Commentary on Numbers

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

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

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

The answer of Balaam followeth to be considered, who is brought in by Moses excusing himself, and giving wicked counsel to Balak, to bring the people of God to ruin and destruction. The Apology and defense that he maketh for himself, is this, that he certified the messengers sent unto him, and declared to Balak himself, that he was not at his own choice and liberty to speak what the King wished, and what himself desired, but was as it were chained and restrained by the mighty hand of God, that he could utter nothing, but what he inspired.

Thus the false Prophet seeketh to pacify and appease the angry mind of the King, and the hireling laboreth to recover his wages that was denied him: as if he should say, Lay the fault where it is, and not where it is not: I have striven what I can, to do that which thou requirest, but the God of the Hebrews hath hindered thy request, and my desire.

Secondly, he promiseth that being now discharged, and ready to return home, he would give such counsel, which should work out the final confusion of this people, if it were wisely and warily followed. For when he seeth he cannot curse them, he giveth counsel how to hurt them, as if he should have said to Balak, I see to my grief, & thou perceivest to thy cost, that sorcery will not prevail and serve the turn, yet do not despair, but hold on thy purpose, & try a new conclusion another way. I have another plot in mine head, follow my direction, and doubt not but thou shalt bring thy matters to a good pass, and destroy that people, as they hereafter shall destroy thy people. But what this counsel was, is concealed and not expressed in this place, which was not such as the Prophets of God advised and persuaded to the people of God, but devilish counsel, proceeding from that spirit by which he was guided, to open a gap to bring upon them all mischief and misery, and to pull down the wall of God's protection, whereby they were fenced and defended, and to let in their enemies upon thē, God being become an utter enemy unto them. For by the success and event in the chapter following, it appeareth, what this crafty counsel was, by the people's falling in fancy and fellowship with the Moabitish women, whereby they were drawn into spiritual and bodily fornication. And afterward in the one & thirtieth chapter of this book, verse 16, Moses speaking of the Midianitish women, saith; These caused the children of Israel through the counsel of Balaam, to commit a trespass against the Lord, as concerning Peor, and there came a plague upon the Congregation of the Lord. So the Apostle John speaketh, writing to the Church at Pergamos, I have a few things against thee, because there thou hast them that maintain the doctrine of Balaam, &c. Reu. 2, 14. Hereby then we see y ^t when Balaam had sundry ways assayed and attempted to curse the people of Is • ael, and yet his purpose failed him, because God crossed his devices: he told Balak that the last refuge and only way to prevail against them, was to draw them to sin against their God, and so to make a breach between him and his people. Now according as he counseled him, and gave him instructions, so Balak confederate with the Midianites, sent forth the most beautiful women in their kingdoms into the Campe of Israel, to entice them to the worship of their Idols, & to banquet with them at their Idol-feasts, whereby • hey drew them to Idolatry and fornication, sinning against God, and kindling his wrath against them. But of this we shall speak further in the chapter following.

[Verse 10. Then Balak was very angry with Balaam, and smote his hands together, and said; I sent for thee to curse mine enemies &c. ] See here the event of all the conspiracy against the Israelites, they had conceived mischief, & bring forth a lie. They that travail with wickedness, travail with the wind, and the end is not answerable to the beginning. They vanish away in their own imagination, whilst Israel standeth as a defensed City.

From hence we learn, that things practiced inconsiderately, not with good advice, and attempted unlawfully with a wicked purpose, have other events then men think of. Whatsoever we go about with a wicked mind, hath an evil end in the just judgment of God. We cannot expect that any evil action should have a good end. Indeed God doth many times suffer evil men, & causeth them to multiply, because our sins deserve so many chastisements and scourges, as there are wicked men in the world. Again, it is requisite that we should all our life long be kept in a continual exercise of faith, prayer, patience, and repentance, and that they might be as pricks and thorns in our sides. Lastly the Lord by suffering the wicked to prosper and proceed, doth greatly advance his own glory, whiles he reigneth in the midst of his enemies, Exod. 9, 15, 16, and preserveth his Church in despite of Satan and his wicked members, which daily seek the overthrow thereof.

Is it not strange, that an hundred Sheep should live among a thousand wolves, & not be devoured? It is no less wonderful and to be marvelled at, that any of God's people should live upon the face of the earth, being compassed about with an army of wicked men, the very limbs of the devil, that open their mouths to swallow them up, and hate them with an unfeigned hatred unto the death. Notwithstanding, the Lord thus beareth and forbeareth, yet in the end he will cut off the wicked, and all evil shall have an evil end. We see this in Pharaoh calling for his Sorcerers, they withstood Moses, and resisted the truth; they turned water into blood, and rods into Serpents: yet in the end all their cunning was stained, and they confessed it was the Finger of God, Exod. 7, 11. & 8, 19. Consider the example of those that would build them a Citty and a Tower, to get them a name, lest they should be scattered upon the whole earth, Genesis ch. 11. verse 4: the Lord came down to see the Citty which the sons of men built, and there confounded their Language, that everyone perceived not another's speech. The Apostle Peter maketh a long rehearsal in his second Epistle, chapt. 2. verse 4, of the sins of the Angels, of the old world, of the Sodomites: and setteth down the wages thereof what it was; the Angels were cast down, the old world was drowned, the Cities of Sodom and Gomorrhah were burned. See the miserable ends of Pharaoh, of Ahithophel, of Saul, of Judas, of Herod, and such others; all the which are written for our instruction, to teach us that all evil works shall have an end answerable to their evil.

The Reasons are plain to assure the truth [Reason 1] hereof. For first, it standeth with God's justice to recompense evil with evil. True it is, he is able by his infinite power to bring good out of evil, and to turn the evil actions of men to serve his own glory, & to further the good of his children; as we see in the history of Joseph, who by the false treachery of his brethren, was sold into Egypt, to whom he said, When ye thought evil against me, God disposed it to good, that he might bring to pass, as it is this day, and save much people alive, Gen. 50, 20. So Job being bereaved of his children, and robbed of his Cattle, confesseth, that the Lord had given, & the Lord had taken away. Likewise the Apostles speaking of the crucifying of Christ, the Lord of glory, declare that Herod and Pontius Pilate with the Gentiles and people of Israel, had done no more then the counsel of God had determined before to be done. Nevertheless it standeth with the rule of his justice, to cross the attempts and endeavours of evil men, and to set himself against them that set themselves against him. So long therefore as God is so just, the ungodly must not look for any good success of evil enterprises. His blessing is upon the lawful labors of his children, because he is merciful: his curse waiteth upon the unlawful works of his enemies, because he is just. It is his nature to be just, he cannot deny himself.

[Reason 2] Secondly, the Lord will make their wickedness known, and pluck off the vizard from their faces, howsoever they think to proceed, and promise to themselves an happy end. This the Apostle teacheth, 2 Tim. 3, 8, 9, where he showeth, that as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith, but they shall prevail no longer, for their madness shall be evident to all men, as theirs also was. Seeing therefore God is a just God, and will uncase the hypocrisy of evil men, we are right well assured, that evil inventions shall come to naught, and have God to cross them.

[Use 1] The uses remain. First, we see from hence, that sin endeth not as it beginneth. Evil men are sure to be destroyed, and that God will call them to an account for those things which they have done, if not in this life, yet assuredly in the life to come. They dream of God, sitting idle in heaven, and seeing all things, and regarding nothing; but in the end they shall know that which now they will not know, and feel that whereof now they have no feeling, And see here how Satan bewitcheth the minds of these men, and blindeth their eyes, that they cannot see sin to be sin, nor cast their eyes to behold the wages of sin reserved for the committers of it. Let all wicked men therefore look for the heavy curse of God. They bless themselves, but the curse of God is upon them, Deut. 32, 41, and ready to overtake them. Woe therefore shall be unto them, though all the world should bless them. They can have no assurance of any good success, nor look for any blessing upon the works of their hands.

Secondly, be not offended when wicked [Use 2] men flourish and prosper, but consider their end and what the end of their hope is, and we shall not be deceived with their outward glory, and present pomp of the world wherein they live. It is a great temptation to the faithful, to behold the prosperity of the wicked. The Prophet David declareth how his faith had long wrestled and struggled with this assault, insomuch that his foot had well nigh slipped, Ps. 73, 2. and his steps were almost gone when he saw how the ungodly flourished; and on the other side, that he was daily punished, and chastened every morning. This was it that troubled Job, Wherefore do the wicked live and wax old, and grow in wealth? Job 21.7. So the Prophet Jeremiah maruaileth at the prosperity of the wicked, O Lord if I dispute with thee, thou art righteous, yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Why are all they in wealth that rebelliously transgress? Ier. 12, 1. So the Prophet Habbakkuk complaineth unto God, considering the great felicity of the wicked, and the miserable oppression of the godly, which oftentimes endure all kind of cruelty and affliction, and can see no end thereof. But we must enter into the Sanctuary of God, then we shall see the end which God in his just judgment hath appointed to wicked men: when we thought he had no care of their doings, and that they were in the greatest safety and security, we shall see he is holy in all his ways, & true in all his words. This is a great terror unto wicked men, to know that he will lay upon them a fearful end; and on the other side, it is a great comfort unto the godly, to consider, that howsoever God bear a long time, yet in the end his hand shall take hold on judgment, then he shall execute vengeance on his enemies, and reward them that hate him.

Lastly, seeing all evil shall have an evil [Use 3] end, let us have no fellowship with evil men, or evil actions, unless we will partake with them in the punishment. It is our duty to forsake their company, and to leave our league with them, lest we be taken in the net, and be snared in their ways. This is the exhortation given to us from heaven, Come out of her my people, that ye be not partaker of her sins, and that ye receive not of her plagues. Many have sustained much danger, & endured much affliction by accompanying and conversing with evil men. Lot was never more grieved, nor less secured, then when he was even in the very midst of Sodom. He made choice to dwell there, thereby to enrich himself, but he quickly repented him of his choice, Gen. 14, 12. He was taken prisoner by foreign enemies, and was in greatest danger by violence at his own home. Yea so long as he lived in that place, he seemed to live in a little hell, as the Apostle testifieth, 2 Pet, 2, 7, 8, that God delivered just Lot, being vexed with the vncleanly conversation of the wicked, for he being righteous, and dwelling amongst them, in seeing and hearing, vexed his righteous soul from day today with their unlawful deeds. Let us delight in the sweet society of God's children, & take pleasure to be in the presence of them that fear God. As for the ungodly, let us desire their places rather then their persons, & their room rather then their company. Hence it is, that Solomon teacheth us not to enter into the way of the wicked, nor to walk in the way of evil men, Prov. 4, ver. 14, 15, 16, to avoid it, and not to go by it, to turn from it, and to pass by: for they cannot sleep except they have done evil, and their sleep departeth, except they cause some to fall. What an heap of words doth Solomon use? and to what ende serve these so many repetitions, but to show y ^e exceeding danger of communicating with the wicked, and how hardly we are drawn to leave thē. It is all one, as if a man would throw himself willingly and willfully into the hands of thieves. We would be ready to call and account him a stark fool, without any sign or show of wisdom, that would run into the company of thieves and robbers, especially having any charge of money or money-worth about him. The servants of God that are endued with heavenly gifts, and have the graces of God's Spirit given unto them (which are the chiefest treasure) have a great charge about them, it standeth them therefore upon, to take heed that by evil company they be not robbed and deprived of them. The holy Ghost dealeth with us, as a Merchant doth with his Factor or servant, whom he sendeth forth furnished with store of money to buy and sell withal; and fearing lest he should be robbed and spoiled, warneth him to avoid suspicious places and passages, and to turn aside out of the path, till he be past the danger. So should we beware of the company & conditions of the wicked, if we count our selves happy to be in league with them, we are utterly lost, and are walking in the path-way that leadeth to death.

[Verse 13. If Balak would give me his house full of silver and gold, I cannot pass the commandment of the Lord, to do either good or bad of mine own mind.] This wicked man, and covetous Prophet, though he neither feared God, nor loved the way of righteousness, yet teacheth what should be in all the servants of God, that they should not for filthy lucre and covetousness, which is the root of all evil, trangresse the commandment, or break out beyond their calling.

This teacheth us this truth, That worldly [Doctrine] business should not draw us from Christian duties. Matters of profit and commodity must not carry us beyond our calling, we must not pursue them, and follow after them, when we have no warrant to desire them, albeit there be profit in them. A notable example hereof we have in Gideon, he had a kingdom offered unto him; for the men of Israel said unto him: Reign thou over us, both thou and thy son, and thy sons son: he thought not government in it self unlawful, or unlawful for them to have a Governor; but he saw no calling from God, and therefore refused it, and betook himself to a private life, saying; I will not reign over you, neither shall my child reign over you, but the Lord shall reign over you, Judge. 8, 22, 23 We see that David had his enemy put into his hand, Abishai besought David that he might smite him once with a spear to the earth, and his servants used importunity unto him, as if God had offered him to be slain, saying; See, the day is come, whereof the Lord said unto thee, Behold, I will deliver thine enemy into thine hand, and thou shalt do unto him as it shall seem good to thee, 1 Sam. 24, & 26. But he would not hearken unto them, he would wait the time which God had appointed, saying; Either the Lord shall smite him, or his day shall come to die, or he shall descend into battle and perish. The like we see in our Savior Christ, he refused to be made a temporal and earthly King, John. 6, 15, for when he perceived that the multitude would come and take him to make him a King, he departed again into a Mountain himself alone. We see the Disciples of Christ left all, & neglected the service of themselves, and the seeking of their own benefit for the service of God. Math. 19, 27. So the faithful Christians sold their possessions, being warranted unto it by a special calling, and guided by the work of the Spirit. Acts 4, 39. Moses might have enjoyed the treasures of Egypt, and the dignity of a kingdom, yet chose rather to suffer adversity with y ^e people of God, and to follow the calling whereunto he was called, Heb. 11, 24, 25. Whereby we see, that albeit profits be in time and place to be looked after, yet we must all look to have our warrant in seeking for them.

The reasons remain to be considered, to [Reason] enforce this truth, and to gain our affections to the embracing of it. For first, by too much following the profits of this life, we may lose a greater profit: If we should win the world, and lose our souls: if we should catch the riches of this life, and crack the peace of a good conscience, it would prove in the end a small gain unto us, but rather the greatest loss. The soul is a precious jewel, and therefore the loss of it is an incomparable loss. This is it which our Savior saith in the Gospel, What shall it profit a man to win the whole world, and to lose his own soul? Or what shall a man give for the recompense of his soul? Mat. 16, 26. Seeing then by seeking the things of this life, we may lose the things of the life to come it followeth, from the danger of eager pursuing after them, that no worldly business should choke us and hinder us from better things required of us.

[Reason 2] Secondly, the things of this life serve only for a season: we our selves are here Pilgrims and strangers, we have no continuing City. The hope that we have is this, we look for a kingdom. We cannot have an heaven in this life, and another in the life to come. The greatest glory that ever was vpō the earth, is gone in a few ages. Therefore the Apostle teacheth, That the fashion of this world goeth away: This world passeth away, and the lusts thereof, but he that fulfilleth the will of God, abideth ever. 1 Cor. 7, 31, 1 John 2, 27. So that we must know it is required of us, that we prefer not this world before the world to come, nor be led away from the duties of our calling, by the love of the profits thereof.

[Use 1] The uses come now to be stood upon. First, we see it is a dangerous bait to be in love with the world. How many are there that evē make it their god, and do chiefly mind earthly things? Our Savior in the Parable of the Sower that went forth to sow, declareth that the seed that fell among thorns, signifieth those hearers, in whose hearts the cares of this life, the deceitfulness of riches, and the lusts of other things do choke the word, & make it unfruitful? Math. 13, 22. What was it that moved Judas to betray his Master, but for love of money? for he said unto the High-Priests, What will you give me, and I will betray him unto you? Math. 26, 15. Whereby Satan entered into him, & possessed his heart, so that it wrought his destruction in soul and body. What caused Demas a professor of the faith to forsake Paul, and deny the faith? surely he embraced this present world in greater love then he did the truth that endureth forever, and caught after the shadow instead of the body. Our hearts are as a ground that is rich and rank, and bringeth forth store of these weeds that choke the growing of the word of God: we would fain come to God, yet are so glued to the world, that it drowneth all desire of the world to come. We offer one hand to Christ, and the other to the devil, but he will have both of them, or none at all. If we give the Lord one part of our heart, and lodge covetousness in the other, we drive the Lord from us, and cause him to depart. No man can serve two Masters: for either he shall hate the one, and love the other, or else he shall lean to the one and despise the other: ye cannot serve God and riches. Math. 6, 24. This made our Savior say, How hardly shall a rich man enter into the kingdom of heaven: it is easier for a Camel to go through the eye of a Needle, then for a rich man to enter into the kingdom of God, Math. 19, 3: making it as it were a rare & extraordinary work to bring them to salvation. We must use this world as though we used it not: and they that buy, as though they possessed not; knowing that godliness is the greatest 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 be content, for they which will be rich, fall into temptations and snares, & into many foolish and noisome lusts, which drown men in perdition and destruction.

What stirred up Ahab and Jezebel to work out the death of Naboth and his children, that the one of them was sick with sorrow, the other caused them to be stoned, but the desire of his vineyard that was a sore in his eye, and lay so fitly for him? And yet when we have done, when we have embraced our dwellings, and encroched on the bounds and borders of others, when we have joined house to house, and land to land, our neighbors hedge must be next unto us, and hold us hard, that we can pass no further.

Secondly, we see that our own private respects [Use 2] are not the chief things that we must respect, but seek a sanctified use of the blessings of this life, and a warrant to our consciences for the right using of them. These blessings of God become curses unto us, unless we use them lawfully. But if we set up our rest upon them, and seek our happiness in them, we prize them at a high rate, and commit the foulest and filthiest Idolatry that can be. For the preferring of private profit before heavenly duties causeth a man to be an Idolater: First, because he preferreth his riches before God or godliness in his affections, depending upon them as upon God, and making them the stay of his life. Again, he accounteth his life to rest upon his wealth, rather then upon the providence of God: as his riches increase, so his hope increaseth, so his comfort increaseth: when his wealth sayleth, all his hope & comfort faileth. Therefore the Apostle chargeth us to mortify our members which are on the earth, the inordinate affection, evil concupiscence, and covetousness which is Idolatry: for the which things sake, the wrath of God cometh on the children of disobedience. So then, the things of this life, and the things of the life to come being propounded and set before us, we are to choose the better of them. This our Savior taught Martha, Luk. 10, 41, 42. that she disquieted and encumbered her self about many things, but one thing is needful, Mary hath chosen the better part, which shall not be taken from her. So likewise our Savior chargeth us, not to lay up treasure for our selves upon the earth, Where the Moth and Canker corrupt, and where thieves dignity thorough and steal; but to lay up for our selves treasure in heaven, where neither the Moth nor Canker corrupteth, and where thieves cannot dig through and steal, Mat. 6, 19, 20, 33. Let us first of all seek the kingdom of God, and his righteousness, and all these earthly things shall be ministered unto us. Let our study and meditation be on heavenly things, whereunto we are called. Let us take heed we lose not greater blessings by affecting the less. Let us remember Lots wife, a fearful mirror and monument of careful thoughts, who got and gained nothing by all her cares. Let us wait upon God, and look up unto him, Who openeth his hand, and filleth all things with his goodness, Ps. 104, 28. Let us obey the voice of the Lord our God, and then all his blessings shall come upon us, and overtake us.

[Use 3] Lastly, this doctrine serveth to reprove those that esteem earthly things above heavenly, & mind their profits more then their salvation. These invert the course of nature, and turn all things upside down, they set the earth above the heavens, and thrust down the heavens beneath the earth. This is like that confusion and disorder which the wise man speaketh of, Eccl. 10, 6, 7. Folly is set in great excellency, and the rich set in low place: I have seen servants on horses, and Princes walking as servants on the ground. These are like to the Gadarenes that desired their swine more then Christ, and had rather lose Christ, and have him depart out of their coasts, then lose their swine, Math. 8, 34. These are of the brood and offspring of profane Esau, who for one mess of meat sold his birthright, Heb. 12, 16, But we have not so learned Christ; we must look up to the eternal inheritance reserved for us: we must not make our riches to be our heaven, our belly to be our god, our shame to be our glory, and our own profit to be our happiness. We must account one spark of grace, and the least taste of the kingdom of heaven, and of the joys of the life to come to be better worth, and to bring with it more sound joy of heart, then all these transitory things, and therefore to be esteemed above all the glory, riches, pleasures, and profits of this world. This made the Prophet David say, Many say, Lord, who will show us any good? But Lord lift thou up the light of thy countenance upon us: thou hast given me more joy of heart, then they have had, when their wheat and their wine did abound, Psal. 4, 6, 7. Hereunto accordeth the Apostle, Phil. 3, 20. So then they are convinced & condemned to be profane beasts, possessed with the evil spirit of Esau, that will not keep the Lord's Sabbaths, nor attend upon his worship, but make that day a time of toil and travail about their worldly business, and a day to be spent in dancing and dallying, in surfeiting and drunkenness, in gaming & ydlenes; thereby making that which is the Lord's day by his institution, to be to thē the devils day by their profanation. The Gospel, and all things of a better life, are lightly regarded of all such as are givē to their profits, and pleasures, and delight to pamper up the flesh.

No Religion could enter into the rich glutton that was clad in purple, and fared deliciously every day, Luk. 16, 19. The rich man whose ground brought forth fruits plenteously, whose tongue promised to him perpetuity, and whose heart bred in him security, never thought what should become of his soul, never dreamed of sudden death, never minded his own salvation; and therefore God said unto him, O fool, this night will they fetch away thy soul from thee, then whose shall those things be which thou hast provided? Luk, 12, 16. The Apostle Peter maketh it a special mark of the profane beasts in that time, that they accounted it their chief pleasure to live deliciously for a season. And the Apostle Jude speaking of the like livers, saith, they were feast-hunters, filling & pampering themselves. Of this sort are all drunkards, gluttons, epicures, and belly-gods: speak unto them to embrace the truth, to mind heavenly things, to consider wherefore they were created, and to remember the shortness of their life; they cannot hear, the belly hath no ears. They are ready to answer with carnal minded men, what will the Gospel advantage me? Why should I be a professor, and become a by word of the world? What good cometh to a man by hearing the word, by reading the Scriptures, or by being the child of God? It can get me neither many in my purse, nor clothes to my back, nor food to my belly, nor any other pleasure to my heart; I had rather have the company of good fellows, and a draught of wine or strong drink, then to hear the best Sermon that can be preached. And here consider with me profane Esau once again. When Jacob demanded of him the sale of his birth-right, the said, Loe, I am almost dead, what is then this birthright to me? Gen. 25, 31. Thus the Atheists speak in the book of Job, chap. 21, 15. Who is the Almighty, that we should serve him, and what profit should we have if we should pray unto him? Such profane Esaues there be many in the world, monsters among the sons of men, proud giants, that are at opē defiance with God, that regard the cup and kan, the pot and good fellowship, before heaven and heavenly things; that prize the most precious pearls of God most basely, like Judas the son of perditiō, that valued Christ at thirty pence: so these sell everlasting life, and give heaven, & depart frō salvation; some for their whore, some for their drink, some for their money, and other for other base and beastly pleasures: all these shall one day know the price of their folly, and confess with their own mouths, that they were worse then fools and mad mē, that everyone is ready to point at with the finger.

Everyone is ready to sit in judgment upon Esau, & to condemn y ^e profaneness of his heart, because he regarded more the satsfying of his present lust and moment any pleasure, then to be the successor of his father in the Church of God: yet of this number there be infinite thousands in the world, that prize the precious treasure of God's heavenly graces, the use of the Sacraments, the frame of Christian Religion, the glorious ministry of the Word, the hope of a better life, and the endless joy of God's kingdom (things more of value then the whole world beside) as brutishly & basely, as ever Esau did his birthright, & are ready to sell them for every filthy gain & drudgery pleasure. They think of no other life then this present, and know no other God but Mammon; and therefore howsoever they have oftentimes the praise of the world, and the commendation to be civil & honest men, they are not only enemies unto their souls, but to the cross of Christ, and are in the fearful estate of condemnation.

[Verse 14. Come, I will counsel thee such things as this people shall do to thy people in the latter days. ] Here we have set down unto us the chief occasion of that great judgment which fell upon the people; wherein four & twenty thousand perished, as appeareth in the chapt. following, namely, the devilish counsel of Balaam which he gave unto Balak, to draw the people into fornication. But it may seem at the first sight, that Balaam speaketh very improperly. For whereas he saith, I will counsel thee such things as this people shall do to thy people, some may suppose he should rather have said, I will counsel thee such things as thou and thy people shall do to the people of Israel. Notwithstanding, if we consider the words aright, we shall see his meaning to be so in effect. So then, if we mark what y ^e people of God should do to them, we shall find what they shall do to the people of God. The Israelites, as we see in the seventeenth Verse, Shall smite the coasts of Moab, and destroy them, subdue them, and bring them under; so was the drift of his counsel, to lay a plot, and prepare a snare whereby the Israelites should be weakened, and many thousands of them destroyed by the hand of God. As if he should say: I know this people whom thou hatest, shall waste and weaken thy posterity in time to come; but hearken unto me, and obey my counsel, I will show thee how thou shalt ruin them, and compass their destruction, and so do unto them that which they shall do unto thy people. Thus we see the wickedness of Balaam's heart to be exceeding great, who when he was restrained from cursing, opened his mouth to wicked counsel, & thereby the children of Israel fell into horrible sins, and drew upon themselves heavy punishments. Hereby we learn, That to give evil counsel is a grievous sin. It is not enough for us to abstain from doing evil, but we must beware of this great sin, that we do not counsel any to commit evil. This the Scripture setteth before, us in the sin of Jezebel, who was a furtherer of Ahab's wickedness, when his covetous eye lusted after Nabothes Vineyard, she said unto him, Doest thou sway the Scepter, rule the kingdom, and manage the State? Arise and eat bread, I will give thee the Vineyard: and afterward she moved him to go and take possession. This is likewise set down in Prover. 1, 11. where he expresseth the sin of seducers. This also appeareth further in Joseph's brethren, plotting his overthrow: Come, let us slay him, and cast him into some pit, and we will say, a wicked beast hath devoured him, &c. Gen. 37, 20. So did Pharaoh counsel and encourage the Egyptians, to deal wisely with the Israelites, lest they multiply, and it come to pass that if there be war they should join themselves with their enemies, and get them out of the Land, Exod. 1, 10. This we see also in Ahithophel, who rebelled with Absalom against David, and fearing the reconcilement of the son to the father, and thereby his own just confusion for his unjust rebellion, he gave such counsel as if it had been Oracle, thereby to take away all hope of agreement & atonement between them: Go in to thy fathers Concubines which he hath left to keep the house, and when all Israel shall hear thou art abhorred of thy father, the hands of all that are with thee shall be strong, 2 Sam. 16, 21. So the high Priests moved the people to desire that Barabbas might be delivered rather then Christ, Mark 15, 11: persuaded Judas for a sum of money to betray him, gathered themselves in a council to put him to death, and enticed the soldiers with large rewards to noise it abroad, that his disciples came by night and stole him away, while they slept, Mat. 28, 12.

The Reasons follow. And first of all it is to [Reason 1] be considered, that it is one of the titles of the devil to be a tempter. It is one of his names to note unto us his nature: for he is called the Tempter, because his continual study & desire hath been, is, and will be, by all the means he can, to tempt all men; he omitteth no times, he spareth no pains, he leaveth no means vnassayed to draw men from God, & to bring them to destruction. This the Apostle teacheth, 1 Thes. 3, 5. I sent to know of your faith, lest the Tempter had tempted you in any sort. So he tempted Eve in the beginning through his subtlety to eat of the forbidden fruit, and beguiled her through hypocrisy, 2 Cor. 11, 3. So he tempted Christ to draw him into infidelity, to distrust, and to presumption, and the Evangelist saith, The Tempter came unto him, Matth. 4, 3. Wherefore this being a note and property of the devil, such as craftily seduce others unto wickedness, or hold them back from godliness, such as keep men from the love or practice of Religion, and hinder the means whereby it is fostered and furthered in them, are become tempters and the very children of the devil. The qualities of the devil are found in them, they bear his mark, they 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 are stamped with his image, and they do notoriously resemble their father, so that we may say truly of such, and to such, as Christ speaketh to the Jews, John 8, 44. Ye are of your father the devil. Thus when Elimas sought to turn away the Deputy from the faith, Paul calleth him, an enemy to all righteousness, full of all subtlety, and child of the devil, Acts 13, 10. It must needs be a great sin that maketh the devils kinsmen; yea, devils incarnate.

[Reason 2] Secondly, from evil counsels follow most dangerous effects, as filthy puddles from an unclean fountain. From hence many times proceed idolatry, adultery, rebellion, murder, robbery, false testimonies, and all manner of evil works. This might be amplified by sundry examples. The daughters of Lot, lately delivered as a small remnant out of the destruction of Sodom, (the fire whereof was yet scarcely quenched (said one to another, Come, we will make our father drink wine, and lie with him, that we may preserve seed of our father: for our father is old, and there is not a man's in the earth to come in unto us after the manner of all the earth, Gen. 19, 32: and from this wicked counsel of the daughter, followed horrible incest of the father. The like we see in Jonadab, a subtle companion, who beholding Amnon the Kings son become so lean, and perceiving he fell in love, or rather in lust with his sister Tamar, said unto him, Lie down on thy bed, and make thyself sick: and when thy father shall come to thee, say unto him, I pray thee let my sister Tamar come and give me meat, and let her dress meat in my sight, &c. and from this devilish counsel, followed also detestable incest.

[Use 1,] The uses follow. First, we may gather from hence another truth to be diligently marked; namely, that mischievous counsel shall fall out to the greatest mischief of the first contriuer and deviser of it. It is as a stone that shall roll upon him that first moved & stirred it. It is as a sword, which with the rebounding of the stroke, shall return with great violence, to wound him that first did draw it. This we see in the history of malicious Haman, who thought to have glutted himself, & satisfied his long thirst with the blood of the Jews, he took counsel with his wife and all his friends, and they persuaded him to make a tree of fifty cubits high, and to speak unto the King that Mordecai might be hanged theron, Ester 5, 14. This was the counsel, but it became a snare to entrap the counselor. He made a pit, and digged it, and is fallen into the pit which he made, Psal. 7, 15. Daniel, by the subtle suggestion of the Rulers of the kingdom, and counsellors of the King, was cast into the den of Lions, because he was found too faithful to God; but Daniel was delivered, the mouths of the Lions were stopped, and his accusers by the just judgment of God, & commandment of the King, were devoured by those Lions, Dan. 6, 24. This should serve to give wisdom and warning to all men, and to terrify them from plotting evil devises, & from persuading unto wickedness. God will find them out in their own ways, and pay them the wages of their own works. Thus will the Lord be known by executing judgment upon these tempters and enticers to ungodliness, so that the wicked is snared in the work of his own hands, and his foot is taken in the same net which he hid for another. It is impossible (as we see in continual experience) that such masters of mischief should escape unpunished.

Secondly, we see they are greatly deceived, [Use 2] and wander wide out of the way, that think themselves excused and exempted from sin, if they do not execute it in the work, & practice it with the hand. For if the head devise it, if the heart allow it, if the tongue deliver it, if the foot follow after it, sin is conceived, & we are made culpable in the sight of God. So then we must all know, that we may many ways be made partakers of other men's sins, though we be not actual doers in them: God will find us guilty, and convince us to our faces, that we have our part in it, as David said to the woman that sought to reconcile Absalom to his father, who did it by the counsel of Joab, Is not the hand of Joab with thee in all this? 2 Sam. 14, 19. This the Apostle teacheth Timothy, 1 Tim. 5, 22. Lay hands suddenly on no man, neither be partaker of other men's sins: keep thyself pure. And the Apostle John saith, If any man come unto you, and bring you false doctrine, receive him not to house, neither bid him, God speed for he that biddeth him, God speed, is partaker of his evil deeds. Now we may be culpable of the sins of others; First, by commanding by our authority; that which is evil, and by moving those that are under us to go about it. Thus David is charged to have slain Uriah by the sword of the Ammonites, 2 Sam. 12, 9. For he that willeth and commandeth evil, is as deeply charged with it, as he that committeth it. Secondly, by winking at evil, when we see it, yet make our selves blind, & will not see it, although it lie in our power to repress it, and redress it. This indulgence and Ienity, (when offenders are suffered to run on in their sin) maketh them to grow obstinate in sin, and irrecoverable out of their sin. This we see in the example of Eli toward his own sons, his foolish pity made him guilty of their impiety, and brought the judgment of God, not only upon them, but upon himself. Thus many Masters, Magistrates, Ministers, and household-governors, are inwrapped in the blasphemies, perjuries, whoredoms, drunkenness, profaneness, and other sins, that reign amongst those of their families and jurisdictions, and shall be accountable for them, by reason of their cockering and connivance. For by this means, though we do not openly commit them, we secretly consent unto them, & approve of them. This the Apostle reproveth in those, who though they knew the Law of God, how that they which commit such things, are worthy of death, yet not only do the same, but also sooth them that do them. Thirdly, they are also partakers of the sins of others, that join in familiarity with the wicked, for by their fellowship with them, they add courage & comfort to them, they harden them in their evil courses, and give great suspicion to the world, that they are like them in affection, with whō they join in conversation. Fourthly, when men are silent, and say nothing at open impieties & blasphemies. If God be dishonored, and we hold our peace, as if it concerned us not, neither seeking to reclaim, nor to correct them, we make their offenses to be our own. The sin of Hophni & Phinehas destroyed the family and posterity of their father. Achan committed sacrilege, the whole host partaked of it, and was punished for it. So then, it standeth us upon, to beware of consenting to sin, and of counseling others to commit sin. If we any way give our assent and consent, if we defend or delight in y ^e sins which we hear or see, we are companions with them of their filthiness, and partakers with them in their wickedness.

Thirdly, it teacheth us that we ought not [Use 3] to consent to sinners, nor to follow evil counsel when it is given and suggested unto us. It is not enough for us to make our defense to say, Alas, I devised it not, I was not the contriuer and inuenter of it: if it had not been devised, it should not have been practiced. For as the aduiser shall not herein be justified, because he put it not in execution: so he that is advised shall not be cleared and discharged, because he was not the author of the invention. If it be a grievous sin to seduce, it is a grievous sin to be seduced. God will arraign them as guilty of the same sin, & bind them in one bundle together. Therefore the wiseman saith, Prov. 1, 10, 15. My son, if sinners entice thee, consent thou not: walk not in the way with them, but refrain thy foot from their path. Our nature is easily drawn to incline unto evil, and standeth in a slippery place ready to fall; but when we have counsellors & abettors to allure us, and to provoke us, we had need of a great measure of grace to hold us upright and to keep our feet from falling. We shall have many sweet songs sung unto us, and the pleasures of sin laid before us, but we must stop our ears against such enticements, and not hearken to the enchantments of such seducers. This we shall the better observe and perform, if we look to the practice of these two points: First, if we be careful to avoid evil company, and to fly from them. If a man were to pass through an horrible wilderness, where he were sure to meet with Lions, Dragons, Wolves, Tigers, Bears, & other wild beasts, he would be sure to go armed and well appointed. While we live in this world, we wander in such a wilderness, and albeit we be not in bodily danger of such creatures, yet we are in continual peril to be assaulted by more dangerous and deadly enemies, the devil and his Angels: all the wicked are their host and instruments, we shall be tempted by the enemies of God, by drunkards, and other profane persons to sin, which are as so many cruel and savage beasts wholly bent to our destruction, so that we must both avoid their company, & put on the whole Armor of God, Eph. 6, 11: that we may stand fast and quit our selves like men in the time of trial.

Secondly, it is not enough for us to fly the company of the wicked and ungodly, but we must also seek for the society of the godly, that all our delight may be in them: For the way of the righteous shineth as the light that shineth more and more unto the perfect day, Prov. 4, 18. We must make much of the assemblies of the godly, and join one selves in friendship with them, that with the godly we may learn godliness, and with the upright we may learn uprightness. This Solomon teacheth, Pro. 13, 20 He that walketh with the wise shall be wiser. This is a notable help against our manifold infirmities, and a strengthening of us against all temptations. As Iron sharpeneth Iron, so doeth man sharpen the face of his friend, Prov. 27, 17.

Lastly, it is our duty to follow the good [Use 4] counsel and persuasion of the godly. Good counsel is as the dropping of the honey comb, bringing sweetness to the soul, and health to the body; yea, as Ointment and perfume rejoice the heart, so doth the sweetness of man's friend by hearty counsel, Prov. 27, 9. When our brethren teach, admonish, counsel, persuade, or rebuke us, we must not stomach and despite them, but be guided and directed by them, as David was by Nathan, and as Peter was by the Apostle Paul. This is set down in the 141. Psalm, Let the righteous smite me, for that is a benefit: let him reprove me, and it shall be a precious Oil that shall not break my head. It is a rare thing to find a man that will counsel to follow godliness. Reverence him as a counselor, love him as a friend, obey him as a father, that will direct thee in the ways of salvation, & bring thee back again when thou wanderest out of the right path that leadeth to life. Thou shalt find many more evil counsellors then good. If one will admonish and persuade thee to godliness, thou shalt meet with one score that will allure thee to wickedness. But we must not follow a multitude to do evil, lest we be punished with the multitude. It must be our wisdom to learn instruction at the mouth of others. The heathen, which had no better star to guide them then the light and law of nature, knew y ^t there were two things did greatly adorn a man, and make him renowned for wisdom; one, to be able to give good counsel to himself and others; the other to be willing to hearken to good counsel when it is offered. If we cannot attain and reach unto the former point, w ^c is an excellent grace of God's Spirit, to instruct and teach others wisdom; yet let us follow the latter, and give ear to the advice of others when it is given unto us. For whosoever is contented to stoop down to learn wisdom, is always to be reputed a wise man. But he that cannot give, and yet will not take counsel when it is given; he that neither can teach, nor will learn wisdom, may worthily be esteemed and branded by all men, with the name of a fool. If either we can go before others to show them the way, or follow them that lead us the way, we shall not lose the reputation of wisdom. Hence it is, that Solomon declaring precepts of true wisdom, saith, Prov. 12, 15. The way of a fool is right in his own eyes, but he that heareth counsel is wise. Not only he is wise that giveth counsel, but he that heareth it. The wiseman speaketh not in these words of the outward hearing of the ear, but of the inward hearing of the heart. For many have the bodily hearing, that want the spiritual. The external use of the sense cannot be available to make us wise; so that we must hear with an earnest affection of the mind, & give all diligence to follow the counsel that is given us in the name of God. To this purpose he speaketh in another place, Pro. 15, 22. Without counsel thoughts come to naught; but in the multitude of counsellors there is steadfastness. When Herod had offered to give to the daughter of Herodias (because in her dancing & dalliance she pleased him) whatsoever she should ask, even to the half of his kingdom, she being before instructed by her mother, asked the head of John Baptist in a platter: and from the devilish counsel followed abhominable murder, Mat. 14, 8, When Rehoboam followed the rash counsel of his young counsellors that had been brought up with him, who persuaded him to make the grievous yoke of his father more grievous: this turned to the ruin and renting away of the greater part of his kingdom.

So then, let us not be ashamed to follow the counsel of such as are discreet and godly. Neither is it greatly material who they be that give us good counsel, whether our superiors, our equals, or our inferiors. For we must not weigh so much who is the counselor, as what is the counsel: nor who is the aduiser, as what is the advice. If it be good and godly, think thou that the holy Ghost speaketh, and receive it as proceeding from the Comforter. If it be evil, reject it, as coming from the Tempter. Moses was a wise Governor of the people, and a worthy Prophet of God, like unto whom arose not a Prophet in Israel, whom the Lord knew face to face; yet he thought it no shame or reproach unto him to be directed and advised by Jethro his father in law (a man far inferior unto him in honor and estimation) in hearing the causes and controversies that arose amongst the people: who said, He • re now my voice, I will give thee counsel, and God shall be with thee, Exod. 18, 19. When Naaman the Syrian came into the land of Israel to be cured of his leprosy, and the Prophet bad him, Go wash himself seven times in Jordan, he turned away in disdain and displeasure; and if he had not hearkened to the advice of his own servants who modestly said unto him, Father, if the Prophet had commanded thee a great thing, wouldest thou not have done it? How much rather then when he saith to thee, Wash and be clean? he had departed a leaper as he came, 2 Kings 5, 13. The like we see in David, who receiving reproachful words for the good deeds that he performed, and a churlish answer for the kindness which he expected, was fully in his fully bent and determined to have been revenged on Nabal & his whole house for that injury; but by the advice and counsel of wise Abigail, inferior to him in regard of his sex and condition, he was stayed from that enterprize, so that he said, Blessed be the Lord GOD of Israel who sent thee this day: blessed be thy counsel, & blessed be thou which hast kept me this day from coming to shed blood, 1 Sam. 25, 33. So then, we are not to despise the counsel of those that are put in subjection under our feet. The child is sometimes m • de able to advise his father; the servant may sometimes see more then his master; the wise may sometimes give good counsel to her husband: and it is no dispraise or disparagement for thē to hearken to their inferiors, but they ought to receive it as a message brought unto them from God: yea, if an enemy should persuade us to that which is good, we ought to make this benefit and advantage of him, as to hearken to our own profit. This serveth to reprove all those that being lifted up in a proud conceit of their own wisdom; against whom the Prophet Isaiah denounceth an heavy woe, saying, Woe unto them that are wise in their own eyes, and prudent in their own sight, do scorn and contemn that either themselves or any oath • should learn anything of their inferiors. We see this, and hear it by lamentable experience in many men of a proud and profane spirit in our days. For when the wife, who ought to be an helper unto her husband, shall with modesty and meekness of spirit it admonish him for the bettering of his estate, for the benefit of his wealth, for the comfort of his family, an • for the profit of his own soul, to forsake his evil company, to renounce his drunkenness, or other wickedness wherein he delighteth; what is more common then for his companions to say unto him, Wilt thou be ruled and governed by her? Wilt thou endure her to be thy master? Wilt thou suffer her to crow and to carpe over thee? And thus while they think to become wise men, they show themselves fools. For, are we wiser then our father Abraham, who accounted it no reproof or reproach unto him to obey the counsel of his wife, when she persuaded him to cast out the bondwoman and her son out of his house? No woman in Scripture more renowned and commended for subjection and submission to her husband, yet she gave him good counsel to her great praise; and Abraham is commanded to listen unto it; for God said unto him, In all that Sara shall say unto thee, hear hir voice, Gen. 21, 12. Away then with the pride & peevishness of all those that take it as a discredit unto themselves to be put in mind of their duty by others, and refuse all counsel, whereof themselves are not the authors. Let us put on the spirit of humility, and decke our selves inwardly wi • h lowlynesse of mind, to hearken to everyone that can direct us in y ^e which is good. On the other side, it behooveth us to beware of evil counsel, and of evil counsellors, for they are as the instruments of the devil, and lie in wait to entrap us. It is impossible to be free from these sons of Belial, we shall be assaulted by them, and therefore thou must be so thoroughly prepared against them, that if thy father that begat thee, or thy mother that bare thee, or thy wife that lieth in thy bosom, or thy friend that is as thy own soul, shall entice thee secretly or openly, to any impiety against thy holy faith or obedience, remember from what b • tter root it proceedeth, and say unto him as Christ did unto Peter; Come behind me Satan. For when Peter began to dissuade him from that g • eat work unto which the Father had sanctified him, and sent him into the world, he said unto him, Get thee behind me Satan: thou art an offense unto me, because thou sauourest not the things that are of God, but the things that are of men. A notable example for us all to follow when we are moved any way to dishonor our God, and to wound our own conscience by committing of sin.

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