Commentary on Numbers

We have hitherto in this chapter handled the transgression of the Israelites, and the reconciliation of God. Now remaineth the decree and determination of God against the Midianites. For after that God had chastened his own people, and judgment hath begun to break out against the house of God, he riseth up in wrath and indignation as a just Judge against his enemies. Herein we are to mark two things: First, the commandment: Secondly, the reasons or causes of the commandment. The commandment and charge directed unto Moses in this, Smite and slay the Midianites. Thus doth wickedness return upon the heads of the authors thereof. These enemies being drawn into the league to take part with the Moabites, had conspired against Israel, sought to subdue them, not by strength, but by sensuality; nor by force of war, but by lasciviousness and wantonness of women. Now the wheel is turned upon themselves, the stone is rolled upon them that first stirred it, and mischief falleth upon the first contriuers.

[Object.] But here out of this commandment arise two questions fit to be moved, and worthy to be discussed. First, inasmuch as God everywhere forbiddeth revenging of our own causes and quarrels, why doth he now permit and provoke the people of Israel thereunto, as if they were not by nature prone enough to vengeance? I answer, [Answ.] there is a double kind of revenge, one private, the other public. Private revenge is that which proceedeth from the private motion of our corrupt nature, seeking to satisfy our own malice with the hurt of others. This is forbidden by our Savior Christ, Matthew 5, 44: commanding us to love our enemies, and to overcome evil with good. Public revenge is that which is commanded and warranted by God, being imposed upon us, either mediately by authority of the Magistrate, or immediately by the secret instinct of the Spirit. This is allowed and lawful, as we saw before in Phinehas and others, inasmuch as it proceedeth not from the corruption of nature, but from the inspiration of God. For God the just revenger of all wickedness may use the ministry of men and Angels to execute his purposes so often as it pleaseth him.

Another question arising out of this Commandment, [Objection.] is touching the persons against whom it is directed, as the first was, touching the persons to whom it was directed. For why should the Midianites be named only, seeing the Moabites also were the professed enemies of the Israelites, seeking their ruin, and hyring Balaam to curse them? I answer, [Answer.] the Moabites did not escape, but were also punished, as appeareth evidently, Deut. 23, 6. But the Midianites are first in the punishment because albeit they were farther off, yet they had the chiefest hand, and carried the greatest stroke in this wickedness, who made their daughters common; yea even the chiefest among them, by the counsel of Balaam, as we saw by one example in this Chapter, the like whereof we do not read to have been in the Moabites. Besides, after that Balaam was departed, we read not that the Moabites attempted anything against Israel, but the Midianites gave the Sorcerer farther entertainment, and ceased not (as may be presumed & presupposed) to plot and contrive their destruction.

Hitherto of the commandment, the first part of this division: the reasons enforcing the commandment follow to be considered, which are two in number: First, because they cunningly gulled, and craftily circumvented the people of God. Secondly, because they allured them both to idolatry and to fornication. For this is the meaning of the words, when Moses saith, They have beguiled you as concerning Peor, and as concerning their sister Cozbi: And hereunto John pointeth in the Revelation, saying; Balaam taught Balak to put a stumbling block before the children of Israel, that they should eat of things sacrificed to Idols, and commit fornication, Reve. 2, 14. Both these reasons may be gathered into one, and thus concluded.

This is the force and strength of the reason, to move the Israelites to make themselves strong, and to be of good courage, assuring themselves that God will give them victory, & enable them to destroy them that did compass their destruction.

Thus we have seen the interpretation of the text, and the order of the words. This is the natural meaning intended by the Spirit of God. But before we pass any further, it shall not be amiss a little to consider the notable abuse of this place, and of other Scriptures, avouched by some of the Church of Rome. For one of late, not only a common professor of our Religion, but a public Preacher of the same in our Church, hath revolted from us through some worldly temptations, run into our enemies campe, lifted up his heel against us, and in bitter and biting manner railed at us. This man wanting no good will to write against us, and yet finding no strength in himself to deal against us out of evident and plain Scripture, hath turned all into allegories, and out of his inward and hidden senses, wresteth and wringeth all things against the Protestants. As for example, when the Lord in this place is said to have spoken to Moses in this manner; Vexe the Midianites, and smite them, because they troubled you with their wiles, and beguiled you as concerning Peor; the meaning according to his interpretation, is this; Christ said to the Vicar of Christ, Suppresse the writings of heretics and confute them, because they trouble you with their guiles, and make their false doctrines appear beautiful to the show and outward appearance, the heretics receiving a counterfeit word, (instead of the true Scripture) which is condemned in the day of the Popes censure. Behold here, the heavy judgment of God upon this man, since his apostasy and revolting from the true Church, to the Synagogue of Antichrist. Are not here strange proofs, and far set interpretations, to prove the Pope to be the Vicar of Christ, that the writings of heretics are to be suppressed, and that the heretics themselves do deceive and delude the world under a color of the word of God, & a pretence of the bare literal meaning? And yet this is the profound, inward, mystical, and right Scripture that he so often boasteth of. But let the indifferent reader judge, whether this manner of interpretation be not the highway to set up all Atheism, to overthrow the authority and certainty of the Scripture, to shake the foundation of true religion, & to leave no grounds for Christians to stand upon. And this hath been the ancient practice of such disciples as have learned such divinity in the schools of Antichrist. It is well known that Pighius compared the Scriptures to a nose of wax, and to a rule of Lead. The censure of Colen affirmeth the like in the same words. And to the same purpose Cardinal Cusane teacheth, that the Scriptures must be expounded diversely, and framed to the time & practice of the Church, so that at one time they are to be understood and interpreted one way, and at another time another way. These are some of those bold blasphemies, which many of the Popes Minions have uttered to the world. Now, such as apply the Scriptures to their own fancies, & turn them into allegories, do not come far behind the former. If we suffer the Scriptures of God to be thus wrested and corrupted, the Religion of Christ cannot long continue. If a man pull down the foundation of an house whereon it standeth, or shake the main pillars whereon it leaneth, the house it self cannot long hold out, but must fall down. The Church of God is built upon the foundation of the Prophets and Apostles, so long as the doctrine contained in them is maintained and kept pure and undefiled, the Church shall stand upright, and remain without danger of being shaken in pieces. But when once it beginneth to be mingled with the chaff of man's invention, or infected with the poison of the devils device, by and by it tottereth & decayeth, until in the end (no remedy being provided) it languish and die.

Now to apply this to our present purpose: howsoever some glory of the hidden senses of Scripture which they have found out, and please themselves in their foolish conceits, it is no better then to make merchandice of the word, and to turn the truth of God into a lie, 2. Cor. 2, 17. For whereas out of this commandment of God, charging Moses to slay the Midianites that troubled Israel with their guiles, and drew them to fornication, this construction is gathered, that Moses is the Vicar of Christ, that the Midianites signify the writings of heretics, with such like trash, the only naming thereof is sufficient to show the vanity of it. This I confess may not unfitly be called another Scripture then yet hath been known, howbeit not the Lord's, but his own. And if this new and admirable way to a new found land were granted unto him, what would it make more against us then against himself, and generally against the whole Church of Rome? This shall plainly appear unto us in three respects. For first of all, admit once of these fond guesses and glosses upon the Scripture, and depart from the simplicity of the same, there is a gap opened wide, to intrude a thousand diverse, nay contrary interpretations, according to the diverse or contrary disposition of the interpreter. As for example, out of this present place, mentioning the commandment of God to Moses, the guiles of the Midianites, and their drawing Israel to fornication, by means of Cozbi, a Princes daughter among them; a man might with greater probability gather, and agreeing better with the proportion of faith in other Scriptures, an encouragement to all Christian Princes to pull down the purple whore that sitteth in spiritual Babylon, to reward her as she hath rewarded us, Revel. 18, 6, and to give her double according to her works, and in the cup that she hath filled to us, to fill her the double. For in the former words Moses shall signify the Christian Magistrate; the Midianites, the enemies of Christ, the greatest whereof are Antichrist, and his adherents: the enticing of the Israelites to fornication, the committing of idolatry, and running a whoring after Idols; the slaying of Cozbi in the day of the plague, the downfall and ruin of their idolatrous worship, which we see God hath miraculously brought to pass. Thus we see, how these words may more fitly and fully be applied against the church of Rome, then against true Catholics, whom he calleth heretics. Secondly, if this be the marrow and pith of the Scriptures, to hide such mystical meanings and secret senses under the outward bark, what hindereth us, but that we may raise as good doctrine out of Homers Iliads, and Odysses, out of Ouids Metamorphosis, or out of Virgil's Aeneads, as out of the writings of Moses and the Prophets; which were horrible blasphemy once to conceive or imagine? For if a man, by Ulysses or by Aeneas, should understand Christ; by their companions, his Disciples; by their wanderings, his sufferings; by their going down to hell, his overcoming of the devil, and triumphing over the kingdom of darkness; by their safe arriving in an haven of rest after all their labors, his resurrection from the dead, and taking possession of the kingdom of heaven: he hath as fair a warrant for these conjectures, as this trifler hath for his fooleries: to understand by Moses, the Pope; by the Midianites, the writings of heretics; by Cozbi, such doctrine as pretendeth the Name of God; and by vexing the Midianites, the stopping of the course of their heretical writings. Lastly, this inward supposed Scripture that this dreamer hath conceited, burieth the true word of God, and setteth up a forged and counterfeit Scripture. For it turneth all things into Allegories, and disanulleth the rules of interpretation. The Allegories that we find not in Scripture, we are at liberty to refuse. He that hath set bounds and banks to the sea, that it should pass no further, hath restrained us how far we shall go. We must not turn either to the right hand, or to the left, Deut. 4, 2. We must walk the kings high way, we must not add or diminish, we must not change or alter anything of Christ's testament. Origen the Prince and Patron of Allegories, hath been taxed and condemned of all men, for corrupting and perverting the Scripture this way: but now Origen is justified by this new found interpretation, which is no better then a languishing about trifles, 1 Tim. 6, 4, a doting about questions and strife of words, and a casting of clouds and smoke upon the Sun beams. And howsoever the schoolmen have overflowed the banks in the ranknesse and superfluity of their wit, and thereby defaced and depraved the precious word of God purer then the gold of Ophir; yet Thomas, one of the Princes and gods among them teacheth, that the literal sense of the Scripture is that which the Author intendeth, and the Author of holy Scripture is God. Now if that be the true meaning of the Scripture which the holy Ghost intendeth, I would gladly know, whether the pretended mystical interpretation of this place, building up the primacy of Peter, and supremacy of the Pope, and pulling down the heretics, were intended by the Commandment of God unto Moses? Let him tell me whether the words be in the nature of a Prophesy, or of an History? belonging to the present times, or to the times to come? Let him show, whether Moses ever understood the commandment of the Lord, as this popish Proctor, (or rather prater) pretendeth? And whether the interpretation now set afoot, were true in the days of Moses, or not? Lastly, let him declare, whether Moses and the Israelites did ever obey this commandment or not? But if the meaning be, that God spake not to Moses, but to the Vicar of Christ, nor gave them charge concerning the Midianites, but the writings of heretics; nor spake touching Cozbi, but those that counterfeted the word of GOD: he did delude Moses with a vain shadow of words, pretending one thing, and intending another, in outward show giving him authority, but in an inward meaning establishing the Popes superiority, which was not hatched nor heard of in sundry ages afterward. And hereupon it is, that all the sounder Divines of ancient times, and the sounder schoolmen of latter times have rejected this mystical divinity, as unavailable and insufficient, to prove any point of Christian Religion. Thus then we see that the word of God is not to be turned into an allegory, taking away the truth of the history, and the doctrine of faith. In this manner of reasoning notwithstanding, the chiefest keys of Popish Religion are hammered, & so most absurd and impertinent allegories are established. God made two great lights, a greater to rule the day, and a lesser to rule the night; therefore there are two great powers set in the world, the Pope and the Emperor, and the authority of the Pope is so much greater then the authority of the Emperor, as the Sun is then the Moon. God said, In thy light, we shall see light: therefore, there must be candles in the Church burning at noon day. The words of the Prophet, Thou hast put all things under his feet, Psal. 8, 6, 7: they allegorize thus for the supreme jurisdiction of the man of sin; all sheep and oxen, that is, all men: Foules, that is Angels and devils: Fish in the sea, that is, all souls in Purgatory.

Moreover, as this course of interpretation turneth the Scripture into Allegories, so it overturneth the rules of Interpretation. Saint Augustine in his famous books of Christian Doctrine, handleth at large the manner how to expound the Scripture, and what ways are to be taken to find out the true meaning thereof. Where he teacheth, that seeing the love of God and of our neighbor is the end of the whole Scripture, that must be a false interpretation, which doth not build up in this love: that we must expound the dark places by the plain, the fewer by the greater number: that the study of arts & knowledge of the toongs is necessary: that we must expound Scripture by Scripture: that we must distinguish between precepts & precepts, between those that are given to all, and those that were particularly directed to certain persons: that we must diligently mark all circumstances, what goeth before, and what followeth after: that we must pray unto him that is the Author of the Scriptures, who only is able to reveal the meaning of his own word. These rules are diligently to be considered of all those that come to expound the Scriptures. As for hidden and secret senses, we know them not, we acknowledge them not, we believe them not, but leave them to those that seek an hidden divinity, and a secret religion devised in their own brains, which will not abide the trial of the light. And thus much touching the true understanding of this division, and of overthrowing the false interpretation thereof; now let us come to the Doctrines that arise out of the same.

[Verse 16. Again, the Lord spake unto Moses, saying; &c. ] We heard before the heavy wrath of God that fell upon the Israelites, the heads of thē were hanged, the rest of the people were plagued with a sore plague, there died in one day, four and twenty thousand. But did the Midianites escape the hand of God, that were the enticers of them, who offered their daughters that they should commit fornication with them? No, they did not escape, God giveth Moses charge to draw the sword against them, and to destroy them. Here then we are to observe the order which God observeth in punishing. The Midianites sinned first, but the Israelites are first punished. The Israelites sinned after the Midianites, but the Midianites are punished after them. From this course of God's judgments, we learn this Doctrine, that God first chasteneth his own people. Howsoever he will not suffer the ungodly to escape, nor to go away without punishment, but executeth his just judgments against them: yet he will begin with his own Church, & lay the rod upon them in the first place.

He could if it had pleased him have punished these Midianites first, as the principal authors of all this mischief; but he beginneth in justice with his Church, which were drawn to idolatry and adultery by them. Thus the Lord dealt with Moses and Aaron, when the people murmured through want of water, repented of their going out of Egypt, and rebelling against God, assembling themselves in tumultuous manner against the servants of GOD that had led them in the wilderness, and carried them in safety, as upon Eagles wings. These were the first and chief in the offense, yet because Moses and Aaron believed not the Lord, to sanctify him in the presence of the children of Israel, they were first punished, and not suffered to bring the congregation into the land which he had given them, Num. 20, 12. This we see further confirmed unto us in the latter end of the book of Job: he had indeed offended God, and spoken unadvisedly with his lips, but his three friends had offended much more grossly then he: for the wrath of God was kindled against them, because they had not spoken of him the thing that is right like his servant Job, Job 42, 7. Nevertheless, Job is rebuked first, albeit he were the party that had less offended. First, God findeth fault with Job; and secondly, he findeth fault with his companions. The holy history teacheth us, that Jehoshaphat joined in affinity with Ahab, and went into the battle with him. True it is, he sinned grievously in helping the wicked, and loving them that hated the Lord, for the which he is reproved of the Prophet; yet many good things were found in him, and he was righteous in respect of Ahab, 2. Chron. 19, 1: notwithstanding, the wrath of the Lord began first to fall upon him, and he had perished in the fight, being compassed by his enemies, unless he had cried unto the Lord to help him, who moved them to depart from him, 2 Chron. 18.31. This is it which the Prophet Jeremiah declareth at large, showing the order of the Lord's proceeding in punishing such as sin against him; first, he will raise up the Chaldeans to chastise his Church, and then the Chaldeans themselves shall not escape: I will send and take to me all the families of the North, and I will bring them against this Land, & against the inhabitants thereof, and this whole land shall be desolate, and an astonishment, and these nations shall serve the King of Babel seventy years: & when the seventy years are accomplished, &c. Ier. 25, 9, 11, 12. This is it which the Prophet complaineth of in the Psalm, These are the wicked, yet prosper they always, and increase in riches: Certainly I have cleansed my heart in vain, & washed mine hands in innocence, &c. Psal, 73, 12, 13. And if we consider either the state of the Church generally, or the condition of the members of y ^e Church particularly, we may in all times and ages see the truth of this doctrine, and conclude with the Apostle Peter, The time is come that judgment must begin with the house of God, 1. Pet. 4, 17.

[Reason 1] The reasons will further open unto us the certainty of this truth, and serve to clear the justice of God in observing this order. For first, as he that honoreth the Lord shall be honored, so they that despise the Lord, shall be despised, 2. Sam. 2, 30. But none more dishonor GOD then his servants offending against him, whose sins press him down as the sheaves do a cart. They open the mouths of the ungodly, to speak evil of God, and his truth. If then God's own people, the lot of his inheritance do despise him, and cause his Name to be blasphemed, if they neglect his honor, and turn his mercies unto security, and his grace into wantonness, and so with a proud heart, and an high hand set themselves against it, can he bear it? and will he not be revenged on such a nation as this? 1. Sam. 12.14. Rom. 2, 24. There can be no greater despite done unto a man, then when his own children rise against him, and offer all villainy unto him. So there can be no greater dishonor offered unto the most High God, then when the sons of his own house, the servants of his own family, and the flock of his own pasture, rebel and resist against him. The sin of the Jews is greater then of the Gentiles, which sinned of knowledge, and not of ignorance, and therefore should receive the greater punishment, and be beaten with moe stripes, as our Savior teacheth, Luke 12, 47. We are not therefore to marvel, if they come into judgment that they may be despised, as they have despised him. For seeing no sins are greater then the sins of his own chosen, they must first taste the scourge of his hand, as they have contemned him and his glory.

[Reason 2] Secondly, his own people have the first and greatest experience of his mercies. They have the chiefest and choicest privileges and perogatives of his graces above all the wicked. True it is, all mankind tasteth abundantly of God's liberal and bountiful hand, to make them without excuse: but to the sons and daughters of the Almighty, All the paths of the Lord are mercy and truth: the secrets of the Lord are revealed to them that fear him, and his covenant to give them understanding, Psal, 25, 10, 14. He calleth not them his servants, For the servant knoweth not what his master doth: but he calleth them his friends, for all things which he hath heard of his Father hath he made known to them, John 15, 15. This is that reason which the Prophet pointeth unto, when he saith; Loe, I begin to plague the city where my Name is called upon, Ier. 25, 29: As if he should say, I have set my Name there, I have given them my word, I have fed them as from mine own table, therefore they shall not escape. This is it which the Apostle meaneth, when he saith, I am not ashamed of the Gospel of Christ, &c. Rom. 1, 16. Whereby he declareth, that God keepeth this order, to offer grace first unto his own people.

When Christ sent out his disciples, he commanded them not to go into the way of the Gentiles, neither to enter into the cities of the Samaritans, But to go rather to the lost sheep of the house of Israel, Math. 10.6. And when the Apostle saw the Jews full of envy, and speak against those things which were preached unto them, he said; behold, It was necessary that the word of God should first have been spoken unto you, but seeing ye put it from you, and judge yourselves unworthy of everlasting life; loe, we turn to the Gentiles, Acts 13, 46.

Seeing then, that this is the constant order that God observeth, to bestow his blessings first upon his servants; it followeth, that for the abuse of them they must first feel his punishments. The greater love they have abused, the greater punishment shall be inflicted upon them. This is it which the Apostle remembereth, Tribulation and anguish shall be upon the soul of everyone that doth evil, Rom. 2.9.

Let us now make use of this doctrine which [Use 1] hath been made plain to our consciences. First, this serveth to overthrow the Church of Rome, who dream of a Church set in outward pomp and glory, and make it a note of the Church to have temporal felicity, to have earthly triumphs, to have victories, and good success in war against their enemies; as also the unhappy end of the enemies of y ^e Church. For our doctrine teacheth us, that the Church is oftener without this flourishing estate in outward happiness then it doth enjoy it. The Kingdom of Christ is not of this world. The Lord declareth to Abraham, that for a surety his seed should be a stranger in a land that is not theirs, four hundred years, and shall serve them, and they shall entreat them evil, Gen. 15.13. So he threatened by his Prophet Jeremiah, and performed it, that they were carried into captivity seventy years, verifying that which is spoken, I have forsaken mine house, I have left mine heritage: I have given the dearly beloved of my soul into the hands of her enemies, Ierem. 12, 7.

Hence it is, that Christ saith oftentimes, In the world ye shall have trouble: ye shall weep & lament, and the world shall rejoice, John. 16, 7.33, The Apostle teacheth, That all which will live godly in Christ Jesus shall suffer persecution, 2. Tim. 3.12. It is a worthy sentence recorded by the Prophet, Precious in the sight of the Lord is the death of his Saints, howsoever the world do account of them, Psal. 116, 15. It is made a note of the Turkish Religion, to have external felicity, & to abound in earthly prosperity. It is the heavenly felicity and everlasting happiness which belongeth to the true Church, and is proper to it. Therefore one of their own writers though not so absurd in opinion and corrupt in judgment, as most of that side, faith, The cross is a note of the Church: Christ foretold us of troubles, but false Christ's of peace and prosperity.

So then, by the confession of this man they must be accounted false Prophets, that make outward glory and renown to be the true marks of the true Church. And if we should necessarily urge this as any privilege of the Church, we should long ago have condemned the Prophets, the Apostles, the Patriarchs, Martyrs, yea the son of God himself Christ Jesus, who wanted the favor of the world, suffered the reproach of the cross, and gave up their lives unto the death, that they might receive a better resurrection. If the Church of Rome condemn these, we are content they should condemn us: if they justify them, they must condemn themselves, and renounce this outward felicity as a false note of the Church.

[Use 2] Secondly, we may from this usual order of God's punishments conclude, that the ungodly shall never escape, albeit for a time they be free. GOD hath most assuredly determined to inflict great and grievous punishments upon the wicked and ungodly that are his enemies, howsoever he bear for a season with the vessels of wrath. This the Prophet is sent to tell the King of Babel and that nation, and sundry other people, Thus saith the Lord of hosts, ye shall certainly drink; for loe I begin to plague the city where my Name is called upon, and should you go free? ye shall not go quit, for I will call for a sword upon all the inhabitants of the earth, Ier. 25, 29. This we see likewise in the Prophet Habakkuk; first the Lord raised up the Chaldeans, a bitter and furious nation, whose horses were swifter then the Leopards, and fiercer then the wolves, to chastise his own people: and afterward the Chaldeans themselves shall be spoiled, Chapter 2.

This serveth as a terror to all ungodly men, to consider, that howsoever GOD beginneth to chastise those of his own household, when he doth purpose to bring a plague upon a land, and beginneth not at the unbelievers, but letteth them alone, and spareth them as though he had forgotten their works, or had not seen their sinful ways: yet they must know, that their transgressions are recorded in the book of God, and shall come to account. For he suffereth those whom he loveth not, to wax ripe, yea to rot away in their sins, and in the mean season he chastiseth those whom he hath adopted to be his children. Gen. 15.

The state of the faithful is in the fight of man, and in the judgment of the world more miserable then the state of the despisers of God, which rest at ease, and welter in all pleasures. They seem to be forgotten of God and utterly forsaken of help, so that they pine away with sorrow of heart: whereas the wicked lift up their heads and set their horns on high, they are merry and make a mock of sin in the despite of God, and in scorn of all godliness. Alas, how would this trouble and torment us, and bring us to our wits ends, if we had not this doctrine, that judgment entereth first into the house of God, and that when God shall have finished all his work upon mount Zion, then will he not spare the wicked? Isaiah 10, 12. God will indeed keep corrections first in his own house, seeing he loveth them most, and seeketh to cleanse them from their sins, he will visit them in the first place, lest they should be condemned with the world; and then a most horrible vengeance is prepared, and a stormy tempest is made ready for those that have long abused his patience and hardened their hearts, not knowing that his long sufferance ought to have led them to repentance, 1. Cor, 11, 32. This serveth as a notable comfort on the one side to all the godly that are tried by afflictions of long continuance. We must consider, that the more the Lord loveth us, the more forward he is in visiting of us: and when he seeth we have stepped awry and are gone out of the right way of salvation, he watcheth over us, to bring us home again to him with speed.

This is that which the Apostle teacheth the Church of Corinth; For this cause many are weak and sick among you, and many sleep: for if we would judge our selves, we should not be judged: but when we are judged we are chastened of the Lord, because we should not be condemned with the world. Let us not therefore despise the chastening of the Lord, neither faint when we are rebuked of him: for whom the Lord loveth he chasteneth, and he scourgeth every son whom he receiveth: if therefore we be without correction, &c. Heb. 12, 5.6. Even as when a man beholding two children committing evil, correcteth one of them, and letteth the other go free: the standers by will say, surely that was his son which he did smite and chasten, but the other was not. Besides, we are assured that the wicked shall perish, and that the ungodly shall be punished. Secondly, this serveth to set forth the woeful condition of all the reprobate: for when they see how GOD dealeth with his own dear children, chastening them for their sins, and sending them great afflictions, as appeareth in David, that the sword departed not from his house, & that God did visit him with sundry other judgments in his children all the days of his life; it ought to be a fearful threatening to the wicked, to make them afraid of the reward which is laid up in store for them in the life to come. This is that which Solomon calleth to their remembrance Behold the righteous shall be recompensed, &c. Prov. 11, 31. And to the same purpose speaketh the Apostle Peter, The time is c • me that judgment must begin at the house of GOD, 1. Peter 4, 17. If it first begin at us, what shall the end be of them which obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Woe therefore to all wicked men; how wretched shall their end be? how horrible shall their destruction be, when God cometh to give them the hire and wages of their work? Let them therefore repent of their evil ways, and call upon God betimes before the evil days approach, and before judgment do come upon them.

[Use 3] Lastly, from hence arise sundry duties to be practiced, as well of the children of God y ^t lie under chastisement, as of others that are beholders of it. First, seeing God will begin his chastisements upon his own children, it teacheth them when they are punished, to consider and search out the true cause thereof, and to call upon him to pardon their sins. True it is, he is able to preserve them in the time of trouble, & he is ready to regard their prayers; but their sins are loathsome to him, and do turn away his loving countenance from them, according unto the saying of the Prophet, Isaiah 59, 1, 2. Behold, the Lord's hand is not shortened that it cannot save, neither is his ear heavy that it cannot hear, but your iniquities have separated between you and your God, & your sins have hid away his face from you, that he will not hear. When our sins are heartily confessed, they shall be freely pardoned: and when they are pardoned, God is reconciled unto us: and when he is reconciled, his judgments shall be removed. Secondly, let us begin a new life, & walk in the ways of righteousness: for as Solomon teacheth, Righteousness delivereth from death, Prov. 10, 2. We must turn from our wickedness, and then God will turn from his judgments. We are ready to cry out in the time of our affliction, but we are not so ready to practice true religion. If we would call in God's judgment, we must turn to him by amendment of life. Lastly, when we see y ^e Lord strike his own children, we must behold it with an eye of compassion. So soon as we see their miseries and calamities that lie heavy upon them, we must show our selves to have a feeling of their afflictions, we must express our pity, we must manifest our kindness, and we must declare the bowels of our love toward them. This is it which Job requireth at the hands of his friends in the days of his sorrow, The wicked have despised me, & when I rose they spake against me: all my secret friends abhorred me, and they whom I loved are turned against me, &c. Where we see he showeth, y ^t God had chastened him, that his brethren stood far from him, that his acquaintance were strangers unto him, that his neighbors had forsaken him, that his familiars had forgotten him, that his servants disdained him, that his wife loathed him, that the wicked despised him, that his secret friends abhorred him, & thereupon he crieth out for some to pity him in his misery, and to comfort him in his extremity. This duty should be performed by us, to testify our love unto the servants of God: and so much the rather, because it is so generally neglected. Nay, it is not only shamefully omitted, but the contrary is commonly practiced. For, how many are there that make a mock at the miseries of the Church, as Shimei did at the troubles of David, who cursed him when he should have comforted him? 2. Sam. 16, 7. Thus are the dear Saints of God dealt withal, thus they are reviled and railed upon with horrible taunts, thus they are slandered and reproached with bitter imputations, such as the devil deviseth, and malice setteth abroach. The bowels of their pity, are breathings out of cruelty. Their showing of compassion, is the adding to their affliction. Their visiting of them in their adversity, is a casting upon them of the greatest misery. These are the days of the patience of the Saints, which are filled with reproaches, and give their cheeks to him that smiteth them, Lamen. 3, 30. Let them commit their causes to God, who in his good time will look upon them for good, and reward their enemies according to their works.

[Verse 17. Vexe the Midianites and smite them.] Here is the commandment given by God to Moses, and by Moses to the Israelites to execute vengeance upon the Midianites, because they drew the people of God into sin allured them to whoredom, enticed them to idolatry, and brought upon them a most fearful judgment, that entered in among them, & destroyed many thousands of them. This commandment given in this place, is afterwards renewed and executed according to the direction given unto them. For inasmuch as they troubled Israel, the Lord troubled them to be put to the sword, so that their cities were burned, their goods were spoiled, their Women captived, their Kings destroyed, and all their males massacred. This is set down more at large in Numb. 31, 1, 2. where the Lord spake unto Moses, saying; Reuenge the children of Israel of the Midianites, and afterwards shalt thou be gathered unto thy people. And Moses spake to the people, saying; Harnesse some of you unto war, and let them go against Midian, to execute the vengeance of the Lord against Midian. Seeing then that they have such a charge & commission from God to destroy them, we learn from hence, That war is lawful. The people of God may lawfully make wars both offensive and defensive against their enemies. The truth hereof appeareth in many places of the word of God. This is charged upon the people of God, Deu. 7, 2. & 20, 10, 11, 12, 13. Whē the Lord thy God shall bring thee into the Land whither thou goest to possess it, and shall root out many nations before thee, then thou shalt smite thē thou shalt utterly destroy them, thou shalt make no covenant with them, nor have compassion on them. And afterward in the same book, when thou comest near unto a city to fight against it, thou shalt offer it peace: but if it will make no peace with thee, but make war against thee, then thou shalt besiedge it, and the Lord thy God shall deliver it into thine hands, and thou shalt smite all the males thereof with y ^e edge of the sword. So when Amalek fought with Israel in Rephidim, which was the first of the nations that encountered with thē after they came out of the land of Egypt, Moses said to Joshua, Choose us out men, & go fight with Amalek, so he discomfited Amalek and his people with the edge of the sword, Exod. 17, 9. The like we see in Joshua the General of the Lord's host, at the taking and winning of Joshua, so soon as the wall fell down at the sounding of the Trumpets, and the shouting of the people, they took the City, and utterly destroyed all that was in the City, both mā and woman, young and old, with the edge of the sword, Josh. 6, 21. & 10, 13. This the Prophet teacheth, when he praised the Lord for delivering him from the hand of all his enemies, Psal. 18, 34, 37, 38. He teacheth my hands to fight, so that a bow of brass is broken with mine arms: I have pursued mine enemies and taken them, and have not turned again till I had consumed them, &c.

[Reason 1] And howsoever these testimonies may seem sufficient to persuade this truth, yet we shall be better confirmed therein, if we consider the strength of reason to enforce the former truth. First, it is a title proper to God, to be called the Lord of hosts, and all wars lawfully undertaken, are called the battles of the Lord; so that as God is served in the day of battle, so he is the Captain and Leader of the Army. Hence it is that Moses saith, The Lord is a man of war, his name is Jehovah, Exod. 15, 3. This is it which Saul said to David when he promised to give him his eldest daughter to wife, Only be a valiant son unto me, & fight the Lord's battles, 1 Sam. 18, 17. And it is said, that many of the enemies of God's people fell down wounded, because the war was of God, 1 Chron. 5, 32. Seeing then, God is the Lord of hosts, a man of war, the Captain of the army, the only author and sole giver of victory, we must needs hold that wars are lawful, and may be lawfully used and taken in hand.

[Reason 2] Secondly, as we are taught the lawfulness of war by the titles of God, so we are farther assured of it by the special commandments w ^c God giveth for the carrying of arms against common enemies, as also by his gracious and merciful promises made unto his people, for good success and prosperous proceeding in their just cause & honest quarrel. To this purpose tended the law of God, charging Saul to smite Amalek, and to destroy all that pertained to him, and to have no compassion upon them but to destroy them all. Likewise, the Lord charged Joshua to take all the men of war with him, and to lie in wait on the backside of Ai to take it, and to slay the inhabitants thereof with the sword. Neither had the people of God only the charge of a commandment, but the comfort of a promise: the commandment to warrant them, the promise to strengthen and encourage them. When Joshua was to go against Jericho (w ^c was shut up & closed because of the children of Israel) the Lord said unto him, Behold I have given into thy hand Jericho and the king thereof, and the strong men of war. Josh. 6, 2, 3. And afterward, when sundry kings gathered themselves together against the Gibeonites that had subjected thenselves to the Israelites, the Lord said unto Joshua, Fear them not, for I have given them into thine hand, none of them shall stand against thee, Josh. 10, 8.

Thirdly, as the children of God have prayed [Reason 3] for the help of God in the success of their business, and in the works of their hands that they have attempted, and have been heard: so when they have gone into war to fight with their enemies, they have called upon his name, and received great comfort. This we see evidently in the practice of Joshua, who prayed unto him in the day when he gave the Amorites before the children of Israel, Joshua chap. 10. verses 12, 14. Sun, stay thou in Gibeon, and thou Moon in the valley of Aialon: and there was no day like that day before it nor after it, that the Lord heard the voice of a man, for the Lord fought for Israel. When the Philistines were assembled against Israel, the children of Israel said to Samuel, Cease not to cry unto the Lord our God for us; that he may save us out of the hand of the Philistines, 1 Samuel chapt. 7. verses 8, 9, 10. Samuel cried unto the Lord, who heard him, and thundered with a great thunder that day upon the Philistines, and scattered them, so they were slain before Israel. And there is a notable example hereof recorded in the first of the Chronicles, the fifth chapter and the 20. verse, touching the sons of Reuben, of Gad, and of half the Tribe of Manasseh: They were holpen against the Hagarims who were delivered into their hand, and all that were with them, for they cried to God in the battle, and he heard him because they trusted in him. If then God do in mercy hear the prayers of those that call upon his most holy name going unto the war, and preparing themselves unto the battle, we cannot doubt of the lawfulness of the work it self, seeing almighty God useth not to hear those that go about evil, but sendeth his curse upon them.

Fourthly, the word of God setteth down [Reason 4] the duties of those that manage the matters of the field, as of the King, of the Captain, & of the common soldier, which it would never do, if the callings were unlawful. For as we conclude marriage to be lawful, and an honorable ordinance of God, because y ^e Scripture setteth forth the duties of married persons as well of the husband toward the wife, as the wife toward her husband: so, in as much as we find the duties of such as go to war, as well of those that are commanders, as of those that are under commandment, described plentifully and fully in the book of God, we cannot call the lawfulness of their office in question. Hence it is, that the Lord teacheth Joshua the duties of his calling, Josh. 1, 6: y ^t he should be strong and of a good corage, that he should meditate in the book of the Law, and assure himself that he would be with him, and not leave him nor forsake him, so that there should not a man be able to withstand him all y ^e days of his life. So when the soldiers came to John the Baptist to be instructed how to lead their lives, and to be directed how to escape the wrath of God to come, he said unto them, Do violence to no man, neither accuse any falsely, and be content with your wages. The particular handling and setting down of these duties, enforceth the acknowledgement of the lawfulness of the calling.

[Reason 5] Lastly, we shall see the lawfulness of wars, if we consider the lawful causes of a lawful war. The first is the defense of true religion against the oppugners thereof, as appeareth by the words of Ahijah to Jeroboam, and all Israel, 2 Chron. 13, 6. The second is, that such as are oppressed for religion, may be freed and delivered, as we see in the histories of the Judges, who raised wars to deliver the opprested and distressed people out of the bloody hands of the cruel oppressors. The third is for the necessary defense of the Commonwealth, by repulsing injuries offered, by revenging indignities and assaults, and by recovering things lost: as their wives, their sons, their daughters, their goods, their possessions, their cities, their substance & dominions. The overthrow of the Commonwealth, bringeth the ruin of the Churches peace. For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace; so when the Common-wealth is spoiled, the liberty and freedom of the Church is diminished, as appeareth in sundry places of the Lamentations.

[Use 1] Let us now make use of this doctrine, and apply it to our instruction. First it is required of everyone to have courage. We must not grow feeble and faint-hearted, we should not fear nor be discouraged, but be bold as in the work of the Lord, assuring our selves, that the Lord is our strength, who teacheth our hands to fight, and our fingers to battle, Psalm 144, 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Jerusalem, he said to his Captains & soldiers, Be strong and courageous: fear not, neither be afraid for the king of Ashur, neither for all the multitude that is with him: for there is moe with us then is with him; with him is an arm of flesh, but with us is the Lord our God for to help us, and to fight our battles, 2 Chron. 32, 7. This appeareth in the exhortation of Nehemiah, when Sanballat and Tobiah conspired to come to fight against Jerusalem, & to hinder the building of the wall, he said: Be not afraid of them remember the great Lord and fearful, and fight for your brethren, your sons, and your daughters, your wives, and your houses, Neh. 4.14. The heathen Captains that carried their men to battle, were always wont (as we see in profane histories) to put courage into them, not to fear to look the enemy in the face; but their only or chiefest reason to move them was earthly glory, that either they should live in wealth, or die with honor. It is not so with the people of God, they have greater Reasons to work in them the gift of valor, and hope of victory. True religion therefore doth not weaken the hearts of men, and make them Cowards. It is no enemy to true fortitude and manhood. For first it teacheth and informeth the conscience, that the cause and quarrel in which the warrior fighteth, is good, just, and warrantable by the word of GOD, which maketh him stand upon a sure ground: without which knowledge in the heart, how ugly, how foul, how savage, how cruel a thing is the effusion and shedding of blood? What an horrible and grisly a spectacle is it, to see Villages and Towns burned, Cities and Castles ruinated, Churches and religious places overturned, bodies dismembered with Ordnance, the air infected with stench, the ground embrued with blood, the country wasted, grass and corn trodden down and spoiled, and all places with fear and terror filled? Is it not to be esteemed rather a practice of all inhumanity then an exercise of manhood? Secondly, as true religion establisheth the conscience touching the lawfulness of war, so it teacheth them to commit themselves and their lives into the hands of God as unto a faithful keeper, to consider that an hair cannot fall from our heads without his providence, Matth. 10, 30. and to be persuaded that if they stand & conquer, they conquer to the Lord; if they be wounded and fall, they fall and die to the Lord.

Lastly, the word of God teacheth, that the battle is the Lord's, and the victory is also the Lord's, that the honor and glory thereof may be returned unto the Lord. He giveth and taketh away: he saveth with many, or with few: to teach us to depend upon the mouth of the Lord, to be guided by his wisdom, to follow his counsel and direction in all our affairs, that so our battles may be the battles of the Lord. To this purpose did Joab speak to his brother going to fight with their enemies, when he saw the front of the battle was against him, before and behind: If the Aramites be stronger then I, thou shalt help me, and if the children of Ammon be too strong for thee, I will come and succor thee: be strong, and let us be valiant for our people, & for the Cities of our God, & let the Lord do that which is good in his eyes. Thus did David comfort himself, when he was driven out of Jerusalem through y ^e treason of Absalom saying to Zadoc the priest, Cary the Ark of God again into the Citty: if I shall find favor in the eyes of the Lord, he will bring me again, and show me both it, and the Tabernacle thereof: but if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good in his eyes. Thus then we see, that all the Lord's soldiers y ^t fight his battles, and inroll their names in his muster book, must be men of stout courage, and valiant men at arms, as they that go about a good work: he receiveth none into his camp that are faint-hearted and white-liuered soldiers which are not able to incorage themselves but are able to discourage others. Hence it is, that the Lord charged the officers or Heralds a • arms, to make proclamation in the audience of the people, Whosoever is afraid & faint-hearted, let him go and return to his house, lest his brethren's heart faint like his heart, Deut, 20, 8. God would have wars made in his name, and therefore he would have soldiers go to them without fear. If a man be afraid, it is a token he hath no trust in God, for he hath power to overcome fearfulnes. This serveth to reprove all those which wanting the virtue of valor, and this gift of magnanimity, do betray themselves, and yield unto most unequal conditions, and make an agreement with dishonorable terms. When Benhadad the king of Aram laid siege to Samaria, and sent unto Ahab, saying; Thy silver and thy gold is mine, also thy women & thy fair children are mine, Ahab stooped and submitted himself unto him, he did not make resistance with courage, but yielded unto him like a coward, saying, My Lord king according to thy saying, I am thine, and all that I have. Our trust & confidence must be in God, and then we shall not fear what man can do unto us.

[Use 2] Secondly, seeing wars are lawful, being undertaken upon just causes, we must depend upon God for good success. We must not trust in spear or shield, in horse or man, but arm our selves with the shield of faith, & put upon us the helmet of salvation: we must put on patience, and humble our selves in prayer unto God, when we go into the field, and are to buckle with our enemies. For how should the Lord help us, when we do him not the honor to call on him in the day of trouble? We must look up unto him from whence our help cometh, that he may cover our heads in the day of battle. This we see practiced in Jehoshaphat, when he went into battle against enemies strong in fortifications, valiant in corage, and infinite in multitude, both by word and deed he confirmed the hearts of the people, 2 Chron. 20, 20. Hear ye me, O Judah, & ye inhabitants of Jerusalem, put your trust in the lord your God, and ye shall be assured: believe his Prophets and ye shall prosper: and he appointed singers. and them that should praise the Lord in going forth before the men of arms, and saying, Praise ye the Lord, for his mercy lasteth forever. We are commanded to sanctify all our works by prayer, we have promise of no blessing from God, otherwise then as we ask it from him. The food of our bodies; the affairs of our life, the works of our hands, the success of our journeys, our sleeping & waking, our health and wealth, are sanctified by prayer, and are not sanctified without prayer. For except the Lord build the house, and watch the city, the work of the builder and the labor of the watchman is in vain. If then in the days of peace where the danger is not so present nor so certain, we are charged to commend our selves, our souls and bodies unto God; and all things that any way concern us and belong unto us: much more ought we so to do, when we go into the battle, where the sword devoureth one as well as another, and taketh away life without difference. This use condemneth two sorts of men, which run into two extremities, and forsake this mean propounded here unto us; and required of us. First, such as presume upon their own strength, & do not make God their strength. For as in peace and plenty men trust in their own store and abundance which they have prepared, albeit no man's life standeth in his riches: so in time of war, if once forces be levied, munition provided, and all things prepared to take the field, men grow secure, and think themselves to want nothing. But no man's life consisteth in his armor, no man's defense standeth in his weapon. It behooveth the Lord's soldiers before ever they put on armor, to reconcile themselves unto God, and to make even reckoning with him, that he may turn his wrath upon their enemies, knowing that he which putteth on his armor, cannot boast as he that putteth it off. And as many sin against God by presumption, so do others by despair: their hearts and hopes are gone, they cannot lift up their eyes with affiance unto the heavens; then which there cannot be a greater dishonor done to the Lord. So then our surest and safest way is to rely upon God for our deliverance, and to entreat his protection, to be a buckler round about us, before us & behind us, on the right hand and on the left. Let prayer be esteemed our best armor and defense. When Joshua fought with the Amalekites that fought to keep Israel from the land of Promise, Moses continued in fervent prayer, Exo. 17, 13: when he held up his hands Israel prevailed, when he let his hands fall down, the Amalekites prevailed. Thus were the Amalekites discomfited more by the prayer of Moses then by the sword of Joshua. If this exercise were carefully used and taken up, our wars would prosper better then commonly they do, and many mischeefs that we fall into would be prevented. If we did duly consider the calamities and uncertain end of war, we would be more careful to crave assistance of God to be with us when we go to war. Many of our poor brethren have seen with their eyes the burning of their villages, the beating down of their holds, the battering of their Castles, the sacking of their Cities, the besiedging of their towns, the desolation of their houses & Temples. They have heard over all their country and coasts, the sorrowful sighs and sobs of such as lamented, the pitiful howling and shriking of unhappy mothers bewailing their children, the doleful complaint of the heavy wives mourning for their husbands, and the grievous cries of all men on all sides. If this miserable face of all confusion (that war bringeth with it) were set before our eyes, it would make us cast down our selves under the most mighty hand of God, and call upon his name to be with us when we go out to battle.

[Use 3] Thirdly, it followeth, that the stratagems of war are not unlawful. It is lawful to use subtlety and policy, to lay snares and baits to entrap and circumvent the enemy. In all actions of war, or of peace, we must deal wisely and warily. When we live in peace & quietness it is required of us to walk, not only in a lawful but in a wise course: but much more in war, where the enemy is watchful, the snares are subtle, and the danger is great. This appeareth evidently, both because God commandeth it, and the godly practice it. When God sent Joshua to destroy Ai, and to take the spoil thereof for a prey, he willed him to lie in wait against the City on y ^e backside thereof, Josh. 8, 2. Abraham intending to recover Lot out of the hands of those that had taken him captive, did not fight with them in a pitched field, and display his banners in the open day, but divided his company, & smote them by night, Genes. 14, 15. When the Israelites went out against the children of Benjamin, they set men to lie in wait round about Gibeah, which drew them from the City, & destroyed them by this policy, Judge. 20, ver. 29. When David asked counsel of the Lord whether he should go against the Philistines, he answered, Thou shalt not go up, but turn about behind them, and come upon them over the Mulberry trees: and when thou hearest the noise of one going in the tops of the mulberry trees, then remove, for then shall the Lord go out before thee, to smite the host of the Philistines. We may therefore hide our purposes from our enemies, we may assault them at unawares, we may bring them to be careless, and make show of one thing, but do another. True it is, we are to keep promises to all, even to our enemies; we must not lie unto them, but keep the covenants and conditions which we have made with them. We must not promise to save thē and then destroy them; we must not agree to receive them into protection, and afterwards work their confusion. Notwithstanding, we are not bound to make known to them whatsoever we speak or do, but are to conceal our intents, to the end the victory may be obtained:

Christ himself doeth hide many things from the ungodly, which he revealeth to his children, Math. 13, 11. Thus he teacheth, Mat. 7, 6. That holy things are not to be given to dogs, nor pearls to be cast unto Swine. In like manner it is not unlawful for us to hide our meanings from our adversaries. All things are not to be made known to all men. The Captain doth not by and by acquaint his soldiers whom he leadeth into the field with all his purposer, much less should he open his drifts and devices to his enemies.

Fourthly, seeing war is a lawful ordinance [Use 4] of God, it teacheth us to use it lawfully, & to behave our selves purely when we go unto it. So soon as war is proclaimed, and the Trumpet sounded, all Laws for the most part keep silence, and equity is buried; there is no mean or measure observed, every man thinketh he may do what he list. Hence it is that the Lord giveth these precepts to his people, Deut 23, 9, 10, 11. When thou goest out with an host against thine enemies, then keep thyself from every wicked thing. If any among you be unclean by that which cometh unto him by night, he shall go out of the host, and not come into the host again: but at evening he shall wash himself with water, and when the Sun is gone down he shall come into the host again, &c. The Lord thy God walketh in the midst of the Campe to deliver thee, and to give thee thine enemies before thee; therefore let thine host be holy, that he see no filthy thing in thee, and turn away from thee. Where Moses teacheth, that we must not bear our selves in war, as if all things were lawful: nor give our selves a lawless liberty to be carried head-long into all wickedness. When we are come into the field, and there stand against the enemy, we must not think we have a pardon purchased to fall into all outrage and villainy. For whose are the battles that we fight? Who is it that goeth in and out with our armies? who is it that giveth the victory? If we look for any blessing from God, we must have y ^e more care to serve him faithfully, and to depend upon him religiously. We must fight under his banner, we must take him for our Captain. If he be the Leader and Commander to rule the whole host, he will not have lewd ruffians and dissolute persons to be of his band. Profane and ungodly men shall not be ranged in his Army. The Lord will be the greatest enemy unto such: and they have far more cause to stand in fear of him, then of all their enemies besides. So long as there was one wicked wretch in the host of Israel unreformed and unpunished, they could not obtain any victory, but were vanquished by the enemy, Josh. chapt. 7. verse 11: how much less hope have we to prevail, when as the whole Campe shall be nothing else but a band of rebels, and an host of Conspirators against God, and all godliness? When Joshua and the people of Israel should pass over Jordan into the land of Promise, and were to fight with the inhabitants thereof, Josh. 3, 5. they are commanded to sanctify themselves, for tomorrow the Lord would do wonders among them. Thus doth Samuel exhort the house of Israel, to put away their strange gods, and to direct their hearts unto the Lord, & to serve him only, that so he might deliver them out of the hands of the Philistines, 1 Sam. 7, 3. And to speak the truth, if we did aright consider the matter, we ought to walk in greater fear and carefulness in the time of war, then in the days of peace. For when there is but a step between death and us, when the drum foundeth, when the Cannon roareth, when y ^e sword devoureth, when danger compasseth us about on all sides, when no man can promise safety to himself, ought we not to lift up our eyes and our hearts so much the more unto God? Seeing therefore we are then in the greatest, most manifest, and imminent peril of our lives, the loss whereof sin will hasten upon us, we ought to remain under the obedience of God, and reconcile our selves unto him before wars be enterprized. This is it which the Lord teacheth by Moses, Levite. 26, 14, 17. If ye will not obey me, nor do all these commandments, I will set my face against you, and ye shall fall before your enemies, and they that hate you shall reign over you, and ye shall flee when none pursueth you. This reproveth such as give themselves the greatest liberty to sin, to use such violence & oppression, when they should live in the best order, and the greatest obedience. Cornelius the Captain is commended for his religion, Acts 10, 1, 2. So is the Centurion renowned for his faith, Mat. 8, 10. They that are Captains and soldiers must not give themselves to all riot, as if they had a law to commit sin, and to break all laws of God and man without controlment. Secondly, it reproveth such as make choice of the most loose and ungodly, to fight the Lord's battles, and think Atheists, swearers, blasphemers, murderers, whoremongers, thieves, drunkards, to be fit soldiers to go against God's enemies. These are fitter instruments to fight the devils battles, for he is the Captain and Commander over this cursed crew. They are all the devils band, and of y ^e forlorn hope. They are fitter to be mustered and gathered together to fight for some usurper, thē for a lawful Prince that may make his choice, and call whom he will to fight his battles. These may be used in necessity and extremity, rather then where there is store and plenty of many others. It is noted touching Abimelech, that when he had slain his brethren with the sword, and usurped the dominion, he hired vain and light fellows (which followed him) to make himself strong, and to settle self in the kingdom, Judge. 9.4. Thus did Jeroboam establish his seat and throne, when he rebelled against his Lord, he gathered to him • aine men and wicked, and by them he fortified himself against Rehoboam the son of Solomon, 2 Chron. 13.7. No trust & confidence can be reposed in such, who being unfaithful to god, can give no comfort or assurance, they will deal otherwise towards men, whereby cometh great loss to the Prince, and great hurt to the Commonwealth.

Lastly, it serveth to overthrow three sorts [Use 5] of men that yield not to the truth of this Doctrine. First, such as murmur and grudge at the hearing of wars, complaining of the expenses and charges that are necessary for the maintenance of them; whilst others lie in the fields, and adventure their lives, they sleep soundly and lie quietly in their beds, and yet repine & disdain to contribute anything in so necessary & just a cause, and are many times great hinderers and pull-backs unto others, that would show themselves forward in the Princes service. It were fit that such as are thus backward to serve with their purse, should be constrained to be forward to serve in their person. Unto these we may join such as cry out, that it was never well since war was used, and do prefer an unjust peace, before a just war. Secondly, this condemneth such as are careless for their own defense & safety, but suffer the enemies to come upon them, and make no provision or preparation against them. This is noted to have been the behavior of the men of Laish, and the cause of their destruction, that they lived carelessly one with another, and made no fortifications against their enemies, Judge. 18, 7, 10. For the children of Dan came unto them, being a quiet people and without mistrust; and smote them with the edge of the sword, and burnt the city with fire. Thus it is with all that live securely, & do not stand upon their own guard. Thus it is with such as never provide against the enemies, they are soon surprised by them. Lastly, it condemneth the Manichees, the Marcionites, the Anabaptists, the Family of love, and such as call themselves spiritual men, w ^c deny the lawfulness of battle, the use of war, the wearing of weapon, the putting on of armor, and the handling of the sword. But do these allege nothing for themselves? Have they no show of reason or color of argument to uphold their opinion? It is a desperate cause that admitteth no defense? It is a foul fall y ^t cannot be covered with no fig leaves. Let us see what their objections are, & how we may stop their mouths by answering of them. And as all heretics pretend Scripture, imitating their first father the devil, Mat. 4, 6: who tempting Christ in the wilderness, alledgeth what is written: so have these men sundry goodly glozes, garnished with the name & authority of the word of God. They allege that Christ commandeth, Mat. 5, 39. & 26, 52. & 13, 29: If one give us a blow on the right cheek, we should turn to him the left: if any would sue us at the Law to take away our coat, we should give him our cloak also: If he compel us to go with him a Mile, we should go with him twain: and thereupon concludeth, That we should not resist evil. He saith unto Peter, He that striketh with the sword, shall also perish with the sword; and thereupon willeth him to put up his sword: he will not have the tares to be pulled up, but be let alone, and suffered to grow until the harvest. So the Apostle teacheth, Roman. 12, 17, 18, 19. That vengeance belongeth to the Lord, who will repay: that we must recompense to no man evil for evil: that if it be possible, as much as in us lieth, we should have peace with all men: he asketh, why we do not rather suffer wrong? why we do not rather sustain harm, then one brother draw another before the judgment seats of Infidels? If then it be not lawful to follow suites, it is less lawful to draw swords. He showeth, that our weapons are not carnal, but our warfare spiritual: that we wrestle not against flesh & blood, but against principalities, against powers, against spiritual wickednesses that are in the high places. Add unto these testimonies of the New Testament, the ancient Prophesies of the Prophets, which do foretell, that in the time of the Gospel they shall break their Swords into Mattocks, and their Speares into Sythes, Isaiah 2, 4. Micah 4, 3. Nation shall not lift up a sword against Nation, neither shall they learn to fight anymore. These are the chiefest and choicest arguments drawn out of the New Testament, and produced out of the old; partly from the instructions of Christ, partly from the precepts of the Apostle, and partly from the Prophesies of the Prophets.

Touching the objections alleged out of the words of Christ, when he willeth us to turn the left cheek, being smitten on y ^e right, it is a figurative speech, as Augustine observeth: for literally it was not observed by Jesus Christ, nor by the Apostles, nor by the Prophets, whē they were stricken on the ear. For what if one smite us on the left cheek, we have now no other left to turn unto him? or shall we restrain his words only to the cheek? His purpose is to forbid private revenge, to recompense injury with injury, and to teach us rather to prepare our selves to endure another wrong, then to give like for like: but he doth not disannul the office and calling of the Magistrate, nor take away public revenge by him: Peter was Christ's Disciple, not a public Magistrate. Touching suffering the tares to grow, he teacheth us the perpetual state of the Church, what it shall be. He speaketh not of the office of the Minister or Magistrate, but of the future condition of the Church, that it shall never be perfect in this life, but we shall have tares with the wheat, bad fish with the good, foolish virgins with the wise, and hypocrites with true believers: & therefore he comforteth the godly against the troubles which they sustain by conversing with them. Hereunto also refer the precepts of the Apostle Paul. The Prophesies of y ^e Prophets touching the turning of the weapons of war into instruments of peace and tools of husbandry, are objected against us also by the Jews that deny the coming of the true Messiah. The Prophets hereby commend the Doctrine of Christ. If we were all such as Christ chargeth us to be, there should be no need of the sword. Such as are true Christians, do live soberly, righteously, and godly, for conscience sake to the commandment of Christ. At the coming of Christ in glory, we shall see the full accomplishment thereof to our endless comfort. In the mean season, such as truly believe in Christ, do so walk, as that no wars are raised through their default. True it is our weapons are spiritual, but we must understand this as we are Christians. But we are not only Christian men, but also men: not only spirit, but also flesh: and therefore as we are men, and clothed with flesh, neither the Apostle, nor Christ that called the Apostles, do take away weapons from the Magistrate, Rom. 13, 4, but put a sword into his hand to take vengeance on him that doth evil. And when the Apostle saith, (Ephes. chap. 6, verse 12,) We wrestle not with flesh and blood; he speaketh not simply, but comparatively, as when he saith Christ sent him not to baptize, but to preach the Gospel, that is, chiefly and especially to publish the glad tidings of salvation, 1. Cor. 1, 17: so in this place he meaneth, that our greatest and mightiest enemies are invisible: we must not think that our chiefest conflict is with men which are frail and feeble. This fight is nothing at all if it be compared with the other which is spiritual. Thus we see the objections of the Anabaptists answered, and their doubts dissolved, who would banish away all lawful use of sword and weapon, contrary to infinite evidences that may be brought to justify the lawfulness of war. God hath made many laws touching the undertaking, beginning, and waging of wars, but such things as are evil are wholly to be condemned, not to be ordered by Law. The Lord swore, that the Israelites should have war with Amalek forever. Solomon prayeth unto God, when his people shall go out to battle against their enemies, to hear them and their prayer and supplication, and to judge their cause, 2. Chron. 6, 34. When any city shall fall into idolatry, & draw away the inhabitants thereof to serve strange gods, he commandeth that they should be slain with the edge of the sword, & all that is within it be destroyed, Deut 13, 15. When the Israelites asked counsel of GOD after the death of Joshua, who should go up against the Canaanites, to fight first against them, the Lord said, Judah shall go up, because I have given the Land into his hand, Judge. 1, 1, 2. It is God that teacheth our fingers to fight, and our hands to battle, Psal. 144, 1: but God is no Lord of misrule, he teacheth nothing that is evil. They are the words of David, a man after God's own heart, yet he saith, God had taught his hands, his fingers. Besides they are called the wars and battles of the Lord: so David is oftentimes said to have fought the battles of the Lord, 1 Samuel 17, 18, and 25, verse 28.

When many enemies armed themselves against Jehoshaphat, Iahaziel inspired by the Spirit of God, said, Thus saith the Lord unto you, Fear you not, neither be afraid for this great multitude, for the battle is not yours, but the Lord's, 2 Chron. 20, 15. When the soldiers that were converted to the faith, and repented of their offenses, inquired of John what they should do, he did not bid them to lay away their weapons, or throw away their swords, or renounce their oaths, or forsake their Captains, or give over their places & callings of life wherein they abode, but charged them to do violence to no man, Luke 3, 14, to accuse no man falsely, & to be content with their wages. So the Evangelist commendeth the faithful Centurion, and Cornelius to be a devout man, fearing God with all his household. Paul used the help of a band of men, to be rescued out of the hands of the Jews, and to be brought safe unto the Governor. For the Captain out of the Garrison gathered a selected company of two hundred soldiers, and delivered him from them that lay in wait to kill him, Acts 23, 27. The Apostle noteth in the Epistle to the Hebrews, ch. 11, 33. that the godly through faith subdued kingdoms, so that war may be an exercise of faith.

And lest any should apply this to fighting against spiritual enemies, he addeth immediately after; They waxed valiant in battle, and turned to flight the Armies of the aliens. By all these testimonies we are taught to receive this truth, that the making of war is necessary, and to maintain it against all the adversaries that seek to oppugn and contradict the same.

[Verse 18. For they trouble you with their wiles wherewith they have beguiled you as concerning Peor. ] In these words the reason is rendered, for what cause the Midianities were to be destroyed, to wit, because they had a chief hand, and were principal doers in the seducing of the people of God, and drawing them into sin. The Moabites and Ammonites were actors in this tragedy: but the chief part was assigned to the Midianites. The Moabites and Ammonites came of Lot, by committing incest with his daughters, Gen. 19, 37, 38. The Midianites came of Midian, the fourth son of Keturah, which she bare to Abraham, Gen. 25, 2. They ought being so nearly joined to the people of God, to have performed all duties of humanity and kindness unto them: whereas they sought their overthrow, and wrought their destruction.

We heard before how the people of God were beguiled and punished: here we may behold those threatened and afterward destroyed, that did trouble them with their wyles, as concerning Peor. Before we saw the chastisement of them that were seduced and led into sin, now they are threatened that were seducers. Before we saw the judgment that fell upon them that followed, now we may see the judgments that overtook the Captains and Ringleaders.

From hence we learn, that the seducer and the seduced, the Ringleader, and they that are misled, the deceyuer and the deceived, shall perish and be punished together. The Lord will punish not only false Teachers, and such as lead the way unto wickedness, but their scholars and disciples, & such as are brought to lewdness and evil by them. This Moses declareth very evidently, Deut. 13, 15. If a false Prophet arise, and draw an whole City to Idolatry, God's judgments shall be not only against that false Prophet, but against the City, so that not an Ox or a Sheep should be spared, they should, perish and be destroyed together. When Gamaliel gave counsel to take heed to themselves what they intended to do touching the Apostles, he bringeth in the examples of Theudas and Judas, Acts 5, 36, 37, which drew away much people after them, but they perished, & all that obeyed them. The Prophet Ezekiel denounceth, That if the watchman seeing the sword coming, did not give the people warning, nor admonish them of their wicked ways, the wicked should die in their sins, but their blood should be required at the watchman's hands. We see this confirmed unto us, even from the beginning, when the devil abusing the tongue and body of the serpent, had drawn our first parents into sin, the devil was the principal author of this apostasy and falling from God; the serpent was the instrument: the woman did hearken to the devil, and was before her husband in the transgression, Adam followed the counsel of his wife, and yielded to sin against God, through her persuasion. The devil was a seducer, Adam was seduced, Enah was both a seducer, and seduced; Gen. 3, 1, 2, 3, for she was seduced by the devil, and a seducer of her husband, deceiving, and being deceived: so that when God called them to an account, and brought them before the bar of his judgment seat, he punished not only the devil & the serpent, that were the authors, but also Adam and his wife that were the followers. Hereunto cometh the saying of our Savior, Mat. 15, 14. Let them alone, they be the blind leaders of the blind: and if the blind lead the blind, both shall fall into the ditch: not only the leader, but he likewise that is blindly led. The Lord Jesus reproveth the Church of Thyatira, that they suffered a wretched woman which called her self a Prophetess, and threateneth to punish not only her, Revel. 2, 12, but those y ^t were her disciples, with great afflictions. And afterward in the same book, they that received the mark of the beast, are put out of the book of life, as well as the beast.

This truth will be more manifest unto us, if [Reason 1] we mark the reasons. • or first, such as are misled and moved to heresy and wickedness in life o • doctrine, in faith or manners, in opinion or practice, are culpable of the same sins and abominations, and therefore right • ously to be pu • ished and condemned with such as are the leaders and persuaders unto the same. The Lord himself rendereth the reason why those that were seduced, should be destroyed, because they had forsaken his ways and commandments, Deut. 1, •• , They then that are seduced, that are t ••• ed from the Lord, that are thrust out of the right way wherein they should walk, and commit abominations against him, as well as the seducers, are culpable of the same sins together, and therefore shall partake of the same punishment.

[Reason 2] Secondly, what is the reason that men are seduced? Is it not their own sin and ignorance? They are willfully blind, they are not careful to learn and stand in the truth as they ought. The Prophet Hosea speaking of false Prophets, and of the people misled by them, saith; That they shall all full, the people by day, & the Prophet by night with them, Hosea 4.5. This is it which the Apostle urgeth, 2 Thess. 2 10, 11. Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies, that all they might be damned which believed not the truth but had pleasure in unrighteousness.

[Use 1] Now let us come to the uses of this Doctrine. First, from hence we are to conclude, that pretences or excuses shall not bear out the followers and fellows of wicked seducers and lewd leaders from God & his truth, but they shall bear their sins and punishments themselves. We see how ready many are to answer for themselves. A lasse! we are poor simple men, we have no learning, we know not the letters: we are not able to try whether the Doctrine be good or bad, true or false, right or wrong: we hope God will hold us excused, and not lay it to our charge. These coverings to hide our shame, as so many fig-leaves, shall be pulled from us, and fall to the earth, as weak and unable to uphold themselves. What did the vain coloured shows avail Adam and Eve, feeding themselves with vain hopes, Gen. 3, 12, 13, and excusing themselves with fair pretences? Adam said, The woman whom thou gavest to be with me, deceived me, and I did ea • e. The woman said, The Serpent beguiled me, and I did eat. The Serpent might have said, the devil entered into me, prevailed over me, and abused me to be his instrument. Here are many delays and devices, the man excuseth himself by the woman, the woman by the serpent, the serpent by the devil: but God cannot be mocked, he will not be deluded, and therefore none of them escaped, all of them • re punished, as they were willingly and wittingly deceived. For the devil had his judgment, the serpent had his judgment, the man and the woman had also their judgment. Let this be assu • ed to the consciences or all of us, that seeing God hath created us, and given us our being to serve him, albeit we be redu • ed by others, it shall not profit us, o • deliver v • from judgment. Ignorance shall excuse no man, it is the fountain of all sin, it is the cause of all punishments, Hos. 4, 1. Mar. 12, 24. it is not enough for us to say, we are no seducers and deceivers of others: because if we be seduced and deceived by others, we are partakers of their sin, and shall bea • e our just condemnation.

Secondly, seeing the poor seduced people [Use 2] shall not escape, no more the the chief Ringleaders and heads of the conspiracy against God, it is our duty to search narrowly and view diligently that which is brought and taught unto us: we must beware of seducers and Captains that lead to lewdness of life, or corruption of doctrine. It behooveth us to show such love to God and his truth, as to withstand such as go about to infect us, to shame them, to bewray them, to reprove them, to convince them, and to take heed that we be not drawn away with them, either by their flattery, or by their authority. Hence cometh the exhortation of Christ; Beware of false Prophets which come to you in Sheepes clothing, but inwardly they are ravening wolves: ye shall know them by their fruits, Math. chap. 7. verse 15. By these the LORD our GOD trieth us, whether we love him with all our harts & with all our souls. He chargeth his people to seek carefully, to search earnestly, and to inquire diligently if there be any such wickedness. There is no love to God, where his truth is not professed, followed, and maintained. The Apostle John chargeth those to whom he wrote, Not to believe every spirit, but to try the spirits whether they be of God or not; for many false Prophets are gone into the world, 1, John 4, 1. But where is this ability to be found? And where shall we meet with those that are able to discern of spirits? Look upon the greatest part of our congregations, and behold they are not able to make any trial of truth from error. They are fit to entertain any doctrine: They know no difference between the mists of Popery, and the light of the Gospel: They embrace this Religion, because it is established by authority, defended by the Law, professed by the Prince, countenanced by the Magistrate, embraced by the multitude, freed from trouble, & controlled by none. But ask them a reason of the hope that is in them, and call them to an account, of the faith which they hold? Ask them what they believe, and how they think to be saved, they are taken speechless and not able to give any reasonable answer. And how can it be otherwise in many places, where such as should be eyes to others, are blind themselves? a naked ministry hath made a naked people: an ignorant ministry hath made an ignorant people; a simple Teacher hath made a sottish hearer. For as Moses saw that the people were naked, Because Aaron had made them naked, unto their shame among their enemies: so we see the people without knowledge and understanding, because the Watchmen are blind, the Ambassadors are dumb, the Shepherds are simple, the Teachers are not able to instruct themselves. The means to bring us to this spiritual judgment to try the spirits, are to observe these few rules and directions following. First, we must have the word of God to dwell plentifully in us, we must read and search the Scriptures, as Christ commanded, John 5, 39 and the men of Berea practiced, Acts 17. They examined the Doctrine of the Apostles by the touchstone of the Prophets, and are commended for it by the Spirit of God. We must not take everything that is delivered, but search and try the things that are delivered.

Secondly, we must continue constant in the things which we have learned thence. Thus the Apostle exhorteth Timothy, who had been brought up in the Scriptures of a child. To persevere in the things which he had learned and was persuaded of, knowing of whom he had learned them, 2 Tim. 3, 14.

Thirdly, we are to avoid those places and persons where abominations are set up and maintained, lest joining and partaking with them in their sins, we be also companions with them in punishments. Thus doth the Apostle teach us to give a farewell to those places, I heard a voice from heaven say, Go out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, Revel. 18, verse 4.

Fourthly, we are to magnify the Ministry of the word, where it is planted and established, we are diligently to attend unto it, and to hear it with all patience and reverence, to increase in us both knowledge and obedience, to work in us faith & a sound belief, to bring us to a true sight of our sins, and to an unfeigned repentance from dead works. If these rules be carefully and wisely observed, we shall be made able to try all things that we hear; to refuse the evil, and to hold fast that which is good.

Lastly, we may from hence conclude the [Use 3] woeful condition of all seducers, that seduce and deceive the simple people, they are sure to perish and to be destroyed. It is a grievous sin not to embrace the truth of God, but to err from the ways of salvation; but it is more grievous to draw away others, and to plunge them into the pit of destruction. They are accursed in the law, which make the blind to go out of the way, and all the people were to say, Amen. Deut. 27, 18. If we see a poor blind man wandering hither and thither for want of a guide, and groping to find his way, if we lay stones or stumbling blocks before his feere to supplant him, and cause him to fall down, all men are ready to condemn it of rigor and cruelty. The very heathen, which neither know the Law; nor understand the Gospel, could say, that whosoever showeth not the way to a traveler and wayfaring man, when he seeth him out of the right way, is without all pity and compassion; as if one should refuse to suffer his neighbor to light his Candle (that is gone out) at his Candle that burneth. But if a man should lead his brother being in a strange and unknown Country quite and clean out of the way, & direct him of purpose into places of danger, and thereby as it were blow out his Candle that burneth bright, all men would have accounted him a monster, and unworthy to live upon the earth. If our brother want our help or counsel, we are bound to do all good unto him; and it is a note of cruelty, to shut our mouths or hands when they should be opened; as we see in the examples of the Priest and Levite, Luk. 10, 31, 32, that saw a certain man robbed of his money, spoiled of his raiment, and wounded of his body, yet departed from him, and passed by on the other side, leaving him half dead. But when we are so far from relieving them in their wants, and comforting them in their distresses, and helping them with our counsel, that we seduce them our selves, or bolster them up in their sins, or draw them into wickedness; we shall draw upon our selves the heavy judgments of God, in the day of his visitation. For if they shall not escape that are led out of the way, and follow the direction of false and lying seducers; of greater judgment and sorer punishment shall they be worthy, that lay snares to catch others, and draw them unto destruction. In the Prophesies of Jeremiah, we see Pashur the son of Immer the Priest threatened, Ier. 20, 6. that because he had preached lies, he and all that belonged unto him should die in captivity. And in another place the Lord denounceth his judgments to come upon the Prophets which have sweet toongs, seducing the people with pleasing lies. Herevnto we may refer all ignorant Ministers, which are utterly disabled for y ^e performance of their duty in teaching the people; they have the place, but want the gifts, 1 Tim. 3, 2, they have the calling, but want the ability: they fill up the rooms of workmen, but are not able to do the work. These commit an heinous sin, not only destroying their own fowls, but bringing the people to destruction. For through their ignorance and insufficiency, they cast away their own souls, & the souls of other men. The wise man teacheth, Prov. 29, 18, that where there is no vision, there the people decay. Wherefore to conclude, let all faithful Ministers of God, with care & conscience, be stirred up to deliver that Embassage, which they have received from God, not as men pleasers, but as the servants of Christ. And let all the people know, that it becometh them, with all patience and reverence to receive the word of exhortation, which God hath sanctified as the means to work in thē, faith and obedience. It shall excuse no man in the day of the Lord, to say, I would have hearkened to the truth, but I was deceived: I would have walked in the right way, but alas! I was seduced. These are old Adams fig-leaves which will not serve to cover our shame, and to hide our nakedness; we must seek after the truth, and learn to discern of it from error. If we be content to live in ignorance, and voluntarily submit our selves to be led, or rather misled, by blind guides, that can neither inform themselves nor us in the ways of the Lord: if we willfully shut our eyes because we will not see; our ignorance is without excuse, and for want of knowledge we shall certainly be destroyed.

Let us all walk in the right way, and make straight steps unto our feet, Heb. 12, 13, that God may be glorified, our souls saved, & we entirely preserved in the truth, through Jesus Christ: to whom be praise and glory in the Church forever, Amen.

CHAP. XXVI.

HAuing sufficiently seen the weak estate and condition of this people, who (as much as lay in them) rushed forward to their own destruction, and were unworthy of the mercy of God, that they might learn in the matter of their salvation to ascribe all to God, Deut. 8, 17. Let us consider the power of his grace, seen and made perfect in their weakness, to the end of this book: wherein we are to mark a description, partly of the holy and Ecclesiastical Laws given, to the 31. chapt. and partly sundry Civil and political Laws, belonging to their inheritance in the Land of promise. Before both these, we have in this and the chapter following, a new numbering of the people by the commandment of God, wherein we must mark two things; one touching the numbering of them, the other touching the order to be devised in the dividing of the inheritance. Touching the numbering of the people, we must remember that this is now the third numbering, since the Israelites by the mighty hand of God, departed out of Egypt. The first was the same year they were brought forth, when the sum was taken of them, and a general payment exacted of rich and poor, for the provision and preparation of holy things requisite for the Tabernacle, Exod. 30, 14, 15, 16. The second was in the beginning of the second year, when the holy things were made, and an order set down among the people in their journeys, Numb. 1, and 2. The third is that which is in this place. And notwithstanding the two former, this was not without special causes: for there had been a great change and alteration among the people since the second nūbring of them, which was 38. years before, they that were then numbered being dead in the plagues and punishments that fell upon them. Again, the division of the Land, could not but by these breaches among them be very unjust and unequal, unless this sum had been taken, whereas the Land ought to be indifferently divided and parted, to ende all controversies, to cut off all occasions of envy and emulation, and to preserve love and unity among brethren. Thirdly, in regard of military discipline, that they might march in good array, and keep order the better among them: for they were now in a manner come to hand blows with their enemies, and were ready to encounter with them. Fourthly, that the hand of God toward this people might be better seen and known, to wit, both his power and goodness, in that though many thousands of them were wasted & consumed in the Wilderness, yet the number of them was not diminished, but rather increased: & likewise his justice and truth, in that though he chastened the rebellious and refractary against him, yet he kept the promise he had made to their fathers touching the multiplying of their seed as the stars of heaven, forasmuch as he is able of stones to raise up children unto Abraham, Mat. 3, 9. And to call those things that are not, as though they were, Rom. 4, 17, 18. Lastly, to show, that as he knoweth perfectly and exactly the number of all that entered into the earthly Canaan, so he knoweth the number of all the faithful that shall possess the inheritance of the kingdom of heaven, prepared for them before the beginning of the world. He knoweth who are his, 2 Tim. 2, 19, because all their names are written in heaven, Lu. 10, 20.

In this Chapter observe three things. First, the numbering of the Israelites which were fit for war. Secondly, the commandment of God touching the dividing of the Land of Canaan among them. Thirdly, the numbering of the Levites who were appointed for the sacred warfare, that is, to serve the Lord in the Tabernacle. In the numbering of the people fit to bear arms, we may see the commandment of God, and the execution of the commandment. The commandment is amplified by the time, by the persons that were to number them, and by the persons that were to be numbered, and that by their age and ability to go to war. The time of this numbering is said to be after the plague, which the learned Junius understandeth of the plagues mentioned in the 14. chap. whereby God threatened to consume all of them in the Wilderness by little and little, now some, and then others, according to their manifold deservings & provocations. But this exposition seemeth to me both to be forced and far fet, and from the purpose. First, because the Article here prefixed, hath relation rather to one certain judgment of God brought upon them at one certain time, whereas that threatening was executed at diverse and sundry times, by the space almost of forty years. Secondly, by the name of plague, a violent death sent frō God is betokened, as for example, when a man dieth suddenly being smitten by some Angel: but the former commination doth not specify any one judgment of that sort, but without any limitation doth generally denounce a consuming of them, which might be done by natural death. Lastly, they to whom that threatening is directed, perished not with one plague, nor after one manner, nor at one time, but with diverse judgments, in diverse manners, and at diverse times. Wherefore we must rather understand in this place, that plague which is mentioned in the former chapter, where four and twenty thousand died for their idolatry and whoredom with the daughters of Moab, 1 Cor. 10.

The execution of the commandment consisteth of three points, being amplified by a declaration of the place where this numbering was made, by a comparison of the like example, verse 4: and lastly, by a particular description of every Tribe numbered, and their families, the Tribe of Levi excepted. Where observe, that in this rehearsal and enumeration of every Tribe, there is great difference from the former numbering when they came out of Egypt, which will appear by these particular comparisons set before us.

• 1. Reuben,
  • before, 46500.
  • now, 43730.
• 2. Simeon,
  • before 59300.
  • now, 22200.
• 3. Gad.
  • before, 45650.
  • now, 40500.
• 4. Judah,
  • before, 74600.
  • now, 76500.
• 5. Issachar,
  • before, 54400.
  • now, 64300.
• 6. Zebulun,
  • before, 57400.
  • now, 60500.
• 7. Manasseh,
  • before, 32200.