Commentary on Numbers

MOSES having taken order for the Church, now cometh to the civil plantation, and to the inheritance of the Land. This had been promised to their fathers, Gen. 15: now they begin to prevail, and to receive as it were the first fruits of it, to assure them of the full and final conquest of the rest. Observe in this Chapter the history of the battle fought against the Midianites, who combining themselves with the Moabites, as we see saw, chap. 25, drew the Israelites to whoredom by the counsel of Balaam, when they despayred to prevail against them by the sword. By this means they defiled themselves with Idolatry also, and provoked the wrath of God to the destruction of many thousands among them. The parts of this Chapter are three, First, of the procuring causes of this war. Secondly, the manner how it was followed & fought. Thirdly, the event and issue of the whole. The first part is in these words, wherein we see the Commandment of God, and the preparation used to accomplish this commandment. For Moses sendeth them forth, and with them Phinehas the Priest, & appointeth soldiers to execute that which GOD commandeth, out of every Tribe.

[Object.] From this arise diverse doubts that are to be discussed. First, why doth God command vengeance in this place, that forbiddeth it else where, Rom. chapter 12, verse 19. Deut. chap. 32, verse 35?

[Answer.] I answer, this may not seem strange unto us, neither should we think there is any change in GOD; but we must know the difference and distinction between the revenge of God and of private men. True it is, God will have his children bear injuries patiently; and to give place to wrath, and to overcome evil with good, Rom. 13, 4: yet he retayneth power to himself to execute vengeance against his enemies, and never disclaymeth that office, nay he challengeth it as proper to himself. For he will execute justice and judgment by himself and his ministers so often as it pleaseth him, Numb. 25, 16. So then albeit the faithful must bridle the desire of revenge, and not retaile like for like; yet when God calleth and appointeth them to be executioners of his will and wrath, he putteth a sword into their hand, and when the cause is just, their calling is lawful. Thus we see, how soldiers are warranted to shed blood, for they are called to be magistrates: only it is required of such, that they be carried & kindled with an holy zeal of God's glory, not with private hatred, grudge and revenge, which make a thing lawful, to them unlawful.

Secondly, [Object.] the question may be asked what is meant hereby, that Moses shall be gathered to his people. I answer, that he should die, [Answ.] the body returning to the earth, the spirit to God that gave it, Eccl. 12, 7: for with him are the spirits of just men made perfect, Heb. 12, 23. So it is said of Abraham, Gen. 25, 8, he gave up the ghost, and died an old man full of days, and was gathered to his people, that is, to his fathers, Gen. 15, 15. So then hereby we must learn the immortality of the soul, for Abraham's body was gathered to the body of Sarah only, for he was buried in the sepulcer with her. So it is said of Isaac, Gen. 35, 29, he was gathered to his godly forefathers; and of Moses himself afterward, Deut. 30, 50, as also of Aaron before, chap. 20, 24. But it will be said, that it is said of Ishmael that was cast out of the house of Abraham, and was the son of the bond woman, that he also gave up the ghost, and died, and was gathered to his people, as well as of Abraham, of Isaac, of Aaron, of Moses, and of many others, 2 Kings 22, 20. Judge. 2, 10. Acts 13, 36. I answer, this phrase may employ with good probability the reap̄tance of Ishmael, that he died in the faith of Abraham, and was carried into his bosom. For he joined with his brother in the burying of his father, and the Scripture taketh special notice of his whole age, and setteth down how long he lived, but no reprobate hath the age of his whole life recorded. And thus the prayer of Abraham may seem to be heard, Gen. 17, 18. O that Ishmael might live before thee! But if he lived and died a wicked man, then by his fathers to whom he was gathered, we must understand the souls of wicked men that lived before him, as Cain and his posterity that were carried away with the flood, which now are spirits in prison, 1 Pet, 3, 19. But howsoever it be, this necessarily must be concluded, that the souls of all men live when the body is turned into earth, and hath his subsisting afterward, Math. 22, 23. Hebr. 12, 21.

[Object.] It will be objected that the wise man saith, the condition of men & of beasts is all alike, Eccl. 3, 19. As the one dieth, so dieth the other, so that a man hath no preeminence above a beast. This is not spoken simply, but in respect. They are both alike and equal in the necessity of dying imposed upon both, and man hath no advantage to glory over the beast; which serveth to humble him and to proclaim his vanity. Again, Solomon speaketh according to the opinion of profane Atheists, such as the Sadducees afterward were; for they say, Who knoweth the spirit of man that goeth upward, and the spirit of the beasts that goeth downward to the earth? These are they that also say, Let us eat and drink, for tomorrow we shall die, 1 Corinth. 15, 32. But when he speaketh according to truth, he telleth us afterward, that the spirit returneth to God that gave it, chap. 12. Again, they produce sundry testimonies, that the dead cannot praise him, it must be the living, the living that must do it, Psal. 6.5, In death there is no remembrance of thee: so 30, 10, and 88, 11. Isaiah 38, 18. I answer, death and the grave have two significations according to the different manner or estate of those that are dead. [Answ.] For some are dead spiritually that are rejected of God, and in torments with the damned; these cannot praise God at all, neither doth God accept praise at their hands. Others are dead only corporally, not spiritually: these cannot praise GOD in the Church visible together with the faithful, yet in their souls they never cease to acknowledge and praise God together with innumerable company of Angels and Saints departed, yea it is their whole practice, delight and exercise, they do nothing else.

Lastly, the Apostle seemeth to make it peculiar to God, to have immortality, 1 Tim. 6, 16, he only hath immortality. I answer, God hath this of himself: the Angels & the souls of men by grace and communication, they receive this from him, whereas whatsoever God is, he is it of himself.

[Object.] Furthermore, another question may be moved, wherefore in mustering this army, and sending them to fight, Phinehas the Priest was to be among them? for what had he to do with this manner of warfare, who was to serve in the Tabernacle, and was not numbered among the other tribes that were to go out to war? I answer, [Answer.] Moses sendeth him, because he had given a notable proof of his zeal in slaying the Israelite and the Midianitish woman with his iauelin: & he is sent not to draw his sword, or to be captain of the host, but to exhort the people, to teach and keep them in the fear of God, and to put them in hope of victory. This was commanded of God, when they went to battle against their enemies, the Priest was to stir them up to courage, that they should not faint nor fear, but be assured that the Lord would go out with them and fight for them to save them, Deut. 20, 2, 3, 4: so the Priests were ready to go with David, when he fled out of Jerusalem, 2 Sam. 15, 24. And when it is said, Phinehas went with the holy instruments, some understand the Ark, others the Vrim and Thummim to ask of God touching the success of the battle. Howbeit, it is not likely that he doubted of y ^e end that had his warrant from God to begin it. And if Moses had meant this of the Ark, no doubt he would have expressed it by his name, as he doth often̄ before: besides, if he had pointed to this, he would rather have used the singular number, thē the plural: & have said y ^e holy instrument, not instruments. It is rather to be thought y ^t he meaneth the two Trumpets, of which see before, chap. 10, and these he addeth in the next words by way of exposition or interpretation, as if he had said, the holy instruments, that is, the Trumpets, as Judge. 8, 27.

Heereby then we see the absurd collection of Bellarmine, who making the unhappy ende of the enemies of the Church a note thereof, alledgeth the death of Zwingli who was slain in battle. But why might not Zwingli go with his people into the battle, as well as the Priests that were commanded to do it? He was as a good Shepherd that gave his life for his flock, and would not leave nor forsake them fighting for the defense of the Gospel. Neither may we account it a plague or punishment to die in battle, or a token of one forsaken of God, as we see in good Josiah and many others: and the experience of all times teacheth us the truth of that which David saith, The sword devoureth one as well as another, 2 Sam. 11, 25. Thus much of the questions.

[Auenge the children of Israel, &c: and Moses said, Arm yourselves, &c.] By Moses speaking of wars, we may see they have been ancient in the world; and being commanded of God in this place, we see also that they are lawful; of which see before, chap. 1, and 24, and 25. But here diverse other points directing wars and warriors are to be observed. First, observe that an army is here spoken off, as mustered and gathered together for the battle.

The Doctrine is this; Before men go to battle, an host of men must be appointed & gathered together, and sufficient forces must be levied, Exod. 17, 9. Josh. 8, 3. 2 Chron. 13, 3, and 32, 6. 1 Sam. 15, 4. Judge. 20, 17.

[Reason 1] The causes are evident: First, that a number may be sorted out sufficient in show, that thereby hope & assurance may arise to counteruayle the contrary part, Eccl. 4, 9, 10, 11, 12. Luke 14, 31. Judge. 20, 17. and 7, 2, 7, 2. Chron. 14, 8, 9, 10, 11. Secondly, for order, that by warlike policy every man may be fitted to stand in his place, 2 Sam. 10.9, 10, 11. and 18, 1, 2, 3. 1 Kings 22, 14, 15, in regard whereof it is fit & requisite that men be trained at home before they go to fight abroad, 1 Sam. 17, 33. 2 Sam. 10, 9. 2 Chron. 14, 10, that military discipline be not broken to the destruction of the whole army, 1 Sam. 11, 11, and 30, 16, 17: one such soldier is worth an hundred others that are untaught and vntrayned.

This serveth to reprove sundry abuses, [Use 1] First, of such as send not out a just host or sufficient forces, but sparingly, now some and then others, whereby the people are smitten down with the sword, and made a prey to the enemies, 2 Sam. 11, 15, 17. Secondly, against either raw or desperate soldiers, that couetously, or proudly and presumptuously go to battle against the enemy in a tumultuous and confused manner, as if they went rather to the spoil & victory, then to the battle. This is a willful tempting of God, and a making of themselves guilty of their own death and of many others. Thirdly, this reproveth the carelessness and negligence of such as are Governors in gathering & mustering men, and in providing armor and furniture, when the cause is instant and requireth haste, 2 Sam. 20, 4, 5. If in any other earthly thing, the Proverb taketh place in this, that delay is dangerous. Fourthly, it meeteth most justly with the murmuring of reckless people at the labors and charges of often mustering, and are unwilling to bestow one penny for the safety of the state, of the kingdom, of the Church, of our Cities and Towns, nay of their wives and children, and their own goods, Judge. 5, 16, 17. and 21, 9, 10. 1 Sam. 13, 8, and 11, 7. Lastly, this serveth for comfort unto us, when these means are used and afforded, when we see them taken in hand carefully and religiously, 2 Chron. 14, 8. Whē all things are ordered aright, and sufficient forces levied, who should not be ready and willing to go forth? For as the want of men and munition, and all kind of provision taketh away the heart and slaketh the courage of such as are to fight and adventure their lives: so on the other side, the having of all things fit and necessary giveth comfort, 2. Chron. 14, 8. Nevertheless, we must take heed that we do not rely upon them and put our trust in them: for no man is saved by the multitude of an host, how great and strong soever it be, 2 Chron. 13, 8, 13. Isaiah 2, 22, and 3, 1, 2, 3, and an horse, though prepared for the battle, is a vain thing to save a man: forasmuch as an army are men, and not God, and their horses are flesh, not spirit, Isaiah, chapter 31, verse 3.

Again, the army here spoken of, is not only gathered together, but it is sent out; First, it is furnished and prepared, and then employed. The Doctrine: An army assembled must go forth in a seasonable time, if the cause remain and continue for which it was gathered, Josh. 11, 7. 1 Sam. 18, 5, 27.

The Reasons; First, because it is not the [Reason 1] sight, but the use: not the having, but the employing of men of war that hurteth the enemy, 2 Kings 19, 32. It is not the having of a sword that sufficeth, but the drawing of it out against the enemy that profiteth. Secondly, otherwise it argueth want of wisdom, or courage, or constancy, or all these upon the distrust of the cause or force, Judge. 9, 36, 37, 38 Thirdly, it giveth edge to the enemy to provide means of preventing by a more speedy resolution, if they go not forth being prepared, 2 Sam. 20, 6. whereas it is the part of a wise and politic Captain, to take heed he do nothing to hearten the enemy, or discourage his soldiers.

This serveth to reprove those that in a brauado [Use 1] make much preparation, but are nothing at all for execution: such are they that go not out at all, or go out too late, having too credulous hearts to believe that the enemy will not come, or not come as yet, 2 Sam, 20, 6. Secondly, it reproveth such as refuse to go or to be sent out. Some had rather be hanged before their doors, then be employed in the Princes service. Others hide themselves, or hire others, or make friends, or excuses of insufficiency, because they would not perform this business, and would slip their heads out of the collar, Numb. 16, 12, 13, 14. Lastly, it serveth to warn such as are mustered and have given their names, to prepare thenselves, and to think seriously of the matter, that they are to be employed in a weighty business, that so they may be ready to fight the Lord's battles, 2 Chron, 20, ver. 15. for their Prince, Country, wife and children, Neh. 4, 14.

In the next place mark, that Moses spake unto some of the people, Arm yourselves unto the war. At the commandment of Moses the people must arm: but before he command, they may not put on armor.

The Doctrine: A lawful army must be gathered and sent out by public authority, 2. Chron. 14, 9.

The grounds hereof: for first, public enemies must be resisted by authority & power of the public Magistrate, 1 Sam. 11, 7. Secondly, [Reason 1] the Magistrate beareth not the sword in vain. 1 Sam. 8, 20. Thirdly, they intrude into the seat of Justice, that take this upon them without authority, nay they sit down in the place of God, Numb. 16, 11. But it may be objected, [Object.] that the examples of Abraham, who armed 318, men and pursued the Kings, and of Sampson prove the contrary, for what warrant had they? I answer, they had both sufficient warrant and authority. [Answ.] Sampson was one of the Judges, chosen of God to save his people, and he was stirred up and guided by an extraordinary spirit to smite them hip and thigh with a great slaughter, Judge. 14, ver. 19. And touching Abraham, he was no private man, nor subject to any other Potentate, but a free Prince and at his own command. Again, he did no more then as if a man should defend him and his against a thief, and resist violence with violence by the sword. The uses remain.

[Use 1] It is the duty of the Magistrate, when intelligence is given of enemies, and of their approach or preparation, not to be secure or to suffer them to take the start, but he must take order against them, 2 Chron. 20, 1, 2, 3, that he suffer not the Lord's enemies to prevail, or to escape, 1 Sam. 15, 3, 9, 35. It is a great advantage that an enemy hath, to suffer him to be first in y ^e field, or to come to our doors: whereas it is the wisest and safest way to take the field before, and rather assault then defend.

Secondly, no man should seek to shift himself from the Magistrate, but know that his authority is a sufficient warrant when the war is just. Against the Anabaptists that resist public authority.

Lastly, this condemneth the life of Pirates, and Rouers, and robbers, that live by spoiling, and killing, and stealing from all, without any respect of person, all is fish that cometh to their net, Isaiah 33, 1. These prevail for a time, but in the ende, they that spoil shall be spoiled, and they that deal treacherously, shall have others to deal treacherously with them.

Furthermore, against whom are the Israelites sent out to war? against the Midianites their open and professed enemies. The Doctrine. He against whom we wage war, must be known to be an enemy, Deuter. 21, verse 1.

The Reasons: If it be otherwise, that we respect not against whom we fight, or whose [Reason 1] blood we shed, we are fighters against God, and he will fight against us, yea destroy us, 2. Chron. 13, 12, 16. Secondly, friends and brethren must not fight and strive one against another, but dwell together in love, peace, and unity, Gen. 13, 8. Thirdly, it addeth courage in that we do know we shall hurt and wound our enemies, 1 Sam. 4, 9, and 17, 48, 36. The name of a brother slaketh courage, and abateth the care to provide any furniture; so on the other side the name of an enemy kindleth the desire of fighting, and maketh more diligent to arm accordingly. The uses follow.

This reproveth those that make war secretly [Use 1] or openly with their good friends, 1. Chron. 35, 20, 21. therefore we should make difference between a brother and an enemy, and examine the true causes of breaking, before we make war with any, Judge. 11, 12, to 28. Secondly, against such as nourish civil mutinies, as Manasseh against Ephraim, and Ephraim against Manasseh. 2 Sam. 15, so did Absalom, and 20, 1. Sheba. Thirdly, against those that fly from their Countrymen to the enemy, 2 Sam. 15, 31. Many have been faulty this way, and guilty of treachery and rebellion: to these we may join such as treacherously intend to fight against their own Nation, when it is gathered together against the enemy, contrary to that which the Philistines conceived of David, though he were among them, 1 Sam. 29, 4, Let not him go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men? But some that were among us have been guilty of that crime, which the Egyptians falsely surmised & suspected concerning the Israelites, Exo. 1, 10. Let us deal wisely with them, lest it come to pass, that when there falleth out any war, they join unto our enemies and fight against us. Lastly, it reproveth those that judge every man and every estate, every nation & people to be fit to be fought withal: likewise such as murmur against the going out of men out of their Country, though it be against enemies, Numb. 13, 31.

Besides, consider that the Priest is willed to go with them, verse 6, and afterward they that fought this battle, must abide out of the Campe seven days, and purify themselves & all their raiment, verse 19, 20. Whereby they are warned to take heed of all sin in going to war, and in the execution of it. The Doctrine. All that are employed in war must be careful to avoid all sin, Deut. 23, 9, 10. We ought to beware of sin at all times, but thē especially when we go into battle, and are to stand in the face of the enemy.

The Reasons; First, the consideration of [Reason 1] the state wherein we do stand: we are in jeopardy every hour, & are in the greatest, most manifest, and eminent danger, we may fall forever in a moment, & never rise again; which also our sin will hasten and bring suddenly upon us, Levite. 26, 14, 17. Secondly, God forsaketh them in battle, that by sin forsake him before they come to the battle, Judge. 10, 13, 14. Thirdly, it is most probable & much to be feared, when many are gathered together out of diverse places, educations, and natures, that one will infect another, if they take not heed, Isaiah 2, 6. Fourthly, the prosperity & flourishing of the Church of one side, or the overthrow & desolation of it on y ^e other side, & consequently the gaining of glory to God, or the hindrance thereof doth much depend upon that action, Exod. 14, 13, 14.

[Use 1] The uses. It standeth us upon to reconcile our selves to God before wars be enterprized, Judge. 20, 26. Then we may go to the battle with peace & comfort, then we may fight with boldness and courage. Precious in the sight of the Lord is the death of his Saints: they shall rest from their labors, and their works shall follow them.

Secondly, it reproveth such as then give themselves greatest liberty to sin, to steal, to lie, to swear, to whore, to kill: hence it is, that they say, to have a die in one hand and an whore in another, is soldier-like, as if the soldier and Captain had a dispensation to commit sin and to break all laws divine & human without restraint or controlment, 1 Sam. 30, 16. Iud. 5, 30. contrary to the examples of sundry good & godly Captains, mentioned in the Scriptures, who believed God, were devout and religious, taught their houses the fear of God, and prayed him continually, Mat. 8, 5, to 14. Acts 10, 1, 2, 7. 2 Sam. 20, 10. 1 Sam. 25, 15, 16. These are examples for men of that profession to follow.

Thirdly, it serveth directly against those that think thieves, drunkards, swearers, whore masters, Atheists, and Libertines to be the fittest soldiers to fight the Lord's battles, who indeed are fitter to fight for a tyrant or an usurper, Judge. 9, 4. 2 Chron. 13, 7, and to be used in extremity and necessity, rather then where there are plenty of others, 1 Sam. 22, 2. 2 Chron. 14, 8.

[Object.] But it will be said, They are a burden to the Land, thus the Country shall be well rid of them. I answer, that through them we rather are like to be rid of many good and profitable members that shall go with them and among them. [Answ.] Again, it is good indeed to be freed from them, but we must be rid of them by good means, Rom. 3, 8, howbeit we may not do evil, that good may come thereof. Thirdly, there is no confidence to be reposed in such, who being unfaithful to God, it may be presumed they will be unfaithful also to their Prince, whereby great hurt, loss, and damage may by them redound to the commonwealth in such sending of them. The way to be rid of them, is to execute judgment against them, and to cut them off by the sword of the Magistrate for their evil deeds.

Lastly, from hence we should learn much more to be watchful in the spiritual warfare, Eph. 6, 10. 2 Tim. 2, 4. We are all soldiers, and we are to fight against principalities and powers, and spiritual wickedness in high places, and therefore it behooveth us to put on the whole armor of God, and to be strong in the Lord, knowing that we shall stand in his might, and be able to put to flight these enemies.

This is the second part of the Chapter, wherein we see the manner observed in managing this war, and in performing obedience to the Commandment of God and his servant Moses. Wherein we may see the slaughter that they made, first set down generally, They slew all the males: then particularly, Five of their Kings, and also Balaam. Secondly, the captives that they took, to wit, all the women and their little ones. Thirdly, their booty, they took the spoil of their cattle, flocks, and goods. Lastly, they set their Cities on fire, and consumed their goodly Castles to nothing. Here a question may be demanded concerning Balaam, [Object.] how he came to be among these Midianites, forasmuch as we read before, that he went his way? Numb. 24, 25. I answer, [Answer.] some understand the words, of his purpose & resolution to return home, but that he stayed in the way among the Midianites, through whose Country he must necessarily go, and so was slain among them. And indeed it is certain he was present in the battle, but it is more likely and credible that he went home, and afterward hearing of the destruction of so many thousands of the Israelites, procured through his devilish counsel, that he returned unto Madian, hoping to receive the wages which had been promised unto him, seeing the matter succeeded according to his & their desire: and thus indeed he received a just reward and recompense as the wages due unto him, for he was slain by the sword. And hence also it may not unfitly be concluded, that he was no true Prophet of God, (but a Prophet of Satan) for then doubtless the Israelites would never have put him unto the sword. Some there are that too highly magnify him and esteem better of him then is cause, and think that he was the same, who in the book of Job is called Elihu, howbeit this is a blind conceit. Some of the Hebrew Doctors observe that he could be no Prophet because it is said, God opened his eyes, and he saw the Angel of the Lord standing in the way, &c. because this is noted of others, as of the servant of Elisha, 2 Kings 6, 17, and of the Syrians, verse 20, as also of Hagar, Gen. chapter 21, verse 19, but it is never spoken in the same manner of any of the Prophets. Other of them say, he was damned with Doeg, Gehazi, and Achitophel: but the things that are secret belong not unto us: the truth he knoweth, that knoweth all things; it is not for us to judge before the time.

But to leave this and to come to the doctrines: We saw before the sin of the Midianites, chap. 25, and how God threatened them; hitherto they escaped well enough, and might say as Agag did that had been spared with the fatter Oxen, and the better sheep, 1 Sam. 15, 32. Surely the bitterness of death is past: notwithstanding we see God maketh good his word and suffereth no part of it to fall to the ground.

We learn hereby, that wicked men, howsoever they may be suffered long in their sins, and God prosper them in their ways, and bring no temporal judgment upon them, yet at last he meeteth with them, and bringeth his plagues and punishments upon them, Psalm. 73, verses 12, 17, 18, and 37, 35, 36. Job 21, 17, 18. Ierem. 12, 1, 2, 3. Hab. 2, 3, 5. Psal. 50, 21. The Scripture is full of these examples.

[Reason 1] And it must needs be thus, because God is a jealous God, visiting iniquities and transgressions, Exod. 34. he is angry with the wicked & hateth them, his soul abhorreth and detesteth them, and therefore must needs bring judgment upon them, Rom. 1, verse 18, and 2, 5, 8. Deut. 9, 8, 20. Mal. 1, 2, 3. Not that GOD hath any passion of anger, but because he is said to do that which men do when they are angry, that is, he will take vengeance and punish them for their sins and offenses.

Secondly, because the Lord hath set a stint to the wicked, he seemeth for a while to put the bridle in their necks, and to let them run at liberty, but they have their appointed time which they cannot pass; he hath set down how far they shall go, and how long they shall live, and the measure of their sin to what height they shall grow, so that though they desire to proceed never so much, they shall not be able, they cannot go any farther; he waiteth till they have filled up the measure of their sins, Gen. 15, verse 16. Math. 23, ver. 32, and then he will not spare to bring his judgments upon them.

[Use 1] The uses. First, this teacheth us to acknowledge the justice of God. He oftentimes holdeth his peace, and men think him to be like unto themselue • , howbeit he will manifest to all the world, that he is a just and righteous God, and holy in all his ways. Hence it is, that the Apostle saith, He will reward everyone according to his works, Rom. 2, 6. Psalm. 62, 12. For as God never forgetteth to be merciful, neither shutteth up his kindness in displeasure, Psalm. 77, 9, so he cannot forget his justice, except he should forget himself. No man forgetteth his own name. Justice is God's essential attribute, This is his Name forever, and this is his memorial to all generations. True it is, the faithful themselves do many times conceive amiss both of the mercy and of the justice of God; but they confess, that this is their infirmity, Psal. 77, 10. For when they are themselves in trouble and their soul refuseth to be comforted, they begin to reason and dispute with themselves, and say, Will the Lord cast off forever? Will he be favorable no more? Is his mercy clean gone forever? and doth his promise fail for evermore? Psalm. 77, 7, 8, 9. On the other side, when they see the ungodly prosper, that they are not in trouble as other men, neither plagued like other men, they are ready to think of themselves, that they have cleansed their hearts in vain, and washed their hands in innocence, Psal. 73, verses 3, 5, 13. Nevertheless, whatsoever we are sometimes ready to judge in the time of trouble & temptation, we must upon better advice say with the Apostle, Let God be true, and every man a liar, as it is written, That thou mightest be justified in thy sayings, and mightest overcome when thou art judged, Rom. 3, verse 4. Albeit therefore GOD do not by and by strike with his hand and draw his sword, yet he is not unjust, neither is he slack concerning his promise, but he is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance, 2 Pet. 3, 9.

Secondly, this serveth to teach us that we [Use 2] should not envy at the wickedness of men, albeit for a season they prosper in their sins: the measure is not yet heaped up, but when once they are grown to the height, the judgments of God will overtake them, and they shall pass away as the grass of the field. A good man will never envy at their evil, Psal. 37, 1, 2, because he knoweth well that they stand in a slippery place, and what is reserved for them, if they go on in their sins.

Thirdly, this serveth to instruct & inform [Use 3] every man that he should not grow obstinate and obdurate in his sins, because of God's patience and longsuffering toward him; because as he hath his time, so also God hath his. If we fill up the measure to the full of our transgression, he will also pour down the vialle of his indignation. Such as run on in sin, grow thereby stark blind that they cannot see, and stark deaf that they cannot hear, until their eyes and ears be opened by affliction, and his judgments take hold upon them. Let us lay before us the examples of others, and consider how it hath gone with them, that we may learn wisdom by their folly, and take warning by their misery. We know how it went with the old world after the days of God's patience were expired, only eight souls were saved, all the rest were destroyed, Gen. 7. 1 Pet. 3, verse 20. It is better for us to be admonished by the fall and ruin of others, and to take heed of abusing the patience of God, then that we should be taken in our sins, and be made examples unto others to our utter confusion and destruction forever.

And they slew the Kings of Midian, besides the rest of them that were slain, namely Eui, &c. five Kings of Midian, &c. Moses doth not content himself to tell the Church of God in general, that the multitude of the people of Midian were destroyed, but singleth out the number and the names of their Kings that were slain. Whereby we may gather that high and low, Prince and people lie open to judgment: God spareth none, but striketh & punisheth all that sin against him. We see this in those Kings that took away Abraham's wife, the Lord plagued them and their houses with great plagues, Gen. 12, 17, and 20, 3, 17: to verify that which the Prophet saith, He suffered no man to do them wrong, but reproved Kings for their sakes, saying, Touch not mine anointed, and do my Prophets no harm, Psal. 105, 14, 15. We saw this in the sixteenth chapter of this Book concerning Korah and his complotters, they were famous and great men in the Congregation, yet the earth was not able to bear them, his judgments were so heavy upon them. This doth the Lord tell such as are mighty upon earth, that band themselves together, and take counsel against the Lord and against his anointed, He will break them with a rod of Iron, and dash them in pieces like a Potters vessel, Psal, 2, 2, 9. And Psalm. 82, 6, 7. I have said, ye are God's, and all of you are children of the most High: but ye shall idie like men, and fall like one of the Princes. The examples of this are infinite; when God sent out Saul to take vengeance upon the Amalekites, the sword fell upon Agag the King that sat upon the Throne, as well as the common sort that sat in the dust, 1 Sam. 15. Herod the king, although he were clad in royal apparel, could not keep his body from the worms, by the which he was eaten up alive, Acts 12. And it must be thus.

[Reason 1] For first, the Heads and Captains of the people have oftentimes the chief hand in the trespass, and when open impieties are set afoot and practiced, they should not bear the sword in vain. If then they draw not out the sword of justice, but suffer it to rust in y ^e scabbard, while iniquity walks in the Land without controlment, they make themselves guilty of those sins & bring upon themselves many judgments. As then it was said to Eli, who winked at the wickedness of his sons, I will judge his house forever, for the iniquity which he knoweth: because his sons made themselves vile, and he restrained them not, 1 Sam. 3, 13; so it may be said to Kings and Princes, that God will also enter into judgment with them, if they restrain not their people from their evil.

[Reason 2] Secondly, with God is no respect of persons at all, though they be supreme and sovereign, though they be wealthy and honorable, learned and mighty in the world, yet they shall escape never a whit the more for these privileges: as Job 34, 19, He accepteth not the persons of Princes, nor regardeth the rich more then the poor, they being all the work of his hands.

This serveth justly to reprove those that [Use 1] make their places a privilege and as it were a Sanctuary to hold and harbor them from God's judgments. These do much deceive themselves, to bear themselves so bold, and to build upon so weak a foundation. It is as possible for a City to hold out against the enemy, that hath no wall but of Reedes, w ^c are easily either pierced or fired, as it is for a man to stand against gods judgments by his noble birth, or his high place, or his great riches, or his deep learning, or his golden crown. And yet we see how common it is for such to exempt themselves from the common sort, as if they • ad more liberty to sin then others. Indeed here is for a time some difference between them and others, but when we must lay down this earthly tabernacle, little or no difference will appear. The condition of all men is alike in death, and Solomon saith, Eccl. chap. 9, verse 4. A living dog is better then a dead Lyon. We must therefore know that whatsoever we are, we are no better then dust: whether we consider the original cause or the final: we are of the dust, and we must return again to the dust, and can carry away nothing with us.

Secondly, this should instruct men of high [Use 2] places to turn unto God, to serve him with fear, • nd to rejoice before him with trembling: yea to kiss the son lest he be angry, and they perish in the way, for when his wrath is kindled but a little, blessed are all they that put their trust in him. For when all must appear before the judgment seat of God, no ensign of honor will do us any good.

Let not the rich man glory in his riches, or the strong man in his strength, nor the noble man in his honor; but he that glorieth, let him glory in this, That he understandeth and knoweth God, that he is the Lord which exerciseth kindness, judgment, and righteousness in the earth, for in these be delighteth, Ierem. chap. 9, verse 14.

When a man cometh before an earthly Judge, he respecteth not the person of the poor, nor honoreth the person of the mighty, for that were to do unrighteousness in judgment; but he judgeth his neighbor rightly, Levite. 19, 15. How much more then must we assure our selves, that the Judge of all the world will do right?

The Prophet David chosen of God to be the Governor of his people, professeth that he will sing mercy and judgment, Psalm. 101, verse 1. Thus shall it be with God, here the ungodly often escape, because no man dare attach them or meddle with them, but in the end they shall not escape. Every man shall appear without his vizard; here some poor are respected for their rags, the rich for their bags, the noble for their Escutchions, the Captains for their arms, the mighty for their friends, the clyents for their bribes: thus are the eyes of men dazzled and blinded that they cannot consider every man's cause, but too much respect the person. It is not so with God. All the glory of man is no better then vanity, like the flower of the field that fadeth away. God looketh upon the heart, if we come before him with a soul washed in the blood of Christ, this will keep us from the wrath of God.

[Use 3] Lastly, from hence ariseth comfort to the oppressed and them of low degree that are in misery, to know that God will plead their cause, and enter into judgment with the mighty ones of the earth. He is higher then the highest, and stronger then the strongest. Here men stand in fear of them that do not stand in fear of God, but God feareth not their faces. He heareth the cry of the poor, and will deliver them. Mark the end that God will make, who is the King of Kings, and the Lord of Lord's: he will call those to judgment that here escape the hands of men, When they shall receive for the wrong which they have done, because with him is no respect of persons, Col. 3, 25.

In the words before we heard the marvelous and memorable judgment of GOD against the Midianites, who were enemies to the Church of God, among whom also Balaam perished. He wished to die the death of the righteous, chap. 23, 10, but he lost his life among the unrighteous. Thus they that dignity a pit, oftentimes fall into it themselves, Psalm. 7. Now in these words we have the third and last part of the Chapter, touching the issue of things after the battle, when the Captains & Soldiers returned from the battle. These are of two sorts; First, the things that happened before they came into the Campe, to the 25, verse; and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the host, they are these four. First, Moses chideth and checketh them because they had done the Commandment of God to halfs, they had executed a part, and left another part undone, like Saul that spared the fatter Sheep and Oxen for sacrifice, 1. Sam. 15. verse 21. They had saved all the women under a pretence of foolish pity, accounting it no honor or valor to consist in killing them: but they ought to have been destroyed, because they caused the children of Israel to commit a trespass against the Lord, and a great plague fell upon the congregatiō of the Lord, chapter 25, 1. Secondly, Moses commandeth that such should all be destroyed, their eye must spare none of them; but the women children that had not known man by carnal copulation, should be reserved alive for their uses. Thirdly, he commandeth the men of war to purify themselves before they came into the host. Lastly, we see the commandment of Eleazar the Priest to purify the silver and gold, and garments that they had gotten; that such metals as would abide the fire and not be consumed, should pass through it: the rest was to be washed with water, that so they might be consecrated to God, and be applied to an holy use. The profane Midianites had polluted and defiled them with Idolatry, which God hateth, of which see more afterward, chap. 33, 52.

14 Moses was wroth with the Officers of the host, with the Captains over thousands, and Captains over hundreds: and he said unto them, Have ye saved all the women alive? &c. The Lord told Moses immediately before, verse 2, so soon as this business was ended, he should be gathered to his fathers, yet see how he hasteth forward the matter that it might be ended, that he also might come to the ende of his days. God had sworn that he should not enter into the Land, for he was displeased with him, and spared him not, because of the people, as he showeth, Deut. 1, verse 37, The Lord was angry with me for your sakes, saying, Thou shalt not go in thither: where he goeth not about to excuse himself, and to wash his hands, as if he had not done amiss, but his meaning is that he fell not into evil of his own accord, forasmuch as the mischief sprang from the people. Thus did Moses smart for the rashness and retchlesnesse of the people, as oftentimes Kings and Princes do. The old saying was wont to be,

For first, this is a kind of contempt against [Reason 1] God; for not to obey, is to disobey & to contemn. The servant which will not do what his master commandeth, what doth he but show a contempt against him? If then this argue and convince of open contempt, no marvel if God be displeased with it. True it is, and it cannot be denied, that men often do not that which God requireth, out of frailty, ignorance, and infirmity; but a continual neglect and omission cannot but proclaim our contempt, and therefore it is a fearful and heinous sin.

[Reason 2] Secondly, the law of God is not only negative, but also affirmative: it commandeth good as well as forbiddeth evil. For albeit all the ten Commandments, the fourth and fifth only excepted, do run negatively, yet the negative carrieth with it the affirmative, according to the exposition of Christ himself, Math. 5, verses 25, 33, 37. The Commandment which saith expressly, Thou shalt not kill, saith also inclusively, Thou shalt preserve life.

Thirdly, it is against the rule of love and [Reason 3] charity. For where there is less love then ought to be, there is sin. Now where there is an omission of those things whereby God may be glorified and our brethren profited, there can be no true charity. [Object.] But against this Doctrine it will be said, that sins of omission cannot retain the nature of sin, because sin is an act. I answer, [Answer.] it is true of sins committed, they are acts: but of duties omitted, it will not hold: as for example, a man refuseth to hear the word, he will not come to the house of God; here is a sin, because he that is of God, heareth God's word, saith our Savior, John 8, 47. yet it is no act at all, but the omitting of an act; so if a man hear the word carelessly this is a sin, Luke 8. yet it is not any act: so that sins of omission are sins before God as well as other of commission. The uses follow.

First, it appeareth hereby, that many men [Use 1] in the world, if they would examine themselves and cast up their accounts and reckonings with God, as debtors ought to do, they should find themselves to stand endighted and convicted of a multitude of sins that haply they never once dreamed of. The greatest sort take notice of this, and take themselves bound to avoid evil, but they never charge themselves with doing that which is good. Every man confesseth it a sin to serve other gods, to worship false gods, and yet never consider that it is a sin, not to serve and worship the true God. Moses was shut out of the Land of promise, not because he did openly dishonor God before the Congregation, but because he did not honor and glorify his Name, Numb. 20. And wherefore was the rich man cast into the torments of hell? was it because he had taken anything from poor Lazarus, or pulled the meat from his mouth? No, it was because he did not put bread into his mouth, He fared deliciously every day himself, Luke 16, but he suffered him to starve for want. Now we must set down this as a certain rule, that they never had their hearts truly reformed from doing of evil, that have not also been careful to do that which is good. We have therefore a farther reckoning to make with God then we imagine, and stand deeper indebted to him then we believe. For if we do not make our accounts to account with him for duties let slip and omitted, we can never be saved.

Secondly, this Doctrine serveth as a good direction to help us to try our selves whether [Use 2] we be rightly reformed in our hearts or not. If we have learned to account duties omitted to be no better then sins against almighty GOD, and for which he will one day take vengeance, we have made a good step in our holy faith: and that if we have not learned to make conscience of sins of omission, we will never truly make conscience of sins of commission. A man may make some scruple of conscience of swearing and taking the Name of God in vain, and yet never use it with fear and reverence. This man is as guilty that hath left the good undone, as the other. Many men will refrain from going to work on the Sabbath day, and from open profaning of it, but in the mean season they come not to hear the word, neither make any profit unto their souls by it. These men doubtless do it but for outward respects, and not for any care they have to keep it holy. For how shall it be known that they do it for conscience sake, except they make conscience of the holy exercises of the Sabbath? So then every man ought to examine himself, and see whether he be not guilty of some evil, even while he abstayneth from evil: and hereby we may find out the truth. If we make conscience of the contrary good commanded and required, then our hearts are right: For this is a certain rule that never faileth, and we shall always find it true, that he never had any true fear of sin or of displeasing God, that had not withal a care to please God.

Thirdly, this Doctrine convinceth us as [Use 3] guilty of sin even from our mothers womb, we have all gone astray and are culpable in the sight of God. For all that men can boast off is nothing but the abstaining from evil, they can say nothing touching any good that they have done. They can allege for themselves, they have not been corrupt Idolaters, scoffing Ishmaelites, or profane Esaues; they cannot challenge unto themselves that they have been zealous worshippers, or faithful and careful professors of the truth. But what shall it profit us not to be profane as Esau, except we have labored to be like David, a man after God's own heart? What shall it profit us not to be scoffing Ishmaelites, except also we labor to preserve the good name of our brethren? Or what shall it avail us not to be oppressors and such as are full of cruelty, except we be also lovers of mercy and full of good works? Certainly except this be in us, we cannot free our selves from the just imputation of sin and wickedness. Would any man account that a good hand, which is not able to do any good to the body? and to be able only to say, it did never cut out the tongue out of the mouth, or pull the eyes out of the head, or draw the heart out of the body? The like we might say of other members. For would any praise and commend the mouth to be fit and profitable to the body, that could only say thus much for it self, that it did never tear the flesh from the body, or swallow poison to the end to destroy the body? If then it be evil, that the members should not do those good duties and functions about the body that is required of them; we may reason after the same manner for our purpose, why should not a man be justly condemned that can only boast that he hath not done evil, when in the mean season he cannot show any good that he hath done? doubtless such a one is no true member of Jesus Christ. For we make God our adversary when he findeth us a barren field without good Corn, as well as when we bring forth nothing but thorns and thistles: and our house is fit to lodge and entertain Satan and other unclean spirits, Math. 12, verse 44, when they find it swept and empty of God's graces.

If we had never actually committed any sin, yet because we omit such duties as almighty God looketh for at our hands, it is sufficient to work our condemnation and destruction. Wherefore is Meroz cursed in the song of Deborah? Is it because they fought against God's people, and joined with the enemy? No, it is because they did not assist them and help them against the mighty, Judge. 5, verse 23. And the unprofitable and unfaithful servant was cast into utter darkness not for misspending his masters talent, or for wasting it on harlots or riotous living, but because he did not use it well, nor employ it to his masters advantage, Math. 25, verses 27, 33. And wherefore shall many reprobates be condemned at the day of judgment? shall it be for taking food from the hungry, or drink from the thirsty, or garments from the needy, or lodging from the stranger, or comfort from the sick, or relief from the prisoner? No; because they did not feed them, nor clothe them, nor visit them, nor harbor them. He that is a true and loyal subject, it is not enough for him, not to serve his Princes enemies, but he must serve his Prince also: so if we will be the Lord's servants and subjects, we must not think it sufficient to live ydlely and to serve nobody, but we must do faithful service to him that hath created, redeemed, called, justified, and sanctified us; otherwise there will always be sufficient matter for our endightment and just condemnation, when we shall appear before the Throne of God. For every Tree that bringeth not forth good fruit shall be hewn down and cast into the fire, Math. 3, verse 10. Will a man accept of such a servant, that contenteth himself to do him no hurt or no evil, when in the mean season he doth him no good? Shall the bryer or thistle only be cut down in the Wilderness? No, the fruitless Tree also shall go with it though it grow in the midst of Paradise. To conclude, the word of exhortation arising from hence, is thus much for everyone of us, that we should labor to join these two together, knowing that the one cannot be profitable without the other, and therefore we must labor to perform the good required, as well as to abstain from the evil forbidden; so shall we find almighty God to be gracious unto us, and we shall please him in our obedience.

[Verses 15, 16. And Moses said unto them, Have ye saved all the women alive? now therefore kill every male and every woman, &c. ] A man would think at the first, that this sex should move commiseration and pity in the hearts of men, and stay the hand from execution.

The wrath of Moses may seem to be too severe, [Object.] and to savor of barbarousnes, in that he willeth the men of war to commit such carnage, not only upon the women, but upon the little ones that could not be guilty of the sin of their parents, neither were able to discern between good and evil, neither knew the right hand from the left. The women perished justly, who had laid a stumbling block before Israel, but the poor infants and sucklings, what had they done?

[Answ.] I answer, they were by nature sinners, and as a brood of serpents. And albeit the son shall not bear the iniquity of the father, Ezek. 18, yet who can accuse God of injustice, seeing all are guilty of original sin, which deserveth death? but of this we have spoken before. Now to apply this, the women that had known man, are commanded to be destroyed, because they had worthily brought that general judgment by their horrible sin. They transgressed against GOD, and GOD brought this judgment upon them.

This teacheth, that the cause of a man's ruin, the procurer of his plagues and of destruction is none other but himself, let us never seek the cause out of our selves, but within us. The cause of the destruction of these Midianitish women, was not in the decree of God to have them destroyed, but because they had committed this evil, therefore came all this upon them. If we consider man before his fall, he was the most glorious creature under heaven: but after his fall which was his own act, he became the most cursed creature, even worse then the brute beasts. See farther for this point, Hos. 13, 9. O Israel, thou hast destroyed thyself: and Isaiah 3, ver. 9. They have rewarded evil to themselves. And Ezek. 18. The wickedness of the wicked shall be upon himself.

The grounds of this are evident. First, because [Reason 1] it is not from God, but from our selves, I am. 1, 14, and therefore when any man is plagued for sin, the cause must be searched and shall be found in our selves, not in the Lord. True it is, we are punished of God, and yet indeed we punish our selves, it is we that draw out the sword against our selves; and the reason is, because we give the cause why God doth punish us: for howsoever it be God that doth it, yet it is man that giveth the cause.

[Reason 2] Secondly, because as God evermore saveth in mercy, so he doth also destroy in justice. He never punisheth or taketh away any, but it is in his justice. For these two can never accord or stand together, to wit, his justice in punishing, and no merit in man to deserve it. If God punisheth, man deserveth it, these go hand in hand together, so that man must be the cause of his own destruction.

The uses follow. First, this teacheth us to [Use 1] accuse our selves whensoever we suffer anything. We are ready naturally to justify our selves and to accuse others, like Adam, like Saul, and sundry others: howbeit we learn from the Prophet, Lam. 3, verse 39, to search and try our ways, and to turn unto the Lord, confessing that we have transgressed, and have rebelled, and therefore suffer for our sins. So did the penitent thief upon the Cross, say, We suffer the due reward for our deeds. This should evermore humble us under the hand of God, and make us patient in suffering, forasmuch as the cause of all is in our selves. Let us therefore submit our selves unto him, and never murmur under the cross, seeing we cannot accuse God of wrong or injustice, that he layeth more upon us then we deserve, for we have the cause of all in our own bosoms.

Secondly, we may hereby judge who [Use 2] are the greatest enemies that a man hath. Men commonly think & are persuaded that they have many enemies, and often complain how they plot their destruction. They cry out sometimes of the world, sometimes of the devil, and sometimes against almighty God himself, as Job affirmeth, That he had set him as a But for his enemies to shoot at. Be it that a man hath many enemies that hate him and rise up against him; but wherefore hath he all these come upon him as an armed man? The reason is, because first he was his own enemy and thereupon they also do all become his enemies. For tell me, why is God angry, and hath set himself against thee, but because thou didst first of all set thyself against him by thy sins? And why hath the devil, the world, or thy other enemies any power against thee, but because thou hast weakened thyself by thy sins? otherwise none of all these could touch thee or torment thee. True it is, they might hate thee, but they should never be able to hurt thee.

When a malefactor cometh unto the place of execution, against whom will he complain, or whom will he accuse? Not the Judge, not the Jewry, not the Witnesses, but himself only, that hath brought punishment upon himself. For he suffereth death, not because the Witnesses accused him, not because the Jewry found him guilty, nor because the Judge pronounced the sentence of punishment against him, but because he deserved it. So if a man perish, against whom should he open his mouth, or upon whom should he exclaim? Against GOD he cannot. What then, may he against the instruments of GOD? neither are they the cause, it is in himself, it is nowhere else, he is the cause of all, and upon him it must rest.

[Use 3] Lastly, this serveth to reprove those that cast all upon God's decree. These make quick dispatch of the matter, and would lay all the blame upon the purpose of God, and so case their own shoulders.

[Object.] Hence it is, that they object, O the Preachers teach me that God hath foreappointed and foreordayned all things; he foreseeth all things that shall come to pass; they often tell of God's decree, it is the will of God, I cannot resist it, and therefore I must perish. Thus do many blaspheme, [Answ.] and add impiety to impiety. First I ask with the Apostle, Rom. 11, 34. Who hath known the mind of the Lord, or who hath been his Counselor? What hast thou to do therefore with the decree of GOD? Didst thou know the decree of God before? or tell me, whosoever thou art that thus blasphemest and blamest God, did the decree of God put any evil into thee, or move, or persuade thee to offend? No certainly, that is against his nature and against his law: it cometh from the corrupt heart of man himself, and therefore let them complain against thenselves, and be consumed in the fire which they have made; they have kindled hell for themselves, or else it were not possible that they should perish, according to the saying of the Prophet, Behold, all ye that kindle a fire, that compass about yourselves with sparks: walk in the light of your fire, and in the sparks that ye have kindled, Isaiah 50, 11.

To conclude, would any man escape this destruction? he can never escape but by God: for we must know that as none perisheth without himself, so he saveth no man without himself. Without thee God will never save thee, with thee he will save thee. Now the first step to this salvation, is to labor for grace; and the second, to bring forth the fruits of grace. Let us delight in the word of God, and in the works of holiness and righteousness, so shall we be kept safe, that the judgments of God and his fearful hand shall not overtake us. Let us take away the cause of them by the speediness of our repentance, and then God will keep the waves of his wrath and indignation far enough from us. This is the only way to deliver our souls this is the only way to escape his heavy hand, and thus shall we receive comfort in this life, and eternal happiness and blessedness in the life to come.

[Kill every woman that hath known man by lying with him: but the women children that have not known a man by lying with him, keep alive, &c.] God would have all the males without exception destroyed, that the name of that unclean Nation should utterly be rooted out, and no remnant thereof be suffered to continue. The maids were spared, as it is thought, not for their virginity, but that they might serve the people of GOD to increase their own number, and to multiply unto many generations. But observe farther, that Moses speaking of the manner of the generation of man, useth a term and phrase of speaking, which is cleanly and comely, & no way foul or offensive to the ears of any. The Doctrine from hence, is, that things in themselves unseemly to be uttered, are to be delivered in such words as are honest and modest, and may no way offend, Genesis, chapter 4, verses 1, 2, 25. 2 Samuel, chapter 12, verse 21. Judge. chapter 3, verse 24. Psalm. 51, in the title. Isaiah, chapter 7, verse 30, 1 Cor. chap. 7, verse 3. Gen. chapter 19, verse 5. and chapter 16, verse 4. Judges, chapter 2, verse 24. 1. Sam. 24, 4. Rom. 1, verses 26, 27, 28. So then it is the part of God's children to carry chastity and modesty in all parts of shamefastness, not to be seers, hearers, or acquainters of our selves with anything uncomely. There are many things evil in themselves, which are spoken of without any evil or offense, as to steal, to kill, which are wicked to be practiced, not wicked to be uttered. On the other side there are some things lawful to be done, but dishonest and unlawful to be spoken of. A modest heart ought to show it self in word and in deed, and in all the parts of the body, Gen. 9, 21, 23. It is remembered of Noah, that he planted a vineyard, and became drunk, and in his drunkenness disclosed himself in his Tent, his shame was discovered; Cham scoffed at it, but Shem and Japheth are exceedingly commended in his Prophesy, They went backward and saw not the nakedness of their father. The Apostle showeth, that we have many parts dishonorable in themselves, and unseemly through our sin, herein the wisdom of a man showeth it self, that he putteth more honor upon them, 1 Cor. 12, verse 23. The hands, the head we show to all, other parts we cover, as nature it self teacheth, Hab. chapter 2, verse 15. The reasons are evident.

First, we should be silent and secret in matters [Reason 1] that are unclean, and express the same with reverent, choice, and modest words, because it is not seemly for those that profess holiness, to show themselves light in any condition. Now whatsoever is seemly, it is our parts to think upon, Ephes. chapter 5, verse 3. Fornication and all uncleanness, let it not be once named among you, as becometh Saints. Such broad or rather beastly speaking therefore is no way sightly or seemly for the people of God. Secondly, God would walk in the midst of us, and be evermore among us, so that it is not fit or seemly that we should be seen in any unseemly manner, Deuter. chapter 23, verse 14. Thirdly, evil words corrupt good manners, 1 Corinthians, chapter 15, verse 33. We are soon corrupted through our inbred corruption, but much more when we hear unchaste words & see unchaste works. Fourthly, there should be no filthy speech in our mouths, but that which is good to the use of edifying, That it may minister grace to the hearers, Ephes. 4, 29: otherwise we shall grieve the Spirit of God, and cause him, touching his comfortable and defensive presence, to depart from us, Eph. 4, 30. Deut. 23, 14.

[Reason 1] The Uses follow. This reproveth such as with delight please thenselves in spewing out filthy speech out of their mouth; let such also take heed lest the most pure and holy God do spew them out of his mouth, Reu. 3, 16. How many are therein our days in all places, that do make it their sport and pastime to talk of unclean things, and that in a filthy and beastly manner? which no doubt proceedeth from the filthiness of the heart, Isaiah 3. verse 9. Matth. 12, 34. Isaiah 32, 6. Corrupt and rotten speech. is a token of a corrupt and rotten heart, for from the abundance of the heart the mouth speaketh.

Secondly, it reproveth those that do take pleasure and delight to look on filthy things. For, if to speak filthily, and give our tongues to filthiness be wicked, how much more to delight to behold filthiness? Cham and Canaan beholding their fathers nakedness, are reproved, nay accursed, Gen. 9, 22. And if David pray unto God, to turn away his eyes from beholding vanity, Psa. 119, 37: what cause have we to desire him to keep us from beholding impurity?

Thirdly, it meeteth manifestly and justly with those which are not ashamed to commit that openly in the sight and light of the sun, which a true Christian heart blusheth once to speak of. These are not only not ashamed to commit evil secretly, of which the Apostle saith, It is a shame even to speak of those things which are done of them in secret, Eph. 5, 12. 1 Cor 5, 1. but make show of them publicly, and glory in their own shame and confusion, 2. Sam. 16, ver. 22. whereas modesty should be maintained, touching the eyes, the ears, the tongue, the gesture, and the whole body.

Fourthly, it condemneth all love-songs, light interludes, amorous books, lascivious representations of love-matters in plays and Comedies, indecent and unseemly pictures, lascivious dancing of men and women together, 1 Thess. 5, 22. Mark 6, 22. All these favor of wantonness and filthiness, which are not comely or convenient.

Lastly, acknowledge from hence, that it is grievous to God's children to have their abiding among a wanton, scurrilous, & prophan people, which in all speeches are lewd, broad, open, and offensive: I say to have our habitation among such is irksome to an honest and godly heart. It is noted of Lot, That he grieved his righteous soul from day today even for the things which he saw and heard amongst the Sodomites, 2 Peter 2, 8. As it was with him, so it is unto all the faithful a great torment and vexation of spirit, to be tied unto, and to be tired with the company of such as use ribaldry, and delight in filthy speeches, and unclean deeds.

Here Moses beginneth to handle what was done after the men that went out to the battle came to the host, wherein we must consider two things: first, the distribution of the prey, and then the oblation of the Captains. The dividing of the prey taken in the war, reacheth to the 31. verse, and containeth the commandment of God in these verses, and the execution of it in those that follow. In the commandment it may seem very strange, [Objection.] why God would have the prey and booty divided between the soldiers that had taken it, and the rest of the Israelites that went not out to battle. For what reason is it (may some say) that such as sat still in their tents, should have as much as they that aduētured their lives? or should they that did nothing, be made equal unto them which have borne the burden and heat of the battle? I answer, [Answer.] such as went not forth did not hang back of purpose, or slip their neck out of the collar thorough fear or faintness, but because they were not appointed to the work. And no doubt while their brethren were fighting, Moses and Eleazar, and the rest of the people were earnest with God in prayer; as we see upon like occasion, Exod. 17. For God will have equity and justice observed among his people. Again, a reason is rendered of this, 1 Sam. 30, 24: where the prey taken from the Amalekites is divided by David between those that went down to the battle, and others that abode by the stuff: and he teacheth it to be a part of common charity & equity, to reward such as stayed by the stuff, who do no less intend the common good, then others that fought the battle. Now here we may consider the greatness of the battle and victory, by y ^e rich booty which they obtained with no loss at all, as appeareth verse 49. God therefore for the sin of these Midianites dealt most severely with them, wherein they lost their goods and themselves. This teacheth us, That the Lord as he will destroy the wicked that provoke him, so when he doth it, he will do it fearfully and severely, Psalm 50, 22. To this purpose he oftentimes useth two merciless elements and enemies (which he armeth to execute his will) the fire and water, which are without pity and compassion, they spare neither young nor old; as he destroyed the old world with water, Gen. 7, Jude 4: so he destroyed Sodom by fire, and will destroy the world again by fire, 2 Pet. 3: thereby making it manifest that he can destroy sharply and fiercely, Psal. 21, 9. & 97, 3. And no marvel, if we consider the grounds thereof.

[Reason 1] For first, the Lord layeth even upon his own children very strange and fearful judgments, as we see how he visited his servant David, Psal. 32, 4: yea sometimes he bringeth such heavy things upon them, that y ^e ungodly take occasion to triumph over them. If then he do it to his own, what will he do to the wicked and the reprobate? Proverbs 11, 31. Luke 23, 31. 1 Pet, 4, 17. A servant may well gather, that if the master of the family be so rough and rigorous to the children, then he will be more sharp and severe towards him.

[Reason 2] Secondly, the wicked grow obstinate & desperate, they harden their hearts, and deprive themselves of all means that might do them good. They leave the Lord, and therefore he leaveth them: is it then any marvel if GOD deal sharply with them? Christ our Savior putteth forth a Parable unto the Scribes and Pharisees, Mat. 21, 35: that the owner of a vineyard sent forth his servants to his tenants, that they might receive the fruit of it; but they abused and killed them, and his son also: and then demandeth of them what will the Lord do unto those servants? They answer, that it is just that he should cruelly destroy them. Thus they give sentence against themselves & show, that such as grow obstinate against the Lord and his people, abusing his Ministers, contemning his word, and resisting his ordinances, can expect nothing at his hands but this, that he should destroy them in his wrath, and sweep them away in his fury.

Thirdly, this is the nature of God, he is as [Reason 3] a mighty and consuming fire, Heb. 12, verse 29. Deut. 4, 29. Now we know that fire hath two qualities; to purge, and to consume. He is as a consuming fire to the good and bad, to the godly and ungodly. He is a fire unto the good, but a purging or purifying fire to consume their dross, as gold is purified in the fire, 1 Pet, 1. But when he cometh to deal with the wicked, he setteth aside his mercy, and always giveth them judgment without mercy: when he cometh to his own, he cometh with judgment and mercy. So then the point is very manifest, that when God entereth into judgment with the ungodly, he will destroy them utterly, fearfully, finally, and fully.

[Use 1] This reproveth those that walk on boldly and presumptuously in their sins, and yet never fear his judgments, but dream of a God altogether framed of mercy, and thereby flatter themselves in their sins, and then run on in evil till judgment take hold of them. And therefore Moses exhorting the people to obedience by the remembrance of the works which they had seen, showeth, that such as do bless themselves in their heart, saying, I shall have peace though I walk in the imagination of mine heart, &c. The Lord will not spare him, but his anger and jealousy shall smoke against that man, &c: Deut. 29, 19. It behooveth us therefore to beware of abusing God's mercies, lest the curses written in the book of God fall upon us, and he blot out our name from under heaven. And let us take heed of impenitency & hardening our selves in our sins, because thereby we dishonor God, we deface his image, we make our selves like to Satan, whom by sin and disobedience we resemble. Our sins are as a thick cloud that separate between y ^e Lord's mercy and us, and hide the comfortable light of his countenance: they provoke the anger of God against us, 1 Cor. 10, 22: they bring distrust of God's providence and fatherly protection, and weaken our faith in all his promises. They bring temporal scourges in our bodies, in our goods, in our name, in our labors, and grieve God's Spirit to cause him to depart: they bring a wounded conscience, and weaken our assurance of his favor, and therefore let us not be encoraged to proceed in evil, because God is merciful.

Secondly, let no man fret at the prosperity of the wicked and obstinate sinners: for albeit [Use 2] God do long bear them with patience, yet a fearful destruction shall be their end and reward. If they were to be destroyed after an easy and gentle manner, as the grass that fadeth away, yet even then there were no cause to envy at them, Ps. 37, 1: much less therefore those that shall cruelly & fearfully be destroyed. If a man should have sentence to die the most honorable death that a State can afford, as to have his head stricken off, yet for this no man is so foolish as to envy him, though he be not burned or hanged by the neck, yet none (I say) would repine at such a man: so what ground hath any man to fret, or fume, or envy at the flourishing estate of any wicked man? especially when it is known that GOD hath decreed that he shall perish, and that not by an honorable death, but perish like Haman shamefully in his own house, and after that shall have all shame and contempt poured upon him, and go to the place of the damned, there to suffer torments with the devil & his angels, where is weeping and gnashing of teeth.

Lastly, this being well learned, will serve [Use 3] as an admonition for everyone to take heed of every evil way, & that he be not obstinate in sin. It is one thing to sin, and another to be obstinate in sin, to withstand y ^e word and rod of God, and to abuse his patience. It is incident to all to sin, but obstinacy in sinning, hardness of heart, and casting off Repentance, are the forerunners of destruction. Let us think thus with our selves, what can a short or fading pleasure profit us, when God shall come with his fearful destruction? Nay, what can all the pleasures or profits in the world recompense for the loss of that comfort and peace that otherwise we may enjoy? What did Esau's red pottage so pleasing unto his eye profit him in the end, when he lost thereby not only his fathers blessing, but also the blessed life to come? What good got Achan by his wedge of Gold, when it proved to be the wrack and ruin both of himself & of his family? And therefore doth Christ our Savior teach us, Mat. 16, 26. What is a man profited, if he shall gain the whole world, & then lose his own soul?

Again, this fearfulness of judgment, should make a man think of the difficulty of repentance, and what fearful things he shall suffer if he practice it not. If it be a hard thing to break off sin, we shall find it much harder to be broken with the judgments of God and the fierceness of his wrath. It is a fearful thing to fall into the hands of an earthly Prince, Prov. 19, 10: but more fearful to fall into the hands of the living God, especially when he is enraged and incensed by the sins of men; and therefore we ought to meet him with repentance, lest we feel his vengeance to our condemnation. And let us labor to set the hardness of bearing the judgments of God against the breaking off of sin, & the one will easily countervail and overcome the other. If we find it an hard and harsh saying, to repent and break off our sins, we shall find it more hard when it shall be said, Go ye cursed into everlasting fire prepared for the devil and his Angels, Mat. 25. Let a man seriously and thoroughly consider what an hard and impossible thing it will be to undergo the wrath of God, which maketh the devils and damned spirits to tremble, James 2, 19: & he will think it an easy and light thing to forsake sin, although it were more deer then all things in the world whatsoever. What if it were as hard a thing to renounce thy sin, and to take up the practice of true repentance, as to pluck out a man's eye, or to cut off his arm? yet it must be done, he hath pronounced it with his own mouth that must be thy Judge: that is, if there be any one sin as deer unto thee as thy right eye, thou must pull it out, or else thou shalt never come to the kingdom of heaven: or if there be any sin as deer unto thee as thy right arm by which thou gettest thy living, if thou canst not be content to cut it off, and dost not constantly and confidently resolve to cast it from thee, thou canst have no entrance given thee into God's kingdom. We see by common experience daily, that men will endure very hard and bitter things from y ^e hand of the Physician, that they may recover health and escape death: and yet it is not to put away death utterly, it is only to prolong life for a time; for they may defer death, they are not able to take it away. If then such sharp and bitter things seem easy to avoid a temporal death, then what ought a man to do and to suffer, to avoid the bitterness and sharpness of eternal destruction, and the fierce wrath of God? which indeed is nothing but this, To forsake sin, and to take up repentance, and the performance of religious and holy duties. But alas, alas, how many are there every wherein the world, that have been content to lose many ounces of blood out of the veins for the good of the body, that have never shed a few drops of tears out of their eyes for the recovery of their souls? To take bitter pilles and potions to purge the gross humors that distemper us, that have never purged or cleansed themselves from the filthiness of the flesh and spirit, perfecting holiness in the fear of GOD? 2 Cor. chap. 7, verse 1. Nay we see men are willing to be seared, that cannot abide to have the wounds of their soul searched by God's holy Word: yea, to have one member cut off to save the whole body, who notwithstanding will not leave one pleasure of sin for a season, to save both body and soul. This is no better then folly and madness. Here is wisdom therefore to think of this betimes.

We have heard before the commandment of God touching the dividing of the prey: Now followeth the execution of it by Moses and Eleazar. It is worth the observation to consider, that as before the death of Aaron, Moses and Aaron are always joined together, so after his death Moses and Eleazar, the Magistrate and the Minister, as the hand and the eye are in the body. Then doth the church and the conmmonwealth flourish when these two go together; and on the other side, they go to wrack when they are separated & draw several ways. The greatness of the victory and conquest that God gave to his people, appeareth further in these words by the distribution of the people, and by the reservation of the women y ^t had not known man. which escaped the edge of the sword. Here then we may behold the misery that befell these Midianites for seducing God's people, and drawing them to whore dome and idolatry. Learn hereby, that the iniquity of a people, or a country and nation, maketh the Lord to destroy them, and to lay them waste, sometime by the sword of the enemy (as in this place) & sometimes by other judgments, as Deut. 7, 1. where the Lord telleth the people of Israel that they should cast out and destroy many Nations: and afterward, chap. 9, 4: he willeth them not to say, that it was for their own righteousness that the Lord had brought them to possess that land, but it was for the wickedness of those Nations, that he did drive them out before them. Again, in the eight chap. and the twentieth verse, he saith, If thou forsake the Lord, and walk after other gods, and serve them, then I testify to thee this day that thou shalt surely perish, because ye would not be obedient to the voice of the Lord your God. So 1 Sam. 12, 25: If ye shall still do wickedly, ye shall perish both you and your king, Mat. 23, 37, 38.

[Reason 1] The Reasons follow. First, they dishonor God in their lives, and therefore it is just that he should deprive them of those blessings that they enjoy, and make others to enjoy the labors of their hands, and instead of them lay judgments and plagues upon them. A son that dishonoreth his father, is unworthy to receive any duty from a servant. So certainly it is just with God, that such as dishonor him, should be deprived of his protection, & be left naked unto all judgments.

[Reason 2] Secondly, God's justice doth so require, that where there is a general corruption and depravation, there should be a general desolation; and where the corruption is particular, the judgment should also be answerable. When God told Abraham that he would destroy Sodom and Gomorrhah, he reasoneth in this manner, Wilt thou destroy the righteous with the wicked? No (saith God:) but if thou canst find ten righteous persons, I will spare the Cities for tens sake: Gen. 18, verse 32. But he could find none but Lot, they had generally corrupted their ways. It is not enough though some repent and turn unto God, those few may defer a judgment, but they cannot keep away judgment forever, so long as the general state is corrupted. If one man or a few forsake their sins, it is enough that they escape the eternal punishment, though they do fall into the temporal, and do not save & deliver the whole: I say, they have enough if they save themselves, and have ample fruit of their conversion, though they save none of all the rest.

[Reason 3] Thirdly, this will make manifest the power of God. Exemplary justice may be shown on a few, but power is shown when there are many offenders. For, as it is in his power to save with few as well as with many, 1 Sam. 14, 6: so in this case, it is the power of his justice to destroy many. A small power of a Prince will serve to destroy and subdue a small company of rebels: but then is the power of a Prince manifested and openly shown, when Rebels are grown to an head, and have gotten unto themselves some strong hold: so it is with God, the more opposition is made against him, the more is the glory of his power set forth, when he draweth out the sword of justice against them.

The Uses remain. First of all, God's providence [Use 1] is hereby notably established, that his eyes are upon all men, and upon all their ways, because he destroyeth multitudes as well as particular persons. His judgments are evermore just, and that could not be, except that there were cause why to destroy. There must be a cause, and also a known cause: forasmuch, as though men were wicked, if God's all-seeing eye were not upon them, or if he knew no cause, he should be unjust if he should destroy. Nadab and Abihu that durst presume to rush into the presence of GOD with their strange Fire, Levite. chapt. 2. verses 1, 2. even in the very act of their sin, the special providence of God came upon them, so that before they had finished their sin, the plague began. So it was with Ananias and Sapphira, they were smitten down with sudden death, the lie was no sooner out of their mouth, but the judgment of God did lay hold on them, For they fell down and gave up the ghost, Acts 5, 5, 10. Thus God's almighty power over-reacheth the sin of man with punishment, before ever it be quite committed, of which we saw a notable and fearful example before in the Israelites, the 11. chapter, and the 33. ver. recorded also in the 78. Psalm, verses 29, 30. They did eat and were well filled, for he did give them their own desire: but while their meat was yet in their mouths, the wrath of God came upon them, and slew and smote down the chosen men of Israel. Herod the King likewise, while he was in his pomp and pride, was smitten of God in the very act of his sin, while he took to himself the glory due to God, Acts 12. These & such like punishments do plainly argue the providence of God to be over the ways of men, and over all their actions, & doth continually wait upon them.

Secondly, it reproveth those that magnify [Use 2] themselves, & gather themselves together against God, thinking to prevail & escape for their multitude sake. This is no plea to protect our selves, neither giveth any hope of deliverance from judgment, but rather provoketh God the more against us. God bringeth in the people of Israel vanting thus, Son of man, they y ^e inhabit those wastes of the land of Israel, speak, saying, Abraham was one, & he inhabited the Land: but we are many, the land is given us for an inheritance, Ezek. 33, 24. The Jews that remained after the destruction of the City had their eyes blinded with carnal security, and persuaded themselves, that albeit they hardened their hearts against the chastisements of God, and repented not at the preaching of the prophets yet they should possess the land and dwell in it, whatsoever Jeremiah, Ezekiel, and other Prophets pratled to the contrary. And thus they reasoned: If Abraham that was but one, had the land promised unto him, then much more shall we have it that are many. Howbeit the Lord reproveth them for this presumption, & telleth them that their multitude shall nothing help them, because they are not the sons and heirs of Abraham, forasmuch as they did not the works of Abraham, but did willfully transgress the law of God. Multitude therefore is not a note of the true Church, neither can they deliver or excuse offenders from the wrath of God: because when main sin, many also shall be punished. Let us not therefore look how many we be in number, but how our right our works be. For when God will punish, no multitude can privilege: and therefore the Wiseman saith: Though hand go in hand they shall not be unpunished, Prouerb. 16, verse 5: so that all the loftiness and haughtiness of men, how soever they think themselves backed, and shall be borne out by friends and mighty men of the world, shall be brought down and made low, Isaiah 2, 11, 12, &c.

[Use 3] Lastly, this admonisheth every Country, City, Nation, Language and People, if they would enjoy their lands and goods in peace, they must seek to be at peace with God; and if they would not have destruction come upon them from him, let them not draw it as it were with Cart-ropes upon themselves by their sins and casting from them the laws of God. For the providence of God is over all the ways of men, and therefore he will bring destruction upon them. This is the dignity and honor of a City, except the inhabitants of it do betray it, it cannot be betrayed. Many think, the only strength and safety of a City to consist in the iron gates, strong bars, high walls, deep ditches, great pieces of Ordnance, and much munition: and the honor and ornament thereof to stand only in goodly houses, stately towers, brave castles, and curious workmanship of cunning Artificers: nevertheless, such as put their confidence in these are greatly deceived, they make flesh their arm, & know nothing how to make Towns and Cities fortified. It is true piety and godliness that is the defense and glory of a City: and no man can destroy a City, except those that are the inhabitants do destroy it themselves. This is it that the Prophet telleth Nineveh that great and bloody City, Genesis 10, 12. Nahum 3, 1, Art thou better then populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea? &c. Yet was she carried away she went into captivity, &c. Nothing can deliver where sin reigneth. Defences • re no defences, all means are vain and unable to save. It is not the woe and misery of a City, or Nation, or Town, or House, that they have lost a number of able men by the sword, or that many are smitten down with the plague and pestilence: but this is the wretchedness of a place, that it is full of drunkards, unclean persons, swearers, Atheists, and such like horrible impieties. These are the procurers of woe, these are the causes of destruction. And howsoever some may repent and save themselves & their own souls, yet it shall not long keep us from general judgments, so long as these things are found among us. It cannot be that the Lord should long forbear us, we have hardened our hearts through his patience. We have filled up the measure of our sins, and they are grown to so great an height, that every man nowadays maketh a scorn and scoff of the word of God, and there are among us not only committers of evil, but scorners of good things, these are perilous & dangerous times. What then can we expect but that God should come against us, and set all our sins in order before us nay before himself? Let us therefore repent and turn from our sins, and return to the Lord our God: and then though we should taste of a general desolation, yet when it cometh it shall go well us, and we shall have our reward in the life to come.

The offering of the Captains followeth in these words. That which they brought was matter of great price, thereby giving to God thanks for covering their heads in the day of battle, and desiring to make an atonement between the Lord and their own souls. This offering was accepted, and laid up in the Tabernacle for a memorial for the Children of Israel. Observe here sundry points of instruction. First from the persons that offer to God, and acknowledge God's mercy, to wit, the Captains themselves that were the chief in this business, that howsoever God be to be served of all without exception, and all must show themselves ready to do it, yet above all, the chiefest and the heads over others ought to be leaders to the rest. So was it when the Israelites were brought over the red sea, and delivered from all their enemies, Moses and Aaron provoked them by their example to give praise and glory unto God, and encouraged them in that duty, Exod. chapt. 15. Judges 5. verse 15. How zealous was Nehemiah, that he even consumed himself with desire to do the Church good? So was it with Zerubbabel, and many others. But of this we have spoken before, chapt. 7: in the offering of the Princes. And whereas they offer to God, Jewels of Gold, Chaines, Bracelets, Rings, Eare-rings and Tablets, we learn to serve God with the best things we have, and to think nothing good enough for him. This also is handle before, chap. 7. Again, from these men we must acknowledge that it is our duty to return praise and thanks unto God for his benefits and blessings that we have received, Psalm 50, 15. Ephes. 5, 20. Philip. 4, 6. Psal. 116.

The grounds are plain. First, because praise and thanksgiving are due to God, as to the author and fountain from whence all mercies come, and therefore to whom should we give praise and glory but unto him? Psal. 65, 6.7. Secondly, it is a blessed thing to bless the Lord: and if we ascribe not glory to him, we take it to our selves, and are no better then thieves that steal away their neighbors goods, nay we are worse. We ought as well to return thanks unto him when we have received blessings, as to pray for them when we want them, and would have them, Psalm 50.

Thirdly, it is an high and honorable duty to glorify and praise God: it is the duty which all the Saints and Angels perform, and ever shall perform in heaven, to honor God. A good subject would be very willing to do that which should honor his Prince: this duty is that which delighteth God, and honoreth him, and therefore all of us should practice it.

Fourthly, as it is honorable, so likewise it is most profitable to our selves, both to make us keep the blessings which we have, and to obtain such as we have not. If we be faithful in little, he will trust us with much: if we be faithful over a few things, he will made us ruler over many things, Luke chap. 19, 17. Matth. chap. 25, 23. But if we be unthankful for mercies received, he will take from us even those which we have.

This should teach us to stir up our selves [Use 1] more and more to thankfulness by keeping in mind, and laying up in our hearts the special blessings and mercies of God. This we cannot do, except we take notice of them, and daily mark and observe what God doth for us. For a benefit not remembered, is all one as if it were never received. Let us not therefore suffer his mercies to pass away. If the least cross lie upon us, we are sure to be sensible enough of it. If the head ache we can by and by feel it, and complain of it. How then is it, that we receive grace after grace, and mercy upon mercy heaped up plentifully upon us, and yet we remain as senseless and blockish, as if we had received nothing at all? Let us take heed of this unthankfulness.

Secondly, it reproveth many amongst us, [Use 2] that have tongues to ask, and mouths to speak when we are in need, but know not how to return thanks to God when we have received. Have we been in trouble and affliction? and hath God been merciful unto us to restore us again? If we be not thankful unto him for this, it had been better for us that we had been afflicted still, yea that we had perished in our affliction, then not to return to him the praise, & to lift up our hearts to the heavens.

Lastly, would we know whether we be [Use 3] thankful indeed, or not, then let us examine our selves how it goeth with us, after God hath delivered us from any dangers. Are we more zealous in good things, and more careful to perform good duties unto GOD then before? Then surely we may comfort our selves, and assure our own hearts, that we have been thankful in some measure. Thus doth Christ speak of the sinful woman, Luke chap. 7. verse 47: her sins which are many are forgiven her, for she loved much: but to whom little is forgiven, the same loveth little. This is thankfulness, for love received to love again: and for much love, to return much love again.

True thanksgiving is of a working Nature, it will quickly show it self toward him of whom we have received mercy. If the love of God be shed in our hearts, we will love him again, because he loved us first. On the other side, if a man do not perform this duty, to wit, to be more zealous of God's glory, and more obedient unto his word and will, he shall be found unfaithful whatsoever he persuadeth himself of himself. So fell it out with Hezekiah, as we may see in the second book of the Chronicles, the 32. chapter, and the 25. verse, Who rendered not again, according to the benefit done unto him. His heart was lifted up, and wrath came upon him, and upon Judah and Jerusalem. If then God spared not him, let us take heed he do not spare us, and be evermore careful to praise him here as we ought and then we shall be sure to praise him ever hereafter in the life to come.

We have therefore brought an oblation, &c. In the oblation of this people, we are to consider the circumstance of time, which serveth further to commend them; they were no sooner returned, and found the mercy of GOD toward them, but by and by they give him thanks.

This teacheth that as all men must return thanks unto God, so they must return it speedily and presently, while they have opportunity and ability to do it, Exodus 15.20. Judges 5, 1, Luke 17, 15, 16. The grounds follow.

[Reason 1] First, it is the will of God our Father, when he would have thankfulness performed, he would have it done speedily and cheerfully, it is the willingness of the mind that he respecteth and accepteth. For if he require of us in the matter of liberality, that we say not to our neighbor, Go and come again, and tomorrow I will give, if we have it by us: then certainly, it is his pleasure that we do not delay or defer to perform the duty of praise to him tomorrow, when we should do it today. Secondly, the performance of thanksgiving presently, maketh it the more accepted of God, whereas the putting of it off from time to time causeth it to be rejected. Thirdly, while the blessings of God are fresh in our remembrance, the mind feedeth the affection with much more plentiful matter, and it is stirred up the more fervently and effectually to perform that duty; whereas the opportunity in due season being neglected, maketh the blessings of God grow stale, and to be quite forgotten, and that quickly.

[Use 1] This teacheth that many men may hereby see their sins in this matter and manner of thanksgiving, because they are so slack and slow, drowsy and forgetful, and use such delays in their returning of praise to God. By delay a man is made more unfit and unable to perform this duty. True it is, if a man repent of his dalying with God, and delaying to do his duty to him, he will forgive his evil: howbeit he that putteth off his thankfulness, it is not so acceptable to God, because he doth it not speedily, albeit he perform it in the end.

[Use 2] Secondly, this must teach every man to learn when be returneth thanks to God for any blessing, that he should labor to do it presently and speedily, seeing this is that which is so much accepted with him. And if any man have been faulty in this, let him labor to make amends with double diligence, and to be more mindful of this duty of thankfulness, that so the Lord be not enforced to put him in mind of his sin by taking away his blessings from him. It were far better for us to learn otherwise, then by taking forth this hard lesson, to wit, by our harm.

Thirdly, this serveth to put us in mind to [Use 3] stretch this manner of speedy thanksgiving to God, to all other duties of Religion and Christianity. The Apostle exhorteth all persons to do good while they have time, or opportunity to do good to all men, Gal. 6, 10: for we know not what one day may bring forth, Prov. 27, 1. Many delay their doing of good till the hour of death, these are like swine which are never good till they come to the shambles. Especially in the case of repentance and turning to God, we must not put off the matter from day today. The lepers that were cleansed, delayed this duty all of them, on only excepted, and in the end utterly did forget it. When we delay a duty, thinking to do it better afterward, it groweth quite our of mind. The Prophet saith, To day if you will hear his voice, harden not your hearts, Psal. 95, 7, 8. Heb. 3, 13, Isaiah 55, 6. If we put off our repentance a while, who is sure to have the means offered him again, whereby God ordinarily worketh repentance? Who can tell whether he shall heart the word of God preached to him anymore?

The word is translated from place to place, & we are translated from life to death, frō our house to the grave, and we know not whether we shall carry our selves when we are gone from the Church, or be carried by others to the Church again. Besides, the longer we delay our repentance, the more hard and difficult it will be, because a thick skin will grow over the heart, that it will be past feeling, and sin will take deeper root through custom and continuance: and therefore we must set upon it betimes.

There lacketh not a man of us, therefore we have brought an oblation. This was an extraordinary mercy received. It is a great blessing of God, to overcome the enemy and to obtain the victory: but thus to overcome and to have such a victory, required an extraordinary thanksgiving.

We learn from hence, that as men ought to return thanks to God for all his blessings, so they ought for extraordinary blessings to return extraordinary thanks and praises. As in times of distress it is our duty to humble our selves and in extraordinary visitations to use extraordinary humiliation: so when God showeth any mercy, especially extraordinary, the Church hath great cause to be thankful accordingly, and upon that occasion to be stirred up to set forth his noble praise, Exodus 15.1, 2, &c. Isaiah 38, 9. Hezekiah returneth great thanks for his great deliverance, Luke 1, 46. Psalm 145, 7. The grounds follow.

[Reason 1] First, all acknowledge that they are tied to some duties for blessings received. Now this is the only recompense that we can make; we cannot requite him to come before him with burnt offerings, with calves of a year old: he will not be pleased with thousands of rams, or with ten thousands of rivers of oil, Mic. 6, 6, 7: he hath shown us what is good, and what he requireth of us; the only accepted sacrifice and service is an humble, contrite, and thankful heart, Psal. 116, 13, 14: this is more acceptable to him, then all sacrifices that have horns and hoofs; all the fowls of the mountains are his, the wild beasts of the field, and the cattle upon the hills: and therefore he willeth us to offer unto him thanksgiving, and to pay our vows to the most High, and to glorify him for our deliverances. Secondly, the least mercies of God, such as are most ordinary & continual, deserve thanks, yea the greatest thanks that we can possibly give, that the tongue and heart should join together in that action; for the least drop of his mercy is greater then our deserts: then how much more do his greatest mercies and blessings deserve the greatsst thanks and praise at his hand, to perform the same with all our soul, with all our mind, and with all our strength? Hence it is, that the servants of God, as we see in David, Hezekiah, and others, after wonderful and great and mighty deliverances did use to pen their songs, and often to repeat them to quicken the memorial of God's blessings and his kindness that they had received; and thereby to stir up their own hearts and the hearts of others, that they might be more closely knit and linked unto God. The like we see in Jonah, when he was delivered from the Whale that had swallowed him up, where the waters compassed him even about to the soul, the depth closed him round about, and the weeds were wrapped about his head, Jonah 2, 5, 9, that his deliverance might seem after a sort a resurrection from the dead, as indeed his lying in the belly of the fish three days and three nights, (Jonah 1, 17) did figure out the resurrection of Christ to be so long in the heart of the earth, Math. 12, 40. I say when he had received such a deliverance, what could he do but sacrifice unto God with the voice of thanksgiving, and pay that which he had vowed, considering that salvation is of the Lord? Thirdly, Nature it self doth teach that the greatest blessings should have the greatest thankfulness, inasmuch as great blessings fill the heart more full of joy: now where the heart of a man is extraordinarily joyful, there the mouth of a man also ought to be extraordinarily thankful. Fourthly, it standeth with equity, that in all things that we do toward God, we should do them in proportion, and in this matter of thankfulness, we ought to make out thanks to be in some sort and in some weak measure proportionable to his blessings. The uses remain.

First, how glorious ought God's Name to be in all places, who doth daily lode us with [Use 1] his benefits! He dealeth not sparingly with us, but liberally thereby to magnify his great Name, that all the world might acknowledge his greatness, and sing to his praise, saying, O Lord, our Lord, how excellent is thy Name in all the earth, who hast set thy glory above the heavens, Psal. 8, 1, 2, 3, &c.

Secondly, this reproveth many of unthankfulness, [Use 2] howsoever they seem to themselves to be very thankful, yet they are not proportionably thankful, and therefore they may be said not to be thankful at all, because they give not according to his works, and therefore he requireth of us that we should praise him according to his blessings. But alas, which of us do not for the most part receive much of him, and return little or nothing unto him again? It is not enough for us to say, God be thanked, and then think we have performed all that can be required of us; but as we receive double mercy, so should we yield double obedience. Lastly, this teacheth [Use 3] every man that he should consider God's dealing toward him, and what blessings he hath received from him, y ^t so he may see how much thankfulness he oweth unto him. For where the gifts of God are increased upon a man, there he hath much cause of thankfulness. If others that have received less blessings from God have been more thankful unto him for them: how shall we escape that have greater blessings, if we show our selves less thankful: Let everyone enter into the meditation of these things. We have received blessings of all sorts, general and particular: what Nation hath been honored and advanced like unto ours? what people have received such deliverances as we have received? from foreign enemies, and domestical? And what blessings we have all received in particular, what tongue can express, what heart can comprehend? Doth not GOD on the other side require much at our hands? O let us beware and take heed lest these blessings be turned into curses, and his mercies into judgments.

CHAP. XXXII.