to Baal • cor. In like manner, because Eli reformed not his sons, but suffered them to run forward in their sins (who through their extreme wickedness caused all Israel to abhor the offerings of the Lord) his house was destroyed, his sons were slain, and himself brake his neck with a fall from his seat.

The Uses are these. First of all, see how comfortable [Use 1] it is to all inferiors, when the Lord blesseth a land and people to give them faithful Rulers, godly Princes, zealous Nobles, righteous Magistrates, painful Ministers, by whose example and practice they are led and guided to all well-doing? It is an ancient saying, Of what disposition soever Princes are, the people will not be unlike • hem. Experience in all ages and places teacheth us, That many wicked men make this an Apology for themselves, and allege it as a suffi • ient excuse for their wickedness, that men of chief place above them, like their courses, and give them directions what to do. This the Prophet pointeth unto, Ier. • 4 1 • . It went well with us, when we burnt incense to the host of heaven, and when we poured out drink offerings to them, di ••• e it without our husbands? Thus it commonly falleth out, that wicked persons pretend the example of chief men, and thereby go about to justify their evil doings. Exhort the drunkard and riotous person to forsake his drunkenness, and to leave his beastly sin, admonish him to shun houses of drunkenness the very nurseries of all abominations, what is their answer? We have the chief of the parish to keep us company, we have the best and richest sort to join in our society, they like our doings, they justify our courses, and only a sort of fellows that are more precise then wise, speak against us. Thus do these men take heart, and encourage themselves in all evil practices, yea, are hardened against the reproof of others because they find the chiefest sort to be on their side. Wherefore it must needs be accounted a great blessing to a nation, to send wise, discreet, and faithful Rulers amongst them. This we see in the practice of Ezra, when he saw the forwardness of the King, read the Edict, knew the liberty given to all that would return, beheld the Jewels to be restored to God's house, and how the Princes were ready to give a Free-will offering, the perfect Scribes of the Law, together with the fathers of Judah & Benjamin, took great comfort, and were greatly refreshed through the hand of the Lord their God: so that among many points of God's mercy toward his people, this is not the least, to have godly governors given unto them. Let us then all of us acknowledge, that it is a great mercy of God to a kingdom, place, parish, family, when the Rulers are reformed and well ordered, touching the service, worship, and obedience of God. When Solomon had established religion and justice in Jerusalem, & amended his court according to the ordinance of God, so that all things were performed according to the law: the blessing spread over the whole kingdom, religion flourished, peace and righteousness kissed each other, and the blessings of God came upon the people: They had Cedars as plentiful as wild fig-trees, Iron was as common as stones, silver as iron, and gold as silver. They had peace and plenty on every side, there was not so much as a dog that opened his mouth against them.

[Use 2] Secondly, this should serve as an instruction to all Magistrates and mighty men, to endeavor by their godly life and good example to draw on other that are under them to the knowledge and fear of God. Great is the force of evil, and the power of sin in private persons. We see • n our small parishes and little villages in our private families and households, one or two children of Belial, wicked men, profane in life, are stronger to poison and pester the whole Congregation, neighborhood, and family, in a short time, then the ordinance of God in the ministry of his word and the company of the faithful in the church or house, are able to bring forward to obedience. One profane person fostered and nourished in an house, is as a scabbed Sheep in a whole fold, and therefore shall more corrupt and infect by secret suggestion & persuasion in a week or two, then a sincere and godly Governor shall be able to edify and build up in a year. Now, if inferior persons can spread sin over all the body, as an unclean leprosy, who are of small account and estimation; what shall the chief and principal members do when they are evil? What an hell of wicked men shall swarm in that corporation or congregation, where both Magistrate & minister, where the chief men as the head, and the Ministers as the eye, are contagiously infected and desperately diseased? For, as there is an happy and blessed union in religion and Christian obedience, where all estates of men do join unfeignedly in it, and help with both hands to build up an holy Temple to GOD; where Moses and Aaron, that is, the Prince & the Priest, where the Magistrate and the subject, the head and the body, the governor and they that are governed, the Pastor & the people, as one man, with one mind, and with one mouth, seek to set forth the glory of God: so on the other side, what an assembly of wicked and loose persons, what an house of infidelity and profaneness must that be, where the governors and householders have no sap or seasoning of the fear of GOD in them, where none is found to give thē light, but all walk in darkness and ignorance? If the eye be dim, how great is that darkness? Let us therefore remember this one point, That as our place is eminent in the Common-wealth, or in the Church, or in the Family or household, so must we labor and endeavor (as we said before) by example, by exhortation, by admonition, and by reprehension to use all godly means to provoke and stir up others to the fruits of holiness. It is not enough for those in high places, set as on a watch tower, placed as on a hill, from whence they may be seen far and near, to look only unto themselves, and to watch over their own ways; it is not enough to have light in themselves, but they must hold out the candle unto others: they must not only know the way themselves, but be able to guide others in the right way; they must not only give no offense to hinder others, but be examples to instruct others. Lastly, they must not only come into the house of God themselves, but tol the bell to bring others to God with all forwardness and cheerfulness.

Lastly, it is our part that are of the people, [Use 3] to commend them to God in our prayers, to entreat him that hath the hearts of all men in his hands, that in his own wisdom he would dispose them to be careful of our good, that under them we may live a peaceable & quiet life in all godliness and honesty. Good Magistrates bring the greatest blessings unto the people, they are nursing fathers to the church, they are the light of the kingdom, they are the bulwarks of the country, they are the means of erecting up the pure worship of God, and of keeping from us barbarousnes, brutishnes, outrages, violence, and all villainies. Seeing then we receive these and sundry other blessings from them, it is our bounden duty above all other callings among men to pray for thē, and to praise God for them. And certainly▪ if any nation under heaven be bound to rejoice and praise GOD for their Prince (who is as the comfort and consolation of our life, and the very instrument of our peace) we are they. Under his shadow we live and abide as in a place of rest, and sleep quietly in our beds, free from all fear and danger whatsoever. This we see described in the peaceable and prosperous days of Solomon, there is no crying and complaining in our streets. We are blessed with earthly blessings; we are an astonishment and wonder to our neighbor Nations. They have all deeply drunk of the cup of God's wrath, that hath been filled with full measure, whiles we have looked on, and our soul hath escaped. And above all the rest, we have all this time enjoyed, and do enjoy the bright light of the glorious Gospel, and have been most of us borne under the profession thereof, to the establishing and continuing of many millions of thousands in the coueuant of grace and eternal life▪ when other have been kept in horrible darkness and damnable idolatry to the destruction of their souls. We are therefore unhappy wretches, if among all the mercies of God upon us, this be not remembered as one of the first and chiefest. And let us learn to have in abomination from the bottom of our hearts, the bloody practices and desperate attempts of all cursed Shemeis, who open their mouths against the Lord, and against his anointed with horrible execrations, I mean the Jesuits and Priests, (brethren in evil) together with the rest of that damned crew and generation, who instead of prayer and thanksgiving for our Sovereign, use falsehood, practice treasons, and devise mischievous conspiracies, seeking the life of their gracious Prince, and laboring to stop the breath of our nostrils: whereas he that curseth the King should die the death.

The Prophet Jeremiah speaking of the estate of the people after the death of Josiah, bringeth them in thus complaining: The breath of our nostrils, the anointed of the Lord was taken in their Nets, of whom we said: Under his shadow we shall be preserved alive among the heathen. Whereby he meaneth, that the office of the King as the Superior, and of all Magistrates as Governors sent of him, for the punishment of evil doers, and for the praise of them that do well; is to protect and preserve the people in peace and safety, even as the breath that we draw in at our nostrils, giveth life and health to the body. Wherefore it standeth us that are Subjects upon, not only to be obedient for conscience sake unto all lawful ordinances of Princes, who are the Lord's Lieutenants appointed of him over his people for their good, but to pray earnestly for them, that they may further us in piety, keep us in honesty, and maintain us in tranquility one with another: piety in respect of God; honesty in respect of our selves; tranquility in respect of others. This charge the Apostle giveth, when Magistrates were Infidels and Heathen, that the Church should pray unto God for them: how much more therefore doth it stand us upon to practice this duty, when as our Magistrates are the children of God, and pillars of the Church? And thus much of the third part of this chapter.

In these words and those that follow to the ende of the Chapter, is contained the last part of this Chapter; to wit, the subduing of two mighty enemies, in two several battles; namely, Sihon, King of the Amorites, and Og, the King of Bashan. The Amorites were a people that came of Ham the youngest son of Noah, as appeareth, Gen. 10, verses 6, 15, 16. For Ham begat Canaan, who disclosed the nakedness of his Grandfather; and Canaan begat Emori, of whom came the Amorites, who inhabited the Land of Bashan, & Mount Gilead. This History is more at large recorded, Deuter. chapter 2 and 3. • irst, touching Sihon, we must observe two things; the just occasion and advantage which he gave to Israel to subdue him, and take poss • ssion of his Land: For the Lord had hardened his spirit▪ and made his heart obstinate, because he would deliver him into the hands of the Israelites: Deuteronomy, chapter 2, verse 30. Then secondly, the overthrowing of him, the entering into his Country, & the possessing of his Cities. Hitherto they had compassed the Land of Edom with great danger, with much weariness, and sundry temptations: they come to the Land of the Amorites, there y ^e King withstandeth them, and will give them no passage, but fiercely and furiously encountreth with them. Touching the occasion whereby Israel was justly moved & compelled to enter fight with the Amorites, it offereth two points to be considered. First, a friendly and loving request of Moses. Secondly, a currish and unkind denial made by Sihon. Concerning the petition of Moses, observe the Embassage which he sent, together with the reasons, containing both the ground of his reasonable demand, showing the equity of the petition, and laying down most equal conditions of peace: because he desired only passage through his Land, without spoil of the Country in general, or damage to any person in particular. The refusal of the King followeth; and albeit the Israelites freely and frankly professed, that their purpose was to pass by all things as travelers, not possess anything as Conquerers; yet nothing at all (albeit never so right or reasonable, and so equal or honest) is granted & permitted to God's people.

Wherefore Sihon, either resolving with himself to deal unjustly and unkindly, or suspecting that under a fair color and outward show of honest dealing, they might have a further project, and hide the depth of their cunning devises (as oftentimes is used at the dyets and consultations of Princes) and being enflamed with the malice of his own heart, he dealeth more unmercifully with thē then the Edomites and Moabites had done, and denieth that favor and friendship which they had found among them. Indeed the Edomites denied them passage thorough their Land, as we saw before, chapter 20, yet they suffered them to travel by their Coast & Borders, and sold them food for their money, Deut. 2, 29. The Moabites (another enemy) permitted them indeed to pass by their Borders, but refused to give them meat or water for money, as appeareth, Deut. 23, 3. But the Amorites, worse then both the former, not only afforded them no commodity, but being destitute of all sparks of humanity, denied thē passage in word and deed. In word, he answered, Thou shalt not pass: In deed, he united his forces, he took the field, and so provoked Israel to battle, who lay still, and stirred not against him. True it is, Israel had God's purpose revealed unto them, to subdue them, and enter their Land: but Moses waiteth with wisdom, until they were teazed and constrained to defend themselves, lest (if they had begun and given the occasion) the enemy should upbraid them with injustice, and charge them with oppression, & challenge them for wrongful usurpation. Now they deal uprightly, even their enemies being Judges, inasmuch as Nature teacheth every man to resist force with force, and defend himself with his weapon against open and outrageous violence.

The occasion being offered, and the fire kindled by Sihon, Israel being compelled, fighteth against him, overthroweth him in the battle, and inuadeth his Dominion, and maketh them all pass under the mercy of the sword, without compassion, sparing neither men, women, nor children. This victory is amplified by a particular enumeration of y ^e Cities which they subdued, and they inhabited even in the head-Citty, Heshbon Afterward their right to these places is proved and confirmed. For albeit Heshbon properly belonged to Moab, as a part of his Dominion, yet all that coast, even to the River Arnon, was come by conquest into the possession of Sihon, King of the Amorites: so that the Israelites took not away anything from the Moabites, according to the commandment of the Lord, Deut. 2, 9. Josh. 13, 25, but from the Amorites, whose whole Country was allotted to his people, GOD scattering the people that delight in war, and take pleasure to shed blood. This is that mercy of God which Nehemiah magnifieth, chap. 9, 8. Thou madest a Covenant with Abraham, &c. And Psal. 78, 55. He cast out also the heathen before them, &c. Thus did God show himself to be the Shepherd of Israel, that led his people like sheep, and brought them into y ^e Borders of his Sanctuary which his right hand had purchased. Here was the beginning of all comfort; here they began to set down their rest: here they saw the first fruits of their labors, assuring them, that as God had begun to perform his promise, so he would continue to finish his own work.

Furthermore, their right in possessing of these places, is declared by a public song of triumph and victory, as it were a Trophie fet up, which was made by the Poets of y ^t time, to make known to posterity the victory of y ^e Israelites, and their lawful claim to those Cities which they had won by the dint of the sword. This Poem was not a song made by the Amorites, as many suppose, but composed by the Israelites, as appeareth by these reasons.

First, we see it to be a most common and usual thing with the people of God, when they had obtained any victory, or received any benefit, to leave some token & monument of it to posterity, & to acknowledge by whose hand they have prevailed. This we see in the words going before, ver. 17, 18, where they sang a song of thanksgiving, for the Well which God had granted, and they had digged.

Secondly, it is no ordinary and usual thing with God, to allege the sayings of heathen Poets, and so to sanctify their profane writings to be holy Scriptures. True it is, the Spirit sometimes produceth a short sentence to convince the heathen by their own Prophets, but never citeth an whole Poem, as Moses doth in this place.

Thirdly, in the 30 verse it is said, We have destroyed them unto Nophah, and subdued Sihon that had conquered the Moabites, by which means Israel came to dwell in the Cities of the Amorites.

Fourthly, here is pronounced and concluded the woeful and wretched estate of Moab, for their idolatry and trusting in their god Kemosh, which had deceived them, and delivered them into the hands of their enemies; which agreeth not to the Amorites, as deep in the sin of idolatry as the Moabites, and worshipping the same Idol the Moabites did. For Kemosh was the god of the Amorites, Ammonites, and Moabites. Therefore as the Prophet saith, that the Gentiles will not change their gods, so it may be truly said, they will not reproach and revile their gods. Thus then we see, this was one of the songs of the Israelites, most likely to be penned and published by Moses himself, who, as he was brought up in all the learning of the Egyptians, so he was cunning in this faculty, as appeareth in other places of his works.

This Song or Sonnet, remaining as a Testimony and witness of their just conquest to ages succeeding, setteth down both the usurping of the Amorites, & the recovery of those places out of the hands of the Amorites by the Israelites. First, it showeth how Sihon invaded the Moabites, and exhorted his army to play the men, appointing Rendevous & place of meeting to be at Heshbon, willing them to resort thither to begin the battle, stirring thē up to repair the breaches of that City which Sihon made the head and mother-city of his kingdom, and then invading other parts of Moab, which were wasted & consumed with fire and sword. Thus he seemed to have most reason and right, who had greatest strength. They got their superiority by cruel injustice and wrong usurpation, the distressed Moabites choosing to sell their lives in y ^e field with honor, seeing they could not enjoy them with safety in their Cities. Sihon then being thus Conqueror, the Poet bringeth him in, insulting over his enemies, vaunting in his own strength, and ascribing the victory to his own power: their god Kemosh (the Patron of that people) could do them no good, but suffered them to be taken and spoiled. Such is the vain hope of poor Idolaters in their Idols, which cannot help or deliver themselves, much less their worshippers that trust in them.

Lastly, touching the Israelites, they spoiled them that were the spoilers, and conquered them that were the conquerors: for they recovered for themselves, and for their own use, the Towns and Cities which the Moabites had lost. Thus Israel meddled not with the Moabites, neither took anything from them, but peaceably possessed that which they won frō the Amorites, none laying any claim or title thereunto, as Iephtah pleadeth, Judge. 11, 13. And this is the right which the Israelites had to dwell in the Cities of the Amorites, and to possess as their own goods, the labors and livings of other men: which they could justify by the Law of God and man. For when Abraham had subdued in battle the five Kings, he challenged to himself a right in the prey that was taken, and paid y ^e tenth of all to Melchizedek? Hereunto belongeth the commandment given of God, touching the dividing and retaining the spoils of war; saying, All the spoil thereof shalt thou take unto thyself, and shalt eat the spoil of thine enemies which the Lord thy God hath given thee, Deuter, 20, 14. And this we might plentifully prove by the Laws, Decrees, and Constitutions of Princes and States in former times.

[Verse 21. Then Israel sent Messengers. ] In this division generally, is set forth the end of the enemies of the Church, that albeit they prevail for a season, and plow upon the backs of the godly, and make long and large surrowes, albeit they plant themselves strong, & flourish as the green Bay-tree, yet they pass away suddenly, and are cast down in desolation.

The persecutors and enemies of the Church shall perish and come to confusion. Howsoever they lift up their heads & horns on high, and their honor reach up to the Clouds, there shall be a downfall, they shall be confounded and consumed in his wrath. Look upon Cain, who was the first persecutor of y ^e church in Abel, and we shall see the same confirmed which is offered to our considerations in these present examples. He killed his brother, Gen. 4, 11, and wherefore slew he him? Because his own works were evil, and his brothers good. But did cruel Cain escape? No, the curse of God came upon him, he was made a runagate and fugitive upon the earth, and so God revenged y ^e innocent blood of his brother Abel, which he had shed with barbarous and unnatural cruelty. The like we might say of Pharaoh, an arch-enemy of the Church in Egypt, who oppressing the people of God with burdens, and destroying their children, was overwhelmed in the red Sea, Exod. 14, 28. Another fearful example we have in Saneherib, which set himself against the people that called upon the living God, and blasphemed his Name which is holy throughout all generations; he was slain of his own sons, 2 Kings 20, 37, which judgment the Lord foretold, that being accordingly performed & accomplished, it might be known whence it was, & wherefore it came to pass. The like is reported & recorded of Haman in the book of Ester, ch. 7, 9, who procured the Kings writ, to root out, to kill, and to destroy all the Jews, young and old, children and women in one day: yet abusing his high favor with the King, and great honor in the Court, God threw him down, and laid his honor in the dust, so that he was hanged on the same tree which he had prepared for Mordecai, that spake good for the King. Thus his mischief returned on his own head, and his cruelty fell upon his own pate, and himself was taken in the snare which he made for another. Hereunto tendeth y ^e end of Nebuchadnezzar, whose service God used to chasten his own people, to destroy the Temple, to waste the City, and to carry them away captive; he was thrown down, his reason was taken from him, and he had the heart of a beast given unto him.

The Jews, to whom pertained the right of adoption, the glory of the Ark, the tables of the Covenant, the giving of the Law, the service of God, the accomplishment of the promises, the coming of the Messiah, the Oracles of trust committed unto them; were notwithstanding all these privileges, enemies of Christ and of the Apostles, enemies of Christian Religion and the professors thereof, they put the Son of God to death, and persecuted his Apostles that he sent among them to preach and teach the Gospel of the Kingdom: in the end, themselves were justly slain for sedition, which they falsely charged upon the Apostles; nay as themselves cried, his blood be upon us, and upon our children: so that which Christ foretold, came upon them in full measure, pressing down and running over, when the abomination of desolation sat in the holy place: there was such trouble amongst them, and so great tribulation came upon them, that the like never was, nor shall be to the end. Herod that bloody tyrant, which had slain James with the sword, and putting Peter in prison, intended the like measure and murder upon him: this wicked wretch escaped not the hands of God; for being arrayed in his royal Robes, sitting upon the Judgment seat, and making an Oration unto the people, The Angel of the Lord smote him, & he was eaten of worms, Acts 12, 23. Judas the child of perdition, and betrayer of the Son of God, despaired, Hung himself, burst in the midst, and his Bowels gushed out, for whom it had been good if he had never been borne. What should I say more? If we remember the late days of persecution, wherein the patience of the Saints was tried by bloody executions, tortures, murders, massacres, hanging, beheading, burning, and imprisonment: we may observe, that the heavy hand of God was one way or other against those bloody Inquisitors, and cruel persecutors, that had imbrued and defiled their hands with their blood, that they died not the ordinary and common death of all, nor were visited after the visitation of all men. Some died fodainly, falling down on the ground that they never stirred, as Ananias and Sapphira: some had their bowels and inward parts fall out, and died the death of Judas their elder brother: some could not swallow and digest their meat, but it came forth again sometimes at their mouth, and sometimes at their nostrils, most horribly to behold. Some were stricken in the one half of their body, that they lay benumbed, half alive, and half dead, to the great terror and astonishment of all that were present, and did look upon them. Some brake their Neckes: others became mad and frantic immediately after their reproaches and indignities shown against the servants of God, and ran up and down justifying those in words, whom they had condemned in deed. And scarce any of them escaped, but the hand of GOD was strongly and strangely upon them all before they died: To tell us and teach us this truth, that the persecutors of the Church, defiled with the blood of the Saints, shall not always escape unpunished, albeit for a time they do prevail.

The Reasons are these. First, because God [Reason 1] is true in all his words, & just in all his works. He is a most righteous Judge, who will take his own cause into his hands, and be glorified in the confusion of his adversaries. It cannot therefore be that they should escape, seeing GOD so tendereth them, their blood is precious in his sight, Matth. 23, 35. Not one drop of it shall fall to the ground unrevenged: he hath said, Psal. 105, 35. Touch not mine anointed, & do my Prophets no harm. He hath put all their tears in his bottle, & such as touch them to do them hurt, do touch the apple of his own eye. Yea whatsoever injuries, wrongs, oppressions, and indignities are offered unto them, he accounteth them as done unto himself. This our Savior testified from heaven, when Paul made havoc of the Church, and breathed out threatenings against the Saints, saying, Saul, Saul, why persecutest thou me? They have not to do only with men, they fight against God, and therefore shall not prevail. This reason is urged by the Apostle, 2 Th. 1.6, 7. It is a righteous thing with God, to recompense tribulation to them that trouble you & to you which are troubled, rest with us, when the Lord Jesus shall show himself from heaven with his mighty Angels.

Again, he is a gracious God, and merciful [Reason 2] to his people, therefore in his good time he will punish their enemies and those that hate them. He is as pitiful toward his children, as he is just against all their adversaries. This the Prophet expressly handleth at large, Psalm 136 1 • , 16, 17, 18. &c. He overthrew Pharaoh & his host in the red sea, for his mercy endureth forever: which smote great Kings, for his mercy endureth forever: and slew mighty Kings, for his mercy endureth forever: as Sihon King of the Amorites, for his mercy endureth forever: and Og the King of Bashan, for his mercy endureth forever. And gave their Land for an heritage, for his mercy endureth forever: even an heritage unto Israel his servant, for his mercy endureth forever.

It remaineth to make use and application of this Doctrine. First, it is a great comfort to the Church, to consider how God is mindful of us in our distresses, he doth not forget our afflictions: he seeth the injuries that are offered unto us, as he surely saw the trouble of his people in Egypt; and therefore we ought not to sink down in our miseries. No chastising indeed for the present time, seemeth to be joyous, but grievous; but afterward it bringeth the quiet fruit of righteousness to them that are thereby exercised: Heb. 12, 11. So that in the midst of them we must rejoice, Knowing that tribulation bringeth forth patience; and patience, experience; and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us. Rom. 5, 3, 4, 5. Albeit he make us run through fire and water, he will in the ende bring us to a sweet place of rest. Let us not therefore be dismayed for tribulation, all that will live godly in Christ Jesus must suffer persecution. Let us not be ashamed of the Gospel of Christ, Which is the power of God to salvation unto all that believe. Let us wait for the day of our deliverance, assuring our selves, that albeit the enemies of God's people and Religion band themselves and assemble together against the Lord, and against his Christ, yet in the end he shall crush them with a Scepter of Iron, and break them in pieces like a Potters vessel, & not leave so great iniquity unpunished. Thus doth Moses comfort the people, Exod. 14. Fear ye not, stand still, and behold the salvation of the Lord which he will show to you this day: for the Egyptians whom ye have seen this day, ye shall never see them again: the Lord will fight for you, therefore hold you your peace. He will harden the hearts of the Egyptians, and will get him honor upon Pharaoh, and upon all his host, and upon all his Chariots, and upon his Horsemen, to show his power in thē, and to declare his Name throughout all the world. Thus doth God comfort Abraham, Gen. 15, by foretelling that the same Nation which should deal so churlishly and cruelly with his posterity, should not always escape unpunished, but in the end he would recompense them according to their deserts: Know for a surety, that thy seed shall be a Stranger in a Land that is not theirs, four hundredth years and shall serve thē, and they shall entreat thē evil: notwithstanding, the Nation whom they shall serve, I will judge, and afterward shall they come forth with great substance. Gen. 15, 13, 14. As if the Lord should have said unto him, I would not have thee dismayed and discouraged (O Abraham ) by these heavy tidings which I have told thee, that thy children shall be strangers in a strange Land, and not only strangers, but be made servants and bondslaves, and not only made slaves, but be evilly and despitefully handled: (thus God by a Rhetorical Gradation seemeth to augment his sorrows) rather I would have thee strengthen thy faith against this temptation, & comfort thy heart with this cogitation, that I will in the end punish that barbarous Nation, and bring upon it all those evils which it hath brought upon thy posterity, when they have filled to the full the measure of their sins. The truth of this promise is set down in y ^e book of Exodus, from the seventh chapter to the fifteenth, which we may read, and in reading consider, that God is true in all his promises and Prophesies, and will accomplish whatsoever he hath spoken for the confusion and destruction of his enemies. Let us therefore comfort our selves, and comfort one another in these things, that God will arise, and his enemies shall be scattered.

Secondly, let us refrain anger and revenge [Use 2] toward such as deal evilly with us. It is the nature of flesh and blood to rise in choler, to desire revenge, and not to put up wrongs and injuries. We must be more then a lump of flesh, if we will be the children of God. We see that Stephen, when he was stoned, prayed for his persecutors, Lord, lay not this sin to their charge. Acts 7, 60. The like we see in Christ our Savior toward those that crucified him The consideration of this truth, that God reserveth wrath for his enemies, and taketh vengeance on his adversaries, will help to redress and repress our corrupt affections, and make us able to prevail over them, and to withstand them. Let us not recompense like for like: let us not measure evil for evil: let us do good against evil, committing our cases and causes to that just Judge, that always judgeth uprightly. Therefore the Prophet ascribeth this Title as peculiar to God to right and revenge the quarrels of his Children, Psal. 94, 1, 2. O Lord God the avenger, O God the avenger, show thyself clearly: exalt thyself, O Judge of the world, and render a reward to the proud. It is the proper Office of God to take vengeance on the wicked and ungodly. Wherefore the Apostle exhorteth the church, Rom. 12, 17, 19, to recompense to no man evil for evil, Dearely beloved, avenge not yourselves, but give place unto wrath: for it is written Vengeance is mine, I will repay, saith the Lord So the Apostle John, after the foretelling o • troubles and persecutions, addeth, Here is the patience of the Saints, declaring thereby, what our armor, and what our weapons of defense are, to give us victory over our enemies. Let these things stay us in our afflictions, from breaking out into impatiency of spirit, and from returning wrong for wrong; albeit the unfaithful rise up against us, & the Drunkards make songs of us, and we suffer reproof and reproach for the Gospels sake: yet he, whose cause it is, will not suffer the water-floods to drown us, neither let the deep • swallow us up▪ nor let the pit shut her mouth upon us.

Thirdly, it is the duty of his people to praise • [Use 3] him greatly, when he avengeth the cause o • his Children. When they see the wicked punished, and those that forget God taken 〈◊〉 the snare of their own hands, let them rejoice and be glad, and give unto God the glory due unto his name. This practice we have in the Prophet, Ps. 136, 1. speaking of the overthrow of Pharaoh in the red sea, and remembering the slaughter of sundry mighty Kings, yea, even the names of those which we now speak of: he provoketh the people by a most earnest exhortation to give thanks unto God for their destruction, Praise ye the Lord, because he is good, for his mercy endureth forever. Hereunto cometh the prayer of the Israelites, enduring the bitter scorns and reproachful taunts of most malicious enemies in the days of their captivity, who as they demanded an heavy curse against those Edomites, so they pronounced a blessing upon them that shall vex and trouble them. This appeareth evidently in Ester 9, 17. when the Church of God saw a great work wr • ught for them, their enemies destroyed and themselves delivered, they rejoiced with an exceeding great joy, and kept a feast in remembrance of their deliverance. It is not cruelty to rejoice at the destruction of God's enemies, and to magnify his most great name for it. This the Apostle John teacheth, Reu. 19, 1.2, 3, 4, 5. where the heavenly companies of Angels and blessed souls set forth their gladness and triumph, that God had judged the enemies of his people. So chap. 18. v, 20. O heaven rejoice of her, and ye holy Apostles and Prophets: for God hath punished her, to be avenged on her for your sakes. The innocent blood of the patient martyrs so cruelly murdered, crieth out for vengeance in the ears of the Lord of hosts, as the blood of righteous Abel, and shall not the Judge of all the world do right? It is his office to render into the bosom of his adversaries seven fold. Now▪ as it is our duty earnestly to desire the accomplishment of his judgments, so when they are performed (as surely they will come and not tarry) we must glorify his blessed name, with all rejoicing that we can conceive and express.

Lastly, this serveth to be a terror to the ungodly, [Use 4] when this Doctrine shall sound in their ears, that God will judge the wicked for persecuting the members of Christ Jesus. If they escape in this world, the Lord reserveth them for greater judgment. When the Lord Jesus cometh with thousands of his Angels, he will render vengeance unto them in flaming fire, and punish them with everlasting perdition from the presence of the Lord, and from the glory of his power. This the Prophet assureth. Isaiah 8, 9, 10, 14. & 17, 11, 12, 13, 14. where by an Ironicall insulting, he setteth down the ruin of the enemies of the Church, who albeit their rage be restless, and their malice endless, yet they shall not stand, and their counsels shall come • o nothing: they do fight against God, and against his son Christ Jesus, who is the inuin • ible Rock whereon the Church is built, • gainst which the gates of hell shall not be • ble to prevail, So that whosoever shall fall on this stone, he shall be broken: but on whomsoever it shall fall, it will dash him in pieces, Mat. 21. Thus shall all the ungodly be scattered as chaff before the wind, and swept away as dung in the just judgment of God. So let all thine Enemies perish, O Lord: but they that love him shall be as the Sun when he riseth in his might, Judge. 5, 31.

[Verse 21.22. Let me go through thy Land: We will not turn aside into the Fields, nor into the Vineyards, &c. ] Here Moses setteth down another danger of the Israelites, greater then the former remembered in the former chapter. Thus one trouble followeth in the neck of another, As one deep calleth to another deep by the noise of his water spouts, Psal. 42, 7. We see here again, how Israel is driven to the same exigent they were before. After they have compassed the land of Edom, they come to the Amorites, and crave of them some help and compassion. They seek comfort and an end of their sorrows, at the hands of Sihon a wretched Idolater, an enemy of God, and of his people. Thus low are the people of God oftentimes brought, to stand in need of the favor of the ungodly, as we have shown in the former chapter. Furthermore, Moses assureth before hand what their behavior shall be, and promiseth to abstain from all hurt & wrong. From hence we learn this doctrine, That the people of God must abstain from all violent encroaching upon the goods and possessions of others: they must not intrude them selves upon their goods and substance, they must keep their hands from robbing and stealing, and their hearts from coveting and desiring that which is another's, and not their own: they must not take of all that is another man's, so much as a thread or shoo-latchet to enrich themselves. Hereunto come the laws given of God unto his people, Exodus 22, 1. If a man steal an Ox, or a Sheep, if a man hurt his neighbors field, or Vineyard, his Corn or Pasture, he shall make recompense of the best of his own Fielde, or Vineyard, or Corn, or Pasture. Likewise in Deut. 19, 14. Moses chargeth them not to remove their neighbors mark, which they of old time have set in their inheritance, that they might peaceably inherit the Land which God had mercifully given unto them. This Christ teacheth the young man in the Gospel, Mark 10, 19. Thou shalt hurt no man, meaning by force or fraud, or by any other mean whatsoever in his goods. Thus John the Baptist instructeth the soldiers that came unto his baptism, demanding what they should do, Luke 3. verses 13, 14. Do violence to no man, neither accuse any falsely, and be content with your Wages. And hereunto cometh the general rule, being the law of Nature and Nations, Matth. 7, verse 12. Whatsoever ye would that men should do to you, even so do ye to them, for this is the Law & the Prophets.

The reasons of this doctrine are many. First, in respect of God, who is an avenger of all such dealings. Oftentimes it falleth out, that men cannot right their own causes, and Magistrates to whom they should fly, will not. For who are they that for the most part lie open to violence and oppression, but the poor and fatherless, the widow and stranger, and such as are destitute of friends to help them in their good and lawful causes? But God, both can right the causes of such distressed persons, because he is Almighty; and he will remedy them, because he is merciful. He is God of God's, and Lord of Lord's, a great God, mighty and terrible, which accepteth no persons, nor taketh reward, Who doth right unto the Fatherless and Widow, and loveth the stranger, giving him food and raiment, Deut. 10, ver. 17, 18. This reason the Apostle urgeth, 1 Thess. 4, 6. To this purpose Moses speaketh, Exod. 22, 21, 22, 23, 24. So the Lord threateneth in the Prophet Habbakkuk, chap. 2. This ought to prevail with us, to teach us equity, forasmuch as GOD threateneth to be revenged of all iniquity.

[Reason 2] Again, God is the God of righteousness and judgment, therefore he commandeth and commendeth unto his people that which is just and equal, and forbiddeth them the contrary. He hath the Sovereign right of all things in his own hand, and hath in most excellent wisdom distributed and disposed to every man his several portion. If this then be the nature of God to deal justly and righteously toward everyone, that no man can cōplain of wrong and injury done of God toward him: then such as are the Children of God, must resemble their heavenly Father in doing the works of righteousness and equity. This the Prophet in many places teacheth, Thou art not a God that loveth wickedness, neither shall evil dwell with thee: the foolish shall not stand in thy sight, for thou hatest all them that work iniquity. Seeing therefore God loveth righteousness & hateth wickedness, he must needs detest and abhor whatsoever is contrary to his nature; to wit, all unrighteousness and injustice.

[Reason 3] Thirdly, we are brethren, we pr fesse the same faith, we worship the same God, we look for the same inheritance, we are sealed with the same baptism, we are nourished at the same Table, we live by the same faith, we wait for a better life by the same hope; and therefore being called with such an heavenly calling, oppression and deceit stand not with our holy profession, as Moses speaketh to the Israelites, when it came in his heart to visit his brethren, to join himself to the Church, and to forsake the treasures and pleasures of Egypt, Exod. 2, 13. Sirs, ye are brethren, why do ye wrong one another? This is the reason that Abraham used to Lot, to take up the contention begun among their servants, as it were a fire kindled in their houses, threatening to consume them with the Timber thereof, & stones thereof, Let there be no strife, I pray thee, between thee and me, neither between thy Heard-men, and my Heard-men, for we are brethren. Gen. 13, verse 8.

Let us see what may be the uses and applications [Use 1] of this point. First, all community, maintained by the Anabaptists, and Family of love, is overthrown, (being contrary to the direct Law of God.) To possess goods in private as proper to one, is approved by the examples of the Christian Churches planted by the Apostles: and therefore to hold and teach, that nothing doeth, or ought peculiarly and properly to belong unto another, is reproved and rejected by the doctrine of the Apostles. The eight Commandment being moral and perpetual, forbiddeth us to hurt and annoy our neighbors goods, and establisheth a distinction of goods and a propriety of possessions. They are therefore greatly and grossly deceived, and do notoriously deceive others, that imagine the difference and distinction of lands and goods, to be brought in by tyranny, not by law; by violence, not by justice; by force and fear, not by right and reason; because as children of the same Father have the same right and interest in the goods of their Father: so all men have equal right and jurisdiction in the earth, and in all things that are upon the face of the earth: and for this cause they suppose all things common, & nothing proper by the Law of God. But this opinion falleth to the ground, [Answer.] and shall fall so long as the Commandment standeth in full force, strength, and virtue, as a Bond and Obligation that bindeth us and our posterity forever. For if all were a Commons, and nothing enclosed, if the hedge of propriety were pulled up, and all lay wide and waste as a Wilderness without inclosure; then there could be no stealing, no injury or wrong offered, every man should take his own by his own right: and God should forbid that by Law which cannot be committed. As if a Law were made, that man should not fly in the air, nor climb up into Heaven, nor walk upon his head, nor be in many places at once, which things are impossible to human Nature. But God forbiddeth nothing in vain.

Again, if propriety of goods were not ordained of God, but devised of man, God by precept and commandment should establish and confirm the violence and usurpation of men, and as it were give them a free Charter, and his broad Seal to have and to hold all goods wrongfully gotten, as if a Prince should make a Law, that whatsoever thieves & robbers catch by hook or crook, they shall possess them by a good and rightful title: then which what can be thought more unreasonable, or spoken more absurdly? Besides, what need were there to set bounds and marks in Lands and possessions? And wherefor are they accursed of God and men, that remove ancient bounds and marks, if there were no propriety? Now where theft is restrained, where wrong is condemned, where abstaining from the goods of others is required, there is a difference supposed between thine and mine.

Moreover, there could be no giving, nor buying, nor bargaining, nor selling, nor hyring, nor lending, if all things were left to the wide world, to be catched and snatched according to the lust and pleasure of every man: in all which notwithstanding, God by special Commandments tieth up and restraineth the gripings and greediness of covetous men. For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life: but inasmuch as they wronged one another in these temporal things, and wrangled for them under the Infidels, it is plain, that every man had his own portion distinct from the possession of other men. And the same Apostle, bridling the gaping and greedy desires of men, teacheth, that they that use this world, should be as though they used it not, and they that buy, should be as though they possessed not. 1 Cor. 7, 30, 31. Therefore by this exhortation, buying is allowed, possessing is granted, so that the heart be not set upon the world. This is farther confirmed by sundry precepts of the Apostle, Let him that hath stolen, steal no more, but let him rather labor, and work with his hands the thing which is good, that he may have to give to him that needeth. Eph. 4, 28. The wise man saith, Prov. 25, 17. Withdraw thy foot from thy neighbors house, lest he be weary of thee, and hate thee. But if all were common, it were lawful to enter everywhere, and use all things at our own pleasure.

Lastly, to what ende and purpose should the word of God strictly command alms-giving, and the works of mercy and charity, if there were no propriety or seueralty, but an equal communion of all worldly goods? So to what ende should the Apostle charge the wealthy in this world to do good with their goods, and those that be rich, to be rich in faith, and in good works, to be ready to give to such as are in need, and to lay up in store for themselves a good foundation against the time to come? Surely the difference between rich and poor could not stand, between high and low, but all should be shufled together in great confusion, contrary to the order and ordinance of God, who is the God of all order and comliness among the people. Neither let any object the practice of the Primitive Church, [Object.] Acts, chap. 4, 32, & chap. 2, 44, where it is said, The multitude of them that believed were of one heart, and of one soul: neither any of them said, that anything of that which he possessed, was his own, but they had all things common. For there is a double kind of communion, [Answer.] in respect of propriety, and in respect of use. The community in the faithful, stood in y ^e use of these outward things, which they employed for the good of their fellow-members. And therefore albeit some sold their goods and possessions, and parted them according to the necessities of the poor members of Christ, yet the Apostle Peter saith to Ananias, who had sold his possession & kept away part of the price, While it remained, appertained it not to thee? And after it was sold, was it not in thine own power? But how could they sell their goods, if they were not right owners and lawful possessors of them? Neither doth the Text say, that those Christians sold all they had possessed. It is said indeed, As many as were owners of lands and houses, sold, & brought the prices of those things which they sold, and laid it before the Apostles feet. The Scripture showeth, they sold and brought the price of that they sold: but it saith not, they sold all, and then brought the price of all: for it appeareth, that Philip, one of them kept his house still, & entertained the Apostles in the same, and consequently had it furnished for these uses, and fitted to lodge and harbor the godly & faithful brethren.

This community should be in every lively feeling member of Christ, who in the public want of the Church, should be ready and willing to dispossess themselves of somewhat, for the succor & comfort of other members. So then, they are overthrown, which do affirm, that it is unlawful for Christians to have or possess any riches: whereas no man in the Primitive Church was compelled to make his goods common. For Peter plainly avoucheth, that it lay in the power of Ananias, whether he would sell his Land or not: and when he had sold it, the money was his own, so that he might have kept it to himself if he had listed. His sin was, that he pretended to bring the whole price of that which they had sold, whereas they brought a part thereof, & so lied unto God. But God requireth at our hands, that we should give cheerfully, not grudgingly; willingly, not constrainedly, readily, not backwardly.

Secondly, everyone must look that he [Use 2] live in a lawful calling, wherein he must abide, eating his own bread, and laboring y ^e thing that is good. So we shall defraud no man, but deal righteously and justly, and get by lawful means: we must restore again that which hath been unlawfully gotten, and unconscionably detained, though haply hidden from men, so that the world cannot lay it to our charge, yet our own heart knoweth it, and chargeth it upon us, and our conscience will not pass it over, but we must evermore hear of it, and receive a check from it. The crying of an accusing & condemned conscience cannot be stopped, but is as a thousand witnesses against us.

Again, goods wrongfully gotten & kept from the Owner, do cry against us, and do lay bitter accusations to our charge. This the Prophet Habbkkuk teacheth, chap. 2, 9, 10, 11. True it is, the stones have no mouth to cry, neither the timber any feeling to suffer wrong at our hands: but the Scripture useth such manner of speech & form of words, to make us perceive the better, by this vehement raising up of the dumb and senseless creatures, that if we do amiss before GOD, and deal wrongfully with men, the creatures shall bear witness against us, and ask vengeance upon us at the latter day. Therefore he bringeth in the several parts of the house answering one another, and singing one to another: one side crieth out, behold blood: the other, behold murder: the one, behold deceit: the other, behold cruelty. Thus the Apostle James speaketh, chap. 5, 4. Behold, the hire of the Laborers, which have reaped your field (which is of you kept back by fraud) crieth, and the cries of them which have reaped, are entered into the ears of the Lord of hosts. Thus we see, how the creatures abused, do groan to be delivered from the bondage of corruption, & cry out against oppression: the oppressed crieth in the ears of the Lord, and the conscience of the oppressor as an honest Iurate witnesseth against him, and crieth for vengeance. And shall the Lord be deaf, and not hear such great and loud out-cryings of so many distressed and oppressed persons entering into the highest heavens, and piercing the ears of the Lord of hosts? Shall not God avenge his elect which day and night cry unto him, yea, though he suffer long for them? I tell you, he will avenge them quickly, to the comfort of the oppressed, but to the confusion of the oppressor.

[Use 3] Lastly, seeing wrongful dealing must be avoided, it serveth to condemn all inordinate living in no settled or lawful calling, idly, vnthriftily, and prodigally. For every man living in the Church, of what degree or condition soever, must have some particular calling to walk in, how high soever his estate be, how great soever his revenues be: which condemneth the wandering up & down of rogues and beggars, the Cloisters of Monks and Friars, the idleness of rich men that have lands and livings, all such as are Drones, unprofitable to the Church or Common-wealth, or family, wherein they abide. Adam in time of his innocence immediately after his creation in the Image of God, had a special calling appointed him to dress and keep the Garden. It was likewise said to him and his posterity immediately after the fall, In the sweat of thy brows thou shalt eat thy bread, till thou return unto the earth, out of which thou wast taken So the Apostle saith, 2 Thess. 3, 11, 12. Christ Jesus, the head of men and Angels, before the solemn investing and entering into his Office, lived privately in Joseph's house, and wrought in his trade, and therefore it is, that the Jews call him, not only the Carpenters son, but a Carpenter. If then we would settle our selves in a lawful calling, eating our own bread, trusting in the providence of God, contenting our selves with our present estate, thinking it the best and fittest for us, we should keep our selves from oppression & wrong. But because some live without any calling, some without a lawful calling, others live distrustful & discontented, it driveth them to make ungodly shifts, and use unlawful means which God abhorreth. Let us lay these things to our own hearts, and not spend our days in ydlenesse. The time is precious, let us seek to redeem it. Let us every day do some good or other, let us learn some good of others, or be teaching some good thing to others. But alas, how many are there in all places that spend whole days, and months, and years in vanity? who if they would call themselves to an account of their lives past, might see and perceive many days pass over their heads without doing any good, whereof, albeit they will take no account of themselves, yet they must give an account to God at the day of judgment.

Verse 23. But Sihon gave Israel no license to pass through his Border: and Sihon assembled all his people, and went out against Israel into the wilderness, &c. The request to give the Israelites a quiet and peaceable passage, being quiet & peaceable men, was just and reasonable; yet the petition is denied, and the people themselves that made it, are persecuted. They offered no wrong, they drew no sword, they shot no Arrow, they cast no Dart, they took away nothing, yet they are hated and hurried unto the death, and assaulted without mercy. This teacheth, that the ungodly do hate and persecute the godly without cause. This is the practice of wicked men, to pursue the children of God with all injurious and despiteful dealing, albeit they offer no occasion of hurt or harm unto them. We see this practice in Cain, who hated his brother, and albeit he spake friendly unto him, yet drawing him into the field, he rose up against him & slew him. This the Prophet complaineth of Psalm. 69, 4, and 35, 7. Joseph was sold as a slave, and imprisoned as a malefactor. Jeremiah was many ways troubled and clapped up. David was hated & hunted frō place to place. The Apostles were whipped and scourged in the Synagogues; Stephen was reviled and stoned; Christ was scorned and crucified: Paul was buffeted and persecuted. The Saints were tried by mocking, burned in the fire, slain with the sword, they wandered in the wilderness, they were hidden in caves and holes of the earth.

The Reasons are very plain & direct. For first, it seemeth unto them more then strange, [Reason 1] that the faithful are not brethren with them in evil, but separate themselves from them, & will touch no unclean thing. If we were of the world, the world would love his own, but because we are chose out of the world, therefore the world hateth us. So long as Paul ioynd with y ^e Pharisees in persecuting the Church, & imprisoning all those that called vpō the Lord Jesus, who was in greater favor and credit with thē? But whē he was called to preach y ^e truth which before he had oppugned, and became zealous in the faith which before he destroyed, by & by the Jews took counsel to kill him. Christ Jesus the Lord of life, before he was installed into his Office, was in favor with God and men: but when he was baptized, albeit he was always in favor with his Father, yet immediately afterward, he was tempted of the devil, contemned of his Country-men, and led to the edge of an hill to be cast down headlong. This is that which the Apostle Peter witnesseth, 1 Pet. 4.4, 5. But it is better for us to have the hatred of men, and the ill will of all the world, then fail in any part of our duty unto God, who is able to cast body and soul into hell.

[Reason 2] Secondly, no marvel if the wicked hate the godly, for the world hateth Christ. He was called a Samaritan, he was counted a Coniurer, he was esteemed as a drunkard, a deceiver, a devil, a friend of Publicans and sinners, If they have thus reviled the Master of the house, no marvel if they respect not the members. The Ambassador must not look to be greater then he that sent him: the Disciple must not dream of a better condition then the Lord: if they have done thus to the green Tree, what will they do to the dry and withered? If they deal thus with him that is always fruitful & flourishing, and liveth forever, we must not look that they should deal better with us that are unfruitful and full of the unsavory fruits of our corruption. This Christ himself teacheth in sundry places, Mat. 10, 24 25. The Disciple is not above his Master, nor the servant above his Lord: it is enough for the Disciple to be as his Master is, and the servant as his Lord: if they have called the Master of the house, Belzebub, how much more them of his household?

[Use 1] Now let us see what uses may be gathered from hence. First, we may assure our selves, that it is a lamentable and woeful condition to live and dwell among such mallitious & mischievous enemies. They grin and grind their teeth at us like Dogs: they gape at us with their mouths, like the ramping and roaring Lyon: they push at us with their heads like the fat Bulls of Bashan: they run at us with their horns like the Unicorn, they whet their tuskes at us like the wild Boar out of the wood: they seek to eat us up like the savage beasts of the Field and Forest. Would we not take it to be a fearful condition to be carried into a great and terrible Wilderness, and to be compassed about with Dragons, Tigers, Bears, and other devouring beasts, ready to eat us in pieces while there is none to help? But man unto man, is many times all these; especially the unfaithful man to the faithful. • or what fellowship is there between the seed of the woman, and the seed of the serpent? Wh • t communion between light and darkness? and what concord between Christ and Belial. This the Prophet acknowledged & felt by experience in his own person, Woe is me that I remained in Meshech, & dwell in the tents of Kedar: my soul hath too long dwelt with him that hateth peace: I seek peace, and when I speak thereof, they are bent to war. For, as the society of the faithful is good and comely, like the precious ointment upon the head of Aaron, and as the dew falling upon the mountains of Hermon and Zion, because they take sweet counsel together, and go unto the house of God as companions: so the accompanying & conversing with evil persons is irksome and tedious unto the godly, as if they lived with Wolves and wild beasts in the Wilderness. True it is, the people of God hate and abhor the sins of the ungodly, but yet love their persons, as the Physician hateth the disease, but loveth the person of his Patient. But the ungodly hate not only the infirmities of the faithful, but their persons, even to the death, as the dung of the earth, and the off-scouring of all things: and therefore we must needs account it a woeful condition, full of grief, anguish, and vexation of Spirit to live among them. This life is as a continual death.

Secondly, seeing this is the entertainment that we must look for, and shall find in the [Use 2] world to be hated and harrowed by the ungodly, it standeth us upon to live in unity and to love one another, as the children of the Father and the disciples of Christ. When enemies daily increase and join their forces together in a common band, & an united league it standeth all those upon that are of the communion of Saints, that are come unto Mount Zion, to the City of the living God, and to the assembly and congregation of the first borne, which are written in heaven, to unite & combine themselves together as one man. The adversaries of the Church are many, their power is mighty, their malice is insatiable against y ^e little flock of Christ: it is time therefore for us to join our selves against the common adversary. Who can be ignorant how the popish crew associate themselves together, seeking to subvert the state, and to overthrow religion established among us, being resolved by murdrous Mass-Priests, and set on fire of hell? We have also many hollow-hearted hypocrites, damnable Atheists, filthy Libertines, & sundry loose livers, y ^t can abide none to make any sincere profession of godliness. The poor sheep and innocent Lambes of Christ amidst so many subtle Foxes and cruel Wolves, had need love one another, being hated of the world, and seek the good one of another, being maligned of the wicked.

Hereunto Christ exhorteth in sundry places as John. 13. A new commandment I give unto you, that ye love one another, as I have loved you that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. And in the 16. Chapter he moveth the Disciples to love one another, seeing they are hated of the world as their Mayster was. This therefore is the comfort of a true Christian, that albeit he be hated of the ungodly, yet there is a true communion among the believers of all gifts and graces granted unto them, being ready to teach the ignorant, to gather home them that go astray, to bind up the broken-hearted, to comfort the weak, to convince the deceived, to admonish the unruly, to stir up them that are dull, & to encourage all in well-doing. And touching the bodies of our brethren, those that have this worlds good, must show themselves willing to help the poor, to feed y ^e hungry, to clothe the naked, to raise up the distressed, to visit the sick, and to do good to all, but especially to them that are of the household of faith. Gal. 6, 10.

Lastly, seeing hatred lodgeth in the heart [Use 3] of a wicked man toward the faithful, it is our duty to pray to God to be delivered from unreasonable and evil men, Seeing all have not faith; and that living among them, we may be established and kept blameless, and pure from evil, and may shine as lights in the midst of a crooked & naughty Nation, holding forth the word of life. This the Prophet David declareth, Psalm. 35, 12, 13, 15, 16.17. Thus doth God wean us from the love and liking of this world, that we should look and long after his kingdom, where is fullness of joy for evermore.

Verses 25, 26. And Israel took all those Cities: therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof. These Cities taken by the Israelites did sometimes belong to the Moabites, as appeareth, Judge. 11. But Sihon had taken them from Veheb the former King of the Moabites. So thē in these words we have the preventing of an Objection, as Lyra well observeth upon this place, where it is said, that Israel dwelt in Heshbon, & in the Villages thereof, which properly belonged to the Land of Moab, as part and parcel thereof, being now rent and torn in pieces as a body that had lost many limbs and members. Some man therefore might ask the question, how came the Israelites to possess that Land, seeing they were expressly restrained and forbidden of God to fight against the Moabites, & they were told that they should have no part nor portion of their Land given unto them? Deut. 2, 9. Thou shalt not vex Moab, neither provoke them to battle, for I will not give thee of their Land for a possession. To this Moses answereth, that albeit it could not be denied and gain-said, but that the Cities were in former time within the Borders and Territories of Moab, yet Sihon had taken them away by right of war, and conquest of the sword: so that now they were alienated from the Moabites, and appropriated to the Amorites, who possessed them and dwelt in them. So then the Israelites offered no wrong to the Moabites, but recovered the places to their own use out of the hand of the Amorites. Neither did Moab lay any claim to them for many generations, as Iephtah declareth, Judge. 11. And this is the right that Israel had to these Cities.

Thus we see what dealings passed between the Moabites and the Amorites, before Israel came to these places: both of them were idolaters, both wicked men, both grossly ignorant of the true worship of God, and desperate enemies to the true Church: one is ready to cut the throat of another, and killeth one another in battle. We learn from hence, that God punisheth oftentimes one wicked man by the hand of another. He raiseth up and armeth one of them to destroy another, to eat up and consume another. This truth appeareth in many other places of holy Scripture. Chedor-laomer usurping dominion over other Nations, made war against them, and took away all the substance as a prey & booty out of Sodom and Gomorrhah. God in his providence causeth one evil man to slay another. The Sodomites were exceeding sinners against the Lord. He raised up an enemy, not much better then themselves for their destruction. The like we see in the example of the Midianites, Who sheathed their swords in their own bowels. Indeed Gideon gave his men at arms, that went with him to that service, Lamps, Trumpets, and Pitchers, and thus he marched against his enemies: they sounded their Trumpets, they brake their Pitchers, they lighted their Lamps, then the host of the Midianites fled, & every man's sword was set against his neighbor, their own weapons were their own bane, their own men were their own murderers, and so they destroyed one another. This the Prophet Habbakkuk showeth, when the Law was dissolved, Justice oppressed, cruelty practiced, and all wickedness was advanced among them, the LORD would work a wonder among them He would raise up the Chaldeans against them, a bitter and furious Nation to destroy them, a people worse then themselves. This is that which Isaiah the Prophet pointeth unto, when he saith, Everyone shall eat the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh: and they both shall be against Judah, Isaiah 9, 21. Likewise he prophesieth the destruction of Babylon by the Medes and Persians, chap. 13, 17. The destruction of the Egyptians by the Assyrians, chap. 19. Yea he would set the Egyptians against the Egyptians, so that everyone should fight against his brother, and everyone against his neighbor, City against City, and Kingdom against Kingdom.

The reasons of this order and manner of God's working, are not hard to find. For first, [Reason 1] who shall limit him what means to use, and what persons to employ in his service? Dare any Subject prescribe unto his Prince whom he shall send? Or shall a servant teach & appoint his master whom he shall entertain to perform his business? Or will any Magistrate & master take well such pride & presumption? Shall God then, the King of Kings, & the master over all men, be stinted and limited whom he shall use? As none can appoint him what he shall do, or when he shall punish, or whom he shall correct: no more can we decree or determine the means and manner of his proceedings. He appointeth the times and seasons of punishing, he singleth out the persons to be punished. For who hath known the mind of the Lord? Or who was his Counselor? He will find out his enemies in their sins, and he will choose out the instruments of his own judgments. He armeth many times men of evil hearts, and of unclean hands to do his works diligently, and to accomplish his ways fervently. When the Lord would smite the house of Ahab, and avenge the blood of his servants the Prophets, Jehu is anointed King over Israel, & made the Rod of the Lord, who performed his word and will to the full, he slew Jehoram, cast down Jezebel, and slew the Priests of Baal: yet notwithstanding all his zeal which he pretended for the Lord, his heart was not upright before him, neither regarded he to walk in the Law of the Lord God of Israel, neither departed he from the sins of Jeroboam which made Israel to sin. As then the work is the Lord's, so is the workman: and as the judgment is his, so is the instrument which he chooseth and fitteth to effect the same, without the prescription & appointment of any other.

[Reason 2] Again, albeit they be wicked and ungodly men, infidels and idolaters that he imploieth to finish his work, & to bring his decree & determination to pass, yet he frameth their harts to serve his providence, as seemeth good in his heavenly wisdom. He hath the hearts of all men in his hand, even of Kings, to turn them about to be instruments of his will. If then he can change the hearts of enemies, no marvel if he use them as his servants. So he useth the service of the devils and evil spirits, and maketh them to do his will, and against their will▪ & further the salvation of his children, whō they purposed to bring to despair and damnation, as appeareth in the History of Job's temptations. Albeit they be not his faithful servants to do his will cheerfully, yet they are his slaves to serve him by constraint and compulsion. This the Apostle John declareth in the destruction of that great whore which is drunk with the blood of the Saints, with whom the Kings of the earth committed fornication; namely, that they gave their power and authority to the Beast; but they shall hate the whore, make her desolate, eat her flesh, and burn her with fire: for God hath put in their hearts to fulfill his will, and to do with one consent, for to give their kingdom unto the Beast, until the words of God be fulfilled. Reu. 17, 15, 16, 17. Nothing is done without the will of God. He holdeth in his hands the hearts and purposes of Princes, and great men upon earth, and directeth them by a secret motion to work what he pleaseth, whether they know his will, or know it not, the whole action cometh of him, and from him. For howsoever it might seem hard and harsh, that the Angel saith, it was GOD that put it into the harts of Kings to advance the Papacy, which was the work of the devil to seduce the world: yet after a sort the Lord also doth it, who as a just Judge for the wickedness of the world, and contempt of y ^e Gospel, letteth loose Satan, to deceive in his heavy, yet righteous judgment. So the Apostle teacheth, that God shall send strong delusions, that they shall believe lies, that will not embrace and receive the truth. 2 Thes. 2, 11.

The uses are to be thought upon, and to be [Use 1] learned of us. First, marvel not if wicked mē many times prosper and prevail. For if God use them as his Rods, and enableth them to work his will, albeit they do not fear God, nor purpose to serve him, nor aim at his glory, yet they shall overcome and have the upper hand, for God hath sent them, God hath armed them, God hath said unto them, go and prosper. Let us not therefore think when evil men prevail, that all things are shufled & huddled together: let us not doubt of God's high providence over-ruling the world: let us not make prosperity a note of the Church, as if it were always here in flourishing estate, multiplying in wealth, abound • ng in friends, glorious in victories, flowing in honors, increasing in multitudes, and excelling in outward privileges, for God many times raiseth up the heads of evil men to bring mighty things to pass. This the Prophet Ezekiel declareth, chap. 29, 18, 19, 20. Son of Man, Nebuchadnezzar King of Babel, caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was made bare: yet had he no wages, nor yet his army for Tyrus, for the service that he served against it: therefore thus saith the Lord God: Behold, I will give the Land of Egypt to the King of Babel, and he shall take her multitude, and spoil her spoil, and take her prey, and it shall be the wages of his army: I have given him the Land of Egypt for his labor that he served against it: because they wrought for me, saith the Lord God. Where the Prophet showeth, that Nebuchadnezzar had served God's providence in the siege and sacking of Tyrus; and therefore he had another kingdom given him for it, and blessed with victory over other enemies. This is the reason why evil men are set up, and have a reward of temporal blessings, because they are God's soldiers, and are under his pay, who suffereth them not to go and depart without their wages. Thus all earthly things fall out alike to all, & there is the same outward condition belonging to all, To the just and unjust, to the pure and to the polluted. Eccles, 9, 2.

Secondly, let us from hence know assuredly, there are no ways to withstand his wrath, [Use 2] no policy to prevent his judgments, no force that can resist his purposes. We see how many means he hath to bring forth his decrees: he can make the ungodly serve him, whensoever he will command them. True it is God's children guided by his Spirit, and framed to the obedience of his will, will always be serviceable to him with cheerfulness of heart and willingness of mind. If he command his adversaries any work, they must obey him, albeit against their wills: he enforceth them as slaves to do his will. Whatsoever their purposes be, God disposeth them to bring his own decrees to pass. What man then can promise to himself rest and peace, or think to wind himself from the hand of God, or escape the sentence gone out against him, or stand against God coming out to take vengeance upon him? Seeing he hath so many servants in readiness set in battle array to perform his purposes, and can single out what instruments he listeth, albeit as evil as themselves. This the Prophets teach everywhere, to the terror of all God's enemies. Consider that Jeremiah is bold, and saith to Zedekiah King of Judah, Deceiue not yourselves, saying; The Chaldeans shall surely depart from us, for they shall not depart: for though ye had smitten the whole host of the Chaldeans that fight against you, and there remained but wounded men among them, yet should every man rise up in his Tent and burn this City with fire. The destruction of the ungodly hangeth not upon the power and pleasure of men, nor on the might and multitude of Soldiers, but on the judgment of God, who giveth strength to the weak, and courage to the coward, and might to the maimed man, to root out and to destroy. This should greatly humble and terrify the wicked man, that promiseth safety & security to himself, who notwithstanding lieth open every way to the wrath and indignation of God.

Lastly, let the people of God comfort thenselves, [Use 3] though they be over-burdened and over-mastered by them. A time will come, and loe, it tarrieth not, when those wicked men that oppress and vex the Church▪ shall be rooted out. The Lord of hosts hath men and Angels, and all creatures to work out their destruction: he can whistle for other enemies, as evil as themselves to come against them, to conquer and overcome them. Be not therefore daunted to see them rule and reign: Fret not thyself because of the evil men, neither be envious for the evil doers, for they shall soon be cut down like grass, and shall wither as the green Hearb. Trust in the Lord and do good, dwell in the Land, and thou shalt be fed assuredly. I have seen the wicked, strong and spreading himself like a green Bay-tree, yet he passed away, and loe he was gone, and I sought him, but he could not be found. Let us therefore no whit be troubled to see the enemies of God and of the godly exalted and lifted up; they are set in slippery places, they are suddenly destroyed and horribly consumed as a dream when one awaketh: For God sendeth an evil spirit among them, as he did between Abimelech and the men of Shichem, to be revenged of the cruelty which they had shown toward the 70. sons of Ierubbaal. Judge. 9, 23, 24. We see this in the delivery of the Church out of Babylon; God stirred up the Medes & Persians, as great idolaters, as proud and profane persons as themselves, and by Cyrus delivered them, whom long before he had designed and deputed to that work. This the Prophet Isaiah showeth, chap. 21, 2, 10. So the •• albeit y ^e Church were as it were thressed with a Flaile, and a Cartwheele turned upon their backs, albeit their loins were filled with sorrow, yet shall their enemies come to ruin and destruction, Babel is fallen, it is fallen, and all the Images of her God's hath he broken to the ground. Isaiah 21, 9. Howsoever therefore the estate of the Church in Babylon seemed desperate, and past all hope of recovering her former glory, yet we see God wanted not ways and means to free his chosen people, and set them at liberty, he raised the Medes and Persians to lead them by the hand out of y ^e hand of their oppressors. His hand is not now shortened, his power is not now weakened, he can deal thus with all his enemies, & the enemies of his Church. If he blow upon them with the blast of his mouth, they pass away suddenly, as the chaff is scattered before the wind. An example hereof is recorded in the holy History, 2 Chron. 20, 23. when a great multitude of the Moabites, Ammonites, and Amorites, assembled themselves to fight against Jehoshaphat, after he had set himself to seek y ^e Lord, proclaiming a fast throughout all Judah, asking counsel of the Lord, and praying to him in the zeal of his spirit, the enemies slew one another with the sword. Thus doth God turn the edge of the sword drawn against the Church, upon themselves, & rescueth his people when there is none to help. We have had experience of God's protection of his church, our eyes have seen, and our ears have heard how one hath butchered and murdered another, whereby God hath given a time of rest and breathing unto his servants. He is the same without changing, with him is no variableness, neither shadow of turning; if we turn to him with all our hearts, he will turn to us, and not suffer the rod of the wicked always to rest on the lot of the righteous, lest they should put forth their hand to wickedness.

Therefore Israel dwelled in all the Cities of the Amorites in Heshbon, and in all the Villages thereof. We have heard of the murders & slaughters that were between the Moabites & the Amorites, in the which, howsoever one sought to defend himself, the other prevailed by usurpation (as might sometimes over-cometh right:) yet the purpose of God, who over-swayeth all actions of men, and draweth good out of evil, was to give rest to his people, and to make them inherit and inhabit the Cities and Villages which the Amorites had wrongfully gotten. Hereby we learn for our instruction, that God oftentimes bringeth the godly and faithful that please him, to inherit the Lands and possessions of the wicked and ungodly. Howsoever the believers that fear God, are many times thrust out of house and home, and have their lawful possessions taken from them, as we see in Naboth's Vineyard, and in Abraham's Well: yet sometimes God returneth in mercy to the faithful, and maketh the substance and inheritance of the unfaithful, to descend unto them. This is confirmed in the Book of Exodus, at the departure of Israel out of the Land of Egypt, at which time GOD recompensed the sore labors and heavy travels of his people, imposed upon them by cruel task-masters, For they asked of the Egyptians Jewels of silver, and Ingots of gold, and change of raiment; then the Lord gave them favor in the sight of the Egyptians, so that they granted their requests, enriched the Israelites, and spoiled themselves. Exod. 12, 35, 36. This goodness of God the Prophet with praise acknowledgeth toward his people, saying; He cast out the Heathen before them, & caused them to fall to the lot of his inheritance, &c. Psal. 78, 55. This verifieth the saying of the wise man, Prov. 28, 8. He that increaseth his riches by usury and interest, gathereth them for him that will be merciful to the poor. And in another place, The good man shall give inheritance to his children's children, and the riches of the sinner is laid up for the just. In like manner Job describing the condition of the ungodly, fheweth, that though he should heap up silver as the dust, and prepare raiment as the clay; he may prepare it, but the just shall put it on, and the innocent shall divide the silver. Thus God taketh away the things of this life from such as use thē wickedly, and bestoweth them upon such as will employ them lawfully.

[Reason 1] The Reasons remain to be considered to strengthen this truth, and to make it appear to the conscientes of all of us, to be a necessary and apparent truth. First of all, the mercy of God, toward such as are sealed up to be his servants, is without end; there is no brim nor bottom of it. If then his mercy surmount our thoughts he will let pass no part of his kindness toward them that do fear him. Thus the Prophet reasoneth, Psal. 136, 21, 22. Where, upon these examples of God's great kindness toward Israel, in overthrowing Sihon King of the Amorites, and Og the King of Bashan, he saith, He gave their Land for an heritage, for his mercy endureth forever: even an heritage unto Israel his servant, for his mercy endureth forever, Whensoever therefore we see this come to pass, we must acknowledge the cause of it to be in God, who ceaseth not to be good to those that be his.

[Reason 2] Again, God maketh known his power among his people, to teach them to depend upon him, to show unto them that they serve not a weak and impotent God, & to instruct them to walk in the obedience of his ways. This the Prophet pointeth out, Psalm. 44, 2, 3, and 111, 6, & 105, 44, 45.

[Use 1] The uses follow. First, this truth teacheth, who is the sovereign disposer of all things in heaven and earth; namely, God. He ordereth kingdoms, and disposeth Countries, he giveth and taketh away, he increaseth and diminisheth, he maketh rich, and maketh poor. It is not our own strength or policy; it is not our own care or labor, it is the bountifulness and blessing of God, that is all in all. We have here beneath upon the earth, Owners and Land-lords, we have such as account themselves possessors of houses and lands: but we must know that we are all Tenants at will, we enjoy nothing by Lease or Indenture for term of years, but hold the tenure of the Lands and livings at the will and pleasure of the great and high Land-lord of all the world. This is the confession of Hannah in her song of thanksgiving, 1 Sam. 2, 7, 8. The Lord maketh poor, and maketh rich, bringeth low, and exalteth: he raiseth up the poor out of the dust, and lifteth up the beggar from the dunghill, to set them among Princes: and to make them inherit the seat of glory, for the Pillars of the earth are the Lord's, and he hath set the world upon them. Whatsoever therefore we have, let us acknowledge therein, not our own deserts or merits, but the goodness of God toward us, filling us with good things to serve him.

Secondly, let us from hence confess, that [Use 2] all the cark and care of man with his best endeavours, cannot always attain to the benefit and fruit of his travel, but he provideth that which another enjoyeth. This the Prophet Haggai testifieth, chap 1, 6.9. Ye have sown much, and bring in little; ye eat but ye have not enough; ye drink but ye are not filled; ye clothe you, but ye are not warm, &c. According to that which our Savior addeth, Math. 6, 27. Which of you by taking care, is able to add one cubit unto his stature? This the wise man teacheth in the Proverbs. chap, 12, 27. The deceitful man roasteth not that he took in hunting: but the riches of the diligent man are precious. Wherefore it standeth us upon, not to be immoderately pensive, and distrustfully careful for the profits and commodities of this life, nor trust in the labors of our own hands, but pray to God to send us his blessing, & to pour down the riches of his grace upon us, as the shower upon the herbs, and as the great rain upon the grass. It is not our own work that can give us wealth, or our own labor can make us rich. Except the Lord build the house they labor in vain that build it: except the LORD watch the City, the keeper watcheth in vain: it is vain for you to rise early, and to lie down late, and eat the bread of sorrow, but he will surely give rest to hi • beloved. So thē we must confess, that nothing in house or City, nothing in Church or Common-wealth can be enterprized & finished aright, except God be the directer and guider of it. To the end therefore y ^e blessings of God may ever concur with our lawful labors, let us sanctify thē with prayer, & crave of God his special favor to bless the works of our hands to his glory and our comfort.

[Use 3] Thirdly, seeing wicked men after all their pains and labors do lay up in store for the faithful, both the one and rhe other sort must lay this unto their hearts. Let the ungodly lament and howl their folly, and not trust in their own strength. It is a great grief for a natural and carnal man to depart from his substance and treasure, upon which he hath set his heart; but this doubleth his grief, and increaseth his sorrow, to see such as he holdeth his enemies, to enter upon them, & quietly to enjoy them. What can more humble them, then to take from them the comfort wherein they rested, and the staff whereon they leaned, and the confidence wherein they trusted, so bereaving them of the fruit of their hands, which was the joy of their hearts, the hope of their lives, and the key of all their comfort. This use is directly concluded by the Prophet Jeremiah, chap. 42, 3. Behold the days come, saith the Lord, that I will cause a noise of war to be heard in Rabbah of the Amonites, and it shall be a desolate heap, and her daughters shall be burnt with fire, then shall Israel possess those that possessed him, saith the Lord. Howle, O Heshbon, for Ai is wasted: cry ye daughters of Rabbah, gird you with sackcloth, mourn & turn too and fro by the hedges, &c. Wherefore let us not put our affiance and confidence in these earthly, transitory, and uncertain things, which take their wings as an Eagle, and fly into the heaven. On the other side, this should comfort the faithful in the uprightness of their harts, and teach all persons to labor to be truly godly and religious. For this is the fruit and advantage that righteousness bringeth with it, it causeth a man's own goods to be stable and continue in his family, and draweth unto it the riches of others by the free gift of God. Thus we see, Deut. 28, 30, 31. that whereas in the law it is denounced as a curse, that a man should build an house, and another should dwell in it: plant a vineyard, and yet shall not eat the fruit: have his Ox slain before his eyes, and not eat thereof: it showeth the woeful condition of the ungodly, that he shall not reap the fruit of his labors, nor attain to the end he expecteth. Contrarywise, the godly are comforted, and have their bowels refreshed, forasmuch as they learn by this dealing of God, that the wicked man is so far from leaving his goods to his posterity, that they are oftentimes stripped from him, & put upon the righteous, who by the providence of God is made heir against his will. Wherefore, if we desire to leave our posterities in good estate, we can no way better provide for them, secure their persons, and settle their estates to continue, then if we lead a godly life, and keep a good conscience toward God and men.

[Use 4] Lastly, this Doctrine declaring how God translateth the substance and possession of the ungodly to the godly, ministereth matter unto them to praise the Lord, who is the giver of every good giving, and of every perfect gif • . This the Prophet teacheth Israel to acknowledge, Psal. 44, 3. & 105, 2, 3, 44, 45. & 136, 1, 21. that they inherited not the Land of Promise by dint of the sword, by the strength of their arm, by the multitude of their men, but confess the power of God's right hand, the light of his countenance, and the comfort of his favor. Hereupon he stirreth up the people to praise him, to call upon his name, and to declare his works to their posterity, Sing unto him, sing praise unto him, and talk of all his wondrous works, rejoice in his holy name, and let the heart of them that seek the Lord, rejoice. We are unworthy of these exceeding mercies, not only to find the comfort of our own labors, but to inherit the possessions of others, if we do not endeavor to stir up our hearts, and all y ^t is within us to praise his holy name. Therefore Moses putteth the people of Israel in remembrance of this duty of thanksgiving whē they should come unto the land of Canaan, to Cities and houses built by their enemies, they should take heed they forgot not that good God that should bring them thither. This sacrifice was offered willingly and joyfully by the Israelites, when they saw their desire upon their enemies, and their goods given to the members of the Church: they rejoiced and were glad, joy and gladness arose among them.

[Verse 27. Wherefore they that speak in Proverbs. ] Here is mention of a piece of Poetry, and an ancient song made by some skillful Poet, as Moses or some other among the people of God, containing Sihons invading of the Moabites, his possessing their Cities, with the cause, to wit, their idolatry, and the Israelites recovering and regaining them out of his hand to their proper use. This Poem was made in verse, both for the better remembrance of the singers, and for the more effectual setting down of these victors, to move attention, admiration, and other affections. We learn from this practice of the people of God, that Poetry is ancient in the Church of God, and commendable among the godly. The setting forth of the works of God, not only truly, soundly, and simply, in a plain form & frame of words, but strictly, poetically, artificially, is worthy of praise and commendation. This appeareth by the manifold practice of the Patriarchs, Prophets, Prophetesses, and other holy men and women in the old & New Testament. See the examples of Moses singing the praises of God after their deliverance out of Egypt, after the overthrow of Pharaoh, and after their passage over the red sea; he footed it not in a low, but in a lofty style praising God in verses, not in prose, for the greater efficacy of the matter, and the better expressing of their affections. The like we might say of his sweet song sung not long before his death, Deut. 31, 19, 22. & 32, 1, 2, &c. which he taught the children of Israel, thus did Deborah and Barak. And thus did David make an Epitaph in verse upon the death of Saul and Jonathan, after they were slain by the Philistines, not penned after the plain and vulgar manner, but with many rhetorical flourishes of Tropes and figures according to the nature of the verse, and the substance of the matter.

[Reason 1] The Reasons hereof are easy to be conceived, to avouch the lawfulness & praise-worthiness of this Art. For first, every Art and knowledge is of God. Every good giving and every perfect gift (saith the Apostle James ) is from above, and cometh down from the Father of Lights. Every Mechanical trade and handy-craft is the gift of God: there is no excelling in any of them but by his special gift, who is the God of knowledge: which maketh a difference, not only between man & beast, but between man and man. Such as found out curious works in Gold, Silver, & Brasse, in grauing of stones, in caruing of wood, in making any Needle-work about the Tabernacle, Were filled with the spirit of God, in wisdom, in knowledge, and understanding. As it is God that frameth the hand to such inventions, so it is he that guideth the pen, & giveth the tongue of the learned, to speak or write after an excellent manner. The Heathen men were wont to say, That Poets were inspired of God to go beyond the reach of the vulgar sort. So then, this gift being more then ordinary, must needs in a peculiar and special sort be from God.

[Reason 2] Secondly, sundry parts and books of holy Scripture are penned poetically, and those of excellent & worthy note; albeit we know not the kinds and measures of them (howsoever sundry have labored to find out the several numbers and natures of them) inasmuch as every Language hath his peculiar frame & fashion, yet not only some certain parts and parcels, but sundry whole books, as hath been said, were Poetically penned, and in that respect may be fitly called Poetical Books. Of this kind and nature, are the book of Job, the Psalms of David, the Proverbs of Solomon, the book of the Preacher, and the Song of songs: all which seem to be contained & comprehended by our Savior Christ, under the title of the Psalms, when he divideth the whole Scripture into the Law, the Prophets, and the Psalms, as Luke 24, 14. Besides, when anything of greatest note, worthy of greatest remembrance and commendation was to be set down in the Scriptures, the Prophets did choose to speak in this artificial composition of words & sentences to give a greater grace, and add greater glory unto the same, as appeareth in sundry places of the Law and Prophets.

[Use 1] The uses of this truth, direct us to sundry profitable meditations, and weighty considerations. For first, it teacheth us in part the majesty and authority of the Scriptures. They are not certain rugged and ragged writings to be contemned for their rudeness and simplicity, and to be condemned for their baseness and homeliness, as the Atheists and others, that boast and brag of their fine wits, are not ashamed to give out; but Books full of holy excellency, and wonderful stateliness; not only working grace in the hearts of the hearers, but carrying a grace to the ears of the hearers. Books filled with true eloquence, and more able to persuade, then all the enticing words of human wisdom. Therefore, the Lord to deliver his word from disgrace & reproach, doth sometimes fly aloft with a majestical gravity, and stately port, able to astonish the outward senses, & sufficient to draw the whole man into admiration; and thereby showeth what he could do in the rest of the holy Scriptures, if it had pleased him. Let a man read with singleness of heart, and with the eye of judgment the 104. Psalm, 1, 2, 3, 4, 5. verses, describing the Majesty of God: or Ecclesiastes 12. verses 1, 2, 3, 4, 5, &c. describing the approaching of old age: or the first chap. of Isaiah, verse. 1, 2, 3, 4, 5, &c. describing the unthankfulness of the people; and having diligently read, and advisedly perused them, let him tell me whether he do not despise in comparison of them, not only the descriptions of Homer and Virgil, but the Orations of Tully and Demosthenes, as froth and scum, having only the empty shadow of the true and right eloquence.

So the Apostle Paul being charged to be rude in speaking, doth not confess any want in his style, or crave pardon for any fault, but doth justify his manner of writing, & purposely auoideth the wisdom of man's eloquence. He opposeth his plainness to the set and curious speech of the false Apostles, who came in gay appearance, and hunted after fine phrases, and show of words, as if they had had all the strength of truth that might be on their side: yet notwithstanding, in this plain style the Apostle showeth himself most mighty, and most eloquent, garnishing his words, and adorning his sentences with all the figures that Art can afford, so far as served to move affections, and to touch the conscience. For the power of the Scriptures inspired by God, standeth in the inward force and virtue, working upon the soul, piercing the heart, casting down the imaginations that lift up themselves against the truth, converting the whole man, and entering through to the dividing of the soul and spirit, of the joints & marrow, yea discerning the thoughts and intents of the heart. The Apostles of Christ, subdued the whole world, not with fire and sword, not with carnal and bodily weapons, but by the plain preaching of Christ crucified, as Paul himself confesseth, 1 Cor. 2, 2. He regarded to know nothing among them, but Christ Jesus, and him crucified. And in 1 Cor. 2, 3, 4. I was among you in weakness and in fear, and in much trouble: neither stood my word and my preaching in the enticing speech of man's wisdom, but in plain evidence of the Spirit and of power, that your Faith should not be in the wisdom of men, but in the power of God. Seeing therefore it hath pleased God to give us a taste, and to leave as it were the prints and footsteppes of all learning and Arts in the world, insomuch that no form of reasoning, no ornament of speaking, no gift of persuading is read in any profane author but the same is found in the Scripture, as in a plentiful storehouse: yea, with far greater grace and excellency then anywhere else; let us acknowledge the majesty of the word, and reverently esteem of it above all other Writings.

Secondly, seeing Poetry is a good gift, to [Use 2] be reverenced and received for the antiquity and worthiness, it serveth to reprove those that abuse this gift, to the reproach of the Art it self, and to the dishonor of the giver. And howsoever many among the Heathen excelled in this kind, and have lighted a candle to others, yet was this Art nowhere more disgraced and disgraded from the former glory, and ancient estimation thereof, then amongst themselves. For, whereas Poetry at the first was used to express some memorable accident, and record some great work to posterity, that it might be better remembered and regarded: they turned these uses into wrong ends, & changed the truth into horrible lies. For, what are all the Poems of the Infidels & unbelieving Gentiles, but a detestable mingling of histories with Fables, of truth with lies, of deeds done with their own dreams and inventions? And whereas of old time, there was no difference between a plain story and an artificial Poem, but in the manner of penning and enditing: the one being easy and evident, the other curious and cunning, more exquisite and labored: they have set the one against the other, and opposed them as contraries; charging an history to speak the truth, all the truth, and nothing but the truth, but discharging a Poem of this burden. They require the foundation to be some deed done indeed, and then build upon it Fables and falsehood: so that the plain song being a truth, the descant shall be a lie. Neither hath this Noble Science been abused only among the Gentiles, but the remnants of it have crept into the Schools, and defiled the pens of many Christians. We must feek to restore its ancient honor, and being a grave matron, we must pull from her the Ornaments and deckings that do not become her. Therefore, let not young men addicted to this Art, abuse this gift, but use it to the praise of God and to the publishing of his works. Let them in their Poems show themselves Christians, and manifest themselves to differ from the unbelieving Gentiles that know not God. Let all songs and Sonets of love, or rather Lusts, all scurrilous jests and Satirical Pamphlets, be banished from us; which are not the fault