hardnes no it excuseth not because a man may sinne necessarily and yet not constrainedly but willingly which consent of will maketh him guiltie as in common experience you sée one in a great heate drinke necessarily in respect of heate yet not constrainedly but very willingly Looke not therefore at Gods secret Decrée but at mans willing approbation of what is euill And in this matter remember the modestie and reuerence of S. Paule when he saith O man who art thou that pleadest with God shall the thing formed say to him that formed it why hast thou made me thus c. O the deepenes of the riches both of the wisedome and knowledge of God! how vnsearchable are his Iudgements and his waies past finding out Remember also howe S. Augustine imitateth him in this vertue saying O man thou lookest for an aunswere of me and I also am a man my selfe therefore let vs both heare him that saith Who art thou that disputest with GOD Better is holy ignorance than rash knowledge Seeke thou for merit thou shalt finde but punishment O deepenes reason thou I will meruaile dispute thou I will beleeue and hee that liketh not of this answere let him séeke one more learned but take héede hee finde not one more presuming 3. That thou maist declare in the eares of thy sonne and thy sonnes sonne what things I haue done in Egypt c. A Notable place to teach vs as the end of Gods workes and wonders so the dutie and office of all Christian Parentes and Gouernours euen to teach their Children and Charge carefully and zealouslie by them and in them to knowe the Lord. The like place you haue againe in Deuteronomie These wordes which I commaund thee this day shall bee in thine heart And thou shalt rehearse them continually vnto thy children and shalt talke of them when thoutariest in thine house and as thou walkest by the way and when thou liest downe and when thou risest vp c. Thus is God himselfe the Author of that Catechizing and instructing of youth in his holy feare and true Religion which so much is neglected in our daies and whereunto not onely youth who knowe not their owne good are hardly drawne but euen their elder Parents and Maisters are very vnwilling to haue them drawne But can the stubborne and headstrong contempt of so holy a Commaundement of him that made vs be euer vnpunished no no it both hath and euer shall haue his due correction both in those that should come and those that should send them and sée them come Parents Maisters Godfathers and Godmothers and the like Hence it commeth that children are often disobedient to their Parents wanton wilfull wicked and in the end die a shamefull death Parents can get for their Sonnes the Landlords Cloath thereby to haue countenance and aide in the world but they neuer cast nor care to get them Gods holy feare in their hearts who is Landlord of all Lands and Lords thereby to haue both the promise of this life and of that to come O blindnes doo we not sée how great and how foule how grosse and how sinfull if we doo let vs héereafter amend this fault and assure our selues that all the countenance in the world is not like his fauour that made both our posteritie and the world ruleth them and the world destroyeth them and the world Wherefore he promised it to Abraham as a thing aboue all the riches of the world that he would be his God and the God of his seede if he walked before him in vprightnes Follow this Meditation further in your owne minde and you shall finde it worke to a carefull course touching such as are committed to you 4. How long wilt thou refuse to humble thy selfe before me These wordes tell vs the drift of all crosses and afflictions in this life euen to bring downe the swelling pride of our sinfull hearts that yéelding God what is due to him we againe from him might reape mercie and goodnes more and more to our endlesse comfort for he would the contrary of the Storie in Genesis where for ten righteous if they could haue bene founde the whole Citie had bene saued Houses and whole kingdomes haue bene fauoured for one righteous man dwelling therein proofes are many both in Scripture all Stories Ioseph Daniel and such like 7 This spéech of Pharaohs seruants preuailed so farre that Moses and Aaron were sent for to Pharaoh and had an offer made them to depart if they would with some company but not with all vnto which Moses answered that they must néedes all goe Young and old Sons and Daughters sheepe and cattell orels none Wherein I profit thus by the graunt of Pharaoh of some to goe and not all I obserue the malice of Satan and his members against the Church and the true seruice of God if they cannot wholly destroy it hurt it and hinder it then in part as farre as they can they will doo it euer valuing much but a little gaine herein By the answere of Moses I obserue againe on the other side that we must not yéelde an inch to these plottes and fetches of the wicked but zealously must stand vpon the full obseruance of all Gods Will according to his commaundement and not according to the fancies either of others or of our selues Where the Lord dispenseth not wée must not dispense where al are bound to departe out of Egypt we must not capitulate for some to goe and some to tarrie Whereof would God men in our dais had due consideration where the Husband goeth to Church but not the wife the Father but not the Sonne the Seruant but not the Maister Moses would not doo thus in this place but knowing all to be bound requireth all leauing vs therein a fearefull assurance that this playing at halfe stake with the Lord as it is most odious to him so most dreadfully by him it will one day be punished 8. The wordes following in the eleuenth verse are not to be passed ouer without some profit Then they were thrust out from Pharaohs presence For they notably shew the too common entertainement of Gods messengers in this wicked world namely to be thrust out and very vnkindly entreated without any fault So were the Prophets and Apostles in their times yea the great Maister himselfe when they forcibly caried him toward the top of a mountaine with a purpose violently to haue cast him downe But let it comfort vs and shake the hearts of such wicked wretches euer that the very dust of our féete shall bee a witnesse for vs against them in the great day of iust iudgment and due reuenge for such sinne He that receaueth you receaueth me and he that refuseth and thrusteth you out refuseth and thrusteth me out Vengeance is mine and I will repay 9 By occasion of these Grashoppers sent in the wrath of God as a Plague to annoy the
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
more pericula fugere illos voluit id nos facere docens etiam dum apertissimé Deum adiutorem habemus God doth not worke all things as he can but sometimes doth eschew perils after the maner of men therein teaching vs to doe the like namely by vsing meanes euen then when most plainly we haue God our helper 2. The Children of Israel went vp armed out of the Land of Egypt saith the Text. And it may teach vs warinesse and circumspection in our vocatiens euer reckoning of the enemie in this our holy march towardes the Land of Promise Iosephs bones are caried away with them according to the oath made vnto him which may teach vs faithfulnes and truth in the desires of dead men euermore a thing alwaies of good regard with good men and too little regarded by many that would be iudged good men But no shewe of warrant héere for the Popish fooleries and impieties vsed about their Reliques For this promise to translate his bones was taken by Ioseph to shew his Faith in the promise of GOD touching the Land of Promise to be giuen in time and it was performed by the Israelites in discharge of truth without any superstition or Idolatrie as in Poperie is vsed most offensiuely The 3. part THe last generall Head is concerning the signes of direction which the Lord vouchsafed them namely a Cloud by day and a pillar of fire by night Whereof the Psalme speaketh alluding to this Storie In the day time he led them with a Cloud and all the night long with a light of fire And againe Hee spread a cloud to be a couering and fire to giue light in the night season By this Great miracle shewing that the Israelites deliuerance was from himselfe and by no other meanes vnder Heauen Secondly that hee was present with them to defend and saue them from all their enemies And thirdly that in like sort hee guideth and protecteth his faithfull marching out of Egypt towardes the promised Land through the Wildernes of woe and affliction which indéede hee still doth by his Word and Sacraments two guides to vs as these pillars were to them So necessarie is it after deliuerance to be guided that without the one the other will not serue And if more particularly you wil meditate on them consider in the Cloud how it not only directeth the way but is spread as the Psalme saith for a couering namely against the heate of the Sunne sauing them from the violence thereof and comfortably cooling and refreshing them Remember also howe the afflictions of this world in the Gospell are noted by the heate of the Sunne And be you assured in a true Faith that euen euer euer against these heates the Lord in his good time will send you defence and comfort For still you must know that yesterday and today and for euer He is the same Meditate on the Apostles experience 2. Cor. 1. Blessed be God euen the Father of our Lord Iesus Christ the Father of all mercies and the God of all comfort which comforteth vs in all our tribulations sée the cooling Cloud that wee may be able to comfort them which are in any affliction by the comfort wherewith wee our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ c. Thus to Paule thus to you thus to all assuredly In the other pillar of fire obserue that beside direction by going before it also gaue light vnto them in the night And thereby learne with a féeling comfort that whosoeuer followe Christ as their Guide and Leader they still haue light in others darknes So saith Hee himselfe Hee that followeth mee shall not walke in darknes but shall haue that light of life In both the one and the other sée a Notable Figure of Christ in whoÌ„ there is cooling without whom there is scorching heate in whom there is light and without whom there is hellish darknes In the world yee shall haue trouble but in mee yee shall haue peace The wordes which followe That they might goe both by day and by night most notablie remember vs that in trauelling towardes the spirituall Canaan we must not rest but labour forward continually The Chiidren of this world are often looking back toward Egypt and often pitch downe their Tents so in this Wildernes that they are loath euer to take them vp and to remoue But with the Sonnes of God it is not so but they say with themselues We haue here no abiding Citie and fixing both eye heart on their Heauenly house they iourney on still both day and night in true pietie and obedience and they are not quiet till they haue attained to the Hauen sée their God with his holy company in the highest Heauens Last of all when it is said Hee tooke not away the pillar of the Cloud by day nor the pillar of fire by night from before the people Let it euer assure your fearing heart cooling comforting shining and lighting guiding and directing his little flocke shall neuer be taken away froÌ„ any member thereof but euer be readie present with vs both by day night to the eternall praise of his goodnes and vnspeakeable comfort of our soules blessed againe and againe be his name for it And thus far of this Chapter CHAP. 14. The Heads of this Chapter may be these 1. The pursuing of Pharaoh after them 2. The feare of the Israelites wheÌ„ they saw him vâ— 10. 3. Their fall and sinne through their feare ver 11. 4. The Lords deliuerance of them 1. TOuching the first marke what a straite the Lord brought his people into when He commaunded Moses to speake vnto them to campe before Pâ—-hakiroth betweene Migdol and the Sea ouer against Baal-zephon where the Sea was before them Mountaines on either side and Pharaoh with his Host at their backes the Lord hardening his heart to follow after them yet was not this distresse for their hurt but for their good that God might be honoured they miraculously deliuered and their enemies gloriously ouerthrowne How then doo wee feare in euery aduersitie before wee sée the end Surely we wrong the Lord much and our selues in so doing he being as good as euer he was as mightie as euer he was to finde meanes and as iust as euer hee was to punish our malicious enemies O thinke then with your selfe and reason thus Loe héere I am distressed on euery side as the Israelites were at the Red-Sea and it is the prouidence of God that I should be thus as it was his Will they should pitch in that place But doo I know the Lords meaning what he will doo No indéede And therefore I will patiently waite for his blessed Will not murmuring as the Israelites did but comfortably assuring my selfe that one way or other the Lord will giue issue to his glory and my
Spirit as verely in all true beléeuers as they truly were partakers and vsers of outward washings So the 15. Psalme also v. 1. Lord who shall dwel in thy Tabernacle euen he that is thus washed and made cleane Read it ouer your selfe 5. In the 23. v. it followeth thus Take vnto thee principall spices of the most pure myrrhe so much of sweete Cynamon so much c. Thou shalt make hereof the holy anointing oyle euen a most precious oyntment wherewith all things appertaining to the Tabernacle were anointed and the Priestes ver 25. c. No man might vse this for his priuate vse c. This holy and most excellent oyle was a figure of the Holy Ghost without whom nothing is pure nor swéet All things were anointed therefore Priest Arke Table Candelsticke c. to teach that all the exercises of Religion are vtterly vnprofitable without the inward working of the Holy Ghost in our harts by whoÌ„ only we are made partakers of Christ his holines Priuate vses it might not serue vnto nor be for strangers to maintain the reputatioÌ„ of it to kéep vnder the proud desires of corrupt minds The note in your margin coÌ„cerning straÌ„ gers may be looked on Of the perfume the like is saide and happie were men if all these could make them sée how things belonging to Gods seruice ought not to be transferred to priuate vses The Romish Church hath taken vpon her still dooth to imitate this ointment perfume and therefore their Priests shewe that they are rather Priestes of the law than Ministers of the Gospell and by continuing these Ceremonies of the law they as much as they can labour to teach that Christ the end of these Ceremonies is not yet come What a stirre they make in imitatioÌ„ of this oyle who is able to repeat without laughter The mitred Bishop he charmes the oyle with certaine words whispered and muttered ouer it then he breatheth vpon it with his vnswéet breath Twelue Priests stand by readie which one after one come and breath into the cup where the oyle is Then the Bishop addeth more Charming prayers and maketh mention of Moses and Aaron of Dauid Kings Prophets and Martys desiring that this Chrisme or ointment when it is made may haue power to coÌ„fer vpoÌ„ men such gifts as they in their times were partakers of With the oyle he mingleth a quantity of balme and then prayeth againe At length a Deacon taketh away the cloth that couered the cup then bowing himselfe he saith All hayle holy Chrisme thrée times ouer lifting his voice higher and higher he kisseth the lipp of the cup the like doo the 12. Priestes in a row one after another and then it is a goodly ointment as they say Now where haue they learned in Gods book these toies let it be noted for our good they are wholly apishe in all their dooings setling their own deuises as holy matters for Gods people c. In their perfumes censers they are as childish againe and will not sée it But let this suffice of this Chap. CHAP. 31. 1. THe Lord hauing thus appointed a Tabernacle to be made it pleaseth him now to giue gifts to men to be able to work and make these goodly thinges appointed to be made And this vse I would make of it to learne that he which thus prouided for the building of his earthly Tabernacle assuredly will neuer be carelesse of raising vp the spirituall only let vs be carefull to prouide that they may haue a cheerefull maintenaÌ„ce that worke this spirituall work as they had that wrought this earthly worke 2 In that the Lord saith he had called by name Bezaleel it may comfortably assure vs that such a care hath the Lord of vs as euen our very Names are knoweÌ„ vnto him He knew the Citie called Damascus he knew the stréete in it which was called Streight he knew the house the rooms vpper nether the furniture c. He knew Ananias Name SimoÌ„ the Tanners Name and here Bezaleel his Name We accompt it a great matter to be known by Name to the King here on earth how much more should we ioy to be known so particularly to the King of Heauen He that best knoweth what is true comfort nameth this by the Prophet Esay saying Feare not Iacob for I haue called thee by thy Name thou art mine The like in Cyrus Chap. 45. v. 4. and in other places Reioyce that your Names are written in Heauen saith the Gospell 3 In that God saith he had filled these workmen with the Spirit of God in wisdom and vnderstanding and in knowledge and in workmanship it plainly sheweth that handy-crafts are the works of Gods Spirit therefore ought to be duely estéemed In the Prouerbs of Salomon it is said The Lord hath made both these euen the eare to heare the eye to see meaning that both in Gouernours and Crafts-men Wisedome and skill to doo the worke well is of the LORD Thanks are to be giuen to this gratious GOD for raising vp in all ages such Men. And their cunning workes consequently may bee vsed so that pride and vanity be abandoned Nay note the words againe in the Text and you may sée that not only the first gift in these things is of the LORD but all increase and going-forward in the same For the LORD saith it is of HIM that they shal be able TO FINDEOVT CVRIOVS WORKES that is to deuise more and more daylye 4 Notwithstanding keepe ye my SABBATH c A place neuer to be forgotten touching the LORDS care of the SABBATH for he will not haue his owne worke medled withall on that daye O what can we thinke of our workes His Tabernacle-builder must be forbidden and our buildings must go on Reade and féele that place in Ieremie with a tender heart If the SABBATH bee kept Kings and Princes shall enter in at the gates c. that is the Gouernment shall stand and flourish if not the LORD will kindle a fire in the gates thereof and it shall deuoure the places of Ierusalem and it shall not bee quenched that is the LORD will ouerthrow all with a very fearefull destruction Hee is the same nowe that then and his glorie as déere to him Let it mooue vs. 5 When the Lord had made an end of communing with Moses he gaue him two Tables of stone writteÌ„ with the FINGER of GOD. By which name of the FINGER OF GOD Saint Augustine saith the holy-Ghost was signified Neque enim Deus forma corporis definitus est nec sic in illo membra et digiti cogitandi sunt quemadmodum videmus in nobis sed quiaper Spiritum Sanctum dona Dei sanctis sic diuiduntur vt â—uÌ„ diuersa possint non tamen discedaÌ„t a concordia charitatis in digitis enim maxime apparet quaedam diuisio non tamen ab vnitatepraescisio Siue propterea siue propter
saith S. Augustine that no place priuiledgeth thée to breake Gods Lawe but as being a sinner wheresoeuer thou goest thou carriest the yoke of sinne so being the sernant of God in all places obey his will c. 4 When they are called holy Conuocations thinke in your conscience whether gadding and riotting and wanton dauncing with such like be holy exercises and méete for a holy conuocation 5 For the Feast of the Sabbath in the Commandement it is handled and thither I referre you It had vse to preserue the Doctrine of Creation against all idle Philosophers dreames of an Eternitie To confirme Faith in the Article Maker of Heauen and earth and to refute all hereticall assertions touching the same To be a refreshing to the bodyes both of man and beast which without rest cannot indure To giue time for men to serue God who all the wéeke-long and euer doth serue them Finally to prefigure and in some sort to lay before vs our assured eternall rest in Heauen when the sixe dayes of this life shall end and that ioyfull seuenth day shall come 6 The Feast of the Passeouer or Easter you know was kéept in remembrance of their diliuerance out of Aegypt And it was a Figure to foretell them their deliuerance from sinne by the death of the true Lambe c. Sée Exod. Chap. 12. and 13. 7 The Offering of a sheafe with the Ceremonies mentioned taught them to acknowledge that the blessing of New corne euery yeare commeth neither from the fertilitie of the ground nor the labour and industry of man but from the Lord. Secondly this Feast hauing his time assigned they could not enter vpon their haruest before it was full readie which by this time it would bée vnlesse they would either reape before they offered this first sheafe or offer it before the day appoynted And so you sée it had an vse to restraine ill husbands and to make them more carefull that old corne might be gouerned to bring in new A gracious God that will so care for sinfull man Thirdly it serued to direct them to the time of Pentecost for from this day they reckoned seauen Sabbaths c. as you read verse 15. Lastly béeing but one sheafe it might strike their hearts with a fit féeling of his goodnesse that giueth so much and taketh so little that giueth without measure and taketh by measure yea by a very small measure So let it still profit vs to this day for euen now also wereceyne much and giue little would wée giue that thankefully and cherefully what a comsort would God take in it Though he néed none of our goods only séeking to exercise our obedience and loue 8 And they might not eat till they had brought an offering vnto God ver 14. Then God was first but now is last with vs yet as good to vs as euer to them and we as déepely bound to him for infinite mercies Will not our sinfull hearts in making God last and giuing him the worst one day condemne vs 9 Till they haue brought are the wordes ver 14. and note them they then brought to shew their willingnes we will bring none but thinke we deale wel if our minister may haue it for fetching c. 10 The feast of Pentecost sometimes called the feast of Weekes was a remembrance of the Law giuen and so of their receyued libertie by Gods out-stretched arme hauing now a law and gouernment of their owne when before they were subiects and seruants to the Egyptians and their lawes So still you sée these holy daies were to remember mercies to giue thankes Againe this feast figuratiuely fore-tolde them there should come a Pentecost when the first fruits of the spirit should be giuen to men fulfilled when Christ sent the holy Ghost vpon his Disciples assembled at Ierusalem at the feast of Pentecost 11 The feast of Trumpets here also appointed had many vses as first in the opinion of some Hebrue Doctors for a remembrance of the deliuerance of yong Isaac from being sa 〈…〉 ed God giuing a Ramme fast in the bushes for him Secondly in the opinion of others for a remembrance of the creation of the world which in some probabilitie was about this time Thirdly for a remembrance saith one of the pardoning of that grieuous Idolatrie committed by erecting and worshipping the golden calfe which is thought was about this time Fourthly for a remembrance that this Moneth was once the first Moneth Fiftly that they might learne holy assemblies to bee appointed by the voyce of God And if they then when they heard these Trumpets blow might thinke God called for them to the meeting why should not we now hauing our Bels for their Trumpets thinke God calleth for vs to the Church and assemblie of the faithfull when we heare them ring in our eares Surely I know a feeling heart doth and thereupon cannot bee quiet without going Sixtly that they might learne their duties to be through their whole life to follow God when and whither so euer he should cal Lastly as our marginall note saith to put them in remembrance of the many feasts in this Moneth being the fittest time in déed after all fruits and blessings gotten in to meete and praise God for them praying also for grace soberly and orderly to vse them to his glory and their owne comfort with all theirs whom God would haue also cared for children feruants poore c. I forget to tell you that one saith this feast also was a figure shewing how Christ by the preaching of the Gospel as by a loud Trumpet should be spred oner the world and our saluation by him In regard whereof Iohn was called the voice of a crier and the Prophet biddeth other criers lift vp their voyces like Trumpets c. 12 In the 27 verse the feast of Reconciliation is mentioned of which more fully before in the xvi Chapter 13 Of the feast of Tabernacles ver 34. the vse was to remember them of their estate when they had no houses but liued in Tents or Tabernacles or Boothes made with laughes no fields nor lands but liued in the wildernes and so to stirre vp a thankfulnes for their happie change Secondly to remēber them of the Lords great workes in driuing out the Cananites and giuing that fruitfull land vnto them Then they were a pray to all men but now a terror to all men wheresoeuer the same of them came Thirdly it serued to preach vnto them the doctrine afterward deliuered by the Apostle to wit that here we haue no abiding citie but should reckon of our houses as but of Tabernacles for the time our true hope being for houses and dwellings and euerlasting Tabernacles not made with hands in heauen c. And may not wee consider on our feast dayes all these things although we haue not now the same ceremonies May not we remember our state past vnder superstition crueltie