Commentary on Numbers

IN the former Chapter we have heard and handled the two first prophesies of Balaam, wherein we see, how he hath blessed and not cursed the people of God. Here Moses proceedeth to finish the rest of the history, wherein we are to consider two things: First, the residue of his prophesies remaining: secondly, the event of thē all. The prophesies are of two sorts; first, special prophesies, concerning special and several people, to the 23. verse; Namely, the Israelites, the Moabites, and Edomites, the Amalekites and the Kenites: secondly, general prophesies belonging to all the nations bordering together, and inhabiting Assyria, Judea, Palestine, and all Syria, which shall taste of the same misery of war, and be consumed with the violence of the same fire. The first point is touching the Israelites, in which prophetical history, we must consider (as we did before) three things: first, the preparation that is made unto it: secondly, the prophesy it self: thirdly, the effects and consequences thereof ensuing.

Touching the preface and preparation unto the prophesy it self, it serveth to confirm the authority and truth of this prophesy. For albeit it were delivered by the mouth of a wicked man, who was convinced by y ^e light of his own conscience, and by the testimony of God's Spirit, that he should not curse his people, yet he worketh and wrestleth against the will of God, as if he could cozen & deceive the most Highest. Therefore, he did not seek a solitary place (as he was wont) to work his witchcrafts, at which time he saw God met and prevented him; but turneth his countenance at a sudden, toward the desert of Jordan, where the Israelites sojourned and pitched their Tents, purposing presently to break out into a cursing of them, before the God of the Israelites should be aware of it, & supposing he would have put no prophesy in his mouth before he should go to fet his wicked and wonted diuinations. Thus he determined with himself to utter the wicked imaginations of his own heart, before God should work any impression in his mind, or reveal his counsel unto him. But God which catcheth the wise in their own craftiness, 1 Cor. 3, 19, 20, and knoweth that the thoughts of the most wily are vain, represseth his devilish purpose, and doeth not only bridle his tongue, but inspireth him with his Spirit (being as it were changed into another man) that he should speak not his own devices, but the words of God. So then, God casting as it wer his hand upon him, taketh hold on him, staying his intent, and stopping his course two ways: the one outward, the other inward. The outward means used of God to hinder him, was the beholding of the dwellings and lodgings of the Israelites, distinguished according to their Tribes. For when he saw with his eyes their goodly and comely order, whereby the presence of God amongst them was claerly manifested, and their faith in him was testified; every man encamping by his standard, and under the Ensign of his fathers house, Numb. 2, 2. he was upon that sight and situation of them, withholden from proceeding in his curses and execrations. The inward means was yet more forcible to stop the stream of the waters ready to overflow y ^e people of God: for the Spirit of God came suddenly upon him, that whereas he determined to serve the devil and damned spirits, he is constrained against his will to serve y ^e purpose and providence of God, & to speak what God would, not what himself wished & desired: Thus we see, that neither Satan nor his instruments can work any hurt to the salvation of the people of God, but both they and all their endeavours come to nothing.

Hitherto of the preparation: now we come to the prophesy which he uttereth by the Spirit of God. In this we are to consider, first the entrance into it, then the prophesy it self. In the entrance or beginning, to procure attention, and purchase credit to his words, he setteth down three things: first, the inscription and title of the prophesy, wherein is a description of himself by his name, and the name of his father. For albeit Balaam's name be of no such weight and moment with us, y ^t we should for the persons sake give credit to the prophesy, or respect more who speaketh, then what is spoken: yet this simple & plain dealing, professing his own name, and confessing himself the unworthy instrument of God, serveth to add some authority to the speech that followeth. Secondly, he styleth himself to be the man whose eyes were opened, whereby he teacheth that he would publish nothing of his own invention, but that only which he had received by divine inspiration. As if he should say, Though Balaam be by nature as blind as a beetle in the matters of God, and understand nothing of heavenly things, yet he hath received a spiritual and heavenly revelation of the Spirit from above, that of a blind man whose eyes through covetousness of money, and ignorance of God were closed up, he is become a seer to see for others, not for himself, nor his own salvation. Some read the sentence thus, that his eyes were shut up: but the other reading agreeth better to y ^e circumstances of the text and the words following, as even Lyra himself confesseth, that he was enlightened of God to see with the eyes of his mind more clearly then he could do with his bodily eyes, inasmuch as the light of the mind is more plain and perspicuous then the light of the body. Thirdly, he confesseth he had heard the words of God. Thus he speaketh after the manner of the true Prophets, who were wont to begin their prophesies with prefixing y ^e name of God, Thus saith the Lord, Hear ye the word of the Lord, to show, y ^t they uttered not their own inventions, but the Oracles of God. Now, as Balaam's sight (which is the sharpest & quickest sense) saw nothing before God opened his eyes, so he declareth he was dull and deaf of hearing, before God had opened his ears to hear, and delivered his word unto him. Lastly, he saith he had seen the vision of the Almighty, ravished in mind, but having his eyes uncovered: whereby he meaneth, that being as it were in an ecstasy, he was carried • u • of himself. The like is noted touching Saul, • Sam. • 9. he went to Naioth in Ramah, and the Spirit of God came upon him also, and he went prophesying until he came thither. Hereby Balaam showeth two things; first, the author of the prophesy, to wit, the Almighty, ascribing all to God, challenging nothing to himself: secondly, the manner of his prophesy, which was in a vision. Ezek. 3, 14: Dan. 8, 27. and 10, 8, which far surpasseth y ^e communication of God's will by dream, albeit God be the author of both. Thus hath God oftentimes made himself known among the Infidels, both by visions and by dreams, as to Abimelech, Pharaoh Nebuchadnezzar, and others, who may be said to have the holy spirit, but had not the spirit of holiness: for wheresoerver he worketh he is holy; but he doth not always work holiness and sanctification which evermore accompany salvation. Now because it is said he fell into a trance, it shall not be amiss to show what a trance is, what are the parts and ends of it, being away and means w ^c God hath used to reveal his will unto men. A trance is an extraordinary work of the Spirit of God upon the whole man, casting the body and senses into a deep sleep, & withdrawing the soul from the fellowship of the body to a fellowship with God, for the better enlightening thereof. It is I say an extraordinary work of the Spirit above the work of nature or constitution of the body, or strength of the imagination, whereby the whole man is for a time changed in body and mind; the body & the senses thereof both outward and inward, cast into a deep or dead sleep, & made senseless: the soul withdrawn or separated from the communion and fellowship of the body, to the fellowship of God, for the better enlightening thereof to understand the secrets & counsels of God. This is a trance, or to be ravished in the Spirit, which God used often to his Prophets. It standeth in two parts or actions: First, on the body which is cast into a deep sleep, when the senses are for the time bereaved of the present use of thē. Secondly, on the mind: the which that it might be brought nearer to God, is withdrawn from all dealing and fellowship with the body, and enlightened to understand divine things, as Acts 10. Peter s • w y ^e heaven opened, a vessel coming down, and a voice came unto him. The causes why it pleased GOD to reveal his will after this manner, are; First, that they should take nothing to themselves, but account all received from GOD. Secondly, that their bodies and souls being separate frō all other dealings, might have a deeper impression of the things revealed, and thereby understand them, and keep them the better. Thus much touching the trance of Balaam, & the beginning of the prophesy.

Now we come to the substance of the prophesy it self, the sum whereof is first propounded, then amplified, and lastly concluded. The proposition which is proved is described by a question, and by way of admiration, expressing the happiness of the Church: How goodly are thy tents, O Jacob! and thy Tabernacles, O Israel! As if he should say: O how blessed and happy a people art thou, which now livest under these Tents, and dwellest in these habitations! And note here, that he doth not give a touch to their happiness, and then pass away suddenly from it: but he doubleth, and repeateth it, as if he meant to dwell long upon it. There is no part or parcel of God's word in vain. If we see not the use of some things, it is our weakness, & we must confess it not condemn the Scriptures. The Spirit of God forbiddeth vain babbling, Mat. 6, 7: and reproveth idle repetitions, and therefore never useth the same himself.

The Reasons and occasions of repetitions are these three; First, for greater assurance, for God speaking twice doth as it were produce a double witness, and signifieth that it did not slip from him unawares, but is that which he meaneth to stand unto, and to ratify; so that albeit heaven and earth pass away, yet one jot or tittle of his word shall not pass away. Secondly, to testify the speedy accomplishment of that which he hath spoken, y ^t it shall not be prolonged and delayed, but be swiftly performed, & shortly be executed. And these two causes are both touched by Joseph in expounding the two dreams of Pharaoh, when he saith, The dream was doubled unto Pharaoh the second time, because the thing is established by God, and God hasteth to perform it, Genes. 41, 32.

The third reason of using repetitions, is, to quicken those that are dull, and stir up those y ^t are heavy hearted, that they should shake off all deadness & drowsiness of spirit. Once speaking passeth suddenly away, we cannot hear it: or if we hear it, we cannot remember it; or if we remember it, we are backward in practicing of it. We have need to be often put in mind of the same thing, and for us it is a safe thing. This is the cause that the Prophets of God so often use repetitions. So did Balaam before in the former Chapter, Numb. 23, 21. God seeth no iniquity in Jacob, he seeth no transgression in Israel. These three causes have place in this repetition used in this place. For their happiness is certainly confirmed, speedily to be accomplished, and the enemies of the people of God are roused up diligently to consider thereof, and think with themselves, surely this is of great importance, seeing God offers it unto me again and again.

This blessed estate and condition of the Church is set down, first comparatively, then simply, whereby the former similitudes are expounded and interpreted. The metaphors and similitudes are many in number, but tending to one and the same purpose: under the borrowed speeches of the tents of the shepherds, of stretching out of the valleys, watering of the gardens, planting of the Cedars, he understandeth the safety, largeness, increase, pleasantness, multitude, and strength of the Church, that shall surmount the glory of the Gentiles, and tread down the kingdom of Agag, that is, of the Amalekites, which at that time flourished in the world, and promised unto it self a perpetuity upon the earth; which prophesy was performed in the days of Saul and Samuel, of David & Solomon. This appeareth plainly in the second branch, where the comparisons are explained, in which he showeth the author of their happiness to be God the giver of every good giving, and of every perfect gift; who, albeit they were a small people, and greatly oppressed, yet he brought them myraculously, out of the Land of Egypt, he shall be their protection & defense against their enemies, giving them the strength of the Unicorn, assisting them in all their dangers, and subduing all their adversaries under them.

This is the substance of the prophesy, the conclusion remaineth, consisting of two parts or members: the first, respecting the Israelites, the second respecting others, but uttered for the Israelites sake. Touching the Israelites he inferreth upon the premisses, their peace, safety, and security, tranquility, and quiet, dwelling without fear, expressed by comparison of a Lyon, who eateth his prey without fearfulnes of the passengers: so the Jews overcoming all their enemies, shall have rest, & govern their Church and Common-wealth in peace, which came to pass so long as they did cleave to God with full purpose of heart, and worship him according to the precise rule of his word; for then no enemies (albeit never so many or so mighty) were able to prevail against them. Thus did the Patriarch Jacob express the preeminence of Judah, Gen. 49, 9. As a Lions whelp shalt thou come up from the spoil my son: he shall lie down and couch as a Lyon, and as a Lyonnesse, who shall stir him up? The second member belonging unto others is this, that they which bless thee shall be blessed, and such as curse thee shall be cursed. A notable commendation of the Church, & encouragement to persuade others to be of the church. As if he should say, So many as shall join themselves of other people to thee, and embrace the same holy Religion with thee (for it shall in the fullness of time come to pass, that God shall allure Japheth to dwell in the tents of Shem. Gen. 9, 27) shall be partakers of the same blessings with thee which GOD shall pour out upon thee; but all such as separate themselves from thee, and show themselves not brethren, but strangers; not friends, but enemies; not neighbors, but aliens from thee, shall lie under the fearful curse and revenge of God. This is it which the Lord pronounced and promised long before to Abraham, Gen. 12, 2, 3. This power did Balak before falsely ascribe to Balaam.

This is the drift of this division, and the order that the Spirit of God observeth therein. Touching the instructions that arise from hence, we have considered diverse things before. We see how Balak and Balaam proceed in their devilish purposes, if God had suffeted them, and not crossed them. He revealed his will to Balaam, who spake, moved by God's Spirit, and thereby declareth, that he speaketh not only to his own children, but sometimes teacheth wicked men to make them without excuse; and therefore he will not leave his own people destitute of instruction, that desire to fear his name. But of this we have spoken before, chap. 22, 9.

[Verse 2. Balaam lift up his eyes, & looked upon Israel, and the spirit of God came upon him.] Moses showing the prophesy that Balaam uttered, describeth it by the author thereof, the Spirit of God came upon him. In this part of the title he saith, That the things delivered in this prophesy (which were uttered for the Churches sake) were hid & kept secret before they were revealed and manifested by God. This prophesy containeth not a doctrine that is common or communicated by the light of nature to men, but a declaration of such secrets as God reserveth hid to himself in his own counsel, which no living creature could know otherwise, then as it pleaseth God to disclose it by a gracious participation of it. This teacheth us this truth, That the things of God can no man know, but by the Spirit of God. The mysteries of salvation, and doctrine of godliness are secret and unknown of men and Angels, before they be of God revealed. This our Savior teacheth Peter, having made a confession of Christ, Blessed art thou Simon, the son of Jonah, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven, Matth. 16, 17. And expounding the parable of the Sower to his disciples, he saith, To you it is given to know the mystery of the kingdom of God, but unto them that are without, all things are done in Parables, Mark 4, 11. The Apostle teacheth, that the natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. And the same Apostle speaking of the gospel, Rom. 16, 25. Eph, 3, 9. calleth it, A mystery revealed, which was kept secret from the beginning of the world. So the Apostle John handling hidden visions, and teaching the Church y ^e things that must come to pass hereafter, called that Book The Revelation of Jesus Christ, which God gave unto him, Revel. 1, 1.

The truth of this appeareth, because they [Reason 1] were hid in the treasury of God's wisdom, which is unsearchable, and not to be sounded by any creature, and therefore the Apostle calleth them, A secret hid in God, Ephe. 3, 9: so that the Apostles and holy Prophets of God, could deliver nothing of his counsel, before he had revealed it to them. So the Lord speaketh, Numb. 12, 6. Hear now my words, If there be a Prophet of the Lord among you, I will be known unto him by a vision, and will speak unto him by dream. The calling of the Gentiles seemed strange to the very Apostles, before it was revealed to Peter. Who would ever have imagined that God would have redeemed man by such a wonderful means (the greatest wonder that ever came into the world) by giving his Son, and that unto the death, to ransom and redeem a church by his own blood? Acts 20. This no creature in heaven or earth, would ever have thought upon, if God had not revealed it by his word, and assured it by his Spirit.

Secondly, this receiveth further strength [Reason 2] for the confirmation of it, because the wisest and subtilest that were in the world, were herein overtaken and proved fools; for by all their wisdom (though never so great) they were not able to reach unto it, nor to look into any the least part of it. The Apostle speaking of the mystery of the Gospel revealed by his ministry, alledgeth the prophesy of Isaiah, where the Lord threateneth to destroy the wisdom of the wise, and to cast away the understanding of the prudent: and after he saith, Where is the wise? hath not God made the wisdom of the world foolishness? 1 Cor, 1, 18, 19.

The Uses remain to be learned of us. First, [Use 1] for knowledge we see, that the mystery of godliness revealed to the world by God in the Gospel, is a most worthy & glorious mystery, greatly to be admired and reverenced: unto us that are called it is the wisdom of God, and the power of God. So the Apostle saith, Great is the mystery of godliness, which is, God manifested in the flesh, 1 Tim. 3, 16. It seemeth far otherwise to the foolish world, it appeareth to thē a base and vile thing, as Paul complaineth in his time, We preach the Gospel, even Christ crucified, unto the Jews a stumbling block, & unto the Grecians foolishness, 1 Cor. 1, 23. A stumbling block to the Jews, because they dreaming of an earthly king of this world, to free them from the bondage of the Romans, and thinking they should be Lord's of the earth, were offended at the low estate of Christ, coming in the shape of a servant: foolishness to the Grecians, because it seemed foolishness to the wise Philosophers among the heathē, to look for life from death, to believe in him that rose from the dead, and that such as are dead shall rise again. How many are there amongst our selves, that are offended at the simplicity of the Gospel, that it is not accompanied with miracles, & that it is brought unto us in earthen vessels? These are they that esteem the Manna as light meat, and therefore loathe it. But let them alone to loathe this Manna, that loathe faith, Christ, and heaven it self; yea, their own salvation.

Secondly, for obedience, we must observe [Use 2] that when these secret things be revealed unto us of God, we ought to endeavor to learn them, to understand them, to publish them & speak of them to others. Whensoever God hath a mouth to speak, we must have an ear to hear. Therefore Moses saith, Deut. 29, 29. Secret things belong unto the Lord, but the things revealed belong to us and our children to do them. So the Apostle Paul, when God had revealed Christ unto him, and ordained him a teacher unto the Gentiles, saith, I was not disobedient to the heavenly vision, but shown to Jews and Gentiles, that they should repent and turn to God, and do works worthy amendment of life, Acts 26, 19, 20. This serveth to reprove all such as refuse to look into these revealed things of God, but dwell in blindness and ignorance. Of this sort are the greatest number in our assemblies. They are wise enough to look into their own profit, but they care not for the wisdom that is of God. They are brought up in the church, but know not the Doctrine of the Church. They are always learning, but never come to the knowledge of the truth. He that setteth his son to school, will look he should learn somewhat, and not ever stand at one stay. We are trained up in the bosom of the Church, which is the School-house of Christ, we must therefore every day be profiting and going forward. God accepteth not of those that look backward, or stand at a stay; he will know them that seek more and more to know him.

Thirdly, it is our duty to beg and crave at [Use 3] God's hands, the knowledge of his will, who openeth the eyes of the blind, and giveth understanding to those that seek it. We have a gracious promise to be heard, Mat. 7, 7. in the prayers and petitions that we make unto him. Hence it is, that the Prophet David, a man after God's own heart, and endued with a singular portion of God's Spirit, craveth the enlightening of God's Spirit, and desireth still to be taught of him, Psal. 119, verses 18, 27, 31, 73.

Thus doth the Apostle pray for the Ephesians, chapter 1, verses 17, 18, that God would give them the spirit of wisdom, and enlighten their minds to know what the hope is of his calling, and what the riches are of his glorious inheritance in the Saints. A notable direction for all of us, how to behave our selves when we come into the house of God, and tread in his Courts; namely, not to rest upon our natural gifts, nor to trust in our mother-wits, which are too short and shallow to reach up to the height, and to sound the depth of the mysteries of God.

How many are there in the world, of an high reach and of a deep conceit in the matters of the world, that attain to no measure of knowledge in the matters of God? Talke with them of the things of this life, they are able to discourse with great insight; many of God's children inferior to them, few equal with them, none can go beyond them. They can contrive and dispatch business of the world with great facility: you cannot speak to them of anything of this nature, but by and by they apprehend it and conceive it. But enter communication with them of heavenly things, of the knowledge of God, of faith in Christ, of the salvation of their souls, they can conceive nothing, they are as blind as Beetles, they are simple and ignorant as little children, that know not the right hand from the left.

This should offer to our wise & careful considerations, a double meditatiō. First, it serves to humble those y ^t have these gifts of nature, and are wise in their own conceit, and to make them equal with those of the lower sort: seeing all their gifts which Nature hath adorned them withal, are not able to set them one foot forward toward the kingdom of heaven; nay being unsanctified, they are further off from salvation, then others of smaller gifts. This made the Apostle say, Let no man deceive himself: if any man among you seem to be wise in this world, let him be a fool, that he may be wise: for the wisdom of this world is foolishness with God, and the Lord knoweth that the thoughts of the wise be vain, 1. Cor. 3, 18. Where he teacheth everyone to be ready to deny himself, and his carnal wisdom, whose beginning is from the flesh, and whose end is death; to the end we may be truly wise in heavenly things pertaining unto everlasting life.

Secondly, this serveth to comfort the children of God, that want the worldly wit of natural men, and are not able to dive so deep into earthly things as they: though they be simple in matters of this world, yet if GOD have given them a taste of the glory of the world to come, let them rest in spiritual knowledge, and give God the praise, that hath opened the eyes of their minds, and enlightened their hearts to have a feeling of it. This our Savior taketh occasion to practice, and to offer praise and honor to God in a sweet remembrance of this dealing of God; I give thee thanks, O Father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and hast opened them unto babes: it is so, O Father, because thy good pleasure was such, Math. 11, 25, 26. Though we be simple in the world, yet if we be wise in GOD: though weak in the world, yet if we be strong in GOD: though we be accounted as fools and silly ones, of the sharp wits of the world, yet if we have learned Christ Jesus, & know the exceeding measure of his love toward us, let this be our comfort and consolation, that God hath abundantly recompensed the want of those outward things, by giving unto us an happy and holy advantage in heavenly things. And indeed all those are learned, that are taught of God; and they unlearned that are not taught of him, although otherwise they abound in other knowledge. Such as have learned Christ Jesus, and him crucified, and so are become new creatures in him, they are learned, though they know never a letter in the book; For in him are hid all the treasures of wisdom & knowledge, Col. 2, 3. He that hath not learned Christ, is unlearned, Althogh otherwise he be never so learned: for if he be not regenerate and borne anew, but committeth sin with greediness, he hath not seen him, neither hath known him. 1. John. 3, 6. Wherefore, let us all learn from hence, to depend upon God for his blessings upon us, especially when we enter the Lord's courts, and come to hear his word, let us confess that we are not able of our selves to understand his will; and desire him to open our hearts, as he did the heart of Lydia, Act. 16, 14. for otherwise we shall depart away as ignorant and blind as we came, we shall never soundly rest in the truth that is delivered, but always be ready to carpe and cavil at it, to wrangle and reason against it, saying; How can these things be? And then it may be said unto them as Christ speaketh to the proud Pharisees, who gloried in their own insight, & thought all men blind beside themselves, If ye were blind, ye should not have sin: but now ye say, we see: therefore your sin remaineth, John 9, 40, 41. Let us then be ready to renounce our worldly wisdom, and to deny our selves, and beg the assistance of God's Spirit to be our inward teacher and instructer, that so we may hear with profit and comfort.

[Use 4] Lastly, learn to be thankful to God, foreshowing this grace and mercy to us his unworthy servants, when he revealeth and maketh known unto us the hid things of God touching our salvation: without which we have lived in darkness, in the shadow of death, and in the estate of damnation. He hath not vouchsafed this mercy upon all, but hath passed over many thousands in the world, which know not truth from error, nor light from darkness; he might have passed over us, as he hath done them. For are we more excellent or better by nature or desert then they? No, by no means: we are borne dead in sins, & the heirs of wrath as well as others. This made the Apostle, having made mention of the mercies of God shown unto him that had been a blasphemer, a persecutor, and an oppressor, to render thanks unto GOD, and to give him the praise and glory. Thou hast herein greater cause to bless and praise the Name of GOD, then for thy creation, which only gave thee a being upon the earth; whereas this doth join thee to GOD, and entitle thee to the kingdom of heaven.

Verse 4. [He hath said, which heard the words of God, and saw the vision of the Almighty, falling into a trance.] We heard before, how Balaam was inspired of God to deliver unto the Moabites, Midianites, and Ammonites, the will of God: Now, here is offered to our considerations, the means and manner that God used in giving unto him his divine inspiration, and that is by a vision, or trance. We heard before what a trance is, (to wit;) an extraordinary work of the spirit upon the whole man, casting the body as it were in a deep sleep, & making the mind fit to receive the things which are revealed of the Lord. Thus it pleased the Lord to deal with Balaam at this present, that his words might be known to be divine, not human. From hence we learn, that God in former times hath revealed diverse things unto men by visions, by dreams, and other ways, as seemed good to his heavenly wisdom. God hath not used one means alone, but diverse to speak to the world, either by Angels, or by the cloud, or between the Cherubims, or by Vrim, or by dreams, or by visions. To this purpose there is a rule set down, Numb. 12, 6. If there be a Prophet of the Lord among you, I will be known to him by a vision, and will speak unto him by dream. This is further taught in the book of Job by the words of Elihu, instructing Job in y ^e manner of God's dealing with sinners, & showing how God admonisheth them in dreams and visions: God speaketh once or twice, and one seeth it not: in dreams and visions of the night, when sleep falleth upon men, and men sleep upon their beds, Job. 33, 14, 15. So when Paul was converted by the voice of Christ, the Lord spake to Ananias in a vision to go unto him: and Paul likewise in a vision saw him coming in unto him, and putting his hands on him that he might receive his sight, Acts 9, 10 12. When Peter lodging with one Simon a Tanner, waxed hungry, and would have eaten, he fell into a trance, he saw heaven opened, and a certain vessel came down unto him, as it had been a great sheet, knit at the four corners, and was let down to the earth, &c. Acts 10, 10, 11. So the Apostle being compelled by the false Apostles to glory of himself, maketh a rehearsal of the visions, and revelations of the Lord that were offered unto him, 2. Cor. 12, 1. Unto these examples we might add sundry others out of the Scriptures, as of Jacob, of Samuel, of Ezekiel, of Daniel, of John, all declaring that GOD used to reveal many things by visions to his servants the Prophets, and to others when it pleased him.

The reasons are; First, to discover and [Reason] manifest his will unto them, sometimes to admonish them, sometimes to teach them, sometimes to terrify them, and always to declare and reveal his heavenly pleasure unto them, as we heard before out of the book of I • b, Job 33, 15, 16. For it hath been the ordinary manner of God, even from the beginning to warn, comfort, and declare what he would have done, or forbid what he would not have done, both in the day time, and in the night season; partly by visions to such as were waking, partly by dreams, to such as were asleep.

[Reason 2] Secondly, God would have the revelation of his will appear to be only his, and not of themselves. For howsoever it pleased the Lord to deal with his servants, and what way soever he used to signify his good pleasure, in all these cases he imprinted in the minds and hearts of them to whom he shown himself certain notes and evident tokens, whereby they might expressly and manifestly know that it was his doing. This we noted before to be one of the causes, why it pleased the Lord to deal by visions, that we should challenge nothing to our own selves, but ascribe all unto him.

[Use 1] Now, let us come to the uses. First, consider from hence the greatness and excellency of God's hand, who hath diverse ways to reveal his will, and to teach his people, to call them and gather them unto himself. Some means he hath to preserve a sinner from falling, and some to restore him being fallen. He is the head Physician of the world, he ministereth the best Physic, and of most sure and certain working. He never faileth in his cures, both because he knoweth the nature of the disease, and the working of the ingredient. The woman in the Gospel diseased with an issue of blood twelve years, suffered many things of many Physicians, and spent all that she had, yet it auailed her nothing, but she became much worse, Mark 5, 26. But such as seek to God to heal the diseases of their souls, and submit themselves to be his patients; do always receive from him health, and depart from him better then they came. He useth partly preservatives, and partly restoratives. He speaketh by admonitions in dreams and visions. And these being ceased, he speaketh by chastisements and corrections, he preacheth unto us by the Ministers of his word, and by all means desireth to do us good. True it is, the devil hath his visions, being as it were the ape of God, which are so many delusions of men, as when he maketh men believe they see that which they see not, or persuadeth men strange things of themselves, that they are that which indeed they are not, 1. Sam 28.14. His drift and purpose in both is, to deceive and seduce. But God useth sundry means to draw us to himself, to draw us out of our selves, to draw us to his kingdom. He is not as a poor practitioner that hath but one plaster for every sore, or one medicine for every disease: he hath variety of means, & store of provision for all maladies; which serveth to commend unto us the goodness, mercy, greatness, power, and wisdom of God to be acknowledged and confessed of everyone of us.

Secondly, we learn that God never leaveth [Use 2] them destitute of a teacher, that in a reverent fear of his Name seek unto him and call upon him. We see he oftentimes admonisheth and informeth of his will, such as are out of the Church, and know him not: much more will he teach them his ways that fear him, & reveal his secrets to the humble-minded. Psal. 25, 9, 12.14. Let us exercise our selves in the diligent reading, hearing, and conferring of his word; let us earnestly desire to profit and grow forward in the knowledge and understanding of the truth from time to time according to the means afforded unto us. We live in the clear light of the Gospel, and in the golden days of God's grace, times that our forefathers never saw: let us not therefore shut our eyes against the truth that shineth in our hearts, or at the least not stop our ears against the sound of the word that pierceth our ears. We have a gracious promise made unto us, that God will give a blessing unto such as seek him: he will be known of those that seek to know him: he will open to those that knock for him. This is the main cause of all ignorance, that we desire not knowledge. It is a grievous sin to be destitute of knowledge, but it is more fearful to have no desire of knowledge. Ignorance is the root of all impiety, of infidelity, of idolatry, of superstition, of presumption, of disobedience, of contempt of the word, and worship of God: as the Apostle rehearsing the corrupt fruits of darkness; the throat an open sepulcher; the mouth full of cursing: the feet swift to shed blood; destruction and calamity in their ways; maketh this the the cause of all, The way of peace they have not known, Rom, 3.17. So the Lord Psal. 95, 10, doth render this as the reason why his people erred, because they had not known his ways. This caused the Jews to crucify the Lord of life, and to deliver him into the hands of sinners; For if they had known the wisdom of God they would not have crucified the Lord of glory, 1. Cor. 2, 8, according to the words of Peter preaching repentance unto them; Now brethren I know, that through ignorance ye did it, as did also your governors, Act. 3.17. And as it is the root of all impiety against God, and unrighteousness of men, so it is the cause of all judgments and punishments. The Prophet Hosea threatening God's plagues in a fearful hand to fall upon the people, maketh this one cause, There was no knowledge of God in the land, Hos. 4, 1, 2. So at the last day, when the Lord Jesus shall come to judge the quick and the dead, He will come in flaming fire to render vengeance to those that do not know him, 1. Thes. 1, 8. These things being rightly and wisely considered, should teach all of us to seek after knowledge, as for silver, and search for understanding as for precious stones, assuring our selves that God will never be wanting to help such as hunger and thirst after righteousness, who is near to all those that call upon him, even to all that call upon him in truth.

[Use 3] Lastly, we see his mercy is greater unto us then to the fathers before. The Lord Jesus hath brought the doctrine of the Gospel from the bosom of his Father. Acknowledge then with thankfulness the preferment of these latter times, and let us not seek after dreams and visions which are abolished, but having the sure word of the Prophets and Apostles, rest in the revealed will of God. Moses had a preeminence above the Prophets, to whom God spake not by dreams or visions, but face to face, as is declared, Numb. 12, 6, 7, 8. I will be known to the Prophets by vision & by dream: my servant Moses is not so, who is faithful in all mine house, unto him will I speak mouth to mouth, and not in dark words. As Moses was preferred before the other Prophets, so have we a singular privilege above the Patriarchs & Prophets that have gone before us, who wanted the light that we enjoy, as the Writer of the Hebrews doth testify, declaring that the glory of our time is greater, in which GOD hath vouchsafed to speak unto us by his own son, At sundry times, and in diverse manners God spake in old time to our fathers by the Prophets: in these last days he hath spoken unto us by his Son, Heb. 1, 1, 2. So then, the condition of Christians under the Gospel, is better then of the Israelites under the Law, in respect of the manifestation and revelation of God's truth. The Israelites had God revealed by the Prophets, but we have him taught by the Son himself, who is counted worthy of more glory then Moses, Heb. 3, 3.4, inasmuch as he which hath built the house, hath more honor then the house, and he that is Lord over it, hath more honor then he that is a servant in it. Hereupon Christ calleth and accounteth the Disciples blessed, Because they saw with their eyes, and heard with their ears, those things which many Prophets and righteous men desired to see and hear, and yet could not, Mat. 13, 17. Let us therefore walk worthy of this great grace and mercy: let us embrace and profess the doctrine of Christ with all zeal: and as we have received greater favor, let us bring forth greater obedience. Let us magnify the preaching of the Gospel, whereby Christ Jesus is described in our sight, & as it were crucified among us, which he hath made the strength of his arm, and his great power to save those that do believe, to which he hath given such effectual grace, that it worketh more mightily then all miracles, and pierceth deeper into the heart of man, then all visions and revelations: yea, Though one should arise from the dead to speak unto us, Luk. 16, 31. Let us now look for no miracles, nor depend upon strange wonders; the doctrine of Christ is • ufficiently strengthened & confirmed, so that no doubt of any part thereof, is to close up our own eyes, that the light of the glorious Gospel of Christ, which is the Image of GOD, should not shine upon us. If the Gospel be yet hid, it is hid to thē that are lost. To conclude, let us all know, that God having brought us into these last times, requireth of us greater knowledge, faith, zeal, obedience, and greater fruits of repentance. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape if we neglect so great saluatiō, which at the first began to be preached by the Lord, and afterward was confirmed unto us by them that heard him? Wherefore we ought diligently to give heed unto the things which we have heard, lest at any time we run out.

[Verse 5. How goodly are thy Tents, O Jacob! and thy Tabernacles, O Israel, as the valleys that are stretched out, &c. ] Hitherto we have spoken of the preparation and entrance into this third Prophesy: Now we come to the sum and substance of it, uttered by way of an admiration, or exclamation; the diligent consideration of the flourishing estate of the church, ravishing as it were all his senses, and so astonishing him, that he is not able to find words sufficient to express the glory thereof. For here we see he compareth the happiness and blessedness of the Church, to the Valleyes, Gardens, Cedars, and such like; all to this end to shadow out unto us the value and worth of it, that it far surmounteth all other societies, and is most precious & dear in the sight of God.

Heereby then we learn, what is the [Doctrine] true Church: it exceedeth all other societies of men, and is most precious and dear unto God, and unto Christ. We see then how from hence we learn, that above all other companies and fellowships in the world, the Church is most excellent and beautiful, and of GOD most respected. This hath plentiful testimony of other Scriptures. The Prophet saith, The Kings daughter is glorious within, her clothing is of broidered gold, Psal. 45, 13. Hereunto come the titles and commendations given unto the Church, in sundry places dispersed in y ^e book of Canticles, chap. 2, 2. and 4, 13. and 5, 9. She is the Rose of the field, the Lily of the valley, the fairest among women, an Orchard of Pomgranats, a Fountain of Gardens, a Well of springing waters, the Spouse and Sister of Christ, the beauty of the earth, the glory of the world, and being compared with other societies, as a Lily among Thorns, & like the Apple among the Trees of the Forest. It is a Citty, whose walls and gates are of precious stones, and the streets thereof of gold, Revel. 21, 2, 19. It is compared to a woman clothed with the Sun, and had the Moon; that is, all corruptible things which are unstable and uncertain under her feet.

As the Doctrine by these evidences is [Reason 1] made clear, so by the Reasons whereby it is proved, it may be yet made much clearer. For first, it is more excellent then all other societies, as gold above all other metals, because in it alone salvation is to be found, and nowhere else. When the universal flood came, and covered the face of the whole earth, what place wouldest thou prefer before the ark, in which Noah and his family were saved, and out of the which all the world beside was drowned? So salvation is taught and received in the Church, damnation is to be found and felt out of the Church. Can there be a greater privilege had, then to have our souls saved? or a greater loss, then the loss of our souls? We read in the Scriptures of many great and exceeding grievous losses. Job lost all his camels and his asses, his oxen and his sheep, his servants and his sons, all his goods and riches. Saul lost his kingdom and his life. But all these are petty losses and damages in comparison of the incomparable and inestimable loss of the soul, which is a perpetual separation from the glorious and comfortable presence of God, according to the saying of our Savior, Math. 25, 16. What shall it profit a man if he win the whole world, and then lose his own soul? Or what shall a man give for the recompense of his soul? The truth of this reason the Lord himself expresseth in the Prophet, saying, I will give salvation in Zion, and my glory unto Israel, Isaiah 46, 13. The wealthiest country under heaven hath not this treasure; the greatest Monarke in the world hath none of this merchandice; the richest merchant that compasseth sea and land, and travaileth into the furthest part of the earth, cannot bring home with him this pearl of invaluable price; it is only to be found in the city of God, which is his Church, for in mount Zion and in Jerusalem shall be deliverance.

[Reason 2] Secondly, all other sorts and societies of men are appointed and ordained of God to serve and preserve this. This is it which the Prophet Isaiah saith, Isaiah 45, 14. It shall be the honor of Kings and Princes to do service to the Church, and to promote the good of it. It is the end for which God hath lifted up the heads of rulers and governors above their brethren, to promote the good of the Church, and to advance the glory of God. This the Prophet speaketh of in the Psalm, Psal. 78, 71. that God chose David his servant, took him from the sheepfold, and preferred him before his brethren, even took him, and from behind the ewes with young brought he him, to feed his people in Jacob, and his inheritance in Israel: so he fed them according to the simplicity of his heart, and guided them by the dis • retion of his hands. The like we see in the book of Ester, when the destruction of the Church was determined and contrived, Mordecai said to Ester, Ester 4.14. If thou holdest thy peace at this time, comfort and deliverance shall appear to the Jews out of another place, but thou and thy fathers house shall perish: and who knoweth whether thou art come to the kingdom for such a time? So what power, strength, ability, or means soever God hath given, he looketh for this duty and thankfulness at our hands, to seek the safety of Zion, & to advance the glory of Jerusalem, and to know that hereunto we are called.

Thirdly, the beauty of all other cities and [Reason 3] societies standeth in this, that they are parts and members of the Church. This is the glory of kingdoms and countries whereby they are beautified, in that they belong to the true Church: for otherwise all places are as cages of unclean birds, nay, as lodges of unclean spirits, and all persons are as dogs & swine, as Tigers and unclean beasts. Hence it is, that the Apostle describing what we are by nature, saith, Eph. 2, 12. Ye were at that time without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, and had no hope, and were without GOD in the world. If then it beautify other places and persons, it must needs be beautiful it self. If it give grace and glory to others that join themselves to it, it must needs be both gracious and glorious it self. For whatsoever causeth a thing to be so, must needs be so it self much more.

The uses of this doctrine are excellent, as [Use 1] the nature of the Church is. For first, we conclude, that they must needs be most happy & blessed of God that are members of y ^e Church. For howsoever the world account them miserable, grinning at them with their teeth, nodding at them them their heads, gaping at them with their mouths, hissing at them with their tongues, and every way contumeliously reproaching them with their words, yet they are dear and precious in the account of God, and in the reputation of Christ Jesus, who bought them at a great price, and redeemed them with the ransom of his own blood. 1. Pet. 1, 18, 19. Behold, what love the Father hath given to us; that we should be called the sons of God: for this cause the world knoweth you not, because it knoweth not him. God is become our Father, the Son is our Redeemer, the Holy-ghost is become our sanctifier, the Angels are become our attendants, the Scriptures are become our evidences, the Sacraments are our seals, the creatures are become our servants, our afflictions are our instructions. This the Apostle teacheth the Church, 1. Cor. 3, 21, 22, 23. They are blessed that have their sins pardoned, and not imputed unto them, as the Prophet teacheth; but God saith to every believer, Thy sins are forgiven thee. They are blessed that hear his word and keep it: but the sheep of Christ hear his voice, and follow him. They are blessed that delight in the Law of the Lord, and in his Law meditate day and might: but the godly make it their counselor to be advised by it. This use that now we stand upon, is directly urged by the Prophet, Psal. 84. where having made his complaint, that he could not have access to the Church of God, to make profession of his faith, and to profit in Religion, he breaketh out into this passionate exclamation, being touched with an inward feeling of the want of those holy assemblies, Psal. 84, 4, 5. O Lord of hosts, how amiable are thy tabernacles! & thereupon concludeth the point which we have stood upon, Blessed are they that dwell in thine house: they will ever praise thee; blessed is the man whose strength is in thee, and in whose heart are thy ways. Howsoever the ungodly that savor nothing but of the earth, want spiritual eyes to behold the beauty of the Church, and account it no part of their happiness to live within the compass and bosom of it; yet the children of God have taken nothing so near to heart, as when they have been driven from the place of his worship. The Prophet is grieved, that the sparrows and swallows had better access and freer recourse to the houses of men to build their nests, to lay their young, and to rest and repose themselves, then he had to the Lord's Tabernacle, and therefore preferreth their condition before his own. We see how the Jews wept, and pitifully lamented by the rivers of Babylon, and hung up their instruments on the willows, saying, Psal. 137, 1, 2, 3, How shall we sing the song of the Lord in a strange land? If I forget thee, O Jerusalem, let my right hand forget to play. If I do not remember thee, let my tongue cleave to the roof of my mouth; yea, if I prefer not Jerusalem to my chief joy. No doubt they might have prayed to the Lord in Babylon, and in banishment, as well as in Judea and at Jerusalem, the Lord heareth in all places, and willeth that men pray everywhere lifting up pure hands without wrath or doubting, 1. Tim. 2.8. but they mourned because they could not visit the Temple of God in Jerusalem, there to make public confession of their sins, and of their faith toward God. They therefore plainly testify that they have no feeling either of the weakness of their faith, or of the greatness of their offenses, that glory in their own shame, and say they bear as good a soul to God, as they which resort so often to the Church, and delight to hear the preaching of the word, and that they can serve God as well at home as in the Church. These are led by another spirit then David was, who if he were a man after God's own heart: Psal. 42, 1, 2, 3. having such an earnest desire after the service and worship of God, and saying, As the Hart brayeth for the rivers of water, so panteth my soul after thee, O God: my soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? surely these must needs be guided by the spirit of the devil, who so openly scorn all Religion, and are at defiance with God, robbing God of his honor, committing sacrilege in keeping their tongues from the public praises of God, entering themselves off from the mystical body of Christ, condemning and contemning the congregation of the faithful, giving offense to others by evil example, and despi •• ng the ordinance of God, who hath appointed & commanded the assembly of his people to meet together to acknowledge their sins, to confess their faith, to pray for things necessary, to praise him for his blessings received, to hear the word expounded, and to receive the Sacraments delivered; so that such as fly from these, do fly from God himself, they fly from their own salvation, they seek a worship by themselves, and they imagine an heaven by themselves. But let them take heed their worship prove not a false worship, and their heaven a false heaven, and a true hell.

Secondly, we must all labor to be members [Use 2] of the Church, rather then of any other place in the world. We see how careful men are, not only to be in great societies & towns, but to be of them, to have the freedom of privileged places and incorporations, Act. 22, 28. Yea, to obtain it & purchase it with a great sum of money, because it hringeth worldly commodity. How much more should we endeavor to be members of the Church, whereby we are made free men, and have interest in the blessings of God; yea, we become free denizens of the Kingdom of heaven. How do men esteem their freedom, to be of earthly cities? If we be part of the Church, we have access to the truth: Now, if we shall know the truth, the truth shall make us free, John 8, 32, 36. If we be belonging to the Church, we have our interest in Christ: now, if that Son shall make us free, then we shall be free indeed. This made the Apostle say, Phil. 3, 20. Our conversation is in heaven, from whence we look for a Savior. If we become limbs of the Church of God, we have the spirit that bears witness to our spirit, that we are the sons of God: now, the Lord giveth his Spirit: 2. Cor. 3, 17, and where the Spirit of the Lord is, there is liberty. Such as are free of cities and incorporations, have diverse privileges that others want, obtain many benefits that others want, obtain many dignities that others desire, and have their names enrolled among the free-men: but how much greater is the preeminence of all those that are brought into the glorious liberty of the sons of God, being made parts of the Church, which is the freest city under the heavens? This city of our God hath the privileges of the communion of Saints, of the forgiveness of sins, of the resurrection of the body to eternal life, and all such as belong unto it, have their names registered and enrolled in the book of life. What shall it profit thee to obtain an earthly freedom in earthly cities, and to be the servant of sin, the bondslave of the devil, and to want the freedom of the sons and daughters of almighty GOD. The greatest freedom of the chiefest cities, is but slavery & bondage in comparison of the heavenly perogatives that properly belong unto the Church of God

The consideration hereof hath been strong and powerful in all those that are servants in this house, which are the Lord's freemen. This made the Prophet David to testify his holy affections in sundry Psalms, Psal. 26, 8, and 17, 4, and 36, 8, 9. and 84, 2, 10. Where he showeth that the spending of one only day in the place of the public meetings and assemblies of the godly, was more sweet, comfortable, and profitable to him, then a thousand days otherwhere; yea, though the place in it self were never so pleasant and delightful: so that he preferreth the basest office and meanest calling in the Church, to keep the door, to sweep the house, to cut wood, or draw water for the service and sacrifice of God, then to dwell in the [Use 3] most gorgeous and glorious palaces, wherein the works of wickedness are practiced & professed. If the same mind be in us that was in this Prophet, let it be our desire, rather to be of the meanest account and lowest reckoning in the Church, and among the lowest Saints of God, then to be in the chiefest room, & in the highest place of honor out of the Church, where nothing reigneth but profaneness, and nothing is of price or regarded, but wickedness. This will be a witness to our own hearts, that we are truly religious, and are possessed with a love of godliness, when we prefer the love of God's house before all earthly things, and are careful to come to the exercises therein.

Lastly, it belongeth to everyone to promote and procure the good thereof. If it be the principal society, it must be principally cared for. It standeth all persons upon, Princes, Pastors, Parents, Magistrates, whatsoever in their several places, to seek the peace and preservation of this society, and to further the good of God's Church. We see this in the Prophet, Psal. 122, 6, after he had commended the comely order & spiritual beauty of Jerusalem the true Church, he saith, Pray for the peace of Jerusalem, let them prosper that love thee: peace be within thy walls, & prosperity within thy palaces: for my brethren and neighbors sake, I will wish thee now prosperity, because of the house of the Lord our God, I will procure thy wealth. No estate of man so high to exempt himself, no calling so low, to disable himself from seeking the good of his Church. The greater our place is, the more doth God require at our hands, he hath committed the more to our trust, and therefore will take the straighter account of us. It is the end of their honor and advancement, not to lift up their hearts above their brethren, because God hath lifted up their heads, not to seek their own profits and commodities only, but to advance the honor of that God that hath advanced them, remembering that they are the ministers of God for the wealth and welfare of their people, and assuring themselves that God will honor them that honor him, but such as despise him, shall be despised, 1. Sam. 2.36. Moreover, it is our duty to labor within the compass of our calling, to bring other societies to this; the Prince his common-wealth: the Magistrate his incorporation; the Minister his people; the Captain his army; y ^e householder his family; by striving to make them Christian commonwealthes, Christian incorporations, Christian parishes, Christian armies, Christian families. This was the care of all good and godly Princes, David, Hezekiah, Jehoshaphat, Josiah, who made a covenant to seek the Lord GOD of their fathers with all their heart, and with all their soul. This was the care of devout captains that feared God, as appeareth by the Centurion and Cornelius. This was the care of all religious fathers and masters, as we see in Abraham, Job, Jacob, and sundry others, whose praise is in the book of God. And unless this diligence be used, and duty performed to those that are set under us by the ordinance of God, what comfort can we find in them, nay, what good can we look for at their hands? It is the knowledge of God, and the power of godliness planted in the heart, that maketh the subject obedient, the servant trusty, the child dutiful, and every degree faithful in his place and calling. But where the fear of God doth not rule, there subjects obey not for conscience sake; there servants are deceitful, & serve with eyeseruice as men pleasers; there children are ungracious and unruly, not obeying their parents in the Lord. So then, it standeth us upon to set forward the good of the Church with all our power, and then to bring such as belong unto us into the bosom of the Church, that there they may have fellowship with God, and one with another.

Verse 8. [God brought them out of Egypt, their strength is as an Unicorn, he shall eat the nations his enemies, &c.] In the words before, Balaam enlarged by sundry sweet similitudes, the excellent condition of the Church, showing, that the place of it was to be chosen above all other places, and the people belonging unto it to be joined withal above other people of the world: Now, in these words he expressed their happiness and blessedness in plain terms and direct words, declaring, that albeit they were a weak people in the land of Egypt, oppressed with burdens, hurried with labors, ouermastred with taskmasters, vnexercised in fears of war, • andering up and down in the wilderness, separated from other nations; on the other side their enemies wer many in number, mighty in strength, rich in furniture, yet GOD brought his people with a strong hand out of Egypt from all their enemies, and sent his Angel before them to lead them in the wilderness, so that no city or nation could prevail against them. Hereby we learn that the enemies of the Church, albeit great, mighty, and high minded, yet are oftentimes brought under, and trodden on by the Church, weaker then they. Howsoever the Church be weak, and want outward power, yet it hath victory over the oppressors of it. This we see plainly strengthened unto us in the book of Judges, where we see that the Midianites, and the rest of the league with them lay in the valley like grasshoppers in multitude, and their camels as the sand which is by the seashore, yet Gideon and his host being as it were an handful, overthrew them by blowing their trumpets, by breaking their pitchers, and by holding their lamps in their hands. This appeareth in the history of Shamgar, who slew 600. men of the Philistines with an Ox goad: and in the history of Sampson, being enclosed by his enemies, who caught up a Iawbone, and said, With the Iaw of an asse are heaps upon heaps, with the Iaw of an asse have I slain a thousand men, Judge. 15, 15, 16. Thus the weak are made strong, and the strong weak. Likewise, in the days of Saul, the Israelites were all naked and unarmed men, and were not suffered to have either swords or spears, (except Saul and Jonathan ) yet their enemies were discomfited and smitten down before them.

[Reason 1] The reasons are many that may be alleged. First, God is with his people, and if he be with them, strength, power, courage, and victory must be with them also, so that they cannot fall, unless God fall with them, which is impossible. As then the cause is the Lord's, and the people the Lord's, and the battle the Lord's, so he can arm creatures of no account even contemptible people to scourge great & mighty nations, Exod. 8, 6, 16. His soldiers in Egypt were caterpillars and flies: his armies against the Philistines were mice. God is infinite in power to do as he will, and what he will, and when he will, and against whom he will, in comparison of whom all flesh is frail and feeble. And as he is great in might, so he is present in help, and gaineth honor, not by the bow, nor spear, nor legs of man, but he fighteth for those that be his. Thus doth Moses encourage the Israelites, being pursued by the Egyptians, Exod. 14, 14. The Lord shall fight for you, therefore hold you your peace.

[Reason 2] Secondly, to gain glory to his great Name, seeing his power is seen in our weakness. When our strength is smallest, then is the glory of God greatest. This made the Lord say unto Gideon, Judge. 7, 2. The people that are with thee are too many for me to give the Midianites into their hands, least Israel make their vaunt against me, and say, Mine hand hath saved me. Thus David assured both of the truth of his calling, and the goodness of his cause, encountereth with Goliath, and showeth that all the people should know, that the Lord saveth not with sword, nor with spear: for the battle is the Lord's, 1. Sam. 17, 47. So the Apostle teacheth that God useth few, weak, and simple instruments, to confound such as are greater in strength, moe in number, wiser in knowledge, higher in estimation, mightier in power, stouter in courage, That no flesh shall rejoice in his presence, but he that rejoiceth, should rejoice in the Lord, 1. Cor. 1, 19, 31,

[Use 1] Now, let us handle the uses of this doctrine. First, we conclude, y ^t the safety of the Church is only of God, and not of themselves: so that flesh and blood is not to be rested and relied upon, how great soever the means be: and therefore the Prophet teacheth, that the hills of the robbers cannot help, so that we must rely on God's help, and cease from the man whose breath is in his Nostrils, Isaiah 2, 22. He that lifteth up himself, his mind is not upright, but the just shall live by his faith. So than let us cast away our vain confidence in man, whose life is so frail, that if his breath be stopped but a little, he is dead, and cannot help himself or others. God therefore must have the praise and preferment above all creatures, and be magnified above all the works of his hands.

Secondly, this is a notable comfort and encouragement, [Use 2] to do constantly and cheerfully the duties of our calling, notwithstanding the crosses and hindrances to the contrary. For seeing it pleaseth GOD to put strength many times into those that are his, & to deliver his Church by weak means, against strong men, let us proceed with boldness in the works of our profession, and deal with a good conscience, assuring our selves that God is not far from us. Whensoever we hear of the wicked combining themselves, & conspiring together against the Church, taking crafty counsel among themselves, our hearts quake and tremble, and we are brought oftentimes to our wits end, we are greatly perplexed and disquieted, as the trees of the forest are moved by the wind, Isaiah 7, 2: but we must consider, that the victory is of GOD, which casteth down the mighty from their seat, and exalteth them of low degree. Thus doth Moses comfort Israel terrified and dismayed by the evil report the spies had brought up upon the land, Numb. 14, 8, 9. If the Lord love us, be will bring us into this land, and give it us, which is a land flowing with milk and honey; but rebel not ye against the Lord, neither fear ye the people of the land, f • r they are but bread for us: their shield is departed from them, but the Lord is with us: fear them not. A notable staff to stay them up, both in respect of the presence of God with them, and of his departure from their enemies. And that which was a stay to them, must serve also to comfort and refresh us in all discouragements, to consider that we have a sure buckler with us, but the shield is departed from our enemies. They lie open to the stroke of God's hand, he will draw out his glittering sword against them, & they shall find no shield to award the blow. They are in a woeful case, that having the Lord to be their enemy, and no armor of defense upon them to help themselves. Wherefore, whensoever we see these enemies of God and his people multiply and increase, so that they seem as a violent stream ready to beat down all things before them, let not this disturb or disquiet us, but learn to wait upon God, who will show himself a present help, and our GOD in the time of need.

This temptation, that the enemies are many, and that few stand for us, few have courage for God's truth, few show themselves in good causes, doeth greatly weaken our hearts, and maketh them melt away as water; we straight way conclude, that the enemies must needs prevail, for we are weak and few. But know this, O ye of little faith, and of so great fear, that a good cause shall never fail, albeit there be but few, and those feeble to maintain it. Jonathan relying on God, after his calling, and a manifest sign to confirm him, goeth on with a noble courage and resolution, saying; It is not hard to the Lord, to save with many or with few. The work of God was never set forward by the greatest number; nay, the profession of God always had the fewest in number, yet no enemy was able to stand against them. The Apostles of Christ were few in number, and the weapons of their warfare were not carnal: yet were they mighty, casting down the imaginations, and every high thing that is exalted against the knowledge of GOD, and bringing into captivity every thought to the obedience of Christ. Paul having appealed unto Caesar, and being brought to the defense of his cause, saith; At my first answering no man assisted me, but all forsook me: I pray God that it may not be laid to their charge: Notwithstanding the Lord assisted me, & strengthened me, that by me the preaching might be fully believed, 2 Tim. 4, 16, 17.

This appeareth in that worthy prays of Asa, which he made going to battle against his enemies, 2. Chron, 14, 11. Lord it is nothing with thee to help with many, or with no power: help us O Lord our God, for we rest on thee, and in thy name are we come against this multitude: O Lord, thou art our God, let not man prevail against thee. Let us not therefore be discouraged and discomfited, when we see many against us, and few to stand for the cause of God; but consider, that he whose cause it is, is able to defend it, whose power and glory is most of all seen in the weakness of those that are stirred up to maintain it.

[Use 3] Lastly, it is our duty not to fret at evil men, when they are exalted and lifted up on high, but consider the end that the Lord will make, Nah, 1, 2. Who will take vengeance on his adversaries, and reserveth wrath for his enemies. Though they practice against the just, and gnash their teeth against him, though they watch the righteous, and seek to slay him, though they abound and prosper, and set their mouth against heaven, yet this is a comfort to the godly, Psal. 37, 7, 8, 9, 10. That yet a little while, and the wicked shall not appear, thou shalt look after his place, & he shall not be found. Waite patiently upon the Lord, and hope in him, fret not thyself for him which prospereth in his way, nor for the man that bringeth his enterprises to pass; for evil doers shall be cut off, & they that wait upon the Lord, shall inherit the land. The destruction which God hath con • luded against them is sure, he wants no means to overturn them, he can make things that are not, of greater power then they that are. There is no safety to the enemies of God and his truth, there is no way for them to escape, for the Lord is the God of vengeance. This the Prophet Isaiah declareth at large, chap. 30. 14.10, showing that their destruction should be both certain and sudden. This is that which the Prophet assureth Hezekiah of, that God would put his hook in his nostrils, and his bridle in the lips of Rabshakeh, that railed upon the holy one of Israel, 2 King. 16, 6, 7. Be not afraid of the words which thou hast heard; I will send a blast upon him he shall hear a noise, and return to his own hand, and I will cause him to fall by the sword in his own land. Let us therefore remember always the exhortation of the Prophet, Psal. 37, 1, 2. Fret not thyself because of the wicked men, neither be envious for the evil doer; for they shall soon be cut down like grass, and shall wither as the green herbs: trust thou in the Lord and do good, dwell in the Lord, and thou shalt be fed assuredly.

Verse 9. [Blessed is he that blesseth thee, & cursed is he that curseth thee. This is the conclusion of this prophecy, wherein is shown that God will pour out his blessings upon his people in such a gracious manner and measure, that it shall run over, and fall upon those that are the friends and favorers of the Church; on the contrary side, such as hurt or persecute them, shall undergo the heavy curse of God, as God long before shown unto Abraham. From hence ariseth this doctrine, that God will be merciful to all those that show mercy to his Church: and such as are without pity and compassion, shall find judgment without mercy at the hands of God. God will bless those that do good to his people, they shall not lose their labor that favor the Church; but such as are enemies unto them, shall find God an enemy unto them. We see how God blessed the house of Laban for Jacob's sake: so doth Laban confess, Gen. 30.27. I have perceived that the Lord hath blessed me for thy sake. Thus God blessed the house of Potiphar for Joseph's sake that was sold unto him: for God was with him, and his master saw that the Lord made all that he had to prosper in his hand. Gen. 39, 3, Thus have worldly men been blessed for the godly's sake. This is it which Isaac uttered in blessing his son, Gen. 27.29. Cursed be he that curseth thee, and blessed be he that blesseth thee, Hereunto cometh a worthy example recorded by the Prophet Jeremiah, chap. 38, 9. & chap. 39.16, 17. when Jeremiah was cast into the dungeon, where he stacke fast in the mire, through the false suggestion of his enemies, Ebed-Melech the black Moore spake to the King for him, drew him out with cords, and took him out of the dungeon: and therefore the Prophet is sent unto him with message, Thus saith the Lord of hosts, the God of Israel, Behold, I will bring my words upon this city for evil, and not for good, & they shall be accomplished in that day before thee: but I will deliver thee in that day, saith the Lord, and thou shalt not be given into the hand of the men whom thou fearest: for I will surely deliver thee, & thou shalt not fall by the sword, but thy life shall be for a prey unto thee, because thou hast put thy trust in me, saith the Lord. Thus did God recompense his zeal, and reward his favor which he shown to the Prophet in the miseries and troubles which he sustained. Rahab the harlot receiving the spies, sending them out another way, and preferring their life before her own life, was her self saved from the common destruction, and had her fathers household, and all that she had given her as a prey, because she had hid the messengers which Joshua sent to spy out Jericho, Josh. 6, 25. I am. 2, 25. Heb. 11, 31. The widow of Sarepta giving hospitality to Elijah, and offering him part of that poor pittance which was left her and her son in those days of dearth and drought, was with all her family miraculously sustained in the famine, continuing three years and six months, 1. King. 17, 10. The Shunamite receiving the Prophet Elisha, making him a chamber, providing all necessaries for him, setting him there a table, a stool, and a candle-stick, that he might turn in thither to lodge, when he travailed that way, and eat bread at her house, received both the blessing of a son (her husband being old, ) and the raising of him from death to life, to her great comfort. She shown some mercy, but received more mercy; she ministered comfort to the Prophet, but herself received more comfort. This also our Savior testifieth, showing that we shall lose nothing that we bestow on any of the faithful, we serve a bountiful Lord, and a liberal pay-master, Math. 10, 41, 42. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophets reward, [Reason 1] &c.

The reasons hereof follow to be considered. First, God will honor all those that honor him, he will despise all those that despise him. This is the gracious promise that is gone out of his own mouth, which he cannot but verify and perform: for he is not as man that he should lie, he is not as the son of man that he should deceive. This is it which the Lord spake by the mouth and ministry of Samuel, concerning Eli and his house, Them that honor me, I will honor: and them that despise me, shall be despised, 1. Sam. 2.30. And therefore [Reason 2] they shall prosper that love the Church, Psal. 122.

Secondly, God hath appointed it to be the end of our obedience; our mercy to others, shall procure mercy upon our selves. This the Apostle setteth down, Rom. 2, 10. To everyone that doth good, shall be honor, and glory, and peace, Rom. 2, 10. We saw this before in the history of Rahab, who through faith received the spies: she, her family and kindred were were preserved & married into the family of Judah, of whom Christ came according to y ^e flesh. [Reason 3]

Thirdly, mercy, a notable fruit of love received, kindleth the hearts, and inflameth the affections of God's people, both to praise God for them, & to pray unto God for them that have been helpeful and serviceable to the Church. It is recorded to perpetual remembrance touching Jehoiada, that he was buried among the Kings, and greatly honored both alive and dead, because he had done good in Israel toward God and his house, 2. Chron. 24, 15, 16. So when Paul remembereth the kindness of Onesiphorus, who sought him out, refreshed him, & was not ashamed of his chain, he desireth the Lord to grant unto him, that he may find mercy with the Lord at that day, 2. Tim. 1, 16, 18. Nay, he prayeth not only for Onesiphorus self (although he only had helped him) but for his whole house & family: whereby is set down a most notable means and motive to stir us up to do good, and to distribute to all the members of Jesus Christ, inasmuch as God showeth that he will have mercy, and take pity, not only of us, but upon our households, and all those that are near about us. [Use 1]

The uses follow. First, from hence we have the strengthening and confirmation of another holy truth in our Christian Religion, (to wit;) that merciful, liberal, and kind men, shall be surely blessed. No merciful man shall lose his labor, but in the end he shall have his recompense and reward. Our Savior Christ saith, Blessed are the merciful, for they shall obtain mercy. The Prophet teacheth, that a good man is merciful and lendeth, and will measure his affairs by judgment: he hath distributed and given to the poor, his righteousness remaineth forever, his horn shall be exalted with glory. So the Wise man speaketh in many Parables, Prov. 11, 25. and 28.27, and 19.17. The liberal man shall have plenty, and he that watereth shall also have rain; he that giveth unto the poor shall not lack, but be that hideth his eyes shall have many curses: he that hath mercy on the poor, lendeth unto the Lord, and the Lord will recompense him that which he hath given. Cast thy bread upon the waters, for after many days thou shalt find it; give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth, Eccl. 11, 1, 2. On the other side, miserableness and unreasonable handfastnesse are the causes of the ruin of many men, and their houses, and bring curses upon body, goods, soul, children, family, and all things that belong unto them. So it was in churlish and cruel Nabal. So shall there be judgment merciless, to him that showeth no mercy. And he that gathereth goods by unlawful means, shall leave them to such as will pity the poor. Thus we see, God requireth mercy of us, to be like him.

[Use 2] Secondly, it is our duty to love God's people, seeing such as favor them, do fare the better for them. Such as are friends to them, shall have God to be their friend, who promiseth to bless such as bless them. What greater blessing can there be, then to have God to be our friend? What greater curse and misery, then to have him our enemy? The ungodly have received temporal blessings, for showing kindness to the faithful: the Lord hath sent none of them empty away, that ever did good to his people, as we heard in Laban, Potiphar, and others. This serveth to reprove all such as hate and revile them, that curse and detest them, that reproach them, and speak all manner of evil against them. And here let us weigh and consider into what evil times we are fallen, times filled and defiled with all iniquity, 2, Tim. 3, 1. 2. Pet. 3, 3. In former ages the very infidels and unbelievers, confessed that they were blessed for the godly's sake: they were so far from branding and upbraiding them with odious taunts forged in hell, & hammered with the tongues of evil men, that their mouths have acknowledged how GOD hath prospered them for their sakes. This last age is as a common sink, wherein all the wicked inventions and devilish practices do meet, and are gathered together: and therefore, it bringeth forth masters of mischief, and expert practitioners in sin, who are furnished with their own inventions, former examples, and tried experiments of all times, places, and persons. Maruaile not therefore, if the children of God be now scorned, when godliness it self is made a common by-word? In former ages, when as the Prophets and righteous men were persecuted, and their lives sought after, everyone was ready to help and to hide them. So did Jonathan detect the hatred, and reveal the fury of his father against David, with the hazard of his own life, 1. Sam. 20, 42. So did Obadiah in the court of Ahab hide an hundred Prophets in caves from the cruelty of Jezebel, & sustained them in the time of the famine, of the which we shall speak more afterward. Thus did the disciples let down Paul in a basket, when his life was sought for by the bloody Inquisition, Acts 9, 21. Woe unto them therefore, rhat betray them into the hands of their enemies, as the Ziphims did David, 1, Sam. 23.20. as Iruah did Jeremiah, Ier. 39.13. as Judas did Christ, Math. 26, 48. Woe be unto them that falsely accuse them, and any way add affliction to their affliction, whereas they should countenance and defend them to their power, as Jonathan did David, as Ebed-melech did Jeremiah: and woe unto them that hurt the godly, for GOD threateneth to curse such as curse them, so that we should fear any way to do them wrong.

[Use 3] Thirdly, hereby we are warned to exhort one another to this duty, and by all means to provoke one another to mercy, in regard of of the great recompense of reward that is laid up for merciful men. The example of the Sunnamite before remembered, is a notable & worthy example to teach us this use, and to enforce this duty upon us. She stirred up her husband to good things, and made him that was willing, more willing; him that was forward, more forward; showing her self mindful of the end of her creation, which was to be an helper unto him, especially, in the best things, Gen. 2, 18. She said, Behold, I know that this is an holy man of God, that passeth by us continually, let us make him a chamber that he may turn in thither when he cometh to us. 2. Kings 4, 9. It is not enough for us to be ready and resolute to do good to those that are of the household of faith, and thereby to testify our faith in Christ, but God requireth of us to consider one another, to provoke unto love and to good works, not forsaking the fellowship that we have among our selves, as the manner of some is, but let us exhort one another; and that so much the more, because ye see that the day draweth near, Heb. 10, 24, 25 This serveth to reprove such as are backward in doing good, and cause others to be backward: such as are not content themselves to do nothing, but are ready to dissuade and discourage others from works of mercy: as we see the Apostle John reproveth Diotrephes, who was so far from receiving the brethren, that he forbad them that would, and thrust them out of the Church, John 3.9, 10. He was backward himself, and made others backward, his malice did not only keep him from doing good to the Saints, but provoked him to hinder and restrain others. These are like the Scribes and Pharisees, which did shut up the kingdom of heaven against men, neither entering themselves into it, nor suffering those that would enter, Math. 23.13. These are like unto the envious Jews, who grew to that desperate madness against the Lord Jesus, that they would neither receive the Gospel themselves, nor suffer it to be preached to others, but forbad the Apostles to preach unto the Gentiles, that they might be saved, to fulfill their sins always, 1. Thes. 2.16. They are like to Elimas the sorcerer, who was so far from believing the doctrine of y ^e Apostles, Act. 13, 8 that he openly withstood them, and maliciously sought to turn away the Deputy from the faith. And all these may fitly be compared to the dog lying in the manger, which will neither eat the hay himself, nor suffer the Ox or Cattle that would, to eat of it. These shall have the more fearful condemnation, answering to God both for not doing good, and for hindering such as would do good. These both shut up their hands and hearts frō all duties of love, and tie up the hands of others, so that a double woe hangeth over their heads, which without repentance will fall upon them.

Lastly, this Doctrine is both an encouragement [Use 4] unto us in well doing, and a great comfort in all adversities. It is an encouragement, to consider, that what love and service soever we do show to the Saints, it is put upon the Lord's accounts, and is kept in his remembrance, and shall not be blotted out forever. This is the tenor of the covenant which he hath made with us, to have the same friends and enemies with us. Such as are our friends to do us good, he will account as his friends to do them good; such as are his enemies to hurt us, he will proceed against them, as with his utter enemies to root them out, and to destroy them. This is a great honor and dignity of the faithful. It argued a very near league of amity that Jehoshaphat made with the King of Israel, when he joined with him, saying, I am as thou art, my people as thy people, & my horses as thy horses, we will join with thee in the war, all mine is at thy commandment, 1. King. 22.4. 2 Chron. 18.3. This is the society and fellowship that God hath with his people; our friends, shall be his friends; our enemies, shall be his enemies; our troubles, shall be his troubles; our wrongs, shall be his wrongs; our persecutions, shall be his pe • secutions. This is it which the Prophet declareth touching the Lord: He that toucheth you, toucheth the apple of his eye, Zach. 2, 8. So precious and dear are they to him, and so tender is his love toward them, that when the enemies rise up against them to hurt them, it goeth as near to the Lord, as anything can do. We know how tender the eye of a man is, it worketh more grief, then to receive a wound in any other part, to have the apple of the eye stricken: but the Church is so dear to God, that he can no more suffer the enemies to hurt it, then a man can abide to be thrust or pierced in the eye. How could the Lord express how earnestly and ardently he loveth us, and how careful he is for our safety, better then under this comparison? and therefore the Prophet entreateth the Lord to keep him as the apple of his eye. & to hide him under the shadow of his wings, This is it which our Savior signifieth in the description of the last judgment; that when one of the least of Christ's brethren have been hungered, and we have fed them; have been thirsty, and we have refreshed them; have been strangers, and we have lodged them; have been naked, and we have clothed them; have been prisoners, and we relieved them: Christ Jesus himself is refreshed, and relieved, visited, and harboured in his members, Math. 25, 40 If the Lord Jesus lived now upon the face of the earth, in poverty & great want, if he wanted meat to eat, or clothes to put on, ought we not to relieve him? nay, who is it but would say he is ready to do it? But every faithful man is unto us as Christ himself: whatsoever is done to him, is done to Christ himself, and Christ Jesus, though heir of all, & Lord of the world, doth esteem & account it as done unto himself. On the other side, when the poor members of Christ are in want, & not relieved, are sick and not visited, are hungry, and yet not sustained; Christ himself is vnuisited, & unregarded. A man would be ashamed to do thus to Christ in person, but inasmuch as we do it to the persons of our brethren and his members, he counteth it as done to himself, as he speaketh in the Gospel, Verily, I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. This likewise is that which Christ spake to Paul from heaven at his conversion. When he breathed out threatenings and slaughter against the disciples of the Lord, and had obtained letters to bring them bound to Jerusalem that professed Christ; he heard his voice, saying to him, Saul, Saul, why persecutest thou me? His persecution was directly against the Saints, but we hear how the Lord acounteth that persecution to be against himself. This is a singular encouragement to everyone of us, to love the servants of God from our hearts, and to serve their necessities, considering that it is as it were put upon the Lord's accounts, and he will recompense it unto our bosoms. It is a great terror to all merciless & malicious men, for whatsoever mischief they work against the godly, it is done against Christ, and they shall be arraigned as guilty of oppression and persecution against Christ.

Again, as this is an encouragement in well doing, so it is a great comfort unto us in these fruits and works of mercy, that God will remember them, & be mindful of them, and for them will assuredly help us when we are in distress. This the Prophet saith, Blessed is he that judgeth wisely of the poor, the Lord will deliver him in the time of trouble, Psal. 41, 1, 2. So then, when we have been serviceable & comfortable unto others, especially to the servants of God, there ariseth from hence a great comfort to our consciences, & an assurance of our eternal peace & acception with God, so that we may with boldness come to the throne of his grace, & pray unto him for y ^e graces of his Spirit. Obadiah proveth y ^t he seared the Lord in y ^e truth of his spirit, & assureth his conscience thereof, because he had hid the Prophets of God in the persecution raised against them by Jezebel, 1. King. 18, 12, 13. Therefore, when he feared that Elijah would procure unto him the displeasure of Ahab, and so bring upon him a cruel death, he found comfort in the former fruits of mercy, and said to the Prophet Was it not told my Lord what I did when Jezebel slew the Prophets of the Lord, how I hid an hundred men of the Lord's Prophets by fifties in a cave, and fed them with bread and water? And now thou sayest, go tell thy Lord, Behold, Elijah is here, that he may slay me. The like we see in Nehemiah, when he had relieved the oppressed people, and every way sought rather the welfare of the Church, then his own commodity, he turneth himself to God, and saith, Neh. 5, 19, & 13, 14, 22, 31. Remember me, O my God, in goodness, according to all that I have done for this people. Neh. 5, 19. And chap. 13, 14, 22, 31. Remember me, (O my God) herein, and wipe not out my kindness that I have shown on the house of my God, and the offices thereof. He doth not here glory in his own merits, nor putteth his trust in his good works (for before he pleadeth mercy, & craveth pardon) but desireth that God in goodness would graciously reward the works which he had done with a good conscience, and is bold to put him in mind of his promise, who hath promised to repay whatsoever is done for the benefit and behoove of his Saints. A great comfort it is to be able in the simplicity of our hearts, to speak thus. How many are able in our days to say with Nehemiah, Lord, remember me according to all that I have done for thy people? For their own conscience would by and by accuse them, and cry out of the wrongs and injuries they have done unto them, how they have hated them in their hearts, smitten them with their hands, wounded them with their tongues, trampled upon them with their feet, and sold themselves to work mischief against them. If they will not remember the servants of God in kindness, let them know God will remember their unkindness; and the children of God may pray unto him, not for desire of revenge, but for the advancement of his glory, to reward them according to their deserts, as we see in Nehemiah, Remember them (O my God) that defile the Priesthood, Neh. 13, 29. This must of necessity galle a man's conscience, whē the terrors thereof shall accuse him for want of doing good service to the Church of God; yea, for doing great wrongs, and offering many indignities against the Church.

Hitherto we have spoken of the preparation into the Prophesy, and likewise of the Prophesy it self: Now followeth the effect and event thereof, expressed partly in Balak the King, and partly in Balaam the false Prophet.

Touching Balak, Moses declareth, that when he saw himself again disappointed of his hope and expectation, he bursteth for anger, and smiteth his hands together, in token of the inward indignation of his heart. For as the patient abiding of the righteous shall be gladness, Prov. 10, 28, so the hope of the wicked shall perish. He is content to hearken unto the Sorcerer, so long as he hopeth to hear pleasant and pleasing things of him, but when he is deceived, he rayleth and rageth without measure. His indignation conceived against him appeareth; first, by comparing his own purpose with Balaam's practice, when he saith; I sent for thee to curse mine enemies, and behold, thou hast not ceased to bless them now three times. It is no less absurd and injurious in thee to bless mine enemies, thē if thou shouldest curse my friends: for in that thou blesses: them, it is all one, as if thou cursedst me. If thou standest with them, thou standest against me, both of us cannot stand together; If they continue, I fall.

Secondly, he doth cashire him and cast him out of his favor, he withdraweth the present prepared for him, and denieth him the wages and stipend promised unto him: I said, Surely I will advance thee to honor, but the Lord hath kept thee back from honor: as if he should say, Depart from me, thou unhappy Prophet, unhappy in thy Prophesy, unhappy in thy preferment, unhappy to me, unhappy to thyself: I called thee not to bless this people, but to curse them. I have honored thee among my Princes, and would moreover (if that had been too little) have done unto thee and for thee greater things then these. But seeing thou settest so light by my gifts, go thy ways, thy presence is a burden unto me; ask thy reward and wages of thy work, of that God whom thou hast obeyed, or of that people whom thou hast blessed, to whom thou seemest rather beholden, then unto me, and who I am sure are more indebted to thee for thy pains, then I am. This is a most shameful blasphemy of a wretched man whose breath is in his nostrils, against the eternal God that made heaven and earth, who suffereth with patience the vessels of wrath prepared to destruction.