HEere beginneth the second part of the booke,* according to y^e diuision obser∣ued before: where∣in we are to consi∣der the iournies of the children of Is∣rael, according vn∣to their particular murmurings against God. Of this chapter there are two parts, which are two of their murmurings, & both of them fell out in their twelfth remouing, as appeareth in the 33, chapter afterward, where their seuerall stati∣ons are particularly distinguished. The first is in the three first verses, opening vnto vs their sinne, their chastisement, and the euent there∣of. The cause of their murmuring and the words of these murmurers are not expressed, but may in part be gathered from the end of the former chapter, where it appeareth they departed from Mount Sinai three daies iour∣ney without resting or intermission, with all their luggage and portage, as it were with bag and baggage; they had rested long at the foot of the Mountaine, now therefore it is te∣dious and toilsome vnto them to goe so long together, so that they begin to fret and rage, to murmure and complaine against Moses, or rather against God himselfe. The iudgement followeth the sinne, and ouertaketh the sin∣ner, for God is offended at it, and sent a fire from heauen which consumed the vttermost part of the Campe, and no doubt burnt vp many of them in the same. God hath all crea∣tures in his owne hand, sometimes he drow∣neth with water, sometimes hee consumeth with fire, somtimes he infecteth with the aire, and sometimes swalloweth vp in the eatth, & neuer leaueth sinne and rebellion vnpunished, so long as there is any creature in the world to arme against the sinner. Lastly, we haue the euent and issue of all, the people cryed to Mo∣ses whom they contemned before; and he vn∣to God, who was intreated to spare them: and a monument both of their sinne and of Gods iudgement is described by the place which is named Taberah, that is, a burning, vpon this occasion.

First of all, let vs consider their murmuring. This is a greeuous sinne, or rather an heape of many sinnes compacted together, as pride, disdaine, vnthankfulnesse, infidelity, impati∣ence forgetfulnesse, tempting of God, and a violent insurrection ioyned with fretting and chasing against him, and many such like cor∣ruptions. The doctrine [Doctrine.] from this example is this, that it is the property of carnall men,* whensoeuer any thing falleth not out accor∣ding to their corrupt desire, to murmure a∣gainst God, as Prou. 19, 3. This was the com∣mon behauiour of the discontented Israelites while they wandred in the wildernesse, and sometimes they wished they had died in E∣gypt, rather thē they would any way be cros∣sed in their humours, Exod. 16, and 17, 3.

This male-contentednesse died not with [Reason 1] them, for first, euery one would haue what him listeth, and regardeth not what God ap∣pointeth and approueth, Ier. 44, 16, 17, and 18 verse 12.

Secondly, euery man would haue present helpe in trouble, he cannot abide quietly to be one moment vnder the Crosse; and if it be not by and by remoued, he sheweth the cor∣ruption that is in him. We are like to him that hauing receiued a wound, will be healed pre∣sently, or else he will not be healed at all.

Thirdly, they want faith and hope to be∣leeue in God and to waite vpon him. Now faith is the substance of things hoped for, the eui∣dence of things not seene, Heb. 11, 1. And if wee hope for that which we see not, we do with patience waite for it, Rom. 8, 25.

Fourthly, they deuise and inuent to them∣selues false causes of their crosses, and neuer enter into their owne hearts to consider the true cause, as Deut. 1, 27. Ye murmured in your tents, and said, Because the Lord hated vs, hee hath brought vs foorth out of the Land of Egypt, to deliuer vs into the hand of the Amorites to de∣stroy vs. They should haue accused themselues and not God, they should haue confessed their owne sinnes, not haue alledged the hatred of God, which was to make that the cause which was not the cause, and not to make that to be the cause which indeed was the true cause.

The vses. This serueth iustly to reproue all [Ʋse 1] such as mutter and murmure when they haue not their owne will, like waiward children that will neuer be quiet but whē their mouths are ful. How many are there that mislike their places and callings, and fret against God if he do not please them in all things? If they bee touched with pouerty, famine, sicknes, losses, or any kinde of aduersity, they are offended and discontented with the Almighty. If God send out any contagious sicknesse, or blasting, or mildew, or foule weather, &c. how do we take on and vex our selues? We are like the Is∣raelites, we breake out into impatiency, we neuer thinke vpon our owne deseruings, nor consider we haue deserued far greater plagues Page  524 We may say as Moses doth, The Lord heareth the murmurings of the people, Exod. 16.12. Or rather, these are like that prophane beast in the booke of the kings, when in extremity of fa∣mine,* he faid, Behold, this euill commeth of the Lord, shall I attend on the Lord any longer? Some there are that smell rankly of the smoke of the Romish religion, who will seeme to cast off the Pope, but they haue tasted the leauen of superstition, and sauour strongly of Popish reliques and remnants that remaine in them; these will tell vs of the former times of olde how good they were, and what plenty they had then of all things, when they had the olde religion, but since this new learning came vp we haue had dearths and famines, and penu∣ry of all things. These are like the Iewes, Ier. 44 18. since we left off to burnt incense to the hoste of heauen, and to powre out drinke of∣ferings vnto the same, we haue wanted all things, and haue been consumed by the sword and by the famine:* but when we burne in∣cense to the hoste of heauen, we had plenty of vitailes, and were well, and saw no euill. Be∣sides, I could answer them, that their pratling of plenty is a tale of idle brains, for neuer were their harder times then in the times of super∣stition,* and neuer were Gods blessings more plentifull thē in the daies o• y^e Gospel. But be it al were true which they tel vs, it is a fals rule to measure true religion by the belly. Thus doe carnall men sauour nothing but carnall things, and preferre their flesh pots before Manna. Let vs therefore hearken to the coun∣sell of the Apostle. 1 Cor. 10.10. Phil. 2.14. Against such Salomon speaketh,*Say not thou, What is the cause that the former dayes were bet∣ter then these? for thou dost not enquire wisely concerning this.

[Ʋse 2] Secondly, it is our duty to beware of vn∣thankfulnesse, which is the mother of all mur∣muring. For as the Apostle biddeth vs to take heed there be not in any of vs an vnbeleeuing heart to depart away from the liuing God, so we must beware of an vnthankefull heart to depart from him, which is a capitall offence and a mother sinne,* Iob 34.18, 19. And that wee may see what an vgly and mishapen monster of many heads it is, let vs consider what de∣formed daughters it bringeth forth into the world, verifying the common prouerbe, Like mother, like daughter, Ezek. 16.44. First, it maketh vs to preferre base, I may say, beastly things before better, and to lift vp the earth aboue the heauen. Secondly, it bringeth hard∣nesse of heart, and maketh vs without feeling of good things. Thirdly, it stoppeth the course of Gods blessings, & after a sort dryeth vp his hand, that he cannot stretch it out to doe vs good. For who will bestow any thing vpon an vnthankefull person? Fourthly, it maketh vs like vntamed heifers, the more we haue, the more we spurne and kicke against God, like the pampered horse,* that lifteth vp his heel a∣gainst him that feedeth him to the ful. Fiftly, it is a theefe, which taketh away all that wee haue, and euen robbeth and bereaueth as of such blessings as once we enioyed: or as a violent fire that wasteth and consumeth what∣soeuer we had gathered together. For as thankefulnesse to God vnlocketh Gods trea∣sury, and maketh way and passage for vs to obtaine more: so vnthankefulnesse shutteth the dore that leadeth to the storehouse of his blessings, nay it fretteth away, like a canker, whatsoeuer we haue receiued already. Sixt∣ly, it bringeth downe Gods iudgements, as it did vpon the Israelites, sometimes fire, some∣times plagues, sometimes serpents, and some∣times one iudgement and sometimes another, vntill they were all consumed: none of them escaped vnpunished. For as Salomon speaketh, Prou. 17.13. who so rewardeth euill for good, euill shall not depart from his house. Shall we sinfull wretches so reward the Lord that hath done vs good, to do him euill? Seuenth∣ly, it blindeth our sight, and pulleth out our eyes, that we cannot discerne our owne estate, nor consider aright what we haue, it maketh vs turne the blessings of God behind vs, and to set the least crosses before vs: it maketh vs enuy at the condition of others, that they haue greater honours, riches, and liuings then wee haue. Lastly, it exasperateth men very much to see themselues to be euilly rewarded and smally regarded at their hands to whom they haue done good, as we see, 1 Sam. 25.10. and 2 Sam. 10.6.7. how much more then doth it prouoke the most High? and how carefull ought we to be to beware of so foule an euill?

Lastly, if we would auoide and preuent this [Ʋse 3] sinne of murmuring to which we are so prone, we must learne to be thankefull to God for all good things, and continually call to mind y^t they come from no other but from him, Ier. 5.24. Iam. 1.17. For as vnthankefulnesse is a kind of idolatry, refusing to giue honour to whom it is due; so thankefulnesse testifieth our loue, feare, faith, & hope in God, of whom we receiue all things. This duty hath many branches. For such as are thankefull must ac∣knowledge in their hearts, and confesse with their mouthes the goodnesse of God toward them: so did the good Samaritan healed of the leprosie, Luke, chapter 17. verse 18. so doth Dauid, Psal. 66.16. Secondly, they must be patient, and well pleased with the will of God, though thereby our owne willes bee crossed and curbed. We must in silence and subiection to his holy and heauenly pleasure yeeld vp our selues and our whole life to bee ordered by him, Psal. 4.4. and 29.9. and 37.7. Esay 30.15. and giue the praise to him for them, Iob 1.21. because euen in iudgement he remembreth mercy. Hab. 3.2. in all our crosses he sheweth his loue vnto vs, and dealeth bet∣ter with vs then we deserue, who might iustly cast vs into hell fire, and yet doe vs no wrong, nor giue vs iust occasion to complaine against him. Thirdly, we must be content with our Page  525 places, callings and estates, auoiding coue∣tousnesse and ambition, Phil. 4.11. Heb. 13.5. Fourthly, we must set our hearts constantly to obey God in pouerty & penury, in afflictions and in all aduersities, Phil. 4.12. Heb. 10.34. Fiftly, we must be ready to distribute & com∣municate the good blessings which wee haue receiued vnto others, knowing of whom and to what end we haue receiued them. When the fountaines of Gods mercies flow to vs, let our fountaine be dispersed abroad, and riuers of waters in the streets, Prou. 5.16. When the cloudes haue dropped downe raine and wate∣red our land, let vs breake our bread to the hungry, and couer them that are naked. We can neuer be truely thankfull vnto God, if we be not carefull to do good to his seruants for his sake. Lastly, we must shew our selues thankefull by yeelding obedience to God, & by labouring to please him in all things. This is a reall thankefulnes, and this the Lord loo∣keth for at our hands: this is the consumma∣tion and perfection of the former, and without it, all the rest are of none effect.

[Verse 2, 3. And the people cryed vnto Moses, &c. the fire of the Lord burnt among them, &c. and he called the name of the place Taberah. Here we see the punishment of their sinne. Obserue from hence,* that among other iudgements of God,* fire is to be esteemed as one. Thus he destroyed Sodome and Gomorrha, Gen. 19.24. and burnt vp both cities and people. So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron, be∣cause they offered strange fire, Leuit. 10.2. E∣liah the Prophet did call fire from heauen, and consumed the captaines with their fifty. 1 Kin. 1.10. The like we see afterward, chap. 16.35. according to that in the Psalme, The flame burnt vp the wicked, Psal. 106.18.

[Reason 1] This must be acknowledged to be a gree∣uous and fearefull iudgement, because we say commonly and truely, fire and water haue no mercy. And we see by neuer failing experience that it is so. Secondly, it is one of the titles of God expressing his nature, y^t he is called a con∣suming fire, Heb. 12.29. Deut. 4.24. and 9.3.

[Ʋse 1] This teacheth vs, that if it please God to lay this iudgement vpon vs at any time, what∣soeuer the meanes or instruments be whereby it commeth, whether by negligence or wilful∣nesse, or by the immediat hand of God, wee must alwayes lift vp our eyes to heauen, and submit our selues with patience to him: wee must not rest in second causes, but acknow∣ledge his prouidence, and consider what is said in this place, that the fire of the Lord con∣sumed the campe. We must therefore no o∣therwise account of it.

[Ʋse 2] Secondly, it is our duty in this regard to serue God acceptably with reuerence and godly feare.* We must take heed to our selues, lest we forget the couenant of the Lord our God; we must make no grauen image, or the likenes of any thing which he hath forbidden.* It is reason we stand in feare of him that is a∣ble to destroy vs suddenly, and to arme his creatures as his souldiers to consume vs in a moment.

Thirdly, it warneth vs, that at the last day, [Ʋse 3] the whole world shall be consumed with fire, and the elements shall melt with heat, and the heauens shall passe away as a scrolle. Seeing then all these things shall be dissolued,*What manner of persons ought we to be in all holy conuer∣sation and godlines, looking for, and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes & hou∣ses thē within these few yeres, testified by the continuall collections for the releefe of such persons as haue receiued losse that way. It is a lamentable sight and mooueth much commi∣seratiō to see a few houses consumed to ashes: these particular burnings put vs in mind of y^t generall burning,* when all things that world∣ly men so much esteem, and for which they la∣bour & gape so greedily, shalbe on fire. What should we so much delight our selues, in cost∣ly apparell bespangled with gold and siluer, or why doe we dote and set our affections so farre vpon the treasures of this life, which wee know must all be burnt vp like stubble?

Lastly, we are hereby admon•shed of a more [Ʋse 4] terrible fire and ••ore fearefull spectacle then all the former: for they are but as painted fires in comparison of the last fire,* which the breath of the Lord, like a streame of brimstone, doth kindle. It was a fearefull fire fell vpon Sodom which burned their cities to ashes,* but their soules suffering the vengeance of God in eter∣nall fire, was more fearefull.* This is called e∣uerlasting fire, which neuer shal be quenched. Into this shall the reprobate be cast, & be tor∣mented in those flames. These plagues are infi∣nite, vnspeakeable, & incomprehensible: with∣out end, without ease, without intermission, without remedy, without profit. Other iudg∣mēts haue some good vse, & many times bring profit to the sufferers after they haue been ex∣ercised by them, but these shall bring none at al: there shalbe weeping & gnashing of teeth.

Againe, when the people first murmured, God did not punish them, as appeareth in the booke of Exodus, they had not yet receiued y^e law: but after the law was giuen, & knowledg shined as a candle in their hearts to direct thē, God spared them not, but entred into iudge∣ment with them so soon as they sinned against him. We learne hereby, [Doctrine.] that knowledge & the light of Gods word receiued into our hearts, encreaseth sin and iudgement.*The seruant that knew his masters will, and did not prepare himselfe to do according to his will shal be beaten with ma∣ny stripes: so saith Christ of the Iewes,* If I had not come and spoken vnto them, they had not had sin: but now they haue no cloake for their sinne. For ignorance doth in some sort excuse, that is, make the sin not to be so great. Again, [Reason 1] all colour and excuse is taken from such as haue the meanes of knowledge,* they cannot Page  526 say they knew not:* the word shal iudge them at the last day which they haue heard. This then teacheth, that none sin more greeuously then such as liue in the bosome of the Church, heare his word, and receiue his Sacraments. It had been better for them that they had neuer knowne the way of righteousnesse, then after they haue knowne it,* to turne from the holy commandement deliuered vnto them, and the last state of that man is worse then the first.* A∣gaine, marke from hence the cause, why iudg∣ment beginneth at the house of God,* because here is y^e greatest light, here God hath vouch∣safed the greatest mercy, heere he hath rained vpon his owne city, while other places remai∣ned dry and withered. As then they haue ta∣sted the greatest mercies, so they must be tou∣ched with the sorest iudgments.* Lastly, it stan∣deth the Church in hand and euery true be∣leeuer, to walk as wisely in the day, redeeming the time,* because the daies are euill. If y^e word do not worke our conuersion, it shall further our condemnation, and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces.

[He called the name of the place Taberah.] God doth not content himself to punish their murmuring, but setteth vp a memorial or mo∣nument of their sinne, tha• others might be taught and instructed by it to feare, by giuing a new name to the place where the sinne was committed, calling it Taberah, that is, a con∣sumption or a burning. The like we see after∣ward in this chap. ver. 34. [Doctrine.] Learne from these examples,* that the iudgements of God which befall to men, are not only punishments to the sufferers and offenders, but also documents and instructions to all others that behold thē, know them, and heare of them. The punish∣ments of God inflicted vpon one doe serue to admonish and instruct another. Abraham is commended that he would teach his seruants and houshold to keepe the way of the Lord, and to do iustice & iudgment,* when he heard of the destruction of Sodome and Gomorrha. The Lord chargeth, that the idolater should not be spared, but stoned with stones, that see∣keth to entise others secretly to serue other gods, that all Israel may heare and feare, and do no more any such wickednes.* So the iudg∣ments that fell vpon the Galileans, and those that perished by the fall of the tower, serued as examples and Sermons of repentance. The like we see in Deuteronomy,* & they were writ∣ten for our admonition, &c. Iud. ver. 7.

[Reason 1] This is the end of his iudgements, he wor∣keth them to this end and purpose, and there∣fore they must be instructions to vs. A few were smitten (saith Cyprian) that others might be warned by their example. As in a family the master will not passe by that which the seruant committeth, because it may be a war∣ning to the rest, that they might heare and see and commit no such thing, as we shewed be∣fore out of Deuteronomy. Some are punished, that others might not be punished. Secondly, whatsoeuer was written before hand, was written for our instruction,* that we might re∣ceiue benefit thereby vpon whom the ends of the world are come; as it oftentimes happe∣neth in states that are well gouerned, where we see not onely malefactors executed, but gibbets erected, and other monuments set vp in the high wayes, to the benefit of those that passe by and come after, that they beholding what befell to such wicked offenders, might not transgresse in the same manner.

This serueth to checke and controll the sa∣criledge [Vse 3] of the Church of Rome, who keepe backe these examples from the knowledge of the people of God. They cānot abide y^e Scrip∣tures should be common, and therefore doe hinder what they can, & forbid them to know these iudgments. The Apostle wold not haue any in the Church ignorant of them,* but these keepe away the key of diuine knowledge which openeth the gate of Gods kingdome, neither entring themselues,* nor suffring those that would enter. The Priests in the Law were commanded to reade the Scriptures to all the people in their own language: but these keep them & reade them in a strange tongue, because none should vnderstand them: or if they be in their owne tongue, they haue so mingled them with strange words and phrases that the people are neuer the wiser nor y^e bet∣ter. And if any in reuerence and humility seek to vnderstand them, and shew and desire them to be acquainted with them, they shall bee so terrified and discouraged, that they are not a∣ble to make any profit by them to themselues, or receiue any comfort from them. These are like to those couetous wretches y^t withholde corne from y^e people in time of famine, whom God and the people may iustly curse.

Secondly, this reproueth those that are ig∣norant, [Vse 2] wilfully ignorant, and will not know nor learne the examples y^t God hath set down in his word. For if they be iustly condemned that will not haue them knowne, then cannot they be excused that care as little to haue thē learned. Woe then to the times & ages wher∣in we liue. For though we may see and reade, and heare and know sundry examples of Gods fearefull iudgements, both in the word & out of the word, yet for the most part we want care and conscience to make profit and bene∣fit by them. The iudgements of God are be∣fore our eyes, yet they are for the most part but nine daies wonder, nay rather nine houres wonder, for they are soone forgotten and out of mind. We turne them to another end then that for which God sent them among vs. We are ready to blesse our selues in our sinnes,* be∣cause the like falleth not vpon vs, and to cen∣sure others to be grieuous sinners. Whosoeuer therefore do not make vse and benefit by the iudgments of God, shall they escape? No ve∣rily, they shall beare their condemnation: for it cannot stand with the honor of God to suf∣fer Page  527 them to abuse his mercy, & to contemn his iustice. For as it standeth not with the honour of a state to suffer any person to race and de∣face the monuments of their iustice that they haue set vp, and therefore he w^c doth it shall be seuerely punished; so certainly God wil main∣tain his own honor, and get him glorie in the confusion and destruction of all those y^t make no vse of his iudgements, his hand shall finde them out, and come sodainly as a whirlwinde vpon their heads.

[Vse 3] Thirdly, it is our duty to learne by his se∣uerall iudgements what he would haue vs to do, forasmuch as hee sendeth them home to our doores, nay to our hearts and consciences for instruction sake. Euery iudgement is a re∣all sermon of repentance.* As it is a sinne for a man to go to a sermon & profite nothing, nei∣ther in knowledge, nor in faith, nor in obedi∣ence, to be neither confirmed in the truth, nor preserued from error, nor raised vp with com∣fort: so is it a grieuous sinne for any in his cor∣ruption to behold the hand of God striking & punishing, and securely to passe by it, & not learne some good instruction from it. Euerie iudgement of God must be to vs as a schoole∣master to teach vs somewhat, and wee should be as schollers ready to learne by that lesson. But what should a man learne by iudgements wil some say?* I answer,* that by euerie iudge∣ment we must learne this point, that they are as a sermon preaching to vs against that sinne for which that man was punished & smitten which lieth vnder the iudgement. All parents must learn what befell to old Eli for winking at the faults of his children and sparing of thē, or else certainly they shall answer for it, hee brake his necke and died, for hee fell from off the seate backward on which he sate, 1 Sa. 4, 18. See the iudgement which befell to him y^t gathered sticks on the Sabbath day, ch. 15, 35 to teach vs to beware of the contempt of it. Mark what be fell to Ieroboam, hee lost the vse of his hand for a time which hee stretched out to offer violence to the prophet of the Lord: we must therefore take heed of this, that wee lift not vp our hands against his seruants. To be short, let vs set before vs the examples of Cain that hated his brother, of Cham that moc¦ked his father, of Ananias & Sapphira that dis∣sembled with God, of Iudas that betraied his master, of Eutychus that slept at the Sermon of Paul: by these and such like we must bee ad∣monished to auoid maliciousnesse, mocking, hypocrisie, couetousnes, and drowsie affecti∣ons when we come to heare. We must learne good out of the euils which befell all these: Cain and Cham were both accursed: Ananias and Sapphira were stricken with sodain death, Iudas hanged himself,* and Eutychus was taken vp for dead. If from these examples we do not learn some instruction, doubtlesse it shall turn to our greater condemnation. Thus much of their first murmuring.

[Ver. 4, 5, 6, 7, 8, 9. The second murmuring followeth, which is the second part of y^e chap. handled to the end thereof: wherein obserue 3 things. First the peoples blasphemie against God, lusting after flesh and loathing Manna. Secondly, the communication betweene Mo∣ses & God touching their murmuring. Third∣ly, the issue and euent of al, containing the ex∣ecution of Gods wil after the communication was ended. The murmuring is amplified by y^t occasion, by the manner by the substance and effect thereof, and lastly by the greatnesse of their sin and offence: all which are set downe at large, both that the iustice of God in pu∣nishing of them might be cleered, and his gra∣cious goodnesse in sparing and pardoning of them might be manifested.

The occasion of this sin which is the first cir∣cumstance, arose from the multitude of the E¦gyptians that came out of Egypt,* and ioyned themselues to the people of God. Now albeit they had left Egypt when they saw y^e plagues that fell vpon it, yet they sauoured still of the Egyptian manners, and longed after their E∣gyptian diet, they lust after flesh, and gaue great offence to the people of God, they laid a stumbling block before them & caused many of them to fall, y^t they neuer rose vp againe.

Their sin is ex•ressed in these words, Who shall giue vs flesh to eate? Then they remembred their former life in Egypt, when they did fill their bellies with store of fish, and did eat Cu∣cumbers and Melons, Leeks, Onions and gar∣lick, which they preferd before the most hea∣uenly meate and Manna bestowed vpon them in great plenty. Nay, they shew themselues to be so bewitched with these Egyptian trickes, and besotted with the desire of their former food, that their soules euen pined away and con∣sumed euery day, as if they had bin vtterly fa∣mished: so that they cried out, Wee can see no∣thing but Manna. In this their sin, that we may see it in his true colours, & iudge of it accor∣dingly, obserue these particulars. First, a mani∣fest contempt of Gods ordinance, for they do point it out as it were with the finger, and say there is nothing at all besides this Manna be∣fore our eyes. Secondly, they must haue their eyes satisfied as wel as their bellies filled. It could not content them to haue their necessi∣ty supplied, they must also haue their sight pleased: such was their wantonnesse, intem∣perance, vnthankfulnes, and loathing of that meate wherewith God did diet them. Third∣ly, here is a notable tempting of God, as Psal. 78.18. they tempted God in their harts, in re∣quiring meat for their lusts: they wold try his power what he could do; he must waite vpon them, and doe whatsoeuer it pleased them to enioyne and appoint vnto him. Fourthly, blas∣phemy against God and open contempt of him, setting him at nought, They spake against God, they said,*Can God furnish a table in the Wil∣dernes? For could they more blaspheme God, or flie in his face with opprobrious speeches, then to charge and accuse him of pining away Page  528 his people and staruing of them? Fiftly, a vili∣fying & contemning of their deliuerance out of Egypt: they had forgotten the bondage of their persons, the cruelty of Pharaoh, the bea∣ting of their officers, & the destruction of their children: they renew their old complaint w^c they vttered more euidently, Exod. 16, 3. O that wee had dyed by the hand of the Lord in th• Land of Egypt, when we sate by the fleshpots, when we did eate bread our bellies full. As if they shold say, we care not for our departure and deliue∣rance out of Egypt, we think not our selus any way beholding to God for it: for then it was better with vs then at this present. Sixtly, they loath their present estate of present blessings, though they had store of Manna, and had not experience of any want, yet they must haue their dainty and delicate food, like tumultu∣ous and rebellious subiects that alwaies are weary of the present state.* Seuenthly, they shew their intemperance and concupiscence, lusting after the worse, whē they had the bet∣ter, of which the Apostle saith, We should not lust after euill things,*as they lusted. For this cause euen to lay open the greatnesse of their sinne, doth Moses sundry waies describe this Man∣na,* by the similitude of it, it was like Coriander seed; by the colour of it, as B•elium, that is, like the gum of that tree. For it is a tree of the big∣nesse of an Oliue, whereof Arabia hath great plenty, which yeeldeth a certaine gum sweet to smell,* but bitter in taste. It is farther also described by the sundry vses of it, by the taste of it, and that it came to them without any la∣bour or pain-taking, except in the gathering onely, for God did send it downe with y^e dew euery night, as we reade at large. Exod. 16.

Out of this diuision thus sorted into his parts, arise sundry instructions, part whereof I will onely point out. And first behold & won∣der, and be astonished, how quickly they sin againe. They had bin chastened immediately before, the fire entring vpon the hindermost of their tents,* was scarse quenched, the foot∣steps of that fearefull burning might yet bee traced out, and the smoke thereof was fresh in their eies, yet they fall to lusting and murmu∣ring againe.* Obserue therefore and marke it well, that the entertainment of sin is dange∣rous. It is not satisfied with the first commit∣ting, it goeth and groweth on apace, the pra∣ctise of one maketh way for another, and ope∣neth the gates wide to all wickednes, Whē sin is suffred to take roote, it buddeth by and by, and beareth fruite which is more bitter then gall. And no maruaile: for God leaueth such [Reason 1] to themselues, y^t they commit sin with greedi∣nes. Such is his iustice, that he will withdraw from them, when once they forsake him, all meanes that should do thē good, y^t they abuse them no longer, and he will punish sinne with sin, the first with a second and the second with falling into a third. Sin is like the infant that is in the mothers wombe, where it groweth by little and little vnto the birth,* and neuer stayeth till it come to perfection. This must [Vse 1] teach vs, that there is no dalying with sin, it is not barren, but very fruitfull. Many think they may stretch their conscience a litle, and make bold with God and his law for once, but they deceiue themselues, for they sow that seede w^c in short time will spring vp and grow a mon∣ster. For as the sluggard saith, yet a little more sleepe: so the sinner saith, yet a little more sin. He is like the couetous man y^t saith euermore Bring, bring: and as he thinketh he neuer en∣creaseth his substance enough, so the sinner supposeth he neuer encreaseth his sin enough. This will bite as a serpent in the end, though it delighteth in the beginning. Againe, it tea∣cheth vs to acknowledge Gods great mercy toward his children, in staying them back that they goe not forward being once entred into the practise of it. When Paul would haue en∣tred in among the furious people, it might haue cost his life, if the disciples had let him alone, howbeit they suffered him not, Act. 19.30. So if God should suffer vs to runne on, it might cost vs our liues, and cause vs to bee condemned with the world. When we o∣pen a port and passage for sinne, wee are as a man that is falling or rouling downe a very high mountaine, how can he escape death, ex∣cept he be stayed by a very strong hand? So is it with vs, if once we make a breach into our conscience, it is vnpossible to stop it, if God himselfe do not set to his hand. If he take the matter in hand, and determine to shew mercy vpon the poore perishing soule that begin∣neth to suffer shipwracke, though we had one foote in hel, he can bring vs backe again. And how should not that soule so deliuered, and seeing the snare of death and hell broken, and hauing experience of the power and mercy of God in raising him to life, but in a sweet fee∣ling of them cry out, Blessed be the Lord, who hath not giuen me as a prey vnto their teeth, Psal. 124.6. and againe, My helpe is in the Name of the Lord, who made heauen and earth, ver. 8. This mercy is the greater, both because it is rare: for not one among an hundred maketh vp the breach, that sinne hath made: and because it is wholly gracious and freely bestowed, the sin∣ner deseruing to be forsaken vtterly who hath fearefully forsaken God. God hath fast hold vpon all that are his from their election,* and therefore hee will neuer withdraw his hand from them, nor suffer them to be drow∣ned. Lastly, it must be our care to stop the be∣ginnings of sinne, Iosh. 24.14.15. and then we shall be sure it will neuer come to perfection.

Againe, these murmuring Egyptians, seeing the mighty works and miracles of God in E∣gypt, would needs become proselites, they ioyne themselues to the people of God, and seeme so forward that they forsake their ido∣latry, their countrey, and kinred, their owne people, and their fathers house: neuerthelesse they starte backe as a deceitefull bow, and they reuolt backe to their olde manners, Page  529 as dogs to their vomit, and as swine to their former mire & filthinesse.* Wherby we learne, that many are in the profession of the faith, which are not indeed faithfull, neither true members of the Church, as wee see in Ismael. Gen. 21, 9. and Caine, chap. 4, 3. there are many temporizers that beleeue for a season, Luk. 8, 13. Others are offended, and fall away, Iohn 6, 66. Such professe that they know GOD, but they deny him in their workes, and become abhominable and disobedient, Tit. 1, ver. 16. 1 Iohn 2, vers. 19. And no maruaile: for many loue the praise of the world more then the praise of God, and neuer had found rooting▪ and therefore though they go farre in y^e right way▪ yet they returne backe, and are neuer the neerer, nay, they are set farther off then e∣uer they were. The Church had alwaies such, all are not the true seed of Abraham, that are of Abraham: neither the Israel of God that came of Israel. Good fish and bad fish are ta∣ken in the net, Math. 13, and good wheate and [Vse 1] chaffe are mingled together. This teacheth vs good vses. First, that it is not enough to salua∣tion, or sufficient to entitle vs to Gods king∣dome, to make an outward profession. The diuell himselfe may this way go as farre as the best, for Satan can transforme himselfe into an Angell of light, 2 Cor. 11, 14. & a wolfe may put on a sheepes skinne, Math. 7, 15. Yea, a Parot and an Ape can imitate: and there∣fore trust not too much to the outwarde appearance and profession, if thou goe no far∣ther, neither account it sufficient that thou art baptized, and made partaker of the Word and Sacraments, and of the praiers of the church: this is no better then to trust in lying words which shall not profit nor prosper, Ier. 7, 4. Secondly, we must ioyn to our profession, sanctification and holinesse of life, Ier. 7, 5. Such as content themselues with outwarde shewes, are like the tree that hath leaues with∣out fruite, & are ranke hypocrites, like weeds that grow among good herbes. God hath chosen and redeemed vs that wee should bee holy, Eph. 1, 4. Luke 68, 75. The condition of such is no better then of the heathen and infi∣dels, Math. 5, 20. Nay it is not so good. Lastly, let vs heereby try and proue whether we be in the faith or not, 2 Cor. 13, 5. Many liue in the Church that neuer examine themselues whe∣ther they be of the Church, nor consider that they may deceiue themselues & many others, forasmuch as an hypocrite and a reprobate may go farre in christian religion. Many haue in them the first beginnings of christian reli∣gion, as it were the foundation of a building, and there they stand at a stay: but wee must build forward, vntill the spirituall building be perfected. It is not enough to runne, except we obtaine the prize. He that doth perseuere to the end, shall be saued: and he that is faith∣full to the death,* shall receiue the crowne of life. Moreouer see heere, how the Israelites are led by the example of the Egyptians, to mur∣mure with them, and therfore one euill person entiseth, corrupteth, and infecteth another, as Eue did Adam, and the serpent did Eue: Prou. 13, 20. Psal. 106, 35, 36, 39. For sin is as leauen;* 1 Cor. 5, 6. and as a contagious disease.

Woe therefore to the world because of of∣fences; [Vse 1] Mat. 18, 6.8. and they are pronounced to be accursed that lay a stumbling block be∣fore the blinde, to make them to fal, Deut. 27. Againe, we must haue no fellowship with the vnfruitfull workes of darknesse; neither bee companions with them, Eph. 5, 7, 11. 1 Cor. 5, 11. We must come out from among them, and separate our selues from them, & touch no vn∣cleane thing, 2 Cor. 6, 17. and then will God receiue vs as his children, & be a Father to vs. Moreouer, all obstinate persons that giue of∣fence, should be banished out of the Church,* lest as scabbed sheep they infect the rest of the flocke. The leapers were not suffered to dwell among men, but turned out of the Citty, and dwelt apart by themselues. And wherefore was this? to auoide the infection of the body. How much more then ought such as haue a spirituall leprosie vpon them, be kept from the company of others, lest they bring first infecti∣on, and after destruction vpon soule & body? Furthermore, it excuseth not to say, I haue learned it of others, they were the authors and beginners of the sin. What did it auaile the Is∣raelites to fall by the example and allurement of the Egyptians, or by their counsell and per∣swasion? For it was their owne lust that carri∣ed them away headlong. God punisheth all such as commit euill, or any way consent vnto it, Rom. 1, 32. So God in the beginning puni∣shed the diuel, the man, & the woman, because all sinned, albeit one by the perswasion of ano∣ther. Lastly, it condemneth those that glory in their strength, that nothing can make them worse, no time, no place, no persons, no per∣swasions, no company. They say, no man shall be able to peruert them, or seduce them, or in∣fect them. Are these men better then Adam when he was in the garden? if his place could not protect him, nor his innocency keepe him, they may iustly feare that other places may in∣fect them much rather. Salomon was no foole, nay he was endued with great wisedome, and beloued of his God,* yet being too familiar with Idolaters, he was ouertaken with Idola∣try, and became a great Idolater, and his out∣landish women caused him to sin. Or are they better then Peter, who made a most worthy confession of Christ? yet being among a crew of prophane persons, he was brought to deny his Master, nay in a manner his owne saluatiō. Be not therfore deceiued, rather feare thine owne weaknes then boast of thy strength.

[Ver. 5, 6. We remember the fish that we did eate in Egypt freely, the cucumbers, &c. But now our soule is dried away, &c. In these words we see how carnall men conceiue carnal things. They prefer their trash before Manna, as if corne be∣ing found out, men should loue acorns better Page  530 then corne.* The doctrine from hence is this, that the transitory things of this world, are preferred by carnall minded men before hea∣uenly things. The Iewes preferred their pri∣uate commodities before the building of the Temple, Hag. 1, 2. So did Esau, Hebr. 12, 16, 17. who is therfore branded of the holy ghost to be a prophane person. So did the Gadarens Matth. 8, 34. We haue many examples of this nature, Iudas, Demas, the yongman in the gof∣pell that came to Christ, howbeit he went a∣way sorrowfull from him, for if he might not keepe his possession, he would none of Reli∣gion. And the Reasons are plaine.

[Reason 1] For they that are carnall are carnally min∣ded, they are nothing else but a lump of flesh, from whence nothing can proceede, but that which is corrupt, Io. 3, 6. Secondly, they haue no taste at all of spirituall things, as of grace, of heauen, of saluation, of eternall life. No maruell therefore if these be vile and nought worth in their eyes, and the other preferred before them, because where the treasure is▪ there wil the hart be also, Mat. 6, 21. Col. 3, 2.

The vses follow. First, see the dangerous e∣state [Vse 1] of carnall men, and how hard it is for a rich man to enter into the kingdome of God, Mat. 19, 23. It is easier for a Camel to go through the eye of a Needle, then for a rich man to enter in∣to the kingdome of God. verse 24. Rich men are thought of the world to be the happiest men in the world: howbeit they stand in a slippe∣ry place, and their estate dangerous, if they watch not narrowly ouer themselues. This appeareth in the example of the rich glutton, Luke 16, 19. he could finde no time to search the Law and the Prophets, he was altogether drowned and drunken in his delights, he was corrupted and carried away with pompe and vanity; finally, he forgate and contemned the poore. So was it with him that would pull down his barnes and build new, and thought of nothing but of the earth: he said to himself, applauding his owne happinesse, Soule, thou hast much goods laid vp for many yeeres, take thine ease, eate, drinke, and be merry, Luke 12, 19. This was the cause that mooued Agur to desire of God not to giue him riches, least he be full & deny the Lord, and say, Who is the Lord? Pro. 30, 8.9. Such as set their hearts vpon the va∣nities of the world, doe commonly neglect heauenly things, and by little and little waxe cold in them. Riches are compared to thorns; if then our hearts be not well fenced & coun∣tergarded, we shall be hurt by them. There∣fore doeth Christ denounce a woe against all carnall richmen, because they haue receyued their consolation already, Luke 6, 24. They must looke for no further reward.

Secondly, wee must not be immoderate in [Vse 2] seeking after them, neither be idolaters in tru∣sting in them. What was it that destroied the Sodomits? was it not abundance of all things? was it not excesse and superfluity? Eze. 16.49. Let vs be contented with our estate whatsoe∣uer it bee: for a little with a quiet conscience and a true heart to God, is better then a fatte stalled Oxe. Let vs pray for conuenient food, and vse this world as though we vsed it not, for the fashion thereof fadeth away, 1 Ioh. 2, 17. Let our conuersation be in heauen, Phil, 3, 19. Let not our hearts bee bewitched and besotted with these things, that wee may depart hence in peace when God shall call vs, and so bee the Lords in life and death. It is no profit to win the whole world with the losse of our owne soules, Mat. 16.26.

Lastly, let it be our study to preferre as best [Vse 3] of al, the best things. They are no better then fooles that would preferre rotten wood that shineth in the night, before the finest and pu∣rest gold of Ophyr. And who doth not wil∣lingly yeeld and confesse the folly of these E∣gyptians, that made more reckoning of their grosse feeding and fogging in of garlicke, and Onions, and Cucumbers, and such like gra∣zing▪ then of that excellent & precious Man∣na which came from heauen? We are ready to sit in iudgement vpon these, and to condemne them: but how many are there of vs that are like vnto them? I dare boldly affirme and a∣uouch, that the greatest sort of men are such Egyptians, and do daily practise such Egypti∣an tricks: making more account of this life thē of the life to come; of man more then of God, of y^e earth more then of heauen. Let not there∣fore temporall things dazle our eies, to make vs senslesse as blocks. If rotten things shine, it is but in the dark, and in the night; and if these transitory riches do besot any, it is such as are blind and cannot see the glory and beauty of the world to come: w^c if we could behold with the inward eies of a sanctified mind, it would wholly possesse and carry vs into a loue & ad∣miration of it. But such as are nothing but a lumpe of flesh, can sauour nothing but of the flesh. All their cares and cogitations are spent about the world: their hands and harts are full of it, y^t they leaue no roome for better things. Tel these men neuer somuch of religion, of the word of God, & the fear of his name, you sing a song to a deafe man: by and by they reply, Who wil shew vs any good? that is, any profit:* they care for nothing els but for the flesh-pots. It is most strange to consider that the life of man, w^c should bee spent chiefly to prouide for the soule which is immortal, yet this for the most part is the least of our thoughts. We are alto∣gether plodding about getting of riches, and prouiding for the body and the belly, which are framed of the earth and dust.* We dwell in houses of clay, & our eies do euery where be∣hold the vncertainty and vnstability of them, yet we cheefely prize and pamper this vassall and slaue of death, and forget vtterly, or re∣member at leysure the soule, and cast all our hopes on the peace which we trust to make at the parting, which is an high presumption, & no better then a laughing of God to scorn. And when we haue done all, and gotten store Page  531 of goods, what comfort shall they minister at the last day? for all this is but with the Egyp∣tians to striue for onyons and garlike, it is no better. And when the body must turne to the earth, & we must lay downe this Tabernacle, whose foundation is in the dust, what good will our onyons and garlike do vs? Wil not a little Manna at that day, stored vp, stand vs in more stead, and bring greater comfort to the soule, then to sit by these flesh pots of Egypt? Alas my brethren, all y^e wealth of this world, if we could heape it vp together, is no better then onyons and garlike in comparison of spi∣rituall things. Why then should we exalt the body so high, which must lye so low, and re∣turne to dust and ashes, and in the meane sea∣son neglect the soule, which shall liue (when the body is dead and rotten) either in euerla∣sting life, or in euerlasting fire? Such notwith∣standing is our madnes, that all the stir which here we make, is for onyons and garlike. Wee labour for nothing but for the belly & meats, and yet God shall destroy both it and them.* The rich man is said to fare deliciously euery day, howbeit hee made ill prouision for his soule,* for it was carried to hell and torments.

Ver. 7, 7, 9. To enlarge and set forth the sin of these prophane persons, Moses dcscri∣beth what this Manna was. It was not a natu∣rall Meteore vsuall & common in those quar∣ters,* as many haue imagined. For this fell a∣mong them euery part of the yeare, winter & summer and that alike. It serued to satisfie many thousands. It fell not at all vpon y^e Sab∣bath day: howbeit on the sixt day fell twice so much as there did ordinarily other daies. If it were kept vntill the next mourning, it putrified, but reserued on the sixt day, it rot∣ted not, but serued them for their vse vpon the seuenth day. Nothing could hinder the comming or falling of it,* nor frost nor raine, nor heate, nor cold, but this blessing of God alwayes accompanied them whither soeuer they went. When they were entred into the possession of the Land of promise, then it cea∣sed, but not before. Lastly, Aaron was com¦manded to keepe a pot full of it for a memo∣riall of this miraculous worke of God, and it rotted not nor stanke. It is called the bread of Angels,* Psal. 78, 25. not that the Angels do eate any corporall or materiall food, beeing themselues spirits, but because of the excel∣lency of it, or because the Angels were Gods instruments in preparing of it. It was food not onely for the body, but for the soule: it was both a visible Manna and an inuisible, both open and hidden, both earthly and heauenly. This was a type and figure of Christ the true bread that came downe from heauen. 1 Cor. 10, 3. Iohn 6, ver. 33, 35. It was a type of the word which is the foode of our soules. He∣brewes 5, verses 13, 14. as also of the sacra∣ments by which we are nourished 1 Corinth. chapter 10, v. 3. These three are right Angels food, dainty and delicious fare, sweeter then wafers made of hony, or of the best confecti∣on that the Apothecary can aff•ord.* This tea∣cheth vs, that God hath prouided a very large and liberall diet, yea most excellent & dainty fare to nourish his children. The heauenly blessings of God contained in his word, the exercises of our religion, the holy sacraments, especially the Lord Iesus himselfe y^e bread of life, whom whosoeuer eateth hath eternal life abiding in him, are costly, plentifull, and hea∣uenly feasts, the meanes of spirituall nourish∣ment and encrease to his seruants, which God hath ordained for his sonnes and daughters. The Prophet speaking of the soules prouisi∣on, which God our good Shepheard maketh for the sheepe of his pasture, saith,*Thou prepa∣rest a Table before me, &c: my cup runneth ouer. Thus is wisedome the Sonne of God broght in by Salomon, to haue killed her beasts, to haue mingled her wine, and to haue furnished her Table, Prou. 9, verse 2. Come eate of my bread and drinke of the wine which I haue ming∣led, verse 5. And Math. 22, verse 4. the Kings seruants call the guests, and tell them, he hath prepared his dinner, his oxen and his fatlings are killed, and all things are ready. So the Pro∣phet speaketh, Esay 25, 6. and Christ himselfe, Luke 14, verse 16. and Psalm. 36, 19. So then, the soules food & fare is notable good cheere the best that euer was tasted.

For these heauenly blessings and this suste¦nance [Reason 1] for the soule, doth as fully sustaine and satisfie, nourish and maintaine the state and strength of the soule, as any outward prouisi∣on doth or can do the body, Iohn 6, 54, 55, 56. My flesh is meate indeed, and my blood is drinke indeed, that is, they haue thē same na∣ture to our soules, which meate and drinke haue to our bodies.

Secondly, in these and by these is prouisi∣on [Reason 2] to satisfie all sorts: in the word is sincere milke for children and strong meate for men of riper age, Hebrewes, chapter 5. Christ is hidden Manna which all did gather, and were fed and nourished by it: it feedeth small and great.

Thirdly, the prouision of God is farre bet∣ter then all earthly prouision. This food is [Reason 3] perpetuall, the word of the Lord endureth for euer, 1 Pet. 1.23. In eating of this food there is no danger of surfet and excesse. This is durable meate, it liueth for euer, and maketh vs liue for euer: who so eateth of it and dige∣steth it, shall neuer perish for hunger, and who so drinketh of this, shall neuer thirst a∣gaine. It is therefore Gods ordinance, that his children and houshold seruants should be largely and liberally prouided for, to haue e∣uery one of them a full meale.

The vses. From hence it followeth, that the soule hath alwayes very great neede of [Vse 1] food and sustenance as well as the body, and will perish for hunger and die for thirst, euen eternally, through want of spirituall food, as Page  534〈1 page duplicate〉Page  535〈1 page duplicate〉Page  530〈1 page duplicate〉Page  531〈1 page duplicate〉Page  532 well as the body for want of temporall food. The soule hath her diet, as well as the body, & the strength of it is maintained by the bread of life, as well as the state of the body by the bread of wheat. How many are there among vs that consider not these things, or at least care not for them! Many there are that haue fat and lusty bodies, that haue plenty of out∣ward things, who notwithstanding haue poore, leane, and pining soules, euen ready to starue, and to be famished, and to giue vp the ghost. For as the wise Salomon teacheth, Prou. 29, 18. Where there is no vision, the people perish. And the Prophet threatneth a greater famine of the word, and more dangerous, then the fa∣mine of bread, or the thirst for water, Amos 8, 11. If then we be content to take paines and to trauaile farre for this earthly food, as we see in Iacob, when he and his family wanted corne: how much more ought we to labour for the bread that endureth to euerlasting life?

[Vse 2] Secondly, we should come to the house of God with hungry and thirsty soules. We must resort to the Word and Sacraments, and to all the holy ordinances of God, as an hungry person doth to a good feast, Esay 55, 1. Ioh. 7, 37. Reuel. 22, 17. 1 Pet. 2, 2. Let it be with vs as with Dauid,* he longed greatly, and said, Oh that one would giue me drinke of the water of the well of Bethlehem, which is by the gate! Where there is no desire of grace, there is no grace. The faithfull haue alwaies testified their de∣sire, Ps. 42, 1. The Prophet felt the sweetnesse of the word and sacraments, & testifieth often what a goodly taste he found in him, as Psal. 119, 103, & 19, 10. How sweet are thy words vn∣to my taste, yea sweeter then hony vnto my mouth! He that is sicke, findeth no taste in any thing, the purest hony is bitter vnto him: but he that hath a good taste and is in health of body, iudgeth and findeth it otherwise. So if our soule be in health, it findeth the word to bee sweeter then the hony and the hony combe, and more to bee desired then gold, yea then much fine gold. Haue we then no taste in the word? doth it not rellish with vs? then most certaine it is we are soule-sicke, we are sicke at the hart: it is high time to run & poste with all speed to the Physition Christ Iesus, to re∣store this taste to vs which we haue lost, or to bestow it vpō vs if we neuer enioyed it. How irkesome is it for a man to haue no taste in his meate and drinke! Elihu saith, The eare trieth words,*as the mouth tasteth meat. But we should thinke it a thousand times more troublesome, to haue no taste of the good word of God, as if it were no meate for vs. The Manna descri∣bed in this place, which figured out the word, is compared for the taste & sweetnesse, to wa∣fers made with hony, Exod. 16, 31. How then shall we thinke our selues well, and whole, & in good health, when we haue no more taste in it then is in the white of an egge?

[Vse 3] Thirdly, heere is comfort to all those that are poore christians, which haue little store at home, hard fare, bare bread, smal drinke, and a thin diet al y^e yeare. Let vs cheere vp our harts and refresh our spirits with this consideratiō, that albeit we haue a scanty meale at home, yet there is plentiful prouision in Gods house. We haue much matter of great reioycing, that although there be great difference in fare and furniture betweene the rich mans table & the poor mans, yet the priuiledges of Gods house are common to them both, the poore hath as good interest in them as the rich, yea some∣times a better portion, if he make greater vse of them, and take more benefit by them. The poore are admitted to Gods table, albeit they be not to the table of the rich, & haue accesse vnto his house and to his presence, where is fulnesse of ioy and pleasure for euermore, and this their ioy shall no man take from thē. Nay such as haue riches and plenty at al times of al things, which haue their tables furnished at home with variety of dainty dishes, & are ser∣ued in with sundry courses of most choise meates, euen they must make account y^t their best fare is in the Church of God, & prefer it farre before the other: otherwise they iudge not aright betweene soule & body,* betweene meat and meat, betweene house and house.

Fourthly, this serueth to reproue papists, Ministers, & people. For first it meeteth with [Vse 4] the popish diet, that bar the people from the cup of the Lord, therby keeping backe a part of the spirituall banquet that Christ hath pre∣pared for them, when he spake to the commu∣nicants, Drinke ye all of this.* But these Church-robbers allow not to the people any conse∣crated wine, withdrawing from them a part of their allowance. This sin is no lesse then sa∣criledge. Christ saith,*This is my blood which is shed for you and for many, for the remission of sins. And who are those many that are there spokē off? Doubtlesse all that should afterward be∣leeue in his Name. From hence then we rea∣son thus, If the blood of Christ be shedde for the people, then the cup of the Lord must bee communicated vnto them: but the former is true; therfore the latter. For as we reason tou∣ching baptisme of infants, that if the king∣dome of God belong vnto them, much more the outward signe may bee administred vnto them: so we say touching the other, that if the blood of Christ and remission of sins be∣long to the people of God, much more doth the cup which is a seale thereof. Againe, they deale no better with thē for the word it selfe. They haue corrupted and poisoned their food with apochryphall additions,* with humane traditions, with keeping it in a strange toong, as it were vnder locke and key, and so starue them whom they should nourish and streng∣then. And how can they deale better with the people in the word and sacraments, who haue set vp another Christ, a false and counterfeit Christ? they destroy his natures, & his offices, they deny him to be the onely King, the onely Teacher, the onely Priest of his Church; they Page  533 make other Mediatours and Redeemers, they scoffe at our righteousnes standing in y^e im∣putation of his righteousnesse. So then the diet that the Romanists allow vnto men is a poore thin diet, it is not able to maintaine life in the body: for whereas the food wherwith the Lord would haue vs fed, standeth in three things, in beleeuing in Christ, in receiuing the word, and in partaking of the Sacraments, they feed the Church with chaffe and huskes, & no better then saw-dust; for the word they haue corrupted, the sacraments they haue mangled, and Christ Iesus himselfe they haue vtterly denied. Secondly, it reproueth such Ministers as feed their sheep in short pastures, and allow vnto them a more sparing diet, thē the great Shepheard of the sheepe hath ap∣pointed vnto them. They giue them no more food (if so much) then serueth to keepe the soule in life, and therefore the sheepe that de∣pend vpon their feeding and allowance are leane and starueling sheep, such as euery bush and brier is able to entangle, and euery ditch is able to drown. Some feed them with bread that is dry and mouldy, vnfit for nourishment. Some thinke it enough to preach once a mo∣neth,* or once a quarter. It were rather to be wished that they would allow thē two meals a day, that the sheepe of Christ may be fat and strong, according to the bodily diet which our selues do take. Let vs not therefore feede our selues to the full, and starue the sheep for which Christ Iesus died: and when God hath dealt liberally with them, let vs not pinch thē and pine them away, but as good Stewards of the house, bring forth store, both old & new. We ought to preach the word in season & out of season,* and not deale as greedy and couetous masters do with their seruants, that pinch thē of their meate: and seeing we reape plentiful∣ly of the people, let vs not deale sparingly with them. Lastly, it reproueth the people themselues, that when God would haue them well fed in their soules, care not how little food they receiue themselues. The Sabbath is the Lords feast day. Why should we refuse to take two meales on this day, when it is prouided for vs? If wee tooke our food but once in the day, we should starue our bodies, oh, take heed we do not so to our soules! And let vs beware we doe not make more recko∣ning of feasting and filling of the body, then of feeding the soule. Alasse, how many are there, that are content to buy their pleasures and pastimes with the losse of the word of God! and yet are neuer a whit touched with it. Are not these like Esau? are not these I say, as prophane as Esau?

[Vse 5] Lastly, it behoueth vs to redeeme the time that is to come, and to be more carefull of the soules health, diet, strength, and nourishment, then of the bodies; according to the counsell of Christ, Labour not for the meate that perisheth, but for that meate which endureth vnto euer la∣sting life,*&c. Seeing then we haue such choise and variety of dainty food, sweet meats, ban∣quetting dishes, and all other good things of∣fered vnto vs, and set before vs in Gods house and at his table let no other feasting, pleasure, banquet, meeting, or voluptuous liuing▪ keep vs from his house, or make vs to come vnre∣uerently or vnworthily vnto the same. Many do so fill, nay glut and gorge themselues with eating and drinking, that they are more fit to sleepe, then either to heare or to pray. Let vs be more carefull to fill our soules with marrow & fatnesse, then to fulfill the desires of the flesh and to surfet on our carnall pelights.

[Ver. 11, 14, 15. Then Moses heard the peo∣ple weepe, &c.] Thus much of the murmuring: now we come to the communication, which is double. First, the complaint of Moses, & the answer of God: secondly, the exception of Moses replying against Gods answer, as if his word had not beene sufficient, and then ano∣ther answer of God satisfying him. In the first part of the first answer set downe in these ver∣ses, we haue Moses complaining of two things both because God had not dealt well & gra∣ciously with him, to lay so great a burden vp∣on him, to take the charge of so great a peo∣ple, without helpers and assisters, which made him euen wish for death; and because he was not able to feed them and to satisfie their re∣quests touching the flesh that they lusted af∣ter, saying, Giue vs flesh that we may eate.

It is remembred in Exodus, ch. 16, 12, 13. that they murmured against Moses,* and lusted after flesh, and had quailes sent them: where∣vpon the question may bee asked, whether that history be the same that is mentioned in this place, and whether both were sent at one and the same time? I answer, the histories are diuers, both in regard of the circumstances of time and place. These were giuen to satisfie them a whole moneth, the other but one time. These fell a daies iourney without the host on each side, the other onely couered the campe: they lusting after these are sharply punished, the other are not. We may obserue out of the words of Moses, that many are the failings of the best seruants of God, for in many things we sinne all.

Againe, Moses doth rashly expostulate with God, and vnaduisedly wish for death. So did Iob, chap. 3, 3. and Eliah, 1 Kings 19, 4. and Ieremy, chap. 15, 10. and 20, 14, and Ionah, ch. 4, 30, So it is with many, though they haue not yet learned what it is to liue, neither are any way prepared for death, yet through im∣patience vnder the crosse, wish for death. But this is our weaknesse, rather to wish not to be, then to be in any misery and aduersity. Ra∣ther it behoueth vs to tarry the Lords leysure & to hope in him, for he shall bring it to passe, Psal. 37.

But to let this passe, obserue the title that Moses giueth to Magistracy, he calleth it The carrying of the people in his bosome as a nursing father beareth the sucking childe.

This was the charge that lay heauy vpon his shoulders.* From hence we learne, that Magi∣stracy is a great charge and burden, and Ma∣gistrates themselues are ordained for y^e peace, prosperity, preseruation, and good of the peo∣ple. This is taught in many places, Prou. 11, 14, and 29, 2. The Prophet Esay, ch. 3, 4, 5, 6. and the Apostle Paul willeth vs to pray for Princes and all that are in authority, that vn∣der them we may liue a peaceable and quiet life, with al godlines & honesty, 1 Tim. 2, 1, 2.

This truth is euident, because Princes were [Reason 1] appointed for the people, and not the people for Princes. As Christ saith, The Sabbath was made for man, not man for the Sabbath: so they were instituted for the peoples good, and not the people for their good, or themselues to serue for their owne good. This is the end of their calling, and at this they ought to aime as at a marke. Secondly, they are as breath is to the body. While the breath continueth in the body, so long the life continueth, but if the breath be stopped or to depart, the body necessarily must perish. Now as breath is to the naturall body, so are the Magistrates to the politike body: while hee remaineth, the Commonwealth is in peace and prosperity, in quiet and safety; if he be remoued and taken away, the Commonwealth is in danger to go to ruine and destruction, The people shall bee op∣pressed euery one by another, and euery one by his neighbour,*the childe shall behaue himselfe proudly against the ancient, and the base against the honou∣rable. And the Prophet calleth Iosiah y^e breath of their nostrils. Thirdly, the titles giuen vnto them do fully teach thus much. They are as fathers, that must lay vp for their children, not the children for their fathers. They are the fa∣thers of the Country, of the Commonwealth, of their Subiects. Hence it is, that the Lord comprehendeth al superiours vnder the name of fathers in the law, Exo. 20, 12. 2 Kin. 5, 12. The Prophet prophesieth, that Kings should be nursing fathers, & Queens be nursing mo∣thers to the Church in times of the Gospel, Esay 49, 23. The Nurse is appointed for the good of the sucking child, to keep it in health and strength, as Moses speaketh in this place. Is not this a great charge to looke to the be∣ing and well being of a childe? Againe, they are called Shepheards. This also is a great charge to watch day and night for the good of the flocke, that the sheepe doe not wander and go astray, and that the wolfe come not a∣mong them to make hauocke of them. So also are Princes shepheards, Es. 44, 28. Numb. 27, 17. Lastly, they are as Shields to protect and defend them from many blowes y^t otherwise are like to light vpon thē,* as Hos. 4, 18. They may be called the couering of our eies, as the husband is said to be to the wife, Gen. 20, 16, to keepe vs from many dangers that threaten vs. Fourthly, they are Gods Lieutenants and Deputies, and therefore they haue his owne name commmunicated vnto them, Psal. 82.6. They sit in his place to doe iustice and iudge∣ment, and to him they must giue an account. Without them the subiects are subiect to all manner of miseries, as we see in the end of the Iudges, Euery man did that which seemed good in his owne eies, when there was no King in Israel.*

This teacheth vs what we are to iudge and [Ʋse 1] esteem of the popish religiō, grounded meer∣ly vpon policy to maintaine themselues, how∣beit it cannot stand with the policy of any o∣ter state to come vnder that yoke, neither with the safety of Princes to stoope downe their neckes to that antichristian gouernment For they are the greatest enemies that a State or Commonwealth can haue,* worse then the Anabaptists themselues, and holding more dangerous opinions: what said I, hold opini∣ons? nay execute pestilent practises against Princes, & seeke the vtter subuersion of states and kingdomes, if they will not worship the beast, and beare his marke in their forehead. They do not onely like Corah resist y^e gouern∣ment of Magistrates, but by their treasonable practises and diuellish deuises labour to sup∣presse and supplant them, to take away their liues and crowns from them, and to discharge their subiects of allegeance vnto them. Are not they enemies that pull away the foundati∣on of an house? Yes doubtlesse, for then the whole building must of necessity fall downe. For Magistrates are as the head and the heart are to the naturall body; if they be whole and sound, al the other members are in better safe∣ty; and consequently if they perish, the whole body must perish also, Esay 9, 14, 15.

Secondly, we must bee truely thankfull to God, seeing they are such a blessing, and vn∣dergo [Ʋse 2] so great a charge for vs. For notwith∣standing the rage & fury, the fetches & subtil∣ties of all our enemies, enemies as well to our temporall state, as to our spirituall standing, the King of Kings hath preserued our King and kingdome in peace & safety, he hath kept head and heart, the breath & being in the bo∣dy, we haue a Father to prouide for vs, wee haue a Nurse to beare vs, we haue a Shepheard to feed vs, wee haue a Shield to protect vs, whiles our aduersaries gnash their teeth and gnaw their tongues for anger, & are ready to burst for enuy and despite at our happinesse. We are happy and blessed aboue many other Nations. We heare the sound of the trumpet in peace and safety, we vse it as an instrument of ioy & gladnes, it soundeth not the alarm to the battell, we haue no buckling on of armor, no crying, nor complaining, nor inuasion. We sit vnder our vines & arbours, we walke in our fields & gardens, and a dog lifteth not vp his tongue against vs.* We haue beatē our arming swords into plowshares, & our speares, which we did shake against our enemies, into pru∣ning hookes, we haue forgotten the vse, & al∣most the knowledge of war. This is the bene∣fit of a good & godly Magistracy: this should prouoke vs to take the cuppe of saluation,*and to praise the Lord for his goodnes to vs.

We enioy our King, our Iudges, our Magi∣strates, our peace, our religion, our meetings and assemblies. O how gracious is God vnto vs, that hath not deliuered vs as a prey into the hands of malicious enemies, who grin and grinde their teeth, thus to see vs flourish in peace, against all their deuices and endea∣uours?

Thirdly, seeing Magistrates haue so great [Ʋse 3] a charge, and bring so necessary a blessing, it is our dutie to perform our duties vnto them. We must yeelde them subiection, feare, ho∣nour, prayer, tribute, and obedience, as the Apostle vrgeth these particulars, Ro. 13, 1, 2. 6, 7. and it condemneth to the pit of hell, all such as resist them, and rise vp against them. Should the sonne rebell against the Father, as Absolon did? Let him then feare the end of Absolon, to be hanged in the tree. Should the childe striue against his Nurse that beareth him? or the sheepe set themselues against the sheepheard that feedeth them? Woe then to such as will discharge themselues of the dutie they owe to such as haue the charge ouer thē, and will plot against their life of whom they receiue life, and goods, and peace, and safety, and all.

[Ʋse 4] Fourthly, it is the duty of all Magistrates, and those that are in authoritie, to consider what they haue to do; their names and titles must teach them what their office is, not to magnifie themselues, not to think themselues absolute, not to set themselues against God, not to tyrannize ouer his people, not to main¦taine themselues in ease and idlenesse, in vani∣ty and superfluity, not to follow after their owne pleasures, but to do iustice to all, with∣out respect of person, to protect euery one from wrong, to maintaine publike peace and tranquility, but especially to further Gods true religion. They must haue publike minds, and not seeke their owne good only or prin∣cipally. It is the ruine of an estate, when pub∣lique persons haue priuate mindes, regarding only to serue themselues, and to procure their owne good. These are no common-wealths men, but priuate wealths men. The Apostles were called to be fishers of men, and Princes are called to be sheepheards of men, to feede reasonable sheepe; and this is their honour, if they be found faithfull, that it may be said of them as it is of Dauid, Hee fed them according to the integrity of his heart-and guided them by the skilfulnesse of his hands, Psal. 78.72.

[Verses 16, 18, 20. And the Lord sayde vnto Moses, Gather vnto me seuenty men of the Elders of Israel, whom thou knowest to bee the Elders of the people, &c.] In these wordes we haue the answer to Moses complaint. And as the com∣plaint stood of two distinct parts, so doth the answere of the same points. Touching the greatnesse of the charge and burthen whereof Moses complaineth, God commandeth him to gather together vnto him seauenty men of the Elders of Israel, to whom he would com∣municate of the same spirit that Moses had, howbeit without any diminution of his gifts, although many suppose that the Lord did pu∣nish him for his murmuring with the lessning of his gifts: as it is true,* hee doth sometimes punish in that manner, sometimes by lesning, and sometimes by taking away what hee had formerly bestowed, Zach. 11, 17. Mat. 25, 27. But we do not reade or finde that hee dealt so with Moses, or that he was lesse fit for gouern∣ment then he was before: rather his gifts were deriued to others, as one candle lighteth ano∣ther, and yet the light is not diminished. And what benefite or profite had it beene to Mo∣ses to haue these ioyned, if his gifts had beene impaired?

In this place we haue the institution and e∣recting of a new Court among the Iewes cal∣led the Sanhedrim.* This honourable Senate at the first founding of it, consisted indifferently of men taken out of all the Tribes, which had some of the Leuites to assist them. This court was seated and kept at Ierusalem, and might handle waightier causes,* & inflict more gree∣uous then the set Courts and Tribunals of iu∣stice appointed, and assembled, and obserued in the gates of euery Citty; and to this they might appeale from those inferiour Consisto∣ries. For such as were instituted thorough the aduice and counsell of Iethro, Exod 18, 21. were not necessary to be of this number of se∣uenty; they had the hearing and determining of the least causes, and besides they receyued not an extraordinary spirite, neyther was it needfull for that calling. This Councel of the Sanhedrim remained after the captiuitie, and continued vnto the dayes of Herod,* who made hauocke of many of them, and put most of them to death. Howbeit, some of them remai∣ned euen to the desolation of the Temple and of the City by the Romans:* and of this Christ speaketh, Matth. 5, 20. and 18.17. which the best interpreters vnderstand of the 70. Elders of the great Consistory or iudgement place in Ierusalem. But when King Agrippa was once driuen out of Ierusalem by a rakelly rout of se∣ditious cutters and cut-throats, then were the Sanhedrim deposed at their will, when there was none to controll them;* and other base pe∣sants were set vp in their roome, who had no lawes to restraine them, no Magistrates to pu∣nish them, no authority to bridle them. Then was the Priest-hoode made a mockerie: then was Ierusalem without a guide, as an house without a Ruler, or a ship without a Pylot. There was none to manage the state aright, but all gouernment was turnd into confusion and disorder.

The second complaint of Moses was tou∣ching the feeding of so great a multitude, w^c God answereth verse 18, 19. by a promise and by a threatning. Hee promiseth vnto them store of flesh, and to fit them and fill them, not for a day, or two dayes, &c. but euen a whole Page  536 month. And he that sheweth he could do this, sheweth also y^t he could doe more, if that had bin too little: howbeit they should in the end take litle delight & pleasure in their delicates after which their soules so ernestly lusted, be∣cause hee threatneth that in the midst of their abundance it shold come out of their nostrils, and be vtterly loathed of them.

This answer of God ministereth many in∣structions. First, that God layeth no more vp∣on any, then he will inable them to beare; & if they thinke it bee too heauy, hee will ease them of it. He is not like to Pharaoh, that wil∣led more to be laid vpon the people then they could compasse, complaining that they were too idle, Exod. 5, 17, 18. Neither is he like to Rehoboam, that refused to make the greeuous seruice of his father and his heauy yoke ligh∣ter, but answered the men of Israel roughly, that he would adde to their yoake; and if his father chastened them with whips, he would chastice them with Scorpions, 1 King. 12, 11. but God is rea∣dy to take away part of the burthen, and di∣uide it among others that it might bee borne equally vpon all their shoulders. Secondly, he furnisheth with gifts all such as he sendeth and calleth, he employeth none in any functi∣on, but such as he furnisheth for that purpose. Thirdly, we see that God is able to feede all his creatures, though they be neuer so many, yea though we see no meanes which way hee can do it, for hee is not tied vnto them, but worketh freely sometimes with them, and sometimes without them. Fourthly▪ we learn that all gifts proceed from one and the same Spirit, 1 Cor. 12, 4. Iohn 14, 16. Fiftly, we see in the lusting of these men, that God heareth the prayers of wicked men, and oftentimes granteth them, howbeit not in mercie, but in wrath and iudgement, 1 Sam. 8, 5. & maketh their owne prayers and desires to be their pu∣nishment, and to turne to their destruction: thereby to teach vs to be careful what to ask, euen such things as are agreeable to his will, not such things as wee may spend vpon our owne lusts. But the point which I do purpose most to insist vpon, is the threatning of God, y^t the flesh should doe them no good, but come out at their nostrils, which iudgement hee also accomplished, verse 33. For while the flesh was yet in their teeth, before it was chewed, the wrath of the Lord was kindled against them, and he smote them with a very great plague. The doctrine from hence is this,* that the Lord doth punish the sonnes of men, when as in abundance of meate and drink they haue no benefit or com∣fort by them. Hee punisheth as well in the middest of store and plenty, as hee doth with want and scarsity. This he doth many wayes, sometimes he withdraweth strength from the creatures, that they cannot nourish, Hag. 1, 9, 6. Sometimes he taketh away mens appetites, and giueth no strength to digest them, or to swallow them: as in this place, though they had meate in their mouthes, yet he sent lean∣nesse into their soules, and brought his wrath vpon the vnworthy receiuers thereof, Psa. 78, 30, 31. So Esa. 3, 1. & 9, 20. Deut. 28, •7. Mic. 6, 14. Esay 28, 7, 8.

It is as great a iudgement and punishment [Reason 1] of God, to take away the blessing from his creatures, as to depriue vs of the Creatures themselues. To bee without meate, without drinke, without raiment, without necessaries for this life, is a sore plague, and one of the greatest iudgements that God inflicteth in this life. Now certainly it must needes bee as great a iudgement not to haue benefite and comfort by them when we haue them. It is all one not to haue them, and not to be norished by them. Had not these Israelites bin as good be without these Quailes, as to haue them & not bee able to swallow them? Night is as comfortable to a blind man as the day, it is all one to him, and why? because the sight of the eyes is taken from him. Silence is as profita∣ble to the deaf man as the vttering of a voice, let the speech bee neuer so excellent, because he cannot hear. So we may say that the stones are as good for the nourishment of men as bread or flesh, when God with-draweth his blessing from them. It is as great a iudgment to want the stand of bread, as bread it selfe.

Secondly, it is a great punishment, because [Reason 2] to eate and not to be nourished, doth not on∣ly decay life and bring an end of our daies, but we sustaine a more miserable death, then if we dyed by fire, or water, or sword, or pestilence. This is a languishing and consuming of vs by little and little, and a pining of the flesh away as it were by peece-meale.

Acknowledge that it is a great punishment [Ʋse 1] and iudgement vpon vnlawfull desires, lustes, and pleasures: they haue for the most part lo∣thing following and accompanying the same: yea, many times the after-loathing is far grea∣ter then the delight taken before. Vnlawfull pleasure lasteth not long, and the companion following it at the heeles is pain, Prou. 14, 12, 13. and 20, 17. and 5, 3, 4. and 23, 31, 32. 2. Sam 13, 14, 15. The forbidden fruite was de∣lightfull to the eye, and pleasant to the taste, but it did sting in the end as a Serpent, and did bite as a Cockatrice. The reioycing of the wicked is short, Iob 20, 4, 5. Like the noise of thornes vn∣der a pot, Eccl, 7, 8. The pleasures of sinne are but for a short season, Heb. 11.25. Ier. 2, 19. Prou. 7.23. The guilt of sinne remaineth behind after the committing of it, and bindeth him to iudgement that doth commit it.

Secondly, whensoeuer this state befalleth [Ʋse 2] vs, know we that it is Gods hand. We do not for the most part lift vp our eies to God when it commeth, but rather impute it to our owne weakenesse and infirmity, without ascending any higher. Many haue great aboundance of blessings from God, yet they are not satisfied, they neuer thinke they haue enough. This is a great iudgement of God, this is the curse of God vpon the couetous man.

[Ʋse 3] Thirdly, it teacheth that howsoeuer wee haue plenty and abundance, yet take heede we do not flatter our selues, for we may meet with a curse not inferior to the curse of those that are in pouerty and extreame necessitie, which falleth out when the Lord denyeth strength to the creature, or to vs to receyue the same. We haue a common prouerb among vs, that misseth not much of the trueth; Men say, the poore may eate when he hath meate, and the rich when he hath a stomack. Where∣by we meane, that an appetite is as necessarie as our meate. Hence it is that the rich which haue plenty, and know not what pouertie meaneth, are as much indebted vnto God, & bound to be thankfull vnto him for their day∣ly bread, when hee giueth them strength to receiue it, and addeth a further blessing vnto it when it is receiued, as the poore man, as the poorest man of all is. For though they haue a∣bundance,* yet God can curse it: if he blow on it, he can turne away the blessing, and quick∣ly bring it to passe that they shall haue no comfort by it, and therefore Christ saith, Lu. 12, 15. A mans life consisteth not in the abundāce of y^e things which he possesseth. This serueth to ad monish rich men to consider what neede they haue of the blessing of God vpon the store & prouision which they haue. For as it is the curse of God vpon couetous rich men, that they cannot bee satisfied with riches, so is it vpon those which haue meate and drinke, and cannot be satisfied nor haue enough, nor bee fed and nourished by them.

[Ʋse 4] Lastly, it is a duty required of vs, if we de∣sire to enioy the blessings of God as blessings, to labor to vse the creatures of God in a god∣ly and religious manner. We must partake of them not onely soberly and moderately, to strengthen nature, and not to oppresse it, but there is more required in the vse of Gods bles¦sings. We must carry our selues religiously e∣uen in eating and drinking.* Many of vs con∣fine Religion to the church, and thinke wee haue nothing to do with it but while wee are there, and that it is vnseasonable to meddle with it at home. But we must shew our selues religious in all our works, euen in taking our ordinary meats, 1 Cor. 10, 31. otherwise what do we more then bruite beasts? They feede themselues full as well as we. It is our dutie to giue the Lord thankes for them, and so they are sanctified vnto vs. For this cause GOD commanded the Israelites in this place to san∣ctifie themselues against to morrow,* and then they should eate. There are many that would be accounted faithfull men, and to haue more religion in them then many of their fellowes, yet haue they not learned so much as to giue God thankes for their meats, nor to praise his name at their tables. There is no Religion, no knowledge, no faith in these persons: neither doe they consider that God may deale with them in his iustice, as hee did with these euill men in this place: while the meate was yet in their mouths, and holden betweene their teeth, the wrath of God fell vpon them, & a grieuous plague brake in among them. And this point we may raise a little higher, and reason from the lesse vnto the greater▪ arising as it were from step to step. For, if the ordinary receiuing of our corporall foode ought to bee done religious∣ly, how much more is it required of vs when we come to the eating of the spirituall meate, and to the drinking of the spirituall drinke of our soules, I meane to the Table of the Lord, to come worthily and reuerently: which is the food of our soules? And if the wrath of GOD came vpon these wicked personnes, while the bodily food was yet in their mouths, we haue iust cause to feare lest his iudgements come vpon vs much rather while we haue the bread of the Lord in our mouths, or hold the cup of the Lord in our hands: as also it fel out among the Corinthians▪ who for their vnworthy and vnreuerent comming to this heauenly Sup∣per were taken away, as 1 Cor. 11, 30. And for this cause are many weake and sickly amongst you, and many sleepe. And Iudas that came with a wicked and prophane heart to the Passeouer, did eate iudgement vnto himselfe, for imme∣diately Satan entred into him, Iohn 13, 27. and brought him to destruction of soule and bo∣dy, Math. 27, 5. Acts 1, 18.

But to return to the point we haue in hand concerning our bodily food, we must be care∣full to eate and drink euermore as it were be∣fore the Lord, and consider that he sitteth as a guest with vs, and therfore may iustly make euery bit to be our bane, if thus wee presume to abuse his creatures to our lustes. Oh, that such as are beastly drunkards,* worse thē bruit beasts, would consider this, & learne this les∣son, and be ashamed of the thing it self as wel as of the title, that is, of the sin of drunkennes, as well as to be accounted a drunkard. But howsoeuer they are through custom and con∣tinuance in this sinne growne impudent and shamelesse, and euery sober-minded man may point at them as they goe, or rather as they stumble in the streets, yet you shall sildom or neuer haue any of them confesse that they are drunken;* and when they cannot vtter a word of sobernesse, yet they will defend and main∣taine that they are sober. But some will say, How shall we know a drunkard? it is a verie hard matter to say who is drunke. I answer, no harder then to a know a mad man, or to know and proue thy selfe to be sober. The so∣ber man that can manifest himselfe to bee so∣ber by the inseparable properties and true ef∣fects of sobernesse,* when hee seeth the quite contrary in another, may safely conclude that he is drunken. The Scripture doth not onely describe the sinne, but sheweth vs the way to know it. How doth the Physitian know a mās disease but by the signes? and by the effects of the diseased? The signes and effects of drun∣kennesse are when the head is inflamed & in∣toxicated, Esay 5, 11. the rolling of y^e tongue,*Page  538 the faltring and doubling of the speech, the rednesse of the eyes, the want of gouernment of the hands, Prou. 23, 29, 30. Such as are rea∣dy to fight and quarrell, such as are mighty to fight combats of drinking; that shewe their strength & valour that way, which glory that they can lay their fellowes vnder the Table, Esay 5, 22. such as reele and stagger as they go, though they be able (after a sort) to stand that they do not fall, yet they go reeling and staggering in the streets, Psal. 107, 27. Esa. 29, 9. They spew and vomit through excesse, Ier. 25, 27. Esa. 19, 14. & 28, 8. and they stinke of drinke that their very breath and belching is noisome to those that are neere them, Hos. 4, 18. as many do vnderstand the wordes of the Prophet. But to leaue these, I would also ad∣monish others, that too often frequent places of drinking, to say no worse of them, & wish them to consider, that albeit they be not gros∣ly drunke, yet God restraineth all superfluitie and excesse, which the Apostle calleth drin∣kings or reuellings.* Euery man should walke without offence, and take heede hee minister not occasion of stumbling to any through his example.

[Verse 21, 22, 23. And Moses sayde, The people among whom I am are six hundred thousand footmen, &c.] Here beginneth the second part of the communication: wherein, first Moses replyeth against God, and will not rest in his answer, which was sufficient to haue put him to silence, and made him say with Iob, Chap. 40, 4, 5. Behold I am vile, what shall I answere thee? I will lay mine hand vpon my mouth. Once haue I spoken, but I will not answer: yea twice, but I will proceede no further; and chap, 42, 6. I ab∣horre my selfe, and repent in dust and ashes. But Moses goe•h forward, & obiecteth the hard∣nesse and impossibility to effect this promise of finding such store of flesh, in regard of the multitude of the infantery of the host, in re∣gard of the long continuance of time that they should f•ede thereon, and in regard of the barrennesse of the place, forasmuch as they were in the Wildernesse and the De∣sert of Arabia, which was onely stored with wants, and fruitfull in nothing but in vnfruit∣fulnesse. This distrust doth God beare withal, and as it were winke at in this place: but when he was not instructed and bettered by Gods patience and long-suffering, it is afterwards punished, chapt. 20. Thus much of the com∣plaint of Moses, both touching his disability to gouern, & his insufficiencie to feede them.

Secondly, God answereth to this obiecti∣on, verse 23▪ that hee would make good his owne promise, and all the words of his mouth shold be found true, notwithstanding y^e want of meanes, and the abundance of mouths that were to be filled with flesh.

The people are sixe hundred thousand footmen, &c. Shall the flocks and the heards, &c? Or shall al the fish of the sea be gathered together, &c? Here is the distrust of Moses, though some labour to discharge him of it, and to free him from it,* as if hee had desired onely to know the meanes that God would vse, according as the Virgin Mary desireth to bee farther informed of the Angel, Luke 1, 34 But this is disproued by the answere of God, who setteth downe his own power, not the meanes how hee would effect it. Wherefore I think the learned Iunius in this place is deceiued:* and we neede not to labor too curiously to cleere the faithful of the rem∣nants of sinne & other infirmities, forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience, as we see in the examples of Abraham, Lot, Noah, Isaac, Iacob, Dauid, Peter, Thomas, Zacharie,* and which of them not? 2 Chron. 15, 17, & 16, 12 Rom. 7 17, 18, 19. because wee know in part, and we prophesie in part; wee are yet in our iourney, and walke in our way, and runne in a race, we are not yet attained to our iourneies end, we haue not yet obtained the crowne. A∣gaine, we proceede all from an vnclean foun∣taine, Iob 14, 4. There is a combat remaining in vs betweene the flesh and the Spirit, Rom. 7, 23. Gal. 5.17. and these are contrary the one to the other, and can neuer be reconciled.

The Vses hereof are, first to shew that we cannot keepe the Law, but in many things we [Ʋse 1] sinne all. Rom. 3, 22, 23. and therfore are sub∣iect to condemnation. The Church of Rome teacheth that a man may keepe the Law: but they are ignorant of the law, and of the iustice of God, of sinne, and of themselues. For may they compare with the faithful before named?

2 Secondly, we do all neede the benefit of Christs blood, 1 Iohn. 1, 7, 8. and are iustified by him, Rom. 3, 24. but if we could keepe the law, or could be without sinne, then Christ had dyed in vaine, Gal. 2, 21.

3 Thirdly, they are deceiued which holde the Virgin Mary to haue bin conceiued with∣out originall sinne, contrary to the tenour of the Scriptures, which layeth open sundry her infirmities; contrary to her owne confession, who acknowledgeth her selfe to haue needed a Sauiour, Luke 1, 47. For seeing shee was borne after the common course of the nature of man, who shall exempt her from the cor∣ruption and staine of nature?* And what need was there that Christ Iesus should be concei∣ued by the holy ghost, if he might haue a pure conception free from originall sinne without it? Wherefore they may as well say, that the blessed Virgin was conceiued also by the holy Ghost, as affirme that shee was conceiued without sinne, and so communicate the pro∣perty and prerogatiue of Christs birth to her. For if she were conceiued without Originall sinne, her conception was miraculous, where∣as the conception of Christ could bee no more.

4 Lastly, let vs not rashly censure others for sin, Iam. 3, 24. but admonish with meeke∣nesse, considering our selues, Gal. 6, 1, 2. They are most sharpe and seuere iudges of others, Page  539 that forget their owne infirmities.

Moreouer, marke here the ground of Mo∣ses his vnbeleefe, it is drawne from the course of naturall reason,* and from the consideration of the want of ordinary means. Obserue from hence, that naturall reason and carnall Wise∣dome are oftentimes enemies vnto faith. The yeelding too much to our owne thoughts, & the beholding of things with an eye of flesh, doe often make euen the faithfull doubt of Gods promises. We see this in Sarah, Gen. 18 12. in Nicodemus Iohn 3, 4. in Zachariah, Lu. 1, 20. Math. 16, 23. 1 Cor. 1, 23. Thus wee are prone euermore to trust vnto humane wise∣dome.

For the things of God are oftentimes foo∣lishnesse vnto those that think themselues wi∣ser then God, 1 Cor. 2, 14. Secondly, the car∣nall reason that remaineth in the regenerate, is not subiect to the Law of God, neither in∣deede can be, Rom. 8, 7. for no man is wholly regenerate, the best consist of two men, for they are partly the olde man, and partly the new man, they are partly regenerate, and in part they remaine vnregenerate.

The Vses. Therefore we must not counsell with flesh and blood in the matters of God & [Ʋse 1] in the mysteries of faith, Rom. 4, 19, 20. Gal. 1, 16. Prou. 3, 5. Let vs consult with the Scrip∣tures, and make the word of God our Coun∣sellers, and learne to submit all that is in vs to the wisedome of God. The eye is not able to looke vpon the brightnesse of the Sun, so the eye of our reason is dazled at the glorious things of the gospell of Christ, which things the Angels desire to looke into.* This is the cause that maketh many shrinke backe, when they see the greatest number to walke in the broad way that leadeth to destruction, when they see the Church for the most part to con∣sist of the poorer sort, and religion to be chie∣fly embraced of them, they are offended. Whē they see wicked men to prosper for the most part, they walke by reason, and not by Faith; by the light of the eye, not by the light of the Scripture. But wee are, euen the best of vs, fooles and blinde in the matters of God, and we must know our selues to be fooles before we can learne the wisedome of God and sub∣mit our selues vnto it. Maruell not therefore if few beleeue and obey.

[Ʋse 2] Secondly, the naturall man cannot please God, Rom. 8, 5, 6, 7, 8. all his knowledge, rea∣son, wisedome, and vnderstanding, cannot make him accepted, Tit. 1, 15. Hee is without faith which purifieth the heart, and therefore all his workes are vnsauoury before him. Wo∣full therefore is the condition of an vnbelee∣uer, whatsoeuer hee doth is sinne: in euerie thought, word, and deede he sinneth, waking and sleeping: he sinneth euen in the actions of religion, and euery worke encreaseth his rec∣koning, and addeth to the account that hee is to make. And as the faithfull man the longer hee liueth, the more gracious and acceptable he is to God, so the vnbeleeuer the longer hee liueth, the more he addeth to the heape of his sinnes, and the day of his reckoning will be so much the more fearfull and dreadful. Gen. 15, 16. For as the Ammorites were daily filling vp the measure of their sinnes, and so hasting vn∣to iudgement, so is it with the vnregenerate person. The sooner he dieth and is cut off, the better it is with him, for thereby his sinnes are fewer, and his iudgement shall be easier. It is not so with the godly man. Againe, the vnbe∣leeuer and polluted person poisoneth and in∣fecteth all things that he medleth withall, hee defileth the earth, the aire, the heauens, the beasts, the fruites, and all creatures and per∣sons that liue with them, Leuitic. 18, 2. The land of Canaan was defiled by the inhabitants and it is saide, that in the end it should spew them out, Deut. 28, 15, 16, &c. Hag. 2, 14.

Thirdly, men are vnable of themselues to [Ʋse 3] heare the word of saluation, Ioh. 8, 43. so that to beleeue and practise religion is not easie; our naturall disposition is as contrary to it as fire and water, Matth. 16, 17. The carnall man seeth no more in the word of God, then in the word of man, nay his naturall reason will mi∣nister reason vnto him to thinke it is foolish∣nesse, 1 Cor. 1, 21. and to perswade him that he neede not to be so precise in the hearing of it, nor be so curious in keeping of the Sabbath day. Let vs therefore forsake this counseller, it neuer speaketh good vnto vs, but euill; and crosseth the motions of the Spirit.

Fourthly, the preaching of the word is a [Ʋse 4] necessary meanes to bring vs to God, and to worke in vs sauing faith, and sanctified obe∣dience. Many men are by nature very wise & deepe-sighted into matters of the world, and can diue to the bottome of all humane know∣ledge: neuerthelesse all this is weake and vn∣sufficient to bring vs to saluation, as appea∣reth in the example of Achitophel. Hee was a great politician: his answers were as the Ora∣cles of God, 2 Sam. 16, 23. yet was not all his wisedome able to guide and conduct him vn∣to heauen or heauenly things, but hee ended his dayes in horror and despaire, 2 Sa. 17, 23. Therefore another meanes was needefull to bring vs to the knowledge of God and of our selues, God hath left vnto vs his worde, and would haue it preached and expounded in the Church, that thereby we might bee saued: as 1 Cor. 1, 20, 21. Where is the Scribe? Where is the disputer of this world? Hath not GOD made foolish the wisedome of this world? For after that in the wisedome of God, the world by wisedome knew not God, it pleased God by the foolishnesse of preaching to saue them that beleeue.

Lastly, we must learne to submit our wise∣dome [Ʋse 5] and our willes, our vnderstanding and counsell to the will and counsell of God, after the example of Christ, Math. 26, 42. Not my will, but thy will bee done. Wee must craue of GOD to direct vs in his will, and to teach vs his wayes.

[Verse 23. The Lord said vnto Moses, Is the Lords hand waxed short?] Heerein we haue the answer of God, setting his Almighty power against the want of all meanes, and as a suffi∣cient remedy of all euills. This teacheth that all things,* euen aboue nature and reason, and how vnlikely and vnpossible soeuer in the eies of man, are possible with God, and he can ea∣sily bring them to passe, Esa. 50.1. Gen. 18.14. Zach. 8.6. Ier. 32.27. Luke 1.37. Matt. 19.29.

[Reason 1] For why? He is in heauen, and there decree∣eth and accomplisheth whatsoeuer hee will, Psa. 115.3. nothing can giue any impediment to his purposes.

Secondly, he made all things of nothing in the beginning, for the things which are seene were not made of things which doe appeare, Heb. 11.3. hee also gouerneth them all, as a Captaine doth his hoste or army, Exod. 15.3. He dryeth vp the sea, he maketh the floods a desert, and clotheth the heauens with darkenesse, Esay 50.2.

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

[Ʋse 1] The vses. Learne from hence not to tye God to the course of second causes: he made the Sunne to stand still, Iosh. 10.13. hee made the fire ceasse to burne, that it could not hurt them that were cast into it, Dan. 3.25. Hebr, 11.33. he stopped the mouthes of the Lyons, Dan. 6.22. Heb. 11.33. he made the yron to swimme which naturally sinketh to the bot∣tome, 2 King. 6.6. hee made the waters stand still on an heape that they flowed not, and his people passed through as on dry land, Exod. 14.22. Iosh. 3.17. Psal. 114.5. It is he that worketh miracles and changeth the course of nature. This sheweth the difference betweene God and all other creatures. True it is, they haue power, but they are not able to worke miracles, but by the power of him that ruleth the creatures.

[Ʋse 2] Secondly, doubt not of any of Gods pro∣mises, Rom. 4.20, 21, though they seeme ne∣uer so vnlikely or vncertain. Let vs not doubt of saluation, nor despaire of the conuersion of any, Rom. 11. but be assured that he is able to doe it. This is a point which we ought to be well grounded in, we haue vse of it in all e∣states, and conditions of life, especially in times of affliction and aduersity. Doubt not of his fauour in prouiding for vs tempo∣rall things, hee hath promised that hee will neuer leaue vs nor forsake vs, neither in youth nor age, neither in peace nor warre, nei∣ther in plenty nor pouerty: he is able to make good the words of his owne mouth, hee is our helper and deliuerer, Heb. 13.5, 6. Doubt not of his goodnes toward vs in spirituall things, he is entred into couenant with vs, that hee will write his lawes in our hearts, and remem∣ber our sinnes and iniquities no more, Ier. 31.33, 34. This is our comfort that hee whom we serue is a God Almighty.

Thirdly, we see that God can reuenge him∣selfe [Ʋse 3] of all his enemies, as also of the enemies of the Church, Deut. 32.39, 42. Let them therefore feare him, Exod. 15.16. Heb. 10.31. euen him that is able to cast body and soule into hell fire, I say vnto you, feare him, Matth. 10.28. they lie vnder his hand that can exe∣cute vengeance; there is no power in any creature to rid himselfe from his power.

Fourthly, be liberall to the poore, 2 Cor. 9.7.8. [Ʋse 4] God is able to make all grace abound toward vs. He is able to make vs abound and to preserue vs from want, and therefore rely∣ing and grounding our selues vpon his pow∣er, we should make others to abound, & giue cheerefully to our brethren that want, and di∣stribute to their necessities according as wee haue receiued.

Lastly, we ought to study and endeuour to [Ʋse] be vpright in our liues and conuersations, Gen. 17.1, 2. Let vs humble our selues vnder the most mighty hand of God, 1 Pet. 5.6. and quake at his iudgements, as the childe vnder the rod, Leuit. 10.3. Let vs repent vs of our euill wayes, and serue him in newnesse of life.

[Verse 24, 25, 26. And Moses went out and told the people the words of the Lord, and gathered, &c. We haue in these words to the end of the Chapter, the third point, to wit, the exe∣cution both of that which God had promised in mercy, and of that which he had threatened in iudgement. Heere then is a double affect, one touching the fellow-helpers ioyned in commission with Moses as his assistants. They were as it were of his priuie counsell; he pre∣pareth them, and God furnisheth them, and communicateth his Spirit vnto them: which is amplified by a double euent, the first is common to all the seuenty elders, they prophe∣sied; whereby God sealed vp vnto them the assurance of their calling, and procured them reuerence among the people, as we see in Saul 1 Sam. 10.10. and in Salomon, 1 King. 3.16, 28 The second is speciall, two of these Elders a∣bode behind in the tents, and came not to the Tabernacle, shewing themselues (by this drawing backe) vnwilling, and accounted themselues vnable and vnworthy to vndergo the charge, as Saul when he was annointed to be king, hid himselfe among the stuffe, 1 Sam. 10.22. as also Moses and Ieremy did, when they were called, knowing that none is suffi∣cient for these things. Heereupon a yong man (who he was, or to what end he did it, it is vncertaine, because it is not expressed) made report of their prophesying to Moses, at the hearing whereof Ioshua desireth him to forbid them by his authority: hee was too much addicted to the person of his master, as many hearers are to their teachers, as Paul complaineth that some did hold of Apollo and some of Cephas, 1 Cor. 1.12. as in our dayes, Page  541 many conceiue too highly of Luther, other∣wise a very worthy man: howbeit Moses ten∣dring the good of all the people more then his owne glory, reproueth his corrupt affection, Enuiest thou for may sake? and sheweth a contra∣ry disposition in himselfe, desiring that all the Lords people could prophesie, &c.

The other effect is touching the flesh pro∣uided and supplied, which is enlarged by the instrumentall cause, a winde went foorth from the Lord: by the place from whence they came, from the red sea out of Africke in great plenty and abundance: by the miserable issue and e∣uent of all, While the flesh stucke betweene their teeth, they were striken with a great plague, and pe∣rished in great numbers: and lastly, by a memo∣riall of the sinne and of the punishment, the name of the place was called, Kibroth Hatta∣auah, that is, the graues of lust, for there they buried the people that lusted.

In this diuision it is to be noted, that Mo∣ses going from the presence of God, relateth nothing but that which God had spoken vnto him, and commanded him to speake vnto thē; and therefore the Ministers are warned there∣by to teach nothing but what they haue recei∣ued from the word, as it were from the mouth of God, Num. 6, 22, 18. 1 Corin. 11, 23. Mat. 28, 20. They are his messengers and embassa∣dours emploied by him, Mal. 2, 7. This con∣demneth vnwritten verities and traditions maintained in the Church of Rome, vnder which they would conuey vnto vs a fardell fraught with their owne inuentions. But let the Ministers giue attendance to the reading of the Scriptures, and consult with God by them, 1 Tim. 4, 13, 15, 16, and let al Gods peo∣ple shut their eares against humane deuises, & open their eares and hearts to receiue whatso∣euer God shall teach them in his word, 1 Kin. 13, 15, 16, 17. &c.

[There ran a young man, and told Moses, and said, Eldad and Medad do prophesie in the campe: Ioshua said, My Lord Moses, forbid them. Ioshua feared lest the credite and reputation of Mo∣ses should bee lessened among the people by this communication of his spirit. He had a good intent, howbeit he was iealous of his master amisse, which proceeded from the cor∣rupt fountaine of enuy, for which he is repro∣ued. Out of which I might generally obserue, that it is the duty of masters to reproue their seruants,* as Christ doth oftentimes his Disci∣ples. Priuate men, that haue onely a generall charge, are bound to reproue, Exod. 22. Leuit. 19, 17. much more such as haue the ouersight of the waies of others. Againe, conniuence & concealing of sinne is a kinde of consenting vnto sinne: he that hideth and reproueth not his friends faults, maketh them his owne; As it is in prouision for the family, so it is in in∣struction: he that prouideth not for the good of their bodies, is guilty of their death▪ if they perish through want of temporall things: so he that regardeth not the good of their soules, their blood shall be required at his hands if he suffer them to perish through want of instru∣ction. This reproueth all such masters as en∣courage [Ʋse 1] or flatter their seruants in euill, or suffer them to do what they list. These cast a∣way all care of their seruants, as Caine did of his brother, saying, Am I my brothers keeper? so do these say, Am I my seruants keeper?* are they not old enough to looke to themselues & to take charge of themselues? shall wee make them alwaies as babes & children? He is iust∣ly accounted a cruell master, that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue. Eli is punished for suffering his sonnes to run on in euill. Se∣condly, inferiours must suffer reproofe of their gouernours willingly and patiently, and not breake out into choler against them, like brute beasts that are vnteachable and vntractable, which kicke & spurne at the handling of their wounds and sores, because they want reason to conceiue what is good for themselues: so are these vtterly ignorant what is good for their soules. The patient loueth the Physition, though his potions be bitter, and the Surgeon mortifieth corrupt members: fooles doe hate correction, saith the wise man,* and it is often∣times the cause of ruine of vnbrideled youth, these do in truth hate their own soules: which is a fearefull kinde of hatred. Lastly, let all go∣uernors & superiours haue an eye euer watch∣full ouer the waies of such as are vnder them, that so they may encourage them in well do∣ing, and reproue them for euil doing▪ This was in Elisha toward Gehazi running after Naaman and hunting after bribes, 2 Kin. 5, 25. Thus also did Salomon, hee had an eye ouer Shemei, and quickly found out his departure out of Ieru∣salem, and wandering beyond the bounds set vnto him, 1 Kings 2, 43, 44. Let euery one therefore take heed to their charges.

[My Lord Moses] Note heere the title which Ioshua giueth to Moses: he contenteth not him∣selfe to call him by his bare name, but before it he prefixeth a title of honour. This teacheth that inferiours must vse speeches of reuerence & subiection toward their superiours,* as Mal. 1, 6. 1 Pet 2, 14, and 3, 6. 2 King. 13, 14. Neh. 2, 5, Ester 5, 4, 8. 2 Sa. 24, 3. 1 Sam. 25, 24, &c. Thus haue Gods children by the light of the word, and the vngodly by the light of nature performed this duty. And no maruell: because superiours beare Gods image to inferiours, & are to them not by mans inuention or vsurpa∣tion, but by the ordinance of God in Gods stead, as Moses made Ruler and Gouernor was to Aaron, Exod. 4, 16. He shall be to thee in stead of a mouth, and thou shalt be to him in stead of God. Againe, we haue the expresse law & comman∣dement of God binding the consciences of al, Exod. 20, 12. Psalm. 82, 6. Lastly, they are s•t ouer inferiours, not for their owne glory, but for their good, 1 Tim. 2, 2. Rom. 13, 4. He is the Minister of God to thee for good.

[Vse 1] This principle offereth these vses; first, a reproofe of those that are so farre from yeel∣ding them reuerence, that they reiect their au∣thority, and cast off their yoke frō their necks, they mutter at thē & their commandements, they reuile them and vse vnreuerent speaches to them and of them, both before their faces and behind their backes, which ought not to be. Hence it is, that Moses saith, Exod. 22, 28. Thou shalt not reuile the Gods, nor curse the Ruler of thy people. And Eccl. 10, 20. Curse not the king, no not in thy thought, and curse not the rich in thy bed-chamber, &c. And the Apostle willeth Ti∣tus to exhort seruants to be obedient to their owne masters, and to please them well in all things, not answering againe, Tit. 2, 9. It fal∣leth out for the most part, that they haue least honour at their hands of whom they ought to haue greatest. Fathers and masters haue many times more honour out of their owne doores, then they haue within them: & of other mens seruants and children, then they haue of their owne. For as Christ saith, A Prophet is not without honour, but in his owne country, & among his owne kinne, and in his owne house; so is it for the most part with all parents and masters, Mark, 6, 4.

Secondly, if this duty be to be performed vnto men, much more must we hold it to bee due vnto God. If reuerence and obedience be due to mortall men, who haue the image of God vpon them, and that darkly & obscure∣ly, how much more may God iustly chalenge these duties, who hath giuen power and au∣thority vnto men? Iohn 19, 11. Hence it is, that God saith by the Prophet, If I bee a fa∣ther, where is mine honour? and if I be a master, where is my feare? Mal. 1, 6, 8. If ye offer the lame and the sicke, is it not euill? Offer it now vnto thy Gouernour, will he be pleased with thee, or accept thy person? Numb. 12, verse 14 Heb. 12, verses 9, 10.

Lastly, it belongeth to all superiours so to carry themselues, that they may procure and deserue reuerence, & do not iustly bring con∣tempt vpon themselues. For this cause doth Paul teach Timothy to flye youthfull lusts, 2, Tim. 2, 22, and to beware that he giue not oc∣casiō to make others despise his youth:* which he shall do, if he be an example to the belee∣uers, in word, in conuersation, in charity, in spirit, in faith, and in purity.

[Forbid them.] Heere we see what Ioshua would haue Moses do: he counselleth him to restraine them. A young man, young counsell. The Doctrine from hence is,* that young men are commonly and ordinarily rash in iudging others, yea more rash then elder men, & con∣sequently more apt to iudge amisse, and to giue euill counsell & sentence of such things as are well done. Such were Rehoboams green heads, they gaue greene counsell, and such as cost him the losse of the greatest part of his kingdome, 1 Kings 12, verses 8, 13, 14. Gra∣uity and sobriety are commended in elder men, Titus 2, 1, 2. but young men follow the vanity of their young yeares, Eccl. 11, 9, 10.

The reasons are plaine. First, age & yeares [Reason 1] bring experience and ripenesse of iudgment, and so wisedome. Youth is as greene timber, age as that which is seasoned, Iob 32, 7. I said, Daies should speake, and multitude of yeares should teach wisedome.

Againe, their affections being hotter and stronger, are more vnconstant and vnbrideled, ready to runne into extremities, as vntamed heiffers not vsed to the yoke.

Lastly, they put farre from them the euill day; they thinke themselues priuiledged by their age, and make account they haue time enough hereafter to enter into better courses. They liue for y^e most part, as if they had made a couenant with death and with hell, and are lesse carefull to be kept and guided within the compasse of Gods lawes. Forasmuch as sen∣tence is not executed speedily against an euill worke,* their hearts are fully set in them to do euill.

The vses. First, this teacheth vs not to rest [Vse 1] in the iudgement, nor to follow the counsell of yong men, except they haue old mens gifts and graces in them. For touching gifts, it is true which Elihu testifieth, Iob 32, 9. Great men are not alwaies wise, neither do the aged vnderstand iudgement. Old men may be yong in gifts, and young men may bee old in gifts. Secondly, let young men suffer their elders to speake before them, especially in censuring things that are strange. It is a point of wise∣dome for all, especially for young men to sus∣pect their owne iudgement and sentence con∣cerning others, their persons, their gifts, and their actions. Thirdly, it reproueth those that set vp in the Church, & promote to the office of teaching, such as are young in yeares and gifts, and not yet seasoned to build vp others, but are light, wanton, rash, not graue, dis∣creete, and sober. Adde vnto these, such as ad∣uance those that are planted newly, conuerted to the truth of the Gospel, before there be suf∣ficient triall made of the soundnesse of their religion, and the sincerity of their conuersati∣on. Paul teacheth Timothy, that the Minister must not be a nouice, or one newly come to the faith, 1 Tim. 3, 6. lest beeing lifted vp with pride, he fall into the condemnation of the di∣uell. It is a fault among vs, that we many times giue too easie accesse to the Pulpit, to such as beare themselues as conuerts among vs, I meane such as haue beene fugitiues and forsa∣ken our Church, and returne home againe of∣tentimes worse then they went out, and liue scandalously to the dishonour of God, and the offence of many. Such ought to bee tho∣roughly tried and proued, let them liue in the place of common christians, before they bee trusted with the place of Captaines: and let them thereby purchase to themselues a good degree to farther promotion.

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

And Moses saide vnto him, Enuiest thou for my sake? In these words Moses openeth and discouereth the particular sinne wherewith Ioshua was infected.* We learne heereby in this reproofe, that all Gods people must beware of enuy, Iam. 4, 5. It is an affection compounded of sorrow and malice. For such persons are malicious, alwaies repining and grudging at the gifts of God bestowed vpon others, and as it were looke asquint at them, as Gen. 26, 12, 13, 14, 27, and 30, 1, and 31, 1. Mark. 9, 38. Iohn 3, 26, 27.

First, because it is a fruite of the flesh, Gal. [Reason 1] 5, 21. as carnall greefe and carnall hatred are, of which it is compounded: for it maketh mē repine and greeue at the blessings and prospe∣rity of others, and that which is worst of all, to hate the persons that haue those gifts, and in the end the good things themselues that are in the persons for the persons sake. This ap∣peareth in the Pharisies, Math. 27, 18. when they saw that Christ was in more account a∣mong the people, and did exceed them in all his doctrine and miracles, they repined and grudged at him. It greeued them that any should be equall vnto them, much more goe beyond them.

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

Thirdly, it procureth the wrath of God, and is neuer left without punishment, as ap∣peareth in the next chapter, where Miriam the sister of Moses is striken with the leprosie,*because she enuied the gifts of Moses, God shewing ther∣by how greatly he detesteth this sinne.

Fourthly, whatsoeuer is bestowed vpon a∣ny member, is bestowed vpon the whole bo∣dy, 1 Cor. 12. Whatsoeuer is giuen to any part is giuen for the benefit of the whole Church, why then should we enuy any, seeing we haue our part and portion in it?

Fiftly, it is a diuellish vice, it is worse then fleshly, and yet if it were no more, it were suf∣ficient to make vs to detest it: howbeit it sa∣uoureth not onely of the flesh, but of the di∣uell: and it transformeth vs into the image of Satan, who enuied the happinesse of our first parents in the garden, Gen. 3, 5. So Caine was of that euill one, 1 Ioh. 3, 12. and enuied his brother, because God accepted him and his sacrifice, Gen. 4.5.

Sixtly, it crosseth and controlleth the wise∣dome of God in the distribution of his gifts & graces, as if God had done thē wrong, and bin too good to others: we can challenge nothing as due to our selues, but whatsoeuer we haue, we haue it freely: howbeit the enuious like not his administration, but dislike that others should enioy that which they want.

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

This teacheth vs, that all are subiect to this [Ʋse 1] euill, euen they that are godly, and in a great measure sanctified, are apt to enuy at others excelling in the graces of God. And doubtles this is one cause oftentimes of contentions a∣mong the faithfull, 1 Corin. 1, 12. much more therfore the vnreformed and vnsanctified are ready to enuy them that goe before them. Let vs not haue the faith of GOD in respect of persons, Iam. 2, 1. & let vs beware of hauing men in admiration for sinister respects. The best things are subiect to be abused through our corruption.

Secondly, it serueth to reprooue many [Ʋse 2] malicious persons: some enuy others tem∣porall blessings; others (that are worse) en∣uy them the grace of God. If they haue more knowledg then themselues, they cannot abide them, but speake all manner of euill against them. These men are possessed, nay poisened with malice, ambition, pride, arrogancy, and dissimulation: they are vtterly destitute of charity, or desire of reconciliation to their brethren. Hence it is, that Salomon opposeth enuy and the feare of God,* as things that can∣not possibly stand together, Prou. 23, 17. and in another place, a sound heart and enuy, Pro. 14, 30. If such see another haue more wealth and riches then themselues, they so vex & tor∣ment themselues, that the things w^c they haue, do them no good. Enuy is a very torment to the enuious, who enuying at others, do plague and punish themselues. For as enuy hurteth not him at all that is enuied,* so the enuious man carrieth about within his owne bosome, an inward and home-bred tormenter that ne∣uer suffereth him to be quiet. Such a monster is spite & enuy, that if he see, or heare, or think another to haue more or as much, to goe be∣yond him or be equall vnto him; it is a quoti∣dian, nay, a continual feuer without any inter∣mission, it paineth him day and night. Psalm. 112, 9, 10.

Thirdly, let vs vse all holy and sanctified meanes to prevent it, or to purge it away, if it [Ʋse 3] haue seized vpon vs. Let vs labour for chri∣stian charity,* that so we may rid our hearts of the corrupt weeds of fretting and malice a∣gainst our brethren, and decke our selues with lowlinesse of mind, that we may banish pride and selfe loue, Phil. 2, 3. Store of charity and humility tempered together, will make a no∣table defence & preseruatiue against this ma∣lady.

Secondly, be wel contented with Gods holy Page  544 administration of temporall blessings, spiritu∣al, & eternal, y^t we do not any way charge him with folly, who is wisedome it selfe; or with partiality, who respecteth no mans person.

Thirdly, to cast our eyes vpon the troubles, sorrowes, miseries, and calamities of our bre∣thren which they sustaine and suffer, as well as vpon the gifts, blessings, comforts, & pros∣perity which they enioy, that so the conside∣ration of the one, may stay & vphold vs from grudging at the sight of the other. But this is our fault, we looke vpon their good, but will not behold their euill: which if we did, wee should finde cause many times rather to pitty them then to enuy them.

Fourthly, to marke that the gifts of others are for our benefit, as the good of one mem∣ber of the body serueth for the vse of another; and therefore wee are enemies to our owne good and welfare, when wee repine at that which others haue.

Fiftly, to pray to God for the obtaining of his gifts where we see them wanting; and for encrease of them where they are obtained, and for the continuance of them where they are encreased.

Lastly, it is our duty to loue the graces of God wheresoeuer wee see them, yea euen in our enemies. These are approued remedies to keepe vs from enuy.

[Would God that all the Lords people were Pro∣phets, and that the Lord would put his Spirit vpon them] See heere the godlinesse and humility of Moses; he is so farre from enuying this gift of these two seruants of God, that he reproo∣ueth Ioshua, and wisheth from his heart, that all the Church of God had y^e same gift which he had, from the least to the greatest. As if he should say, I am so farre from enuying them in hauing these graces, though they came not with the others, (seeing God confirmeth euen their calling also as well as the rest,) y^t I could rather wish if it pleased God, that all in the host could prophesie, and were endued with mine and their graces.

If any obiect, that this may seeme to giue way for vnwarrantable wishes, friuolous de∣sires, and vaine praiers not grounded vpon a∣ny promise: I answer, it doth not, for he one∣ly testifieth his holy desire of the Churches good; as when we pray that God would keep vs this day from al sinne. It is against the word of God to hold that we can be without sinne, but it is not against it, to testifie our desire to be free from it; for it is that which we ought al to aime at, and to endeuour that wee may at∣taine vnto. Neither doeth this praier giue scope to the wishes of the sottish multitude, that pray for their friends when they are dead, who neuer praied for them when they were aliue, saying, God haue mercy on their soules, or God rest their soules; whereby the Name of God is taken in vaine. For they haue recei∣ued their iudgment according to their works, and are already either in rest or in torment, frō which they cannot returne.* We learne from hence that the godly doe heartily desire the good and growth, the profit and encrease of the whole Church. It is the duty of all faith∣full persons, to desire that all true Christians may excell in graces, euen to be equall or a∣boue themselues, how eminent and excellent soeuer their gifts & places be. This appeareth in Iohn the Baptist, Iohn 3, 29, 30. Now is my ioy full; he must encrease, but I must decrease. The Apostle desireth, that the Thessalonians, who were grown greatly in grace, might yet grow more and more, 1 Thess. 4, 1. Rom. 1, 11. This desire of the prosperity and flourishing estate of the Church, made Paul to moue Barnabas to go againe and visite the brethren in euery City, where they had preached and planted the Gospel of Christ, Acts 15, 36. Rom. 9, 3. Gal. 6, 16. Math. 11, 25. Iohn 17, 24. 2 Cor. 13, 9. As thē Ioab sent out to number al the tribes of Israel, said vnto the King,*The Lord thy God adde vnto the people (how many soeuer they be) an hundred fold, and that the eies of my Lord the King may see it: so ought we in seeking the encrease of the true Israel of God much ra∣ther say, The Lord adde vnto the church such as shal be saued, how many soeuer they seeme already to be, thousand thousands, and that our eies may see the spirituall growth of them.

For as the glory of God ought to be most [Reason 1] precious vnto vs, so heereby he is most glori∣fied, whē many lights shine before men, Mat. 5, 16, Iohn 15, 8.

Secondly, superiours in gifts are fathers, and haue that title giuen vnto them, as well as superiours by office and calling, and there∣fore as fathers reioyce to see their children excelling themselues or others in gifts, as Sa∣lomon did excced Dauid, so ought it to bee in the spirituall growth of the Church; such as are fathers in respect of gifts, should reioyce and be glad when they behold their inferiors to come forward to a perfect man, vnto the measure of the stature of the fulnes of Christ, Eph. 4, 13.

Thirdly, they heartily loue one another, therefore they cannot but desire their greatest welfare and excelling in all graces to the grea∣test edification of other; not enuying, but re∣ioycing in their encreasing more and more: & contrariwise sorrowing at their dwarfish e∣state, euer learning, yet still needing to bee taught the first principles of religion, as not able to beare strong meat, Heb. 5, 12, 13.14.

From hence we haue a way left vs to exa∣mine [Ʋse] our selues and to iudge our selues, whe∣ther we belong vnto God and be truely san∣ctified, or not: whether we be true parts of the true church or not, euen by this desire of the good of the churches of God. Hereby we may discerne and try what is in vs: by this note we may proue our selues, truely to seeke Gods glory with sincere harts, to wit, when we can Page  545 reioyce in the excelling of other mens gifts a∣boue our owne, whether they be in the same or other callings with vs, wishing our selues inferiour to all others, and euery one to excell vs in gifts to the edification of the Church & Gods glory, in the setting vp and establishing of the kingdom of Christ. Let vs not account it a shame to see a sheep go before his Shep∣heard, or the sonne to go beyond the father, or the wife her husband, or the seruant his master: if the inferiours haue greater & bet∣ter gifts then their superiours, blesse God for it, and pray God yet more to multiply their graces. There are many Pastours that are a∣fraid, lest their people by too often teaching, and by going and growing forward by rea∣ding and conference, should be able to teach them their duty, or else controle their teaching of others. This is as vnnaturall, as if a father should be greeued to see his childe prosper & to grow in stature. We must desire the con∣uersion of those that bee out of the Church, therefore much more the blessing of God to be vpon the Church in a more plentifull mea∣sure, Acts 26, 29, and 7, 60. He that is desirous of the good of such as are not of the family, will be more carefull of those that are of the family. Euery part and member of the body, desireth and procureth the good of the other parts: so ought it to be in the mysticall body, whereof Christ Iesus is the head, who laide downe his life for the Church, and shedde his precious blood for the ransome of it, Acts 20, 28. It will be a great comfort to vs to finde this affection and desire in our hearts, to long after the common good of the Church.

[Ʋse 2] Secondly, it condemneth the Church of Rome, that hinder the growth and encrease of, it, deteining the Scriptures from the people, & keeping them in blindnesse and ignorance, whereas the Lord would haue his word com∣municated vnto all. When a Prince hath pub∣lished statutes for the gouernement of the Commonwealth, they are open for all to read them: so is it with God, after he caused the word to be written, he set them forth for all, commanding all to know them from the least to the greatest, from the lowest to the highest. On the other side, the Papists extoll their ig∣norance, and bar the people from the meanes of growing.

Againe, it reproueth those that seeke their owne good and glory, and care not how it go∣eth with others, whereas al the study & desire of Moses was, euermore to procure the good of Israel: he seemed vtterly to forget himself, and regarded not what became of him, so the Church might prosper and flourish, Exod. 32, •2. So was it with Christ, he sought not his owne glory, but his that sent him; and asketh, how they can beleeue, which receiue honour one of another,* and seeke not the honour that commeth from God onely? Such were Iosephs brethren, hearing his dreame of their sheaues bowing downe and making obeysance to his sheafe, Gen. 37, verse 7. and of the Sun and the Moone, and the eleuen starres which made o∣beysance to him, ver. 9. Such also were Da∣uids brethren, who hearing him to enquire what should bee done to the man that killeth the Philistim, and taketh away the reproch from Israel, said, Why camest thou downe hither? and with whom hast thou left those few sheepe in the wildernesse? I know thy pride and the haughti∣nesse of thy hear•, for thou art come downe to see the battell, 1 Sam. 17, 28. These were afraid, he would rise too fast and outstrippe them, and therefore enuied him. So is it with false Tea∣chers, who in the pride of their hearts, did seeke themselues aboue Gods glory, and the setting vp of Christs kingdome. The false tea∣chers disgraced the Apostles, and preached enuiously to adde to their sorrowes, Phil. 1, 15, 16. Wherefore, let no man enuy the good gifts of others.

Thirdly, let the Pastors of the Church bee [Ʋse 3] carefull of teaching the people committed to their charge, and to pollish them as hewne stones for the spirituall building of the spiri∣tuall Temple, and diligently to square them out, that so the body of Christ which is the Church, may grow vp to a perfect man.* We cannot in truth desire the growth of y^e church, if we be not ready to feede it with the word of God? Can the mother be said to be willing to see the growth of her childe, when she ne∣uer feedeth it? No, it is plaine, she seeketh ra∣ther to starue it? Euen so is it with the Mini∣sters, such as withhold the food of life from them do starue them, and are guilty of their blood.

Lastly, all are bound to procure the good [Ʋse 4] of the Church, and to pray to God for the flourishing and happinesse of it, Psal. 122, 6, and 51, 18. We see how farre men are car∣ried in naturall affection toward their chil∣dren whom they haue bestowed in marriage, to desire that they might encrease to many ge∣nerations. This is the marriage blessing, Gen. 24, verse 60. They blessed Rebecca and said vnto her, Thou art our Sister, bee thou the mother of thousands of millions, and let thy seed possesse the gate of those that hate him. How much more ought our earnest praier and desire be, that the Israel of God may flourish and multiply, and haue the dominion and vpper hand ouer those that hate them? Wee must desire that the Church may bee a fruitefull mother of many children, like Rahel and Leah, which two did build the house of Israel, Ruth chapt. 4. verse 11. We must be all helpers to helpe to builde the Church by our praiers, by our exhortati∣ons, by our life and example. Let vs reioyce when we see it encrease, and mourne when we see it decrease.

[Ver. 31, 32. And there went foorth a winde from the Lord, and brought quailes from the sea, and let thē fall by the campe, as it were a daies iour∣ney, &c. God promised to his people quails, & that in abundance: here we see by what means they Page  546 are brought among them, there went foorth a winde from the Lord, to whom the windes and seas do obey. He could haue done this by his owne immediate hand, if it had pleased him; but heereby he would teach,* that in giuing his creatures, and in bestowing his blessings, he doth not bestow them immediately by his owne hand, but he giueth them by meanes of the creatures that he hath created, as we see in this place. This we may reade at large in Ho∣sea, chap. 2, 21, 22. When he giueth light, hee giueth it by the heauens, where he hath set the sunne to rule by day, the Moone and the Starres to rule by night, Psal. 136, 8, 9. He hath appointed the beasts of the fielde to yeeld vs cloathing, and the earth to minister bread to the sower, Psalm. 104, ver. 4. Exod. 8, verse 16. Gen. 7, verses 11, 12. The reasons heereof are euident.

[Reason 1] Heereby he doth abate the pride and vaine glory of the sonnes of men, that though they be Rulers of the earth, and Lords of sea and land, and of all creatures in them, yet must they after a sort be beholding to the meanest of them, and borrow succour and sustenance from them.

Secondly, heereby he blindeth the eyes of those that will not see him, though he daily shine in their faces much more bright thē the Sun in the Firmament that casteth his beames vpon the earth, I meane of wicked men that can looke no higher then to the creatures thē∣selues, and therefore commit grosse idolatry with them, forasmuch as they looke not vp to God the author and giuer of them.

Thirdly, God did appoint Adam in the time of his innocency, that he should receiue all by meanes of his labor, for he was set in the gar∣den to dresse the garden & keep it. Gen. 2, 15.

[Vse 1] Conclude from hence an holy principle of our faith, to wit, the infinite power and glory of God, who hath the souereigne command of all creatures, for great is his Name. He em∣ployeth them in blessing and in punishing at his owne pleasure, and sendeth them forth for the honour of his Name, Psal. 8, 1. and 78, 16. He could with a word haue created these quailes as at the beginning, when he spake the word and they were, & vsed not the wind to bring them foorth; but he would manifest his souereignty and dominion ouer all, that so all might stand in feare of him, to whom no∣thing is hard, Ier. 32, 27 Doubtlesse, we must confesse that he is worthy of all honour, Reu. 4, 11. Psal. 89, 8, 12. and let men submit them∣selues to him, Iob 36, 36, 37, and 42, 5, 6.

[Vse 2] Secondly, from hence ariseth comfort to Gods children that liue vnder his protection; he hath all creatures at his commandement for their good. And it serueth as a terrour to the wicked that set themselues against him, who doth whatsoeuer pleaseth him in heauen and in earth, Psl, 115, 3. The Lord of hosts is his Name, who can arme, send foorth, and strengthen the least of them to their vtter ru∣ine. Wherefore so long as God hath any crea∣ture about him, they shall not want meanes of their ouerthrow and destruction. And on the other side, the faithfull shall not want meanes for their preseruation.

Thirdly, whensoeuer we want any blessing, [Vse 3] we must seeke to the Lord; for he can restrain the sweete influence of the heauens when it pleaseth him, so that neither the heauens shall heare the earth, nor the earth the corne, not the corne the people; he can make the heauens to be as brasse, and the earth as iron, that they shall yeeld vs no benefit at all. For albeit be blesseth vs by the creatures, yet he doth limit and vphold them from yeelding vnto vs any good whensoeuer he pleaseth. Therefore is he to be sought vnto for a blessing, lest hee com∣mand them to do vs no good.

Lastly, seeing we must seeke God in the [Vse 4] meanes, it teacheth vs from the example of God, that we also must vse meanes for the ob∣taining of earthly blessings. We must labour in our places and take paines in our callings wherein God hath set vs. We must be dili∣gent and industrious, Prou. 10, 4. The hand of the diligent maketh rich. True it is, the Scrip∣ture teacheth that it is the Lord that giueth power to get riches; neuerthelesse, the hand of the painefull labourer is said to giue riches also. We must pray vnto God for a blessing, and depend wholly vpon him, Psal. 127, 1, 2. Yet we our selues must not be idle and do no∣thing. For as many vse the meanes and neuer seeke to God, so there are others that relie vp∣on God onely, and neuer seeke the meanes at all. These are like vnto those that would faine be saued, and yet neuer seeke after the right meanes to attaine to saluation. Balaam wished that he might die the death of the righteous, yet he would not ioyne with Gods people to haue remission of sins, and to heare the voice of God: so doe these offend in temporall things, they sit still and will not vse the means wherby they may enioy the creatures of God to their good, although they would faine haue them. If we seeke them as GOD hath appoin∣ted, we shall finde comfort.

[Ver. 33, 34. And while the flesh was yet be∣tweene their teeth, yer it was chewed, the wrath of the Lord was kindled against the people, and the Lord smote the people with a very great plague.] In the middest of their lustes and pleasures, behold how Gods iudgements come vpon them. They had feasted a long time, and had glutted themselues with their flesh; now their sweete meate had sowre sauce, for the hand of GOD commeth vpon them for their sinne, and suddenly the plague sweepeth them a∣way.

The Doctrine arising from hence is this,* that the iudgements of GOD doe often∣times fall vpon men and women very sudden∣ly before they bee aware, when they least of all thinke or imagine of the day of wrath, Page  547 Iob 20.5, 6, 7. & 21.17. Psal. 73, 19. Esay 30, 1•. Exod. 12, 29. Dan. 5, 30. Luke 12, 20. The destruction of the wicked, shall come as a whirlewinde, Amos 1, 14 Christ putteth vs in minde of the dayes of Noah and Lot, and tel∣leth vs that the comming of the sonne of man shall be when men thinke not of it; and there∣fore it is compared to the sodaine comming of a theefe in the night, and the sodaine tra∣uell of a woman, Mat. 24, 43. 44. 1 Thess. 5, 2, 3. Actes 12, 23. and like the fall of a ruinous wall at an instant, though it stand long, Esay 30, 13.

This is plaine, first because they haue tho∣rough [Reason 1] Gods patience and long-suffering in∣creased the number, waight, and measure of their sinnes, and thereby compell the Lord to bring his iudgements sodainely vpon them. They draw out his sword, and will not suffer it to rest in the sheath: they offer a kinde of violence to God, and constraine him to bring his iudgements vpon them in a moment, they will not suffer him to stay any longer▪ It is iust to punish such as abuse his patience: hee hath waited a long time, and called them to repen∣tance, they haue had time & warning enough, and made him dance attendance, as Prou. 1, 24, 27. Because I called and ye refused, your deso∣lation commeth as a whirlewinde.

[Reason 2] Secondly, God respecteth herein the benefit of others toward whō he hath not vsed as yet so long patience, to the end that they seeing others fall into sodain destruction, may learne thereby not to abuse his patience, lest they al∣so be sodainly destroyed, Dan. 5, 22. when Da∣niel had told Belshazzar of his father, how so∣dainly the iudgement of God came vpon him for his security▪ he addeth, And thou his sonne knowing all these things, hast not humbled thy self, but hast committed the same things thy selfe; and therefore now also shalt thou sodainly be de∣stroyed: thou shouldst haue considered these things before, and haue taken warning by thy fathers punishment; but seeing thou hast not looked vpon him, as in a glasse set before thy eyes, to consider the slippery estate wherein thou and all Princes and people stand, there∣fore now shall the same heauie hand of GOD finde thee out, and his iudgements shall pre∣sently ouertake thee.

[Ʋse 1] The vses follow. First see from hence the happy estate of all such as thinke of the day of their reckoning betimes, and prepare their garments that they be not taken naked. Men in sodaine danger, as in a fire or sodain tumult coming in the night season, are glad to catch any thing to couer them, Mark 14, 51. so shold we be cloathed with Christs righteousnesse, Reuel 16, 15, Such are out of danger, & haue no cause to feare wrath and iudgement. It is the wisest & safest way so to do, then we shall be sure to escape and be saued.

[Ʋse 2] Secondly, it serueth to teach vs, that wee should not enuy at the peace and prosperitie of the wicked, neither fret at the flourishing estate of the vngodly that liue in their sinnes: for howsoeuer they be for a time forborne, & all goeth currant with them, yet thereby they are the more hardned in their sinnes, till a far greater iudgement come vpon them. There∣fore enuy not at thē though they grow great, for suddenly shall the iudgements of GOD take hold vpon them, and arrest them as guil∣ty of death, and then they shall perish speed•∣ly; so that there is no reason to greeue or grudge at their prosperity. They shall soone be cut downe as grasse, and shall wither as the greene herbe; they shall be consumed as the fat of Lambes, euen with the smoke shall they consume away. Psal 37, 1, 2, 20. The estate of all the wicked is very ticklish and vncertaine: they are set in slippery places, and God casteth them downe into desolation. Their end is so∣daine and fearfull▪ Prouer. 6, 15. like a violent storme and tempest, while they are secure and thinke nothing of their end, while they eate & drinke, and are drunken, and giuen to vnlaw∣full pleasures, the iudgement of God shall be as a swift messenger, or a sodaine winde that shall blow them away as chaffe. For though God in patience beare with them, and put off his iudgements for a season, yet when they do come, they shall come swiftly and sodainely. Indeed it often maketh the best of Gods chil∣dren to stumble, to see the prosperitie of the wicked, and greeue much to see men lying in their sinnes as swine in the mire, or dogges in their vomit, to grow great and continue long without any crosse or affliction, but let them waite but awhile, and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake▪ Let no man therefore enuy them, their honour and glory, their riches and prosperity, for they all shall bee turned into curses and iudgements. Who would repine at it, to see a theefe carried along thorough faire fields and greene meddowes, in a rich coach to the gal∣lowes or place of execution? There is cause rather to bee greeued at it, and to pittie him then to enuy him: so likewise why should we enuy at the prosperity of the wicked, consi∣dering it is the highway that leadeth to death and the verie occasion of their ruine, they stād in danger euery houre to be ouertaken with the iudgements of God which come sodaine∣ly, that they shall haue no time to make their peace, or to reconcilde themselues by true Re∣pentance. Psal. 37.35, 36. We haue cause ther∣fore to mourne for them, and not to murmure at them.

Thirdly, from hence ariseth comfort to the faithfull. What though on the one side the [Ʋse 3] wicked prosper & encrease in riches, though their eies stand out for fatnesse, and cruelty compasseth them as a garment? and they haue more then heart can wish? And what though on the other side, the godly are afflicted and in trouble, though they be in want and oppres∣sed, though they be in misery and suffer many Page  548 wrongs?* yet we must not be discouraged, nor say, We haue clensed our hearts in vaine, and in vaine wee haue washed our hands in inno∣cency; forasmuch as they are brought into desolation as in a moment, they are vtterly consumed with terrors, as a dreame when one awaketh.* Let vs therefore bee of good com∣fort, and not shrinke away: they are like the grasse or flower of the field, which groweth and flourisheth to day, and to morrow withe∣reth and is cast into the Ouen, or rathey they are much more brittle, and subiect to a spee∣dier change. Let vs commit our wayes vnto the Lord and trust in him: let vs giue all dili∣gence to walke in his waies, which are sancti∣fied and holy waies, that we may not be repu∣ted among the wicked; and so partake with them in the sodainnesse of their downfall. Let vs waite patiently vpon him; for yet a very li∣tle while, and the wicked shall not appeare; thou shalt looke after his place, and yet shalt not finde him; sodaine destruction shall seize vpon him as a sergeant, and he shall be caried away as with a strong whirlewinde in a tem∣pestuous and stormy day.

[Ʋse 4] Fourthly, it is our duty to watch and at∣tend with all care for the time of iudgement. The day of the Lord, or the time of iudgment is twofold, generall and particular. Generall, when Christ shall breake the heauens, and come to iudge the quicke and the dead in the end of the world, when the pillars of the earth and the whole frame of heauen shal be dissol∣ued. Particular, at the day of our death, when euery particular soule must appear before the barre, and giue an account what i• hath done. Great will be our misery, if God come & find vs carelesse and secure. If a man knew at what houre the theefe would come, doubtlesse hee would watch, and not suffer his house to bee broken through, Marke 13, 35, 36. And this is the cause wherefore it pleased God to con∣ceale from vs as well the day of iudgement, as the day of our death; hee would not haue vs know either the one or the other, to wit, whē he will come, or when we shall dye, to the end we should alwayes watch and pray, and be in readinesse, hauing our loines girt, and oyle in our lampes. Nothing is more certain then that he will come. Enoch, the seuenth from Adam, prophesied of it before the flood, that the Lord commeth with thousands of his Saints, Iude verse 14. howbeit nothing is more vncertaine then when he will come, for the Angels in heauen, and the Sonne himselfe as hee is man, know it not, but the Father onely, Mat. 24, 36. Mar. 13, 32. So nothing is more certain then our death and dissolution, and nothing more vncertaine then the time thereof, that we should learn to looke for him euery day, nay euery houre, nay euery minute. It is well obserued by Austine, that the Lord would haue vs to know the time of his first comming,* because the know∣ledge thereof is profitable and necessary: and therefore doth the Lord reprooue the Iewes, that they could iudge the face of the sky, but they knew not the day of their visitation: be∣cause he that is ignorant of the first comming, can neuer prepare himselfe for his second cō∣ming.* But the day and time of his second cō∣ming is hidden from vs, because it is not ex∣pedient for vs to know the same, lest we shold say with the euill seruant, My master doth defer his comming, and so fall to beate our fellow-seruants, Luke 12, 45. We must be wise-hear∣ted, and looke for him euery day, and not foo∣lishly promise to our selues a long time of his tarrying, lest we deceiue our selues, and begin to eate and drinke, and to be drunken: where∣as the Lord of that seruant shall come in a day that he looketh not for him,* and in an houre that he is not aware of, and shal cut him asun∣der, and appoint him his portion with the hy∣pocrites, there shall bee weeping and gnash∣ing of teeth. And if wee may not say, our ma∣ster doth delay his comming, as euil seruants; then we may not say,* where is the promise of his comming? as prophane scoffers and moc∣kers do, that walke after their owne lusts. But bee it that the generall comming of Christ were farre off, yet his particular comming to euery one of vs cannot be farre off, but is nere at hand, we know not whose turne shalbe the next; woe vnto vs if we be taken vnprouided. So then we see, that God hath concealed his comming both generall and particular, not to our hurt, but for our good.

Lastly, this serueth to admonish all men, [Ʋse 5] that seeing the iudgements of God shal come sodainely, and that sodaine death and sodaine destruction are fearfull to all men, to take heed that we abuse not the patience of God by li∣uing in knowne sin, and flattering our selues in it, lest we be swept away sodainly. Manie men are oftentimes praying and desiring God to keepe them from sodain death, they would by no meanes dye sodainly; yet these men by abusing the patience of God, and continuing in sinne, do take the direct way and course to bring sodaine death and destruction vppon themselues. It is a manifest token of a plaine and ranke hypocrite, to craue to be kept from sodaine death, and in the meane season to doe nothing but practise and commit sinne with greedinesse. Certainly he that thus prayeth, doth it for no other end, but because he is de∣sirous to liue longer to commit euill. He is a∣fraide to come to an account, and yet he wold liue longer to make his account greater and more fearefull. Would we not therefore be sodainly destroyed:? Wee must labour to see the plague, and flie. But whither? not from God, for he is farre swifter then possibly wee can bee, who rideth vpon the winges of the winde, and can quickly ouertake vs: we must flye to God, and seeke to him for pardon be∣times, and labour earnestly for a reconciliati∣on with him. The birds of the aire escape the snares of the fowler by flying: but whither? and how is it, and what do they? not by flying Page  549 downe on the earth, for so they are taken: but by flying vpward; the higher so much the sa∣fer. So should we flie, not downe from God, but flie on high, flie vp to God and seeke vn∣to him, for him we haue offended, and of him we must craue and shall obtaine forgiuenesse. Let vs preuent his iudgements by our repen∣tance, otherwise we shall perish sodainly. And when once we haue obtained his fauour, and made peace with him, though sodaine death come vpon vs, as it did vpon righteous Abel, well-meaning Vzzah, religious and godlye Iosiah, yet happy and blessed shall we be. It is wisedome not to put off the day of iudge∣ment, neither our particular day of iudge∣ment, Amos 6, 3. It is the occasion of many e∣uils, when a man neuer thinketh vpon the day of his dissolution, and dreameth that the day of comming to his answer is not neare. Many impenitent persons put off the day of their re∣pentance in hope to haue time enough heere∣after; whereas repentance is not in our owne power, and that which is late is sildome true: and his iudgements are sodain, yea so sodain, that sundry which promised vnto their soules many yeres leisure and liberty to repent, haue not had so much warning as to say, Lord haue mercy vpon me. Wee haue had many examples of this daily, and therefore let vs be euermore ready and prepared before hand.