Commentary on Numbers

We have shown already that the prophesies of Balaam do concern either Israel, or such as were strangers from the Commonwealth of Israel. The prophesy belonging to the Israelites hath been already handled. Now Moses proceedeth to set down other special prophesies which Balaam uttered concerning other particular Nations. For it pleased God to use the means and ministry of this wicked man, to foretell the troubles and destruction that should come upon them. The first of all those prophesies is against the Moabites and Edomites: the second against the Amalekites, the third against the Kenites. Against all these he prophesieth and foreshoweth the ruins of their several States and Dominions.

Now because all these were great & weighty matters, belonging to the subversion, not of private persons or families, but of whole Countries and kingdoms, he useth that preface and introduction which he did before, to procure credit and authority to his prophesy, declaring that he was inspired by the Almighty to speak, of which we have spoken already in the beginning of this chapter. Touching the prophesy against the Moabites and Edomites, which is the fourth in number, and the first of those that concern other nations that were strangers from Israel, he showeth that the glory of the Israelites shall be so great, their dominion so large, their kingdom so mighty and magnificent, that it shall shake the Moabites, Ammonites, and Midianites, and men of the East in pieces, yea shall subdue Edom, and enter into their Cities and country, as their own possession. This shall be the victorious conquest of the Israelites, whose glory is expressed by the name of a Star, and whose kingdom is understood by the name of the Scepter, which is amplified in the beginning of the words, and proved in the end of them. It is amplified by the preventing of • n objection, which is ••• ting, and may be thus supplied; When shall this be? [Object.] Or is the time thereof near; that it should be by and by looked for? The answer [Answer.] followeth: I see and plainly perceive the certain and undoubted truth thereof, howbeit the season is not yet at hand: thou (O King) hast no cause to fear it, for it is not reserved for thy days, b • t must be fulfilled after many generations. For David lived four hundred years after the uttering and deli • ering of t • is prophesy, in whom it was accomplished. Thus he comforteth the King, and declineth envy against himself. He proveth and confirmeth his prophesy by the courage and valor of the Israelites, for they shall do valiantly, and destroy the enemies that remain.

Now, in this prophesy thus propounded we are to observe two things: First, th • interpretation of some things mentioned herein, and then consider when it had his accomplishment and fulfilling, which is the soundest way to understand a prophesy. The words that require interpretation, are in the end of the 17. verse, It shall destroy all them that are behind me. Some read them thus, Shall destroy all the sons of Sheth, which they understand, that Christ shall convert all Nations and all mankind to y ^e Catholic faith (for Sheth was the son of Adam, out of whose loins y ^e whole world sprang) which is a wrested and far-fet interpretation. Others pass by it, as if they saw it not, or as if it were a stranger to them, and they to it, and therefore will claim no acquaintance of it: wherein we may better praise their wisdom then their knowledge, as those which had rather not shoot their arrow then miss the mark, and stand still rather then go out of the way. Others make these words all one with the former, & understand them of the subversion of the Princes of Moab, which is without all sap or sense; and besides they should set that down obscurely & darkly, which before had been expressed evidently and plainly. Or suppose that some Princes among them might be called by this name; which is, to wander without a guide, to sails without a compass, and to conjecture without ground or warrant. Others (among which some of the Jews also are) take it to be some town of the Moabites, which is here specially threatened. These interpretations (to which we might join sundry others) being mere imaginations without reason, or fond collections without truth, or new conceits without credit, are not to be received of us, or approved by us. So then, all things being duly considered, we are rather to follow them that understand the words appellatiuely then properly, both because such as take them properly, run into an improper and impertinent interpretation, and also because the word is so taken in other places of holy Scripture, as Isaiah 24, 4. 2 Sam. 10, 4: in which places, the word [Sheth] both without any affix, & with his affix joined to it, signifieth the hinder parts, which the Physicians by an honest and clean term, do call the fundament and that place which we sit upon. Wherefore, by this borrowed and improper speech, we may gather (not improperly) that Balaam understood those people that were behind him, or situate at his hinder parts, having relation to the situation of his body, as then it was placed. For when he uttered this prophesy, he looked toward the West, where he beheld the Israelites pitching their tents beside Jordan and Jericho, as we saw before, Num. 22, 1: so that turning his face towards the Israelites, the people of the East must of necessity be behind him, the East and West being two contrary positions of the heavens, so that he w ^c turneth to the one turneth from the other; and if the one be before him, the other must needs be behind him. So then, as he stood at that time, he might have called the Israelites the children of his face or fore-parts, being then before him as he stood; as he doth the Ammonites, Midianites, and other Easterlings, the sons of his back-parts, being then situate behind him, whom afterwards the Israelites subdued. Thus much touching the meaning of this hard place in this prophesy: touching the accomplishment of this prophesy, it was fulfilled doubly; first temporally, then spiritually; first properly, then typically. Temporally it was begun in David, who overcame the Moabites, and put them to tribute; and figuratively finished in Christ, who is the true day-star arising in our hearts, and the King of Kings, whose Scepter is a Scepter of righteousness, of whose kingdom shall be none end, whose dominion shall be from sea to sea, and from the River unto the end of the Land. Psal, 72, 8. & 60, 10. Hitherto of the fourth prophesy.

The next prophesy following is against the Amalekites, which is the fifth in number: but the second that concerneth the Gentiles. For his eyes being cast towards them and their country, he pronounceth two things of thē; the one past, and the other to come, and yet one the fore-runner and procurer of y ^e oath • . They began to fall already by the sword of the Israelites, as Moses hath declared. Exod. 17, 19. This word here uttered shall pursue them, and persecute them unto the death, until they be utterly consumed. God hath determined by an unchangeable decree to have war with Amalek forever, and utterly to put out his remembrance from under heaven. The Amalekites descended of the race of Amalek the Nephew of Esau, as it is testified in Gen. 36, 12. They were the beginning of the nations that first vexed and assaulted the people of God after they were brought out of the Land of Egypt, they were the first enemies y ^t came out against them to stop their way and passage toward the land of Canaan, & therefore they are commanded to have war with them, and to destroy them with the edge of the sword, according to the word of y ^e Lord, Deut. 25, 17, 18, 19. The Amalekites at this time thought nothing less then of their destruction to come: yet the sentence of death is pronounced against them four hundred year before, and they cannot escape the danger thereof. This was accomplished partly in Saul, 1 Sam. 15, 7, who put many of them to the mercy of the sword; partly and especially in Christ, wh • se glorious kingdom is the utter overthrow and ruin of all the Reprobate. Thus much of the fifth prophesy against the Amalekites, whose Kingdom then flourished.

The sixth prophesy of Balaam is against the Kenites their next neighbors, bordering upon the Amalekites, of whom Jethro the father in law of Moses came, as appeareth in Judge. 1, 16. 1 Sam. 15, 16: which were part of the Midianites, by whom we may understand the Midianites themselves, one member being put for the whole, one principal family being taken for y ^e whole nation. These are here described, not only by their present estate, but also by their future condition. Their present state was peaceable and prosperous, and seemed to promise a continuance of their glory, and is therefore compared to a sure nest built in a strong rock, as in a place of safety & defense. Touching their future condition, he showeth, that notwithstanding their secure dwelling & quiet habitation, and that they were without fear of danger to be hurt of the people of God, who never disturbed their peace, nor offered them wrong; yet in process of time, destruction likewise should come upon them, when once the fire of war should be kindled, and break in amongst them, to wit, in part, when Gideon with three hundred men put to flight a great host of them, but most especially when the Assyrians and Babylonians carried them captive out of their own country. For when the Assyrians came up with an army to waste Judea, and to carry away the Israelites, ranging over the land, raging with fire and sword, and wasting the neighbor-Nations, they spoiled the Kenites bordering upon the Jews; which doth verify the common Proverb, It is some evil to be near unto evil. And again, when thy Neighbors house is on fire, it is high time to look unto thine own: and teacheth us to esteem as our own, the damage of our neighbor, and to fear lest in the ruins of others, our destruction be conspired. This calamity and captivity was brought upon them by Saneherib, who coming to spoil Israel, spoiled them: and as they were carried away out of their own country together, so they returned back again into their Country together, as we read in the holy history of the 1. Chronicles, chap. 2, 53. And thus as they tasted of the same misery, so God made them partakers of the same mercy; as they were afflicted together, so also they were comforted together. Thus much of the method and meaning of these prophesies. The doctrines arising from hence are to be considered according to the several prophesies: and first touching the first, against the Moabites.

[Verse 17. I see that, but not now; I behold it, but not near: there shall come a Star out of Jacob, &c.] In this prophesy Balaam foretelleth the future condition of the Moabites, declaring both that they shall be destroyed, and by whom. For God will raise out of the contemptible stock of Jacob, a bright Star, that shall refresh the Church with his sweet influence, and give them comfort against their enemies: This we shown to be performed in the days of David afterward, therefore he saith: I see it, but not now; nor near at hand. This teacheth us, That sometimes God maketh the Church to flourish in this life. Howsoever God oftentimes bring trouble upon his Church, and affliction upon his people, yet at other times he giveth rest and peace, and continueth their prosperity a long time. This truth receiveth plentiful confirmation out of the book of Judges, chap. 3.11, 30. & 5, 31. & 8, 28: it is y ^e main drift and scope of it, to show how God in the miseries thereof provideth a remedy, and giveth rest round about from all their enemies. God sometimes giveth them a time of breathing, and recovering their strength, and will not suffer the rod of the wicked always to rest on the lot of the righteous, Psalm 125, 3. We have examples of this in the reign of Solomon, Jehoshaphat, Hezekiah, Josiah, and other godly Kings, which were as strong props and pillars in God's house, & a sure stay to the servants of God in well doing: he gave them an outward estate that flourished both in wealth and pe • ce. This appeareth evidently in the book of Ester, after he had delivered them from the mouth of the Lyon that gaped as it were after his prey to devour them, the Church prospered, the head of Mordecai was exalted, comfortable letters were published and sent abroad for their safety, and unto the Jews came light, and joy, gladness, & honor. So the prophet Zechariah prophesying of their return from captivity, saith; That the streets of the City shall be full of boys & girls playing in the streets thereof, Zac. 8, 5. The book of Joshua is a notable storehouse of God's mercy unto his church, giving them rest from their enemies, as he had promised them, so that none were able to stand before them, Josh. 22, 4. And as he dealeth with his Church in general, so he doth with his servants in particular, as we see in Joseph, Moses, David, and diverse other, turning their mourning into joy, loosing their sack, and griding them with gladness.

The Reasons of this dealing of the Lord are many and most evident. First, his ears are [Reason 1] open to hear the cries of his children, he seeth their miseries, add putteth all their tears in his bottle of remembrance. This is it which the Lord declared unto Moses when he called him to deliver his people out of the thralldom and bondage of Egypt, Exod. 2, 7. I have surely seen the trouble of my people which are in Egypt, and have heard their cry, be • ause of their Taske-masters: for I know their sororwes. GOD hath made a covenant of peace with his people, & hath a compassionate sense of their miseries, and a feeling of their afflictions. There is a notable agreement and union between God and his Children. They in their crosses and calamities cannot but sigh and mourn: and they cannot so soon utter a groan, but by by and by the Lord is touched with compassion. This is evidently recorded in the book of Exodus 2, 23, where it is said, The childrē of Israel sighed for the bondage, and cried: and their cry for the bondage came up to God. The prayers of the faithful prevail much with God, if they be fervent. He understandeth the words of their mouth, and the groans of the heart, and in his good time will hear them graciously.

[Reason 2] Secondly, he giveth unto his Church oftentimes a sweet taste of earthly blessings, to the end his people might have all occasions and opportunities to serve him. If they should always bear the yoke upon their necks, and have the heavy burden of affliction lying on their backs, though they were strong in faith, and had their hope fixed in GOD, yet they would be soon dismayed and discouraged, and join with the wicked, falling into the impieties of their persecutors. But God is the sun and the shield of his Church, he will give grace and glory unto it, and withhold nothing that is good from them that walk uprightly, Psal. 84, 11. He will comfort and defend them in their danger, he will exalt them to dignity after their distresses, least they should be too much daunted and discomforted. This is the reason used by the Prophet, The rod of the wicked shall not always rest on the lot of the righteous, lest the righteous put forth their hand unto wickedness, Psal. 125, 3.

[Use 1] The uses now are to be marked and observed of us. First, acknowledge from hence with a sweet feeling, the infinite love & compassion of God toward his people: he delighteth not to be always chiding, and his anger endureth not forever. He will not have his Church to be always under the cross, but sendeth it some release: For he endureth but a while in his anger, but in his favor is life, &c. Psal. 30, 5, 6. Thus doth the Lord give encouragements and comforts unto those that faithfully serve and rightly worship him, whereby he not only testifieth his own love toward them, but allureth others by their example to trust in him, and daunteth all their enemies that hoped to have seen their destruction. Such therefore, as are not moved to confess the love of God unto his servants, and see not his kindness toward them, have frozen harts; and show themselves unworthy of so great mercy.

[Use 2] Secondly, it showeth us that it is impossible for all the tyrants and enemies under heaven to prolong the time for the further vexation of God's people, when God hath determined the release, and appointed the end of their troubles. All the creatures of God shall help them, and work for them; yea, hasten the purpose and counsel of God. This appeared very notably in the deliverance of Israel out of Egypt. When the time of four hundred years (which God had appointed) were expired, albeit the King and his people had concluded to detain them in bondage, they were by the over-ruling hand of God moved to thrust them out of the land, yea, even to hire them at a great price to depart, giving them jewels of silver and gold, and casting upon them the most precious things that were in their possession: Pharaoh and his people forced them out of the land in hast, and whē they were hardened to follow after them, & to bring them back again, the wind wrought for them, the sea gave them passage, and GOD that ruleth both wind and sea drowned their enemies. The time of deliverance was come, and who could hinder or defer it? The like we see in the bringing of this people out of captivity and bondage in Babylon, nothing seemed more unlikely or impossible unto the Saints themselves; for when the proclamation for the return of the people was published, Psal. 126, 1, 2. the wonderfulness of the deliverance seemed so great and incomprehensible, that they could hardly persuade themselves of the truth thereof, until they saw the Gentiles speak of it, and help them forward with aid toward their country.

This serveth greatly to comfort and cheare up the hearts of the faithful, that seeing God will give rest unto his beloved people, vain are the practices of the enemies, although they band themselves together, as Herod, Pontius Pilate, and the high Priests did in the days of Christ, yet we have assurance of deliverance, they shall not always prevail, the people of God shall be preserved, and all shall work for the best for their own safety.

Thirdly, this must teach us in the time of [Use 3] our distresses, while we lie under the Cross to rely upon God, whatsoever troubles and temptations arise, although we should come to the gates of the grave, and pass by the door of death, we must lift up our heads, knowing that our deliverance draweth nere. This then serveth to work patience in the servants of God, and to teach us to wait upon him, until the time of rest and refreshing come from the presence of God, for surely it will come, as the Prophet Habbakkuk teacheth, chapt. 2. verse 3. The vision is yet for an appointed time, but at the last it shall speak, and not lie: though it tarry, wait; for it shall surely come, and shall not stay. So, when the Angel had limited the time of the desolation of the holy people, and of the deliverance of the Church, he pronounceth him blessed, that waiteth until that time, Dan. chap. 12. verses 11, 12. And when the souls of them that were killed for the Word, and the Testimony which they had maintained, cried out with a loud voice from underneath the Altar; How long, Lord, which art holy and true! Dooest not thou judge and avenge our blood on them that dwell on the earth? An answer was given unto them, That they should rest for a little season, until the number of their Brethren were fulfilled, Revel. chap. 6. verse 10.

This the Prophet David showeth to have been his practice, earnestly waiting upon the Lord for help and deliverance out of all his troubles and dangers, as Psalm 123, verses 1, & 2. I lift up mine eyes unto thee, which dwellest in the heavens: Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maid unto the hand of her mistress, so our eyes wait upon the Lord our God, until he have mercy upon us. Great are our fears and troubles, and many be our infirmities, it behooveth us greatly therefore, to cleave unto the living God without separation, and evermore continue our trust in him, and to pour out our meditations and prayers before him, until such time as he graciously look upon us, and grant our petitions; yea, it is our duty whensoever we perceive the time of our deliverance to approach, or to be expired, or any signs and tokens thereof, as the sprouting of the Fig-tree, to appear and to be offered unto us from GOD: it is our duty (I say) to raise up our faith, and to entreat God to bring his purpose to pass, and to make good the words of his own mouth. When Daniel by reading the Prophets of God, knew that the number of years appointed for the desolation of Jerusalem was expired, he turned his face to the Lord with prayer, in fasting, in weeping, in sackcloth and ashes.

[Use 4] Lastly, it is the duty of all such as lie not under the cross, to commend the common cause of their brethren to God. Hath God given us rest on every side? Do we live in ease, sitting under our Vines and Fig-trees, enjoying peace and liberty under a gracious Prince? Do we enjoy health and wealth, and taste not of the bitter cup of affliction that others drink of? It is required of us not to forget the affliction of Joseph, but to be mindful of the miseries of other parts of the Church, and to have a fellow-feeling of their sorrows, as that we be thereby provoked to call upon God for them. This the Apostle urgeth the Church of the Corinthians to think upon, 2 Corinthians, chap. 1. verse 7: that they being partakers of the suffering of the Saints, may also be partakers of the consolation. This is a duty needful to be learned and considered. We know not what troubles may fall upon our selves. There is nothing that happeneth unto any of our brethren, but it may fall upon our own heads.

Let us therefore call upon God for others, and remember them that are in trouble, as if we were troubled with them, that so we may have the benefit of other men's prayers, & be delivered when we fall into troubles. It is therefore a duty that we owe to God and our brethren, being touched with a respect of his commandment, & of their misery. His commandment should compel us, their misery should move us not to be forgetful of their condition. And from hence we should have a double meditation. First, it is our parts to praise the name of the Lord, when he giveth to our brethren, or to us, any share of this outward prosperity, and manifesteth his love unto us, by delivering our souls from death, our eyes from tears, and our feet from falling, Psalm 116, 8.14. When he causeth our houses to be inhabited, our streets to be replenished, our Cities to be stored, and great concourse of people to be assembled: it should move us to render thanks to God, to pay our vows in the presence of all his people, and to crave the continuance of his goodness upon us. This is it which the Prophet acknowledgeth, Psal. 116, 12, 13, saying; What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord, So the Prophet setting down the behavior of the people, what it shall be, being delivered from captivity, showeth, that they shall say in that day, O Lord, I will praise thee, though thou wast angry with me, thy wrath is turned away, and thou comfortest me. Behold, God is my strength, and song: he also is become my salvation, Isaiah 12, 1, 2. Let this be our practice when we have tasted of his mercy, and have received any deliverance from him, out of our afflictions.

Secondly, we ought from hence to consider the peace and rest that God hath reserved for us in the life to come. For, they are but a shadow of that comfort which we shall feel in the kingdom of heaven, This is that which the Apostle concludeth from the rest in the land of Canaan, that there remaineth a rest for the people of God, to wit, in the kingdom of heaven, Heb. 4, 9. For, even as the punishments and plagues that befall the ungodly, w ^c the Lord raineth down upon their heads, are as the messengers of death, and the fore-runners of destruction, and give unto them a taste of the pains and torments of hell: so the blessings bestowed upon the godly, are as the first fruits of all their comfort. The first fruits which the Israelites under the law offered to God, gave hope and assurance unto them, to enjoy the rest of the increase: so the faithful, having a feeling of the gifts given unto them, and receiving them as assured pledges and tokens of the favor and love of God towards them in this life, do gather hope to have the heavenly inheritance in time to come. For, if God be so gracious and merciful unto us in these days of our pilgrimage, doubtless he reserveth greater mercies for us in the life to come, when we shall possess everlasting joys which no man shall take from us, which neither the eye hath seen, nor the ear hath heard, nor the heart can conceive, when we shall really inherit that, which now by hope we wait for with much patience, 1. Cor. 2, 9.

[V. 18. A Star shall come out of Jacob, & a Scepter shall rise out of Israel, and shall smite the coasts of Moab, and shall destroy all them that are behind: And Edom shall be possessed, & Seir shall be a possessiō to their enemies: for Israel shall do valiantly. ] We have heard before, that the purpose of Balak and Balaam was only to curse the people of God. Here we may see upon whom the curse lighteth and falleth. Wherein see how differing the ways and thoughts of God are, from the purposes and pretences of men. The King of Moab intended a curse against Israel, and a blessing upon himself: in both which he is disappointed. For as Balaam before pronounced a blessing upon Israel, so in this place he denounceth a curse to come upon Moab. When the King perceived the continuance of Balaam's blessings to follow Israel, he bad him in choller and indignation, neither bless nor curse; he would have taken it for a blessing, if Balaam would have held his peace & said nothing. But he cannot find this nothing at his hands: for he proceedeth now to deliver sundry curses against the Moabites, as before he had delivered sundry blessings to come upon the Israelites. And hereby is notably verified the saying of the Prophet, Psal. 109, 17, 18. As he loved cursing, so shall it come to him: and as he loved not blessing, so shall it be far from him: as he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones.

We have heard already how these things were performed, when God raised up David out of the loins of Jacob, who smote the Tabernacles of Moab, and made the Curtaines of Edom to tremble. But these things, howsoever temporally fulfilled in David and Solomon, have spiritually and forever their accomplishment and consummation in Christ Jesus, he is a King forever, and hath an euerlastaing kingdom, albeit not of this world. Therefore the Apostle saith, This man, after he had offered one sacrifice for sin, sitteth forever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool, Hebr. 10, 22, 23. He is the true star that shineth to everlasting life here spoken of, and the Scepter of his kingdom is a Scepter of righteousness, He shall be Ruler in the midst of his enemies. Psalm. 110, 2, and 45, 6. Hence it is that the Prophet Malichi calleth him the Sun of righteousness, the brightest of all the stars that shine in the Firmament, and from which all the rest borrow and receive their light, when he saith, Unto you that fear my Name, shall the Sun of righteousness arise, and health shall be under his wings, &c. Mal. 4, 2. Thus Christ speaketh of himself in many places, John 8, 12. I am the light of the world, he that followeth me shall not walk in darkness, but have that light of life. Thus John witnesseth, chap. 1, 5, 9. This was that true light, which lighteth every man that cometh into the world. So Zacharias calleth him, The Day-spring from on high that hath visited us, Luke 1, 78. And the Apostle Peter, The Day-star that ariseth in our hearts, 2 Pet. 1, 19. Likewise in the last chapter of the Revelation, verse 16. he saith; I am the root and generation of David, and the bright morning Star. Now as he is the Star of Jacob to give them light, so he is the King of Jacob to rule them, through whom they shall do valiantly, and be enabled to overcome their enemies. Heereby we learn, that the Church through Christ, hath victory over spiritual enemies. The elect in Christ, shall subdue and triumph over all the enemies of their peace and salvation, both wicked mē and reprobate angels; yea, shall in Christ have power over all the world. This promise was made from the beginning unto mankind, and uttered by the mouth of God, Gen. 3, 15. That the seed of the woman should break the serpents head; which belongeth both to Christ and unto his members. For the sovereign power of Christ is not given to the creature, but the ftuite and benefit thereof is given to the elect, and that two ways: first, he maketh all his members partakers of part of his glory in heaven, whereas the whole world besides lying in wickedness, is condemned in hell; and therefore the Apostle saith, Eph. 2, 6, We are raised up together, and made to sit together in the heavenly places in Christ Jesus. And again, The Saints shall judge the world: not giving sentence against the reprobate, but approving the sentence of Christ. For as at the day of Assi • es, the Judges being set to pronounce sentence of condemnation against malefactors, he is accompanied by the bench of Justices, as by an honorable Senate of grave Counsellers, who not only hear the giving of sentence, but are witnesses & approve • s of it; so when Christ shall come as the Judge of quick and dead, accompanied with thousands of his Angels in power and great glory, the elect set at his right hand shall first receive the sentence of absolution & then being taken up into the Clouds, shall sit upon the Throne with Christ, and there approve & allow of the just condemnation of all the wicked. 1 Cor. 6, 2. This is one great fruit & benefit of the power of Christ. Secondly, by this his power he enableth his servants to overcome in their own persons, the lusts of the world, the strength of sin, the power of the devil, the gates of hell, and all the enemies of their salvation. This the Apostle toucheth, Rom. 16, 20, saying; The God of peace shall tread Satan under your feet shortly. So the Apostle John noteth this prerogative of the faithful, 1 John 2, 14. And in another place, All that is borne of God, overcometh this world. Likewise in the Epistle written to the Church at • hyatira, Christ promiseth to them that overcome and keep his words to the end, That he will give them power over Nations, so that they shall rule them with a rod of iron &c. Revel. 2, 36.

The Reasons that may be rendered, will yet farther open unto us this point, and serve to [Reason 1] gain our affections to the embracing of it. For first, they do it by a lively faith in Christ's Name. The Apostle teacheth, that this is the victory that overcometh the world, evē our faith: Who is he that overcometh the world but he which believeth that Jesus Christ is the Son God? 1 John, chapter 5, verses 4, 5. Great is the excellency and force of faith, which leaneth and stayeth upon him that is able to do all things. All things are possible to him that believeth, saith Christ, Mar. 11, 23. Through him that strengtheneth me I am able to do all things saith the Apostle, Philip. 4, 13. In all trials and tribulations a sound faith will minister unto us comfort and consolation, and give strength to stand, an issue to escape, nay victory to overcome. Do we lose temporal and transitory things? it saith, Thou hast treasure laid up in heaven, Mat. 19, 21. Do we bear the burden of poverty? it teacheth that our Father which is in heaven knoweth whereof we have need, and what we want. Do we suffer persecution? and are we reviled for righteousness sake? it telleth us, that ours is the kingdom of heaven, and great our reward shall be in the highest place, Mat. 5, 10. Are we at the point of death, and ready to go the way of all flesh? it calleth to our remembrance, that whether we live, we live unto the Lord: or whether we die, we die unto the Lord: whether we live or die, we are the Lord's, Ro. 14, 8 Thus by faith we overcome all things, Yea, we resist the devil being steadfast in faith, and beat back his temptations, 1 Pet. 5, 9.

[Reason 2] Secondly, we shall not doubt of the victory, or fear to be overcome, seeing that howsoever he be strong that ruleth in the world, yet he is stronger that ruleth in us. True it is, the devil goeth about like a roaring Lyon, seeking whō he may devour, and walketh in the earth too & fro to take his prey; yet the Lyon of y ^e Tribe of Judah, that victorious Lion, hath broken his kingdom, hath gloriously triumphed over him, and gotten the victory. This is that reason which the Apostle expresseth, 1 John. 4, 4, declaring that he is in us by whom we overcome; Little children, ye are of God, and have overcome them: for greater is he that is in you thē he that is in this world. Here we see he comforteth the elect with a sure hope of victory, not thorough our own power, but thorough the power of God who is greater then all. It was a great comfort to Elisha's servant, 2 Kin. 6, 3, 16, to hear that they that were with them, were moe in number then they that were against them: but this giveth greater assurance, that he that ruleth in us is greater then he that ruleth in the children of disobedience, of whō Christ saith, My Father which gave them me, is greater then all, and none is able to take them out of my fathers hand, John 10, 29.

[Reason 3] Thirdly, we are partakers of his annointing, he is our head, and we his members: he is the root, and we are the branches: so that every believer may truly say, I am Christ's, & Christ is mine: even as the Spouse speaketh in Solomon's song, cha. 6, 2. I am my welbeloueds, & my well-beloved is mine, who feedeth among the Lilies. It is a near conjunction, nay, the nearest conjunction that is, between Christ & his church. The society of parents and children is great, of masters and servants, as part of one household; likewise the society of brethren, sisters, and kindred. The union and fellowship between man and wife is greater then these: yet the conjunction between Christ & his church exceedeth all other, and is preferred above all other societies, whereby we are made not only the friends and brethren of Christ, but we are made one with him, and he with us, we are become members of his body, and made flesh of his flesh, and bone of his bones. An heavenly, an holy, a comfortable, and most sweet fellowship: Hence it is that the Apostle saith, We have an ointment from that Holy one, and know all things necessary to eternal life, 1 John. 2, 20. As he is the King and Priest of his Church, so he maketh us spiritual Kings and Priests to God his Father: so that his victory and power (as we noted before) is communicated unto us, & being engrafted into him, is made ours.

The Uses are now to be handled as conclusions [Use 1] drawn out of this doctrine. First, this layeth before our eyes, or rather before our hearts, the great dignity of all true Christians, they are victorious conquerors in Christ, and all the wicked are indeed, and shall be manifested at the last day to be their base vassalles and contemptible slaves; yea so is Satan, hell, and death, all which shall be trodden under foot, as dung and dirt in the streets. The godly, that have Christ both dwelling and reigning in them, are with Abraham the true heirs of the world, and shall with Christ their Captain break the wicked into sheards like a potters vessel, Psal, 2, 9. We see how men admire the proud and haughty of the world, and esteem the ungodly as the great Magnificoes, that may not be contemned or controlled: the poorest and meanest Saint of God, shall in time to come be their Judge, & sit with Christ upon the bench in glory, when they shall stand as their vassals at the bar, and be judged as most wretched caitiffes and malefactors, and receive their wages according to their works. Then they shall say with horror of conscience, We fools thought their life madness, & their end without honor, but now they are counted among the children of God, and have their portion among his Saints. Hence it is, that the Apostle reproveth the Corinthians that abased and abused their dignity, that did bring their causes to be tried and judged before the wicked, Do ye not know that the Saints shall judge the world? If then the world shall be judged by you, are ye unworthy to judge the smallest matters, &c? 1 Cor. 6. verses 2, 3. This is a great honor vouchsafed to the faithful: no earthly honor can be compared unto it, all temporal glory hath not so much as a show or shadow of it. On the other side, great shall be the dishonor and disgrace, the shame and contempt y ^t shall be poured out upon the ungodly, Dan. 12, 2. They have here the riches of the world, the pleasures of this life, the praise of men; they are feared of some, and flattered of others: but when this glory shall pass away as the wind, and fly as an arrow that is shot at a mark, then they shall be arraigned as evil do • s, and every servant of God shall tread them under their feet. Then they shall be separated from the presence of God. Then they shall see all the godly whom they have scorned and derided, received into the kingdom of heaven, and themselves shut out of the doors. Then they shall have the continual fellowship of the devil and of his angels in hell fire, where shall be weeping and gnashing of teeth.

[Use 2] Secondly, we must all be careful to walk worthy of so great a calling. We must be as spiritual Kings, to rule and bear sway over our thoughts, wills, and affections, ouermastering them as much as may be, proclaiming continual war against our corrupt natures, against the devil, and against the world. And verily, he that can bear rule over his own heart, is a true king indeed, and shall surely reign for evermore with Christ in the life to come. He that hath beaten down the kingdom of sin and Satan, and received some measure of grace to reign over himself, hath performed a greater and more glorious work then he that hath subdued a kingdom. For all these enemies of our salvation, be horrible & hideous monsters, and fearful Serpents. Their sting is deadly, their poison is mortal. It is an hard labor to pull out their sting, and take away their poison from them. But they which are carried away with the swinge of their corruptions, as with a violent stream, having blindness & ignorance to reign in their minds, rebellion in their wills, and looseness in their whole life, are not spiritual kings, but base slaves and bondmen. The strong man Satan keepeth the hold of their hearts, and as Lord and King setteth up his scepter there. Wherefore (my brethren) in respect of this our high calling, we must make conscience of every sin. We heard before that we are made the judges of the world. It is a shame for a Judge to be a Thief, that sitteth in judgment to condemn a thief: so is it a shame for us to be given to wickedness, that must judge the wicked world when the just shall appear. A Judge must take heed of those sins in himself, which he must condemn in others, lest it be said unto him, Thou which teachest another, teachest thou not thyself? Rom. 2, 21, 22. This is that use which the Apostle maketh to the Thessalonians, chap. 1, 10, 11, after he had shown that at the coming of the Lord Jesus in might and majesty, he would be glorious in his Saints, & made marvelous in them that believe, he entreateth that God would make them to walk worthy of their calling. And surely, if we have any the least spark of grace, or any feeling of our natural condition when we were the children of wrath and the fire-brands of hell, it could not but work in us a marvelous love unto God, a desire to please him, and a delight to bring forth the fruits of righteousness.

Thirdly, our victory in Christ offereth comfort [Use 3] unto us in all troubles, temptations, poverty, and in death it self. We are to arm our selves with this power of Christ against all terrors and fears that seek to dismay us. We are in Christ appointed Kings and Judges over those that trouble us, conquerors over Satan and death. Our fear then is already past, let us lift up our heads, and be of good comfort. This is that which the Apostle is bold to put us in mind of, 1 Cor. 15, 56, 57. O death, where is thy sting! O grave, where is thy victory! Now thanks be unto God, who hath given us the victory through our Lord Jesus Christ. We shall not need to fear the day of judgment, for then our redemption draweth nere. We shall not need to be afraid of the coming of the Judge, for he shall be our Savior. Howsoever therefore we seem base unto the world, and of vile account in the eyes of carnal men, whose portion is in this life, yet we are indeed advanced into the highest honor about him, receiving by our communion and fellowship with him, a communication of his kingly power and glory, to subdue under us the devil and his angels. For, if we fight with him, and under his banner, we cannot lose the field, but shall be assured to reign with him. They then are deceived that think them the scum and off-scouring of the world. This should also persuade all careless and backward persons to embrace true Religion, and give it the chief seat in their hearts, forasmuch as it maketh them of the vessels of wrath, and vassals of Satan, glorious Kings, and triumphant Conquerors over the powers of darkness. Furthermore, it should encourage the Ministers of the Gospel, and make them glad to labor in preaching the Word, and in winning souls unto God, being set apart by God's mercies, to consecrate men Kings and Priests unto him, which is a great privilege. For they have mighty weapons given them by their captain Christ, to wit, the power of his Spirit, and the vigor of his mighty word, which causeth them to prevail. Therefore, the Lord saith by his Prophet Hosea, chap. 6, 5. I have cut down this people by the Prophets, & slain them by the words of my mouth. And the Apostle teacheth, 2 Cor. 10, 5, 6, That the weapons of our warfare are not carnal, but mighty through God to cast down holds. To conclude this use, seeing God hath thus advanced us, let not us disgrace our selves, but maintain our dignity, and adorn our profession, that we may find comfort by it in our chastisements and afflictions.

[A Star shall come out of Jacob.] We have seen in the former Doctrine the glory of the Church, that the people of God are set apart by Christ, to be spiritual Kings unto GOD the Father: a dignity given to them by him. Now, before we pass from this place, let us consider of the title that is given unto Christ, where we see he is compared to a Star, and called a Star that shall come out of Jacob. This Star we have shown typically to signify Christ, who is called the Light of the world, the Sun of righteousness, the morning star, the day-spring from on high. He is called by this name, and described by this title, First, because he is the fountain of all salvation and comfort. Secondly, to teach that all men by nature walk in darkness, and in the shadow of death. Thirdly, because he will give those that are his, y ^e light of knowledge in this life, and the light of perfect glory in the life to come, by which they shall be as stars of heaven, and shine in the firmament afterward.

Heereby we learn, that Christ Jesus is as the morning star unto us, bestowing upon his people two excellent privileges & blessings; First, he riseth up as a bright star in our hearts, casting from the the thick clouds of blindness, and taking away the dark mists of ignorance, enlightening them with the true saving knowledge of God, sufficient for salvation, begun here in this life, but shall be perfected in the life to come. Secondly, he will bestow upon us the light of perfect glory in the kingdom of his Father, by y ^e which we shall shine as the brightness of the firmament, and as the stars forever & ever. These are two unspeakable mercies, vnprizable, unmatchable, to be delivered out of the kingdom of ignorance, and to be brought into the kingdom of light; to be glorified in heaven, and to be made partakers of eternal life. So then, we see by this comparison, that by Christ we have the light of understanding, & shall have the glory of immortality to know God even as we are known. Touching the first clause, that he will manifest all the mysteries of God unto his Church, the Prophet Joel foretelleth, chap. 2, 28, That he will pour out of his Spirit upon all flesh, their sons & daughters shall prophesy, their old men shall dream dreams, and their young men shall see visions, they shall be all taught of God, and they shall know him from the least to the greatest. So our Savior saith to his Disciples, Math. 13, 12. To you it is given to know the secrets of the kingdom of heaven. Now (saith the Apostle) we see as in a glass darkly, but then we shall see face to face: now I know in part, but then shall I know as I am known. 1 Cor. 13, 12. Touching the second clause, that the faithful shall receive the light of perfect glory after this life, the Prophet Daniel witnesseth, That they which be wise, shall shine as the brightness of the Firmament, and they that turn many unto righteousness, shall shine as the stars forever and ever. • an. 12, 3. The performance hereof is remembered, where thousand thousands out of every nation, kindred, and tongue, praise the Lamb, for that he hath made them. Kings and Priests to reign over the earth.

[Reason 1] The truth of all this will yet better appear unto us, if we mark the Reasons. First, Christ hath received a fullness of the Spirit and graces without measure, that they might flow unto all his members, who receive from him grace for grace, sufficient for their places in the Church here, and for their salvation afterward. For in him are hid all the treasures of wisdom and knowledge, as a Fountain that is without bottom, which can never be drawn dry. Col. 2, 3. Therefore the Evangelist saith, That of his fullness we all receive, and grace for grace. John 1, 16. So then Christ is full of heavenly graces, and spiritual gifts, that we might be anointed by him, and receive our portion frō him. For he obtained them, not to keep them to himself, or to cover them under a bushel, but to bestow them upon his Church So long as he is full, we need not fear to be empty, so long as he is stored, we cannot be destitute. If once we depart from him, it is in vain to look for one drop elsewhere.

Secondly, he hath obtained by prayer of [Reason 2] his Father (who can deny him nothing) that from him we should receive the light of glory, because as he is joined to the Father, and one with him so we shall be joined to him & receive of his glory. Here we know in part, and prophesy in part, and all good things are imperfect: but when that which is perfect is come, that which is in part and imperfect shall be done away, 1 Cor. 13, 10: for as he being Mediator between God and man hath received of the Father, so shall we receive of the Father being in him. This he speaketh to his Father, John. 17.22, 23. The glory which thou gavest me, I have given thē, that they may be one as we are one I in them, and thou in me; that they may be made perfect in one, and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Christ is the band or knot of the union between God and us: for in him the Mediator, heaven and earth is as it were joined together; which otherwise could not be, So then, when he shall appear, we shall appear with him, clothed with righteousness, and clothed with his glory, which he also received to make us partakers of.

Thirdly, such as keep his words, they love [Reason 3] Christ; and they that love Christ, are beloved of him and of his Father, so that he will show himself unto them, and withhold no good thing from them. This Christ our Savior setteth down, John 14, 21.

The uses of this title given to Christ, being [Use 1] called the star of Jacob, are diverse. First, this teacheth us that they have no property nor interest in this Star, either touching the light of saving knowledge, or the brightness of heavenly glory, that live in blindness and ignorance, that follow the works of darkness, delight in sinful pleasures, and lead a loose and lewd life. If we have no light of Christ shining in our hearts, & scattering the blackness of darkness from our souls, and yet look to receive any comfort or refreshing from him, when this Sun of righteousness shall appear in glory, we are utterly deceived, and shall be disappointed of our hope. Let us not look for any consolation from him, but woe and confusion of faces. This our Savior teacheth in the Gospel, John 3, 19. This is the condemnation, that light came into the world and men loved darkness rather then that light, because their deeds were evil. It must needs be a strange darkness that cannot be driven away by the beams of this bright shining. It must be a very gross and willful blindness, where the continual light of the Gospel proceeding from the loving face of Christ the Sun of righteousness, hath wrought no knowledge nor profit in the ways of godliness. The Apostle in this respect, saith, If our Gospel be hid, it is hid to them that are lost, in whom the god of this world hath blinded the mind, that is, of the Infidels, that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them. Christ the Sun of righteousness hath appeared, and shined gloriously in this part of the earth; and yet (alas) how many are there stark blind, and willingly blind, even under the ministry of the most painful servants of God, that labor in the Lord's vineyard, and spend their strength to give light to others? If a man hearing the voice of a trumpet, yet will stop his ears, or having the light of the day, yet will shut fast his eyes, this is a willful ignorance, and a presumptuous sin that shall increase their judgment and condemnation. This doth our Savior teach, John 15, 12. If I had not come and spoken unto them, they should not have had sin: but now have they no cloak for their sin. The Prophets prophesying of the times of the Gospel, and of the people that should believe in Christ, declare (as we noted before) that God would pour out his Spirit upon all flesh, that all should be taught of God, that the earth should be full of the knowledge of the Lord, as the waters do cover the sea. What shall we say of these things? The palpable ignorance and horrible blindness which is seen in the world, showeth plainly, that we are not that people. The Prophet telleth us what readiness and forwardness should be in men to come into God's house for increase of knowledge, to be instructed in his will, and to walk in his ways, that they should say one to another, Up, let us go and pray before the Lord, let us seek the Lord of Hosts, and I will go also. Zach. 8, 21. We are far from this zeal, and from encouraging one another in good things, and therefore the blessings of God do stand far from us also. So then, we see such as live in ignorance and sin, are darkness, and have no communion with Christ; for what fellowship can there be between light and darkness?

[Use 2] Secondly, we must all have a special care that this Star may rise in our hearts, & that the Sun of righteousness may rejoice and refresh us. Now the right way to have him with a gracious aspect to shine upon us, is for us to regard and give heed to the lesser lights, the candle-lights, or star-lights, which are fore-runners of this star, to wit, the light of the Prophets, of the Apostles, and other servants of God, which are appointed to direct us in the course of our life, and to point out unto us this light. So the Apostle saith, Ye have a sure word of the Prophets, unto which ye shall do well to give heed as unto a light that shineth in dark places, until the day dawn, and the Day-star arise in your hearts, 2 Pet. 1, 19. And our Savior calleth his Disciples the light of the world, and a City set upon an hill. John the Baptist was a burning and a shining Candle, John 5, 35. They that will not follow these lights, nor seek to be guided by these stars, shall never feel the comfort of this Star of Jacob. So thē, these places of the world, where those lesser lights have no entertainment, or where by the malice of the people they are removed, or their lights put out, are most wretched and miserable. The people are said in the Prophet to have walked in darkness, Isaiah 9, 2. Math. 4, 13. and to have dwelled in the land of the shadow of death, before these lights shined on them. So long as Israel was without a preaching Priesthood to deliver unto them the Law of God, so long they were without God and his word, 2 Chron. 15, 3. So long as they wanted these Stewards of the Lord's house, to give them their portion of meat in due season, they endured a grievous famine of the soul, and perished for want of food. It standeth us therefore upon, to rejoice in these lights, and to be glad when these stars begin to shine among us, they are the joy and solace of the earth, howsoever they be basely esteemed off in the world, and reproached by them that love darkness more then light, because their ways are evil, John 3, 20, 21: for every man that evil doth, hateth the light, neither cometh to the light, lest his deeds should be reproved; but he that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. The Galatians did so affect Paul, that they would have pulled out both their lights (to wit) their eyes to do him good, Gal. 4, 15. But the practice of our times, and the lamentable experience of our days, showeth the contrary; men seek by all ways and devices they can, to dim and darken these lights, by grieving and vexing them, by disgracing and slandering them, by molesting and troubling of them, by discouraging and discountenancing of them, that so they might hinder the building of the Lord's house. If these men were asked the question, whether they would have Christ shine in their hearts, and arise as a bright star, to scatter the cloudy mists of their unbelieving minds, no doubt they would answer, it is their desire, and that they find more use of the light of Christ in their souls, then of the shining of the Sun in the Firmament; and yet so long as they do not use those means whereby the beams of this Star of Jacob may shine upon them, they make it manifest, they regard not the Star it self. And therefore let no man flatter himself, that he regardeth the Gospel, or Christ the bringer of the glad tidings of salvation, when they will not open their ears to the Gospel preached, by such as Christ hath appointed over us.

[Use 3] Lastly, we must take heed we be not deceived in judging of this light. For many imagine they have the light of this Sun of righteousness, and of this star of Jacob, whē they have but a false light. True it is, Christ is in himself, & of himself always a light, howsoever he be received: albeit men shut their eyes, and will not see his brightness, yet remaineth he the light of the world. For the Sun shineth in the firmament, howsoever some are blind, and cannot see, and others might see, yet make themselves blind. Therefore the Prophet I say saith, chap. 60.1, 2, 19. Arise, O Jerusalem; be bright, for thy light is come, and the glory of the Lord is risen upon thee: thou shalt have no more Sun to shine by day, neither shall the brightness of the Moon shine unto thee: for the Lord shall be thine everlasting light, and the days of thy sorrow shall be ended. When the Sun which is called the eye of the world, and is the light of the day, riseth upon us, and cometh toward us, it doth quicken and rejoice us, it causeth life & fruit to appear in those creatures which seemed to be dead & dry before: so if this Day-star do truly rise up in our hearts, it will not only enlighten our understanding, but so heat our frozen and dead hearts, as that it will put the life of righteousness into us, and make us walk as children of light, that need not be ashamed who mark their steps and behold their ways. Therefore the Apostle speaketh to everyone of us, that considering the season, it is now time that we should arise from sleep, for now is our salvation nearer then when we believed it: the night is past, & the day is at hand, let us therefore cast away the works of darkness, and let us put on the armor of light, walking honestly as in the day, not in gluttony and drunkenness, not in chambering and wantonness, not in strife and envying, Rom. 13, 11, 12. We have here a notable direction how to know whether this star be risen upon us or not. If he have wrought these effects & fruits in us, if by the bright beams of his Spirit, & sweet influence of his grace, he hath cast out of our minds the dark clouds of ignorance and blindness, and caused us to see what the acceptable will of God is, if he have sanctified us by the holy Ghost, whereby the kingdom of sin is every day more and more suppressed, and we reformed according to the Image of God, to serve him in holiness & true righteousness; if these things be in some measure in us, we may be well assured, that this star of Jacob hath shined upon us. But if these things be not wrought and effected in us, but that we remain still in our sins and ignorances, we have no part in Christ, we have no portion in this Sun of righteousness. He hath never entered into our hearts, his beams of grace and mercy have never shined upon us, we are still holden under the dominion of darkness, and in the condemnation of him who is the Prince of darkness, to wit, the devil. Therefore the Apostle exhorteth all of us, Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light: walk circumspectly, not as fools, bu • as wise, redeeming the time, because the days are evil. Ephes chapt. 5, verse 14. And the same Apostle in another place saith, If any man be in Christ he is a new creature, 2 Cor. 5, 17. If ye have heard him, and have been taught by him, cast off the old man which is corrupt, and put on the new man which after God is created unto righteousness and true holiness. Eph 4, 21, 22. Let us all remember this truth, and no more deceive our own souls in persuading our selves to be in Christ, when as yet we never tasted of his Spirit, nor were made partakers of his heavenly graces.

[Verse 20. And when he looked on Amalek, he uttered his Parable, and said, Amalek was the first of the Nations, &c.] Hitherto we have spoken of the Prophesy of Balaam against the Moabites: now followeth his prophesy against the Amalekites in these words, which is the fifth in number, and the second among them that concern the heathen that were not of Israel; wherein we have already seen in what sense the Amalekites are called the first of the Nations, not that simply they were first of all people, for they came of Esau, as Moses witnesseth, Gen. 36, 16: but because they were the first that fought against Israel, after they were come out of the Land of Egypt, & therefore should be themselves destroyed. In setting down this practice of y ^e Amalekites, we find it warranted, that wars in the world have been ancient among men. To gather armies, and to muster men to battle, is no new device, but an old and ancient practice among the sons of men. In the tenth chapter of the book of Genesis, verse 9, Nimrod began to be mighty upon the earth, and is said to be a mighty hunter before the Lord the beginning of his kingdom was Babel. And in the 14, chap. we have mention of two armies, one raised by Chedor-laomer and his confederates the other by the Kings of Sodom and Gomorrhah; these rebelling, the other punishing their rebellion, between whom was a cruel battle fought. This we see in the sons of Jacob, raising a force against the Sheehemites, under the conduct of Simeon & Levi, who were the firebrands of war, and the trumpets of sedition; they came upon them on a sudden, and slew all the maies among them, and after this violence offered unto their persons, they spoiled the City. We shall not need to stand further upon this point, the books of Joshua & of Judges, the books of the Kings and of the Chronicles, together with lamentable experience of all ages and times, confirm this to have been a common practice among men of old, to raise war one against another, and to try their causes and quarrels by the dint of the sword.

The Reasons hereof are not hard to find. [Reason 1] For first, howsoever men are carried headlong with rage and revenge one against another, yet the devil is the bellows to kindle the coals, who was a murderer and a man-slayer from the beginning, as our Savior speaketh unto the Jews, John 8, 44. Ye are of your father the devil, and the lusts of your father ye will do; he hath been a murderer from the beginning, and abode not in the truth, because there is no truth in him. This he declareth to the Church of the Smyrnians, That it should come to pass, that the devil shall cast some of them into prison, Reu. 2, 10: and afterward, chap. 12, 17, it is said, The dragon was wrath with the woman, & went and made war with the remnant of her seed which keep the Commandments of God. This is it that Michaiah spake to Ahab, Who shall entice Ahab that he may go and fall at Ramoth Gilead? Then there came forth a spirit, and stood before the Lord, and said, I will entice him, 1 Kings 22, 20. Seeing then the devil is the stirrer of division, and the kindler of contention between man and man, and between kingdom and kingdom, no marvel if waging of war, & effusion of blood be derived from him, as frō the principal and chief cause.

Secondly, sin is so ugly a monster, that it [Reason 2] hath separated us from God, and disordered all the affections of men, and made them envious, cruel, bloody, covetous, ambitious, and treacherous one against another: as great love as among Wolves, as great mercy as among Lions. This the Apostle setteth down, Titus 3, 3. And to the very self same purpose the Apostle James speaketh in the fourth chapter, verse 1. From whence are wars and contentions among you? Are they not hence, even of your pleasures that fight in your members? By the law of creation we were created to abide in a fellowship with God, and in an union one with another. But when sin brake in, we fell from God, and one from another, into all misery.

Thirdly, the wise God disposeth all things [Reason 3] by his providence, and turneth the actions of men to set forth his glory, the glory of his mercy in preserving of the good, and the glory of his justice in overthrowing of the ungodly. True it is, among all the works of men, nothing seemeth so unbridled and unlimited as war: yet it is ordered and determined of God, so that not a Sparrow falleth unto the ground without the will of our heavenly Father. This is noted in the holy history touching the rough answer of Rehoboam, whereby the ten Tribes revolted from the house of David, and bloody wars continued between them: where it is said, It was the ordinance of God, that the Lord might perform his saying which he had spoken by the Prophets, 2 Chron. 10, 15. and 11, 1. So the people are provoked both to praise the Lord for the avenging of the cause of his servants, by destroying their enemies, and preserving them alive, Judge. 5, 2, 21. and to acknowledge his justice in overthrowing and consuming all their adversaries, Josh. 1, 5. Numb. 31, 1, 2. insomuch that there was no man able to withstand them.

The uses are now to be made of this Doctrine. [Use 1] First, seeing wars carry an ancient stamp upon them, that in all times man hath risen against man, nation against nation, and kingdom against kingdom, and as mighty hunters, have chased and pursued one another to death: let us not marvel when we hear of wars, and of rumors of wars, nor be dismayed when we perceive people in fury carried like wild beasts one against another; these things should not seem strange unto us, neither need we to admire them as y ^e wonders of the world. Rather it behooveth us to enter into this meditation, to consider that iniquity doth abound, & that the charity of many waxeth cold. For the more these stirs, tumults, and insurrections do increase & gather strength, the more doth charity decay, & the fruits of love languish and pine away among us, and the more ought we to be prepared for the approaching of the second coming of Christ to judgment. Then will he make an end of all division and contention that are now sorife and common in the world.

Secondly, seeing the mischief of war hath [Use 2] been from old, not lately bred as a new birth, but the child of former times, say not the old times are better then these, grow not wanton & weary of things present, to loathe the blessings we do enjoy, as the manner of many men is. We complain that we are fallen into evil times, we praise the days that are past, & consider not we murmur against God, who hath made all things good, & governeth all things well. Such is the impatiency of men at the feeling of present calamities, that they are ready to break out into a mutiny and murmuring against him, upon whom they lay the cause of heavy and hard times. The present state of things is grievous, because present troubles are nearly felt, and former discommodities are forgotten long ago. This we see notably expressed unto us in the example of the Israelites, whose present condition was loathed, and that past was desired: they cried out, the former times are better, would God we were again in the Land of Egypt, where we sat by the flesh-pots, whē we eat bread our bellies full, Exod. 16; 3. Numb. 26, 3, and 11, 5, & 21, 5: we remember the fish that we did eat for naught, the Cucumbers, the Pepons, the Leekes, the Onyons, and the Garlike. But they had forgotten the fiery furnace, and making of Brick, they had forgotten the drowning of their Infants, and the hard task-masters that were set over thē, they remembered not their service & sore labor with all manner of burdens, and bondage, and cruelty, insomuch that they uttered many sighs and groans, & grew weary of their lives. And thus it is with many of us, though former times were more lamentable, yet the present are more loathed. How many are there that commend the days already past, and magnify the times of the forefathers? then all things were cheap, then all things were plentiful, now all these are dear and hard to come by. These are like those Idolaters that Jeremiah complaineth of in his prophesy, that said, We will burn Incense to the host of heaven, as we have done, we and our fathers, for then had we plenty of victuals, & were well, & felt none evil: but since we left off to burn Incense to the heavenly bodies, and to pour out drink-offerings unto them, we have had scarcenes of all things, and have been consumed by the sword, and by the famine Jeremiah 44, verse. 17, 18. Thus do many of the men of our times; they esteem religion by the back and belly, and measure the truth of GOD by the line of their own making, to wit, by feeding and filling of the body, But we must consider, that plenty and dearth, war and peace, sickness and health, are sent of God, and acknowledge them to be his works, who is constrained for the abuse of his blessings, and the contempt of his word to take them from us, and to scourge us with his rods to bring us to repentance. This is that use which Solomon teacheth in his Ecclesiastes, chapter 7, 11, 12. Be not thou of an hasty spirit, to be angry, for anger resteth in the bosom of fools: Say not thou, why is it that the former days were better then these? For thou shouldst not inquire wisely of this thing. What sins break out in these last days, that were not in the former? Were not hatred, malice, envy, murder, debate, whoredom, adultery, idolatry, sedition, covetousness, pride, treason, and such devilish practices and inventions in all ages from the beginning? When Adam had but two sons borne unto him, was not one of them a murderer? Did not Cain hate his brother and slay him? And did not his posterity fill up the measure of their sins, and make the earth to stink with their unsavory works of darkness in the nostrils of God, that he was constrained to wash them away with an universal flood? We must therefore search into the true causes of evils, and not falsely accuse the times, but lay the fault upon them that live in the times. If we would grow better, the times also would become much better. But so long as men's manners are deformed, the times cannot be reformed and amended. Thus then we see, that the confusion of war hath been of old, and therefore they no better; so that it behooveth us to be contented with those things which presently we enjoy, and not to break out blasphemously against God, and ignorantly against the times.

[Use 3] Lastly, seeing the rage of men to join in battle, & meet in hostile manner in the field hath been of great antiquity, let us all consider, that as wars have been of old, so they may come again we know not how soon. Though we seem now to live secure without danger of enemies, or fear of war, yet the miseries of a cruel war, and the looseness of a secure peace, may suddenly meet together. It standeth us in hand to give GOD the praise, that hath sent us peace, and made us to dwell in safety. How many of our brethren do see, and have seen many pitiful spectacles, & felt many woeful mischiefs this way? The butchering of men, the rioting with women, the ruinating of families and noble houses, & the utter sacking of Cities and Kingdoms? Let not us promise to our selves any security, let us not dream of perpetual peace & tranquility, and so lull our selves asleep with deceitful hope. There is nothing that hath been, that may not be again. There is a time to love, and a time to hate: a time of war, and a time of peace. If God send this scourge among us, the Cities full of people are made solitary, being quickly wasted and made desolate. Let us be thankful to God for the days of our peace, and pray to him to give us grace to use our peace aright, lest he draw the glittering sword vpō us. For if he bring the sword upon a Land, and say, Sword, go through the Land, and destroy both man and beast out of it, Ezek. 14, 17. (as we, our fathers, and our posterity, are at his commandment) it is nothing for him to make havoc among us, and to work out a plentiful desolation.

[Amalek was the first of the Nations, but his latter end shall come to destruction.] We have spoken already of the former part of these words touching the Amalekites invading of Israel, and making war against them, the history whereof we read in the book of Exodus, chap. 17, verse 16. Now we are to consider the latter part, wherein we may behold the recompense of their work, and how God retaileth the invasion of his people. They sought to destroy Israel, themselves shall be brought to destruction. They drew the sword, themselves are threatened to perish with the sword. That which themselves work, they are constrained to suffer at the hands of other: so that with the same that they do offend, they are punished.

From hence we learn, that God oftentimes plagueth men in those things and by those things wherein they have sinned and offended. God avengeth and punisheth in the same kind and measure as men provoke him. We have a notable example hereof in Adoni-bezek, Judge. 1, 6, a proud, insolent, and bloody minded man, he is served as he served others, he had the thumbs of his hands, and of his feet cut off, as he had served the seventy kings which he took in battle. This it is which Samuel said to Agag one of the Kings of these Amalekites that now we speak of 1 Sam. 15, 33. As thy sword hath made women childless, so shall thy mother be childless among other women, and so he hewed him in pieces before the Lord. David defiled his neighbors wife, the hand of God did so follow him, that his own wives were defiled by his own son in the sight of all Israel, 2 Sam. 12, 11. We read how Ahab shed Naboth's blood to obtain his vineyard, which he refused to sel unto him: but the Prophet was sent unto him with an heavy message, saying; Thus saith the Lord, In the place where dogs licked the blood of Naboth, shall dogs lick even thy blood also, 1 Kings 21, 19, 23. and also of Jezebel the worker of all this mischief, spake the Lord, saying; The dogs shall eat Jezebel by the wall of Izreel. He slew Naboth's children, & his own sons were slain. He took possession of the vineyard, but he lost his own kingdom. The wicked man (saith David in the Psalms) hath made a pit, and digged it for his brother, and is fallen into it himself, he prepared a sword to kill his neighbor, and it entered into his own heart, Psal. 7, 13, 15. So the Prophet speaking of Babel, the ancient enemy of the Church, denounceth this just retribution of God, Woe to thee that spoilest, and wast not spoiled: and dost wickedly, and they did not wickedly against thee: when thou shalt cease to spoil, thou shalt be spoiled, when thou shalt make an end of doing wickedly, they shall do wickedly against thee, Isaiah 33, 1. And this truth is verified, not only by these examples, but by continual experience. The extortioner and cruel dealing man is oftentimes in his posterity eaten out & consumed by the extortioner. Psal. 109, 13. The Gamester making game his delight, and his pleasure his God, is snared in his own ways, so that gaming is his ruin. The drunkard many times perisheth in his drunkenness, and is brought to an untimely death, sometimes by the immediate hand of God, sometimes by dropsies and other diseases. The unjust and wrongful dealer hath that which he devoured, drawn out of his bowels, and is made by the hand of God to vomit it up again The covetous man that joineth house to house, & land to land, that heapeth up living and riches by fraud and oppression to his destruction, is made as a spunge, which when it is full, and hath soaked up what it can, is crushed and wrung out to nothing. The unclean liver, and filthy fornicator, hath his strength consumed, his substance wasted, his flesh eaten, and the marks of his beastly uncleanness set upon him by the revenging hand of God, to his perpetual shame, infamy, reproach, and confusion. The like we might say in all other sins, God doth most commonly make every man's sin his bane, his poison, his fall, his woe, his destruction and utter ruin, verifying that which Solomon speaketh, Prov. 1, 31, and 26, 27. They shall eat the fruit of their own way, and be filled with their own devices: he that digs a pit shall fall therein, and he that rolleth a stone, it returns upon him.

The Reasons follow. First, God is a just [Reason 1] God, he is the common Judge, even the Judge of all the world, who hath said, Vengeance is mine, I will repay, and therefore his justice doth effect it, and bring it to pass. This the Apostle declareth, It is a righteous thing with God to recompense tribulation to them that trouble you, 2. Thess. 1, 6. So the Prophet teacheth, Hab. 1, 13. That he is of pure eyes, and cannot see evil, nor behold wickedness to allow or approve it.

Secondly, it is most agreeable to the precise [Reason 2] rule of equity, that there should be a proportion between the sin and the punishment, that everyone should receive like for like, and drink such as he hath brewed. God commandeth it to the Magistrate, as a law in his proceedings, that there should be an eye for an eye, a tooth for a tooth, hand should go for hand, foot for foot, burning for burning, wound for wound, stripe for stripe, and life for life. If God impose this upon Magistrates, much more will he himself do it. He that requireth equity in Judges and Magistrates, will much more show himself just and equal. This is it which the Lord enjoineth touching spiritual Babylon, Revel. 18, 6, and 16, 5, 6, and 13, 10. Reward her as she rewardeth you, and give her double according to her works: and in the cup that she hath filled to you, fill her double. &c. So then, whether we consider the justice of God, or the rule of equity, we see that God punisheth as man sinneth, he rewardeth according to the manner and measure of his offense.

The uses follow to be considered. Will [Use 1] God thus repay and retaile? Then let everyone look to have his sin brought upon his own head, and to be rewarded fully, according to his own works. The equity of this is acknowledged of Job, chap. 31, 9, 10. If my heart have been deceived by a woman, or if I had laid wait at the door of my neighbor, let my wife grind to another, and let other men bow down upon her. The like we may say of all other sins; look not to escape the hand of God, but fear to commit sin being thus punished. Hast thou been a bloody beast? look for blood again. Hast thou been cruel? Cruelty & extortion shall both wring and waste thee. He that smiteth with the sword, shall perish with the sword: there shall be judgment merciless, to them that are without mercy. On the other side, in doing good, and exercising love to others, look for love and good from God and man. This made Nehemiah pray to God to remember him in kindness, according to all that he had done to his people. Neh. 5, 19. This made the Apostle crave mercy at y ^e hands of the merciful God for Onesiphorus, because he shown mercy unto him, and refreshed him in his necessity, 2 Tim. chap. 1, verse 16. The widow of Sarepta, sustaining the Prophet, & relieving him with part of that poor pittance that was left her, received an ample recompense, during the time of the famine to her and her son, being miraculously sustained, 1. Kings 17, 14. Obadiah fed an hundred Prophets of the Lord, and hid them in caves from the wrath of Jezebel, the Lord shown mercy unto him again, so that he was the first that had the Prophet directed unto him to reveal the removing of the present judgment from the land. So then the consideration of this dealing of God against sinners, is a terror to the ungodly, teaching us to avoid sin, and the dangerous society of sinful men, lest partaking of their sins, we partake also with them in the punishment, Ierem. 51, 6. And likewise serveth as a great comfort to the godly, assuring them to find the fruit of their love, and to receive mercy at his hands, who leaveth not a morsel of bread, and a cup of cold water, given in faith out of an heart unfeigned, unrewarded.

Secondly, it justifieth GOD in his actions, [Use 2] and proveth that there is no iniquity with our God. This doth Elihu set down upon this consideration, He will render unto man according to his work, and cause everyone to find according to his way. And certainly, God will not do wickedly, neither will the Almighty pervert judgment, Job 34, 11, 12. So then, the Lord bringeth his judgments in this manner to pass, that the mouth of the wicked should be compelled to justify God, and to condemn himself, when he receiveth measure for measure, as he hath done. When Judah had overcome Adonibezek, and had cut off the thumbs of his hands and feet, he did acknowledge it to be just, and that the hand of God had found him out, and repaid him according to his deserts; for (saith he) Seuenty Kings having the thumbs of their hands and feet cut off, gathered bread under my table: as I have done, so GOD hath rewarded me: so they brought him to Jerusalem, and there he died, Judge. 1, 7. GOD suffereth them long to escape, and to run on in their evil actions, but in the end he repayeth them; and rather in their own kind, then in another, that it might appear to be his handy work, and not a matter that fell out by chance or casualty upon them, So doth the Church rejoice, that the Lord had done unto them as they thought and intended to do unto the Church.

[Use 3] Thirdly, we are in this respect and consideration, to wait for the performance of this promise, and to look with faith and patience for the justice of GOD in recompensing and rewarding the wicked, with the like to fall upon themselves wherewith they have plagued his people. We see this duty performed by the servants of GOD in the Prophet Isaiah before remembered: for having declared that the spoyler shall be spoiled, and the destroyer shall be destroyed, they say, O Lord have mercy upon us, we have waited for thee: be thou, which wast their arm in the morning, our help also in time of trouble, Isaiah 33, 2. To the same purpose speaketh the Church in the Psalm, O daughter of Babel, worthy to be destroyed, blessed shall he be that rewardeth thee as thou hast served us: blessed shall he be that taketh and dasheth thy children against the stones, Psal. 137, 8, 9. Let this duty be practiced and performed of everyone of us: although we see the wicked proceed and go forward in his wickedness, as if he had made a league with death, and a covenant with hell, yet it behooveth us to possess our souls with patience: and albeit he spread himself like a green Bay tree, yet in the end his leaves shall wither, his branches shall be cut down, and his root shall rot; GOD will draw him forth in his good time unto judgment, and proportion his plagues and punishment according to his sins.

Lastly, this doctrine ought to warn us to [Use 4] take heed that we abuse not any of God's blessings, or any of his creatures to any sin or excess, seeing GOD hath threatened to turn them to our curse and confusion; so that wherein soever hath been our wickedness, therein also shall be our woe: our malice shall turn to our own mischief, our uncleanness shall fall out to be our own undoing. This the wiseman teacheth, that because of the whoorish woman, a man is brought to a morsel of bread, and such an one will hunt for the precious life of a man, Pro. 6, 26. So such as delight to follow drunkenness, it turneth to their destructiō, (for y ^e very creatures groan & travel as it were in pain to be delivered from this bondage of corruption, in which they are after a sort holden for a time, and do cry out unto God for vengeance against them,) according to y ^e saying of Solomon, Prov. 23, 29, 30. To whom is woe? to whom is sorrow? to whom is strife? to whō is murmuring? to whom are wounds without cause? and to whom is the redness of the eyes? Even to them that tarry long at the wine, to them that go and seek mixed wine. Wherefore let us use the creatures of God aright, that they may be serviceable and comfortable unto us, and that they may help to further and increase our blessedness, which they will do if they be well used. This our Savior teacheth his Disciples, Math. chap. 13, 16. Blessed are your eyes, for they see; and your ears, for they hear. Every gift and creature of God that thou abusest, shall further thy condemnation, and bring upon thy head his just judgment. Every instrument of thy body, and power of thy soul that thou hast abused to sin, shall increase thy woe and torment, as appeareth in the example of the rich man.

[Verse 22. And he looked on the Kenites, and said, Strong is thy dwelling place, and put thy nest in the rock: nevertheless, the Kenite shall be spoiled, &c. ] In these words going before, we heard of Balaam's prophesy against the Amalekites. Here Moses setteth down his prophecy against the Kenites; which is the sixth in number, and the third among those that are denounced against the unbelievers and idolatrous nations. Concerning the Kenites, we have spoken sufficiently before, which were the posterity of Jethro, the father in law of Moses, and these dwelled among the Amalekites, before they departed from them, as appeareth, 1. Sam. 15, 16, so that they obtained mercy, and were not destroyed, because they shown mercy unto the children of Israel, when they came up from Egypt. The scope of this prophecy is to declare, that howsoever these Kenites thought they dwelled safely, and had their seat as it were a nest made in a strong rock, that might be assaulted, but not subdued; besieged, but not overcome; yet, when they promised to themselves the surest peace, and greatest security, destruction should come suddenly like a whirlwind, and carry them away. From hence we learn, that the judgments of GOD upon secure and sinful persons, do many times come suddenly. Howsoever the Lord be a God of patience, and beareth with the vessels of wrath, appointed to destruction, yet when men think themselves free and far from all danger, judgment lighteth on them, increased by the speediness of the execution. This we see in sundry examples of God's proceedings against the ungodly. The Egyptians that pursued after the Israelites to the midst of the sea, were suddenly drowned, the waters covered them, their chariots failed them, the Lord fought against them, Exod. 14, 26. Whiles Balteshazzar made his feasts, drank wine in all excess, and praised his gods of gold and silver, at the same hour appeared fingers of a man's hand, writing on the plaster of the wall, foretelling his final confusion, which immediately after followed, Dan. 5, 5, 30. When Pharaoh refused to let the people go, as God commanded and Moses required of him, & had been scourged by many plagues, he, his Princes, his people, and whole land; yet they hardened their hearts, and walked stubburnly against him: suddenly at midnight the Lord smote all the first borne in the land of Egypt, from the first borne of Pharaoh that sat on his throne, unto the first borne of the captive that was in prison, & all the first borne of beasts, Exod. 12, 29. Thus Christ describeth his second coming, that it shall be sudden, speedy, and at unawares, Math. 24, 37. So in Lots time, They were given to lust of the flesh, to pride of life, to fullness of bread, to abundance of idleness to contempt of the poor; Ezek. 16, 49: these were the chief and capital sins of the Sodomites, others followed and accompanied them, and behold suddenly, the Lord rained down fire and brimstone from heaven, which was their portion, and consumed them, Gen. 19, 24. Such shall the coming of Christ to judgment be, when men say, peace, peace; safety, safety, and think not of any danger, sudden destruction shall come upon them as a thief in the night, &c. 1. Thess. 5, 2, 3.

[Reason 1] The reasons for further confirmation of this truth do follow. For first, God is the mighty Jehovah, that knoweth all the ways and works of his enemies, which labor in the fire, and conspire in vain against God & his people. Howsoever the ungodly think him to be weak and to want strength, or to be far from them, & not to see their dealings, yet by woeful experience they shall find the power of his hand. This is the reason urged by Moses in his song, declaring that they sank as a stone, and were consumed as stubble; he giveth this reason, The Lord is a man of war, his Name is Jehovah, Exod. 15, 3. The world hath had many worthies & men of war excelling in might, & glorious in victories; but the Lord passeth them all, whose Name is eternal, and almighty, able to execute all his judgments at his own pleasure. His power is not limited & stinted: there is no power on earth, but that which is received of him, who bringeth all his purposes to pass, and his counsels take effect.

Secondly, the ungodly are of a dead heart, [Reason 2] and despise the warning given unto them of God: they have no desire or affection to anything but the pleasures and profits of this life. This is the reason, why the flood was brought upon the old world, and wherefore destruction shall come upon this old world at the coming of Christ, because albeit they were warned by the preaching of Noah, yet they were drowned in the delights of the flesh, and never turned to the Lord till the flood came, Mat. 24. Deadnesse of heart, & contempt of the word are fearful sins in the former age, & in these times wherein we live. Such men make but a mock in their hearts of all that God promiseth or threateneth, saying to themselves, where is the promise of his coming? 2, Pet. 3: and thereupon oppress their brethren, & rage against God and his people, use outrageous & lewd dealings, follow every motion of sin, & break out into all enormities.

Thes uses are in the next place to be handled. [Use 1] First, we may truly conclude, that they are blessed that think of the day of their reckoning, and of the time of the account that they must give of their stewardship, and so prepare their garments, that they be not found naked. We see how men in danger, as in a fire coming in the silence of the night, are glad to catch anything to cover and hide themselves: so must we be clothed with Christ, and put on his righteousness. There fore our Savior Christ saith, Who is a faithful steward and wise, whom the master shall make ruler over his household? Math. 24, 44, 46. And to the same purpose he speaketh in the Revelation of John, Revel. 16, 15. There is no way for the ungodly to escape. When a thief, having a purpose to do a mischief, cometh upon an house in the night when all be asleep, and so taketh them unprepared and unprofitable, being in bed and destitute of all help, they cannot escape or shift themselves out of the way. There can be no preventing of this fearful and sudden destruction, by foreseeing the appointed time, and by determining of the season beforehand, so as we may live as we list until that time: For as the lightning cometh out of the East, and is seen into the West, so shall also the coming of the Son of man be, Math. 2 • , 27. So then, we may see the blessed estate and condition of all such as wisely consider the sudden coming of God's judgments, and the falling of men into them as a bird into a snare, being thereby made circumspect and wise, to prevent a mischief before they fall into it. On the other side, we may conclude, the cursed and wretched estate of all ungodly and wicked men, they are suddenly taken as in a net, and horribly consumed. They fall into the pit, before they dreamed of any danger. They feel their own misery to be without redemption, before they would see it to prevent it. Happy are they that see the plague coming, and do avoid it.

[Use 2] Secondly, it is our duty to awake out of sin, & to be watchful over our own souls; we must not sleep in sin, nor give our selves to security, but be careful and circumspect that we be not suddenly overtaken. We ought always to be occupied in the works of godliness, and in the duties of our calling, to perform them as in the sight of God; to the end, that being always ready, we should not fear his coming. This is the charge that Christ giveth us, to be always ready, M • th. 24, 44. Luke 12, 35. To this purpose doth he give this exhortation, that seeing we know not when the Son of man will come, whether at even or midnight, at the cock crowing, or in the dawning, we should carefully watch, & pray continually; Mar. 13, 35, 36, 37. Luke 21, 36. And y ^e which Christ speaketh of the end of the world, must be considered of us touching the end ofour own days, and must teach us so to number up our times, that we may apply our hearts unto wisdom, that we should have our loins girt, and as it were our staves in our hands, that every hour we may look for our Lord's coming. The Lord would have us know his first coming, because the knowledge thereof was profitable and necessary, and therefore he reproveth the Jews, that they knew not the time of their visitation, Luke 19, 45. But his second coming he hath hid from us, as unnecessary ad unprofitable; nay, as dangerous and hurtful unto us, lest we should say with the evil servant: My master doth defer his coming, and thereupon begin to smite our fellow-servants, and to eat and drink with the drunken: whereas the Master of that servant will come in a day when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him a portion with the unbelievers, The servant that knoweth his Masters will, and prepareth not himself, neither doth according to his will, [Use 3] shall be beaten with many stripes.

Lastly, albeit he be patient, let us not put off from day today the time of our repentance. It is the exhortation of Christ to the Church at Sardis, Remember how thou hast received and heard, hold fast, & repent, & Reu. 3, 3. The Prophet denounceth a grievous woe to all them that put away the evil day, that continue still in their wickedness, and think that God's plagues are not at hand. This is the mother of many evils, when a man never considereth of the day of his death and dissolution, and that the day of his appearing is near, and the time of his answering at hand; he regardeth not what injuries he offereth, he committeth many grievous sins. So then, the consideration of the suddainnesse of God's judgments affordeth a notable use against the drowsy security and profaneness of those that mock and dally with repentance, as if it might be obtained at their own pleasure. These men think it a vain thing to trouble themselves that way, until they be ready to die, and do lie at the very last gasp. These men regard not how they live, so they may have time to call for pardon, and to cry, Lord have mercy upon me. But understand (O ye foolish men,) that not eve • y one that saith, Lord, Lord shall enter into the kingdom of heaven, but he that doth the will of our Father which is in heaven, Math. 7, 21.

The judgments of GOD are threatened to come upon thee as a thief, and to sweep thee away suddenly, thou knowest not whether thou shalt have an hour or moment given thee to repent. Thou mayest be smitten with sudden death. When thou risest out of thy bed, thou knowest not whether thou shalt lie down again. When thou liest down in thy bed, thou knowest not what may happen unto thee before it be day. Let God be in our first thoughts in the morning; let him be in our last thoughts in the evening. Let us remember him rising and lying down. Let us call our selves to an account of our doings every day, what evil we have done, what good we have left undone. Let us continually commend our selves, our souls, our bodies, our goods, our brethren into God's hands (as a most faithful keeper) by earnest and faithful prayer; and not go into our beds, as the dog into his kennel, or the swine into his stye, or the Ox unto his stall. Boast not of tomorrow, for thou knowest not what a day may bring forth, Pro. 27, 1. Thy self may be dead, thy house fired, thy goods spoiled, thy Children destroyed, and a thousand miseries be multiplied upon thee. And if thy days be prolonged, the longer thou continuest in sin, the harder thou shalt find it to repent. Thy heart is more hardened by custom & continuance. An old ruinous house, the longer it is let run, the more labor, time, and charges it will require in reedifying and repairing. An old disease is more hardly cured. The deeper a nail is driven with the hammer, & the more blows are given it, the harder it is to pluck out again. He that will not be fit today, shall find himself less fit tomorrow, & his heart every day less inclined then other to turn to God, and more and more hardened. Wherefore let us while it is called today, repent and be reconciled to God, that when his judgments come suddenly, y ^e destroyer may pass over us, and we remain safe under the shadow of the Almighty.

Hitherto of the special Prophesies belonging to several people, both to the believing Jews, and unbelieving Gentiles: for he hath spoken of the Israelites, Moabites, Edomites, Amalekites, and Kenites. Now we come to the last of his Prophesies, appertaining jointly and generally to many people: wherein we must consider three things; First, the entrance into it: Secondly, the Prophesy it self: Thirdly, the conclusion of the history. The entrance into it, is not set down simply and nakedly, but is garnished with an effectual and rhetorical exclamation, as it were with an earnest admiration of the greatness and horror thereof, Alas! who shall live when God doth this? As if he should say, O how great and grievous shall those calamities be? The which, albeit none of us that are now alive, shall live to see or feel, yet they shall most certainly come to pass, and woe unto them upon whom they shall fall. The Prophesy it self followeth, setting down exceeding judgments of God against great kingdoms and Monarchies of the Assyrians and Grecians. The former judgments were against particular Nations: these are against whole Empyres. And first of all, whereas the Chaldeans under Nimrod, and the Assyrians under Ninus, usurped dominion over whole Countries & Kingdoms: he showeth, that in process of time, ships should come from the shore of Chittim, that is, the Navy of the Grecians, and the army of the Seleucians, which should subdue both the Hebrews and the Assyrians. By Chittim, in this place, he meaneth Silicia, which descended of Kittim, one of the posterity of Iauan, of whom we read in the book of Genesis, chap. 10, verse 4. For Alexander the Great, setting out a fleet rigged and furnished, especially by them of Cyprus, (which is now severed from the continent of Silicia) and after him the posterity of Seleucus Nicanor, wasted Assyria, Judea, Palestine, and all Syria, with perpetual inroads and incursions which they made into them, and in the ende subjected them all to themselves.

True it is, Alexander did rather prosecute his wars by Land service, then by Sea: yet whē the Ambassadors of Tyre, Eze. 28, 2, (an Island situate in the sea) had given him a mock trusting in the fortification of the place, despising his land power, refusing to suffer him to enter into their City, and esteeming themselves worthy rather to join with him as friends and confederates, then to become h • s subjects and vastalles; he was constrained before he could do anything against them, to send for his ships from Cyprus, whereby he prevailed more against the Tyrians, then by the Peres and Moles that he built, as Q • intus Curtius at large relateth in the fourth book of the noble acts of Alexander. This is it which Balaam spake of in this place. The Assyrians were vanquished by Alexander, the Hebrews which came of Eber were oppressed and vexed by the posterity of Seleucus descending from Alexander, Gen. 10, 21. & 11, 15. & 14, 13.

Likewise when the Grecians had ruled their time, and had proudly borne themselves as conquerors of the world, arising of small beginnings, they also perished after a little time, as Balaam here pronounced long before the event thereof came, and as Daniel afterwards prophesied immediately before the accomplishment thereof, which was effected and brought to pass by the power and puissance of the Romans, which served them as they before had served others, and took the Empire and Monarchy from them as they had taken it from others. Thus we see how all earthly things, even the mightiest Estates, & greatest Dominions of largest circuit, are subject to their times and seasons of reuolution; so that in mortal felicities, there can be no assurance nor perpetuity. For as it is an infallible property belonging to all human things, changing with that swift and violent return whereby they did rise to their exaltation and fullness: so these great Princes & Potentates, these Kingdoms and Empires rising with their felicity into humors of pride and security, and forgetting in their greatness the great God of heaven and earth that did set them up and shown that he was able to throw them down (as appeareth most evidently in Alexander, who would be called the son of Jupiter, and was content to suffer them to fall down flat upon the ground & worship him:) these I say, saw the declination of their prosperity and great triumphs, thereby showing themselves more happy to get glory, then able to keep it. We see therefore in these examples, that all Monarchies have their periods and points of continuance, as it were the center to which they tend, and in which after sundry mutations and alterations they fully are accomplished.

Thus much of the Prophesies both special and general: Now, in the last Verse, Moses hand •• th the event both of these Prophesies, and generally of the whole History; Balaam, rose up, departed and returned, that is; he went his way with a purpose and intent to return unto the place from whence he came, but he stayed among the Midianites, either to expect the issue and fruit of his counsel (among whom also he was slain, as appeareth after in this book) or being hired of them to do some other exploit.

Thus Balaam the sorcerer is defeated, the superstitious King is disappointed, the people of GOD are eased of a deadly enemy; and lastly, the exceeding mercy of GOD is commended to the Church, ouerturning the practices of them, making good the words of his own mouth, and causing the inventions of his enemies to vanish into smoke, according to the saying of Moses, Deuter. 23, 5. They hired Balaam to curse thee, nevertheless the Lord thy God would not hearken unto him, but turned the curse to a blessing unto thee, because the Lord thy God loved thee. And the Prophet Micaiah calleth upon the people, to consider this kindness of GOD toward them, chap. 6, verse 5: O my people, remember what Balak King of Moab had devised, and what Balaam the son of Beor answered him, that ye may know the righteousness of the Lord. We have heard what great preparations were made, what charges the King defrayed to bring his purpose to pass, and yet prevaileth nothing against the Israelites; his only refuge was patience, a cold comfort to rest in: his only revenge was complaint, a weak weapon to fight withal. We have heard of Balaam's coming to curse the people, of his diuinations, sacrifices and prophecies: his chiefest wages was the Kings wrath, a cold contentment; his highest honor whereto he was advanced, was to take his heels and be gone, a poor preferment. Thus much of the order observed in these words.

Touching the doctrines that arise from this division, we have already handled at large such as are here offered to our considerations. When Balaam speaking of great afflictions that shall fall upon sundry places and people, saith, That GOD shall do this: chapter 21, verse 6. he teacheth that GOD is author of all chastenings and punishments, there is no evil in the city which he hath not done. Besides, he declareth that GOD raiseth up one evil man to scourge another, chapter 21, verse 25. Lastly, he setteth down the manner of God's punishments to be proportionable and answerable to the offenses and dealing of men, chapter 24, verse 20. GOD punisheth in the same kind as man sinneth. They that took away the Empire from others, have the Empire taken from themselves. GOD dealt with them as they had dealt with others, and caused them to perish with the sword, that drew the sword upon others. Now, let us proceed to the handling of other doctrines, which may be gathered from hence.

Verse 14. [The ships also shall come from the coasts of Chittim and subdue Ashur, and shall subdue Eber, and he also shall come to destruction.] In these words, as we have declared in setting down the method and meaning of them, Balaam prophesieth of the rising and falling of great Princes and Empires. They had their heads lifted upon high, and were advanced unto the greatest honor, but suddenly they came tumbling down, and all their glory lay in the dust, From hence we learn, that great men, & mighty Princes sometimes in greatest honor, suddenly decay & come to nothing, they are in a moment cast down, and left destitute when they little think of it, and come to great extremity. This we see verified often in fighting great battles, such as not long afore were in great pomp, in the midst of soldiers, men of might and great command, having strong armies, and many chariots, are suddenly brought low into great misery, fly for their lives, and are glad of a poor harbor to save their lives, as we see in Sisera, in Saneherib, and sundry others, Judge. 4, 16. Behold this in proud Haman, he gloried in his favor with the people, in his greatness with the King, in his grace with the Queen, who had none to the feast but the King and him: he repined, and was even consumed with envy, to see one look upon him, and not do reverence unto him: but on the sudden, he lost both honor and life, and was hanged himself on the gibbet which he had set up for Mordecai, that spake good for the King, Ester 7, 10. This we see in Agag king of the Amalekites, he flourished in his kingdom, and his people lived securely in their cities, but Saul came suddenly upon them, slew the people, and took the King alive. And when he thought the danger gone, he said merrily and pleasantly, Truly the bitterness of death is passed; then did Samuel hew him in pieces before the Lord in Gilgal, 1. Sam. 15, 32. This likewise appeareth in Nebuchadnezzar, whom Daniel compareth unto a great and strong tree, the height thereof reached up unto heaven, the sight thereof to the ends of the earth; the boughs thereof were fair, and the fruit thereof much, it made a shadow under it for the beasts of the field, and the fowls of the heaven dwelt in the boughs thereof and all flesh fed of it, Dan. 4, 18.19, who as he walked in the royal palace of Babel, and gloried in the work of his own hand, saying; Is not this great Babel that I have built? &c. while the word was in the kings mouth, this voice came down from heaven, Thy kingdom is departed from thee: So they drove him from men, they turned him out of his kingom, they made him eat grass as oxen, & his body was wet with the dew of heaven. This sudden alteration in a moment sometimes befalleth the faithful servants of God. David was made a great man in Israel, beloved of the Princes, honored of the King, advanced to be his son in law, of whom they sang by course in their play, and said, Saul hath slain his thousand, and David his ten thousand, 1. Sam. 18, 7. but on 〈◊〉 sudden he was in exile among the wild goats, and constrained to put his life in hazard in a strange country. So Job was one of the greatest and richest men in all the East, who in the turning of an hand became one of the lowest and poorest; so that they mocked and derided him, whose fathers he refused to set with the dogs of his flocks; that is, with the meanest of his house.

[Reason 1] Neither can we much marvel at this change of the place and estates of the sons of men, confirmed unto us by all experience in the examples of Pharaoh, Achitophel, Saul, Sifera, Saneherib, Herod, and of infinite others in the acts and monuments of the Church; seeing this falleth not out by chance or fortune, but it is the Lord's doing, and the work of his right hand. This is the reason that Job expresseth, Now I am their song, I am their common talk, they abhor me, and fly far from me, and spare not to spit in my face, because that GOD hath loosed my cord, and humbled me, Job 30, 9, 10. This Hannah in her song toucheth, 1. Sam. 2, 7.8. Where we see the Lord lifteth up, he pulleth and putteth down according to his own will and pleasure, who maketh the highest tide to have the lowest ebb.

[Reason 2] Secondly, as he worketh his own will, so he will humble and abase the sons of men to make them know themselves. We think our selves great men, we will ascend above the height of the clouds, and exalt our selves above the stars, we lift up our hearts above our brethren, and will be like the most High: so that God is constrained to bring us down to the grave, & lay our honor in the dust, y ^t we may know we are but men, whose life is but vanity & vexation of spirit. We should never be humble and lowly in our own eyes, unless we saw how God casteth down the mighty from their seats, scattereth the proud in the imagination of their hearts, and sendeth the rich away empty, Luke 1, 52, 53.

[Use 1] The uses follow to be observed. First, from hence consider and confess the difference between earthly and heavenly honor, between the honor of men, and that which is of God. Earthly honor when it is at the highest can give no assurance of continuance, nor minister peace of conscience, nor satisfy with the benefit of contentment, because it endureth but for a season; but the honor which we shall enjoy after this life with God, is like himself. He is unchangeable and without shadow of turning, he is constant and ever like himself: so is the honor and glory which he hath reserved for us, It is laid up as a treasure in heaven, where neither the moth nor canker corrupteth, and where thieves neither dig through nor steal, Math. 6, 20. We see what the favor and friendship of men is, we see what the highest preferment is that men can attain unto: both they and their advancement fall as the Summer fruit, and their place knoweth them no more. But the honor which we shall find in heaven, and enjoy with the glorious Saints of God in the heavenly habitations, lasteth forever, and there shall be no end thereof. What foolishmen are we therefore, and more then foolish, that so much admire the vain glory of the earth, and have our eyes dazzled with the deceitful beauty of the dignities of this world, and do not consider the stableness of that glory reserved for us, which time shall not consume, nor the enemy abolish? Hence it is that the Apostle John saith, Love not the world, neither the things that are in the world: if any man love the world, the love of the Father is not in him: and the world passeth away with the lust thereof: but he that fulfilleth the will of God abideth ever, 1. John 2, 15, 17. All earthly things last and endure but for a season, men are mortal, riches are uncertain, favor is vanity, honor is changeable, treasures are transitory, pleasures are mutable, profits are corruptible, friends are fading, and oftentimes turn to be enemies: only, the treasures of heaven, the favor of God, the pleasures of eternal glory, the riches of the world to come are immortal, and never decay. For all flesh is as grass, & all the glory of man as the flower of the field the grass withereth, & the flower fadeth, but the word of the Lord endureth forever, 1. Pet. 1, 24 Thus we see, that there is as great difference between earthly and heavenly honor, as is between heaven and earth.

Secondly, we must learn to use this world [Use 2] as though we used it not, and make it as the hand to help us, and further us toward the kingdom of heaven. The hand is made to serve us, and not we to serve it. We must learn to place the world under us, not above us: we must make it servant to us, not Lord over us; we must teach it to obey, not suffer it to rule over us; as the Church is described to be clothed with the Sun, but having the Moon under her feet, Revel. 12. For, seeing human things are transitory, mutable, and changeable, it standeth us upon to have our conversation in the heavens, and to cast the eyes of our minds toward the estate of glory, and the eternal happiness prepared for us. A pilgrim in a strange land, hath always his eyes toward his journeys end, & is greatly grieved when he wandereth out of his way. We are pilgrims in this world, and are far from home, so that our hearts should be fully and wholly set on everlasting life, and be grieved when we are hindered from the straight way.

This is the exhortation of the Apostle to the Corinthians, 1. Cor. 7, 29. Many follow it with all greediness, albeit it be full of vanity. But if we esteem of heaven, or regard the salvation of our souls, we ought to be little affected to the things of this life, never setting our hearts upon them, but desiring to dwell in that house where we shall abide forever. Many there are that live long in this life, and have been many days upon the face of the earth, who never think of the kingdom of heaven, nor dream of another world, nor meditate of the life to come, until they lie at the last gasp, and are going the way of all flesh: which is a most woeful and miserable thing to consider. Let us not suffer Satan thus to circumvent us, and this present world to abuse and bewitch us: the devil is a deceiver, the world is but a shadow, and hath no true and enduring substance in it. Abraham the father of the faithful, is commended by the Spirit of God, who being called of God, willingly obeyed to go into the place which afterward he should receive for an inheritance, so that he departed from his kindred & fathers house, not knowing whither he went; and by faith he abode in the land of Canaan, as in a strange country, and as one that dwelt in tents. A natural man would think he had made a simple change, and be ready to condemn him for a fool; but the Scripture giveth this reason, as the cause that moved him, (to wit,) everlasting life; for he looked for a city, having a foundation, whose builder and maker is God. In comparison hereof, let us make little account of this transitory life, or of any the vain profits, pleasures, or honors, that may be found in it.

Lastly, let it not grieve us to see evil men [Use 3] exalted and set aloft: they hold their possessions and honor with the greatest uncertainty that can be in their life time, and when they are taken from hence, they can carry nothing with them of all that they possess. They are oftentimes deprived suddenly of all things they desire and do most of all delight in. Sometimes they are taken away from their goods; sometimes their goods are taken away from them: and sometimes, albeit neither they be taken from their goods, nor their goods taken from them, yet God in his justice depriveth them of the comfortable use of them, while they do enjoy the possession of them. This is the use that the Prophet David toucheth, Psalm 49, 5.16, declaring the vanity and uncertainty of mortal things, and the sudden fall of all flesh, he addet • : Wherefore should I fear in the evil days, when iniquity shall compass me about as at mine heels? Be not thou afraid when one is made rich, and when the glory of his house is increased; for he shall take nothing away when he dieth, neither shall his pomp descend after him. We have known many by our own observation gone on a sudden, that looked not for any change. We have seen them set on high, and suddenly they have come to nothing. Who is ignorant that great trees grow til they be great, and then be plucked up from the root in a moment? It is a foolish thing for a man to climb aloft, and not consider that the higher he climbeth, the greater is his fall: to covet the fruit, & not consider the height of the tree whereon it groweth: we must take heed, least while we labor to attain unto the top, we fall down with the boughs that we do embrace. All things are here turned and tossed with uncertainties, and nothing continueth in one stay or state. There is nothing so sure that is not in danger of his inferior. The Lyon hath been sometimes the food of small beasts: and the rust doth consume the iron. Let us therefore like and look after better things that do continue: earthly things, although we have them in greatest abundance, cannot save us in the day of danger: let us not trust in them whose help is in vain.

[Verse 25. Then Balaam rose up, and went, and returned to his place.] Here is briefly the conclusion set down, as the event and issue of all the devices and purposes of Balak and Balaam; they rose up and went their way, without doing anything that they intended. And first touching Balaam, we have often noted, that the mark which he aimed at, was his wages: yet see here, how coveting an evil covetousness, and thirsting after money, which he made his god, he is deceived, & loseth his wages; yea, and his life too at length, as appeareth afterward in this Book.

Heereby we learn for our instruction, that they which gape after unlawful gain, and the deceitful wages of wickedness, are oftentimes deceived of that which they look for, and find (contrary to their expectation) loss instead of gain, and hindrance instead of advantage. This is confirmed unto us by sundry examples in the word of God. Look upon the example of Achan, recorded in the book of Joshua he thought to enrich himself by the wedge of gold, and the Babylonish garment which he had purloined, contrary to the commandment of God, who would have all those destroyed, not converted to the private profit of any; but it fell out to his own destruction and the destruction of those that belonged unto him, Josh, 7, 25, The like judgment came upon Gehazi, he turned after Naaman, and took of him a bribe to enrich himself; but the leprosy of Naaman did cleave unto him, so that his loss was greater then his gains, 2. King. 5.27, Ahab rose up and took possession of Naboth's vineyard, which lay commodiously for him; but withal he purchased the wrath of God, the destruction of his person, the ruin of his house, the loss of his kingdom, the vndooing of all his posterity, 1. King. 21, 16. Judas betrayed his Master, and sold him for thirty pence, he was carried after his covetousness, and shed innocent blood, even the blood of the immaculate Lamb of GOD; but how he was enriched hereby, the Evangelist declareth; when he saw that Christ was condemned, he repented himself, and brought again the thirty pieces of silver to the high-Priests and Elders, saying, I have sinned, betraying the innocent blood. Hereunto accordeth Solomon in his Proverbs, who saith; He that is greedy of gain, troubleth his own house, but he that hateth gifts, shall live, Prov. 15, 16. Where he teacheth, that such as increase their riches by hook and by crook, they care not how, or gain by wrongful means, are the causes and occasions of many evils in their estate and family. This appeareth also by that which was spoken to the rich man in the Gospel, Luke 12.20. Thou fool, this night shall they take away thy soul from thee, and then whose shall all these be that thou hast gathered together? All which places of Scripture serve directly to prove, that such as are given to unlawful gain, and get the goods of this life wrongfully, are oftentimes deceived of their hope and expectation: which made the Apostle Jude, speaking of the matter that now we have in hand, to call the hire that Balaam sought after, The deceitful wages of Balaam, Jude 11.

[Reason 1] The reasons may easily be discerned of us, if we consider that GOD would have his wisdom and justice to appear in crossing their carking and caring for these transitory things. This we see in all the examples before alleged, of Achan, Judas, of Gehazi, Ahab, and of the rich man. For God knoweth to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment under punishment, 2. Pet. 2.9. How can it be therefore, that such as fill their houses with the riches of iniquity, and with the spoils of the righteous should prosper, and bring a blessing with them, when as God (which is the God of all righteousness and truth) shall set himself against them, & root out the things which they have wrongfully gotten?

[Reason 2] Secondly, every sin is deceitful, and profiteth nothing, whatsoever show of profit and commodity it make. This is set forth unto us in the book of Job, I have seen the foolish well rooted, and suddenly I cursed his habitation: his children shall be far from salvation, and they shall be destroyed in the gate, and none shall deliver them, Job 5, 3, 4. All sin to the natural man is sweet and pleasant, he findeth it sweet to his taste; but it is as sweet meat that hath poison mingled and tempered with it, Job 20, 12, 13. And as poison, though it be sweet in the mouth, bringeth death and destruction with it when it entereth into the body: so it is with sin; it delighteth in the committing, but it biteth at the latter ending: for God turneth it to destruction. Therefore the Apostle saith, we should take heed we be not seduced and deceived through the deceitfulness of sin.

[Use 1] The uses are to be thought upon, that we may apply the doctrine to our selves. First, we see here the common Proverb truly verified, that covetousness bringeth nothing home. So may it be said of all other sins, of profaneness, of contempt of the word, of abusing the Name of God and his Sabbaths, of uncleanness, of whoredom, of drunkenness, and of all sinful pleasures whatsoever, which natural men make their happiness and felicity; they may delight for a time, and please the carnal desires of natural men, but they bring an heavy account and reckoning in the end. So then, we may say to all the men of this world, whose portion is in this life, as Abner said in one case, Knowest thou not that it will be bitterness in the latter end? 2. Sam. 2, 26. We heard how Naboth's vineyard was an eyesore to Ahab, and made him enter into ungodly courses and bloody practices, he destroyed Naboth and his children, he seemed to have made his title strong, & secured his estate: but what brought it in the end? the utter ruin of his whole house. Every man can say readily, when a man groweth prodigal and spendeth excessively, and holdeth a right course, and taketh the ready way to bring all to naught, and fall into decay; He is at the door to be blown out. But if he be straight and hold fast, if he get carefully, and labor by all means by right or wrong, to increase in wealth; he taketh this to be the pathway to thriftiness, and the next course to grow in riches; & carnal men, (that see nothing but with fleshly eyes) are of the same judgment. This is the common opinion, but it is false and wrongful. For all such as give themselves to fraud and oppression, that ca • e not how they store their houses with abundance, and thereby think that neither they nor their posterities shall want, do exceedingly deceive themselves, and offer the greatest wrong to their children that can be. Such (as we heard out of Solomon ) trouble their own houses, and are the greatest enemies to those they with the greatest good unto. To this purpose he speaketh in another place, The treasures of wickedness profit nothing, but righteousness delivereth from death, Prov. 10.2. This the Prophet setteth down, Their houses with their lands and wives shall be turned unto strangers, for I will stretch out mine hand upon the inhabitants of the land, saith the Lord: for from the least of them, even unto the greatest of them, everyone is given unto covetousness, and from the Prophet even unto the Priest they all deal falsely, Ier. 6, 11, 12, 13. And in another place, Woe unto him that buildeth his house by unrighteousness, and his chambers without equity, &c. Ier. 22, 13. Jehoiakim is threatened, because his eyes and his heart were only upon covetousness, to be cast out without lamentation, and to be buried as an asse is buried, even to be drawn without the gates of Jerusalem. To this purpose cometh the sentence of Solomon, recorded in the three and twenty chapter of the Proverbs, verses 4, & 5, Trauaile not too much to be rich, but cease from thy wisdom: wilt thou cast thine eyes upon it which is nothing? for riches taketh her to her wings, and flieth into the heaven. Thus he showeth the vanity & unprofitableness of riches, & that we should not travel to hoard up heaps thereof to our own confusion, as many worldly minded men do,

[Use 2] Secondly, it is our duty to walk plainly and sincerely, to be true Israelites indeed, in whom is no guile: so we have hope of sound comfort in the works of our hands that we shall take upon us, whatsoever the success be. This is it which Solomon teacheth, Prov. 10, 9. He that walketh uprightly, walketh boldly. but he that perverteth his ways shall be known. It is a gracious thing for a man always to have a good cause, and a good conscience. Such a one feareth none evil, but assureth himself of the protection of the Lord. But such as commit wickedness without care or conscience shall be troubled with inward fears, and chastened with outward punishments. All men desire to avoid perils and dangers, to live safely, and without fear of evil; but all men do not take the right course, nor use the right means to attain their end. None think themselves in greater safety, then such as give themselves to craft and deceitful dealing, to filthiness and uncleanness, to hypocrisy and dissimulation, and to all excess of wickedness. But these men wander wide out of the way, and know not the place where safety dwelleth. For none are further from safety and security then these are who when they shall say, Peace and safety, then shall come upon them sudden destruction. Look upon the examples of the old world drowned with the flood, of Sodom consumed with fire, of Dathan and Abiram covered and swallowed with the earth, of Herod smitten of the Angel, and sundry other wicked persons, who have felt the truth of this; whose steppes if we follow, we must look to their ends. It is he that feareth God, and walketh uprightly, that is bold as a Lyon, and goeth safely in his ways: he hath this comfort, which the other want, that God will keep and defend him, that he will be his protector and deliverer: and therefore in all assurance is able to say, Though I should walk through the valley of the shadow of death, I will fear none evil, Psal. 2 3, 4, & 27, 1, & 50, 15. Again, the Lord is my light and my salvation, whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? for they know the infallible promise, Call upon me in the day of trouble, and I will deliver thee. This serveth to reprove all such, as give or receive deceitful wages, with a supposed assurance of good success, when that which they go about, is against GOD and the rule of righteousness. Thus the high-Priests dealt with Judas, they gave, and he took money, to betray into the hands of sinners the Lord of life: but the curse of God fell upon the one and the others. So the Elders took counsel, and offered large money to the soldiers to say, that the disciples came by night and stole away the body of Jesus, Math. 28.12, 13. But if we depend upon God for his blessing, and would have him to prosper us in our enterprises, we must not turn into these by-paths, but keep the straight way that leadeth to life, which howsoever fewest enter into it, shall bring us to eternal life.

Lastly, let us learn to avoid covetousness, [Use 3] and be content with such things as God giveth and knoweth to be necessary and sufficient for us, This is it which the Apostle teacheth, Godliness is great gain, if a man be content with that he hath, for we brought nothing into the world, and it is certain, we can carry nothing out: therefore when we have food and raiment, let us therewith be content, 1. Tim. 6, 6, 8. This is the touchstone to try our hearts whether we be covetous or not. Who is it, if he be demanded, nay convinced to his face, will confess he is covetous? although he circumvent his brother, and defraud him in buying and bargaining, though he long and lust after his neighbors goods, though he live by miserable fraud and oppression, though he grind the faces of the poor, and care not how or which way he get, yet who is it, but will stiffly and stontly deny that he is covetous? Seeing then everyone is accounted covetous, and no man will father that which he doth beget & bring forth, nor confess that which all the world seeth he doth notoriously practice, let us come to the rule, how we may try him. The workman hath his rule and square to try his work. God hath left us the level of the law, & hath set down marks to examine and prove every man's work. The rule to try our affection is, our contentedness with our estate, and a quiet resting in that portion which GOD hath allotted unto us, Phil. 4, 11. Thou sayest, thou art not covetous, and thinkest thyself extremely wronged, to be charged with so foul a crime: but art thou contented with those things which thou hast? Doest thou believe the division of God's gifts befallen to thee to be the best measure, and most profitable for thee; yea, all-sufficient unto thee? Then thou art void of covetousness: but if thou do not think thine own portion sufficient, it is certain thou wilt be craving and coveting after another man's. [Answer.] But (will some say) I am a poor man, I have small means to live, and many children to provide for; how can I be content, or how can I think that I have sufficient? I answer, if thou fear God; [Objection.] and have godliness in thine heart, thou hast enough, thou canst not want that which is sufficient. Thou hast the promise of God, that he will not leave thee, nor forsake thee, His word is a sufficient assurance for all things needful. Godliness is profitable unto all things, which hath the promise of the life present, and of that which is to come, GOD commandeth that our conversation should be without cotousnesse, The rule to try our practice and obedience is, to be contented with our own estate. The way and means to work in us contentedness, is godliness: for it maketh a man contented with that he hath. So far as a man is godly, so far he is content with his outward condition. Let us therefore l • bour to plant godliness in our hearts, and to store them with the true fear of God, which will bring with it contentedness, and sufficiency in every estate.

[And Balak also went his way.] Balak and Balaam laid a plot to curse the people of God, but are disappointed, and part company one from another. Balaam returned to his people, that is, he purposed to return, with a full intent to go home; but he was stayed by the way, where he perished among the Midianits. Balak’s hope failing him, he goeth his way, and nothing is done of the one to the other. This event between them teacheth, that the devices of evil men come to nothing. God disappointeth the policies and purposes of the ungodly intended against the Church: so that how cunningly soever they are contrived, he bloweth them away as dust with the wind, and he melteth them as wax with the fire. Many rest in vain hope, and put confidence in deceitful things. Esau promised unto himself a time of his fathers death, & of weeping for him, and then he would be avenged for the birthright, and blessing of his brother; but his expectation was made frustrate, and the blessing took place, Gen. 27, 41. The Egyptians had a purpose to kill all the males of the Israelites, that all hope of issue from them might decay; but see how wide they shot, and how far they missed, Exod. 1, 12, God increased them exceedingly, and they were constrained to drive them out enriched with the spoils of Egypt. The enemies of Christ say in the pride of their hearts, Let us break their bands, and cast their cords from us; yet he that sitteth in the heaven, laugheth them to scorn, and giveth to his Son the heathen for a possession, Psal. 2, 3.

Hereunto cometh the saying of the Prophet, Psal. 7, 14. When Christ had preached the Gospel at Nazareth, they were filled with such wrath against him, that they rose up, and thrust him out of the city, and led him even unto the top of the hill, whereon their city was built, that they might cast him down headlong; but he passed through the midst of them, and went his way, Luke 4, 30. The like example we find, John 7, 53, the Scribes and Pharisees being gathered together in a council, where the death of Christ was practiced, God raised up one to speak in his cause, one of their own bench, that sat in the council & consistory with them, so that they brake up in a rage without doing anything. Great maters wer purposed, but nothing determined: mightymen and rulers were assembled, but nothing could be concluded. So we read in the Acts of the Apostles, that certain Jews made an assembly, and bound themselves with a curse, saying, That they would neither eat nor drink till they had killed Paul, Acts 23, 22: but they were disappointed, and their purpose (though closely contrived) was utterly disanulled.

[Reason 1] The Reasons will make this truth more apparent. First, if we consider this essential property of God, that he is full of justice, he will reward and recompense as our works are. If we rest in vain and wicked practices, he will not wink at them or hold his peace, but throw down that which we build up, and he will disappoint that which we hope for. This the Prophet David handleth at large, Psal. 62, 3, 11, 12. where he reproveth his adversaries for devising and practicing of evil against him, and showeth that all their devices shall profit them nothing, but be the means to bring them suddenly and speedily to destruction; The children of men are vanity, the chief men are liars, to lay thē upon a balance, they are altogether lighter then vanity. Trust not in oppression, nor in robbery, be not vain, if riches increase, set not your hearts upon them; for thou rewardest everyone according to his work. If their expectation were always satisfied and desires accomplished, God's Justice should be impaired and called into question; so that the crossing of their hopes, discovereth and revealeth him to be a just and righteous God.

Secondly, the expectation of the wicked is [Reason 2] vanity, because they can give no comfort or assurance. No man is able to assure himself of life, or of anything else: for what man can redeem the life of his brother, to keep it from the grave? If then we cannot secure life, either to our selves, or to our brethren: much less can we other things, So the Prophet reasoneth, They trust in their goods, and boast themselves in the multitude of their riches: yet a man can by no means redeem his brother, he cannot give his ransom to God, Psal. 49, 6, 7.

The uses are next to be considered, as they [Use 1] arise from this doctrine. And first we may conclude from hence the unhappy and wretched estate of them that have only eyes of flesh, to rest on things which they see with their foolish and fleshly eyes. If we regard and receive only present blessings, they are of l • ttle account, and of small moment. If then we wait on lying vanities, & forsake God our strength and our salvation, we are unhappy and most miserable. This doth the Prophet preach unto us, Thus saith the Lord cursed is the man that trusteth in men, and maketh flesh his arm, and withdraweth his heart from the Lord, Ier 17, 5, 6, 7. And the Prophet rendereth the reason hereof in the words following, He shall be like the heath in the wilderness, and shall not see when any good thing cometh, but shall inhabit the parched places in the wilderness, in a salt land, & not inhabited: whereby the Prophet meaneth, that such are like the unfruitful trees, or the parched & barren wilderness; their hope that rely upon men, is frustrate, GOD himself will fight against them, so that they shall never have good success. As the heat of the Sun consumeth and drieth up the moisture of the trees, and the grass of the field, so that albeit they have roots & leaves, yet are without fruit; so doth God disappoint the ungodly, & maketh all his hope wither away, like the corn which being green in the blade, is blasted in the ear, or as the grass on the house tops, which perisheth before it be ripe, and ready to be cut down, whereof the mower filleth not his hand, neither the gleaner his • lap. Psal. 129, 6, 7, 8. Wherein the Prophet compareth the wicked to hay or grass, meaning that they shall be of no long continuance, but presently come to destruction, though they be lifted up for a time very high; as the grass that groweth on houses, incontinently withereth, because it wanteth strength of root, and depth of earth to give moisture, and supply nourishment unto it; yea, the Prophet goeth further, to note out the wretchedness of their estate, because such have not the benefit of the Churches prayers, when he saith; neither they which go by say, the blessing of the Lord be with you; noting hereby that it is a great curse & judgment of God upon us, to want the good wishes or godly prayers of the Church. On the other side we may see the happy and blessed condition of the godly, that make God their Lord, that make him their strength and their salvation, that trust in him for their defense. This the Prophet toucheth in the place before recited, Blessed is the man that trusteth in the Lord, and whose hope the Lord is, Ier. 17, 7, 8. He is a tower that can never be scaled; a city that can never be conquered; a buckler that can never be broken; a shield that can never be cracked; a rock that shall never be entered; a fortress and hold that shall never be surprised; so that he which trusteth in him shall be as a tree that is planted by the water, which spreadeth out her roots by the river, and shall not feel when the heat cometh, but her leaf shall be green, and shall not care for the year of drought, neither shall cease from yielding fruit. Such as have their hope in God, shall never be deceived or disappointed, they may feel the heat of trouble and persecutition, but they shall not be scorched and consumed with it. They are so seasoned and moistened with his grace, that they shall want no good thing, and whatsoever he shall do, shall prosper, Psal. 1, 3.

[Use 2] Secondly, we learn, that no wisdom, be it never so deep, no understanding, be it never so politick, no counsel be it never so prudent, no subtlety be it never so hidden, shall overthrow the purpose of God, or prevail against his truth, or hinder the execution of his will. For his infinite wisdom is able to ouerreach and over-match all the wisdom that is in the creatures, and to prevent whatsoever devices they have set abroach. This is it which Solomon teacheth, Many devices are in a man's heart, but the counsel of the Lord shall stand, Pro. 19, 21. So saith the Prophet, The Lord breaketh the counsel of the heathen, &c. Psal. 33, 10. Man doth purpose, but God doth dispose. Many heap up riches, but GGD bringeth them to poverty: they hope to enjoy their treasures many years, but their days are broken off in the midst of their course. Some seek to hinder the course of the Gospel, and utterly to root out the truth, but they are deceived of their expectation, and themselves are pulled up by the root. Others seek to prevail, but are overcome. Howsoever the wisemen of this world study to resist the will of God, yet it must be accomplished. Therefore Solomon saith, There is neither wisdom, nor understanding, nor counsel against the Lord: his counsel shall remain forever, and the thoughts of his heart throughout all ages. There is no wit or wisdom of man can take place against him. True it is, men are grown crafty and cunning, they can dive deep to hide their counsels, and cover two faces under one hood, yet all things are naked & open before him, with whom we have to do, he will defeat their purposes, and they shall know they oppose themselves against him, & fight against heaven.

Thirdly, let us not rely on vain things, [Use 3] for then all our expectation shall be in vain. Who is so simple, that to stay him up from danger, would rest on the web of a spider, or the staff of a reed, or the strength of a rush? All the devices of men, the power of Princes, the courage of horses, the help of creatures, are as a broken weapon, or a rotten pillar unprofitable to defend us, and unserviceable to deliver us. This the Prophet teacheth us, Psal. 146, 3, 4, 5. We are prone by nature to put our trust in creatures, rather then in God the Creator: he forbiddeth all vain confidence in them, that God may have the sole and whole praise. Where we see the Prophet yieldeth sundry sound and substantial reasons not to have any affiance in men, how great soever their places, and how high soever their authority be: for they are not able of themselves to help themselves, or others that are in distress. Besides, the shortness and uncertainty of their life is such, that suddenly death cometh, and the breath departeth, and so the hope which men repose in them perisheth. This is the brevity and vanity of man's life, that all which he thought upon, and devised in his imaginations, come to nothing. Hence it is, that the Prophet David exhorteth, not to trust in oppression, nor in goods gotten by unlawful means, Psal. 62, 10. If riches increase, we must not delight in them, lest our hearts be stolen away from the hope of better things, or be puffed up in pride above measure, against our brethren, through the abundance of outward blessings. Some trust in chariots, and some in horses, but we remember the Name of the Lord our God: they are brought down and fallen, but we are risen and stand upright, Psalm 20, verses 7, 8.

Fourthly, when we see the enemies conspire [Use 4] against the Church, let us from this consideration of the vain hope and confidence of y ^e wicked, take occasion to comfort our selves, and to cheare up our hearts: their hope hangeth on the spiders web, and all their expectation shall turn into smoke. Let them gather themselves together on heaps, and take crafty counsel one with another, he that ruleth in heaven shall scorn at their inventions, and frustrate them of their hope and mischievous purposes. This is the assured comfort that the Prophet giveth in this respect, Be not thou afraid when one is made rich, and when the glory of his house is increased; for he shall take nothing away when he dieth, neither shall his pomp descend after him: Psal. 49, 16: & though he should come to the age of his fathers, and live as long as the most aged, yet this life must have an end. Thus doth our Savior set forth the vain confidence of the rich man, flattring his own soul, glorying in his goods, living in all delight, taking his pastime, and promising to himself a long life, O fool, this night will they fetch away thy soul from thee, Luke 12, 20. But he that resteth upon God, is sure to build upon a sure rock, that in all storms and tempests shall stand unmovable. This meditation will stay our faith, and comfort our hope, when we see the great plottings, and wonderful confidence of wicked men. For why should we fear such enemies? or be dismayed either in regard of our distressed & weak estate, or in respect of that flourishing estate of others, as though we were in danger to be overcome? They rest on lying vanities, and therefore woe unto them. This serveth to terrify them, to consider the slippery ground whereon they stand, and the deceitful foundation whereon they build: for whilst they determine to conspire against other, they confound themselves, whilst they compass to destroy the Church, they deceive themselves; whilst they promise to themselves to work out great matters, they are utterly disappointed of their purposes, and whilst they show thenselves to be enemies to God's people, God manifesteth himself to be an enemy unto thē.

[Use 5] Lastly, seeing all evil inventions and devices of the devil are disappointed, let us not stand in fear of any attempts made against us by his imps & instruments. The enemies of the Church had hired a sorcerer and conjurer to waste and weaken them, yet we see his enchantments and diuinations are defeated, and come to nothing. Heereby we learn what to think of witchcraft and sorcery, and of sorcerers and witches, of whom worldly and carnal men, void of true godliness, & the true fear of God's Name, do stand so much in fear of. Thus it appeareth to be a simple distinction of the more simple people, making some to be good witches, and some to be evil witches; not only because all witchcraft is wicked & the invention of the devil, but because such as they account the best are bad; yea, the worst of all, drawing the people from God, & causing them to run a whoring after the devil. For, as well they may make some good devils, and some evil devils (as some prattle of white devils, and black devils) as make some witches good, & others evil: whereas all sorcery (under what color & pretence soever it be used) is abhominable in the sight of God; and all sorcerers (howsoever they be esteemed of in the world) are hated and abhorred of him.

True it is, the common sort of carnal men, and of the ignorant multitude imagine them to be the very plagues of the earth, that they destroy men's goods, torment their bodies, take away their lives, lame their cattle, bring all calamity upon them, & that none can be in safety so long as they remain. Hence it is, that men stand in fear of them, & are afraid to displease thē, they dare not deny them anything; they are as careful to please them, as to please their parents. And yet if we aright consider of the matter, we shall find y ^t they are more afraid of them, then hurt by them. The holy Scripture hath delivered full and perfect doctrine, what to hold concerning witches. It teacheth that there are witches, and that they should not be suffered to live, but be put to death, Deut. 18, 10, 11. But we must observe & mark for what causes & crimes they are to be taken away frō the earth: not because they raise tempests in the air, or hurt corn on the ground, & fruit on the trees; not because they send their spirits to make men lame, to kill their children, to destroy their cattle: they are never charged with those things, and among all those that have been plagued and tormented by evil spirits, the Holy Ghost never layeth it upon witches. The reasons why they should be put to death, are, because they have a league and familiarity with devils, which are the enemies of God, and because they seduce the people, and draw them into error, to run after devils, and devilish practices. We must know that all affliction laid upon our bodies, our goods & children, is of God, Amos 3, 6. His providence ruleth all, so that not a sparrow falleth to the ground, without the will of our heavenly Father. Our sins provoke him to chastise & afflict us. God giveth the devil leave to correct and scourge us for out sins. When he hath obtained leave of GOD, he coveteth to do it in such sort as may further his kingdom, and draw the world into error. When he hath received power to afflict men and beasts with bodily harms, he will do it by and by, but he is cunning and crafty, he will do it to his most gain and advantage. He could do it, and would do it without witches and sorcerers, yet he useth them to set a color and a cover upon his matters. For using them as his instruments, he bringeth them to believe that they do many harms sent by him, and they confess so much sometimes, whereas indeed they are deceived themselves, and do deceive others. And from hence proceed and issue sundry abominations. The people are set on work how to devise to be safe against the witch: then there is running to wizards, to learn to withstand his fury, to expel his spirit, to outwitch and overcome her familiar: he procureth many to use wicked & blasphemous charms, to abuse the blessed name of God, and to profane and pollute his most sacred word: hereby the innocent are oftentimes accused, and innocent blood is shed, which procureth the wrath of God against the Land. Al these mischiefs that are wrought, are set abroach by such as are called cunning men and cunning women: they are thought to do much good, and to help many people, but of all other they do greatest harm in seducing the people, & ought to die the death. Such witches as have familiar spirits are thought to do harm to mankind, and to beasts, and do not, because the devil at the appointment of God executeth it, and he beareth many in hand that he doth it at the request and instigation of the witch; but these, which seem in outward appearance to do good, do harm indeed, leading men into the depth of sin, and drowning men deeper in condemnation. But we must learn and allow these principles, setting down the vanity of this Science. First, there is no more hurt done, nor no less hurt done then would be if there were no witches Secondly, the devil cannot kill man or beast at his pleasure, to gratify a witch. Thirdly, the sending of the devil by a witch cannot give him any power and commission to do anything. Fourthly, he is more forward and ready to do evil, then the witch can be, and therefore it were peevish and preposterous to imagine that the less forward unto wickedness should set on him, and procure him to evil, that is more forward: so that the witch doth not provoke forward the devil, but the devil bearing sway in her heart, setteth her on. Fifthly, the devil is the commander, the witch is but his servant: he ruleth with power in the children of disobedience, and is the god of the world: she by the righteous judgment of God is servant and subject unto him. Can any then be so silly and simple to believe that the less can give power unto the greater, the weaker to the stronger? Lastly, as the devil cannot hurt a poor Fly, before he have power granted unto him by a greater power then his own, so when he hath liberty, is he so sottish that he will not execute his power, unless some witch or sorcerer send him? So then we conclude that witches, sorcerers, & enchanters are the bond-slaves of Satan, and have themselves no power to do, or to authorize him to do anything. But whensoever God giveth him power to afflict, as the executioner of his vengeance, he useth them as his instruments, not to receive help by them, but only for a color, that he may draw multitudes into sin, and carry them he along into condemnation. Let us not therefore stand in fear of any sorcerers, but of God, from whom all chastisements come, whether such as he inflicteth with his own hand, or such as he giveth the devil power to lay upon men, as we see in the history of Job, chap. 1, and 2. and therefore they should humble us and bring us unto repentance. The ungodly look no further then to the witch, they fret against her, they never look up to God, nor consider the cause why the devil hath power over them, they seek not to appease God's wrath. But the godly seek to take away the cause, that they may remove the effects. If our sins have provoked God, and the enemy touch our bodies or goods, we must fall down before his Throne, humble our selves in prayer, entreat the Lord to turn away his displeasure, stand fast in faith and patience, and wait upon God for our deliverance. If we endure temptation, we are blessed, and shall be crowned with the crown of life, I am. 1, 12. And thus much touching the vain attempt of Balaam's sorcery.