Tragedies into Comedies 20. he can turne all hearts as he pleaseth 47 172. hee can doe for vs what he will and when hee will against all enemies 167. he can preserue his children by enemies 20. he can make his seruants honoured in the inward conceit of the wicked 174 414 415 451. he can make his Foes humble and prostrate themselues before his seruants 184. hee can ouerthrow the purposes of Tyrants 14 20 22 56 62. hee can giue better Gouernours in stead of them 312. the wicked confesse his power 104. hee can make men yeeld to his Word 75. he worketh not all he can 206. he vseth sometimes rather eâ—treatie then power 62 63. God knoweth all men 34. their names and places 433. their hearts their purposes 45 their secret attempts 56. euery step which they walk 88. euery actioÌ„ which they do 442. gods knowledge is the stay of the godly being euill reported of 349. God his loue to his Church 56 61. he reiecteth not the godly for imperfections 13 14 24 50. he presenteth our sinning by taking away the occasion of sin 206. he stayeth our weakenesse by comfortable signe 41. he is not alienated from a whole kindred for the faultes of some in it 15. he is willing to teach when wee are willing to learne 34. he helpeth vs in many mazes 75. he is vnlike to man who reiecteth his friendes in aduersitie 37. hee acknowledgeth them in the poorest pâ—ght 72 426 he is neerest to his seruants when he seemeth furthest 18 he is slowe to punish 90 91. before he striketh he giueth warning 45 117 124 125 159 160. euen when the rod is vp hee stayeth his hand 444 450 in the middest of wrath he remembreth mercie euen to the wicked 117. he defendeth guideth and deliuereth his faithfull 207 388. yea he deliuereth miraculously 210. 211. he saueth his own in the verie middest of death and danger 198. See Mercie God his will is the rule of right 172. no reason is to be demaunded aboue it 55 we must be pleased with it 243 279. it must be obeyed wholely not in part 130 199. it is performed by the wicked 1â—7 none can resist it 167. it is our dutie to yeeld vnto it 53. God disposeth of Kingdomes 1. rayseth and ouerthroweth Families 4. he disposeth otherwise than man purposeth 19 he is not the Author of euill 82. he ruleth the weather 121. any good receiued must be ascribed to him not to our selues c 230 232. the wicked sacrifice to theft owne purses wits c. 416. why God worketh by meanes 239. he can prouide extraordinarily 260 265 272. hee prouideth for his Children when they sleepe 270. c. he is to be looked vnto when man is the meanes 13. he careth for the safetie not onely of men but of verie beasts 336. he hath a care of euerie particuler man 4â—2 Godâ— of Egypt ouerthrowne at the Israelites departure 191. Godly men their lot is to be slaundred 64 1â—9 they looke to God when they are afflicted 74. they pray to God when others murmur against God 237. their condition in this world 217. they passe from triall to tryall 33 235 277 they are honoured in the in-ward conceits of the wicked 174. they are protected by God 388. they are separated when others are punished 106 107 109 122 156 183. Houses and Kingdomes are fauoueed for their sakes 99 130 444. Gospell sweetneth the law 67. how it is entertained 255. Goods well gotten prosper 269. Gosheâ— freed from the plagues of Egypt 106 109 122. Gouernement is lawfull 308. the benefits thereof 307. comparisons thereof ibid. it is a blessing of God 305. it is a burthen 280 457. euen in the wicked it is to be regarded 44 311 312 it must be reuerenced 301 306 Grace inuisible is of force without the visible signe 465. Graces of Gods Church See Gifts Grashoppers 131. Romish Grashoppers 134 135. H. Haman the degrees of his open punishment 121 122. Handicrafts are the workes of Gods spirit 408 409 434. Ha mes of other men should affect vs 97. Hardnesse of heart 55 62 104 119 123. it is no excuse to the wicked 126. how God is the Author of it 82 111 113 125 216. The Hart of man is false 122. Harts are knowne of God 443. Harts are mooued by God 47 48 76 82 172. Hart is respected in doing of things commaunded 364. A feeling Heart 64 94 111 119. Hearts sorrow is most bitter 116 117. it is seen of God 36. Our owne heads in diuine matters c. 421. Hearing must goe before condemning 12. Hearing of both sides is the vertue of a Iudge 347. Hearers of the word of god must haue thoghts concerning Gods glorie 53. God can make some heare what others will not 75 76. secure hearers punished 93. good hearers must be humbled 320. they must bee keepers and dooers also 316 419 420. to heare and obey is a signe of happinesse 119. Heauen the way thither is hard 238 290 c. Hell 166. the way to it is smooth 46 291. Heate of the Sunne signifieth afflictions 208. Hearbs the knowledge of them hath been the delight and ornament of great ones 239. Heretiques 223 they cannot ouerthrowe the Church 227. Hidden deuotion safest 16 30. Hinderers of our calling to be remooued 301. Hipocrisie 98 145 430. Holy Ghost his name vsurped by Manicheus 80. his gifts diuersly bestowed 81. signified by oyle 405 413. Holy-dayes 193. obserued by many onely for fashion 97. Honour is a burthen 75. Hornes of the Altar for what they serued and what they signified 404 428. Houses their increase or decrease from the Lord 4 Humilitie 39 111 128 165 166 457 461. Humanitie of Christ prefigured by the cloude 357. Humane writers may be vsed by Diuines 173. Husbands must haue their wife children with them 53. Wise Husbands answere not brawling wiues 60. I. Iehouab expounded 71 72. 231. Idlenesse 65 264. Idle talke 302. Idolatrie preuented 326. to bee punished with death 342. the causes thereof 436 437. no cost spared to maintaine it 439. it is an intollerable sinne 445 448. Ierusalem destroyed 161 162 163. Iethro 299. c. hee worshipped the true God 304. Iewels of the Egyptians 168. 362. Ignorance 63 147 155. Ignorant imitation 437. Images 325. popish excuse for worshipping Images is taken away 440 441 459. Impatiencie 246 278 279 436. Imperfections pardoned 13 14 24 50. no man in this world is without theÌ„ 286. they shold be no discouragement to our calling 51 78. Incense signified Prayers 428. a. and 428. b. Inchanters doe harden Pharaohs heart 85. whether they did the like miracles as Moses or no 85 86. they cold cause frogs to come but not to goe 95. they could not bring forth Lice 103. degrees of their warnings 112. 113. Inconstancie of the people 69 280 281 438. Incredulitie 49 51. Ingrossers 264 268. Instincts extraordinarie 459. Inuentions of man must not haue place in the worship of God 376.
his word séeing it is so sure a way for mée to walke in Or why should any Teacher deliuer to me that which hée neuer receiued of God to be deliuered to his people If they craue obedience why should they bée angry that I pray to haue it shewed out of his word whom onely I must obey Hée hath prescribed a forme of seruing him that forme hée will accept and blesse with eternall peace all other formes hée will abhorre and punish Nadab and Abihu preach so vnto vs and all flesh They wish vs to take héed by their harme God is in other things full of patience but in this he is full of wrath and his authoritie to appoint his owne worship he will not indure it to be taken from him by any man Let Popish whisperers then make good out of Gods word Latine Prayers when we vnderstand no Latin Calling vpon Saints that heare vs not Flying from the sufficiencie of Christs Passion to our owne merits crossings and creepings with a thousand deuised toyes and we will obey them But if they cannot let them leaue vs to serue God according to his word that we may bée accepted 3 You may also well note it here that Nadab Abihu were two of Aarons eldest sonnes which after their father should in his place haue succéeded him yet there is no mercie with God to stay his iudgement when they will not be ruled by his word No prerogatiue therefore of any man shall saue him from wrath if hee thus offend but the eldest shall die aswell as a yonger the richest aswell as the poorer a great man or woman aswell as a small There is no regard with God of these things But the soule that serueth him according to his owne will reueiled in his VVord that is regarded and euer déere vnto him c. Build we not therefore vpon any titles and so swarue from the rule laid downe vnto vs. If so little a transgression cannot be qualified any way by any circumstance O what will bée their case one day that so many wayes stray from the Law of God and almost in no one iote of their worship haue any warrant Thinke with your self more of this matter and meditate further of it at your times 4 Then Moses said vnto Aaron This is that the Lord spake saying I will be sanctified in them that come neere mee and before all the people I will be glorified You can conceiue what wo it was to Moses to sée this end of two of his brothers sonnes but he must stoope to God and so he doth telling Aaron the trueth of the fault and so consequently defending God that he did but iustly In déede saith he we must confesse that this is that we were told before how God will be sanctified in them that come neere vnto him that is how he will haue his Law obeyed and followed in his worship and not any way else how though he vse the Ministerie of man yet no man liuing must be wiser than Hee to swarue from the forme appointed and to follow his owne libertie but man must thinke it his wisedome to doe as God biddeth c. 5 But Aaron held his peace saith the Text that is was so astonished with the fearefulnes of it that he had no spéech but all amazed and shaken with the woe of it held his peace He howled not out with any vnséâ—mly cries neither vttered any words of rage and impatiencie but méekly stooped to Gods will kissed his rodde and held his peace If thus Aaron in so great a iudgement how much more we when our friends dye naturally swéetly and comfortably so that we may boldly say NoÌ„ amisimus sedpraemisimus VVe haue not lost them but sent them before vs whether we our selues hope to follow Lay to this heauie harted father yet silent and patient the example of olde father Elye the Priest to whom when Samuel had related such fearefull things quietly he answered It is the Lord let him do what seemeth him good The example also of Dauid who in his distresse very bitter and heauie yet notably said Let the Lord doe to me as seemeth good in his eyes These are most excellent Paterns for vs to follow in all our crosses and griefes not forgetting that golden Saying of Iob Wee haue taken good things at Gods hands and shall we not take euill O yes yes The Lord giueth and the Lord taketh and euer euer blessed be his Name for all The fish groweth greater in salt waters and the Lord for his mercie make our Faith Pacience and Comfort in him great in the saltest and bitterest waters of this world Amen 6 Obserue here againe with your selfe the strange and admirable change of these worldly matters in the turne as we say of a hand For but Yesterday as it were Aaron and these sonnes of his had a famous and glorious consecration into the greatest and highest dignitie vpon earth nothing vnder the Sunne being more glorious than that Priest-hood in those dayes And how may you thinke his heart reioyced to sée not onely himselfe but his children which Parents often loue more than themselues so blessed and honoured But O change now sudden and fearefull O fickle fading comfort that man taketh hold of in this world whatsoeuer it be if wordly These sonnes so lately exalted and honoured to their old Fathers swéet and great ioy now lye destroyed before his face to his extréeme and twitching torment And how Not by any ordinarie and accustomed death but by fire from Heauen a sore and dreadfull iudgement For what also Euen for breach of commaunded dutie by the Lord all which doubled and trebled the fathers sorrow As it did in Dauid when his sonne Absolon died not an vsual death and in rebellion and disebedience against his king and Father You remember his passion then vttered O my sonne Absolon my sonne my sonne Absolon would God I had died for thee O Absolon my sonne my sonne He considered the cause wherein he dyed the manner how he dyed to a father so kinde as Dauid was both of them full of woe and sorrow Let neuer therefore any prosperitie in this world puffe vs for wée little know what to morrow-day may bring with it The glasse that glistereth most is soonest broken the rankest corne is soonest layd and the fullest bough with pleasant fruite is soonest slit hauing more eyes vpon it moe stones cast at it than all the other boughs of the trée Pleasant wine maketh wise men fooles and fooles often starke mad Thousands fall at the left hand but tenne thousand at the right Multos fraÌ„git aduersitas sed plures extollit prosperitas Many saith Saint Bernard are crushed with aduersitie but more are puffed vp by prosperitie Lacertus Milonem perdidit ambitio Caesarem Nimis alter Naturae nimis alter Fortunae credidit Milo his strong arme ouerthrew him and Caesar his ambition The one
The Lord is not satisfied to haue saide Hee seeth and Hee heareth but hee addeth the third Hee knoweth For I knowe their sorrowes saith hee It is our comfort that Hee knoweth and it may be the wickeds terror that Hee knoweth Enough being saide of it I add but this he that then sawe heard and knewe is the same still No changeling in Loue to his deare Chosen no changeling in Justice to the stubborne sinner and be instructed by it Our heauenly Father knoweth what wee haue neede of Héere they had néede of Deliuerance and hee therefore knowing as well as they commeth downe to giue it them according to his swéete mercy Descendere dicitur Deus per affectū loco enim nō descendit quando fauet nobis et auxiliatur c. Vel descendere dicitur inquit Eusebius quando aliquid novum quod antea non fuerat in creatura humana operatur God is said to come downe by his affection or loue for touching place he descendeth not when he fauoureth helpeth vs or God is said to come down saith Eusebius when he doth any new thing which before was not done among men 11. Come now therefore and I will send thee vnto Pharaoh saith God to Moses c. God was able to haue done it himselfe without Moses or any man but hee will vse meanes commonly to effect his will that his mercie and goodnes may be séene in his Creatures as likewise his power and wisedome to his great glory Hée might also haue vsed a far more excellent meanes than Moses as fome King or great Prince in earth or some of his glorious Angels in Heauen for so he did when by Cyrus hée wrought their Deliuerance out of the Captiuitie and when by an Angell hée brought Peter out of prison but his purpose was in their Deliuerie to make knowne his incomprehensible Power to Pharaoh many more vnto the worlds end And therefore he would choose no stronger a meanes now than Moses Iethro his Shéepe-kéeper knowing how apt man is to obscure Gods glory with the quality of the meanes and to ascribe vnto the second cause what onely hath béene wrought by the first cause Againe this was a Figure that from the spirituall thraldome and bondage of death sinne and the Deuill he should deliuer his people vnder the Gospell not by the helpe of learned Philosophers or any glorious worldly Potentates but by a company of poore Fisher-men vnlettered and vnthought vpon in the world 12. But Moses saide vnto God who am I that I should goe vnto Pharaoh and bring the Children of Israell out of Egypt Smitten with a sense and féeling of his owne weakenesse to doe such a seruice which indéede is the very true and right way to make vs fit in Gods eies For then wée slie to him and by faithfull prayer beg and craue what in our selues wée sée not till hée giue it Such as are not thus touched and humbled but rush into Callings rashly presuming on their owne strength and abilities dayly Experiences shew how often God confoundeth them and throweth them downe to their great shame Who am I Lord therefore let vs euer say that thou shouldest thus and thus thinke of me choose mee and take me to that place that I haue no strength to manage and which thousands of my brethren are fitter for by super-excellency of gifts than I am thus said the Kingly Prophet Dauid you know when hée looked vpon Gods fauours towards him O what am I and my fathers house that thou shouldest doo thus vnto mee Now as this is most commendable humility in Gods seruant so is it true and sound wisedome not to looke at the honour and forget the burden but to sée the one as wel as the other It was a great honor to be sent for such a seruice but it was a weighty Charge and a heauie care aswell as an honour What shall I go to Pharaoh Shall I deliuer Israel And shall I haue the leading and gouernement of such a mightie multitude till God hath disposed of them Why it is a thing that requireth great strength and many parts that I haue not O LORD who am I May not this then a little occasion vs to thinke of spirituall gouernment for is it such a matter to striue with Pharaoh for bodies and temporall seruitude and is it nothing to fight with Sathan and the power of Hell for soules and fréedome from eternall bondage Is it not fearefull I will require the blood at thy hand c. As Salomon therefore in the temporall charge saw a weighty burden and thereupon craued wisedome to bée able to goe in and out as he ought before that multitude so saw Ieremie and Ionas a great matter when the one said Alas I am achilde cannot speake and the other flatly fled and refused to goe Others haue done the like yet Ambition pricketh forwarde for al this many a man Simon Magus would haue béene an Apostle in power for respects be the charge what it may be that troubleth not him Saint Peter iumpeth into danger presuming of strength but he faileth and falleth he lyeth and denieth and discouereth his weakenesse greatly Once againe therfore looke we at Moses modesty humilitie in this place saying Lord who am I 13. Now see what this lowly conceit worketh It getteth him comfort and strength from God for streightway God answered him saide I will be with thee as if he should say looke not thou at thy selfe and thy power but looke at me and my power And though thou art weake yet know me to be strong and euer able to strengthen them whom I call to a seruice to performe the same And I do not say to thee that I will helpe thee now and then but I will be with thee that is euer and continually I will aid thee in this worke euen I not any Angels of mine but I my selfe and therefore feare not What greater comfort might he wish And who would not throw himselfe down thus to bee raised vp or who would not see his owne wants thus to receiue grace Remēber how in like sort he comforted Ieremie and Ezechiel with others of the Prophets also his Apostles after in their time saying Be of good comfort I haue ouercome the world and I will be with you till the end of the world With God al things are possible c. 4. It contenteth not the Lord to make this mercifull promise of his presence with Moses but he further asisteth his weakenesse with a Signe saying This shal be a token vnto thee c. Where we may remember that Signes vsed of God to confirm his childrens faith sometimes go before and sometimes follow after Gedeon had a Signe going-before namelie the fléece of wooll first wet and then drie Ezechias had the like in the shadow of the diall going ten degrées backe But in another place the same Ezechias had a Signe
Lord giue vs vnderstanding in all things 17. Then after thus thou hast acquainted the Heads of the people of Israell with it and they by my working in-wardely with them willing to obey both thou and they shall go to Pharaoh the king and say c. Sée againe and still still most carefully note it how God regardeth Gouernment For now Pharaoh must bée vsed as was fit for his Place He being the king of the lande in which they were wicked Pharaoh I say must not be disorderly dealt with by such as liue vnder his gouernment within his Territories although strangers and not his naturall Subiects how much lesse then by naturall Subiects But hee must be gone vnto with all dutie and acquainted with all reuerence with their desire that neither themselues may be iudged factious neither others by their examples moued to any disorder They must acquaint him with the Author of this desire not their owne heads lusting after liberty or nouelitie but the Lord God that is that Lord which is God and that GOD which is Lord and Lord of Lords to worke some touch in Pharaoh of feare Secondly the Lord God of the Hebrewes that is that hath euer had care of them and dealt for them as séemed good to his Wisedome Thirdly that their scope was Religion not rebellion nor any vndutifull practise against the state Shall not this moue vs to reuerence authoritie when God thus notablie sheweth his liking of it It is enough in this place if God be with vs. Lastly obserue the long sufferance of God who though by this Pharaoh verie much offended yet before hee will smite he will admonish and doe all things so as his owne hart shall testifie his owne inexcusable wickednes Certainly euen thus the Lord dealeth with our selues if wee had eyes to sée it still forewarning and calling to a touch before hee determine Judgement and iust destruction His Preachers and Prophets his rods and his crosses his fauours and bounties be all Admonishers of vs to auoide his wrath 18. But I knowe that the King of Egypt will not let you goe but by strong hand Therefore will I sttetch out my hand and smite Egypt with all my wonders which I will doe in the midst thereof and after that shall hee let you goe How well doth the Lord sée what the wicked thinke is secret and hidden to wit their thoughts and purposes their dispositions and nature yea before themselues knowe what they will doe he knoweth and shall not this moue them Their stubborne and stiffe harts contemning admonitions and all meanes of their reformation the Lord knoweth and séeth before How may this comfort the zealous Minister that is wearied and wasted with longing after the life of them that wish his death with praying entreating and crying vpon men for their good that they would hearken and consider that they would be reconciled to God and saue their soules I say how may this comfort him that this blockishnes and hardnes this ingratitude and vnkindnes of theirs was knowne to the Lord euer And therefore to content himselfe that he hath giuen warning like a faithfull Watchman that hee hath loued like a faithfull Pastor and endeauoured their good as a true Minister leauing the Lord now to his further pleasure euen to stretch out his hand and to smite such Pharaohs with their Land that is their possessions and goods their friends and associates as héere hee did for till Pharaoh féele it hee will not thinke of His might The Preacher speaketh in the aire the friend priuately looseth his labour and honest aduise Pharaoh féeleth not but thinketh himselfe wise and them fooles Their loue returneth therefore into their owne bosome being noted in Gods Booke for a Witnes against them and that swéete comfort sheweth it selfe to be taken hold of Wée are a swéete sauour to the Lord in them that perish After this consider with your selfe héere againe in that it is saide Pharaoh will not let them goe but by strong hand How far more easie it is to come into Egypt than to get out So it is assuredlie a smooth way to Hell by many pleasant delights but to returne and giue ouer the sinne once entred into to forsake that pleasant way This is a worke This is a labour nay This is a Grace indéede Any man may leape into a pit at his pleasure but hee must come out with more difficultie if euer hee come out Therefore in my conceite the good woman dealt wisely with the Frier that solicited her to sinne and told her hée would sing and say prayers for her that should cleanse her from all her offence and deliuer her presently out of Purgatorie if shee should happen to die whilest hee was aliue when shee appointed a pit to be digged in the way where the Fryer should come in the night and to be couered with some grasse that it might not appeare into which as soone as euer the Fryer came he fell and not able any way to get out againe Anon when hée had cooled himselfe well the woman came also as though shée had come to méete him to whom the poore Fryer pittifully complaineth that hee was fallen into that pit there and could not get out praying her to vse some meanes for his deliuerance But shee wisely tolde him hee should remember what hee said vnto her to wit that out of the pit of Purgatorie hee could sing her or any that should offend with him and now there was a good place to trie the power of his Musicke and Songs that shée and others might beléeue him the better If hee would haue his Portesse sent for shée said shée would but other helpe hee should get none of her And so shee left him to sing himselfe out if hee could So sleight a matter made those Hypocrites then of fearefull sinne easily purged and easilie pardoned were it neuer so wittingly and wilfully committed But this Figure of the hardnes to get out of Egypt when once they were in may shew vs as I say apparantly the contrarie and giue vs iust and good cause to beware of sinne The deuill is not such a foolish Fowler to let slip easely the bird he hath caught Euery mans owne experience telleth him how hard it is to leaue a wonted wrying from the right way and God graunt wee may thinke of it 19. Lastly the Lord addeth that Hee would make them fauoured of the Egyptians so that when they departed they should not goe emptie c. Where to our comfort wée sée that all harts are in the hands of God euen as the riuers of water and that hee turneth them hither and thither at his pleasure Hée can make them loue hate they neuer so much and they shall not bee able to withstand his will Yea hee can make them so loue that fruites from thence shall flowe to his people of their loue euen as hee best liketh Be they Jewels of siluer or Jewels of
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
slaunder and slaughter and such like but that heere they were idle was an error in the King and a malicious lie in those that so enformed him By which wee may learne and sée how wicked men haue no eyes often to sée the true causes of a thing but most apt and readie to deuise a false Let a man or woman be gréeued extraordinarily with the burthen of their sinnes and with groanes and sighes trauaile vnder the bitternes of it leauing thereupon those recreations which erst they vsed and delighted in what say the wicked oh it is a melancholie and the body would be purged c. But oh they are blinde and haue no eye-sight into the combates of the godly may wee truly say and so leaue them Festus imagineth Paul is mad when he speaketh the words of truth and sobernes and that much learning maketh him mad when learning is wisedome and maketh wise Yea Heli himselfe mistaketh Anna a vertuous woman and déemeth her to be drunke when rauished in her holy féeling shee was crying to GGD with feruent prayer Wherefore the Apostle teacheth To the end Christ might be mercifull a faithfull high Priest in things concerning God it behooued him in all things to be made like vnto his brethren And in another place Wee haue not an high Priest that cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne c. 8. And let them not regard vaine words saith Pharaoh Such taste and such conceipt haue vaine persons of Gods word In the 14. of the Acts the truth of God you knowe is called Heresie of the wicked And in the 17. Chapter it is called Newe of vaine Phylosophers that knewe not what it was Examples of vse to giue vs contentment in patience when like ignorance in our dayes bringeth forth like blasphemies Be stayed strong 9. Then went the Taske-maisters of the people and their Officers out and tolde the people saying Thus saith Pharaoh I will giue you no more straw Goe your selues get you straw where ye can finde it yet shall nothing of your labour be diminished Then were the people scattered c. Sée againe what was said before how the néerer that God draweth to his Church and Children to doo them good the more rageth Sathan in and by his members against them Hard hard therefore are the beginnings of deliuerance out of Egypt spirituall Egypt I meane as well as out of this earthly Egypt And therefore when the Lord shall touch thy hand and open thine eyes to sée where thou art how farre out of the way that leadeth to eternall life and giue thée a desire to returne and be saued Remember what the wise-man saith and bee comforted with it My Sonne if thou wilt come into the seruice of GOD stand fast in righteousnes and feare and prepare thy soule to temptation c. Reade the place to the ende Remember that Example in the Gospell how the foule spirit being commaunded to depart rent and tare the partie more and worse than euer before Wee cannot leaue anie sinne wherein wee haue continued but by and by some contrarie winde will blowe and wee shall be discouraged if it may be somtimes with threatnings and bitter words sometimes with shew of perils and losses that may ensue sometimes with mocks and taunts in very spightfull manner and in a word if wee haue done euill wee must doo euill still and so be cast away or else Sathan will want his will But be strengthened with this Example and others in the Word Here now their burthen and miserie is greater than euer before For now they must haue no more straw but gather it where they can and yet make vp the tale and number of their bricke before which was a great extremitie yet the end is still as the Lord hath decréed his purpose is to deliuer them from this slauerie and when his time commeth they shall bee deliuered and let goe whosoeuer saith nay Though discomfort encrease for a little while to drawe sighes out of the heart to him that can helpe yet it shall end with ioyfull comfort put in the place of it and so much the sooner by how much it groweth the sharper O stand then and shrinke not and say in your heart now now is my God at hand For now I féele and sée the enemie maddest to oppresse me if hee could Come therefore swéete Lord I humbly beséech thée stay not and till thou commest vouchsafe thy hand to stay me that I faint not Thou art strong and I am weake thou art good and I am bad but thou art mine and I am thine O Blessed Blessed support thine owne that I may euer praise thée 10. And the Taske-masters hasted them saying Finish your dayes-worke c. And they beate them Then they cried to Pharaoh c. A Storie to shew you if you note it how the Law worketh without the Gospel euen roughlie sharply and rigorouslie For doo this doo this finish finish the work is stil the voice of it Whereby sin and the Deuill rageth as here Pharaoh doth For sinne saith the Apostle tooke occasion by the law c. So sinne reuiued But I died and the same commaundement which was ordained vnto life was found to be vnto mee vnto death c. Then crieth the true Israelite O wretched man that I am who shall deliuer me from the body of this death as heere they cried vnto Pharaoh to bee deliuered from their miserie Blessed therefore bee the Lord for his swéete Gospell which helpeth all this rigour and giueth vs comfort and deliuerance in his Sonne from this great rage to our endlesse comfort Sée also how Tyrannie once begunne encreaseth more and more from words to blowes verse 14. And when they crie vnto Pharaoh in hope of remedie verse 15. shewing him the iniquitie of their vsage and how their offence in not making vp their tale of bricke grew by other mens faults that gaue them no straw verse 16 this pittifull complaint which should haue moued him to commiseration worketh but a confirmation of tyrannie in the wicked King first mocking and scoffing at their Religion as wicked men vse to doo verse 17 and vttering his crueltie with his owne mouth There shall no straw be giuen you yet shal you deliuer the whole tale of Bricke ver 18. Wherefore how happie Kingdomes be to which the Lord hath graunted mercifull and gracious Princes full of pittie and clemencie flowing from a true taste of holy Religion and from an immoueable loue of their true Subiects I leaue the Reader if he haue any bowels in him to féele and consider sending vp his thanks where it is due for what hee enioyeth in abundant measure 11. Then the Officers of the Children of Israel saw thēselues in an euill case c. And they met Moses and Aaron who
Ver. 8. vnto the 13. you sée the sixth plague of Egypt euen a foule scab breaking out into blisters vpon man and beast Whereof Iosephus saith no small number died yet could not this moue them to sée the hand of God Such vglie sores and maladies our age also hath and as far from leading to true repentance as these héere That gréeuous Disease began in Spaine but afterward crept into Fraunce and there so abounded as euer since it hath caried the name of that Country not of Spaine Be it that by diuers meanes it may happen as by a cup a combe a stoole and such like so that euery one is not guiltie of lewde life who happily is spotted with it yet which way so euer it commeth the Lord toucheth and it is euer good to sée his hand distinguished from other causes and to fall downe before him in humble acknowledgement of our sinne making our peace by true submission and beséeching him either to remoue such punishment frō vs or to seale vp our hearts in the assurance of his loue notwithstanding all earthly trials Let vs also in this place marke how the Sorcerers were smitten with this plague so that they could not stand before Moses They had séene many things before to make them giue place the deuouring of their roddes their inhabilitie to make that base vermine spoken of before yea their owne mouthes then said it was Gods Finger yet they will not giue ouer their gaine-saying and crossing of Gods Ministers till the Plague of God light vpon their owne persons in these vglie soares which surely is a very effectuall warning to all Kebellers against good things that they giue ouer betimes and yéeld to God so auoiding his wrathfull stripes either vpon themselues or their goods God is the same as iust as euer as strong as euer and will flesh and blood prouoke him A better course shal be our wisedome 6 This seuenth Plague now following ver thirtéenth hath also his Denunciation his Execution and his Effect Which in order obserued will yéelde vs sundry Meditations And first the Denunciation will more and more beate into vs the wonderfull hardnesse of Pharaoh and his People who neither by any nor all the Plagues before mentioned of Blood of Frogges of Lice of Flyes of Moraine of Botch could be mooued and turned to the obedience due from man to God Can we wonder at waywarde creatures in our times when wée sée this No no the heart of man Woman is a most wonderfull peruerse thing whē God worketh not these often Repetitions are made by Gods Spirite that we should marke it know it and continually pray against it 7 You sée God willeth Moses to Rise vp early in the morning and stand before Pharaoh Let the vse of it be to teach with what diligence and care God would euer haue his businesse how he hateth negligence and loose slubbering ouer what belongeth to our charge saying in plaine tearmes Cursed be he that doth the worke of the Lord negligently Ministers then forasmuch as their calling is to doo the worke of God and to stand before Pharaoh they must be diligent zealous carefull and painfull doing what lieth in them euer Magistrates also must doo the like for they execute not the iudgments of man but of the Lord and he will be with them in the cause and iudgment For there is no iniquitie with the Lord our God neither respect of persons nor receauinge of reward Parents and Maisters doo the worke of God and therefore they must be diligent calling vpon their children and families with blessed Abraham to feare the Lord. There bee also in Parishes Church-Officers Sworne-men with such like who for their yéere haue Gods worke in hand and therefore they should haue a great conscience to doo their duties diligently for feare of the curse aboue mentioned But surely their grosse dulnes crieth for great vengeance and I pray God it reach not to their posteritie also and to all that they haue gathered together for them For so good Offices to so good vse both of the Church and Common-wealth cannot be so wilfully and wittingly so careleslie and presumptuouslie neglected as they are but it will smart one day When thou seest a thiefe saith God in the Psalme thou runnest with him and thou art a pertaker with the Adulterers When thou seest a thiefe that is an euill doer any way thou consentest vnto him that is either thou doest as he doth or at least doest ouerlooke him and conceale him not bringing him by thine Office vnto the ordinarie correction of his fault and hast beene pertaker with the Adulterers in not presenting them and following the presentment with zeale vntill there were Justice had These things saith God hast thou done and I held my tongue and thou thoughtest wickedly that I am euen such a one as thy selfe but I will reprooue thee and set before thee the things which thou hast done That is I will make thée knowe and the world also shall know by my dealings with thée that thou hast not risen vp earlie in the morning as Moses did héere that is thou hast not had care and conscience to doo the dutie of thy Place zealouslie and carefullie as thou oughtst for his sake whose worke it is and who hath raised thée to credite and accompt for thy Prince his sake who watcheth ouer thée for thy peace and is greatly abused by thée for thy Countrie sake which by thy negligence becommeth wicked and sinfull hastening to destruction most due and deserued Oh consider this better you that feare God saith the place lest I PLVCKE YOV AVVAY or teare you in peeces and there be none that can deliuer you 8 Obserue againe the word All in the 14. verse when God saith I will at this time send all my plagues vppon thine heart meaning many sundry and seuerall plagues for God did not bring All according to y◠Letter diuers others following after as the 8. 9. 10. Plague The vse is this that wee consider the perill of rebellious obstinacy against God For first he wil punish it with one rodde then with another happely with a thirde and if these single chastisements will not serue then will he go to many plagues heaping wrath vpon wrath and woe vppon woe with a fierce hand yea he will lay euen All his plagues vpon vs at once as he here speaketh to our greatfall and confusion Add vnto this proofe here those wordes in Deut. But if thou wilt not obey the voice of THE LORD THY GOD to keepe and to doe all his Commaundements and his Ordinances which I commaund thee this daie then all these curses not one or two but All these curses shall come vpon thee and ouertake thee Cursed shalt thou be in the towne and cursed in the field Cursed shall thy basket be and thy dough Cursed shall be the fruite of thy body and the fruite
wee likewise may raine-downe abundance of teares praying for our sinnes and thanking him for his goodnes knowing it as a most assured truth that no dewe of the night can so glad the earth as this swéete moisture of thy wet eye in these respects doth please thy God Good therfore was that Counsaile of a most honourable Father to his Childe that aboue all other times hee should haue a care in the quiet night to talke with his God Dauid goeth on in another Psalme and saith I haue thought vpon the Lord in the night season and remembred him when I was waking At midnight will I rise to giue thanks to Thee because of thy righteous Iudgements In the night I commune with mine owne heart and search out my Spirits With my soule haue I desired thee in the night saith the Song of the Faithfull And all these thinges should be our instruction In Iob it is said God giueth songs in the night and it is a Place much to be thought on Therefore I say againe since mercie and iudgement thus stir in the night the one for his children the other for his Enemies awake thou that sleepest in most dull securitie going to thy bed as the Dogge to his kennell without anie thought either of God or of Deuill Full little knowest thou what may happen vnto thée before it be day It may be with thée as with these first borne with the fiue Kings with the Citie Ai c. Thy selfe may be dead thy houses on fire thy goods spoyled thy children destroyed and a thousand wofull miseries vpon thy friends Wherefore goe to bed with prayer awake with prayer and arise with prayer Let God and grace be in thy first thoughts and not anger and wrath not Shéepe and Oxen not money and mucke which shall all perish with thée when God is angrie We see how the faithfull haue done before vs and let it suffice in this point concerning the time when this plague was executed 2. The second thing is the Plague it selfe which was the death of the first borne To make vse of it to our selues let vs consider how great a gréefe it is to haue any childe die and that to haue the eldest and first borne to die is commonly a griefe much greater but yet this was not all the griefe of the Egyptians For besides the particular griefe of any one to haue it generall through the whole Land and not to knowe whether God would there stay or extend his wrath vpon them all for they said we all shall die this was a thing most full of feare and woe So by all these circumstances the iudgement was terrible vpon them and to them past our féeling and conceite except the Lord assist our vnderstanding and féeling But why will some say séeing wee all owe a death to God first or last young and olde and all degrées I answere that death in it selfe to any grounded vpon God is neither hurtfull nor fearefull yet Nature is Nature when the separation commeth and wee are allowed to mourne for them that die but when death commeth with a circumstance or shewe of Gods anger in manner or suddainnesse or such like then is there not that comfort which we otherwise haue For Example sake Lot knewe well his wife must die but to sée her changed so suddainly and strangely into a pillar of Salt was very fearefull and discomfortable both to him and all her friends Those sonnes of Aaron Nadab and Abihu their Father knewe full well must haue a death but to sée them both together suddainly slaine by a fire frō God iudge in your heart what griefe it was Corah Dathan ond Abiram must haue died and no friend of theirs but well knewe it yet to haue the earth open and swallowe them vp with all their families O what a dreadfull spectacle was it Add vnto these those Tormentors which died with the flames flashing out of the fierie fornace where into they had cast the three seruants of God those Accusers of Daniel who were cast into the Lions denne and shaken in peeces ere they came to the ground Ananias and Saphira his wife suddenly smitten by the hand of God This Pharaoh here and so many of his Nobles and people drowned and ouerwhelmed in the Red-sea were they not all full of woe and griefe to friends more than if they had died orderly without any such circumstance of Gods anger Surely they were And the best Learned are of opinion that Dauid so doubled his crie for Absolon more in regard of the manner of his death than of the death it selfe For hee died in rebellion against his naturall Father and King he was hanged by the haire of his head betwixt Heauen and Earth in a tree till his enemies came and stabbed him through againe and againe There were no signes knowne of his repentance Which all laid together and considered of a wise Father made his heart turne and ouerturne within him crying O my sonne Absolon my sonne my sonne Absolon would God I had died for thee O Absolon my sonne my sonne Conclude we therefore that though naturally wee must all die and there is nothing more sure yet either the kinde of death or the suddennes may depriue friends of much comfort So was it heere in Egypt for these first borne in euerie house 3. But yet you will not iudge may some say all that die a suddaine or extraordinarie death No indeede For things reuealed belong to vs and the Lords secrets appertaine to himselfe The Lords mercie is restrained neither to time nor manner and the Apostle saith what shall or can separate a man or woman once grafted into Christ Shall tribulation or anguish or persecution or famine or nakednes or perill or sword No no. Neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come Nor height nor depth nor any other creature can doo it No suddainnes of death then or extraordinarie manner which may happen to the best either by naturall causes in their bodies or otherwise as God shall please in his vnsearchable wisedome But in such cases we are to remember for our comfort what Testimonies of Faith Religion of vertue and pietie they gaue in their life time to rest vpon those The Lord is no Changeling but loueth to the end whom hee once loued although sodainly they depart and say nothing Neuerthelesse wee entreate the Lord if it may be his blessed will to deliuer saue vs frō sodaine death and to giue vs spéech memorie and hearing to our last breath Because the Last part is all in all of this transitorie life and being once gone cannot be restored againe as a Carpenter can pull downe his house if hee dislike it and make it new againe Also because it fareth with vs in this point as with the Archer who though he
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
foorth Read you the text and marke euerie particular thing as it is expressed For exposition whereof you may know that first this Arke was an out-ward signe vnto that people of God his presence amongst them and therfore as in other things the name of the thing signified is attributed to the signe so is it in this For you read Dauids words so when he sent to fetch the Arke of God WHOSE NAME IS CALLED BY THE NAME OF THE LORD OF HOSTES THAT DVVELLETH BETVVEEN THE CHERVBIMS And in the Booke of Numbers when the campe remooued they spake to it as to God Vp Lord and let thine enemies be scattered c. Secondly as men are apt and prone to abuse outward signes and Sacraments tying God to them and too much trusting in them so did the Israelites abuse this Arke For in the time of Heli that Priest when they had war with the Philistines and were put to the worse streight way they sent for the Arke out of Shiloh and alledge this reason That it might saue them out of the hands of their enemies And when it came into the host they shouted a mightie shout so that the earth rang againe when God was not tied to the Arke but could be present with them without it neither could the outward matter of the Arke profit them So abuse some men that words of the Scripture as of S. Iohn his Gospel hanging thē about their necks and putting trust in that outward words whereof S. Chrysostom much complaineth if that be his work vpon Mathew which is ascribed to him Thus in our time is the Sacrament of the Lords bodie abused by carying the outward signes vp down on horsback foot and giuing that to the signe which is proper to the thing signified Thirdly for that Name you may obserue it is called the Arke of the Couenāt the Arke of the Testament the Arke of the Testimonie The reason because in this Arke was the law kept written in the two tables which law is called the book of the Couenāt Exo. 24. 7. or the Testament of God Psal 78. 10. or the Testimonies of God ps 119. Blessed are they that keep his Testimonies I haue had as great delight in the way of thy Testimonies as in all maner of riches And in this Chapter Thou shalt put in the arke the Testimonie which I shal giue thee v. 16. for the like cause also shall you read the whole Tabernacle called the Tabernacle of the Couenant or of the Testimonie because it contayned this Arke wherein the lawe was Fourthly for the significatiō some make this Arke a figure of Christ and resemble it thus The wood wherof the Ark was made was Sittim wood a durable and lasting wood not subiect to wormes and corruption as other wood is so representing and shadowing the humanitie of Christ whose bodie in the graue felt no corruption or putrifaction as other mens flesh and bodies doe neither was subiect to sinne That wood was ouerlaid with pure gold both within and without so shadowing out the diuine nature of Christ vnited to his manhood the incomprehensible excellencie whereof wee haue nothing heere in earth more precious than Gold to resemble and yet euen in that no comparison The crowne of gold that went about it shadowed the Maiestie of his kingdome of which so great things are spoken in the Scripture The Ringes and the Barres by which the Arke was carried were shadowing figures of the preaching of the Gospell by which Christ is caried borne from place to place through the world as his owne diuine will shall appoint The Barres remained euer in the Rings might not be taken out so figuring that preaching Christ must not be seuered but euer be together Wherefore whosoeuer teacheth preacheth mans merits as eyther wholly or partly the cause of saluation y◠Preacher Teacher pulleth the Barres out of the Rings seuereth them from the Arke a thing forbidden vnlawfull offending God hurting eternally the partie so doing without vndeserued mercie The Arke must be carried onely by the Leuites and not by euerie Tribe so is there a calling still to the preaching of the word and euerie man indifferently may not do it those Leuites were able to carrie the Arke and so should men called to the Ministerie be able to preach in some measure though not in like measure as neither had the Leuites like bodily strength neither had like burdens imposed vpon them They were also willing and carefull to do what they were able and commaunded to do and certainly euen so should it be in preaching power and paines should goe to gether otherwise the sinne is as great now as it should haue béen then in that kind of bearing that material Arke the figure and shadow of Christ and of this bearing of him before our brethren if it had béene then neglected eyther for want of strength or will Hence are the Ministers called the pillars of the Church A thing not so deepely considered of many Ministers as it should and as I pray God make it to be To the calling we come of carying the Arke but from the paines many runne and let the Arke alone It will not euer be borne of a iust God and therefore happie he that returneth soonest to his office This Arke as hath beene said was a signe of Gods presence so that when the Arke was there God was thought to be there but how much more is Iesus Christ the cause that God is present with vs from whom our sinne had so seuered vs as where we were hee would not bee and where hee was wee could not be In this Arke was the lawe to shadow how Christ for vs should vndergoe the lawe satisfie and fulfill it in all points and so free and deliuer vs from it There was the pot of Manna shadowing that Christ should be the true bread from Heauen nourishing to eternall life all those that faithfully feede vpon him And thirdly there was Aarons rod that budded so to represent the Priesthood of Christ for euer after the order of Melchisedech and his Resurrection who being dead liued againe as Aarons rod dead and drie budded and bare againe Finally where the Arke was there was it lawfull to serue God and not in euerie place and where Christ is there is the Church and without him no seruice nor labour acceptable in whom and by whom only we can please What an excellent figure then was this Arke of Christ and how rightly though some-what obscurely for so then it pleased God to deale did it lay before the Iewes their future Messiah Others haue made it a figure of the Church and followed the application that way As for the name the Arke as you haue heard was called the Arke of his Couenant and what is the true Church but the people of his Couenant that is a peculiar flocke and companie chosen of God with whom he
not reape it or gather it but with others among others they with thée and thou with them the fruites of that yeare so springing shall be common True therefore we may say it is of the land also and earth That which lacketh mutuall rest cannot indure Whereupon among vs we haue an vse to let land rest some more some lesse according as it is in strength and goodnesse And that land that should continually beare without want sixe yeares wée would say were good land I remember the speach of one out of a good féeling to some wretched minded men that haue neuer inough Quid das tu terrae pro tot messibus mari pro tot piscibus caelo pro pluuia stellis proâ—uce c. Si nihil das inuides requiem c. What giuest thou the earth for so many haruests the sea for so many fishes the heauens for rayne the starres for their light c. If thou giuest nothing doest thou enuie a rest c. This therefore was a politicall cause of this Sabbath of the land the seuenth yeare that it might contynue and indure fruitfull Secondly it had a Ceremoniall vse thus to put them in remembrance of that sinne fall which cast vs all out of Paradise and brought men to labour and the earth to néede labour whereas if we had stood the earth should haue yéelded of it selfe fruites and profits as in some glymse they might sée by the seauenth yeare Againe it shadowed out the true Sabbath and rest in Heauen where shall bée no labour and yet no lacke but all comforts ioyes aboue the reach of our hearts now to féele or imagine Read Esay 65. Behold I create new heauens and a new earth c. Some-where also I haue read that this rest of the earth might rebuke the wicked crueltie of some Masters who haue no pittie of their seruants or cattell but euer are labouring them sorry that their bodyes be not brasse that they might neuer cease when as a gracious GOD hath pittie vpon the very earth and will haue that to haue a Sabbath and â—est 2 In this seauenth yeare it was not lawfull to require their debts For so you may read Deutro 15. But some difference of opinions men haue touching this Some say their debt was cleane lost others say no but for that yeare deferred and forborne after demaunded lawfully and payd willingly which is more likely forasmuch as these politicke Lawes of God were not ordained of God to ouer-throw Iustice but to preserue it and direct it in a commendable and fit manner among men Now it is Iustice to let euery man haue his owne Then againe the Hebrew Text in the place named Deutro 15. is Ab extremitate septimi anni facies remissionem Extremitas autem sunt initium finis From the extremitie of the seuenth yeare thou shalt make remission Now the extremitie is the beginning the end betwixt these it was not lawfull to aske a debt but before or after Because for that yeare there was no tillage to make money of but after that returning to his vse the right of the Creditor returned also and the Lord graciously requited this forbearing if hée did not with-draw his help because the seauenth yeare approached A right and true application of this may euery féeling heart make in those Cities and Townes within this Realme where it hath pleased God to lay his sore visitation of Plague and infection thereby stopping the Trade whereby euery man was inabled to get for his maintenance and the discharge of such debts as were due from him to others God forbid but mercie should bée found towards their brethren in those that looke for mercie at Gods hand to themselues When men cannot receiue they cannot pay and no dishonest meaning giuing the stop but onely the Lords hand staying Trade who will bée rigorous in such a case and say hée feareth God when the earth rested and there was no tillage to raise money by You sée the mercie of Gods Law here and is it not all one when Trade ceaseth Let your bowels then shew whose childe you are If the Image and superscription of God be vpon you surely you will shew mercie and giue some fit time to your debtor that meaneth truely Reade-ouer and often I pray you what God saith Esay 58. Verse 3. and so on and remember hée is the same God still 3 There was then an other great Sabbath yeare besides this seauenth yeare Namely euery fiftie yeare and it was called the Iubile for saith your Chapter Thou shalt number seuen Sabbaths of yeares vnto thee euen seuen times seuen yeare and the space of the seuen Sabbaths of years will bee vnto thee 49. yeares Then thou shalt cause to blow the Trumpet of the Iubile c. Upon which blowing it had his name of Iubile The Ceremonies of this yeare were diuers and great For it was a great yeare First it was vnlawfull againe in this yeare to till the ground or to require debts but a generall rest and cessation was giuen this way as in the seauenth yeare you haue heard Secondly all Israelitish seruants in this yeare were frée and Lands the profits whereof were sold returned againe to the Tribe and Familie for preseruing that Law Numb 36. Ne transferatur a tribu ad tribum that it might not bee alienated from tribe to tribe least so the tribes might haue béen confounded and the truth not so certainly haue appeared of what Tribe Christ came This yeare of Iubile kept the distinction most sure and yet had they power to sell from Iubile to Iubile as their neede required Thirdly this yeare was an excellent figure of that true Iubile and fréedome which by Iesus Christ the bodie of all shadowes should by trumpet bée proclaymed to all that truely should beléeue in him And sée the resemblaunce This Iewish Iubile was proclaymed by trumpet so should the Christian freedome bée by the trumpet of preaching the Gospell which is the most notable trumpet In this Iubile of the Iewes there were no debts demaunded and such things as grewe of themselues were common so in the Christian Iubile is fréedome proclaymed by CHRIST Satan hath no power to demaund what by sinne wée owe him to wit either soule or bodie and all the graces of CHRIST which growe of themselues that is fréely are bestowed vpon vs and common in Christ to all there béeing with him no respect of persons but all accepted that feare him and worke righteousnesse Of this fréedome speake the Scriptures comfortably euery where As by the Prophet Esay 61. The Spirit of the LORD is vpon mee c. He hath sent me to preach good tydings to the poore to binde vp the broken hearted to preach libertie to the captiues and to them that are bound the opening of the prison to preach the acceptable yeare of the Lord the day of vengeance of our God to comfort
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