as our power and places giue vs leaue to follow his example To the poore now in the land you sée his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it néedeth not onely remember in the widow of Sarephath what followed her pietie in féeding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swéete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kéepers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true féeling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscréet hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thā not to keep promise it is better for a doubtful thing to be long deliberated on thā to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith Iudaeorū populū locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cū praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sée in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kéepe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we séeke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spéech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sée and heare at last what he will
Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wée may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bée when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It séemeth cruel if the inhabitaÌ„ts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sée in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one GouernmeÌ„t If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill coÌ„demneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swéete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with thâ—se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sée in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his déere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke féeling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that meÌ„ may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who séeth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sée and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spéech That he knew nothing And in matter of our almes
that followed to wit when for assurance that hée would deliuer Jerusalem besieged by the Assyrians he said This shall bee a Signe vnto thee O Ezechias Thou shalt eate this yeare such as groweth of it selfe and the second yeere such things as grow without sowing and in the third yeare sow ye and reape and plant Vine-yardes and eate the fruits thereof As if he should haue said whereas vsually and by reason after war commeth famine because men cannot husband their grounds yet it shall not bée so with you but for two yéeres the ground it selfe shall féede you and let this suffice for a Signe of hope and comfort against this feare So in this place Moses feare not for I will be with thee and for a signe thou shalt bring them forth and serue me in this mountaine This thou shalt sée as truly as I tell thee and then this will be asigne that I was with thee according to my promise What a nature now is this in our déere GOD thus to submit himselfe to mans weakenesse and in steade of chiding and punishing man for it to helpe it and stay it with all comfortable tokens and signes O who would not trust in this God and beléeue what he promiseth Nay who hath not cause that obserueth these things to bée of the Prophet Dauids minde Blessed is the man that putteth his trust in him 15. This as it ought contented Moses and therefore leauing the matter of his owne infirmity be casteth his mind next vpon the infirmity of the Israelites to whom he must goe And fearing lest according to their former backewardnesse whereof hée had tasted they would stand in doubt of the truth of his authority to deliuer such matter from the Lord vnto them hée prayeth the Lord to instruct him what he shall say if they aske him what is his Name Which question was allowable in Moses because it had relation to others not to himselfe For when Iacob would know the Angels name that wrestled with him for himselfe that is to satisste his owne curiosity he was answered wherefore doest thou aske my Name and it was not told him yet he blessed him So Manoah Samsons Father asked the Angell the like question in like sort was answered Why askest thou thus after my Name which is secret or wonderfull and told him not The reason may appeare in the place because Manoah askes it that hée might honour him not with an eye to the profit of others as Moses did héere Therefore the Lord answered Moses said I AM THAT I AM thus shalt thou say to the Children of Israel I AM hath sent me vnto you That is the God that is no Changeling but the same for euer who as hee hath done for them and their Fathers very great things so can he againe if they will be obedient to his will with like power mercy and goodnesse deliuer them and free them from this bondage wherein they groane as cruelly vexed and oppressed See then a sweete Comfort in all our feares euen his name I AM. Noting that as he hath beene to penitent sinners so euer he will be without any change If I turne vnto him call vpon him and withall faithfull trust of my inwarde soule depend vpon him I AM is his Name and I may not doubt of him Haue not I my selfe fonnd him sweet cōfortable good 10000. times as well as other sinners Hath not your hearts beene touched by him sundry times to very good purposes Hath not another-man founde him gratious and kinde in his worldly estate and aduancement to honour when hee might have passed him ouer and haue had choise inough So let euery man run-ouer his priuate fauours How then may euer any of vs fall from him without most great reproofe or euer faint and feare that he will forsake vs. I AM I say againe is his Name and we must be taught by it that hee is a God without all change towards such as stedfastly cleaue vnto him The Lord then giue vs vse in all our feares of this Comfort strengthen our weakenesse to beleeue and euer in mercy looke vpon vs. 16. After this hée appointed Moses his Order of going and publishing this message to wit that first hée should goe to the Elders and call them together and make them acquainted with it before he dealt with the Common people Where wée must take the name of Elder for a name of Office not of yeares for so we know the Scripture speaketh Not euer the oldest men beare Office either in Church or common wealth but as God giueth guifts and appointeth in his prouidence Places vnto them of gouernement and charge so in regard thereof they are called the Elders that is the Rulers and Gouernours though in yeares somthing young as Timothy and others were Now marke we to our good in this first that vnder the great tyrannie of Pharaoh yet some liberty was giuen these Israelites to meete for Religion and knowledge instruction and vnderstanding according to the right way which the Lord had acquainted them with albeit that same of the Egyptians was not receiued nor allowed And how doth this amplifie the bloody crueltie of Antichrist who yeeldeth not so much to his fellow-Christians I meane to people professing Christ as he pretendeth he doth as bloody Pharaoh yeelded to the Jewes who ioined not in profession with him Secondly obserue we the Wisedome liked prescribed of God for a Rule euer to guide our selues by and our actions to wit when any new thing is to be published that concerneth any change in the Church or Common-wealth first to acquaint the Magistrates Rulers and Gouernors with it to approue our commission and matter vnto them with all modesty humility loue and care of order and vnitie and then with their consents approbation and aide vnto the people and multitude This is a right course wée sée and this shall haue a blessing from the Author of it as here it had Then shall they obey thy voice c. ver 18. id est credent acquiescent tibi vt prudentes qui promissiones Abrahae patribus factas norunt maximè Gen. 15. Quarta generatione reuertentur huc c. That is they shall beléeue thée and yéelde vnto thee as wise-men and such as know the promises made vnto Abraham and the fathers especially Gen. the 15. In the fourth generation they shall returne hither c. Other vaine-glorious factious and disorderly dealings will haue their confusion and will bee strangled with the haulter of their owne disobedience euen in their youth that is before they come to any perfection or ripenesse For God is the Author of Order Gouernement and Rule who appointing Elders and superiors for the peace and quietnesse of his Church euer hindered with diuisions and tumults will haue them duly regarded and respected as they ought not as far as wee lift Thinke we then of it with a religious féeling and the
gold Rayment or any thing néedefull and wished they shal graunt it and lend it giue it or send it with a fauour with a loue with so willing a mind as the partie taking néedeth to wish This shall the Lord doe by a secret power of his working grace and fauour for his people to their good This was that which hee did for Iacob the Father of these Israelites when Laban angerly pursued him the Lord changed his hart To Isaac and Abraham before the Lord gaue fauour in seuerall places To Ioseph the like to his owne comfort and the good of many And this is it which the Psalmist affirmeth The Lord giues grace and worship and no good thing shall he with-hold from them that liue a godly life This is it which all of vs haue tasted of euen in our selues and God make vs thankfull Thus may wee profit by this Chapter CHAP. 4. The generall Heads of this Chapter are chiefely these Moses his power to worke myracles His excuses not to goe into Egypt His comming to Egypt at last 1. BVtloe they wil not beleeue me sayd Moses c. Sée first and formost the ingrafted weakenes of mans nature when any great or difficult thing is to be taken in hand It is euer fearing and doubting euer quaking and shaking euer casting of perils more than stand with that prompt readines and willingnes which ought to be in all the seruants of God when he their Lord once speaketh and saith Doe this Such feare as this was in Ionas when he was commanded to Niniuie In Ieremie when hee was caused to prophecie and in many others Secondly obserue in these words also what a powerfull Pul-backe euen to the best mindes incredulitie crookednes in the people is Surely it pierceth déepe and woundeth fore as you sée in this place For euen the feare of it héere daunteth Moses a man of such faith a man of such grace as wee reade before this hee had shewed himselfe to be What what will it doe when it is not feared but found not suspected but tried and tasted of euery day Let that great Prophet of the Lord tell vs whom it so wounded that he sate him downe and desired to die to be out of woe saying It is enough Lord now it is enough take my soule for I am no better than my Fathers Let Esay againe another famous Prophet witnes whose words shewed woe when hee said and wrote Who will beleeue our report and to whom is the arme of the Lord reuealed as if he should haue said Alas alas what comfort haue wée when so vngraciously our preaching is reiected and the comfortable tidings of Jesus Christ not beléeued Let the sighes of Ieremie and the groanes of his soule when he cries Ah Lord c witnes the like also to all Readers but most wonderfully that spirituall battell that hée tooke such a fearefull fall in as that hee said I will not make mention of him nor speake any more in his name O firie dart then and piercing stroke to a tender hart of flesh that meaneth well an vntoward and froward people when so great a Prophet thus is shaken by it I néede to pursue this matter no further wee sée enough yet could I remember you of other Prophets also and many moe deare children of God faithfull members and Ministers in the Lords busines whom yet crookednes of the people hath mightily agréeued discouraged and dismayde yea it caused a sigh in our very Sauiour from the rootes of his hart that the people hee spake vnto so fitly might be resembled to children complained of for not dauncing when they were piped vnto not lamenting when they were mourned vnto c. Conclude wee therefore what wee sée héere the effect of incredulitie in the people to be bitter to the Lords Messengers sent or to bee sent vnto them for their good But so sée wee it that our selues auoide it and both day and night pray against it remembring alwaies as deare children the Apostles words to the Hebrewes Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you c. The like Scriptures there are many moe all which may comfort vs if wee obey them and iustly iudge vs vnto the lake of Hell if we contemne them God that biddeth will neuer be abused finally but will repay Ionas had rather commit himselfe to the wilde Sea and raging gulfes than goe to preach to a people that hee could conceiue no hope of that they would beléeue and be turned vnto God 2. This infirmitie in Moses the Lord mercifully cureth when in iustice hee might haue reiected him for it So good and gracious is our God Hée cureth it by a power giuen him to worke Miracles so great and fearefull that if not to moue Pharaoh to true repentance yet aboundantly to shewe his authoritie from God to conduct that people they should suffice His Rod is turned to a Serpent and backe againe to his owne nature His hand put into his bosome is become leaprous and by and by whole againe The water is turned into blood and other great things wrought when hee came before Pharaoh Thus can the Lord and thus will the Lord enable euer to the worke that he appointeth and calleth vnto A great comfort to Magistrates and Ministers if it bee well considered 3. Then flieth hée to another excuse and saith Hee is not eloquent But the Lord also prouideth for that as you sée in the Text and promiseth helpe Still so weake and wayward is man and so good and gracious is God The Jewes haue a Tale amongst them how Moses came by this infirmitie of spéech And say that when hee was a childe and brought by Pharaohs daughter before her Father the King the King playing with him and offering hun his golden Crowne the childe tooke it and threwe it vnder his féete wherewith the King being offended and some lookers on iudging it Fatall as if that childe should ouerthrowe the King the Nurse to shew the childes want of wit put an hote coale to his mouth which hee streight licked with his tongue and so hurt his spéech But the Scripture telleth vs not any cause and therefore ignorance is best This rightly wee may note that God chooseth men in mans eies not so fit that his glory may more appeare and therefore take wee héede how wee censure our Calling for some defects since God could haue made Moses eloquent and did not In our owne Stories how M. Tyndall complained for want of vtterance wée sée and yet what a notable member and Martyr in Gods Church was hee 4. Lastly when these excuses serue not Moses breaketh out euen to an height of weakenes and prayeth him to send some other A strange thing that a
Thus saith the Lord that cretaed thee O Iacob and he that formed thee O Israel Feare not for I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the floudes that thy doo not ouerflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle vpon thee For I am the Lord thy God the Holy One of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee c. reade the Chap. your selfe and I stay héere 10. Now sée an Accident in the way When Moses was in his Inne the Lord met him and would haue killed him That is by either a sore sickenesse or some other way the Lord made him know his wrath conceined against him as also the cause to wit the omitting of the circumsicion of his Sonne as by the euent wée may sée although it bee not expresly named Where to our profit let vs stay a while and consider diuers things First why Moses so well acquainted with the law of God in this behalfe should omit or neglect to do it And for answere herevnto marke with your selfe how of two sonnes which Moses had and carried with him the circumcision of one is onely here mentioned whereby you may well see the other was before and alreadie circumcised or else Gods wrath would not haue stayed in this place vpon performance of dutie onely to one Now the one hauing before beene circumcised why should he not haue done the like to the other but that out of all question his wife béeing not sonndly perswaded in this point tooke offence at the first grew vnquiet offered vnfit speathes and happely stirred vp her father also Iethro to ioine with her to rattle Moses for such crueltie as they estéemed it to his sonne Wherupon the good man milde soft of spirit in humane frailety chose rather to forbeare the second son to haue his peace than to circumcise also him and please God A notable example to teach vs this doctrine how néedefull it is euen to the great Doctours and Diuines to the great Masters and Teachers and rulers and leaders of others still and continualy to be vnderpropped and held-vp by Gods powrefull ayde and blessed Spirit in their duties when as otherwise euen they they I say that seeme so strong play Moses part here and faint in the way to the offence of God and danger of themselues Nay if Moses faint how much more fall they flat downe that neuer had such measure of grace as Moses had Pray therefore and pray continually for increase of strength for courage and fortitude for constancy and power to repell al the darts that Sathan shall throw at vs and prepare we to buckle with men and women and Diuels that shal assay to quench or to coole our zeale in our places and to bring vs to omit this and that and euerie day somewhat which God expresly requireth and will not abide to be omitted See you Discouragers and discomforters of Gods seruants in necessarie duties what venome is in your darts and poyson in yonr doings Moses this great man is ouercome and brought into daunger by them and O how shal athousand others of farre weaker strength be turned out of the way by you Will God be angry with Moses for yéelding and shall you safely escape that are the causes of his sinne the cut-throates of his zeale and the ouer-turners of his well doing No no assure your selues the wrath of the Lord shal consume you when it hath profitably corrected his childe vnlesse you repent and leaue-off such Deuillish dealing Sée you also you brawling and vnquiet women what your ignorance and obstinacie bringeth your husbands vnto though they be as Moses holy and vertuous they cannot serue God a-right for you they cannot doe what God requireth but you breake their hearts you coole their zeale you turne them out of the way and in the end you bring them to a fearefull danger of Gods destroying of them For the Lord met Moses héere and would haue killed him saith the Text. Shall this euer be vnpunished in you no your Husbands shall bee schooled for their frailtie and you shall be consumed for your arrogancie so proudly and so disobediently contemning both their religious instructions and holy actions If God be in you this will be a warning 11. Then Zipporah tooke a sharpe knife cut away the fore-skin of her Sonne The two things that héere might be considered namely that doctrine of Poperie concerning the danger of children dying vnbaptized and secondlie of such an absolute necessitie of Baptisme as that women must administer it in time of supposed néede I forbeare to stand vpon now I haue sufficiently touched them in my Notes vpon Genesis Therefore doo but remember with your selfe touching the first that wee make a great difference betwixt want of the Sacrament and contempt of the same contempt damning and want not through the strength of Gods promise meaning by want when God so preuenteth by death that it cannot be had according to the manner allowed in the word And touching the second obserue that this act of Zipporah here in circumcising her childe was méerely extraordinarie and doth no way warrant women to baptize now-a-daies Her bitter words to her husband that hee was a bloodie husband to her shewe but what spéeches are often giuen by women that haue their tongues a little too much at liberty His wisedome in not answering her is to this day his praise and her fact her fault in so vndutifully speaking Let this suffice of this Chapter and nowe reade the Text ouer in your Bible and sée how these Notes haue helped you My drift you sée and I leaue it to God I would haue all men encouraged to reade CHAP. 5. The chiefe Heads of this Chapter are these The comming of Moses Aaron to the King The greeuanees of the people Their impatiencie 1. TOuching the first héere wee sée that although Moses was very backward a-while to obey God and goe to this King vpon this errand yet at last hee yéelded faith ouercame feare and all conceits steeped to the obedience of God A happie thing and happie is that man and woman euer which can likewise say truly I haue had my feares and fancies my errors and mine ignorances my pride and my preiudice against that which was good and right but they are all gone I thanke God and I much ioy that they are gone as likewise that I am now sincerely his whose I ought to be and in this obedience doe not doubt but shall end my dayes by his grace 2. Wée may againe thinke héere why God should thus send Moses and Aaron to pray deliuerance for his people when hee was able without stretched arme to haue deliuered them at his pleasure And wee may aunswere our selues in this sort euen for the reasons
wisheth a Benefice forget his dutie when hee hath got it and suffer his people the Lords Lambes to perish by his sloath Thus doth the Seruant when hee is become a Maister and thus doo thousands who when they were vnmaried and had little thought and said if they had some portion to liue vpon some reasonable competent estate O how would they serue God and doo good things to their power But all is forgotten and they are not the same persons when the Lord in mercie hath giuen them more cause to serue him than euer they had Followe this Meditation farther your selfe and thinke often in your heart what a swéete killing poyson Prosperitie is to many a one and how néedefull this Note of Moses was That they should Remember their duties to God when they were come into that pleasant Land of Promise 15. The Cōmaundement To teach their children what the Passeouer meant noteth vnto vs how the Word Sacraments should goe together not hiding in an vnknowne tongue by neglect of preaching what Gods ordinance is but plainly openly euer ioyning Doctrine to it that the people of God may knowe the Lords meaning in his holy Sacraments so vse them as they ought to his glory and their cōfort Yea the children you sée should not be brought vp in ignorance as ours are to the great prouocation of Gods wrath against vs. But euen when they are young taught and tolde what a Sacrament is and what is meant by the Paschal Lambe for thus would they prooue good seruants of God when yéeres came on and the Lord be honoured in our séede when we are dead Which whether it can be without a blessing from his hand both vpon them and whatsoeuer we leaue vnto them iudge in your owne soule when you haue considered well how sweete and gracious God is how many are his promises how faithfull he euer is in them Doo therefore as followeth in this your Chapter of this people ver 7. They bowed thēselues and worshipped That is they thankfully receaued the Lords pleasure at Moses mouth not as the word of man but as it was in déede the Word of God And they went their way and did as the Lord commaunded Moses and Aaron A blessed obedience both in hearing and doing a chéerefull alacritie and readines such as gladded the heart of Moses and euer will glad all godly Ministers Chronicled héere vp in the Booke of God by the direction of God to the lasting praise of them that were so touched and moued to obey God in his mercie make it also profitable to thy soule good Christian Reader that thou likewise in the Booke of life mayst be Chronicled vp for euermore Amen The second part 1. COncerning the death of the first borne which was the second generall Head noted before to be in this Chapter that which hath béene spoken before in the Denunciation may suffice to which I refer you praying that héere may be obserued the great care of Almightie God to haue this thing well remembred when againe he thus repeateth it with all his Circumstances of time of persons their awaking their crying their desire to bee rid of the Israelites their forcing of them away in all hast c. Surely Gods works for mankinde in generall or for any of vs all in particular to be forgotten must néedes be most displeasing vnto him when we sée such care as this to preserue in his church children a due Remembrance of them Theodoret speaking of these first-borne saith Cur interfecit primogenita Aegypti Propterea quòd Israële prmimogenita Dei Pharaoh nimis durae subiecerat seruituti Hoc enim ipse Dominus Deus dixit Filius meus primogenitus Israel c. Why did he slay the first borne of Egypt Euen because Pharaoh had subiected his first borne Israel to too hard and cruell a bondage For thus speaketh the Lord of Israel Israel my first-borne Sonne c. Againe in this that the first-borne only dyed both of man and beast not the second-borne nor the third-borne wée may with profit well obserue how the differences of children are knowne to God who is first who is second and who is third which may yéelde this vse neuer for any childe to goe about with craft and subtilty or any vnlawfull inuention of man to thrust himselfe into the place and prerogatiue thereof which God in his prouidence hath not giuen him but to abide in the order disposed to him of God and to trust in his mercy who so disposed for feare lest God who knoweth our order seuerely punish vs for breaking his order He could haue made the yongest the eldest if he had pleased he could haue made the 3. to be the 2. if he had so liked But he hath not done it and what he doth is euer best til his owne hand alter the same A contented minde much pleaseth God and a working spirit contrary to his Will as much offendeth him Let it be thought on for there is too much cause in the world giuen and sinne is counted Wisedome 2 This mightie power of God is fearefull and comfortable Fearefull for that in one night yea in one instant and with one word as it were he destroyed so many first-borne in Egypt Comfortable because what iudgment soeuer he vseth and executeth against the wicked yet he can saue his owne in the very middest of death and danger So that not a haire of their heades shal be hurt Thousands may fall on the right hand and tenne Thousands on their left yet no harme happen to them Also this gratious Clemency and Mercy in the Lord is most comfortable who when he could as easily and as iustly haue destroyed all yet in his goodnes that hath neither bottome nor measure he taketh but the first-borne so gratiously humbleth thē by a few This is that which the Prophet speaketh when he beggeth of the Lord in wrath to remēber Mercy so noting his manner and nature euer full of pitty long suffering 3 Then Pharaoh called to Moses and Aaron saying get you hence c. That is he sent his Messengers vnto them to will them to depart For Moses saw him no more after the departing mentioned in the tenth Chapter the last verse And in the eleuenth Chapter verse eight you sée Moses foretold that thus his seruants should intreat him to depart Euer till now Pharaoh had some exceptions either of their Children or of their Cattell c. But now all are put in a libertie graunted vnto all and glad and glad to be deliuered of them Thus can God with his mighty arme bring downe the proude stomakes of the greatest and make them yéelde to his Will wholly not in part A fruitfull consideration for those that dayly amongst vs vse to limmit their obedience to God saying either openly or secretly in their hearts Herein will I follow my Teacher and herein I will not Adultery
knowest that victorie is gotten rather by the faith of the Emperour than by the valour of the Souldiers Both together fight strongly against all foes and forces as you sée And in this place I pray you well note what followeth 5. And when Moses helde vp his hand Israel preuailed but when hee let his hands goe downe Amalech preuailed Thus shewed the Lord to all posteritie and succéeding ages the force of holy prayer in battell or else-where Surely surely it is euer with the Lord a preuailing power as shall be good for the parties vsing it Is any sicke amongst you saith S. Iames let him call for the Elders of the Church and let them pray for him c. And the prayer of faith shall saue the sicke and the Lord shall raise him vp and if he hath cōmitted sinnes they shall be forgiuen him For the prayer of a righteous man auaileth much if it be feruent Elias was a man subiect to like passions as we are and he prayed earnestly that it might not raine it rayned not on the earth for three yeeres and six moneths And he prayed againe and the Heauens gaue raine the earth brought forth her fruit Agréeable héereunto is that great commendation of prayer in Sirach Hee heareth the prayer of the oppressed He despiseth not the desire of the fatherlesse nor the widowe when shee poureth out her prayer Doo not the teares runne downe the widowes cheekes and her crie is against him that causeth them for from her cheeks they goe vp to Heauen the Lord which heareth them doth accept them He that serueth the Lord shall be accepted with fauour and his prayer shall reach vnto the clouds The prayer of him that humbleth himselfe goeth through the clouds and ceaseth not till it come neere and will not depart till the most High haue respect thereunto to iudge righteouslie and execute iudgement c. As Dauids Harpe wrought when the euill spirit vexed Saul saith a learned man so shall thy hartie and zealous prayer quiet thy troubled minde in all distresses and comfort thy heart in all assaulting feares Wilt thou be raysed vp saith Another then first cast thy selfe downe in feruent and humble prayer For no man is raysed that first is not downe Ioshua by prayer obtained to haue the Sunne stand still that hee might haue day enough to slay the enemies of the Lord. In the host of M. Aurelius a companie of Christian Souldiers by prayer obtained rayne when all the host was like to perish for want of water They also obtained thunderbolts to bee throwne from Heauen in the faces of their foes and thereon had a name giuen them of the same Oratio oranti subsidium Deo sacrificium Diabolo flagellum Prayer therefore to him that prayeth is a helpe to God a sacrifice and to the Deuill a whippe But sée our corruption If wee receaue not what wee pray for at the first asking wee faint and cease our praying streight not remembring how often wee vse a medicine for the body before wee can bee whole how manie strokes an Oake must haue before it will fall and how we ouer and ouer againe and againe plough our land and delue our Gardens to reape and gather fruite from them Let vs then amend this fault in our prayer héereafter and neuer forget the force of true and godlie prayer in time Whilest Moses held vp his hands that is continued praying so long Ioshua and the Israelites whō he prayed for preuailed But when he gaue ouer the enemie preuailed Thus shall it be in your case and in my case and all others that be troubled 6. But Moses hands were heauie therefore they tooke astone and put vnder him and hee sate vpon it And Aaron and Hur stayed vp his hands the one on the one side and the other on the other side so his handes were steadie vnto the going downe of the Sunne And Ioshua discomfited Amalech with the edge of the sworde This heauinesse of Moses handes may teach vs the weakenes of all flesh in Christian exercises Wee cannot holde out and continue as we ought but heauines and dulnesse will steale vpon vs and séeke to coole vs and hinder vs. The helpe that Aaron and Hur performed vnto him may teach us the benefit of Christian companie in such holy exercises and the néedefull dutie of praying for him that prayeth for vs that God would be with his spirit that is strengthen him and quicken him and ayde him so to pray so to continue his prayers as the end may be to his glorie and our comfort In regard whereofour Booke of Common prayer hath that answere And with thy spirit The outward gesture may héere also be noted which you shall finde in the Scriptures to be diuers Salomon knéeled Ezekias turned to the wall Christ fell prone vpon his face the Publican knocked vpon his breast and héere Moses lifteth vp his hands All which gestures please God as long as they arise from zeale and truth within and are not hypocriticall And what the Custome of the Church wherein we liue establisheth and vseth wise peaceable persons will kéepe and follow 7. Lastly the Lord commaundeth them to write this for a remembrance in a Booke And Moses built an Altar c. All this hath vse to tell vs howe carefull wee must be in keeping a Register in our hearts of Gods mercies and fauours towards vs in our selues in our friends in our Countrie in our Magistrates and Ministers or any way The point hath béene touched héeretofore when we spake of Manna and therefore I passe it ouer nowe but I pray you remember Examples in this case and followe them Deborah Iudith Hester Anna Mary Toby the one cleansed Leaper that returned to giue thanks the Israelites when they passed ouer the Red Sea c for all these built Altars in their hearts for Gods fauours by being truly and feruently thankfull The earth rendreth the Husbandman her fruite for his paines bestowed on her so doth the Horse and Oxe their labour for the meate which they haue giuen them How much more should man remember what he receaueth and be thankfull to his good God But I stay héere These thinges may yéeld you a taste of the vse of this Chapter if you will now reade ouer the Text againe and obserue the particulars for what is my desire but to worke a liking of reading the Text by shewing some fruite which we may receaue when we are destitute of better teaching CHAP. 18. In this Chapter we haue two generall Heads The comming of Iethro to his sonne in law Moses And the appointing of more Iudges to heare causes 1. COncerning the first the Text saith When Iethro the Priest of Midian Moses Father in law heard all that God had done for Moses and for Israel his people and howe the Lord had brought Israel out of
aliam quamcumque causam Spiritus Sanctus appellatus est Digitus Dei For God is not limitted or cōcluded within any forme or shape of bodie neither are limmes and Fingers to be imagined so to be in him like as we see them in our selues but because by the Holy Ghost the gifts of God are so distributed vnto holy men that although they be able to doo differing things yet they do nothing cōtrary to the quietnesse of loue For in the Fingers most of all is seene some certaine separation howbeit no cutting off from vnitie among themselues Either for that cause or for some other cause whatsoeuer it be the Holy Ghost is tearmed the Finger of God Theophilact thinketh Spiritum Sanctum Dei apellari digitum propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut enim inquit Digitus toti corpori est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Spiritus Patri filio That the holy Ghost is called the Finger of God because of the same substance For euen as saith hee the finger is of the same substance with the whole bodie so is the Holy Ghost with the Father and the Sonne Ambrose noteth that the naming of the Finger is to be referred ad formam vnitatis non ad distinctionem potestatis to the maner of vnitie in the Godhead not to the distinction of power But an Obiection is made how they were written with the Finger of God when Moses is saide to haue written them Exod 34 28 diuerse men answere diuersly S. Austine thinketh the first were written by God which béeing broken the second were written by Moses But Moses plainly affirmeth that both were written by God Exodus 31. 18. Deut. 10. 2. Lyra therefore saith Deum scripsisse authoritatiuè dictando Mosen ministerialiter figurando God wrote as the Author that prescribed but Moses as the Minister a figure Then not liking this so wel Fieri potuit ait vt Moses manū tabulae admouerit Deus autē miraculose litter as formauit It might be saith he the Moses hād was put to the table of God miraculosly framed the letters Hugo saith Moses wrot the Tables that is He receiued them writtē Later Writers make this answere that the words Exod. 34. 28. referred to Moses should be referred to God And for Moses writing it was that volume Exod. 17. ver 14. But let this much suffice of this Chapter CHAP. 27. I will shut vp these Chapters following as briefely as I can leaue the amplificatiōs of the Notes to the diligēt Readers owne meditatiōs In this Chap. we see 4. principall Heads The Idolatrie of the people The wrath of God The Intercession of Moses The fact of Moses 1. TOuching the first follow the words and note things as they lye The text saith whē the people saw that Moses taried long ere hee came downe from the mountaine c. The causes of Idolatrie are moe than can be reckoned vp but some you may here think of and first of this that appeareth in these words impatiencie to stay for Moses cōming down from the Mountaine Such impaciencie made Saul run to a Witch euen at these times many to doo the like God dooth deferre many times his helpe for the tryall of men and then hauing not his holy Spirit to make them patiēt they rashly and hastily flye to forbidden meanes for help It was truly said Feare maketh Gods to wit false Gods For in distresses agonies as I say men doe as here they did run to wicked deuises thinking so to comfort themselues A second cause of Idolatrie is often an ignorant imitation of things not rightly vnderstood as because Abraham was commanded to offer vp his sonne Isaack and his readinesse to doo it so wel taken therefore men would follow him herein and offer vp their sonnes and daughters with bloudy hands to their false Gods A third cause foolish doting loue and affection Thus was Salomon made an Idolater for his loue to his Wiues And it is written of Alexander that he so loued Ephestio as he decréed diuine honor to be done vnto him A drian the Emperour did the like to a most wicked and naughtie person whom he loued A fourth cause good hap or prospertie Thus did the Athenians who hauing but Ten Thousand in their armie against the Persians at Marathe the Lacedemonians being not yet come it is saide a certaine Spirit apeared in their armie in the likenesse of Pan and mightily daunted their aduersaries assuring them after of victorie in the same likenesse Whereupon in great kindnesse forsooth they would euer after worship Pan and built him a Chappell vnder the Temple of Pallas Thus is mans nature prone to Idolatrie and taketh very small occasions to fall from God The roote of this foule Idolatrie here was that foule and odious vice of ingratitude forgetting all the great works and wonders of God done and shewed for them and by name their so comfortable deliuerance from such thraldome and miserie in Aegypt Such vice and such effect of it ruleth still in too many whose eyes haue bene lightened and whose hearts haue béene comforted with truth of the Gospell and yet cursedly and damnably they fall from this kinde God and run a whoring after their owne inuentions whose wisdome herin is much like the Thracians that could not as Aristotle saith number aboue fiue Wherefore against this feareful inconstancie and mutabilitie of our natures let vs often vse from our harts the words of the Psalme Make me a cleane heart O God and renue a right spirit within me Cast mee not away from thy presence and take not thy Holy Spirit from me Giue me the comfort of thy helpe againe and stablishe me with thy free Spirit I am thy seruant O giue me vnderstanding to learne thy Testimonies 2 They gathered themselues together against Aaron said vnto him vp and make vs Gods to go beforevs They neuer aske Aaron whether it might bee done lawfully or no but vp doo it most presumptuously directing him who should direct thē audatiously vrging him to approoue what they liked Think here of some people some parishes where if the minister will not doo as they fancie allowing their dācings drinkings their bowles their pastimes full of disorder and sin for orderly recreatiō is good they fall out with him they turne both hart hand from him he is now become their greatest enemy because he hartely wisheth their saluation But I said I would not amplifie much and therefore your selfe meditate of this hatefull and pernitious boldnesse in some Congregations 3 For this Moses the man that brought vs out of the lād of Aegypt we know not what is become of him And is this all the care of him if he be gone Such an instrumēt of God good to them such a deliuerer such a famous Gouernour so deare to God so familiar with God so graced honoured by
extremity to make the waters sweere withall 4 There he made them an ordinance and a lawe and there he prouoked them and said If thou wilt diligently hearken O Israel vnto the voice of the Lord thy GOD and wilt doo that which is right in his fight and wilt giue eare vnto his Commaundements and keepe all his Ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee Where the Lord tryed them by want of water there he also admonished them by his Word declaring vnto them their inst deseruing of such Plagues and diseases as were inflicted vpon the Egyptians from which they had béene frée hitherto onely by his frée mercy and goodnesse and acquainting them that the only way for them so to continue still was to hearken to his Will and to obey the same otherwise he being the only Author of health it could not be so with them Which word of his let it informe vs what also is our defence from all euill certainely euen the same LORD and none but Hee The way also to obtaine it the very same that was then To hearken and to obey not our willes but his not our wisdomes but his 〈◊〉 our lawes but his This this shall abide and 〈◊〉 and only this All mans deuises and will worship shall varnth as vile from before him Consider well of the Psalme where first is put forgiuenesse of Sins and then the healing of all infirmities 5. Then came they to Elim where were twelue fountaines of water and seuenty Palme trees and they camped there by the waters So commeth comfort after sorrow and plenty after scarcety For now they haue 12. fountaines of water and goodlie trees to yéelde them cooling shadowes for their comfort And surely the trialls of the Church or of any particular member therein shall haue a ioyful end and though they be neuer so many yet the Lord deliuereth out of them all Who would not trust then in such a God and tarry his time that neuer faileth God for his mercy sake giue vs faith and constant patience Amen Amen CHAP. 16. The generall Heades of this Chapter are chiefely these The grieuous murmuring of these Israelites The gift of Manna from heauen The lawes and Orders concerning the same 1. BEfore their murmuring there is in the first verse mention made of another camping namely in the Wildernesse of Sin which was the 8. place they had pitched in since their comming out of Egypt And in the booke of Numbers a particular Record is made of all the places together as likewise in an other place of that Booke That at the commaundement of the Lord they iournied and at the commaundement of the Lord they pitched By all which wée comfortably may sée that the Tabernacles or Tents of the Church and euery particular member are pitched where the Lord will and taken-vp and remooued when hée will and whither hée will For hée it is that gouerneth and guideth all these things euen as hée dooth all other matters in this world nothing is done without his Will. The lot is fallen to me saith the Prophet Dauid in a faire place I haue a goodly heritage Thereby ascribing to the Lord this honour that by him euery mans portion and place in this world is appointed He diuided the Land of Canaan and gaue to euery Tribe that part which by his seruant Iacob he had foretoldlong before Whiâ—h doctrine may yéelde euery heart patience and peace to be quiet and contented with Gods Will howsoeuer it be For beggars may be no choosers and wée are all his beggars that ruleth these things Haue I little it is his Will and I ought to be pleased Haue I more it is more mercy and God make me thankfull Thankfull for the one and thankfull for the other and euer contented with his Will My pitching is here or there by his prouidence in a faire house or a foule in a rich liuing or a small in a good countrie or a bad in England or in Fraunce and wheresoeuer or howsoeuer it is aboue my merit and therefore I should bée pleased and thankfull 2 The time is named to wit the fifteenth daie to let vs all know that euen so much more detestable was their ingratitude by how much the remembrance of so great and wonderfull a deliuerance from their enemies was more fresh in me 〈…〉 rie béeing solate And will it not bée so in vs Therefore thus wâ—ulde I haue vs profit by it euen to thinke in the Morning of our safety by his mercy all the Night And at Night of our safety all the daye And still 〈◊〉 of freshe fauoures which vnlesse I bee thankefull for I must néeâ—â—s bée a great offender séeing it is not possible to pleade forgetfulnesse in such fresh and newe thinges Nay if it were a fault in these Israelites to forget or to be dull in a matter of fiftéene dayesolde how much greater a fault in the morning to forget to bée thankfull for the nights mercy last before and but euen now ended but you sée my drift follow it further by yourselfe Surely surely fresh fauours would haue fresh remembrances and zealous and hearty thankes for them 3. Their murmuring is next spoken of and next by vs to bée considered A foule and grieuious fault euer but in this people so blessed with happie experiences of care and loue of might and mercy in their Allsufficient GOD more 〈…〉 nable and more odious than in others Whereupon the Apostle giueth them for an example to all people in all ages to learne to auoide this wickednesse saying Murmure nor as some of them murmured and were destroyed of the destroyer Numb 14. 36. For all these things came vppon them for examples and were written to admonish vs vppon whom the ends of the worlde are come The whole course of Gods sacred Scriptures crieth out of this sin in men and Women chiefely professing God For doo al things saith the same Apostle without murmuring reasoning And S. Peter Beyâ— harbâ—â—durs one to an other without murmuring The care of Ielousie saith Wisdome heareth all things the noise of grudgings shall not be hid Therefore beware of Murmuring which profiteth nothing and refraine your â—onge from slaunder for there is no word so secret which shall got for nought and the mouth that speaketh lies flayeth the soule Caine murmured and the Scripture noteth it as his sinne These Israelites were grieuous murmurers sometimes for their labour sometimes for drink sometimes for flesh sometimes in distrust to obtaine the Cittie so strongly walled sometimes for feare to bée killed of their enemies sometimes at GODS iustice vpon their disobedient bretheren sometimes for want of dainties as Figges Pomegranats Uines c. sometimes for that they were ouerdoied with Manna 〈◊〉 and for other like causes vpon all which the
Holy-Ghost setteth a brand of dislike and so by their sinne admonisheth vs to beware Miriam murmureth against her brother Moses the Lords faithfull Seruant and how fearefully was she smitten with a Leprosie Let this sinite the heart of euery Christian Reader and make him consider what may quickly happen to himselfe if hée bée a murmurer From the Old Testament come to the New and obserue as much The Pharasies murmure at Christ his mercy to poore Publicans there is murmuring for good done on the Sabbath day For not washing before meate that such as came late had a penny as wel as those that had borne the heate of the day that the ointment was powred vpon Christ and not rather sold and giuen to the poore that the Widowes were neglected and that Mary doth not helpe Martha but sit and heare Christs words But still obserue how all these were sinfull and grieuous to God and what a diligent record is made of them and of the seuerall causes that wee might learne and see no cause to warrant this lewde behauiour For either all or most of these occasions might haue much saide in defence of them And therefore these Quotations of Scripture with that of Iude short and sharpe These are murmurers complainers walking after their owne lustes whose mouthes speake proude things hauing mens persons in admiration because of aduantage c. Murmurers and grudgers and complainers such as mutter murmure and grudge groan if all things fall not out to their contentment such as mislike their places callings Estats and conditions and are angrie with God if in all things hee please not their humors If they be restrained of liberty if they be touched with pouerty if they be pinched with penury if they be subiect to affliction and aduersitie if they be not in highest places eralted to greatest authority they â—ret they â—ume they are offended and discontented with the Highest These are the greedy dogs spoken of by Dauid which run about the Cittie and grudge if they bée not satisfied Irenaeus the auntient Father giueth them a fit name but a foule name calling them or a Piaboli the Deuils mouthes And the words of Plato are as fit of vnbridled mouths sending-out iniury both to Heauen and Earth The end of which mouthes Euripides by the light he had could well discern that it would be misery and woe as indeede it will trye who list Circumstances increase this sinne very much as Who numbreth against whom and in what matter who murmureth A subiect a sonne a friende to whom much fauour many waies hath béene shewed A professor of the Gospell well acquainted with the Word and vpon whom many eies are cast c. Against whom Against Prince against Parents against Friends to whom obedience duty and loue with al the Testimonies therof are due and most due against God whose Word is in our hands in our mouthes and whose seruants wée would gladly bée estéemed In what matter In a small matter in a trifle and wherein or for what we ought rather giue thankes in a matter lawfull tollerable good and no way to bée grudged at These and such like Circumstances I say make the fault much fouler and greater Old Writers haue vttered these kinds in these wordes Est murmuratio contra Deum per displicentiam contra Praelatumper inobedientiam contra proximuÌ„ per inuidentiam There is a murmuring against God by discontentment against our superior by disobedieÌ„ce against our Neighbour by enuie But from what fountaine floweth al this filthy water which so offendeth God so grieueth man and so infecteth the very aire Surely either from impatience or from pride both bad and very bad fountaines Of the first that was an example in the Acts of the Apostles about the Widowes of the Graecians For not able with patience to endure their conceited griefe till there might bée declaration made thereof and order taken accordingly they fell to secret carping and biting vnfit for the professors of the Worde and in that heat touched euen the Apostles themselues with want of care Of the later that is a most fearefull example in Numbers of proude Corah and his company whose pride enuie ambition brought them to so strange and dreadfull a death They grieued that Moses should haue such authority they thought them selues worthy of some of it and what they thought fit not what pleased him God must doo Of which kinde of Murmurers and enuiers Saint Gregorie hath a good saying in his Morales Qui contra suprapositam sibi potestatem murmurat liquet qúoaâ— umredarguit qui eandem potestatem dedit Who so murmereth against authority set ouer him it is manifest that he reproueth him who gaue the same authority And vpon the seuenth Psalme murmurantes dicuntur intrare in iudicium cum Deo Murmumurers are saide to enter into indgment with GOD They are like saith An other to a filthy sooyne who whether hee wake or sleepe is euer grunting Murmuratores similes sunt versantibus in gyrum donec capite sensibus perturbaris caetera omnia perturbari putant Murmurers are like vnto such as turn rouÌ„d about til their heads senses being turned they imagin al things to turne round Sednoli aduersus quemquam murmunare est enim abiectorum But be not thou a murmurer against any man for it is a base thing and the quality of a base person Erratapropria magis quam aliena reprehendito Rather reprooue thine owne faults than other mens Ediscat non murmurare qui mala patitur etiam si ignoret curmal patirur per hoc enim quisquis â—e iustepati arbitrari potest quia ab illo iudicatur cuius iudicia nunquaÌ„ sunt iniusta And let him that suffereth harme not murmur although he know not the cause why he suffereth it because euery man may thinke he suffereth iustly seeing he is iudged of him whose iudgments are neuer vniust A very notable sentence if you marke it not allowing this vice in our hardest estate and when we know not any reason of it Qui in poenis murmurat fertentis iustitiam accusat for hee that murmureth at Gods punishment or any iust punishment accuseth the iustice of him that punisheth But goe we forward Felicitie consisteth not in things of this life therefore wee should not murmure for the want of them Iob blesseth the Name of God in his greatest affliction and murmureth not Of the Godlie it is often saide The praise of GOD is euer in their mouthes Then not murmuring Murmurers want Dauids staffe so comfortable to him therefore we should auoid it No Artificer can like that his worke bee dispraised of one which hath lesse skill or euill will And shall God like to haue his predestination his prouidence his iustice and mercie and whatsoeuer is holy and good to be censured and grudged at by dust and ashes No no. The Wise mans Counsaile is excellent in