Commentary on Numbers

HEere beginneth the second part of the book, according to y ^e division observed before: wherein we are to consider the journeys of the children of Israel, according unto their particular murmurings against God. Of this chapter there are two parts, which are two of their murmurings, & both of them fell out in their twelfth removing, as appeareth in the 33, chapter afterward, where their several stations are particularly distinguished. The first is in the three first verses, opening unto us their sin, their chastisement, and the event thereof. The cause of their murmuring and the words of these murmurers are not expressed, but may in part be gathered from the end of the former chapter, where it appeareth they departed from Mount Sinai three days journey without resting or intermission, with all their luggage and portage, as it were with bag and baggage; they had rested long at the foot of the Mountain, now therefore it is tedious and toilsome unto them to go so long together, so that they begin to fret and rage, to murmur and complain against Moses, or rather against God himself. The judgment followeth the sin, and overtaketh the sinner, for God is offended at it, and sent a fire from heaven which consumed the uttermost part of the Campe, and no doubt burnt up many of them in the same. God hath all creatures in his own hand, sometimes he drowneth with water, sometimes he consumeth with fire, sometimes he infecteth with the air, and sometimes swalloweth up in the eatth, & never leaveth sin and rebellion unpunished, so long as there is any creature in the world to arm against the sinner. Lastly, we have the event and issue of all, the people cried to Moses whom they contemned before; and he unto God, who was entreated to spare them: and a monument both of their sin and of God's judgment is described by the place which is named Taberah, that is, a burning, upon this occasion.

First of all, let us consider their murmuring. This is a grievous sin, or rather an heap of many sins compacted together, as pride, disdain, unthankfulness, infidelity, impatience forgetfulness, tempting of God, and a violent insurrection joined with fretting and chasing against him, and many such like corruptions. The doctrine [Doctrine.] from this example is this, that it is the property of carnal men, whensoever anything falleth not out according to their corrupt desire, to murmur against God, as Prov. 19, 3. This was the common behavior of the discontented Israelites while they wandered in the wilderness, and sometimes they wished they had died in Egypt, rather thē they would any way be crossed in their humors, Exod. 16, and 17, 3.

This male-contentedness died not with [Reason 1] them, for first, everyone would have what him listeth, and regardeth not what God appointeth and approveth, Ier. 44, 16, 17, and 18 verse 12.

Secondly, every man would have present help in trouble, he cannot abide quietly to be one moment under the Cross; and if it be not by and by removed, he showeth the corruption that is in him. We are like to him that having received a wound, will be healed presently, or else he will not be healed at all.

Thirdly, they want faith and hope to believe in God and to wait upon him. Now faith is the substance of things hoped for, the evidence of things not seen, Heb. 11, 1. And if we hope for that which we see not, we do with patience wait for it, Rom. 8, 25.

Fourthly, they devise and invent to themselves false causes of their crosses, and never enter into their own hearts to consider the true cause, as Deut. 1, 27. Ye murmured in your tents, and said, Because the Lord hated us, he hath brought us forth out of the Land of Egypt, to deliver us into the hand of the Amorites to destroy us. They should have accused themselves and not God, they should have confessed their own sins, not have alleged the hatred of God, which was to make that the cause which was not the cause, and not to make that to be the cause which indeed was the true cause.

The uses. This serveth justly to reprove all [Use 1] such as mutter and murmur when they have not their own will, like wayward children that will never be quiet but whē their mouths are full. How many are there that mislike their places and callings, and fret against God if he do not please them in all things? If they be touched with poverty, famine, sickness, losses, or any kind of adversity, they are offended and discontented with the Almighty. If God send out any contagious sickness, or blasting, or mildew, or foul weather, &c. how do we take on and vex our selves? We are like the Israelites, we break out into impatiency, we never think upon our own deservings, nor consider we have deserved far greater plagues We may say as Moses doth, The Lord heareth the murmurings of the people, Exod. 16.12. Or rather, these are like that profane beast in the book of the kings, when in extremity of famine, he said, Behold, this evil cometh of the Lord, shall I attend on the Lord any longer? Some there are that smell rankly of the smoke of the Romish religion, who will seem to cast off the Pope, but they have tasted the leaven of superstition, and savor strongly of Popish relics and remnants that remain in them; these will tell us of the former times of old how good they were, and what plenty they had then of all things, when they had the old religion, but since this new learning came up we have had dearths and famines, and penury of all things. These are like the Jews, Ier. 44 18. since we left off to burnt incense to the host of heaven, and to pour out drink offerings unto the same, we have wanted all things, and have been consumed by the sword and by the famine: but when we burn incense to the host of heaven, we had plenty of vitailes, and were well, and saw no evil. Besides, I could answer them, that their prattling of plenty is a tale of idle brains, for never were their harder times then in the times of superstition, and never were God's blessings more plentiful thē in the days o • y ^e Gospel. But be it all were true which they tell us, it is a falls rule to measure true religion by the belly. Thus do carnal men savor nothing but carnal things, and prefer their flesh pots before Manna. Let us therefore hearken to the counsel of the Apostle. 1 Cor. 10.10. Phil. 2.14. Against such Solomon speaketh, Say not thou, What is the cause that the former days were better then these? for thou dost not inquire wisely concerning this.

[Use 2] Secondly, it is our duty to beware of unthankfulness, which is the mother of all murmuring. For as the Apostle biddeth us to take heed there be not in any of us an unbelieving heart to depart away from the living God, so we must beware of an unthankfull heart to depart from him, which is a capital offense and a mother sin, Job 34.18, 19. And that we may see what an ugly and misshapen monster of many heads it is, let us consider what deformed daughters it bringeth forth into the world, verifying the common proverb, Like mother, like daughter, Ezek. 16.44. First, it maketh us to prefer base, I may say, beastly things before better, and to lift up the earth above the heaven. Secondly, it bringeth hardness of heart, and maketh us without feeling of good things. Thirdly, it stoppeth the course of God's blessings, & after a sort drieth up his hand, that he cannot stretch it out to do us good. For who will bestow anything upon an unthankfull person? Fourthly, it maketh us like untamed heifers, the more we have, the more we spurn and kick against God, like the pampered horse, that lifteth up his heel against him that feedeth him to the full. Fifthly, it is a thief, which taketh away all that we have, and even robbeth and bereaveth as of such blessings as once we enjoyed: or as a violent fire that wasteth and consumeth whatsoever we had gathered together. For as thankfulness to God vnlocketh God's treasury, and maketh way and passage for us to obtain more: so unthankfulness shutteth the door that leadeth to the storehouse of his blessings, nay it fretteth away, like a canker, whatsoever we have received already. Sixthly, it bringeth down God's judgments, as it did upon the Israelites, sometimes fire, sometimes plagues, sometimes serpents, and sometimes one judgment and sometimes another, until they were all consumed: none of them escaped unpunished. For as Solomon speaketh, Prov. 17.13. who so rewardeth evil for good, evil shall not depart from his house. Shall we sinful wretches so reward the Lord that hath done us good, to do him evil? Seventhly, it blindeth our sight, and pulleth out our eyes, that we cannot discern our own estate, nor consider aright what we have, it maketh us turn the blessings of God behind us, and to set the least crosses before us: it maketh us envy at the condition of others, that they have greater honors, riches, and livings then we have. Lastly, it exasperateth men very much to see themselves to be evilly rewarded and smally regarded at their hands to whom they have done good, as we see, 1 Sam. 25.10. and 2 Sam. 10.6.7. how much more then doth it provoke the most High? and how careful ought we to be to beware of so foul an evil?

Lastly, if we would avoid and prevent this [Use 3] sin of murmuring to which we are so prone, we must learn to be thankful to God for all good things, and continually call to mind y ^t they come from no other but from him, Ier. 5.24. I am. 1.17. For as unthankfulness is a kind of idolatry, refusing to give honor to whom it is due; so thankfulness testifieth our love, fear, faith, & hope in God, of whom we receive all things. This duty hath many branches. For such as are thankful must acknowledge in their hearts, and confess with their mouths the goodness of God toward them: so did the good Samaritan healed of the leprosy, Luke, chapter 17. verse 18. so doth David, Psal. 66.16. Secondly, they must be patient, and well pleased with the will of God, though thereby our own willes be crossed and curbed. We must in silence and subjection to his holy and heavenly pleasure yield up our selves and our whole life to be ordered by him, Psal. 4.4. and 29.9. and 37.7. Isaiah 30.15. and give the praise to him for them, Job 1.21. because even in judgment he remembereth mercy. Hab. 3.2. in all our crosses he showeth his love unto us, and dealeth better with us then we deserve, who might justly cast us into hell fire, and yet do us no wrong, nor give us just occasion to complain against him. Thirdly, we must be content with our places, callings and estates, avoiding covetousness and ambition, Phil. 4.11. Heb. 13.5. Fourthly, we must set our hearts constantly to obey God in poverty & penury, in afflictions and in all adversities, Phil. 4.12. Heb. 10.34. Fifthly, we must be ready to distribute & communicate the good blessings which we have received unto others, knowing of whom and to what end we have received them. When the fountains of God's mercies flow to us, let our fountain be dispersed abroad, and rivers of waters in the streets, Prov. 5.16. When the clouds have dropped down rain and watered our land, let us break our bread to the hungry, and cover them that are naked. We can never be truly thankful unto God, if we be not careful to do good to his servants for his sake. Lastly, we must show our selves thankful by yielding obedience to God, & by laboring to please him in all things. This is a real thankfulness, and this the Lord looketh for at our hands: this is the consummation and perfection of the former, and without it, all the rest are of none effect.

[Verse 2, 3. And the people cried unto Moses, &c. the fire of the Lord burnt among them, &c. and he called the name of the place Taberah. Here we see the punishment of their sin. Observe from hence, that among other judgments of God, fire is to be esteemed as one. Thus he destroyed Sodom and Gomorrhah, Gen. 19.24. and burnt up both cities and people. So a fire went out from the Lord and consumed Nadab and Abihu the sons of Aaron, because they offered strange fire, Levite. 10.2. Elijah the Prophet did call fire from heaven, and consumed the captains with their fifty. 1 Kin. 1.10. The like we see afterward, chap. 16.35. according to that in the Psalm, The flame burnt up the wicked, Psal. 106.18.

[Reason 1] This must be acknowledged to be a grievous and fearful judgment, because we say commonly and truly, fire and water have no mercy. And we see by never failing experience that it is so. Secondly, it is one of the titles of God expressing his nature, y ^t he is called a consuming fire, Heb. 12.29. Deut. 4.24. and 9.3.

[Use 1] This teacheth us, that if it please God to lay this judgment upon us at any time, whatsoever the means or instruments be whereby it cometh, whether by negligence or willfulness, or by the immediate hand of God, we must always lift up our eyes to heaven, and submit our selves with patience to him: we must not rest in second causes, but acknowledge his providence, and consider what is said in this place, that the fire of the Lord consumed the campe. We must therefore no otherwise account of it.

[Use 2] Secondly, it is our duty in this regard to serve God acceptably with reverence and godly fear. We must take heed to our selves, lest we forget the covenant of the Lord our God; we must make no graven image, or the likeness of anything which he hath forbidden. It is reason we stand in fear of him that is able to destroy us suddenly, and to arm his creatures as his soldiers to consume us in a moment.

Thirdly, it warneth us, that at the last day, [Use 3] the whole world shall be consumed with fire, and the elements shall melt with heat, and the heavens shall pass away as a scrolle. Seeing then all these things shall be dissolved, What manner of persons ought we to be in all holy conversation and godliness, looking for, and hasting unto the coming of the day of God! We never read nor heard of moe burning of towns & houses thē within these few years, testified by the continual collections for the relief of such persons as have received loss that way. It is a lamentable sight and moveth much commiseratiō to see a few houses consumed to ashes: these particular burnings put us in mind of y ^t general burning, when all things that worldly men so much esteem, and for which they labor & gape so greedily, shall be on fire. What should we so much delight our selves, in costly apparel bespangled with gold and silver, or why do we dote and set our affections so far upon the treasures of this life, which we know must all be burnt up like stubble?

Lastly, we are hereby admon • shed of a more [Use 4] terrible fire and •• ore fearful spectacle then all the former: for they are but as painted fires in comparison of the last fire, which the breath of the Lord, like a stream of brimstone, doth kindle. It was a fearful fire fell upon Sodom which burned their cities to ashes, but their souls suffering the vengeance of God in eternal fire, was more fearful. This is called everlasting fire, which never shall be quenched. Into this shall the reprobate be cast, & be tormented in those flames. These plagues are infinite, unspeakable, & incomprehensible: without end, without ease, without intermission, without remedy, without profit. Other judgments have some good use, & many times bring profit to the sufferers after they have been exercised by them, but these shall bring none at all: there shall be weeping & gnashing of teeth.

Again, when the people first murmured, God did not punish them, as appeareth in the book of Exodus, they had not yet received y ^e law: but after the law was given, & knowledge shined as a candle in their hearts to direct thē, God spared them not, but entered into judgment with them so soon as they sinned against him. We learn hereby, [Doctrine.] that knowledge & the light of God's word received into our hearts, increaseth sin and judgment. The servant that knew his masters will, and did not prepare himself to do according to his will shall be beaten with many stripes: so saith Christ of the Jews, If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. For ignorance doth in some sort excuse, that is, make the sin not to be so great. Again, [Reason 1] all color and excuse is taken from such as have the means of knowledge, they cannot say they knew not: the word shall judge them at the last day which they have heard. This then teacheth, that none sin more grievously then such as live in the bosom of the Church, hear his word, and receive his Sacraments. It had been better for them that they had never known the way of righteousness, then after they have known it, to turn from the holy commandment delivered unto them, and the last state of that man is worse then the first. Again, mark from hence the cause, why judgment beginneth at the house of God, because here is y ^e greatest light, here God hath vouchsafed the greatest mercy, here he hath rained upon his own city, while other places remained dry and withered. As then they have tasted the greatest mercies, so they must be touched with the sorest judgments. Lastly, it standeth the Church in hand and every true believer, to walk as wisely in the day, redeeming the time, because the days are evil. If y ^e word do not work our conversion, it shall further our condemnation, and we make our selves twofold more the children of hell then others that have not been partakers of such graces.

[He called the name of the place Taberah.] God doth not content himself to punish their murmuring, but setteth up a memorial or monument of their sin, tha • others might be taught and instructed by it to fear, by giving a new name to the place where the sin was committed, calling it Taberah, that is, a consumption or a burning. The like we see afterward in this chap. ver. 34. [Doctrine.] Learn from these examples, that the judgments of God which befall to men, are not only punishments to the sufferers and offenders, but also documents and instructions to all others that behold thē, know them, and hear of them. The punishments of God inflicted upon one do serve to admonish and instruct another. Abraham is commended that he would teach his servants and household to keep the way of the Lord, and to do justice & judgment, when he heard of the destruction of Sodom and Gomorrhah. The Lord chargeth, that the idolater should not be spared, but stoned with stones, that seeketh to entice others secretly to serve other gods, that all Israel may hear and fear, and do no more any such wickedness. So the judgments that fell upon the Galileans, and those that perished by the fall of the tower, served as examples and Sermons of repentance. The like we see in Deuteronomy, & they were written for our admonition, &c. Iud. ver. 7.

[Reason 1] This is the end of his judgments, he worketh them to this end and purpose, and therefore they must be instructions to us. A few were smitten (saith Cyprian ) that others might be warned by their example. As in a family the master will not pass by that which the servant committeth, because it may be a warning to the rest, that they might hear and see and commit no such thing, as we shown before out of Deuteronomy. Some are punished, that others might not be punished. Secondly, whatsoever was written before hand, was written for our instruction, that we might receive benefit thereby upon whom the ends of the world are come; as it oftentimes happeneth in states that are well governed, where we see not only malefactors executed, but gibbets erected, and other monuments set up in the high ways, to the benefit of those that pass by and come after, that they beholding what befell to such wicked offenders, might not transgress in the same manner.

This serveth to check and control the sacrilege [Use 3] of the Church of Rome, who keep back these examples from the knowledge of the people of God. They cannot abide y ^e Scriptures should be common, and therefore do hinder what they can, & forbid them to know these judgments. The Apostle would not have any in the Church ignorant of them, but these keep away the key of divine knowledge which openeth the gate of God's kingdom, neither entering themselves, nor suffering those that would enter. The Priests in the Law were commanded to read the Scriptures to all the people in their own language: but these keep them & read them in a strange tongue, because none should understand them: or if they be in their own tongue, they have so mingled them with strange words and phrases that the people are never the wiser nor y ^e better. And if any in reverence and humility seek to understand them, and show and desire them to be acquainted with them, they shall be so terrified and discouraged, that they are not able to make any profit by them to themselves, or receive any comfort from them. These are like to those covetous wretches y ^t withhold corn from y ^e people in time of famine, whom God and the people may justly curse.

Secondly, this reproveth those that are ignorant, [Use 2] willfully ignorant, and will not know nor learn the examples y ^t God hath set down in his word. For if they be justly condemned that will not have them known, then cannot they be excused that care as little to have thē learned. Woe then to the times & ages wherein we live. For though we may see and read, and hear and know sundry examples of God's fearful judgments, both in the word & out of the word, yet for the most part we want care and conscience to make profit and benefit by them. The judgments of God are before our eyes, yet they are for the most part but nine days wonder, nay rather nine hours wonder, for they are soon forgotten and out of mind. We turn them to another end then that for which God sent them among us. We are ready to bless our selves in our sins, because the like falleth not upon us, and to censure others to be grievous sinners. Whosoever therefore do not make use and benefit by the judgments of God, shall they escape? No verily, they shall bear their condemnation: for it cannot stand with the honor of God to suffer them to abuse his mercy, & to contemn his justice. For as it standeth not with the honor of a state to suffer any person to race and deface the monuments of their justice that they have set up, and therefore he w ^c doth it shall be severely punished; so certainly God will maintain his own honor, and get him glory in the confusion and destruction of all those y ^t make no use of his judgments, his hand shall find them out, and come suddenly as a whirlwind upon their heads.

[Use 3] Thirdly, it is our duty to learn by his several judgments what he would have us to do, forasmuch as he sendeth them home to our doors, nay to our hearts and consciences for instruction sake. Every judgment is a real sermon of repentance. As it is a sin for a man to go to a sermon & profit nothing, neither in knowledge, nor in faith, nor in obedience, to be neither confirmed in the truth, nor preserved from error, nor raised up with comfort: so is it a grievous sin for any in his corruption to behold the hand of God striking & punishing, and securely to pass by it, & not learn some good instruction from it. Every judgment of God must be to us as a schoolmaster to teach us somewhat, and we should be as scholars ready to learn by that lesson. But what should a man learn by judgments will some say? I answer, that by every judgment we must learn this point, that they are as a sermon preaching to us against that sin for which that man was punished & smitten which lieth under the judgment. All parents must learn what befell to old Eli for winking at the faults of his children and sparing of thē, or else certainly they shall answer for it, he brake his neck and died, for he fell from off the seat backward on which he sat, 1 Sa. 4, 18. See the judgment which befell to him y ^t gathered sticks on the Sabbath day, ch. 15, 35 to teach us to beware of the contempt of it. Mark what be fell to Jeroboam, he lost the use of his hand for a time which he stretched out to offer violence to the prophet of the Lord: we must therefore take heed of this, that we lift not up our hands against his servants. To be short, let us set before us the examples of Cain that hated his brother, of Cham that mocked his father, of Ananias & Sapphira that dissembled with God, of Judas that betrayed his master, of Eutychus that slept at the Sermon of Paul: by these and such like we must be admonished to avoid maliciousness, mocking, hypocrisy, covetousness, and drowsy affections when we come to hear. We must learn good out of the evils which befell all these: Cain and Cham were both accursed: Ananias and Sapphira were stricken with sudden death, Judas hanged himself, and Eutychus was taken up for dead. If from these examples we do not learn some instruction, doubtless it shall turn to our greater condemnation. Thus much of their first murmuring.

[Ver. 4, 5, 6, 7, 8, 9. The second murmuring followeth, which is the second part of y ^e chap. handled to the end thereof: wherein observe 3 things. First the people's blasphemy against God, lusting after flesh and loathing Manna. Secondly, the communication between Moses & God touching their murmuring. Thirdly, the issue and event of all, containing the execution of God's will after the communication was ended. The murmuring is amplified by y ^t occasion, by the manner by the substance and effect thereof, and lastly by the greatness of their sin and offense: all which are set down at large, both that the justice of God in punishing of them might be cleared, and his gracious goodness in sparing and pardoning of them might be manifested.

The occasion of this sin which is the first circumstance, arose from the multitude of the Egyptians that came out of Egypt, and joined themselves to the people of God. Now albeit they had left Egypt when they saw y ^e plagues that fell upon it, yet they savored still of the Egyptian manners, and longed after their Egyptian diet, they lust after flesh, and gave great offense to the people of God, they laid a stumbling block before them & caused many of them to fall, y ^t they never rose up again.

Their sin is ex • ressed in these words, Who shall give us flesh to eat? Then they remembered their former life in Egypt, when they did fill their bellies with store of fish, and did eat Cucumbers and Melons, Leeks, Onions and garlic, which they preferred before the most heavenly meat and Manna bestowed upon them in great plenty. Nay, they show themselves to be so bewitched with these Egyptian tricks, and besotted with the desire of their former food, that their souls even pined away and consumed every day, as if they had been utterly famished: so that they cried out, We can see nothing but Manna. In this their sin, that we may see it in his true colors, & judge of it accordingly, observe these particulars. First, a manifest contempt of God's ordinance, for they do point it out as it were with the finger, and say there is nothing at all besides this Manna before our eyes. Secondly, they must have their eyes satisfied as well as their bellies filled. It could not content them to have their necessity supplied, they must also have their sight pleased: such was their wantonness, intemperance, unthankfulness, and loathing of that meat wherewith God did diet them. Thirdly, here is a notable tempting of God, as Psal. 78.18. they tempted God in their harts, in requiring meat for their lusts: they would try his power what he could do; he must wait upon them, and do whatsoever it pleased them to enjoin and appoint unto him. Fourthly, blasphemy against God and open contempt of him, setting him at naught, They spake against God, they said, Can God furnish a table in the Wildernes? For could they more blaspheme God, or fly in his face with opprobrious speeches, then to charge and accuse him of pining away his people and starving of them? Fifthly, a vilifying & contemning of their deliverance out of Egypt: they had forgotten the bondage of their persons, the cruelty of Pharaoh, the beating of their officers, & the destruction of their children: they renew their old complaint w ^c they uttered more evidently, Exod. 16, 3. O that we had died by the hand of the Lord in th • Land of Egypt, when we sat by the fleshpots, when we did eat bread our bellies full. As if they should say, we care not for our departure and deliverance out of Egypt, we think not our selves any way beholding to God for it: for then it was better with us then at this present. Sixthly, they loath their present estate of present blessings, though they had store of Manna, and had not experience of any want, yet they must have their dainty and delicate food, like tumultuous and rebellious subjects that always are weary of the present state. Seventhly, they show their intemperance and concupiscence, lusting after the worse, whē they had the better, of which the Apostle saith, We should not lust after evil things, as they lusted. For this cause even to lay open the greatness of their sin, doth Moses sundry ways describe this Manna, by the similitude of it, it was like Coriander seed; by the color of it, as B • elium, that is, like the gum of that tree. For it is a tree of the bigness of an Olive, whereof Arabia hath great plenty, which yieldeth a certain gum sweet to smell, but bitter in taste. It is farther also described by the sundry uses of it, by the taste of it, and that it came to them without any labor or pain-taking, except in the gathering only, for God did send it down with y ^e dew every night, as we read at large. Exod. 16.

Out of this division thus sorted into his parts, arise sundry instructions, part whereof I will only point out. And first behold & wonder, and be astonished, how quickly they sin again. They had been chastened immediately before, the fire entering upon the hindermost of their tents, was scarce quenched, the footsteps of that fearful burning might yet be traced out, and the smoke thereof was fresh in their eyes, yet they fall to lusting and murmuring again. Observe therefore and mark it well, that the entertainment of sin is dangerous. It is not satisfied with the first committing, it goeth and groweth on apace, the practice of one maketh way for another, and openeth the gates wide to all wickedness, Whē sin is suffered to take root, it buddeth by and by, and beareth fruit which is more bitter then gall. And no marvel: for God leaveth such [Reason 1] to themselves, y ^t they commit sin with greediness. Such is his justice, that he will withdraw from them, when once they forsake him, all means that should do thē good, y ^t they abuse them no longer, and he will punish sin with sin, the first with a second and the second with falling into a third. Sin is like the infant that is in the mothers womb, where it groweth by little and little unto the birth, and never stayeth till it come to perfection. This must [Use 1] teach us, that there is no dalying with sin, it is not barren, but very fruitful. Many think they may stretch their conscience a little, and make bold with God and his law for once, but they deceive themselves, for they sow that seed w ^c in short time will spring up and grow a monster. For as the sluggard saith, yet a little more sleep: so the sinner saith, yet a little more sin. He is like the covetous man y ^t saith evermore Bring, bring: and as he thinketh he never increaseth his substance enough, so the sinner supposeth he never increaseth his sin enough. This will bite as a serpent in the end, though it delighteth in the beginning. Again, it teacheth us to acknowledge God's great mercy toward his children, in staying them back that they go not forward being once entered into the practice of it. When Paul would have entered in among the furious people, it might have cost his life, if the disciples had let him alone, howbeit they suffered him not, Act. 19.30. So if God should suffer us to run on, it might cost us our lives, and cause us to be condemned with the world. When we open a port and passage for sin, we are as a man that is falling or rolling down a very high mountain, how can he escape death, except he be stayed by a very strong hand? So is it with us, if once we make a breach into our conscience, it is impossible to stop it, if God himself do not set to his hand. If he take the matter in hand, and determine to show mercy upon the poor perishing soul that beginneth to suffer shipwreck, though we had one foot in hell, he can bring us back again. And how should not that soul so delivered, and seeing the snare of death and hell broken, and having experience of the power and mercy of God in raising him to life, but in a sweet feeling of them cry out, Blessed be the Lord, who hath not given me as a prey unto their teeth, Psal. 124.6. and again, My help is in the Name of the Lord, who made heaven and earth, ver. 8. This mercy is the greater, both because it is rare: for not one among an hundred maketh up the breach, that sin hath made: and because it is wholly gracious and freely bestowed, the sinner deserving to be forsaken utterly who hath fearfully forsaken God. God hath fast hold upon all that are his from their election, and therefore he will never withdraw his hand from them, nor suffer them to be drowned. Lastly, it must be our care to stop the beginnings of sin, Josh. 24.14.15. and then we shall be sure it will never come to perfection.

Again, these murmuring Egyptians, seeing the mighty works and miracles of God in Egypt, would needs become proselytes, they join themselves to the people of God, and seem so forward that they forsake their idolatry, their country, and kindred, their own people, and their fathers house: nevertheless they starte back as a deceitefull bow, and they revolt back to their old manners, as dogs to their vomit, and as swine to their former mire & filthiness. Whereby we learn, that many are in the profession of the faith, which are not indeed faithful, neither true members of the Church, as we see in Ishmael. Gen. 21, 9. and Cain, chap. 4, 3. there are many temporizers that believe for a season, Luk. 8, 13. Others are offended, and fall away, John 6, 66. Such profess that they know GOD, but they deny him in their works, and become abhominable and disobedient, Tit. 1, ver. 16. 1 John 2, verse. 19. And no marvel: for many love the praise of the world more then the praise of God, and never had found rooting▪ and therefore though they go far in y ^e right way▪ yet they return back, and are never the nearer, nay, they are set farther off then ever they were. The Church had always such, all are not the true seed of Abraham, that are of Abraham: neither the Israel of God that came of Israel. Good fish and bad fish are taken in the net, Math. 13, and good wheat and [Use 1] chaff are mingled together. This teacheth us good uses. First, that it is not enough to salvation, or sufficient to entitle us to God's kingdom, to make an outward profession. The devil himself may this way go as far as the best, for Satan can transform himself into an Angel of light, 2 Cor. 11, 14. & a wolf may put on a sheep's skin, Math. 7, 15. Yea, a Parot and an Ape can imitate: and therefore trust not too much to the outward appearance and profession, if thou go no farther, neither account it sufficient that thou art baptized, and made partaker of the Word and Sacraments, and of the prayers of the church: this is no better then to trust in lying words which shall not profit nor prosper, Ier. 7, 4. Secondly, we must join to our profession, sanctification and holiness of life, Ier. 7, 5. Such as content themselves with outward shows, are like the tree that hath leaves without fruit, & are rank hypocrites, like weeds that grow among good herbs. God hath chosen and redeemed us that we should be holy, Eph. 1, 4. Luke 68, 75. The condition of such is no better then of the heathen and infidels, Math. 5, 20. Nay it is not so good. Lastly, let us hereby try and prove whether we be in the faith or not, 2 Cor. 13, 5. Many live in the Church that never examine themselves whether they be of the Church, nor consider that they may deceive themselves & many others, forasmuch as an hypocrite and a reprobate may go far in Christian religion. Many have in them the first beginnings of Christian religion, as it were the foundation of a building, and there they stand at a stay: but we must build forward, until the spiritual building be perfected. It is not enough to run, except we obtain the prize. He that doth persevere to the end, shall be saved: and he that is faithful to the death, shall receive the crown of life. Moreover see here, how the Israelites are led by the example of the Egyptians, to murmur with them, and therefore one evil person entiseth, corrupteth, and infecteth another, as Eve did Adam, and the serpent did Eve: Prov. 13, 20. Psal. 106, 35, 36, 39. For sin is as leaven; 1 Cor. 5, 6. and as a contagious disease.

Woe therefore to the world because of offenses; [Use 1] Mat. 18, 6.8. and they are pronounced to be accursed that lay a stumbling block before the blind, to make them to fall, Deut. 27. Again, we must have no fellowship with the unfruitful works of darkness; neither be companions with them, Eph. 5, 7, 11. 1 Cor. 5, 11. We must come out from among them, and separate our selves from them, & touch no unclean thing, 2 Cor. 6, 17. and then will God receive us as his children, & be a Father to us. Moreover, all obstinate persons that give offense, should be banished out of the Church, lest as scabbed sheep they infect the rest of the flock. The leapers were not suffered to dwell among men, but turned out of the Citty, and dwelt apart by themselves. And wherefore was this? to avoid the infection of the body. How much more then ought such as have a spiritual leprosy upon them, be kept from the company of others, lest they bring first infection, and after destruction upon soul & body? Furthermore, it excuseth not to say, I have learned it of others, they were the authors and beginners of the sin. What did it avail the Israelites to fall by the example and allurement of the Egyptians, or by their counsel and persuasion? For it was their own lust that carried them away headlong. God punisheth all such as commit evil, or any way consent unto it, Rom. 1, 32. So God in the beginning punished the devil, the man, & the woman, because all sinned, albeit one by the persuasion of another. Lastly, it condemneth those that glory in their strength, that nothing can make them worse, no time, no place, no persons, no persuasions, no company. They say, no man shall be able to pervert them, or seduce them, or infect them. Are these men better then Adam when he was in the garden? if his place could not protect him, nor his innocence keep him, they may justly fear that other places may infect them much rather. Solomon was no fool, nay he was endued with great wisdom, and beloved of his God, yet being too familiar with Idolaters, he was overtaken with Idolatry, and became a great Idolater, and his outlandish women caused him to sin. Or are they better then Peter, who made a most worthy confession of Christ? yet being among a crew of profane persons, he was brought to deny his Master, nay in a manner his own saluatiō. Be not therefore deceived, rather fear thine own weakness then boast of thy strength.

[Ver. 5, 6. We remember the fish that we did eat in Egypt freely, the cucumbers, &c. But now our soul is dried away, &c. In these words we see how carnal men conceive carnal things. They prefer their trash before Manna, as if corn being found out, men should love acorns better then corn. The doctrine from hence is this, that the transitory things of this world, are preferred by carnal minded men before heavenly things. The Jews preferred their private commodities before the building of the Temple, Hag. 1, 2. So did Esau, Hebr. 12, 16, 17. who is therefore branded of the holy ghost to be a profane person. So did the Gadarenes Matth. 8, 34. We have many examples of this nature, Judas, Demas, the yongman in the gofpell that came to Christ, howbeit he went away sorrowful from him, for if he might not keep his possession, he would none of Religion. And the Reasons are plain.

[Reason 1] For they that are carnal are carnally minded, they are nothing else but a lump of flesh, from whence nothing can proceed, but that which is corrupt, Io. 3, 6. Secondly, they have no taste at all of spiritual things, as of grace, of heaven, of salvation, of eternal life. No marvel therefore if these be vile and naught worth in their eyes, and the other preferred before them, because where the treasure is▪ there will the heart be also, Mat. 6, 21. Col. 3, 2.

The uses follow. First, see the dangerous estate [Use 1] of carnal men, and how hard it is for a rich man to enter into the kingdom of God, Mat. 19, 23. It is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the kingdom of God. verse 24. Rich men are thought of the world to be the happiest men in the world: howbeit they stand in a slippery place, and their estate dangerous, if they watch not narrowly over themselves. This appeareth in the example of the rich glutton, Luke 16, 19. he could find no time to search the Law and the Prophets, he was altogether drowned and drunken in his delights, he was corrupted and carried away with pomp and vanity; finally, he forgot and contemned the poor. So was it with him that would pull down his barns and build new, and thought of nothing but of the earth: he said to himself, applauding his own happiness, Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, and be merry, Luke 12, 19. This was the cause that moved Agur to desire of God not to give him riches, least he be full & deny the Lord, and say, Who is the Lord? Pro. 30, 8.9. Such as set their hearts upon the vanities of the world, do commonly neglect heavenly things, and by little and little wax cold in them. Riches are compared to thorns; if then our hearts be not well fenced & countergarded, we shall be hurt by them. Therefore doeth Christ denounce a woe against all carnal richmen, because they have received their consolation already, Luke 6, 24. They must look for no further reward.

Secondly, we must not be immoderate in [Use 2] seeking after them, neither be idolaters in trusting in them. What was it that destroyed the Sodomites? was it not abundance of all things? was it not excess and superfluity? Eze. 16.49. Let us be contented with our estate whatsoever it be: for a little with a quiet conscience and a true heart to God, is better then a fat stalled Ox. Let us pray for convenient food, and use this world as though we used it not, for the fashion thereof fadeth away, 1 John. 2, 17. Let our conversation be in heaven, Phil, 3, 19. Let not our hearts be bewitched and besotted with these things, that we may depart hence in peace when God shall call us, and so be the Lord's in life and death. It is no profit to win the whole world with the loss of our own souls, Mat. 16.26.

Lastly, let it be our study to prefer as best [Use 3] of all, the best things. They are no better then fools that would prefer rotten wood that shineth in the night, before the finest and purest gold of Ophyr. And who doth not willingly yield and confess the folly of these Egyptians, that made more reckoning of their gross feeding and fogging in of garlic, and Onions, and Cucumbers, and such like grazing▪ then of that excellent & precious Manna which came from heaven? We are ready to sit in judgment upon these, and to condemn them: but how many are there of us that are like unto them? I dare boldly affirm and avouch, that the greatest sort of men are such Egyptians, and do daily practice such Egyptian tricks: making more account of this life thē of the life to come; of man more then of God, of y ^e earth more then of heaven. Let not therefore temporal things dazzle our eyes, to make us senseless as blocks. If rotten things shine, it is but in the dark, and in the night; and if these transitory riches do besot any, it is such as are blind and cannot see the glory and beauty of the world to come: w ^c if we could behold with the inward eyes of a sanctified mind, it would wholly possess and carry us into a love & admiration of it. But such as are nothing but a lump of flesh, can savor nothing but of the flesh. All their cares and cogitations are spent about the world: their hands and harts are full of it, y ^t they leave no room for better things. Tel these men never so much of religion, of the word of God, & the fear of his name, you sing a song to a deaf man: by and by they reply, Who will show us any good? that is, any profit: they care for nothing else but for the flesh-pots. It is most strange to consider that the life of man, w ^c should be spent chiefly to provide for the soul which is immortal, yet this for the most part is the least of our thoughts. We are altogether plodding about getting of riches, and providing for the body and the belly, which are framed of the earth and dust. We dwell in houses of clay, & our eyes do everywhere behold the uncertainty and vnstability of them, yet we chiefly prize and pamper this vassal and slave of death, and forget utterly, or remember at leisure the soul, and cast all our hopes on the peace which we trust to make at the parting, which is an high presumption, & no better then a laughing of God to scorn. And when we have done all, and gotten store of goods, what comfort shall they minister at the last day? for all this is but with the Egyptians to strive for onions and garlike, it is no better. And when the body must turn to the earth, & we must lay down this Tabernacle, whose foundation is in the dust, what good will our onions and garlike do us? Will not a little Manna at that day, stored up, stand us in more stead, and bring greater comfort to the soul, then to sit by these flesh pots of Egypt? Alas my brethren, all y ^e wealth of this world, if we could heap it up together, is no better then onions and garlike in comparison of spiritual things. Why then should we exalt the body so high, which must lie so low, and return to dust and ashes, and in the mean season neglect the soul, which shall live (when the body is dead and rotten) either in everlasting life, or in everlasting fire? Such notwithstanding is our madness, that all the stir which here we make, is for onions and garlike. We labor for nothing but for the belly & meats, and yet God shall destroy both it and them. The rich man is said to fare deliciously every day, howbeit he made ill provision for his soul, for it was carried to hell and torments.

Ver. 7, 7, 9. To enlarge and set forth the sin of these profane persons, Moses dcscribeth what this Manna was. It was not a natural Meteore usual & common in those quarters, as many have imagined. For this fell among them every part of the year, winter & summer and that alike. It served to satisfy many thousands. It fell not at all upon y ^e Sabbath day: howbeit on the sixth day fell twice so much as there did ordinarily other days. If it were kept until the next mourning, it putrefied, but reserved on the sixth day, it rotted not, but served them for their use upon the seventh day. Nothing could hinder the coming or falling of it, nor frost nor rain, nor heat, nor cold, but this blessing of God always accompanied them whither soever they went. When they were entered into the possession of the Land of promise, then it ceased, but not before. Lastly, Aaron was commanded to keep a pot full of it for a memorial of this miraculous work of God, and it rotted not nor stank. It is called the bread of Angels, Psal. 78, 25. not that the Angels do eat any corporal or material food, being themselves spirits, but because of the excellency of it, or because the Angels were God's instruments in preparing of it. It was food not only for the body, but for the soul: it was both a visible Manna and an invisible, both open and hidden, both earthly and heavenly. This was a type and figure of Christ the true bread that came down from heaven. 1 Cor. 10, 3. John 6, ver. 33, 35. It was a type of the word which is the food of our souls. Hebrews 5, verses 13, 14. as also of the sacraments by which we are nourished 1 Corinth. chapter 10, v. 3. These three are right Angels food, dainty and delicious fare, sweeter then wafers made of honey, or of the best confection that the Apothecary can aff • ord. This teacheth us, that God hath provided a very large and liberal diet, yea most excellent & dainty fare to nourish his children. The heavenly blessings of God contained in his word, the exercises of our religion, the holy sacraments, especially the Lord Jesus himself y ^e bread of life, whom whosoever eateth hath eternal life abiding in him, are costly, plentiful, and heavenly feasts, the means of spiritual nourishment and increase to his servants, which God hath ordained for his sons and daughters. The Prophet speaking of the souls provision, which God our good Shepherd maketh for the sheep of his pasture, saith, Thou preparest a Table before me, &c: my cup runneth over. Thus is wisdom the Son of God brought in by Solomon, to have killed her beasts, to have mingled her wine, and to have furnished her Table, Prov. 9, verse 2. Come eat of my bread and drink of the wine which I have mingled, verse 5. And Math. 22, verse 4. the Kings servants call the guests, and tell them, he hath prepared his dinner, his oxen and his fatlings are killed, and all things are ready. So the Prophet speaketh, Isaiah 25, 6. and Christ himself, Luke 14, verse 16. and Psalm. 36, 19. So then, the souls food & fare is notable good cheer the best that ever was tasted.

For these heavenly blessings and this sustenance [Reason 1] for the soul, doth as fully sustain and satisfy, nourish and maintain the state and strength of the soul, as any outward provision doth or can do the body, John 6, 54, 55, 56. My flesh is meat indeed, and my blood is drink indeed, that is, they have thē same nature to our souls, which meat and drink have to our bodies.

Secondly, in these and by these is provision [Reason 2] to satisfy all sorts: in the word is sincere milk for children and strong meat for men of riper age, Hebrews, chapter 5. Christ is hidden Manna which all did gather, and were fed and nourished by it: it feedeth small and great.

Thirdly, the provision of God is far better then all earthly provision. This food is [Reason 3] perpetual, the word of the Lord endureth forever, 1 Pet. 1.23. In eating of this food there is no danger of surfeit and excess. This is durable meat, it liveth forever, and maketh us live forever: who so eateth of it and digesteth it, shall never perish for hunger, and who so drinketh of this, shall never thirst again. It is therefore God's ordinance, that his children and household servants should be largely and liberally provided for, to have everyone of them a full meal.

The uses. From hence it followeth, that the soul hath always very great need of [Use 1] food and sustenance as well as the body, and will perish for hunger and die for thirst, even eternally, through want of spiritual food, as 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 well as the body for want of temporal food. The soul hath her diet, as well as the body, & the strength of it is maintained by the bread of life, as well as the state of the body by the bread of wheat. How many are there among us that consider not these things, or at least care not for them! Many there are that have fat and lusty bodies, that have plenty of outward things, who notwithstanding have poor, lean, and pining souls, even ready to starve, and to be famished, and to give up the ghost. For as the wise Solomon teacheth, Prov. 29, 18. Where there is no vision, the people perish. And the Prophet threateneth a greater famine of the word, and more dangerous, then the famine of bread, or the thirst for water, Amos 8, 11. If then we be content to take pains and to travail far for this earthly food, as we see in Jacob, when he and his family wanted corn: how much more ought we to labor for the bread that endureth to everlasting life?

[Use 2] Secondly, we should come to the house of God with hungry and thirsty souls. We must resort to the Word and Sacraments, and to all the holy ordinances of God, as an hungry person doth to a good feast, Isaiah 55, 1. John. 7, 37. Revel. 22, 17. 1 Pet. 2, 2. Let it be with us as with David, he longed greatly, and said, Oh that one would give me drink of the water of the well of Bethlehem, which is by the gate! Where there is no desire of grace, there is no grace. The faithful have always testified their desire, Ps. 42, 1. The Prophet felt the sweetness of the word and sacraments, & testifieth often what a goodly taste he found in him, as Psal. 119, 103, & 19, 10. How sweet are thy words unto my taste, yea sweeter then honey unto my mouth! He that is sick, findeth no taste in anything, the purest honey is bitter unto him: but he that hath a good taste and is in health of body, judgeth and findeth it otherwise. So if our soul be in health, it findeth the word to be sweeter then the honey and the honey comb, and more to be desired then gold, yea then much fine gold. Have we then no taste in the word? doth it not relish with us? then most certain it is we are soul-sick, we are sick at the heart: it is high time to run & post with all speed to the Physician Christ Jesus, to restore this taste to us which we have lost, or to bestow it vpō us if we never enjoyed it. How irksome is it for a man to have no taste in his meat and drink! Elihu saith, The ear trieth words, as the mouth tasteth meat. But we should think it a thousand times more troublesome, to have no taste of the good word of God, as if it were no meat for us. The Manna described in this place, which figured out the word, is compared for the taste & sweetness, to wafers made with honey, Exod. 16, 31. How then shall we think our selves well, and whole, & in good health, when we have no more taste in it then is in the white of an egg?

[Use 3] Thirdly, here is comfort to all those that are poor Christians, which have little store at home, hard fare, bare bread, small drink, and a thin diet all y ^e year. Let us cheer up our harts and refresh our spirits with this consideratiō, that albeit we have a scanty meal at home, yet there is plentiful provision in God's house. We have much matter of great rejoicing, that although there be great difference in fare and furniture between the rich man's table & the poor man's, yet the privileges of God's house are common to them both, the poor hath as good interest in them as the rich, yea sometimes a better portion, if he make greater use of them, and take more benefit by them. The poor are admitted to God's table, albeit they be not to the table of the rich, & have access unto his house and to his presence, where is fullness of joy and pleasure for evermore, and this their joy shall no man take from thē. Nay such as have riches and plenty at all times of all things, which have their tables furnished at home with variety of dainty dishes, & are served in with sundry courses of most choice meats, even they must make account y ^t their best fare is in the Church of God, & prefer it far before the other: otherwise they judge not aright between soul & body, between meat and meat, between house and house.

Fourthly, this serveth to reprove papists, Ministers, & people. For first it meeteth with [Use 4] the popish diet, that bar the people from the cup of the Lord, thereby keeping back a part of the spiritual banquet that Christ hath prepared for them, when he spake to the communicants, Drink ye all of this. But these Church-robbers allow not to the people any consecrated wine, withdrawing from them a part of their allowance. This sin is no less then sacrilege. Christ saith, This is my blood which is shed for you and for many, for the remission of sins. And who are those many that are there spokē off? Doubtless all that should afterward believe in his Name. From hence then we reason thus, If the blood of Christ be shed for the people, then the cup of the Lord must be communicated unto them: but the former is true; therefore the latter. For as we reason touching baptism of infants, that if the kingdom of God belong unto them, much more the outward sign may be administered unto them: so we say touching the other, that if the blood of Christ and remission of sins belong to the people of God, much more doth the cup which is a seal thereof. Again, they deal no better with thē for the word it self. They have corrupted and poisoned their food with apochryphall additions, with human traditions, with keeping it in a strange tongue, as it were under lock and key, and so starve them whom they should nourish and strengthen. And how can they deal better with the people in the word and sacraments, who have set up another Christ, a false and counterfeit Christ? they destroy his natures, & his offices, they deny him to be the only King, the only Teacher, the only Priest of his Church; they make other Mediators and Redeemers, they scoff at our righteousness standing in y ^e imputation of his righteousness. So then the diet that the Romanists allow unto men is a poor thin diet, it is not able to maintain life in the body: for whereas the food wherewith the Lord would have us fed, standeth in three things, in believing in Christ, in receiving the word, and in partaking of the Sacraments, they feed the Church with chaff and husks, & no better then saw-dust; for the word they have corrupted, the sacraments they have mangled, and Christ Jesus himself they have utterly denied. Secondly, it reproveth such Ministers as feed their sheep in short pastures, and allow unto them a more sparing diet, thē the great Shepherd of the sheep hath appointed unto them. They give them no more food (if so much) then serveth to keep the soul in life, and therefore the sheep that depend upon their feeding and allowance are lean and starueling sheep, such as every bush and brier is able to entangle, and every ditch is able to drown. Some feed them with bread that is dry and mouldy, unfit for nourishment. Some think it enough to preach once a month, or once a quarter. It were rather to be wished that they would allow thē two meals a day, that the sheep of Christ may be fat and strong, according to the bodily diet which our selves do take. Let us not therefore feed our selves to the full, and starve the sheep for which Christ Jesus died: and when God hath dealt liberally with them, let us not pinch thē and pine them away, but as good Stewards of the house, bring forth store, both old & new. We ought to preach the word in season & out of season, and not deal as greedy and covetous masters do with their servants, that pinch thē of their meat: and seeing we reap plentifully of the people, let us not deal sparingly with them. Lastly, it reproveth the people themselves, that when God would have them well fed in their souls, care not how little food they receive themselves. The Sabbath is the Lord's feast day. Why should we refuse to take two meals on this day, when it is provided for us? If we took our food but once in the day, we should starve our bodies, oh, take heed we do not so to our souls! And let us beware we do not make more reckoning of feasting and filling of the body, then of feeding the soul. Alas, how many are there, that are content to buy their pleasures and pastimes with the loss of the word of God! and yet are never a whit touched with it. Are not these like Esau? are not these I say, as profane as Esau?

[Use 5] Lastly, it behooveth us to redeem the time that is to come, and to be more careful of the souls health, diet, strength, and nourishment, then of the bodies; according to the counsel of Christ, Labor not for the meat that perisheth, but for that meat which endureth unto ever lasting life, &c. Seeing then we have such choice and variety of dainty food, sweet meats, banqueting dishes, and all other good things offered unto us, and set before us in God's house and at his table let no other feasting, pleasure, banquet, meeting, or voluptuous living▪ keep us from his house, or make us to come unreverantly or unworthily unto the same. Many do so fill, nay glut and gorge themselves with eating and drinking, that they are more fit to sleep, then either to hear or to pray. Let us be more careful to fill our souls with marrow & fatness, then to fulfill the desires of the flesh and to surfeit on our carnal pelights.

[Ver. 11, 14, 15. Then Moses heard the people weep, &c.] Thus much of the murmuring: now we come to the communication, which is double. First, the complaint of Moses, & the answer of God: secondly, the exception of Moses replying against God's answer, as if his word had not been sufficient, and then another answer of God satisfying him. In the first part of the first answer set down in these verses, we have Moses complaining of two things both because God had not dealt well & graciously with him, to lay so great a burden upon him, to take the charge of so great a people, without helpers and assisters, which made him even wish for death; and because he was not able to feed them and to satisfy their requests touching the flesh that they lusted after, saying, Give us flesh that we may eat.

It is remembered in Exodus, ch. 16, 12, 13. that they murmured against Moses, and lusted after flesh, and had quail sent them: whereupon the question may be asked, whether that history be the same that is mentioned in this place, and whether both were sent at one and the same time? I answer, the histories are diverse, both in regard of the circumstances of time and place. These were given to satisfy them a whole month, the other but one time. These fell a days journey without the host on each side, the other only covered the campe: they lusting after these are sharply punished, the other are not. We may observe out of the words of Moses, that many are the failings of the best servants of God, for in many things we sin all.

Again, Moses doth rashly expostulate with God, and unadvisedly wish for death. So did Job, chap. 3, 3. and Elijah, 1 Kings 19, 4. and Jeremiah, chap. 15, 10. and 20, 14, and Jonah, ch. 4, 30, So it is with many, though they have not yet learned what it is to live, neither are any way prepared for death, yet through impatience under the cross, wish for death. But this is our weakness, rather to wish not to be, then to be in any misery and adversity. Rather it behooveth us to tarry the Lord's leisure & to hope in him, for he shall bring it to pass, Psal. 37.

But to let this pass, observe the title that Moses giveth to Magistracy, he calleth it The carrying of the people in his bosom as a nursing father beareth the sucking child.

This was the charge that lay heavy upon his shoulders. From hence we learn, that Magistracy is a great charge and burden, and Magistrates themselves are ordained for y ^e peace, prosperity, preservation, and good of the people. This is taught in many places, Prov. 11, 14, and 29, 2. The Prophet Isaiah, ch. 3, 4, 5, 6. and the Apostle Paul willeth us to pray for Princes and all that are in authority, that under them we may live a peaceable and quiet life, with all godliness & honesty, 1 Tim. 2, 1, 2.

This truth is evident, because Princes were [Reason 1] appointed for the people, and not the people for Princes. As Christ saith, The Sabbath was made for man, not man for the Sabbath: so they were instituted for the people's good, and not the people for their good, or themselves to serve for their own good. This is the end of their calling, and at this they ought to aim as at a mark. Secondly, they are as breath is to the body. While the breath continueth in the body, so long the life continueth, but if the breath be stopped or to depart, the body necessarily must perish. Now as breath is to the natural body, so are the Magistrates to the politic body: while he remaineth, the Commonwealth is in peace and prosperity, in quiet and safety; if he be removed and taken away, the Commonwealth is in danger to go to ruin and destruction, The people shall be oppressed everyone by another, and everyone by his neighbor, the child shall behave himself proudly against the ancient, and the base against the honorable. And the Prophet calleth Josiah y ^e breath of their nostrils. Thirdly, the titles given unto them do fully teach thus much. They are as fathers, that must lay up for their children, not the children for their fathers. They are the fathers of the Country, of the Commonwealth, of their Subjects. Hence it is, that the Lord comprehendeth all superiors under the name of fathers in the law, Exo. 20, 12. 2 Kin. 5, 12. The Prophet prophesieth, that Kings should be nursing fathers, & Queens be nursing mothers to the Church in times of the Gospel, Isaiah 49, 23. The Nurse is appointed for the good of the sucking child, to keep it in health and strength, as Moses speaketh in this place. Is not this a great charge to look to the being and well being of a child? Again, they are called Shepherds. This also is a great charge to watch day and night for the good of the flock, that the sheep do not wander and go astray, and that the wolf come not among them to make havoc of them. So also are Princes shepherds, Es. 44, 28. Numb. 27, 17. Lastly, they are as Shields to protect and defend them from many blows y ^t otherwise are like to light upon thē, as Hos. 4, 18. They may be called the covering of our eyes, as the husband is said to be to the wife, Gen. 20, 16, to keep us from many dangers that threaten us. Fourthly, they are God's Lieutenants and Deputies, and therefore they have his own name commmunicated unto them, Psal. 82.6. They sit in his place to do justice and judgment, and to him they must give an account. Without them the subjects are subject to all manner of miseries, as we see in the end of the Judges, Every man did that which seemed good in his own eyes, when there was no King in Israel.

This teacheth us what we are to judge and [Use 1] esteem of the popish religiō, grounded merely upon policy to maintain themselves, howbeit it cannot stand with the policy of any oter state to come under that yoke, neither with the safety of Princes to stoop down their necks to that antichristian government For they are the greatest enemies that a State or Commonwealth can have, worse then the Anabaptists themselves, and holding more dangerous opinions: what said I, hold opinions? nay execute pestilent practices against Princes, & seek the utter subversion of states and kingdoms, if they will not worship the beast, and bear his mark in their forehead. They do not only like Corah resist y ^e government of Magistrates, but by their treasonable practices and devilish devises labor to suppress and supplant them, to take away their lives and crowns from them, and to discharge their subjects of allegiance unto them. Are not they enemies that pull away the foundation of an house? Yes doubtless, for then the whole building must of necessity fall down. For Magistrates are as the head and the heart are to the natural body; if they be whole and sound, all the other members are in better safety; and consequently if they perish, the whole body must perish also, Isaiah 9, 14, 15.

Secondly, we must be truly thankful to God, seeing they are such a blessing, and undergo [Use 2] so great a charge for us. For notwithstanding the rage & fury, the fetches & subtleties of all our enemies, enemies as well to our temporal state, as to our spiritual standing, the King of Kings hath preserved our King and kingdom in peace & safety, he hath kept head and heart, the breath & being in the body, we have a Father to provide for us, we have a Nurse to bear us, we have a Shepherd to feed us, we have a Shield to protect us, whiles our adversaries gnash their teeth and gnaw their tongues for anger, & are ready to burst for envy and despite at our happiness. We are happy and blessed above many other Nations. We hear the sound of the trumpet in peace and safety, we use it as an instrument of joy & gladness, it soundeth not the alarm to the battle, we have no buckling on of armor, no crying, nor complaining, nor invasion. We sit under our vines & arbours, we walk in our fields & gardens, and a dog lifteth not up his tongue against us. We have beat̄ our arming swords into plowshares, & our spears, which we did shake against our enemies, into pruning hooks, we have forgotten the use, & almost the knowledge of war. This is the benefit of a good & godly Magistracy: this should provoke us to take the cup of salvation, and to praise the Lord for his goodness to us.

We enjoy our King, our Judges, our Magistrates, our peace, our religion, our meetings and assemblies. O how gracious is God unto us, that hath not delivered us as a prey into the hands of malicious enemies, who grin and grind their teeth, thus to see us flourish in peace, against all their devices and endeavors?

Thirdly, seeing Magistrates have so great [Use 3] a charge, and bring so necessary a blessing, it is our duty to perform our duties unto them. We must yield them subjection, fear, honor, prayer, tribute, and obedience, as the Apostle urgeth these particulars, Ro. 13, 1, 2. 6, 7. and it condemneth to the pit of hell, all such as resist them, and rise up against them. Should the son rebel against the Father, as Absalom did? Let him then fear the end of Absalom, to be hanged in the tree. Should the child strive against his Nurse that beareth him? or the sheep set themselves against the shepherd that feedeth them? Woe then to such as will discharge themselves of the duty they owe to such as have the charge over thē, and will plot against their life of whom they receive life, and goods, and peace, and safety, and all.

[Use 4] Fourthly, it is the duty of all Magistrates, and those that are in authority, to consider what they have to do; their names and titles must teach them what their office is, not to magnify themselves, not to think themselves absolute, not to set themselves against God, not to tyrannize over his people, not to maintain themselves in ease and idleness, in vanity and superfluity, not to follow after their own pleasures, but to do justice to all, without respect of person, to protect everyone from wrong, to maintain public peace and tranquility, but especially to further God's true religion. They must have public minds, and not seek their own good only or principally. It is the ruin of an estate, when public persons have private minds, regarding only to serve themselves, and to procure their own good. These are no common-wealths men, but private wealths men. The Apostles were called to be fishers of men, and Princes are called to be shepherds of men, to feed reasonable sheep; and this is their honor, if they be found faithful, that it may be said of them as it is of David, He fed them according to the integrity of his heart-and guided them by the skillfulness of his hands, Psal. 78.72.

[Verses 16, 18, 20. And the Lord said unto Moses, Gather unto me seventy men of the Elders of Israel, whom thou knowest to be the Elders of the people, &c. ] In these words we have the answer to Moses complaint. And as the complaint stood of two distinct parts, so doth the answer of the same points. Touching the greatness of the charge and burden whereof Moses complaineth, God commandeth him to gather together unto him seventy men of the Elders of Israel, to whom he would communicate of the same spirit that Moses had, howbeit without any diminution of his gifts, although many suppose that the Lord did punish him for his murmuring with the lessning of his gifts: as it is true, he doth sometimes punish in that manner, sometimes by lessening, and sometimes by taking away what he had formerly bestowed, Zach. 11, 17. Mat. 25, 27. But we do not read or find that he dealt so with Moses, or that he was less fit for government then he was before: rather his gifts were derived to others, as one candle lighteth another, and yet the light is not diminished. And what benefit or profit had it been to Moses to have these joined, if his gifts had been impaired?

In this place we have the institution and erecting of a new Court among the Jews called the Sanhedrim. This honorable Senate at the first founding of it, consisted indifferently of men taken out of all the Tribes, which had some of the Levites to assist them. This court was seated and kept at Jerusalem, and might handle weightier causes, & inflict more grievous then the set Courts and Tribunals of justice appointed, and assembled, and observed in the gates of every Citty; and to this they might appeal from those inferior Consistories. For such as were instituted thorough the advice and counsel of Jethro, Exod 18, 21. were not necessary to be of this number of seventy; they had the hearing and determining of the least causes, and besides they received not an extraordinary spirit, neither was it needful for that calling. This Council of the Sanhedrim remained after the captivity, and continued unto the days of Herod, who made havoc of many of them, and put most of them to death. Howbeit, some of them remained even to the desolation of the Temple and of the City by the Romans: and of this Christ speaketh, Matth. 5, 20. and 18.17. which the best interpreters understand of the 70. Elders of the great Consistory or judgment place in Jerusalem. But when King Agrippa was once driven out of Jerusalem by a rakelly rout of seditious cutters and cut-throats, then were the Sanhedrim deposed at their will, when there was none to control them; and other base pesants were set up in their room, who had no laws to restrain them, no Magistrates to punish them, no authority to bridle them. Then was the Priest-hoode made a mockery: then was Jerusalem without a guide, as an house without a Ruler, or a ship without a Pylot. There was none to manage the state aright, but all government was turned into confusion and disorder.

The second complaint of Moses was touching the feeding of so great a multitude, w ^c God answereth verse 18, 19. by a promise and by a threatening. He promiseth unto them store of flesh, and to fit them and fill them, not for a day, or two days, &c. but even a whole month. And he that showeth he could do this, showeth also y ^t he could do more, if that had been too little: howbeit they should in the end take little delight & pleasure in their delicates after which their souls so earnestly lusted, because he threateneth that in the midst of their abundance it should come out of their nostrils, and be utterly loathed of them.

This answer of God ministereth many instructions. First, that God layeth no more upon any, then he will enable them to bear; & if they think it be too heavy, he will ease them of it. He is not like to Pharaoh, that willed more to be laid upon the people then they could compass, complaining that they were too idle, Exod. 5, 17, 18. Neither is he like to Rehoboam, that refused to make the grievous service of his father and his heavy yoke lighter, but answered the men of Israel roughly, that he would add to their yoke; and if his father chastened them with whips, he would chastise them with Scorpions, 1 King. 12, 11. but God is ready to take away part of the burden, and divide it among others that it might be borne equally upon all their shoulders. Secondly, he furnisheth with gifts all such as he sendeth and calleth, he employeth none in any function, but such as he furnisheth for that purpose. Thirdly, we see that God is able to feed all his creatures, though they be never so many, yea though we see no means which way he can do it, for he is not tied unto them, but worketh freely sometimes with them, and sometimes without them. Fourthly▪ we learn that all gifts proceed from one and the same Spirit, 1 Cor. 12, 4. John 14, 16. Fifthly, we see in the lusting of these men, that God heareth the prayers of wicked men, and oftentimes granteth them, howbeit not in mercy, but in wrath and judgment, 1 Sam. 8, 5. & maketh their own prayers and desires to be their punishment, and to turn to their destruction: thereby to teach us to be careful what to ask, even such things as are agreeable to his will, not such things as we may spend upon our own lusts. But the point which I do purpose most to insist upon, is the threatening of God, y ^t the flesh should do them no good, but come out at their nostrils, which judgment he also accomplished, verse 33. For while the flesh was yet in their teeth, before it was chewed, the wrath of the Lord was kindled against them, and he smote them with a very great plague. The doctrine from hence is this, that the Lord doth punish the sons of men, when as in abundance of meat and drink they have no benefit or comfort by them. He punisheth as well in the midst of store and plenty, as he doth with want and scarcity. This he doth many ways, sometimes he withdraweth strength from the creatures, that they cannot nourish, Hag. 1, 9, 6. Sometimes he taketh away men's appetites, and giveth no strength to digest them, or to swallow them: as in this place, though they had meat in their mouths, yet he sent leanness into their souls, and brought his wrath upon the unworthy receivers thereof, Psa. 78, 30, 31. So Esa. 3, 1. & 9, 20. Deut. 28, • 7. Mic. 6, 14. Isaiah 28, 7, 8.

It is as great a judgment and punishment [Reason 1] of God, to take away the blessing from his creatures, as to deprive us of the Creatures themselves. To be without meat, without drink, without raiment, without necessaries for this life, is a sore plague, and one of the greatest judgments that God inflicteth in this life. Now certainly it must needs be as great a judgment not to have benefit and comfort by them when we have them. It is all one not to have them, and not to be norished by them. Had not these Israelites been as good be without these Quails, as to have them & not be able to swallow them? Night is as comfortable to a blind man as the day, it is all one to him, and why? because the sight of the eyes is taken from him. Silence is as profitable to the deaf man as the uttering of a voice, let the speech be never so excellent, because he cannot hear. So we may say that the stones are as good for the nourishment of men as bread or flesh, when God with-draweth his blessing from them. It is as great a judgment to want the stand of bread, as bread it self.

Secondly, it is a great punishment, because [Reason 2] to eat and not to be nourished, doth not only decay life and bring an end of our days, but we sustain a more miserable death, then if we died by fire, or water, or sword, or pestilence. This is a languishing and consuming of us by little and little, and a pining of the flesh away as it were by piece-meal.

Acknowledge that it is a great punishment [Use 1] and judgment upon unlawful desires, lusts, and pleasures: they have for the most part loathing following and accompanying the same: yea, many times the after-loathing is far greater then the delight taken before. Vnlawfull pleasure lasteth not long, and the companion following it at the heels is pain, Prov. 14, 12, 13. and 20, 17. and 5, 3, 4. and 23, 31, 32. 2. Sam 13, 14, 15. The forbidden fruit was delightful to the eye, and pleasant to the taste, but it did sting in the end as a Serpent, and did bite as a Cockatrice. The rejoicing of the wicked is short, Job 20, 4, 5. Like the noise of thorns under a pot, Eccl, 7, 8. The pleasures of sin are but for a short season, Heb. 11.25. Ier. 2, 19. Prov. 7.23. The guilt of sin remaineth behind after the committing of it, and bindeth him to judgment that doth commit it.

Secondly, whensoever this state befalleth [Use 2] us, know we that it is God's hand. We do not for the most part lift up our eyes to God when it cometh, but rather impute it to our own weakness and infirmity, without ascending any higher. Many have great abundance of blessings from God, yet they are not satisfied, they never think they have enough. This is a great judgment of God, this is the curse of God upon the covetous man.

[Use 3] Thirdly, it teacheth that howsoever we have plenty and abundance, yet take heed we do not flatter our selves, for we may meet with a curse not inferior to the curse of those that are in poverty and extreme necessity, which falleth out when the Lord denieth strength to the creature, or to us to receive the same. We have a common proverb among us, that misseth not much of the truth; Men say, the poor may eat when he hath meat, and the rich when he hath a stomach. Whereby we mean, that an appetite is as necessary as our meat. Hence it is that the rich which have plenty, and know not what poverty meaneth, are as much indebted unto God, & bound to be thankful unto him for their daily bread, when he giveth them strength to receive it, and addeth a further blessing unto it when it is received, as the poor man, as the poorest man of all is. For though they have abundance, yet God can curse it: if he blow on it, he can turn away the blessing, and quickly bring it to pass that they shall have no comfort by it, and therefore Christ saith, Lu. 12, 15. A man's life consisteth not in the abundance of y ^e things which he possesseth. This serveth to ad monish rich men to consider what need they have of the blessing of God upon the store & provision which they have. For as it is the curse of God upon covetous rich men, that they cannot be satisfied with riches, so is it upon those which have meat and drink, and cannot be satisfied nor have enough, nor be fed and nourished by them.

[Use 4] Lastly, it is a duty required of us, if we desire to enjoy the blessings of God as blessings, to labor to use the creatures of God in a godly and religious manner. We must partake of them not only soberly and moderately, to strengthen nature, and not to oppress it, but there is more required in the use of God's blessings. We must carry our selves religiously even in eating and drinking. Many of us confine Religion to the church, and think we have nothing to do with it but while we are there, and that it is unseasonable to meddle with it at home. But we must show our selves religious in all our works, even in taking our ordinary meats, 1 Cor. 10, 31. otherwise what do we more then brute beasts? They feed themselves full as well as we. It is our duty to give the Lord thanks for them, and so they are sanctified unto us. For this cause GOD commanded the Israelites in this place to sanctify themselves against tomorrow, and then they should eat. There are many that would be accounted faithful men, and to have more religion in them then many of their fellows, yet have they not learned so much as to give God thanks for their meats, nor to praise his name at their tables. There is no Religion, no knowledge, no faith in these persons: neither do they consider that God may deal with them in his justice, as he did with these evil men in this place: while the meat was yet in their mouths, and holden between their teeth, the wrath of God fell upon them, & a grievous plague brake in among them. And this point we may raise a little higher, and reason from the less unto the greater▪ arising as it were from step to step. For, if the ordinary receiving of our corporal food ought to be done religiously, how much more is it required of us when we come to the eating of the spiritual meat, and to the drinking of the spiritual drink of our souls, I mean to the Table of the Lord, to come worthily and reverently: which is the food of our souls? And if the wrath of GOD came upon these wicked persons, while the bodily food was yet in their mouths, we have just cause to fear lest his judgments come upon us much rather while we have the bread of the Lord in our mouths, or hold the cup of the Lord in our hands: as also it fell out among the Corinthians▪ who for their unworthy and irreverent coming to this heavenly Supper were taken away, as 1 Cor. 11, 30. And for this cause are many weak and sickly amongst you, and many sleep. And Judas that came with a wicked and profane heart to the Passover, did eat judgment unto himself, for immediately Satan entered into him, John 13, 27. and brought him to destruction of soul and body, Math. 27, 5. Acts 1, 18.

But to return to the point we have in hand concerning our bodily food, we must be careful to eat and drink evermore as it were before the Lord, and consider that he sitteth as a guest with us, and therefore may justly make every bit to be our bane, if thus we presume to abuse his creatures to our lusts. Oh, that such as are beastly drunkards, worse thē brute beasts, would consider this, & learn this lesson, and be ashamed of the thing itself as well as of the title, that is, of the sin of drunkenness, as well as to be accounted a drunkard. But howsoever they are through custom and continuance in this sin grown impudent and shameless, and every sober-minded man may point at them as they go, or rather as they stumble in the streets, yet you shall sildom or never have any of them confess that they are drunken; and when they cannot utter a word of soberness, yet they will defend and maintain that they are sober. But some will say, How shall we know a drunkard? it is a very hard matter to say who is drunk. I answer, no harder then to a know a mad man, or to know and prove thyself to be sober. The sober man that can manifest himself to be sober by the inseparable properties and true effects of soberness, when he seeth the quite contrary in another, may safely conclude that he is drunken. The Scripture doth not only describe the sin, but showeth us the way to know it. How doth the Physician know a mans disease but by the signs? and by the effects of the diseased? The signs and effects of drunkenness are when the head is inflamed & intoxicated, Isaiah 5, 11. the rolling of y ^e tongue, the faltring and doubling of the speech, the redness of the eyes, the want of government of the hands, Prov. 23, 29, 30. Such as are ready to fight and quarrel, such as are mighty to fight combats of drinking; that show their strength & valor that way, which glory that they can lay their fellows under the Table, Isaiah 5, 22. such as reel and stagger as they go, though they be able (after a sort) to stand that they do not fall, yet they go reeling and staggering in the streets, Psal. 107, 27. Esa. 29, 9. They spew and vomit through excess, Ier. 25, 27. Esa. 19, 14. & 28, 8. and they stink of drink that their very breath and belching is noisome to those that are near them, Hos. 4, 18. as many do understand the words of the Prophet. But to leave these, I would also admonish others, that too often frequent places of drinking, to say no worse of them, & wish them to consider, that albeit they be not grossly drunk, yet God restraineth all superfluity and excess, which the Apostle calleth drinkings or reuellings. Every man should walk without offense, and take heed he minister not occasion of stumbling to any through his example.

[Verse 21, 22, 23. And Moses said, The people among whom I am are six hundred thousand footmen, &c.] Here beginneth the second part of the communication: wherein, first Moses replieth against God, and will not rest in his answer, which was sufficient to have put him to silence, and made him say with Job, Chap. 40, 4, 5. Behold I am vile, what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken, but I will not answer: yea twice, but I will proceed no further; and chap, 42, 6. I abhor myself, and repent in dust and ashes. But Moses go • h forward, & objecteth the hardness and impossibility to effect this promise of finding such store of flesh, in regard of the multitude of the infantery of the host, in regard of the long continuance of time that they should f • ede thereon, and in regard of the barrenness of the place, forasmuch as they were in the Wilderness and the Desert of Arabia, which was only stored with wants, and fruitful in nothing but in unfruitfulness. This distrust doth God bear withal, and as it were wink at in this place: but when he was not instructed and bettered by God's patience and longsuffering, it is afterwards punished, chapt. 20. Thus much of the complaint of Moses, both touching his disability to govern, & his insufficiency to feed them.

Secondly, God answereth to this objection, verse 23▪ that he would make good his own promise, and all the words of his mouth should be found true, notwithstanding y ^e want of means, and the abundance of mouths that were to be filled with flesh.

The people are six hundred thousand footmen, &c. Shall the flocks and the herds, &c? Or shall all the fish of the sea be gathered together, &c? Here is the distrust of Moses, though some labor to discharge him of it, and to free him from it, as if he had desired only to know the means that God would use, according as the Virgin Mary desireth to be farther informed of the Angel, Luke 1, 34 But this is disproved by the answer of God, who setteth down his own power, not the means how he would effect it. Wherefore I think the learned Junius in this place is deceived: and we need not to labor too curiously to clear the faithful of the remnants of sin & other infirmities, forasmuch as he and other the best of God's servants have their failings in faith and obedience, as we see in the examples of Abraham, Lot, Noah, Isaac, Jacob, David, Peter, Thomas, Zechariah, and which of them not? 2 Chron. 15, 17, & 16, 12 Rom. 7 17, 18, 19. because we know in part, and we prophesy in part; we are yet in our journey, and walk in our way, and run in a race, we are not yet attained to our iourneies end, we have not yet obtained the crown. Again, we proceed all from an unclean fountain, Job 14, 4. There is a combat remaining in us between the flesh and the Spirit, Rom. 7, 23. Gal. 5.17. and these are contrary the one to the other, and can never be reconciled.

The Uses hereof are, first to show that we cannot keep the Law, but in many things we [Use 1] sin all. Rom. 3, 22, 23. and therefore are subject to condemnation. The Church of Rome teacheth that a man may keep the Law: but they are ignorant of the law, and of the justice of God, of sin, and of themselves. For may they compare with the faithful before named?

2 Secondly, we do all need the benefit of Christ's blood, 1 John. 1, 7, 8. and are justified by him, Rom. 3, 24. but if we could keep the law, or could be without sin, then Christ had died in vain, Gal. 2, 21.

3 Thirdly, they are deceived which hold the Virgin Mary to have been conceived without original sin, contrary to the tenor of the Scriptures, which layeth open sundry her infirmities; contrary to her own confession, who acknowledgeth her self to have needed a Savior, Luke 1, 47. For seeing she was borne after the common course of the nature of man, who shall exempt her from the corruption and stain of nature? And what need was there that Christ Jesus should be conceived by the holy ghost, if he might have a pure conception free from original sin without it? Wherefore they may as well say, that the blessed Virgin was conceived also by the holy Ghost, as affirm that she was conceived without sin, and so communicate the property and prerogative of Christ's birth to her. For if she were conceived without Original sin, her conception was miraculous, whereas the conception of Christ could be no more.

4 Lastly, let us not rashly censure others for sin, I am. 3, 24. but admonish with meekness, considering our selves, Gal. 6, 1, 2. They are most sharp and severe judges of others, that forget their own infirmities.

Moreover, mark here the ground of Moses his unbelief, it is drawn from the course of natural reason, and from the consideration of the want of ordinary means. Observe from hence, that natural reason and carnal Wisdom are oftentimes enemies unto faith. The yielding too much to our own thoughts, & the beholding of things with an eye of flesh, do often make even the faithful doubt of God's promises. We see this in Sarah, Gen. 18 12. in Nicodemus John 3, 4. in Zachariah, Lu. 1, 20. Math. 16, 23. 1 Cor. 1, 23. Thus we are prone evermore to trust unto human wisdom.

For the things of God are oftentimes foolishness unto those that think themselves wiser then God, 1 Cor. 2, 14. Secondly, the carnal reason that remaineth in the regenerate, is not subject to the Law of God, neither indeed can be, Rom. 8, 7. for no man is wholly regenerate, the best consist of two men, for they are partly the old man, and partly the new man, they are partly regenerate, and in part they remain unregenerate.

The Uses. Therefore we must not counsel with flesh and blood in the matters of God & [Use 1] in the mysteries of faith, Rom. 4, 19, 20. Gal. 1, 16. Prov. 3, 5. Let us consult with the Scriptures, and make the word of God our Counsellers, and learn to submit all that is in us to the wisdom of God. The eye is not able to look upon the brightness of the Sun, so the eye of our reason is dazzled at the glorious things of the gospel of Christ, which things the Angels desire to look into. This is the cause that maketh many shrink back, when they see the greatest number to walk in the broad way that leadeth to destruction, when they see the Church for the most part to consist of the poorer sort, and religion to be chiefly embraced of them, they are offended. Whē they see wicked men to prosper for the most part, they walk by reason, and not by Faith; by the light of the eye, not by the light of the Scripture. But we are, even the best of us, fools and blind in the matters of God, and we must know our selves to be fools before we can learn the wisdom of God and submit our selves unto it. Maruell not therefore if few believe and obey.

[Use 2] Secondly, the natural man cannot please God, Rom. 8, 5, 6, 7, 8. all his knowledge, reason, wisdom, and understanding, cannot make him accepted, Tit. 1, 15. He is without faith which purifieth the heart, and therefore all his works are unsavory before him. Woeful therefore is the condition of an unbeliever, whatsoever he doth is sin: in every thought, word, and deed he sinneth, waking and sleeping: he sinneth even in the actions of religion, and every work increaseth his reckoning, and addeth to the account that he is to make. And as the faithful man the longer he liveth, the more gracious and acceptable he is to God, so the unbeliever the longer he liveth, the more he addeth to the heap of his sins, and the day of his reckoning will be so much the more fearful and dreadful. Gen. 15, 16. For as the Amorites were daily filling up the measure of their sins, and so hasting unto judgment, so is it with the unregenerate person. The sooner he dieth and is cut off, the better it is with him, for thereby his sins are fewer, and his judgment shall be easier. It is not so with the godly man. Again, the unbeliever and polluted person poisoneth and infecteth all things that he meddleth withal, he defileth the earth, the air, the heavens, the beasts, the fruits, and all creatures and persons that live with them, Leuitic. 18, 2. The land of Canaan was defiled by the inhabitants and it is said, that in the end it should spew them out, Deut. 28, 15, 16, &c. Hag. 2, 14.

Thirdly, men are unable of themselves to [Use 3] hear the word of salvation, John. 8, 43. so that to believe and practice religion is not easy; our natural disposition is as contrary to it as fire and water, Matth. 16, 17. The carnal man seeth no more in the word of God, then in the word of man, nay his natural reason will minister reason unto him to think it is foolishness, 1 Cor. 1, 21. and to persuade him that he need not to be so precise in the hearing of it, nor be so curious in keeping of the Sabbath day. Let us therefore forsake this counselor, it never speaketh good unto us, but evil; and crosseth the motions of the Spirit.

Fourthly, the preaching of the word is a [Use 4] necessary means to bring us to God, and to work in us saving faith, and sanctified obedience. Many men are by nature very wise & deep-sighted into matters of the world, and can dive to the bottom of all human knowledge: nevertheless all this is weak and insufficient to bring us to salvation, as appeareth in the example of Achitophel. He was a great politician: his answers were as the Oracles of God, 2 Sam. 16, 23. yet was not all his wisdom able to guide and conduct him unto heaven or heavenly things, but he ended his days in horror and despair, 2 Sa. 17, 23. Therefore another means was needful to bring us to the knowledge of God and of our selves, God hath left unto us his word, and would have it preached and expounded in the Church, that thereby we might be saved: as 1 Cor. 1, 20, 21. Where is the Scribe? Where is the disputer of this world? Hath not GOD made foolish the wisdom of this world? For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe.

Lastly, we must learn to submit our wisdom [Use 5] and our willes, our understanding and counsel to the will and counsel of God, after the example of Christ, Math. 26, 42. Not my will, but thy will be done. We must crave of GOD to direct us in his will, and to teach us his ways.

[Verse 23. The Lord said unto Moses, Is the Lord's hand waxed short? ] Herein we have the answer of God, setting his Almighty power against the want of all means, and as a sufficient remedy of all evils. This teacheth that all things, even above nature and reason, and how unlikely and impossible soever in the eyes of man, are possible with God, and he can easily bring them to pass, Esa. 50.1. Gen. 18.14. Zach. 8.6. Ier. 32.27. Luke 1.37. Matt. 19.29.

[Reason 1] For why? He is in heaven, and there decreeeth and accomplisheth whatsoever he will, Psa. 115.3. nothing can give any impediment to his purposes.

Secondly, he made all things of nothing in the beginning, for the things which are seen were not made of things which do appear, Heb. 11.3. he also governeth them all, as a Captain doth his host or army, Exod. 15.3. He drieth up the sea, he maketh the floods a desert, and clotheth the heavens with darkness, Isaiah 50.2.

Thirdly, this is the nature and essence of God to be almighty; take this from him, and we deny him to be God, and make him to be weak and impotent, which can no way agree to him.

[Use 1] The uses. Learn from hence not to tie God to the course of second causes: he made the Sun to stand still, Josh. 10.13. he made the fire cease to burn, that it could not hurt them that were cast into it, Dan. 3.25. Hebr, 11.33. he stopped the mouths of the Lions, Dan. 6.22. Heb. 11.33. he made the iron to swim which naturally sinketh to the bottom, 2 King. 6.6. he made the waters stand still on an heap that they flowed not, and his people passed through as on dry land, Exod. 14.22. Josh. 3.17. Psal. 114.5. It is he that worketh miracles and changeth the course of nature. This showeth the difference between God and all other creatures. True it is, they have power, but they are not able to work miracles, but by the power of him that ruleth the creatures.

[Use 2] Secondly, doubt not of any of God's promises, Rom. 4.20, 21, though they seem never so unlikely or uncertain. Let us not doubt of salvation, nor despair of the conversion of any, Rom. 11. but be assured that he is able to do it. This is a point which we ought to be well grounded in, we have use of it in all estates, and conditions of life, especially in times of affliction and adversity. Doubt not of his favor in providing for us temporal things, he hath promised that he will never leave us nor forsake us, neither in youth nor age, neither in peace nor war, neither in plenty nor poverty: he is able to make good the words of his own mouth, he is our helper and deliverer, Heb. 13. 5, 6. Doubt not of his goodness toward us in spiritual things, he is entered into covenant with us, that he will write his laws in our hearts, and remember our sins and iniquities no more, Ier. 31.33, 34. This is our comfort that he whom we serve is a God Almighty.

Thirdly, we see that God can revenge himself [Use 3] of all his enemies, as also of the enemies of the Church, Deut. 32.39, 42. Let them therefore fear him, Exod. 15.16. Heb. 10.31. even him that is able to cast body and soul into hell fire, I say unto you, fear him, Matth. 10.28. they lie under his hand that can execute vengeance; there is no power in any creature to rid himself from his power.

Fourthly, be liberal to the poor, 2 Cor. 9.7.8. [Use 4] God is able to make all grace abound toward us. He is able to make us abound and to preserve us from want, and therefore relying and grounding our selves upon his power, we should make others to abound, & give cheerfully to our brethren that want, and distribute to their necessities according as we have received.

Lastly, we ought to study and endeavor to [Use] be upright in our lives and conversations, Gen. 17.1, 2. Let us humble our selves under the most mighty hand of God, 1 Pet. 5.6. and quake at his judgments, as the child under the rod, Levite. 10.3. Let us repent us of our evil ways, and serve him in newness of life.

[Verse 24, 25, 26. And Moses went out and told the people the words of the Lord, and gathered, &c. We have in these words to the end of the Chapter, the third point, to wit, the execution both of that which God had promised in mercy, and of that which he had threatened in judgment. Here then is a double affect, one touching the fellow-helpers joined in commission with Moses as his assistants. They were as it were of his privy counsel; he prepareth them, and God furnisheth them, and communicateth his Spirit unto them: which is amplified by a double event, the first is common to all the seventy elders, they prophesied; whereby God sealed up unto them the assurance of their calling, and procured them reverence among the people, as we see in Saul 1 Sam. 10.10. and in Solomon, 1 King. 3.16, 28 The second is special, two of these Elders abode behind in the tents, and came not to the Tabernacle, showing themselves (by this drawing back) unwilling, and accounted themselves unable and unworthy to undergo the charge, as Saul when he was anointed to be king, hid himself among the stuff, 1 Sam. 10.22. as also Moses and Jeremiah did, when they were called, knowing that none is sufficient for these things. Hereupon a young man (who he was, or to what end he did it, it is uncertain, because it is not expressed) made report of their prophesying to Moses, at the hearing whereof Joshua desireth him to forbid them by his authority: he was too much addicted to the person of his master, as many hearers are to their teachers, as Paul complaineth that some did hold of Apollo and some of Cephas, 1 Cor. 1.12. as in our days, many conceive too highly of Luther, otherwise a very worthy man: howbeit Moses tendering the good of all the people more then his own glory, reproveth his corrupt affection, Enuiest thou for may sake? and showeth a contrary disposition in himself, desiring that all the Lord's people could prophesy, &c.

The other effect is touching the flesh provided and supplied, which is enlarged by the instrumental cause, a wind went forth from the Lord: by the place from whence they came, from the red sea out of Afric in great plenty and abundance: by the miserable issue and event of all, While the flesh stuck between their teeth, they were stricken with a great plague, and perished in great numbers: and lastly, by a memorial of the sin and of the punishment, the name of the place was called, Kibroth Hattaauah, that is, the graves of lust, for there they buried the people that lusted.

In this division it is to be noted, that Moses going from the presence of God, relateth nothing but that which God had spoken unto him, and commanded him to speak unto thē; and therefore the Ministers are warned thereby to teach nothing but what they have received from the word, as it were from the mouth of God, Num. 6, 22, 18. 1 Corin. 11, 23. Mat. 28, 20. They are his messengers and ambassadors employed by him, Mal. 2, 7. This condemneth unwritten verities and traditions maintained in the Church of Rome, under which they would convey unto us a fardell fraught with their own inventions. But let the Ministers give attendance to the reading of the Scriptures, and consult with God by them, 1 Tim. 4, 13, 15, 16, and let all God's people shut their ears against human devises, & open their ears and hearts to receive whatsoever God shall teach them in his word, 1 Kin. 13, 15, 16, 17. &c.

[There ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the campe: Joshua said, My Lord Moses, forbid them. Joshua feared lest the credit and reputation of Moses should be lessened among the people by this communication of his spirit. He had a good intent, howbeit he was jealous of his master amiss, which proceeded from the corrupt fountain of envy, for which he is reproved. Out of which I might generally observe, that it is the duty of masters to reprove their servants, as Christ doth oftentimes his Disciples. Private men, that have only a general charge, are bound to reprove, Exod. 22. Levite. 19, 17. much more such as have the oversight of the ways of others. Again, connivance & concealing of sin is a kind of consenting unto sin: he that hideth and reproveth not his friends faults, maketh them his own; As it is in provision for the family, so it is in instruction: he that provideth not for the good of their bodies, is guilty of their death▪ if they perish through want of temporal things: so he that regardeth not the good of their souls, their blood shall be required at his hands if he suffer them to perish through want of instruction. This reproveth all such masters as encourage [Use 1] or flatter their servants in evil, or suffer them to do what they list. These cast away all care of their servants, as Cain did of his brother, saying, Am I my brothers keeper? so do these say, Am I my servants keeper? are they not old enough to look to themselves & to take charge of themselves? shall we make them always as babes & children? He is justly accounted a cruel master, that would suffer his servant to drown himself when he may hinder him and save him alive. Eli is punished for suffering his sons to run on in evil. Secondly, inferiors must suffer reproof of their governors willingly and patiently, and not break out into choler against them, like brute beasts that are unteachable and intractable, which kick & spurn at the handling of their wounds and sores, because they want reason to conceive what is good for themselves: so are these utterly ignorant what is good for their souls. The patient loveth the Physician, though his potions be bitter, and the Surgeon mortifieth corrupt members: fools do hate correction, saith the wise man, and it is oftentimes the cause of ruin of unbridled youth, these do in truth hate their own souls: which is a fearful kind of hatred. Lastly, let all governors & superiors have an eye ever watchful over the ways of such as are under them, that so they may encourage them in well doing, and reprove them for evil doing▪ This was in Elisha toward Gehazi running after Naaman and hunting after bribes, 2 Kin. 5, 25. Thus also did Solomon, he had an eye over Shimei, and quickly found out his departure out of Jerusalem, and wandering beyond the bounds set unto him, 1 Kings 2, 43, 44. Let everyone therefore take heed to their charges.

[My Lord Moses] Note here the title which Joshua giveth to Moses: he contenteth not himself to call him by his bare name, but before it he prefixeth a title of honor. This teacheth that inferiors must use speeches of reverence & subjection toward their superiors, as Mal. 1, 6. 1 Pet 2, 14, and 3, 6. 2 King. 13, 14. Neh. 2, 5, Ester 5, 4, 8. 2 Sa. 24, 3. 1 Sam. 25, 24, &c. Thus have God's children by the light of the word, and the ungodly by the light of nature performed this duty. And no marvel: because superiors bear God's image to inferiors, & are to them not by man's invention or usurpation, but by the ordinance of God in God's stead, as Moses made Ruler and Governor was to Aaron, Exod. 4, 16. He shall be to thee instead of a mouth, and thou shalt be to him instead of God. Again, we have the express law & commandment of God binding the consciences of all, Exod. 20, 12. Psalm. 82, 6. Lastly, they are s • t over inferiors, not for their own glory, but for their good, 1 Tim. 2, 2. Rom. 13, 4. He is the Minister of God to thee for good.

[Use 1] This principle offereth these uses; first, a reproof of those that are so far from yielding them reverence, that they reject their authority, and cast off their yoke frō their necks, they mutter at thē & their commandments, they revile them and use irreverent speeches to them and of them, both before their faces and behind their backs, which ought not to be. Hence it is, that Moses saith, Exod. 22, 28. Thou shalt not revile the God's, nor curse the Ruler of thy people. And Eccl. 10, 20. Curse not the king, no not in thy thought, and curse not the rich in thy bed-chamber, &c. And the Apostle willeth Titus to exhort servants to be obedient to their own masters, and to please them well in all things, not answering again, Tit. 2, 9. It falleth out for the most part, that they have least honor at their hands of whom they ought to have greatest. Fathers and masters have many times more honor out of their own doors, then they have within them: & of other men's servants and children, then they have of their own. For as Christ saith, A Prophet is not without honor, but in his own country, & among his own kin, and in his own house; so is it for the most part with all parents and masters, Mark, 6, 4.

Secondly, if this duty be to be performed unto men, much more must we hold it to be due unto God. If reverence and obedience be due to mortal men, who have the image of God upon them, and that darkly & obscurely, how much more may God justly challenge these duties, who hath given power and authority unto men? John 19, 11. Hence it is, that God saith by the Prophet, If I be a father, where is mine honor? and if I be a master, where is my fear? Mal. 1, 6, 8. If ye offer the lame and the sick, is it not evil? Offer it now unto thy Governor, will he be pleased with thee, or accept thy person? Numb. 12, verse 14 Heb. 12, verses 9, 10.

Lastly, it belongeth to all superiors so to carry themselves, that they may procure and deserve reverence, & do not justly bring contempt upon themselves. For this cause doth Paul teach Timothy to fly youthful lusts, 2, Tim. 2, 22, and to beware that he give not occasiō to make others despise his youth: which he shall do, if he be an example to the believers, in word, in conversation, in charity, in spirit, in faith, and in purity.

[Forbid them.] Here we see what Joshua would have Moses do: he counselleth him to restrain them. A young man, young counsel. The Doctrine from hence is, that young men are commonly and ordinarily rash in judging others, yea more rash then elder men, & consequently more apt to judge amiss, and to give evil counsel & sentence of such things as are well done. Such were Rehoboams green heads, they gave green counsel, and such as cost him the loss of the greatest part of his kingdom, 1 Kings 12, verses 8, 13, 14. Grauity and sobriety are commended in elder men, Titus 2, 1, 2. but young men follow the vanity of their young years, Eccl. 11, 9, 10.

The reasons are plain. First, age & years [Reason 1] bring experience and ripeness of judgment, and so wisdom. Youth is as green timber, age as that which is seasoned, Job 32, 7. I said, Daies should speak, and multitude of years should teach wisdom.

Again, their affections being hotter and stronger, are more unconstant and unbridled, ready to run into extremities, as untamed heiffers not used to the yoke.

Lastly, they put far from them the evil day; they think themselves privileged by their age, and make account they have time enough hereafter to enter into better courses. They live for y ^e most part, as if they had made a covenant with death and with hell, and are less careful to be kept and guided within the compass of God's laws. Forasmuch as sentence is not executed speedily against an evil work, their hearts are fully set in them to do evil.

The uses. First, this teacheth us not to rest [Use 1] in the judgment, nor to follow the counsel of young men, except they have old men's gifts and graces in them. For touching gifts, it is true which Elihu testifieth, Job 32, 9. Great men are not always wise, neither do the aged understand judgment. Old men may be young in gifts, and young men may be old in gifts. Secondly, let young men suffer their elders to speak before them, especially in censuring things that are strange. It is a point of wisdom for all, especially for young men to suspect their own judgment and sentence concerning others, their persons, their gifts, and their actions. Thirdly, it reproveth those that set up in the Church, & promote to the office of teaching, such as are young in years and gifts, and not yet seasoned to build up others, but are light, wanton, rash, not grave, discreet, and sober. Add unto these, such as advance those that are planted newly, converted to the truth of the Gospel, before there be sufficient trial made of the soundness of their religion, and the sincerity of their conversation. Paul teacheth Timothy, that the Minister must not be a novice, or one newly come to the faith, 1 Tim. 3, 6. lest being lifted up with pride, he fall into the condemnation of the devil. It is a fault among us, that we many times give too easy access to the Pulpit, to such as bear themselves as converts among us, I mean such as have been fugitiues and forsaken our Church, and return home again oftentimes worse then they went out, and live scandalously to the dishonor of God, and the offense of many. Such ought to be thoroughly tried and proved, let them live in the place of common Christians, before they be trusted with the place of Captains: and let them thereby purchase to themselves a good degree to farther promotion.

Lastly, seeing rashness and vnaduisednesse are specially incident to youth, let them learn to season their years with the word of God, let them make it their meditation, whereby they may repress such hot and hasty & headstrong passions. The Prophet saith, Psal. 119, 9. Wherewithall shall a young man cleanse his way? By taking heed thereto, according to thy word.

And Moses said unto him, Enuiest thou for my sake? In these words Moses openeth and discovereth the particular sin wherewith Joshua was infected. We learn hereby in this reproof, that all God's people must beware of envy, I am. 4, 5. It is an affection compounded of sorrow and malice. For such persons are malicious, always repining and grudging at the gifts of God bestowed upon others, and as it were look asquint at them, as Gen. 26, 12, 13, 14, 27, and 30, 1, and 31, 1. Mark. 9, 38. John 3, 26, 27.

First, because it is a fruit of the flesh, Gal. [Reason 1] 5, 21. as carnal grief and carnal hatred are, of which it is compounded: for it maketh mē repine and grieve at the blessings and prosperity of others, and that which is worst of all, to hate the persons that have those gifts, and in the end the good things themselves that are in the persons for the persons sake. This appeareth in the Pharisees, Math. 27, 18. when they saw that Christ was in more account among the people, and did exceed them in all his doctrine and miracles, they repined and grudged at him. It grieved them that any should be equal unto them, much more go beyond them.

Secondly, God bestoweth his gifts where he will, and to whom he will, & in what measure he will, Math. 20, 15.

Thirdly, it procureth the wrath of God, and is never left without punishment, as appeareth in the next chapter, where Miriam the sister of Moses is stricken with the leprosy, because she envied the gifts of Moses, God showing thereby how greatly he detesteth this sin.

Fourthly, whatsoever is bestowed upon any member, is bestowed upon the whole body, 1 Cor. 12. Whatsoever is given to any part is given for the benefit of the whole Church, why then should we envy any, seeing we have our part and portion in it?

Fifthly, it is a devilish vice, it is worse then fleshly, and yet if it were no more, it were sufficient to make us to detest it: howbeit it savoreth not only of the flesh, but of the devil: and it transformeth us into the image of Satan, who envied the happiness of our first parents in the garden, Gen. 3, 5. So Cain was of that evil one, 1 John. 3, 12. and envied his brother, because God accepted him and his sacrifice, Gen. 4.5.

Sixthly, it crosseth and controlleth the wisdom of God in the distribution of his gifts & graces, as if God had done thē wrong, and been too good to others: we can challenge nothing as due to our selves, but whatsoever we have, we have it freely: howbeit the envious like not his administration, but dislike that others should enjoy that which they want.

Lastly, it is against the rule of charity, which rejoiceth at the good of others, 1 Cor. • 3, and is ready to bestow and communicate good things where is want of them. So then where envy is, there charity is not: and where charity is, there envy is not.

This teacheth us, that all are subject to this [Use 1] evil, even they that are godly, and in a great measure sanctified, are apt to envy at others excelling in the graces of God. And doubtless this is one cause oftentimes of contentions among the faithful, 1 Corin. 1, 12. much more therefore the unreformed and unsanctified are ready to envy them that go before them. Let us not have the faith of GOD in respect of persons, I am. 2, 1. & let us beware of having men in admiration for sinister respects. The best things are subject to be abused through our corruption.

Secondly, it serveth to reprove many [Use 2] malicious persons: some envy others temporal blessings; others (that are worse) envy them the grace of God. If they have more knowledge then themselves, they cannot abide them, but speak all manner of evil against them. These men are possessed, nay poisened with malice, ambition, pride, arrogancy, and dissimulation: they are utterly destitute of charity, or desire of reconciliation to their brethren. Hence it is, that Solomon opposeth envy and the fear of God, as things that cannot possibly stand together, Prov. 23, 17. and in another place, a sound heart and envy, Pro. 14, 30. If such see another have more wealth and riches then themselves, they so vex & torment themselves, that the things w ^c they have, do them no good. Envy is a very torment to the envious, who envying at others, do plague and punish themselves. For as envy hurteth not him at all that is envied, so the envious man carrieth about within his own bosom, an inward and home-bred tormenter that never suffereth him to be quiet. Such a monster is spite & envy, that if he see, or hear, or think another to have more or as much, to go beyond him or be equal unto him; it is a quotidian, nay, a continual fever without any intermission, it paineth him day and night. Psalm. 112, 9, 10.

Thirdly, let us use all holy and sanctified means to prevent it, or to purge it away, if it [Use 3] have seized upon us. Let us labor for Christian charity, that so we may rid our hearts of the corrupt weeds of fretting and malice against our brethren, and decke our selves with lowliness of mind, that we may banish pride and self love, Phil. 2, 3. Store of charity and humility tempered together, will make a notable defense & preservative against this malady.

Secondly, be well contented with God's holy administration of temporal blessings, spiritual, & eternal, y ^t we do not any way charge him with folly, who is wisdom it self; or with partiality, who respecteth no man's person.

Thirdly, to cast our eyes upon the troubles, sorrows, miseries, and calamities of our brethren which they sustain and suffer, as well as upon the gifts, blessings, comforts, & prosperity which they enjoy, that so the consideration of the one, may stay & uphold us from grudging at the sight of the other. But this is our fault, we look upon their good, but will not behold their evil: which if we did, we should find cause many times rather to pity them then to envy them.

Fourthly, to mark that the gifts of others are for our benefit, as the good of one member of the body serveth for the use of another; and therefore we are enemies to our own good and welfare, when we repine at that which others have.

Fifthly, to pray to God for the obtaining of his gifts where we see them wanting; and for increase of them where they are obtained, and for the continuance of them where they are increased.

Lastly, it is our duty to love the graces of God wheresoever we see them, yea even in our enemies. These are approved remedies to keep us from envy.

[Would God that all the Lord's people were Prophets, and that the Lord would put his Spirit upon them] See here the godliness and humility of Moses; he is so far from envying this gift of these two servants of God, that he reproveth Joshua, and wisheth from his heart, that all the Church of God had y ^e same gift which he had, from the least to the greatest. As if he should say, I am so far from envying them in having these graces, though they came not with the others, (seeing God confirmeth even their calling also as well as the rest,) y ^t I could rather wish if it pleased God, that all in the host could prophesy, and were endued with mine and their graces.

If any object, that this may seem to give way for unwarrantable wishes, frivolous desires, and vain prayers not grounded upon any promise: I answer, it doth not, for he only testifieth his holy desire of the Churches good; as when we pray that God would keep us this day from all sin. It is against the word of God to hold that we can be without sin, but it is not against it, to testify our desire to be free from it; for it is that which we ought all to aim at, and to endeavor that we may attain unto. Neither doeth this prayer give scope to the wishes of the sottish multitude, that pray for their friends when they are dead, who never prayed for them when they were alive, saying, God have mercy on their souls, or God rest their souls; whereby the Name of God is taken in vain. For they have received their judgment according to their works, and are already either in rest or in torment, frō which they cannot return. We learn from hence that the godly do heartily desire the good and growth, the profit and increase of the whole Church. It is the duty of all faithful persons, to desire that all true Christians may excel in graces, even to be equal or above themselves, how eminent and excellent soever their gifts & places be. This appeareth in John the Baptist, John 3, 29, 30. Now is my joy full; he must increase, but I must decrease. The Apostle desireth, that the Thessalonians, who were grown greatly in grace, might yet grow more and more, 1 Thess. 4, 1. Rom. 1, 11. This desire of the prosperity and flourishing estate of the Church, made Paul to move Barnabas to go again and visit the brethren in every City, where they had preached and planted the Gospel of Christ, Acts 15, 36. Rom. 9, 3. Gal. 6, 16. Math. 11, 25. John 17, 24. 2 Cor. 13, 9. As thē Joab sent out to number all the tribes of Israel, said unto the King, The Lord thy God add unto the people (how many soever they be) an hundred fold, and that the eyes of my Lord the King may see it: so ought we in seeking the increase of the true Israel of God much rather say, The Lord add unto the church such as shall be saved, how many soever they seem already to be, thousand thousands, and that our eyes may see the spiritual growth of them.

For as the glory of God ought to be most [Reason 1] precious unto us, so hereby he is most glorified, whē many lights shine before men, Mat. 5, 16, John 15, 8.

Secondly, superiors in gifts are fathers, and have that title given unto them, as well as superiors by office and calling, and therefore as fathers rejoice to see their children excelling themselves or others in gifts, as Solomon did excced David, so ought it to be in the spiritual growth of the Church; such as are fathers in respect of gifts, should rejoice and be glad when they behold their inferiors to come forward to a perfect man, unto the measure of the stature of the fullness of Christ, Eph. 4, 13.

Thirdly, they heartily love one another, therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other; not envying, but rejoicing in their increasing more and more: & contrariwise sorrowing at their dwarfish estate, ever learning, yet still needing to be taught the first principles of religion, as not able to bear strong meat, Heb. 5, 12, 13.14.

From hence we have a way left us to examine [Use] our selves and to judge our selves, whether we belong unto God and be truly sanctified, or not: whether we be true parts of the true church or not, even by this desire of the good of the churches of God. Hereby we may discern and try what is in us: by this note we may prove our selves, truly to seek God's glory with sincere harts, to wit, when we can rejoice in the excelling of other men's gifts above our own, whether they be in the same or other callings with us, wishing our selves inferior to all others, and everyone to excel us in gifts to the edification of the Church & God's glory, in the setting up and establishing of the kingdom of Christ. Let us not account it a shame to see a sheep go before his Shepherd, or the son to go beyond the father, or the wife her husband, or the servant his master: if the inferiors have greater & better gifts then their superiors, bless God for it, and pray God yet more to multiply their graces. There are many Pastors that are afraid, lest their people by too often teaching, and by going and growing forward by reading and conference, should be able to teach them their duty, or else control their teaching of others. This is as unnatural, as if a father should be grieved to see his child prosper & to grow in stature. We must desire the conversion of those that be out of the Church, therefore much more the blessing of God to be upon the Church in a more plentiful measure, Acts 26, 29, and 7, 60. He that is desirous of the good of such as are not of the family, will be more careful of those that are of the family. Every part and member of the body, desireth and procureth the good of the other parts: so ought it to be in the mystical body, whereof Christ Jesus is the head, who laid down his life for the Church, and shed his precious blood for the ransom of it, Acts 20, 28. It will be a great comfort to us to find this affection and desire in our hearts, to long after the common good of the Church.

[Use 2] Secondly, it condemneth the Church of Rome, that hinder the growth and increase of, it, deteining the Scriptures from the people, & keeping them in blindness and ignorance, whereas the Lord would have his word communicated unto all. When a Prince hath published statutes for the government of the Commonwealth, they are open for all to read them: so is it with God, after he caused the word to be written, he set them forth for all, commanding all to know them from the least to the greatest, from the lowest to the highest. On the other side, the Papists extol their ignorance, and bar the people from the means of growing.

Again, it reproveth those that seek their own good and glory, and care not how it goeth with others, whereas all the study & desire of Moses was, evermore to procure the good of Israel: he seemed utterly to forget himself, and regarded not what became of him, so the Church might prosper and flourish, Exod. 32, • 2. So was it with Christ, he sought not his own glory, but his that sent him; and asketh, how they can believe, which receive honor one of another, and seek not the honor that cometh from God only? Such were Joseph's brethren, hearing his dream of their sheaves bowing down and making obeisance to his sheaf, Gen. 37, verse 7. and of the Sun and the Moon, and the eleven stars which made obeisance to him, ver. 9. Such also were David's brethren, who hearing him to inquire what should be done to the man that killeth the Philistim, and taketh away the reproach from Israel, said, Why camest thou down hither? and with whom hast thou left those few sheep in the wilderness? I know thy pride and the haughtiness of thy hear • , for thou art come down to see the battle, 1 Sam. 17, 28. These were afraid, he would rise too fast and outstrippe them, and therefore envied him. So is it with false Teachers, who in the pride of their hearts, did seek themselves above God's glory, and the setting up of Christ's kingdom. The false teachers disgraced the Apostles, and preached enuiously to add to their sorrows, Phil. 1, 15, 16. Wherefore, let no man envy the good gifts of others.

Thirdly, let the Pastors of the Church be [Use 3] careful of teaching the people committed to their charge, and to pollish them as hewn stones for the spiritual building of the spiritual Temple, and diligently to square them out, that so the body of Christ which is the Church, may grow up to a perfect man. We cannot in truth desire the growth of y ^e church, if we be not ready to feed it with the word of God? Can the mother be said to be willing to see the growth of her child, when she never feedeth it? No, it is plain, she seeketh rather to starve it? Even so is it with the Ministers, such as withhold the food of life from them do starve them, and are guilty of their blood.

Lastly, all are bound to procure the good [Use 4] of the Church, and to pray to God for the flourishing and happiness of it, Psal. 122, 6, and 51, 18. We see how far men are carried in natural affection toward their children whom they have bestowed in marriage, to desire that they might increase to many generations. This is the marriage blessing, Gen. 24, verse 60. They blessed Rebecca and said unto her, Thou art our Sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those that hate him. How much more ought our earnest prayer and desire be, that the Israel of God may flourish and multiply, and have the dominion and upper hand over those that hate them? We must desire that the Church may be a fruitful mother of many children, like Rahel and Leah, which two did build the house of Israel, Ruth chapt. 4. verse 11. We must be all helpers to help to build the Church by our prayers, by our exhortations, by our life and example. Let us rejoice when we see it increase, and mourn when we see it decrease.

[Ver. 31, 32. And there went forth a wind from the Lord, and brought quail from the sea, and let thē fall by the campe, as it were a days journey, &c. God promised to his people quail, & that in abundance: here we see by what means they are brought among them, there went forth a wind from the Lord, to whom the winds and seas do obey. He could have done this by his own immediate hand, if it had pleased him; but hereby he would teach, that in giving his creatures, and in bestowing his blessings, he doth not bestow them immediately by his own hand, but he giveth them by means of the creatures that he hath created, as we see in this place. This we may read at large in Hosea, chap. 2, 21, 22. When he giveth light, he giveth it by the heavens, where he hath set the sun to rule by day, the Moon and the Stars to rule by night, Psal. 136, 8, 9. He hath appointed the beasts of the field to yield us clothing, and the earth to minister bread to the sower, Psalm. 104, ver. 4. Exod. 8, verse 16. Gen. 7, verses 11, 12. The reasons hereof are evident.

[Reason 1] Heereby he doth abate the pride and vain glory of the sons of men, that though they be Rulers of the earth, and Lord's of sea and land, and of all creatures in them, yet must they after a sort be beholding to the meanest of them, and borrow succor and sustenance from them.

Secondly, hereby he blindeth the eyes of those that will not see him, though he daily shine in their faces much more bright thē the Sun in the Firmament that casteth his beams upon the earth, I mean of wicked men that can look no higher then to the creatures thenselves, and therefore commit gross idolatry with them, forasmuch as they look not up to God the author and giver of them.

Thirdly, God did appoint Adam in the time of his innocence, that he should receive all by means of his labor, for he was set in the garden to dress the garden & keep it. Gen. 2, 15.

[Use 1] Conclude from hence an holy principle of our faith, to wit, the infinite power and glory of God, who hath the sovereign command of all creatures, for great is his Name. He employeth them in blessing and in punishing at his own pleasure, and sendeth them forth for the honor of his Name, Psal. 8, 1. and 78, 16. He could with a word have created these quail as at the beginning, when he spake the word and they were, & used not the wind to bring them forth; but he would manifest his souereignty and dominion over all, that so all might stand in fear of him, to whom nothing is hard, Ier. 32, 27 Doubtless, we must confess that he is worthy of all honor, Reu. 4, 11. Psal. 89, 8, 12. and let men submit themselves to him, Job 36, 36, 37, and 42, 5, 6.

[Use 2] Secondly, from hence ariseth comfort to God's children that live under his protection; he hath all creatures at his commandment for their good. And it serveth as a terror to the wicked that set themselves against him, who doth whatsoever pleaseth him in heaven and in earth, Psl, 115, 3. The Lord of hosts is his Name, who can arm, send forth, and strengthen the least of them to their utter ruin. Wherefore so long as God hath any creature about him, they shall not want means of their overthrow and destruction. And on the other side, the faithful shall not want means for their preservation.

Thirdly, whensoever we want any blessing, [Use 3] we must seek to the Lord; for he can restrain the sweet influence of the heavens when it pleaseth him, so that neither the heavens shall hear the earth, nor the earth the corn, not the corn the people; he can make the heavens to be as brass, and the earth as iron, that they shall yield us no benefit at all. For albeit be blesseth us by the creatures, yet he doth limit and uphold them from yielding unto us any good whensoever he pleaseth. Therefore is he to be sought unto for a blessing, lest he command them to do us no good.

Lastly, seeing we must seek God in the [Use 4] means, it teacheth us from the example of God, that we also must use means for the obtaining of earthly blessings. We must labor in our places and take pains in our callings wherein God hath set us. We must be diligent and industrious, Prov. 10, 4. The hand of the diligent maketh rich. True it is, the Scripture teacheth that it is the Lord that giveth power to get riches; nevertheless, the hand of the painful laborer is said to give riches also. We must pray unto God for a blessing, and depend wholly upon him, Psal. 127, 1, 2. Yet we our selves must not be idle and do nothing. For as many use the means and never seek to God, so there are others that rely upon God only, and never seek the means at all. These are like unto those that would fain be saved, and yet never seek after the right means to attain to salvation. Balaam wished that he might die the death of the righteous, yet he would not join with God's people to have remission of sins, and to hear the voice of God: so do these offend in temporal things, they sit still and will not use the means whereby they may enjoy the creatures of God to their good, although they would fain have them. If we seek them as GOD hath appointed, we shall find comfort.

[Ver. 33, 34. And while the flesh was yet between their teeth, yer it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague. ] In the midst of their lusts and pleasures, behold how God's judgments come upon them. They had feasted a long time, and had glutted themselves with their flesh; now their sweet meat had sour sauce, for the hand of GOD cometh upon them for their sin, and suddenly the plague sweepeth them away.

The Doctrine arising from hence is this, that the judgments of GOD do oftentimes fall upon men and women very suddenly before they be aware, when they least of all think or imagine of the day of wrath, Job 20.5, 6, 7. & 21.17. Psal. 73, 19. Isaiah 30, 1 • . Exod. 12, 29. Dan. 5, 30. Luke 12, 20. The destruction of the wicked, shall come as a whirlwind, Amos 1, 14 Christ putteth us in mind of the days of Noah and Lot, and telleth us that the coming of the son of man shall be when men think not of it; and therefore it is compared to the sudden coming of a thief in the night, and the sudden travel of a woman, Mat. 24, 43. 44. 1 Thess. 5, 2, 3. Acts 12, 23. and like the fall of a ruinous wall at an instant, though it stand long, Isaiah 30, 13.

This is plain, first because they have thorough [Reason 1] God's patience and longsuffering increased the number, weight, and measure of their sins, and thereby compel the Lord to bring his judgments suddenly upon them. They draw out his sword, and will not suffer it to rest in the sheath: they offer a kind of violence to God, and contstrain him to bring his judgments upon them in a moment, they will not suffer him to stay any longer▪ It is just to punish such as abuse his patience: he hath waited a long time, and called them to repentance, they have had time & warning enough, and made him dance attendance, as Prov. 1, 24, 27. Because I called and ye refused, your desolation cometh as a whirlwind.

[Reason 2] Secondly, God respecteth herein the benefit of others toward whō he hath not used as yet so long patience, to the end that they seeing others fall into sudden destruction, may learn thereby not to abuse his patience, lest they also be suddenly destroyed, Dan. 5, 22. when Daniel had told Belshazzar of his father, how suddenly the judgment of God came upon him for his security▪ he addeth, And thou his son knowing all these things, hast not humbled thyself, but hast committed the same things thyself; and therefore now also shalt thou suddenly be destroyed: thou shouldst have considered these things before, and have taken warning by thy fathers punishment; but seeing thou hast not looked upon him, as in a glass set before thy eyes, to consider the slippery estate wherein thou and all Princes and people stand, therefore now shall the same heavy hand of GOD find thee out, and his judgments shall presently overtake thee.

[Use 1] The uses follow. First see from hence the happy estate of all such as think of the day of their reckoning betimes, and prepare their garments that they be not taken naked. Men in sudden danger, as in a fire or sudden tumult coming in the night season, are glad to catch anything to cover them, Mark 14, 51. so should we be clothed with Christ's righteousness, Revel 16, 15, Such are out of danger, & have no cause to fear wrath and judgment. It is the wisest & safest way so to do, then we shall be sure to escape and be saved.

[Use 2] Secondly, it serveth to teach us, that we should not envy at the peace and prosperity of the wicked, neither fret at the flourishing estate of the ungodly that live in their sins: for howsoever they be for a time forborne, & all goeth currant with them, yet thereby they are the more hardened in their sins, till a far greater judgment come upon them. Therefore envy not at thē though they grow great, for suddenly shall the judgments of GOD take hold upon them, and arrest them as guilty of death, and then they shall perish speed • lie; so that there is no reason to grieve or grudge at their prosperity. They shall soon be cut down as grass, and shall wither as the green herb; they shall be consumed as the fat of Lambes, even with the smoke shall they consume away. Psal 37, 1, 2, 20. The estate of all the wicked is very ticklish and uncertain: they are set in slippery places, and God casteth them down into desolation. Their end is sudden and fearful▪ Prover. 6, 15. like a violent storm and tempest, while they are secure and think nothing of their end, while they eat & drink, and are drunken, and given to unlawful pleasures, the judgment of God shall be as a swift messenger, or a sudden wind that shall blow them away as chaff. For though God in patience bear with them, and put off his judgments for a season, yet when they do come, they shall come swiftly and suddenly. Indeed it often maketh the best of God's children to stumble, to see the prosperity of the wicked, and grieve much to see men lying in their sins as swine in the mire, or dogs in their vomit, to grow great and continue long without any cross or affliction, but let them wait but awhile, and suddenly they shall see the judgments of God to overtake them in their greatest ruffe and riot into which they break▪ Let no man therefore envy them, their honor and glory, their riches and prosperity, for they all shall be turned into curses and judgments. Who would repine at it, to see a thief carried along thorough fair fields and green meadows, in a rich coach to the gallows or place of execution? There is cause rather to be grieved at it, and to pity him then to envy him: so likewise why should we envy at the prosperity of the wicked, considering it is the highway that leadeth to death and the very occasion of their ruin, they stand in danger every hour to be overtaken with the judgments of God which come suddenly, that they shall have no time to make their peace, or to reconcilde themselves by true Repentance. Psal. 37.35, 36. We have cause therefore to mourn for them, and not to murmur at them.

Thirdly, from hence ariseth comfort to the faithful. What though on the one side the [Use 3] wicked prosper & increase in riches, though their eyes stand out for fatness, and cruelty compasseth them as a garment? and they have more then heart can wish? And what though on the other side, the godly are afflicted and in trouble, though they be in want and oppressed, though they be in misery and suffer many wrongs? yet we must not be discouraged, nor say, We have cleansed our hearts in vain, and in vain we have washed our hands in innocence; forasmuch as they are brought into desolation as in a moment, they are utterly consumed with terrors, as a dream when one awaketh. Let us therefore be of good comfort, and not shrink away: they are like the grass or flower of the field, which groweth and flourisheth today, and tomorrow withereth and is cast into the Oven, or rathey they are much more brittle, and subject to a speedier change. Let us commit our ways unto the Lord and trust in him: let us give all diligence to walk in his ways, which are sanctified and holy ways, that we may not be reputed among the wicked; and so partake with them in the sodainnesse of their downfall. Let us wait patiently upon him; for yet a very little while, and the wicked shall not appear; thou shalt look after his place, and yet shalt not find him; sudden destruction shall seize upon him as a sergeant, and he shall be carried away as with a strong whirlwind in a tempestuous and stormy day.

[Use 4] Fourthly, it is our duty to watch and attend with all care for the time of judgment. The day of the Lord, or the time of judgment is twofold, general and particular. General, when Christ shall break the heavens, and come to judge the quick and the dead in the end of the world, when the pillars of the earth and the whole frame of heaven shall be dissolved. Particular, at the day of our death, when every particular soul must appear before the bar, and give an account what i • hath done. Great will be our misery, if God come & find us careless and secure. If a man knew at what hour the thief would come, doubtless he would watch, and not suffer his house to be broken through, Mark 13, 35, 36. And this is the cause wherefore it pleased God to conceal from us as well the day of judgment, as the day of our death; he would not have us know either the one or the other, to wit, whē he will come, or when we shall die, to the end we should always watch and pray, and be in readiness, having our loins girt, and oil in our lamps. Nothing is more certain then that he will come. Enoch, the seventh from Adam, prophesied of it before the flood, that the Lord cometh with thousands of his Saints, Jude verse 14. howbeit nothing is more uncertain then when he will come, for the Angels in heaven, and the Son himself as he is man, know it not, but the Father only, Mat. 24, 36. Mar. 13, 32. So nothing is more certain then our death and dissolution, and nothing more uncertain then the time thereof, that we should learn to look for him every day, nay every hour, nay every minute. It is well observed by Augustine, that the Lord would have us to know the time of his first coming, because the knowledge thereof is profitable and necessary: and therefore doth the Lord reprove the Jews, that they could judge the face of the sky, but they knew not the day of their visitation: because he that is ignorant of the first coming, can never prepare himself for his second coming. But the day and time of his second coming is hidden from us, because it is not expedient for us to know the same, lest we should say with the evil servant, My master doth defer his coming, and so fall to beat our fellow-servants, Luke 12, 45. We must be wise-hearted, and look for him every day, and not foolishly promise to our selves a long time of his tarrying, lest we deceive our selves, and begin to eat and drink, and to be drunken: whereas the Lord of that servant shall come in a day that he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites, there shall be weeping and gnashing of teeth. And if we may not say, our master doth delay his coming, as evil servants; then we may not say, where is the promise of his coming? as profane scoffers and mockers do, that walk after their own lusts. But be it that the general coming of Christ were far off, yet his particular coming to everyone of us cannot be far off, but is nere at hand, we know not whose turn shall be the next; woe unto us if we be taken unprovided. So then we see, that God hath concealed his coming both general and particular, not to our hurt, but for our good.

Lastly, this serveth to admonish all men, [Use 5] that seeing the judgments of God shall come suddenly, and that sudden death and sudden destruction are fearful to all men, to take heed that we abuse not the patience of God by living in known sin, and flattering our selves in it, lest we be swept away suddenly. Manie men are oftentimes praying and desiring God to keep them from sudden death, they would by no means die suddenly; yet these men by abusing the patience of God, and continuing in sin, do take the direct way and course to bring sudden death and destruction upon themselves. It is a manifest token of a plain and rank hypocrite, to crave to be kept from sudden death, and in the mean season to do nothing but practice and commit sin with greediness. Certainly he that thus prayeth, doth it for no other end, but because he is desirous to live longer to commit evil. He is afraid to come to an account, and yet he would live longer to make his account greater and more fearful. Would we not therefore be suddenly destroyed:? We must labor to see the plague, and fly. But whither? not from God, for he is far swifter then possibly we can be, who rideth upon the wings of the wind, and can quickly overtake us: we must fly to God, and seek to him for pardon betimes, and labor earnestly for a reconciliation with him. The birds of the air escape the snares of the fowler by flying: but whither? and how is it, and what do they? not by flying down on the earth, for so they are taken: but by flying upward; the higher so much the safer. So should we fly, not down from God, but fly on high, fly up to God and seek unto him, for him we have offended, and of him we must crave and shall obtain forgiveness. Let us prevent his judgments by our repentance, otherwise we shall perish suddenly. And when once we have obtained his favor, and made peace with him, though sudden death come upon us, as it did upon righteous Abel, well-meaning Uzzah, religious and godly Josiah, yet happy and blessed shall we be. It is wisdom not to put off the day of judgment, neither our particular day of judgment, Amos 6, 3. It is the occasion of many evils, when a man never thinketh upon the day of his dissolution, and dreameth that the day of coming to his answer is not near. Many impenitent persons put off the day of their repentance in hope to have time enough hereafter; whereas repentance is not in our own power, and that which is late is seldom true: and his judgments are sudden, yea so sudden, that sundry which promised unto their souls many years leisure and liberty to repent, have not had so much warning as to say, Lord have mercy upon me. We have had many examples of this daily, and therefore let us be evermore ready and prepared before hand.

CHAP. XII.

MOses in this chapter goeth forward to set down another murmuring, which did nearer touch him then the former. Such as are mentioned in the Chapters before, infected in a manner, the whole people: this is more particular, and is directed directly against himself, raised by his own sister and brother, both elder then himself. Wherein consider two things, First their sin: secondly, the process of God against them for their sin. Touching the first, observe that though both of them sinned, yet Miriam his sister hath the chief hand in the sin, who drew Aaron by persuasion into a practice and participation of it, as the people had done before, when they moved him to make the golden Calf, Exod. 32, 1, 2. they were the authors of that idolatry, Aaron was drawn to consent unto it. That she was the first in this trespass may appear, first because the verb in the original, is of the Feminine gender, and joined in construction with Miriam, which serveth also to strengthen the reason. Secondly, she is named in the first place, not preferred for honors sake (for there is no honor in committing of evil,) but because she had the principal hand in it. Thirdly, because the punishment fell only upon her, and not upon Aaron, who was even constrained by her importunity, as it were against his will to join with her.

The occasions which both of them take to exalt and magnify themselves, and to call the authority of Moses in question, are double: his marriage, and his calling. The marriage of Moses was with the woman that was a Cushite, which seemeth to be no other then Zipporah the Midianite. For first, we read not of her death, who was brought to him by her Father immediately before the giving of the Law, Exod. • 8, 5. Again, it is not to be thoght that he would marry two wives, especially being now 80. years old, unfit for any new marriage, and it being contrary to the first institution. Thirdly, we read of no other sons that he had but Gershom and Eliezer, Exod. 2, 2, 22, and 4, 20. & 18, 3. 1 Chron. 23, 14, 15. both which he had by Zipporah the daughter of Jethro: so that woman is like to be no other then this Zipporah, whom he married when he fled out of Egypt and sojourned in Midian. For the Midianites are called Cushites, not that they came of Cush the eldest son of Ham, Gen. 10, 6. but because they possessed part of the land of Cush. And it may well be that some strife and contention arose first of all between Zipporah and Miriam, a common thing unto that sex, as fell out between Sarah & Agar, between Rahel and Leah, and between Hannah and Peninnah, and haply it might be for place and precedency; Miriam bearing her self bold, that she was a Prophetess, and of the seed of Abraham, but Zipporah a foreigner and a stranger from Israel. And on the other, Zipporah alleging and pretending for her self, that she was the wife of Moses, the chief Governor of the people, and therefore as the chief room was due to him before other men, so to her before other women. The other occasion, was the office and calling of Moses, they envied his dignity and authority. For, as in of Abraham's house the strife arose among the herdmen of his cattle, and of Lots, the flame whereof burned so fast y ^t it caught hold upon the masters themselves, and had quite consumed them, had it not been wisely & timely prevented: so this quarrel as a spark of fire arising among the women for the uppermost room and chiefest seat, covered for a season under the ashes, at length brake out into a flame, and caught hold of Moses, against whom Miriam and Aaron strove. As if they fhould say, Thou art not so great a Prophet as thou wouldest be accounted; have not the seventy Elders the Spirit of God, and the gift of prophesy as well as thou? and have not we that gift also? This is amplified by a double effect, one in God, he heard it; the other in Moses, he held his peace and said nothing, giving no occasion of this contention.

But before we come to the doctrines to be gathered from hence, we must speak somewhat of the translation of the words and of the interpretation. The words in the Original lie thus, And Miriam spake and Aaron against Moses, because of the woman the Cushite, whom he had married: for he had taken to wife a Cushite. The Septuagint being deceived in turning these words, gave occasion of error and stumbling unto others, making the Cushites to be Ethiopians, and saying that he married an Ethiopian woman, thereby mistaking this place and sundry others: The vulgar Latin followed them step by step, and the Geneva likewise, all of them calling her an Ethiopian. To this purpose I cannot pass over the senseless tale of Josephus in his Antiquities, which he relateth of Moses, when he is said to have served Pharaoh in the wars against the Ethiopians at such time as he was brought up in his courts as the son of his daughter: for he transporteth Midian over the red sea, and beyond all Egypt, and setteth it in Ethiopia, quite mistaking the seat of Cush. The Ethiopians are directly under the Equinoctial line, or not far from it, but far from the land inhabited by the Cushites, who are neither black of color, nor in any sort neighbouring the Torrida Zona: whereas Moses married the daughter of Jethro Priest or Prince of Madian, which is part of Arabia Petraea bordering the red sea, for he fled from Pharaoh into the land of Madian. Now it is manifest that Cush could not be Ethiopia, but Arabia, both that Arabia called the Stony, of which we spake before, and a part of Arabia the Happy & the Desert, which regions Cush and the Cushites presently planted and peopled, after that they left Babylon to Nimrod, wherein they first sat down altogether. But Josephus presuming that Cush was no other then Ethiopia, must needs maintain that the wife of Moses being a Cushite, was a woman of the Land of Ethiopia, and thereupon frameeth a formal tale that one Tharbis the daughter of the king of Ethiopia fell deeply in love with the person and fame of Moses while he besieged Saba her fathers chief city, and to the end to obtain Moses for her husband, she practiced to betray her parents, country, friends, and the city it self, and to deliver them and her self into Moses hands.

The substance of this tale is told in this sort, While Moses was grieved that his army lay idle, because the enemy besieged durst not sally out and come to handy blows, there happened this accident in the mean while: The Ethiopian king had a daughter called Tharbis, who at some assaults beheld the person of Moses, and withal admired his valor. And knowing that Moses had not only upheld and restored the falling estate of the Egyptians, but had also brought the conquering Ethiopians to the very brink of subversion: these things working in her thoughts, together with her own affection (which daily increased) she made means to send unto him by one of her trustiest servants to offer her self unto him, and become his wife: which offer Moses on this condition accepted, that she should first deliver the City into his possession; whereunto she condescending, and Moses having taken an oath to perform this contract, both the one and the other were instantly performed.

Here is a pleasant tale (for it is no better) whereof Moses hath not one word, wherein are many plain mistakings. For as he is deceived in taking Ethiopia to be the country of Moses his wife, when indeed it was Arabia, so he erreth no less in naming a city of Arabia for a city of Ethiopia. For Saba is not in Ethiopia, but in Arabia, as both Strabo and all Geographers ancient and moderne teach us, except haply Josephus can work miracles, or rather impossibilities, and persuade us that the Queen of Saba, which came from the South to hear the wisdom of Solomon, were a Negro or Black-Moore.

Again, while Moses kept the sheep of his father in law, the Priest of Madian, he is said to drive the flock to the desert, and so came to the mountain of God in Horeb, Exod. 3.1.2. Now that mount Horeb is not in Ethiopia, every child knoweth; and Sinai where the law was given is expressly said to be in Arabia, Gal. 4.25. But Horeb and Sinai were together, and differ as the whole and the part, Horeb being the name of that hilly coast wherein mount Sinai is situated.

Furthermore, we find that Jethro came to Moses at Rephidim not far frō Idumea, where perceiving the insupportable government of so great a multitude to lie upon his shoulders only, as a burden too heavy for him to bear, he advised him to distribute that weighty charge among others, and to make Judges and governors of every Tribe to help bear the burden with him, Exod. 18. But if Jethro had been an Ethiopian, it had been a very far progress and wearisome perambulation for him to have passed through all Egypt with the wife and children of Moses, and to have found Moses in the borders of Idumea, the Egyptians hating Moses to the death, and all that favored him.

Lastly, if we will believe Moses himself, who spake being inspired by the Spirit of God, then doubtless his wife was not purchased after the manner that Josephus reporteth, that is, for betraying her country and kindred, her parents and friends; neither had she the name of Tharbis, but of Zipporah; neither was she a Negro, but a Midianitish woman. For Moses flying out of Egypt for fear of Pharaoh, and for safety of his life, came to Midian, and sat down by a Well as a man distressed, and disconsolate, and a stranger, where he is said to have defended the daughters of Reguel from the other shepherds, and drew them water to water their sheep, upon which occasion he was entertained by Jethro, whose daughter he married, and not for any supposed betraying of towns and countries. Neither is it anything against this opinion of Moses his wife to have been an Arabian, that the Scriptures teach us that he married a Midianitish woman: forasmuch as Madian or Midian, standing on the North coast of the red sea over against the body of Egypt, and nere Ezion Gaber where Solomon provided his fleet for India, in the region of Edom, may well be reckoned as a part of Arabia, as the red sea is called Sinus Arabicus.

Moreover, these four nations are everywhere mixed in holy Scriptures, because they dwelt confusedly together, to wit, the Midianites, the Ishmaelites, the Amalekites, & the Cushites, which were all in one general word