righteous dealing be the armour of the godly and withall how many of such vglie creatures this world hath let it be considered that therevpon may arise this fruitfull Meditation how little cause good men and women haue to be in loue with this world to build tabernacles in it and to say and thinke it is good being heere but rather to sigh and wish to be loosed and to liue there where the Elect of God hauing the Harpes of God sing the song of Moses where they crie Hallelu-iah saluation and glory and honour and power be to the Lord c. O difference of places if we had eyes or heads or hearts God God for his Christ sake giue vs féeling Amen The 3. plague of Lice THis is the 3. plague which the Lord by his mightie power brought vpon this hard hearted King and his people sée king thereby their good but preuailed not In which also for our instruction wee may obserue diuers things As first why the Lord did not bring againe vpon them his former plagues either of Frogges or bloodie water letting them rest vpon them till they were stouped but still bringeth new others than the former Wherevnto wee may answere that the Lord did this to shewe that his power was not tyed to any one thing but by infinite wayes able to punish sinners if they will be stubborne more and more so to feare them and by them vs to the worlds end Which happie we if it doo to amendment that his many and strange and dreadfull plagues may be euer and euer far from vs. 2. We may note that as easie it had béene for the Lord to haue turned the dust into Lyons and Beares and Wolues both of strange greatnes and cruell fiercenes but that rather hee chose to confound pride by weakenes and a rebelling humour by so base a creature as at other times often hee vsed to doo And more it fretteth a high minde as you may note in Abimelech who sought of his seruant to slay him rather than it should be saide that a woman had ouercome him In vs let it worke thus much that if such a vile creature may by God be made too strong for a Kingdome what resistance can I one man or one woman make against the Lords wrath if I pull it vpon me by my sinnes by my proude haughtie and carelesse heart His wrath can arme all the creatures in Heauen Earth against me and yet the least of them is thus farre aboue my power as you sée héere Wicked are the words of some prophane mouthes at times saying Let vs haue our will now and wee will shift then O vaine heart what shift can it thinke of against such a GOD Shake and tremble at this dulnes betimes lest the plague of it shiuer thée in péeces for euermore The water crusheth Pharaoh and all his people in the Kingdome the Earth now also sendeth vermine vpon him and hee cannot shift against such a vile and contemptible creature Followe this Meditation in your minde and let it profit you for before the face of his wrath who can stand 3. Novve the Enchaunters assayed likewise vvith theyr Enchauntments to bring foorth Lice but they could not Powerfull then is the Deuill when God will suffer him but when God will restraine him what can he doo And this to the Storie of Iob to the Storie of the heard of Swine in the Gospel such other places grow we in cōfort against this deadly foe of ours For we sée his weaknesse and the bridling hand of God at all times ouer him when God pleaseth Feare God and feare not Sathan but contemne God and then shake to thinke of Sathans fierce rage when once he hath leaue giuen to torment thee 4. Behold againe a good thing before the Inchanters did the like but here now they cannot for their liues As then a time there is of triall betwixt contrary opinions and crossing miracles that they which are of God may bee knowne so is there a time euen a ioyful happy time when the Lord will cut of that difference and mismaze that doubting that iuggling and deceiptful working and giue his truth victorie ouer all Inchanters Iames and Iambres witstood Moses saith the Apostle and so did some then and yet now with vs resist the truth Men of corrupt mindes and reprobat concerning the faith But Moses had victory ouer those of his time the Apostle saith the other of his time shal no longer preuaile their madnes being manifest to all men Therefore for them of our time we may not doubt of like successe against them onely let vs haue patience as I often say till the time come Waies can he nener want to ouerthrow them when in such weake creatures as these were he is so strong A séely simple man in the famous Counsel of Nice without Logicke or Rhetoricke or any helpe of the Arts gaue that vaunting Philosopher an ouerthrowe and gained him from his vanity vnto God the Storie is knowne and I passe it ouer In our times women and children haue foiled Doctors that euen out of babes sucklings mouthes the praise of God might be ordained In some thing or other shall falshood stil faile that such as haue eies may sée the truth Amplify it further as you please for God be thanked there be manie proofes 5. Then said the Inchanters to Pharaoh This is the finger of God Wherein obserue how the wicked who for a time make shew as though God were on their side in Gods good time shall be forced to acknowledge the contrarie to his glorie and the great comfort of his Church and children For what are these wordes other in sence than as if they should haue saide we haue hitherto deluded the eies and senses of the beholders by our inchantments but now we are no more able to doo so This which is now done passeth our skill and albeit the creature be vile and base yet is the power of God such ouer vs and our Art that wee cannot doo the like but giue him the victorie and acknowledge our selues sinfull weake and wicked men Thus were Nabuchadnezzar in Daniel and Antiochus in the Maccabies drawn to confesse Gods power ouer them and all their greatnesse Which certainly is an vnspeakeable comfort to all that depend vppon him in their troubles For what can any man doo against you against me or any other more than this God so potent and puisant will giue him leaue to doo and what leaue will he giue him more than in the end shall turne to our good for whom he hath not spared to giue his dearest son to death that euer we might be assured of him 6. Yet Pharaohs heart saith the Text remained still obstinate and he hearkened not vnto them c. So laying before vs a notable example of the rooted wickednesse in mans heart béeing left of God vnto itselfe For as now you sée not
procure one drop of water to coole his scalded tongue The gaine of Gold makes many loose their soules The gréedy wretch that for himselfe still spares doth hoord-up nothing but continuall cares Hermocrates lying at the point of death bequeathed his goods to none but himselfe The fire burneth â—â—ercer the more it hath and so the worlds wormes The Bées doo flocke to the hony dewe and so these wretches vnto gaine The greatest fish deuoure the smaller frie and so these wretches their weaker brethren In aworde as you neuer sée the Sea without waues so shall you neuer see these wretches without woes And as the cloudes doo hide the Sunnes light so their gréedie hearts repell Gods grace But let this suffice touching some vse of this Chapter ¶ â‹ CHAP. 9. The chiefe heades of this Chapter are these three plagues more The Fifth Plague The Sixth Plague The Seauenth Plague 1. WHereof that we may make like vse as before let vs first note froÌ„ whence any murren of cattell doth come when wee are that way punished in a countrie surely euen from the Lord as we sée héere Not simply froÌ„ Witches and Sorcerers set on by malicious neighbours as we vsually thinke for what can a whole Legion of Deuils doe to one swine without leaue graunted from the Lord you know the place and it ought to be thought vpon God sometimes trieth by this afflictioÌ„ and so teach the Scriptures Cursed shall be the increase of thy kine and the flocke of thy sheepe The beasts and the birdes are consumed for their sin that dwel in the land Euery way theÌ„ it is the Lord euery way therfore we ought to séeke to the Lord not to Witches and Sorcerers 2 But still the Lord spareth the Israelites True and sée the vse of it First God in his Justice this way more tormenteth the mindes of the wicked who for their rebellion against him deserue all punishment so saith the Psalme The wicked shall see this and consume away Secondly the Lord assureth his Chosen in all the world that albeit in lesser matters he trieth them or chasticeth them as hee dooth others yet when his great plagues come of Judgement vnto death and destruction eternall he will surely make a separation to the vnspeakeable Comfort of his owne and to the eternall praise of his mercie The wordes of the Prophet are plaine For a little while haue I forsaken thee but with euerlasting mercie haue I had compassion on thee saith the Lord thy Redeemer Againe in the Psalme if his wrath be kindled but a little Blessed are they that put their trust in him Meaning because there is euer as I say a partition betwixt the Lords wrath and his Chosen Good therefore is that prayer of Dauid euer to be in our minde wheresoeuer we are O knit my heart vnto thee Lord that I may feare thy name that I may euer cleaue vnto thee euer be thine and neuer be drawne away from thee by any temptation whatsoeuer 3. And the Lord appointed a time saying To morrowe the Lord shall finish this thing in this Land So that not onely the Judgement and affliction which happeneth is of the Lord but the very time also when it shall begin and when it shall end before which time no malice of man or Deuill can bring it no power of any creature can take it away Tempus prâ—fixit vt non casu factum putent vt certitudinem Diuinâ— virtutis ostenderet cui nemo potest resistere Hee appointed the time saith Theodoret that they might not thinke these things came by chaunce likewise to shew the certaintie of Gods power which no creature can resist Againe the truth of his comminations and threatnings you sée héere when it is said So the Lord did this thing on the morrowe all the Cattell of Egypt died but of the Cattell of the children of Israel died not one Learne therefore to tremble when the Lord threatneth and to feare the Euent for as here so euer he will be true vnlesse heartie Repentance step in betwixt and turne away his wrath from vs. 4. Then Pharaoh sent to sée and found all as hath béene said yet saith the Text the heart of Pharaoh was obstinate and hee did not let the people goe Marke it well and thinke with your selfe whether any Preacher or Teacher can be plainer in words than GOD was héere by works or whether any man can euer bee made to sée a truth by teaching more euidently and manifestly than Pharaoh héere sawe this hand of God smiting Egypt and sparing Israel yet though GOD be the Teacher himselfe and the matter subiect to his eyes without deniall Pharaoh still is obstinate still the same still a striuer against God and his grace How then doo wee wonder that where the Word is preached truth soundly and plainly taught yet all be not reformed and reclaimed froÌ„ their errors Is there any fault in the Word or Teacher are not things plaine how then commeth this to passe but euen as héere it did from the fearefull wrath of GOD hardning such hearts and closing such eyes that they can neither sée féele or vnderstand to saluation All because they haue not a loue to the truth but are hypocrites scorners deriders and such as heare onely for fashion thinking themselues abundantly skilfull when indéede they are most ignorant and when as they may sée the Lord by his Prophet affirming that he will looke vnto none but such as are poore of a contrite spirit and tremble at his words That is humble in their owne eyes receauing the Word with reuerence hungring and thirsting after the same as the Spirituall foode of their soules saying in their hearts as Samuel did Speake on Lord thy seruant heareth Surelie neither true matter nor plaine manner will serue vnlesse God strike a holy stroke within vs by his powerfull Spirit that wee may be moued Therefore as it is a blessing to haue truth tolde vs so is it a double blessing to haue a soft heart giuen vs moued yéelding to the truth Otherwise as you sée in the Smiths shop as many hard blowes laide vpon his Anuile as vpon the Iron hee worketh and yet the Anuile remaineth all one and the Iron turneth to the Smithes desire because in the one there is heate in the other none So in the same Auditorie as manie proofes and reasons are laid open to one as to another and yet one moued and not another S. Augustine saith Non verbis hominis fit vt intelligatur verbum Dei facit Deus vt intelligatis The words of man cannot make man vnderstand God his word but it is God that maketh them to vnderstand Joy therefore in the Lord his mercie towards you when you haue féeling knowe that it is a grace not giuen to all you sée Pharaoh héere and such hath the world many whom no preaching can reforme c. 5.
of thy land the increase of thy kine and the flockes of thy Sheepe Cursed shalt thou be when thou commest in and cursed when thou goest out The Lord shall send vppon thee cursing trouble and shame in al that which thou settest thine hand to doo vntill thou be destroyed and perish quickly because of the wickednesse of thy workes whereby thou hast forsaken me Take we héede therfore we were best of Pharaohs obstinacy disobedience against God against his Worde and against his Seruaunts and messengers sent vnto vs for our good lest this heape of curses light vpon vs and euen All the Lords plagues punish vs. Wee may note againe how he calleth them his plagues saying all my plagues and learne thereby that neither Fortune nor Chaunce ruleth rods and crosses layd vpon vs but these thinges still are Gods tooles whereby he either boweth or breaketh men women that are warped and cast aside being by him layde on and taken off at his pleasure So said our Sauiour to his Persecutor thou couldest haue no power ouer mee except it were giuen thee from aboue This well remembred will make vs sée and discerne God in our sicknes in our losse of friends or goods in our woes and wants whatsoeuer they be and the sooner stoope vnder his hand and be turned to his will Our hearts will say within vs This is Gods hand this is his blowe O soule turne turne and be reformed thou maist goe no further in this way thou maist not resist him that is too strong for thée Witches Sorcerers Théeues Robbers Raylers Slaunderers and Oppressours whatsoeuer that haue done mee wrong I looke not at them otherwise than at God his rods for all plagues I sée in this Text are his plagues and he ruleth all casting these rods into the fire when his childe is humbled and reformed Blessed therefore is the man that feareth alway but hee that hardeneth his heart shall fall into euill 9. God saith hee will send all these plagues vpon his heart which besides the Note in your Bibles margine may signifie that they should touch him inwardly and déepely so doth God daily where he is angrie and so can God doo with vs if wee prouoke him To smite vs in armes hands legges or the like parts is gréeuous vnto vs and bitter but when sorrowe is laide vpon the heart it stingeth indéede and most bitterly which He would expresse that said Sorrowe hath pierced my head shewed it selfe at the windowes and sunke downe to my heart Degrées of woe all bitter but the last most of all to be feared for looke what the moath is to the garment and the worme to the wood such is the sorrowe of the heart And therefore saith Salomon againe Sorrowe or heauines in the heart of man doth bring it downe and in another place A sorrowfull minde drieth the bones And by the sorrowe of the heart the minde is heauie Poets would expresse as much when they termed sorrowe and care eating and biting The way to preuent this dolefull sorrowe of heart laide on by an angrie God is to take our sinnes to heart betimes and by true repentance to fâ—ie from them which God for his mercie sake graunt wee may doo 10. The 16. and 17. verses to our great good instruct vs concerning wicked men that indéede as Pharaoh héere so are they appointed of God and they can doo but what He will haue them howsoeuer yet they not considering thus much exalt themselues against Gods people often as héere did this Tyrant Feare not therefore their feare but settle this doctrine soundly in your harts leaue all to God Hee that raised them for his Will can kéepe them within the limits of his Will and that Will to vs can neuer be hurtfull if wee dutifully commend our selues to it 11. Thus God hath giuen Pharaoh warning what Judgements are hanging ouer his head readie forthwith to fall vpon him vnlesse he yéeld to dismisse his people out of Egypt Yet sée and neuer forget it whilest you liue In the middest of all this wrath the Lord remembreth mercie And biddeth them be warned to send for their Cattell into the house for feare of the haile which was to come For vpon all the men beasts which were found abroade should the hayle fall and they die Why what then should not all this haue béene most iust in God they being so rebellious sinners It is very true if they had all died it had béene most iust Neuerthelesse euen to such sinners the Lord would haue his mercie extended And therefore if euer any man or woman shall doubt of mercy from such a God it is a wrong it is a sinne intollerable For he that is thus to Lyons raging and roaring against him can hee be hard to his little Lambes that religiouslie trust in him Shall you and I be cast away when Pharaoh is respected No it hath not béene it shall not be it connot be so with the Lord. Quicke is the eye of him to sée the feares of his Children euer and with a tender hart he sendeth comfort in his good time Déere and gracious Father confirme the hearts of thy little Flocke in the swéete assurance of this thy goodnes euermore and in my blessed Sauiour thy beloued Sonne accept the hidden thankfull thoughts of my soule for what I haue found at thy gracious hand in mine owne particular and pardon my wants Amen Amen 12 Such then as feared the word of the Lord among the seruaunts of Pharaoh saith the Text made his Seruants Cattell fly into the houses But such as regarded not the word of the Lord left his seruaÌ„ts his cattel in the field Quare grandinem illaturus denunciauit illis vti pecora domuÌ„ cogerent Dominus cum sit humanissimus miserecordia temperat suppplica Alioqui etiam nouerat quosdam esse venia dignos quod non tacet Scriptura Diuina Qui enim ait ex seruis Pharaonis timuit verbum domini peccora sua domum coegit c. Why did the Lord being purposed to bring haile vpon them admonish them to fetch their cattell into the house Euen because hee being most gentle would temper punishment with mercie And againe he knew there were some differing from others more to be respected which the Scripture doth not conceale when it saith So many of Pharaoh his Seruants as feared the word of the Lord fetched their Cattell into the house c. As followeth in Theodoret and Saint Agustine vpon this place Such and so diuerse is the fruite of the selfe same worde of God spoken at one time by one man to one people Some regard it and doo thereafter some neglect and doo contrarie The greatest Moses must reckon of this and being forewarned be also forearmed against the discoÌ„fort that followeth of it Let the people also obserue that such only are saide here to feare the word of the Lord as did obey it
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
Deum appellatum It is well knowne that of the godly Prince Constantine the Pope was called God So in the Counsell of Lateran this proude Antichrist suffered one of his Parasites to say Tu es alter Deus in terris Thou art another God in earth Many other such Stories there are which I passe ouer wishing in my heart that men would obserue and sée what is so manifest before their eyes that although the Pope by their distinction be not an absolute God or an absolute Christ yet certainly hee is a very absolute Antichrist I end then this Note with that exposition of Alexander of Hales our wittie Country-man Scriptura non dicitde Mose constituite Deum sed Deum Pharaonis hoc est potentem super Pharaonem diuinitus The Scripture saith not of Moses I haue made thee God but I haue made thee Pharaohs God that is of power and strength aboue Pharaoh through the hand of God which is with thee Nothing therefore I say do Moses words helpe the Pope to iustifie his blasphemous pride and insolencie 2. And Aaron thy brother shal be thy Prophet That is as he said in the 4. Chapter thy mouth thy Interpreter thy Speaker to vtter that eloquently or in good words which thou shalt appoint him Thy Prophet saith Theodoret as if God should haue said looke how I speake to the Prophets the Prophets to the people so shalt thou speake to Aaron as to thy Prophet he vnto the people Where we sée the incōprehensible Counsell wisedom of God who though he could haue giuen to Moses as well a rowling tongue as a wise hart yet he would not but to the one brother giueth one gift to the other another that either might haue néede vse of another neither of them be exalted in contempt of the other This is that which the Apostle speaketh when he saith Now there are diuersities of gifts but the same Spirit For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit And to another faith by the same spirit to another the gifts of healing by the same spirit And to another the operations of great works and to another prophecie to another the discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues And al these worketh one and the selfe same Spirit distributing to euery man seuerally as he will The holy vse whereof wee shall take if reuerently we estéeme one anothers gifts enuying none despising none carping cutting nipping no man but with an humble heart glorifying God our selues and beséeching him that in all our brethren also together with their seuerall charges he would glorifie his great Name A Grace so much the more precious by how much it is rare too rare in these last daies wherein the Spirit hath foretold vs Men shall be louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankfull vnholy Without naturall affection truce-breakers false accusers intemperate fierce despisers of them that are good Traytours headie high minded louers of pleasures more than louers of God 3. Thou shalt speake all that I commaund thee So will God euer haue his Ministers faithfull to kéepe nothing backe of his will deliuered to them for feare or flatterie of any man but truly to discharge the credite reposed in them leauing the successe to him that sent them and disposeth of all hearts at his pleasure Thus protesteth the Apostle very carefully we sée when he tooke his leaue of the Elders of Ephesus saying I haue kept back nothing that was profitable but haue shewed you all the Counsell of God Thus running our race wee shall rest one day in eternall comfort deliuered from a bitter world from euill men and euil natures taking alwaies our best endeauours in the worst sense and rewarding true affection with black enuie most vnfit for Christians 4. But I will harden Pharaohs heart Heathens could say A Deo perfecto nihil malum nihil turpe est From a perfect God no euill nor foule thing commeth Againe Deus malorum causa non est cum bonus sit God is not the Author of euill when as he himselfe is good Therefore concerning this hardning of Pharaoh some vnderstand it by permission that is he suffered him to be hardned as wee say in the Lords Prayer Leade vs not into temptation that is suffer vs not to be led Gregory saith Non duritiem contulit sed exigentibus eius meritis nulla infusa timoris sensibilitate molliuit Hee did not impose hardnes but his merits so deseruing hee softned him not by any infused sense of feare Augustine saith God did it ratione poenae for a punishment And wee all knowe the Lord is not tyed to giue his grace to any man but it is his mercie it is his loue and most frée he is to doo with his owne what he will The consideration whereof should euer worke in vs care and zeale to craue at Gods hands fleshie hearts which may tremble at his Judgements and taste his mercy saying with Samuel Speake on Lord thy Seruant heareth and with Dauid O my God I am content to doo it yea thy lawe is within my heart Marke also héere how God fore-tolde them againe that Pharaoh would not heare them A thing so bitter to the faithfull Minister of God as many fore-warnings are néedefull vnto him to giue him strength against this temptation O therefore that wee may euer haue patience who labour in the word and doctrine God will doo his will God ought to doo his will our dutie is knowne wee may not prescribe to him if wee performe what is our part sweete is our sauour saith the blessed Apostle as well in them that perish as in those that are saued and it is enough O Lord let it be enough to euery groaning heart of thy true Ministers wishing and séeking to haue them saued whō thou hast created and bought with such a price Thou canst make it enough if it please thée to blesse with thy holy Spirit the remembrance of it to them that are sliding to impatiencie 5. Thus warned and thus armed these two brethren Moses and Aaron went vnto Pharaoh and did euen as the Lord had commaunded and Aaron casteth forth his rod before Pharaoh and it was turned into a Serpent The vse of which myracle hath béene tolde before euen to strike a feare into Pharaohs heart that hee might the better attend to what was spoken to giue him assurance that though with his eyes he sawe but the persons of two men neither glorious nor terrible in themselues yet with them was the power and strength of the Almightie God whose hand could shiuer him in pieces if hee rebelled So standeth it still with Gods Ministers that faithfully doo their dutie to the flockes committed vnto them and
to it with what reuerence should we remaine in it and how vnwillingly depart from it before an end What is for the decencie of it how chéerefully should we giue and the wicked prophaners of it how seuerely should wée punish The Prophet Dauid being letted by his persecutors that he could not be present in the congregation of Gods people grieuously complaineth for it and protesteth that although he was separated in bodie frō them yet his heart was with them and that after a very earnest maner For euen as the Hart desireth the water brookes saith he so longeth my soule after thee O God My Soule is a thirst for God yea euen for the liuing God when shall I come to appeare before the presēce of God My teares haue bin my meate day and night while they daylie say vnto me where is now thy God Now when I think therevpon I poure out my very hart by my self for I wēt with the multitude brought thē forth into the house of God in the voice of praise thanksgiuing among such as keepe holy day In an other Psalme I was glad when they said vnto me we will goe into the house of the Lord. In the fifth Psalme But as for me I will come into thy house euen vpon the multitude of thy mercy in thy feare will I worship toward thine holy Temple Againe We will go into his Tabernacle and fall low on our knees before his footestoole Lord remember Dauid how he sware vnto the Lorde and vowed a vow vnto the Mighty God of Iacob I will not come within the Tabernacle of mine house or climbe vp to my bed I will not fuffer mine eies to sleepe nor mine eye lids to slumber neither the Temples of my head to take any rest Vntill I finde out a place for the Temple of the Lord an habitation for the mighty God of Iacob c. Thus earnest to haue a Temple thus earnest to go the Temple and thus grieued to be from the Temple was this holy King and Prophet in whom Gods Spirit ruled Others also that haue zealously loued to go to the Church hath God noted and chronicled in his booke both for the incouragement of such as will doo the like and for the iust condemnation of all stubborne despisers of the same Anna an olde Woman that had béene Widow foure score and foure yeeres the Lord hath caused his holy Euangelist to register this praise of her that shée went not out of the Temple but serued GOD with fastings and prayers day and night It is said of old Father Simeon that he came into the Temple by the MOTION OF THE SPIRIT when the parents brought the babe Iesus to doo for him after the custome of the lawe Gods spirit then moueth men to the Church but neuer from the Church The Pharisie and the Publicā went both vp into the Temple to pray And so good a thing as to go to the Church God wil not leaue vnnoted and praised in a very Pharisie The blessed Apostles Peter Iohn went vp together into the Temple at the ninth houre of prayer when they might haue prayed at home yet they would goe to the Church Three times in the yeare said the law of God shal all the males appeare before me in the place that I shall choose stil still to kéep them in vse and loue and care of the Church albeit they dwelled a great way off Where you may obserue that although the law reached but to the males because God gratiously considered that the women might be with childe or nurses and not able to come yet godly women when they were able and had no impediment would go vp also with their husbands such a zeale had they to the house of God where the assemblie met to serue God So went vp Anna with her husband Elcanah when shee made vnto her Son Samuel a little coate brought it vnto him from yeare to yeare So went vp the blessed Virgine to Hierusalē euery yeare at the feast of the Passeouer both of them when there were grosse and foule corruptions For when Anna went vp what read you of the Sons of Heli the Priest And when Mary went vp Scribes and Pharisies and wicked Priests were in their ruffe Yet they went vp and many other godly and wel disposed to teach vs euer not to fall out with God for mens faults nor to absent our selues from Church and Church exercises because all things are not perfect in the Ministers O let men be men and full of miseries let God be God ful of mercy to regard reward them the so loue him cleaue vnto him to his house to his seruice as for no vices faults of mē they wil be plucked seuered frō him To cōclude what a care had Christ our sauior himself of Church meetings cōming to thē obseruing of thē that he might do good in thē to many Yea euen in his childhood where was he found when his Parents had lost him but in the Temple sitting in the midst of the Doctors both hearing them and asking them questions To teach it euer to the worldes end that the place to séeke Christ and finde Christ in is the Church for in other places you may misse of him as his Parents did but neuer in the Church shall you faile if you séeke him duely It is written of S. Iohn that when he was so olde as he could not go to Church he would be carried by his schollers friends to it Chrisost Quod apud te precatus accipere non potes c. That which praying priuately thou cāst not obtain go to the Church and pray there for it and thou shalt obtaine The prayers there made saith S. Hierom. are like a great thūder-clap yea like the roaring of the sea saith Basil One sticke maketh a fire but many stickes a great and hot fire One string giueth a sound but many strings a melodious soūd c. I could not therfore refraine teares saith S. Austine at the hearing of the songs which thy Church cōgregatiō met together did vse to sing to thee O Lord what time I first began to recouer my Faith vnto thee yea me think euen yet still I feele my selfe rauished not with the singing but with the sweet matterwhich is sung c. To the Church to the Church then let our harts be euer following these blessed examples laide before vs know it well to be but a late deuise of the Diuell to vphold his kingdome by secret perswading of people frō the Church There is nothing in the Church but the Scriptures of God the Sacramēts of God holy praiers holy and comfortable exhortatiōs to amendment of life drawen out of the Scriptures all in a tongue that we vnderstand instruction of our childrē seruants for whom wée must answere if by our
made vnto themselues a Golden Calfe it is a wonder to see how they please themselues with it and how they ioy in their absurd inuention The Scripture speaketh of workes in some places and of Faith in others ioyne therefore say some both together in the matter of Iustification and then all is well This is their Calfe and who may speake against it Thus thinke of more Neuer was the world so full of Calues as now c. 8 Then the Lord said vnto Moses Go get thee downe for thy people which thou hast brought out of the land of Aegypt hath corrupted their waies c. Thus knoweth the Lord euer what men doe albeit they little thinke of him in their actions Thus dangerous againe is the absence of the Pastor which is too little thought of eyther by the Pastor many times or the flocke Note it also that hee saith tuus populus thy people giuing a proprietie by reason of his charge ouer them it may work good thoughts if it be meditated vpon hoth in a people and in a Pastor 9 Sometimes the Lord indureth mens misdoings long and sometimes speedily he toucheth them and restraineth them as here This later is the better if God vouchsafe it and to be prayed for more sinne heaping vp more wrath against the day of wrath The Lord calleth them Moses his people saying thy people haue done thus which thou hast brought out of the land of Aegypt when as they were the Lord his people by his mightie arme deliuered not by Moses his strength Thus doth the Lord ascribe to his Ministers what his power worketh by them that so they may be incouraged in their paynes and the people knowe to loue them deerely hearing GOD himselfe to say that They bee their people 10 They are soone turned out of the way which I commaunded them Soone soone Note the worde and note our manner if the Lord kéepe vs not in his true obedience and send vs good Guides To fall away from God is fearefull but soone to be turned aside is an amplification of the fault and makeh it greater Pray that neyther the one nor the other happen vnto vs. The second part 1 AGaine the Lord said vnto Moses I haue seene this people and behold it is a stif-necked people Now therfore let me alone that my wrath may waxe hote against them c. Still obserue with your selfe how in-wardly God knoweth all people before he tolde their action now he telleth their hearts full of hidden contumacie and stubbornnesse against him and let it haue this fruit in you to make cleane both the inside and outside of the platter that is watch ouer your actions for they are séene of God watch ouer your heart from whence your actions procéede for euen that also is well knowen to God Deceiue your selfe you easily may but deceiue him you neuer can Be wise and be warned qualis vita finis ita such life such end vsually c. 2 That God willeth Moses to let him alone that his wrath may breake out it is a place to be laid vp in your heart and euer to be readie in your remembrance for your comfort For it sheweth the incomprehensible mercie and louing kindnes of the Lord towards such as truly feare him and serue him making them in his goodnes in his bottomlesse goodnes I say so powerfull and so mightie with him that they are to him as it were bandes to tye him and a wall against him that he cannot execute his anger against offenders vnlesse they will suffer him and as it were stand out of his way O sweete God what is man that thou shouldest thus fauour him and haue respect vnto him Is there any thing in man to deserue this No no. It is thy meere mercie and loue to such as thou pleasest to loue and the comfort of it vnspeakeable When Sodom was to be destroyed what read you for so many and so many I will not doe it In the Prophet Ezechtel when sinne so abounded and wrath was so due what saith the Lord but thus I sought for a man among them that should make vp the hedge and stand in the gap before me for the land that I should not destroy it but I found none Therefore haue I powred out mine indignation vpon them and consumed them with the fire of my wrath their owne waies haue I rendred vpon their owne heades As if hee should haue said might I haue found but one to stand in the gap against my wrath euen for that one I would haue shewed mercie and louing kindnesse What a speach of God is that in the Prophet Hosea I pray you read it often and often tast the sweetnesse of it How shall I giue thee vp O Ephraim How shall I deliuer thee Israel How shall I make thee as Admah How shall I set thee as Zeboim My heart is turned within me my repentings are rowled together I will not execute the fiercenes of my wrath I will not returne to destroy Ephraim for I am God and not man c. Could euer father speake more compassionately ouer his childe when he were about to beat him Surely no tongue can expresse the Lords goodnes and pittie Therefore settle with your selfe this comfort that if for other mens sinnes a true Moses be such a stop to God that he shall not punish them and if tenne righteous persons that is men and women truely louing God though full of humane weaknesse shall saue so many thousand soules as were in Sodom and Gomorrha nay if the Lord himselfe haue such a melting heart towards his poore people that when the Rod is vp and he readie to smite he stayeth his hand of himselfe and breaketh into these Speaches How should I doe it my heart is turned vp and downe in me c what force haue your owne sighes and grones for your owne sinnes before him your true teares flowing from a grieued heart that you haue offended him Can he strike you holding vp your hands for mercie and looking vpon him with watrie eyes humbled in the dust before him and for Christ Christ his deare Sonne in whom he is perfectly pleased begging pardon O no no be assured And therefore euer make vp this wall of defence by true prayer and repentance against him and stand your selfe in the gap thus crying to him in his Sonne against your owne sins and be assured you shall preuaile By Moses for these Israelites and by Christ for you God is stopped and will not destroy 3 Note againe with your selfe how intollerable a sinne Idolatrie is before God when the Lord vseth such vehement words as these That my wrath may waxe hote against them and that I may consume them Thus sinne our Romish Catholikes euerie day and because God striketh not presently they thinke hee will neuer strike Their Idolatries are many and you may consider of them by other learned Treatises published
they shall in time bee deliuered from false imputations 100. they are comforted 45 46 53 304. though theiâ— persons may be thoâ—ght conteÌ„ptible yet God is in them by them powerfull 83 though their gifts places be but meane yet are they not therefore altogether vnprofitable 397. God doth strike a reuerence of them into the hearts of great o 〈…〉 es 174 415 451. yet often the chiefest of their parish are their chiefest hindereâ—s 194 but they may comfort themselues with example of the loâ—ds goodnesse 318. the verie dust of their feet shal be a witâ—esse against their enemies 131. Miâ—isteâ—s must not bee duâ—be 412. nor idâ—e 317. nor to much absent 224 357 383. 442. they must be obedient to Gods worâ— 4â—â— Ministers may be lawfully distinguish froâ— others by appaâ—ell 408 412. M 〈…〉 les wrought by Moses 5â— they doe not reforme the wicked â—4 they 〈…〉 bee tryed by gods word 36. 〈◊〉 they 〈◊〉 from worders bid Mi 〈…〉 ms song 234. how she iâ— calle◠〈◊〉 sister 235. Monarâ—â—â—e 306. Moneths of Septeâ—ber October c. why so caâ—led 1â—5 Morâ—ll law is the law of nature 327. Moses borne of a blemished t 〈…〉 e yet 〈…〉 fed to be the deliuerer of Gods people 〈◊〉 refâ—sed to sucke an Egyptian 〈…〉 called to be a deliue 〈…〉 of Gods people 〈◊〉 he was foâ—tie yeaâ—eâ— old 22 and the◠〈…〉 ueth all pleasâ—â—es to foâ—low 〈◊〉 calling 〈…〉 kilâ—ing of the Egyptian is no warraâ—t for prâ—uate men to kiâ—l ibid. he was eightie yeâ—â—es old when he câ—me to be a de 〈…〉 2◠〈◊〉 praâ—eth priuately 30. he was a diligâ—nt obseruer of thinge done by God 33. readie to answere when God calleth 34. his 〈…〉 39. his 〈…〉 not to gâ—â— into Egypt 4â— 5â— how he came by his infâ—rmitie of 〈…〉 the height of his weakenesse 〈…〉 his dâ—te to 〈◊〉 5â— his 〈…〉 with God 70. how he was 〈◊〉 God 〈…〉 the vse of the miracles done by him 〈…〉 his rod 〈…〉 into a into blood causes theâ—eof c. N. Names at Baptisme giuen vpon diuers occasions and of what they should remember vs 21 22. God knowes euery man by name 433. Names of God 72. Name of God vsurped by the Pope 79. and by other men 80. Names vsurped by Papists 143. Names of the tribes vpon the breast-plate what they signifie 412. Nature of God incomprehensible 325. Nature of man weake and euer doubting 48 50 297. being freed from the rod sinneth againe 100. it is apt to learne the corruption of the place where we abide 439. Natures lawe 351. Nature is Gods seruant 121 241. God can worke aboue the course of nature 260. Negatiues shew the excellencie of the habit 455. Neâ—ghbours goods are to be cared for 336. Night hath both iudgement and meâ—câ—e waking and walking 175. God prouideth for vs in the night 270. We must meditate of God c. in the night 176. Why the Passeouer was to be killed at night 188. Night how deuided into paâ—ts 226. Night of ignorance and the night of sinne 221 222. Nilus turned into bloud 89. Nobilitie 463. Non-residencie 224 357 383 442. Numbring of the people lawfull 428 429. O. Obedience of God may not be hindred by conceits of men 61. it is hard to shew it vnder the crosse 74 it is to be performed wholy and not in part 199 130. it is to be shewed in things commaunded 465. Obâ—dience to Gods word 119. Obedience to Gods Ministers 197. Obedience to Magistrates 310. Obedience euer acceptable 419. Obseruation how â—eedfull 33. Obstinacie against God 111. punished 11â— Occasions of sinne taken away 206. Oldman 417. Omer what measure it was 267. Omnipotenâ—ie of God 73 104 167 168 184 231 232 260. it is both fearefull and comfortable 198. God doth not worke all he can 206. Oppressors warned 37 344. Oppression 336 352. Orphanes 344. Outward signes should go with inward truth 230. Oyle signifieth the Gospell and faith 396. Oyle and wine signifie faith and repentance 423. Oyle signifieth the holie Ghost 405 413 431. Popish oyling 414. P. Pan a God worshipped by the Heathen 437. Papists being learned harden the hearts of the ignorant 85. being ignorant when they cannot answere our reasons they shift them off as Pharaoh did the miracles c. ibid they are obstinate 142 422. they will not be wonne by their owne men 104. they are in shew courteous 141. but iâ—dâ—ed cruel 142 422. Papists giue out that they are more blessed then the Virgin Mary 143. Papists did not build our Churches 366. Papists compared to Locusts or Grashoppers 132 134 135 to Scorpions 136. to Horses 139. to women 141 to Lyons 142. Partes of this booke of Exodus pag. 2. Parents ought to teach their children 126 196 197. Paâ—ents should not be striken 333 334. Parents conâ—ent in the marriage of their children 341. Passion of Christ prefigured 189 190. the publishing thereof prefigured 416. Passeouer the name the time of the institution the place where it was eaten 185. the manner thereof with the signification of euery thing 186. c. Patience 61 74 83 279. Peoples frowardnes 15. the Ministers discouragement 49 50 51 83. and their obedience is his ioy 317 they should delight in a godly teacher 396. they ought not to direct their Minister 438. their inconstancie 69 280 281 438. Perfume 431. Perseueranâ—e in going forward 209 216. Persâ—cuâ—ions by Romane Emperours 10. Pharaoh hardned by his enchanters 85. alâ—bi passim Pharaohs daughters name 19. her humilitie 21. she was reckoned among the Gods for bringing vp Moses 174. Philosophers may be vsed as seruants to Diuinitie 173 363. Pillar of fire 207 c. Pittie not to be shewed where God condemneth 458. Plagues by small things haue ouerthrowne great both persons and places 94. one in the neck of another 121. if lesse preuaile not greater will be sent 89 91 92 112 113 115 159 163 181. Plagues of the Egiptians see Egyptians Pledges 340. Pomp 326. Pompey wanted honour of buriall 425. Poore are not to be wronged 352. Poore are to be relieued 353 354 360. Pope he would be God 79 80. he is a monster neither God nor man 80 135 his pedegree 133. hee is the cause of warres 139 c. hee came from Hell 144. he may erre 440. hee may be rebuked 445. Poperie is no cause of plenty 257. Poperie is not the best religion for a common-wealth 458. All that died in the time of Poperie were not cast away 138 and therefore we may comfortably hope of our forefathers liuing in that time 304. Popish superstition in preferring one place before another 35. Popâ—sh rememberances 205. Popish doctrine of doubting 287. Popish altars 403. tapers 404. oyling â—14 the making of their oyntment 432. Trâ—nta's and Maâ—les 179 cake 187. Popâ—sh priests are no ministers of the Gospell 432. Posteritie fareth the worse for want of religion in predecessors 64. Posteritie prospereth with well gotten goods 269. Pouertie 37 251 260 267 268
forget This maketh the child vndutifull to his parents because hee forgetteth what they haue done for him which made the olde father Tobiah call vpon his sonne earnestlie to remember what his mother suffered for him when he was in her bodie what care after when he was brought into the world to make much of her as long as she liued when she should die to burie her by him The good father doubted not but due remembrance would work gratitude as he well knew vnkind forgetfulnes would do the contrarie This is the sinne of seruants to their Maisters of Maisters often to their seruants Of one neighbour towards another of all the world almost this day But could such seruice may you thinke as Ioseph did to Egipt be euer forgotten yea yea we sée it héere noted by God himselfe and therefore we must know it for truth that ingratitude will make no bones to swallow vp any vertue any merit any goodnes whatsoeuer Which causeth a saying to be most true Si ingratum dixeris omnia dixeris if thou canst truly say he is vnthankfull in that one word thou hast saide all the euill of him that may be spoken Honourable therefore was it and thrice honourable in King Henry the 3. King of this land so to remember the seruices of his oppressed seruant Hubert Lord chiefe Justice of England thereupon to frée him from the malice of his enemies and to saue his life I sée no reason saith he why we should deale so hardly with Hubert when his enemies vrged his execution and expected the Kings cōmandement for the same for first from the time of his youth he serued mine Uncle King Richard then my father King Iohn in whose seruice as I heard say beyond the seas he was driuen to eate his horse and in my time he hath stoode constantly in the defence of that Realme against forreigne Nations kept the Castle of Douer against king Lewis and vanquished the French-men vpon the seas also at Bedford and Lincolne he hath done great seruice If hee should be guiltie of anie thing done vntruly against me which is not euidentlie proued yet by me he shall neuer be put to such a villanous death For I had rather be accounted a king foolish and simple than to be iudged a tyrant and séeker of blood especiallie of such as haue serued me and my Auncestors in manie perils so dangerously weighing more the few euils which yet be not proued than so many good deserts both to me and the whole Realme euidently knowne vnto all men As then remembrance and forgetfulnes of a good are contrarie so you sée the effects of them are contrarie the one bringing forth all honourable actions the other oppression and crueltie as in this place These were the foure causes of this great affliction of Gods people and let vs neuer forget them nor their vse 3. In the next place let vs note their manner in bringing their purpose to passe first they haue a méeting and a consultation then an exeeution of what they haue deuised Their méeting the king caused when he said Come let vs work wiselie c. In which wee sée the guise of the world the wicked haue a Come as well as the godlie but farre and farre differing for the godlie haue their Come as a word of encouragement to religion and the exercises thereof as when they say O come and let vs sing vnto the Lord let vs hartily reioyce in the strength of his saluation But the wickeds Come is to conspiracie and practise in which they are more diligent than the children of light are in their good for their bodies méete their heads méete their hearts méete both outward inward they are earnest in euill Such a Come we reade of against holie Ieremie Come sayd the wicked and let vs imagine a deuise against Ieremie let vs smite him with the tongue and not giue credite to any of his words Such another haue Kuffians and théenes and swaggering fellowes in the booke of the Prouerbs Come and cast in thy lot with ours for we will haue all but one purse c. Such another hath the harlot to the young man Come my husband is not at home c. But against such cursed Comes let vs euer remember what the Psalme saith Blessed is the man that hath not walked in the counsell of the vngodly nor stand in the way of sinners and hath not sit in the seate of the scornfull And that Arnobius an olde Writer well noteth vpon those words Primus psalmus vnde scit beatitudinem perijsse inde recuperat In consilio impiorum abijt Adam id est in serpentis et mulieris Et nunc Adam noster id est consensus noster beatus erit si non abierit in consilio serpentis et mulieris id est inconsilio carnis et diaboli aut si abierit non ibi stet aut si steterit non sedeat c. The first Psalme saith he where it knew happines was lost there beginneth to recouer it againe for Adam walked in the counsell of the wicked namely of the woman and of the serpent And now our Adam that is our consent shall be blessed if it doo not walke in the counsell of the woman and of the serpent that is of flesh and the deuill or if it happen to walk yet standeth not still or if it stand still yet sitteth not downe in the same that is abideth not and tarieth in it but remembring the law of the Lord taketh his delight therein and in the same doth exercise himselfe both day and night This cursed conuenticle and malicious méeting albeit wholely it sauoreth of crueltie and blood yet if you marke it it is couered and smeared ouer with a vizard and die of wisedome for Come faith the King let vs wisely worke So still is the Deuill like himselfe if you marke it and euer in his colours His followers learne of him and they also delight in colours The proud man is cleanlie the couetous man is prouident the drunkard a good-fellow and such like But the day will come wherein all such colours will be washed away and the cleare sunne breaking out and dispiersing all clouds sinne will be discerned to be sinne and eternally punnished Thus of their méeting and their counsell 4 The conclusion resolution of their counsel if you marke the text is to lay burthens vpon this people and to kéepe them downe Burthens of labours as appeareth and burthens of payments as some write So that by this way their strength should be shaken and their liues made wearisome vnto them that thereby lesse encreasing might be amongst them and lesse feare had of them Where marke if you doe not sée the deuises of some in our daies wise as they thinke but héerein wicked as we know séeking by such practises to breake both backs and hearts of those that deserue better then
pittifullest manner that it could therby desiring to be saued from the destroyer yet could they not help it must away to the riuer to the riuer it must be drowned without all remorse and pitie Let it worke in our hard hearts some true féeling of our happie fréedome from such miserie and earnest prayer to the God of mercie that euer he would continue freedome vnto vs. 3. It is said also the child was faire What God had appointed him for you knowe and now sée how the Lord gaue what with men might giue him more grace Uertue in a faire bodie is more acceptable And often in children appeareth some signe of future vertue wherewith God purposeth to endue them when they are men Beautie and comlinesse either in men or women is the gift of God but a greater gift it is to haue grace withall to liue vertuouslie Sarai Rebecca Rachel among women were verie faire and most vertuous withall Salomon speaketh of others beautifull also but not good Prou. 6. 27. Prou. 11. 22. Ioseph Saul Absolon among men were goodly personages but Iosephs pietie was more glorious than all his beautie Thanke GOD for his mercie in your selfe and your children and to supplie all defects beséech him in your prayer you shall finde the comfort and the benefit of it If fauour be but hard remember S. Bernard It is a happie blacknes in bodie which is accompanied with a whitenesse in minde Many haue béene hard fauoured and yet endued with excellent parts Philopaemen a Grecian Captaine verie deformed excelled most men in Militarie matters Acsope very hard fauored yet most wittie Socrates full of imperfections in shape and yet who more famous for wisedome Apollo his oracle gaue him preheminence Thus might I tell you manie Stories but you sée the Meditation sufficientlie followe it further as you sée cause Blessed be God that euery way giueth vs comfort Xerxes that had that huge armie yet is said to haue béene the goodliest man of them all Plutarch in the life of Demetrius saith hee was so passing in face and countenance that no Painter or Picture-maker was able to drawe him Of Scipio Africanus he saith that the Barbarians in Spaine stoode amazed at his comlinesse Suetonius writeth of the goodlie Eie of Augustus Caesar What an excellent personage Charles the great had Paulus Aemilius sheweth in his third booke Maximilian the first had such a Presence Maiestie that a stranger is said among 30. great Princes to have noted him out hauing neuer séene him before But I forget my selfe out of a desire to giue you occasion to thinke of more 4. But was onlie the fairenesse of the childe that made the mother hide him No euerie creature thinketh his owne faire This therefore is somewhat but not all Nature had a sway and yet aboue all Gods Spirit telleth vs of another thing which wee must marke namely of faith For by faith saith he by the Apostle to the Hebrewes Moses when he was borne was hid thrée moneths by his parents because they sawe hee was a proper childe neither feared they the Kings commaundement Faith beléeued that God would one day release them and not any longer suffer them so cruellie to be oppressed In hope therefore of the same they vsed meanes hiding him as they could and leauing the successe to God Their eies could not sée any way of safetie much lesse that way which after fell out but their hearts hoped their soules prayed and vpon him they fixed both heart and soule who is Almightie All-mercifull All-swéete and kinde to his distressed seruants then néerest when he séemeth furthest then strongest when hee séemeth weakest then swéetest when hee seemeth lowrest and then vp in wrath to reuenge our wrongs when the world doth thinke hee hath forgotten vs. Such faith then let vs marke and pray for in the euill day doubt not the Lord distrust not his helpe shift along in his holy feare with such lawfull meanes as you possiblie can commend the blessing of them to him and let him euer doe his owne will 5. But alas she could not long keepe him thus Three moneths she did it by secret hiding but then saith the Storie she could no longer so cruell were their hearts and so narrowe was the search that hee must away a case more than bitter as hath beene saide But what helpe now for this guiltlesse babe See an excellent woman full of faith in her God when she could no longer hide him she deuised for him a little arke made of réede and dawbed it with 〈◊〉 and pitch putting the childe in it and setting it among the bulrushes by the riuer side appointing her daughter the childs sister to watch the same so committing that thing to her mightie God which her selfe could not keepe from a bloodie tyrant neuer yeelding but in hope still euen as it were past hope depended faithfullie and constantly vpon her God for the safetie of her child 6. And what did the father all this while that the scripture still mentioneth the mother saying shee did and shee did Trulie of like all vexed amazed and tormented with she woe of it stoode as a man shiftlesse not séeing what to doe The woman enabled by God is the better man quicker and prompter for deuise in so touching an extremitie shee deuiseth what hee liketh and shee performeth what God blesseth In the weaker vessell Gods strength was more séene and hee doth enable them now and then for that purpose The knowledge of it must yéeld them a fit regard and men may not euer disdaine to followe them by whom they sée God sometimes doth worke Manie men haue béene well aduised by their wiues and the womans counsell not followed you reade in Scripture hath turned sometimes to the mans woe You remember the particular Haue not thou to doe with that iustman with diuers others 7. The childe thus placed by the water side and his sister watching a farre off as though she knewe not of it to sée what would become of her little brother what falleth out O depth of Gods mercie and goodnes downe commeth that way to wash her selfe in the riuer Pharaohs daughter euen this cruell Pharaohs daughter called of some Thermutis walking by the riuer side with her maydes spies the arke among the bul-rushes and sent her mayde to fetch it when shee opened it behold little Moses in it and the poore babe wept vpon her begging by teares as well as it could some mercie and pittie against the bloodie lawe of her father Shée had compassion and conceaued rightlie that it was one of the Hebrewes children By all which what may we learne but first that there is no rocke more sure nor refuge more comfortable when mans power faileth than Gods gracious prouidence for there is no temptation so great whereunto that cannot giue an issue Secondly how able God is to dispose of men and womens courses otherwise than at the
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
workes how hée had not to doo with man but with God and so be voyde and naked of all excuse But This that the Lord saith Hee will harden his hart troubleth some and they séeke to temper it according to their fancies lest it should séeme iniustice in the Lord first to harden and then destroy not remembring what the Apostle saith God will haue mercy on whom hee will haue mercy and whom hee will hee hardneth And if any obiect and say why doth he then complaine for who hath resisted his Will His mouth is stopped by the same Apostle in the same place with this O man who art thou that pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Noting that no reason is to be demaunded aboue Gods Will for who will goe further shall tast the reward of his rashnes and the Maiestie of God shall ouer-whelme him Hath not the Potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour And shall lesse authoritie bee giuen to God Aske the Potter a reason and it is but his Will and yet dust and ashes wil demaund more of God Againe if we be all of one Lumpe of corruption as wee must needes confesse wee are if it please God to exempt some from the death due to so sinfull wretches dooth hée any wrong to others that hée vouchsafeth not the same vnto leauing them but to their owne natures No he may doe with his owne as it pleaseth him and what hée dooth still is iust holy and good Let the wicked then accuse themselues and not God for still in themselues they shal finde the cause if rightly they looke into their owne will 9 It followeth in the Text Then thou shalt say to Pharaoh thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say to thee let my Sonne goe that he may serue me if thou refuse to let him goe beholde I will slay thy Sonne euen thy first borne Marke then the Title God giueth to his Church and meditate on it earnestlie Hée calleth it his Sonne yea his first borne noting therein to all flesh that it is to him as a man-childe to the Father yea as the first borne which commonly is loued most tenderly and in greatest honour Now then thinke with your selfe what heart is in you to the fruite of your body and to your first borne thinke how you could endure to stand and looke vpon the abuse offered by any to the whole or any parte as to sée but a legge or an arme cut-off iniuriouslie by bloody butchers and then thinke of God to his Church and euery part of it whose affection so-much excelleth yours as God excelleth man and holinesse and perfection misery sinne and corruption What a comfort is this when the Deuill roareth and Tyrants his instruments rage breathing-out blood at their nostrils and nothing but death and destruction at their mouthes with furious phrases and spéeches of pride as though there were none that could stop them or controle them in what they will Thinke on the difference of GOD and man in this point that many harmes may be done to our Sons and our first borne which wée sée not neither know of and therefore at the instant féele not any touch for it or by it But God séeth euer and euery where all actions all intendments and purposes all thoughts and secret attempts whatsoeuer and still is aboue man in his tendernesse of loue to his sons children as far as God excelleth dust and earth and sinne and corruption as I saide O what a touch giue these raging cruelties then against his Church vnto him what a féeling hath hée of them and how doo they pierce his gratious bowels wherein he hath wrapped-vp his people as his Sonnes and as his first borne Still thinke of your selfe what heart would be in you and then try the difference of God and you But you will say vnto mée it is comfortable to consider this tender loue that you note indéede but why then doth God suffer such iniuries and oppressions béeing able to auert them as man is not for the most part This is the loue of a Father that he neither can sée nor suffer to be done to the childe hée loueth any outrage and crueltie his power béeing able to saue his childe from it To which if I answere I must pray you to continue euen still in your owne resemblance and to tell me if you dayly sée not most tender Fathers perceiuing cause for a further good to suffer their children to lie in prison to bée tossed in lawe to bée schooled many wayes by suffering want and biting vpon the bridle for a time yet in the midst of al these things haue an eye to them a loue to them and asetled purpose when they know themselues their strength the world his practises men and their humors and many such things not otherwise of many well learned often but by these meanes then to set-hand-to to helpe them that then a loue may bée knowne a loue and a good a good with a liuely taste in comparison of that which would haue béene if sooner the Father or friend had stepped in So so is it with the Lord for our capacitie though indéede no comparison betwixt Him and vs. Hée knoweth his times and turnes and our wants perfectlie fitting the one to the other most mercifully that both onr corruption and his goodnesse may best appeare to the greatest benefit vnto vs. Therefore let him alone in his own waies tarrie we as the Psal saith his blessed leasure Be strong and he shall comfort our hearts put we our trust euer in him Of the earthly father or friend the Prouerbe saith wel he may sée his childe or kinsman neede but he cannot endure to see him bleede So our sweete God wel he may see vs humbled schooled and tamed wained from the loue of this wretched world but vndone cast away finally for euer he cannot endure it he will not suffer it he will not sée it O blessed bée his Name for euer euer for it Haue this in your remembrāce therfore as a swéete Comfort the occasion of this Note Israel is my Son euen my first borne And therefore tell Pharaoh he were best take héede what he doth for I will make his Sonne and first borne féele it if he hinder mine and will not let them go to serue me The world you know contemneth despiseth vs counting vs the refuse of the people and what may bee base or vile but this loue is life and this regarde with God is honour most high in the comfort whereof we may sup-vp these earthly scornes if his Grace bée with vs. The Prophet Esay in his spirit tasted this when so swéetely hee prophecied and published to this day to bée séene and heard
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
stoode in their way as they came out from Pharaoh To whom they said the Lord looke vpon you and iudge for ye haue made our sauour to stinke before Pharaoh and before his Seruants in that ye haue put a sword in their hands to sley vs. A third euent of the ambassage of Moses and Aaron is this bitter expostulation of these Officers wherein as in a glasse most bright and cleare you sée the condition and lot of faithfull Ministers in this wretched world First the King and now the people accuse them as worthie of great reproofe both gréeuous to good minds but especiallie to be accused of their brethren when they doo as their dutie requireth O it is double gréeuous and euer was But thus was it euer and will bee euer and therefore praemonitus praemunitus forewarned forearmed and praeuisaiacula minus feriunt Darts espied before they come hurt lesse God giue vs patience loue still to them that loue not vs. Heere is great bitternes and yet vndeserued in this their spéech if you marke it and heere is great inconstancie compared with the Chapter before where they worshipped and welcommed these happy Messengers of a gracious God who saw their oppression and miserie and sent to helpe them But quae nocent docent things hurtfull instruct and giue wisedome While all is well good is the Minister and when the crosse commeth he and his doctrine though the truth of God is cause of all away with that and away with him The word which thou hast spoken to vs in the name of the Lord wee will not heare it of thee But wee will doo whatsoeuer thing goeth out of our owne mouth as to burne Incense to the Queene of Heauen and to poure out drinke offerings vnto her as we haue done both we our Fathers our Kings and our Princes in the Cities of Iuda and in the streetes of Ierusalem now marke their reason for then had wee plenty of victuals and were well and felt no euill But since we left off to burne Incense to the Queene of Heauen and to poure out drinke offerings vnto her we haue had scarcenes of all things and haue beene consumed by the sword and by famine This is the stay of the multitude and this is the line they measure all things by their prosperitie in worldly matters and immunitie from trouble and affliction any wayes But it is a crooked rule if we hearken to God and he that will followe him must take vp his crosse and followe him when his good pleasure shal be so Take héede also by these mennes examples to expect deliuerance from any calamitie sooner and faster than God pleaseth For because of this they breake out in this sort against Gods Seruants they will not tarie the leasure of God but when themselues will and as they wil they must be deliuered A dangerous dealing and no way fit for them that are séekers and crauers 12. Wherefore Moses returned to the Lord and said Lord why hast thou afflicted this people wherefore hast thou thus sent me For since I came to Pharaoh to speake in thy Name he hath vexed this people and yet thou hast not deliuered thy people Sée sée the right remedie in all affliction euen to returne vnto the Lord as Moses did here For he woundeth and he healeth hee killeth and he maketh aliue he bringeth downe to the graue and raiseth vp againe But Moses manner of returning with such expostulations here is not to be commended for hee pleadeth with the Lord as though hee did contrarie to his promise because as yet there appeared no fruite of his ambassage He also complaineth as though his calling were in vaine since worse worse was the condition of the people from his first comming Wherefore sée and marke the weakenes of the strongest sometimes and especiallie when of such they are vexed as they haue deserued well and indéede should receiue a kinder course frō them O gall of friends how bitter art thou how strikest thou to the very bottome of a fleshie heart and leauest a sting behinde thée that killeth with the poyson and venome of it if God succour not Neither the furie of Pharaoh nor the crueltie of the Egyptians moued Moses any thing but his owne to wrong him whose good hee sought and with all perill to himselfe endeauoured it moueth him so that his weakenes breaketh out euen before his God This should moue men and all that looke to be liked and liue with God to forbeare and flie from the like vnkindnes toward those whom God hath sent to them for their good and this must remember such messengers to pray for strength and as Moses yet forsooke not his Office for all this so neither they to doe but still going on to expect the Lords mercy which here to Moses now shewed it selfe and gaue him comfort as followeth in the next Chapter CHAP. 6. The parts of this Chapter are two First a repetition of things done before from the 1. verse to the 12. Secondly a short Storie by way of digression of the names and families of the Israelites from the 12. verse to the end of the Chapter 1. TThen for vse of this Chapter let vs consider these wordes of the Lord ver 3 And I appeared to Abraham Isaac and Iacob by the Name of Almightie God but by my Name Iehouah was I not knowne vnto them and vnderstand the true sence and meaning of them Wherein wee may not thinke that this name Iehouah was vnknowne before this time for expreslie hee named himselfe thus to Abraham Gen. 15. 7. and to Iacob Gen. 28. 13. as also in the 26. ver 24. where Iacob prayed vnto the Lord by this Name But the Lords meaning is by this kinde of spéech to prefer by way of comparison this manifestation of himselfe which now he entended to make before all others made to the Fathers in former times because those contained but promises this should haue the effect and performance of the promises so as the words are as if the Lord should haue said I appeared to Abraham Isaac and Iacob by the name of Almightie God that is I gaue them promises which they by faith laide hold on and beléeued moued with the assurance they had of my Almightie power and all-sufficiencie but by my name Iehouah was I not knowne vnto them that is I gaue them not the accomplishment and matter of my promise as now at this time I will doo to you For now as my Name Iehouah signifieth an existence by my selfe of whō in whom by whom and for whom whatsoeuer is is and hath being so shall you sée it come to passe in your Deliuerance from this raging Tyrant and cruell bondage I will performe what I haue said and I will now cause it to be what heretofore I haue onely said should be S. Bernard hath a good Saying touching this matter when hee teacheth vs thus
That the calling of God by seuerall Names as Father Maister or as here Almightie Iehouah and the like ariseth not of any varietie in his Nature which euer was and shall be inuariable but of and from a manifold varietie of affections in vs according to a diuers profiting or not profiting of our soules whereby hee séemeth to be changed with vs that change So may I profit in the way of Godlines that his Name toward me may be a Father and so may I not profit as his Name may be a Judge a Reuenger mightie and terrible c. 2. Let vs obserue these words ver 5. I haue heard the groaning of the children of Israel whom the Egyptians keepe in bondage c. Are they not swéete and comfortable Miserable man remembreth and heareth his friends when they are in prosperitie and if aduersitie come vnto them neither hearing nor séeing then but a proude scornefull and bitter forgetting The Lord is not so but when wee are at the worst then he remembreth vs then hee heareth our groanes and sighes and pittying helpeth to our vnspeakeable comfort O kinde O gracious and déere God still continue this eare of mercie towards thy poore afflicted Seruants and giue that deliuerance ease and fréedome that euer euer may bee matter of thy praise to all succéeding learners how swéete thy nature is Amen Amen 3 Also I will take you for my people c. Behold the end of all deliuerance and of all benefites receiued from God euen that wee should be his people that hee might rule in vs ouer vs and his praise be euer in our mouthes Wherefore sée how carefull wee should be alwaies to answere this our Calling and neuer to be found vnmindfull of such fauours For if this plainer manifestation of his goodnes to them more than to their fathers was matter to them iustly to stir them vp to thankfull féeling how much more should his manifestation of himselfe to vs in his owne Sonne in whom he hath opened all the treasures of mercie and louing kindnes moue vs to an eternall and neuer ceasing care to please him serue him honour him and loue him And then more perticularly that hee should accept me me for one of his people O what can I say for such a loue but beséech him euer to make me thankfull Amen Amen 4. And I will bring you into the Land which I sware that I would giue to Abraham to Isaac and to Iacob and I will giue it vnto you for a possession I am the Lord. Swéete comfortable was this promise as often as God repeated it but many were the difficulties that appeared to mens eies against this hope all which how great so-euer or many the Lord if you marke it easeth with this one word Ego Dominus I am the Lord. Thereby teaching that as long as our hearts holde this perswasion of him that hee is the Lord so long wee must euer rest assured without fearefull fainting that hee can performe his promises in mercie made vnto vs be there neuer such stops and lets in our eyes What then is thy case are thy sinnes many and great remember he is the Lord and play not Cains part to say they cannot be forgiuen Are thine enemies strong and fierce and bitterly bent against thée Hée is the Lord and therefore can stop and stay them they shal not hurt thée aboue his pleasure which shall be no hurt but profit to thée in the end Are thine infirmities many hee can heale them hee is the Lord. Are thy children vntoward or vnkinde hee can change them hee is the Lord. Finally whatsoeuer gréeueth thée remember this and be comforted hee is the Lord he shall euer be the Lord and he shall euer be thy Lord to care for thy woes and to send thée helpe Onely beléeue 5. So Moses tolde the Children of Israel thus but they hearkened not vnto him Sée sée how hard it is as your Marginall Note saith to shewe true obedience vnder the Crosse Neither the word of God nor his miracles wherewith heretofore they iustly haue béene moued and wondred haue now any place with them but all dulled and deaded with conceiued griefes they suffer themselues to be caried away beyond the measure that Gods children should euer holde in their aduersitie which as it is a very dangerous thing so ought it carefully to be auoyded It is often a penaltie that hee layeth vpon the contemners of his Graces that cleauing altogether to the externall fauours and fawnings of this life they taste not comfort in any affliction whereas the godly the more they are pressed and nipped by the schooling hand of their God the more vehemently they sigh vnto God and looke to his promises with patience and hope This may teach the Ministers of God also not to be cast downe and discouraged if their words euer be not hearkened vnto and regarded since so worthie a man as Moses was in the house of GOD found this measure I knowe I knowe the bitternes of it to a heart that hungreth for their good but wee must bee content wee are not like to them that haue spoken in vaine to deafe eares before wee were borne The world will bee the world crooked and crosse froward and vnkinde though wee breake our hearts in labouring to winne to a better course O what a thing is it to come out of Egypt c. 6. Thē the Lord spake vnto Moses saying Goe speake to Pharaoh King of Egypt that he let the children of Israel goe out of his Land Before you sawe how he was bid goe to the people now wee heare him sent to Pharaoh so is there neuer any time for men of place and publique function to be idle Euer euer there is some seruice for them and an vse of their care paines and labour Now they must defend the oppressed and wronged now they must punish the euill dooers now they must comfort now they must chide that euer they may sée and finde honour to bee a burthen and an vnceasing carefulnes Priuate men also may make vse of it for either in flying euill or in doing good there is alwaies a care in good mindes But I leaue it to your meditation I note and sée héere the bottomlesse mercie of the Lord who although he might iustly haue giuen ouer to fauour so froward a companie that would not hearken to his words and messages sent vnto them yet he doth not but still continueth to haue mercy vpō them verifying that spéech of the Prophet Dauid Euen as a Father pittieth his children so is the Lord mercifull to his people I sée it also héere not without my good that when Moses had receiued this discomfort that the people would not regard his wordes and might stand in a maze what more to doe the Lord helpeth him out of this doubt and sendeth him to Pharaoh Surely surely if the Lord helped vs not in many mazes that this
it would be thought of though the persons of such Messengers may be thought contemptible yet he that sent them will beare no contempt in the end 6. But Pharaoh by this myracle was made nothing better Therefore euidently it appeareth that albeit signes and myracles be required of some men to satisfie an itching humour to sée newes and vnder a pretense that if they sawe such thinges they would beléeue yet indéede these meanes will not reforme them but euen more and more they become rebellious against the truth as héere was Pharaoh Wherefore the Lord doth not yéeld to the foolish fancies of men in this behalfe but answereth in the Gospel to such humours This adulterous and crooked generation seeketh a signe but none shall be giuen them more than the signe of Ionas the Prophet The consideration whereof should make vs wise and to cease from vaine spéeches as what signe shewe they what myracles worke they with such like And to kéepe in the knowne way To the Law and to the Testimonie that is to the written word of God extant among vs confessed and acknowledged by both sides and if our doctrine and perswasions be according to that then are they assuredly right then is there light in our doings and the Sunne of true vnderstanding shineth vpon vs. For the Word is truth the Word is olde and oldest a lanthorne a rule a guide a teacher not to be excepted against euer This way doth God choose and trie myracles by it if you remember in the 13. of Deut. not admitting of all the wonders in the world if they leade contrarie to this neither reiecting this though there be no daily wonders added to it since the doctrine being the same the signes and wonders alreadie done by Christ and his Apostles mentioned in the Scriptures abundantly serue But how doth Pharaoh shift of this great Signe séeing he is not disposed to yéeld to it surely if you marke it euen in the very same sort that some now a-daies doo who talking of Religion and séeming as if they were willing to be resolued when they heare a reason which they cannot answere in stéede of yéelding say were such and such heere they could answere you c. So playeth Pharaoh hee thinketh of his wise men and learned men whereof Egypt had store and though he cannot tell what to say himselfe to so manifest a Signe yet hee perswadeth himselfe they can and send for them hee will to sée what they can say rather than yéeld to the worke of God They being come as they were blinde themselues mingling with good learning vaine errors of Magicke incantation and inuocation of Spirits so in the iust Judgement of God they became instruments of blindnes vnto Pharaoh to holde him still in disobedience and hardnes of heart against the Lord and his true Messengers A thing worthie marking and due remembrance whilest wee liue to the end we may learne to affect truth better and to giue place to reason in our hearts and soules when it is laide before vs without pinning our selues to other mens sléeues who erring themselues in that which is sought though otherwise happily learned and to be liked can neuer doo any better Office to vs than these Enchaunters did to Pharaoh namely still and still with their iuglings make vs stiffe and stubborne against our God and against our good till we perish in Hell as Pharaoh did in the Red-sea S. Paule therefore rightly naming two of these Enchaunters compareth all false whisperers vnto them saying And as Iannes and Iambres withstoode Moses so doo these also resist the truth men of corrupt mindes reprobate concerning the faith But they shall preuaile no longer c. 7. But how did these Enchaunters kéepe Pharaoh in his blindnes The Text saith They did the like and so abated the credite of Aarons myracle Whereupon question is made whether in déede and truth they did the like or onely in shewe by deceauing the sight And answere is giuen by some that if we affirme God in anger Judgement towards Pharaoh to haue changed the rods also of the Enchaunters into true Serpents there is no absurditie but other much better like to say there was a deceauing of sight and whatsoeuer shew they made it was but false and phantasticall Non fuisse veros dracones sed sic apparuisse virtute Daemonis ex aeris transmutatione That they were not true Serpents but so onely seemed to be by the power of the Deuill changing the ayre This then especiallie is to be noted that false signes and wonders can be done by Sathan and his members God so permitting and therefore that wee stand fast in the truth which wee haue learned out of Gods Booke and trie myracles by truth not truth by myracles according to the Rule of God taught vs in his Word For were it neuer so strange and admirable a thing if the drift of it be to leade vs from truth to error the worke is naught the worker is a deceauer Antichrist saith the Apostle shall be powerfull in lying signes and wonders In regard of which Admonition S. Augustine said Contra mirabiliarios cautum me fecit Deus meus c. Against wonder-workers and myraclemongers my God hath made me warie fore-telling mee That in the latter dayes there should be such which if it were possible should deceiue the very Elect. The Schoolemen say héere Moses Aaron fecerunt miraculum Magi autem mirum non miraculum Moses and Aaron did a myracle but the Enchaunters did a meruaile no myracle meaning because what they did was counterfeit But I stand not vpon it It is further most worthie marking héere that Aaron his Rod deuoured their rods for thereby wee are notably taught the end of falshoode and error at the last Truth shall deuoure it in Gods good time for Magna est veritas praeualet Great is truth and preuaileth If you continue in my word saith our blessed Sauiour you shall knowe the truth and the truth shall make you free Yet Pharaoh could not sée but his heart was still hardened euen as in our times wee knowe the fearefull blindnes of some in the greatest light that may be giuen them A wise heart will note this earnestly and neither be moued to such obstinacie nor cease to feare the like iudgement if vnthankfully Gods fauour vouchsafed be passed ouer Much doth God for either man or place when hee graciouslie giueth good Teachers and where such Enchaunters as these are receaued and hearkened vnto what can follow but Pharaohs hard hart to eternall woe Beware beware whilest God giueth you time To day if you will heare his voice harden not your heart How knowe you what iudgement and wrath to morrowe day may bring vpon you Truth may be oppressed for a time God so pleasing either to punish or trie his people but finally suppressed it shall not be God being stronger than all his enemies
and able to disperse all duskie cloudes bringing his glorious truth out to beare sway againe at his good pleasure Simplex nuda est sed efficax magna It is simple and naked saith One but powerfull and strong Splendet cum obscuratur vincit cum opprimitur It shineth euen when it is darkned ouercommeth when it is oppressed The 2. part THese thinges thus passed ouer the holy Ghost commeth to shewe the first of those ten plagues which the King and his people tasted of namely of the turning of their waters into blood whereby their fish died and both man and beast were perplexed Of this plague there is a Denuntiation ver 17. 18. c. Secondly an Execution ver 22. 23. Thirdly an Euent which againe is thrée-fold 1. A Conuersion of the waters into blood 2. An Imitation of this myracle by the Enchaunters who did the like ver 25. And lastly an Encrease of hardnes in Pharaohs heart when hee had séene all this ver 25. 26. Concerning some profitable vse of all which to our selues thus may we meditate and thinke of them 1. God telleth Moses that Pharaoh in the morning will come to the water to wit vnto the riuer Nilus and there he should meete him Whereby wee sée the truth of the Psalmist his spéech O Lord thou hast searched mee out and knowne me thou knowest my downe sitting and mine vprising yea thou vnderstandest my thoughts and that long before thou art about my bed and about my pathes spiest out all my wayes What care then should wee haue of our actions when euery step of ours is thus knowne to God Hee knoweth you sée which way wee will walke in the morning before euer wee goe out of our houses and he knoweth all to goe no further in this matter 2. Wee sée againe how the Lord smiteth the waters héere that the Egyptians might knowe as also all the world besides how the Lord our God hath power ouer all his creatures to giue the vse of them to vs and to take the vse of them from vs at his pleasure Interpreters vpon this place say Hanc plagam intulit Deus propter pueros â—udeorum in aquis immersos fluuius enim mutatus in sanguinem conqueritur de câ—de puerorum per eos commissa This plague GOD brought vpon them for the children which were drowned and the riuer thus turned into blood complained to God for that slaughter saith Theodoret. Origen and Augustine say it was poena culpâ— the punishment of sinne meaning the drowning of the children That which is added in the Text And it shall greeue the Egyptians to drink Austine saith of it thus Bibentibus erat exitiuÌ„ non bibeÌ„tibus pâ—na obsitim quaÌ„ sustinebant Vnto theÌ„ that dranke it was death vnto theÌ„ that dranke not it was a great punishment for the thirst which they sustained Iosephus in like sort Si bibebant coÌ„festim â—â—ri dolore corrâ—piebantur hoc forsan Textus innuit cuÌ„ dicit affligâ—â—tur Egiptiâ— If they dranke by and by they were taken with a bitter griefe and this peraduenture the Text meaneth when it saith It shall greeue the Egyptians to drinke Philo saith Hominum siti enectorum magnus numerus ace uatim iacebat in triuijs non sufficientibus domesticis ad sepultuâ—e officia A great number of men dead with thirst lay by hâ—apes in the streetes and high-wayes their houshold friends or seruants being not enowe to bury them Such a plague was this turning of their waters into blood 3. We may further note an encrease of terrour in this myracle aboue the former of the Serpents For as you plainly sée it was far greater and more 〈…〉 efull And we may thereby learne this good Lesson â—â—at where milder meanes will not serne God both câ—â— and will add sharper and heauier The Serpents before were a faire warning but yet because they hurt no man they profited few men Now therefore he will touch them a little néerer he will strike the water which neither man nor beast may want and so sée if their hearts will yéeld obedience to his will Thus assuredly dealeth he with men and women at this day but peraduenture it is not marked He encreaseth his crosses from goods to bodie from body to minde from ourselues to our children and still maketh vs abound with more want and woe in greater and sharper measure that we may repent and turne if wee will be perswaded if not in the end he can make an end and finally destroy vs with miserie that shall neuer end O that wee may haue then wise hearts to obserue the steps and degrées of Gods dealing with vs profiting by the lesser and so preuenting the greater to his good contentment and our euerlasting comfort and safety Nilus was a riuer wherein they much gloried receauing by it great riches and great defence wherefore to sée this riuer turned into blood so fearefullie might well haue smitten their hearts and made them humble themselues to God but nothing will humble some men neither entred all this into Pharaohs heart which hardnes is euer a fearefull signe and to be prayed against Marke it also how if we stoope not to God but continue obstinate by degrées hee will come to our néerest and déerest comforts Thus I hope if you reade this Chapter ouer againe in your Bible you sâ—e some measure of the vse of it which is the thing I ayme at to encourage you to the reading of the Text and then daylie more and more reading with godly Prayer and Meditation shall yéeld further vse and profit in many things the holy Scriptures being as a déepe water wherein the greatest Lyon may swim and the greatest vessell touch no bottome Let this much therefore suffice of this Chapter CHAP. 8. In this Chapter are set downe three fearefull plagues more The plague of Frogges The plague of Lice The plague of Flies 1. WHereof to make vse to our instruction and reformation let vs consider this gracious Admonition in the first verse vouchsafed to Pharaoh againe Let my people goe that they may serue mee Can there any thing be swéeter to the Childe of God than to marke how slowe the Lord is to punish and how desirous of amendment without punishment O howe may my Soule assure it selfe of mercie if penitentially I séke it where such a Nature is Cannot hee endure to punish Pharaoh a proude and haughtie rebell against his Diuine will and will he willingly smite my poore soule your poore soule or any poore soule brused and broken with the sense of sinne and groaning and sighing for one drop of mercie at his hand No no there is mercy with the Lord and therefore shall he euer be feared Hee is slowe to anger and of great kindnes Hee will not alwaies chide neither keepe his anger for euer He hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities
and fetch their Cattell in according to it Looke therefore euer at obedience and iudge thereby of your heart at the least looke at the willingnes of your hart to obey though humane frailety cause some imperfectioÌ„ When Iosiah his hart melted when those Iewes harts were pricked wheÌ„ those Trauellers harts burned in the way to EMMAVS then was it wel you know with al of them And such féeling must euer make vs well also For there be too many that say Moses what the can will fetch neither seruants nor cattell into the house to whoÌ„ it shal happen one day as suredly as here it did to the Egyptians Uengeance shal come down one way or other and light vpon them as here did thunder hayle and fire and lightning vpon the despisers of Moses warning For with an heard heart saith the Wise-man it shal neuer be well in the end If a condemned man should refuse his Prince his gratious pardon died he not iustly If a besieged Citie should refuse offered aide perished it not worthelie So standeth it with Contemners of the word which is a gratious pardon for all our offences and a sauing ayde to our besieged soules When a sicke man refuseth meate we doubt of his well-doing but if he féede well wee hope of life So is it with vs if we receiue the Word or refuse the Word For he that is of God saith our Sauiour heareth Gods word and who so will not as sure a signe it is on the other side For you therefore heare not because ye are not of GOD. A fish fresh and swéete is knowne by the eare being fresh and swéete and so is euer a good Christian Search then your selfe by this Rule and you shall profit either to prayer for what you misse or to thankes-giuing for what you finde In the eye of Christ it was so blessed a thing to heare obey the word that he pronounced happinesse rather to such than to the wombe that bare him and the paps that gaue him sucke A moouing spéech if we haue any life in vs. 13. Then Moses stretched out his rod towards Heauen and the Lord sent thunder and hayle and lightning vpon the ground and the Lord caused hayle to raine vppon the land of Egypt So there was hayle fire mingled with the hayle so grieuous as there was none throughout all the land of Egypt since it was a Nation Of which strange Plague many things are written which I will cut off séeking onely to make some profitable vse vnto vs of it Grandinem fulgura immisit illis ostendens quòd ipse sit Dominus omnium elementorum Et enim tam Aegyptij quaÌ„ Graeci existimabant quosdaÌ„ Deos esse coelestes alios subterraneos Et hos quideÌ„ imperare terrae illos vero mari alios in montes alios in agros imperiuÌ„ habere Quapropter etiam Syrus dicebat Deus mâ—ntiuÌ„ Deus Israel non conualliuÌ„ Ob id meri to Deus omniuÌ„ non soluÌ„ per fluuiuÌ„ terram sed per aërem mare castigauit eos flumina coelitùs illis immisit doceÌ„s quòd ipsesit Dominus Creator omnium quod beatus Moses dixit vt cognoscas quód Domini sit terra tu serui tui He sent vpon them Hayle and Lightning to shew that he was Lord of all the elements For both the Egyptians and Graecians had a conceipt that there were some Gods of the Heauens some of the earth and some vnder the earth that one sort ruleth the Earth an other sort the Sea one sort the Mountaines another sort the fields Wherefore that Syrian said the God of Israel is the God of mountaines not of vallies Wherefore God rightly heere chastised theÌ„ not only by the Waters and the Earth but by the Ayre also and the Sea and sent Thunder Lightning froÌ„ Heauen vpon them that so he might teach and shew that he is Lord and Creator of all things Which blessed Moses said in those words to Pharaoh that thou mightest know how the Earth and Thou and thy Seruants are in the Lords power Let it make vs soundly settle in our hearts euer both what héere we sée and what other Scriptures testifie of Him He raineth downe snares fire brimstone storme and tempest And it is the Lord that commaundeth the waters it is the glorious God that maketh the thunder Fire and hayle snow and vapours winde and storme fulfill his word Whether therefore wee be hindered or furthered by weather let vs euer cast vp our eyes to Heauen for it is the Lord still that ruleth these things and by his Will they come and goe Nature is His seruant and the Deuill is His rod neither of them working but as he appointeth The very Heathens had a glimpse of this truth when they taught Aeolus to be God of the winde and Neptune God of the Sea supposing that by some God these things must be gouerned Thinke then of the yéere 1588. and poure out his praise that so gouerned these things for our comfort On the other side when so euer they shall crosse our affaires either by Sea or Land stoope we to Him in humilitie search out our wayes what wee knowe amisse and amend it spéedily that the Lord may rebuke both winde and sea for our profit Furthermore in this that the Lord sent this plague of thunder and lightning vpon the Egyptians let vs learne how he commeth not stealing to wrath and iudgement against rebellious sinners but ratling and shaking both Heauen and Earth The fruite whereof should bee to make vs feare to offend For I will make the eares of whosoeuer heareth to tingle saith the Lord at that which I will doo so noting a fierce fearefull publique procéeding against sinne and sinners as it were vpon Stages house tops not in darknes and in secret Againe fire was mingled with hayle to teach that his Judgements shall not bee single but euen one vpon the necke of another vntill wee be either humbled or destroyed according vnto his will One Example of many that are in Gods Booke and other Histories may suffice Haman that wicked enemie of the Church true Religion was at length to taste of Gods Justice for his sinnes and how commeth the Lord against him closely couertly No but euen with thunder and lightning as héere against Pharaoh that is with open and great shew to all men of his wrath For first he is made to leade his horse in honour of him whom of all men he most maliced secondly hee falleth iustlie into his Princes heauie indignation and when hee humblie sued at the Quéenes féete for pardon hee was taken by the King as intending high villanie which encreased the Kings wrath mightily thirdly he is dispatched away to be hanged vpon that Gallowes which in his greatnes he had prepared for another fourthly his house and Land his honour and
offices were all giuen away where hee least wished them and yet the Lord stayed not héere but fearefully destroyed also his posteritie Was not this thundering was not this lightning and was not this Judgment as vpon a stage O let it euer be remembred of all that reade it with their eies and God for his mercy sake make it profitable 14 Only in the land of Goshen where the children of Israel were was no hayle In which words as heretofore so stil stil is noted the vnsearchable goodnesse of God to his Church together with his Almighty power to doo euer what He wil. He can saue and He can spill He can make such a wall about his children that no storme or tempest no calamitie or euill shall come nere them though it compasse them round about and others perish with it on euery side Two shall be in the fielde the one receaued the other forsaken two shall be grinding at the mill the one accepted the other reiected c. Blessed therefore is that man and woman who haue the Lord for their God And say vnto my soule I am thy saluation saith Dauid in one of his Psalmes noting thereby the comfort of this aboue ten thousand worldes Let vs therefore euer be carefull to be of the number of those that abide in Goshen where the Sauing hand of God shall defend from al euil 15. In these smooth wordes of Pharaoh verse 27. That he had sinned that the Lord was righteous and he and his people wicked That Moses should pray for him c. returning neuerthelesse to his old byas when the Plague was gone stil obserue as you haue done before the déepe falshood of mans hart making faire shewes without fruite and if God be thus glozed and dissembled with all thinke whether it séeme strange to mortall man to taste of it No no we must reckon of it to be praised to our face to be sclaundered at our backes by the one and the same person Yet let it not discourage vs to doo any good but onely let it make vs carefull to giue no iust cause and tenne thousand times thankfull when wee are released out of such a world and taken into his kingdome 16. Lastly that often repeated Sentence of Pharaohs heardened heart let it remember vs of that Saying in Saint Augustine Corda mala patientia Dei durescunt Euill hearts wax-heard by Gods long-suffering and patience Also of that in Saint Bernard Cor durum dici quod non cōpūctione scinditur nec pietate mollitur nec mouetur precibus minis non cedit flagellis duratur ingratum ad beneficia ad consilia infidum ad iudicia saeuum inuerecundum ad turpia impauidum ad pericula inhumanum ad humana temerarium ad Diuina preteritorum obliuiscens praesentium negligens futura non praeuidens It is called a heard heart which is neither rent with compunction nor softned with piety nor mooued with prayers which giueth no place to threatnings is hardened with stripes in benefits vnthankfull in Councill vnfaithfull in iudgment cruell vnshamefast in foule things not fearefull in perils in humane things most inhumane in Diuine things rashe forgetting things past neglecting things present and not foreseeing things to come Surely such a description if we our selues haue not Pharaohs hardnes will euer mooue vs earnestly to pray against such hardnesse Thus endeth this Chapter and thus end I hauing giuen you some taste how we may profit by reading of it CHAP. 10. Here you haue following two Plagues more to wit the eight and the ninth The eight from the beginning of the Chapter to the twenty verse and the ninth from thence to the end Concerning the former the Holy-Ghost layeth downe 1. A Commaundement to Moses to goe 2. A Denunciation 3. An Execution 4. The Effect that in the Seruants King 1. TOuching the first the Text saith Againe the Lord said vnto Moses goe to Pharaoh c. Diuers times you know hee had sent before and all in vaine yet ceaseth not the bottomlesse and incomprehensible mercy of God still still againe and againe to send This was euer his gratious dealing with miserable sinners and a swéete comfort it is to a troubled minde to thinke of it The Gospell saith in like sort He sentagaine and againe other and other seruants to those wicked husbandmen to remember them of his due and their duetie At last he sent his owne Sonne vnto them saying they will reuerence my Sonne Againe to Hierusalem how often how often would I haue gathered thy Children together euen as a Hen gathereth her chickens vnder her wings and yet would not O tender Father what a certaine Seale is this thy goodnesse in these examples that true Repentance shall neuer be reiected A sorrowfull sinner neuer repulsed a broken and contrite hart neuer despised Let it profit vs vnto increase of faith for his sake that dyed for our sinnes Our owne experience hath taught vs as much if wee did obserue it For how long haue wee béene sinners haue not some of vs béene 20 yéeres some 30 some 40 and more all of vs too long walking the way that leadeth vnto death And what haue our sinnes béene surely great foule vglie odious to God dangerous to our selues and offensiue to the world yet hath the Lord neither swept vs away in his most iust wrath neither ceased to send Moses againe and againe vnto vs for our reformation Should not this infinite goodnes much moue vs to returne to so swéete a Father Knowest thou not O man saith the blessed Apostle that the long suffering of God leadeth thee to repentance How entertained hee the Prodigall Sonne when hee returned how reioice the Angels in Heauen ouer one sinner that repenteth far be it euer then from vs euer to resist a God so powerfull to confound vs and so mercifull to receaue vs. 2. But the Lord saith héere that he hardened Pharaohs heart and the hearts of his seruants how then was the fault in them that they yéelded not for answere let mee aske you another question whether you thinke it not lawfull that God should punish a sinner as himselfe liketh and whether hardnes of heart be not a punishment if both be true then might the Lord punish him this way Yet all men doo not thinke this such a punishment as it is for if wee be sicke wee looke for helpe if the eye faile the eare growe dull or any sense be weakened we quickly féele it and readily with for remedie onely if our heart growe dull and our vnderstanding féeling and profiting in Gods Schoole be taken from vs wee are not mooued neither thinke it goeth ill with vs preferring the outward sense of body far and far before the light of the minde But let it be lawfull you say with the Lord thus to punish yet it must néedes excuse the partie so punished for how can a man féele and relent whose heart God smiteth with
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
by reason knowledge so differeth one man from another by more more knowledge in this Booke Woe to those Teachers then that lull vs a sléepe and tell vs that Ignorance is the Mother of Deuotion that giue vs not leaue either to reade or pray or doo any duty in a tongue that we know but like those cursed Scribes and Pharises those hypocrites shut vp the Kingdome of Heauen before men neither going in themselues nor suffering others that would enter to come in Let this now spoken make vs sée their fault and that miserie so to liue as also this most swéet blessing of knowledge now vouchsafed to vs by the mercie of God through the happy gouernment of his Annointed seruant our déere and dread Souereigne and sending vp to God our thankfull thoughts both for it and him and begging the continuance of both long and long vnto vs. 2. It followeth in your Chapter But all the children of Israel had light where they dwelt Which surely was a very admirable thing the houses of Egyptians and Israelites ioyning as it should séeme one close to another as ours in these daies doo For else why should the blood be striked vpon the doore posts of the Israelites for a signe to the destroying Angell where to kill and where to passe ouer if all the Israelites had dwelt by themselues and had not béene mingled with the Egyptians This minde was Gregory Nyssen of and therefore hee saith Nontantum in Gosen vbi cōmuniter morabantur sed cum inter Aegyptios promiscue etiam habitarent in hoc maximum miraculum Not onely in Gosen where onely Israelites for the most part dwelled but among the Egyptians being mingled and dwelling together the Israelites had light and the Egyptian darknes And heerein was the greatest miracle The good wee may take by this strange worke of GOD is first to learne how able our Heauenly Father is to make a separation betwixt his Children and the Wicked when he executeth wrath and Justice if his good pleasure be so to doo though they be in one field together in one house together and in one bed together yet can bee choose the one and refuse the other Wherefore true is that Saying of the Psalme If his wrath be kindled but a little Blessed are all they that put their trust in him Feare wee not then in the time of Plague of Warre or other Publique calamitie least we should perish with the wicked hand ouer head but remember this Place and say in your heart with comfort and faith O Lord my GOD and gracious Father I knowe thine able hand to make a separation if thou please in this calamitie betwixt thy poore Lambes and the Goates as thon diddest in that darknes betwixt the Israelites and Egyptians therefore I flie vnto thee in humble acknowledgement of my sinne and for him that had no sinne I begge that if thy good pleasure may bee so thou wouldest vouchsafe to saue mee from this Sword of thine to let the light of thy mercie and louing countenance shine about my dwelling as thy chéerefull light did about the Israelites So shall my soule and heart euer praise Thee and thanke Thee But if otherwise LORD and Father thy Will bee done and not mine onely in the world to come acknowledge mee as I doo not doubt but thou wilt and it shall suffice Secondly let this place be obserued as a very plaine Figure of that which wee sée amongst vs euery day At one house dwelt an Egyptian and it was all darke at the next an Israelite and it was all light so nowe at one house dwelleth a superstitious Recusant or a prophane Atheist and all is darke At the verie next house dwelleth a zealous Professour of the truth who readeth the Scriptures heareth them preached frequenteth the Sacraments and faithfully laboureth that himselfe with his whole Familie may liue according to the Word and héere is all light which shall leade to the light eternall with God and all his hoste when the good houre commeth God strengthen our hearts euermore in the loue of this light and make vs truly thankfull for these lightsome daies Amen 3. The couetousnes of this great Tyrant verse 24 shadowing the greedie mindes of all Persecutors The stoute care of godlie Moses to haue the Lords whole Will performed and not to rest in a part verse 25. 26. The fearefull driuing away of Moses from his presence shewing the rags of Tyrants towardes their end to bee greater and so comforting the godlie that when they sée the like they may knowe the time is not long and remembring vs what a dangerous thing it is to driue away Gods Ministers from vs with diuers other things in the ver 28. and 29. because I haue béeste too long in this Chapttrr I will leaue to your owne Meditation and so end héere CHAP. 11. There is nothing more common both in these Bookes of Moses and other Bookes of Scripture than to set that after which in precise order was to goe before so is it in this Place For what now is said in these first Eight verses of this Chapter by due order should be put before the 28. verse of the former Chapter which if you doo and bring in the 28. verse after those words in the 8. verse And after this I will depart then the 29. verse of the former Chapter will followe well and after that the end of the 8. verse of this Chapter to wit So he went out from Pharaoh very angry c. The chiefe Heads of this Chapter are these three 1. A Denuntiation of a new plague 2. An Admonition to the Israelites what to do 3. The Plague it selfe 1. COncerning the first it is contained as you sée in these wordes Yet will I bring one plague more vpon Pharaoh and Egypt And to make vse to our selues of it you that are acquainted by your priuate reading with the Course of the Scriptures very well knowe the manner of Gods dealing in this matter from the beginning to the end First how milde it was then how by degrées it encreased to sharper and sharper till the deliuerance of his Church and people were effected At the first he appointed Moses and Aaron with the Elders of Israel to goe to Pharaoh and to entreate him mildly and dutifullie saying The Lord God of the Hebrewes hath met with vs WEE PRAY THEE therefore let vs goe three daies iourney into the Wildernes that we may sacrifice vnto the Lord our God But this praying would not serue wherefore the Lord went néerer them by great and powerfull wonders yet by degrées touching them and not with the greatest at the first He caused Moses rod to be turned to a Serpent c. A thing that hurt them not yet in all reason should haue moued them Then he turned their waters into blood which did somewhat touch them After when that preuailed not hee annoyed them
with filthie Frogges and so still you knowe by degrées vntill he had brought 9. fearefull plagues vpon the Land But as you also know none of them all would worke the deliuerance of the Church but still with an hardned heart as soone as any plague was remoued Pharaoh returned to his disobedience against the Lord. Whereupon at length God came to these words Yet will I bring one plague more as if hee should haue saide notwithstanding that all these former works can preuaile nothing with Pharaoh yet let him not thinke that he can be too hard for me for hee shall well finde that I both can and will be too hard for him I haue yet one Plague more which I wil bring vpon him and that shall so stoope him that hee shall not onely let my people goe but shall be most glad of the dispatch of them Sée we then in these things for our owne vse the Course and procéeding which euer from the beginning the Lord hath vsed and euer will vnto the end as he shall sée occasion euen first in mercy to entreate and in mildnes by more gentle meanes to allure then in the end by power and Judgement to compell when the former course will not serue In the first age when the olde world would not bee reformed but more and more prouoked him to wrath by taking wiues descended of wicked Parents more regarding in a fleshly sensuality outward beautie than inward vertue the Lord saide His Spirit should no longer striue with man meaning with lenitie and gentlenes as vnto that time it had done but now hee would bring vpon them his one plague more as héere vpon Egypt which should be indéede a stooping plague as héere this was and should suffice to crush crooked disobedience and to pull downe haughtie pride as was méete That was the Great flood which destroyed man woman and childe sauing eight persons appointed to be saued When Sodome and Gomorrha would not 〈◊〉 warned by any way of mercie and patience vsed by a gracious God vnto them many yéeres then that one plague more of fire and brimstone from Heauen came and stooped them and burnt them to ashes as they deserued Iezabell had faire warnings to amend her life to loue Religion to leaue Idolatrie and to become a better woman both to GOD and the world many a yéere before her fall came Eliah that worthie Prophet liuing by her doing great works to shew that God was with him yet nothing would serue Therefore at the last came the stooping Plague and shee was throwne downe at the windowe where the Dogges did eate her vp all sauing the scull feete and palmes of her hands A dreadfull example of Gods wrath vpon a sinner when milde and mercifull wayes to amend him will not serue Manasses a King of great vngodlines as you sée in the Storie at length was brought by the stooping plague of yron-fetters and bondage to be humbled and repent as was fit for him What gracious dealing did God first vse towards Nabuchadnezzar in forwarning him by a Dreame what should be the end of his wicked life then to prouide Daniel for him both to expound the same vnto him and to giue him that good aduise specified in the Text euen to breake off his sinnes by righteousnes and his iniquities by mercy towards the poore and that there might be an healing of his error yet all would not serue but he went on and offended God more and more as you sée in the 27. verse Wherefore God brought vpon him his stooping plague and draue him from among men to haue his dwelling among the beasts of the field to eate grasse as the Oxen and to haue his body wet with the dewe of Heauen till his haire was growne as Eagles feathers and his nailes like vnto birds clawes By which one plague more the Lord as you knowe brought him home and humbled him Let vs come vnto that fearefull example of Hierusalem â—he wofullest Storie that euer pen committed to paper What preaching and teaching had they first vouchsafed vnto them What Prophets and men of God full of grace power liued among them yea euen the Sonne of God himselfe Christ Iesus they had in the flesh to conuerse with them who both by Doctrine and miracles most admirable offered them life and comfort and laboured to drawe them from their danger but all would not serue they killed the Prophets and stoned them which were sent vnto them they despised all and with bloodie hands crucified the Lord of life himselfe in a most high contempt of God and all his offered grace What remained therefore but that the Lord should drawforth his last plague his one plague more his stooping plague as héere he did against Pharaoh and to make such a rebellious people knowe themselues So hee did and sent against them Titus the sonne of Vespasian with the Romaine power who besieged their Citie at such a time as the greatest concourse was there brought them to famine and such miserie as neuer befell any people in this world but them and in the end vtterly ouerthrew them all their Citie and glory and whatsoeuer had exalted it selfe against God O miserie who can reade it or speake of it with drie eies When once they began to issue-out compelled with famine they were still taken and crucified vpon crosses and gibbets set vp before the walles that they which were within might sée them and giue ouer but yet they would not Fiue hundred a day were thus hanged vp till there were neither trées to be gotten nor any more space left to set them in Amongst whom no doubt were the children of those that cried against our Sauiour Crucifie him crucifie him his blood be vpon vs and vpon our children They regarded not God his Sonne and God regarded not their sonnes when time came The number of dead bodies vnburied and the multitude of other miseries was so great that Titus himselfe shaked at it and lifting vp his hands to Heauen cried O Lord O Lord this is not my doing as if hee should haue said it is thy wrath and Judgement thy Justice and vengeance pursuing this people or else it could neuer be thus Certaine of them getting meate for compassion sake in the Campe of the Enemies were yet so prosecuted with this anger of God that when they hoped their liues were in some safety suddainly in the night by the bloodie Souldier imagining that sure they had gold and Jewels within them which they had swallowed to conuay them for their vse were miserably â—â—aine and slit-vp their bowels raked in for that which happily was not there to the number of two thousand in one night which sore grieued the Generall Titus when he heard of it There was a desire to knowe the number of dead caâ—cases caried out of the Citie for want of buriall to be throwne in the Ditches as dung vpon the earth but
ayme at the marke neuer so right and draw vp his â—owe neuer so stedfastly yet if his loose be not good but his hand starteth aside and swarueth at the point he misseth So we in death which is our last loose not guided by Gods holy Spirit may mar all And therefore we pray and euer should pray that till our end and in our end the Lord would vpholde vs in our strength and giue vs a gracious departure in him For as for that vaine Fable of helpe after death in Purgatorie it serued to rake vp the fat of the earth to those idle bellies and to shift away with faire words and promises those poore soules that shaked quaked after all their works not finding any sufficiencie in them to appease Gods wrath who could neuer returne being once dead to tell them they lied in so teaching the people that Masses Trentalls could helpe after death But for vs we know the Scriptures that as the tree falleth either towards the North or towards the South in the place it falleth there it shall bee Heauen wee reade of and Hell wee reade of but a Third place we finde not Lazarus was caried into Heauen and the rich Glutton into Hell They that haue done well saith the Catholique Faith shall goe into life euerlasting and they that haue done euill into euerlasting fire There is no Third place there mentioned to be beléeued and it is the Catholique Faith which except euery man kéepe holy and vndefiled without doubt he shall perish euerlastingly Let counterfet Catholiques hold what they list they heare the danger S. Augustine agréeably héereunto saith Repentance is onely in this life S. Cyprian also Hic vel accipimus vel amittimus vitam aeternam Heere wee either hold or loose life eternall meaning that if wee die well wee holde it and if wee die ill wee loose it there being no more helpe after death S. Basil againe pretily saith Post mercatum solutum nullus negociatur After the Market is ended there is neither buying nor selling and when I am dead the Market is ended with mee Wherefore let all our care be to take time while time serueth to liue well and doo well according to the rule prescribed and not according to our fancies or any mans inuention that a good life may haue a good death in Gods great mercie and goodnes Then for the place leaue it to God as also the manner and remember well that from euery Kingdome and Country from euery Towne and house yea from all corners and places whatsoeuer there is a readie way to Heauen To which agréeth that pretie Conference betwixt the Husbandman the Sayler wherein the Husbandman asked whether the Saylers father liued or no he answered no. Where died he said the Husbandman At sea saith the Sailer And where your Grandfather At sea also And where your great Grandfather At sea still saith the Sailer Good Lord then saith the Husbandman do not you feare to go to sea since so many of your Ancestors died there I pray you saith the Sailer let me likewise know of you before I answere you whether your Father liue or no and hée answered no. Where then died hee In his bed saith the Husbandman And where your Grandfather and Great Grandfather In their beds also saith hee I thanke God And good Lord then saith the Sayler are not you also afraide to goe to bed since so many of your Ancestors died there So one Question quit another wittily and both of them should teach vs that no place can hurt a setled Christian but as well from Sea as Land the Lord can giue a gracious passage to his Kingdome which hea in mercie graunt vs euer 4. In the death of the first borne Note againe the degrées of Gods punishments in these plagues First hee touched their water sent them Frogges Flies Lice and such other things gréeuous indéede but not so néere them as their goods Secondly the Lord touched their goods A greater plague than the former yet not so néere them as their owne bodies Thirdly therefore hee touched their very bodies by biles and blisters botches and sores verie gréeuous vgly yet he spared their liues But now when all the former would not serue he commeth to life it selfe and smiteth all their first borne that there was no house wherein was not death that of the déerest What may we then sée but a continual encreasing of Gods wrathfull scourges rods as long as wee shall spurne against him and not obey his holy wil Let it touch vs and turne vs awake vs and warne vs to take vp betimes How long we haue followed our owne waies and cast behinde vs the waies of God the Lord knoweth well and wee must also consider What crosses and losses haue likewise béene imposed vpon vs hitherto should bee remembred For they haue all béene Gods messengers as these plagues were to Pharaoh to drawe vs to obedience and if they will not serue the Lord will write as some Judges doo ad grauiora that is the Lord wil encrease his wrath as he did here till it come to very life it selfe Which being once lost in his displeasure the soule also is lost with the body and both of them sent to during woe for euer Urge him then no further as this cursed Pharaoh did but to day if you will heare his voice turne vnto him in true amendment of life and hee shall turne vnto you in mercie and loue eternall 5. Yea Sir God may happily deale thus with some poore people for example sake but he will regard the better sort of men and women who are of reputation in the world and not bring these heauie thinges vpon them But no saith your Chapter heere for this plague must light vpon all sorts from the first borne of Pharaoh which sitteth vpon the throne vnto the first borne of the Maid-seruant that grindeth at the Mill yea the Lord will not spare the very beasts No honours therefore or riches no friends or strength no pompe or port in this world may defend from him but he will smite all degrées and therefore let all degrées profit by it He will bring downe the mightie from their seates and cast euen Crownes vnto the dust Golde and Siluer are drosse before him and nothing can helpe but a reformed heart The sacrifice of God is a troubled spirit A broken and a contrite heart the Lord shall neuer despise Trust to this but bid all earthly Titles stand aloofe for they will not serue 6. Then there shall be a great crie throughout all the Land of Egypt such as was neuer none like nor shall be This is a consequent of Gods Plagues euer wheresoeuer they light Cries and great Cries woes and great woes But shall any good Childe offend his Heauenly Father till he force him to make him crie Shall wee not thinke of the daies of truth and peace till wee heare in euery
corner of the stréete kill kill God forbid To learne by other mens harmes was euer yet accounted wisedome and therefore let these Egyptian Cries so crie in our eares and our hearts continually as our owne Cries through the mercy of a gracious God may neuer be heard any where 7. But against the children of Israel shall not a Dogge moue his tongue neither against man nor beast that you may knowe how the Lord putteth a difference betweene the Egyptians and Israel A blessed separation by a swéet Father able to kindle in our hearts if we be aliue a burning flame of loue and dutie towards such a God The like wee saw in the plague of moraine and the plague of darknes before the Cattell of the Israelites were safe and they had light wheresoeuer they were So still and so euer if you marke the Scriptures one way or other Betwixt the olde world and his seruant Noe what a difference was there put Betwixt Lot and Sodome how did the Lord distinguish When God sent Ioseph before to prouide for his Father against that Great future famine did hee not put a difference betwixt his owne and others When the Shunammite was so mercifully admonished of the dearth to come and willed to goe soiourne where shee might to preuent the danger and when shee came backe againe so to helpe her to her Land with all the meane profites by such accident of the Kings talke with Gehazi and her fit comming in with her Petition while they were talking who séeth not the finger of a swéete GOD putting a difference betwéene the Israelites and the Egyptians that is betwixt his owne and others In that Great destruction of Hierusalem had he not a little Pella by to saue such as it pleased him to pull out of that fire Let vs then neuer feare we sée he hath care of his owne and what hee will doo he can doo If it be good for vs to escape these worldly woes wee are as sure wee shall as wee are sure wee liue And if otherwise it please him to wrap vs with others in the outward punishment yet shall wee euer be sure to be distinguished from them in the eternall paine and those outward griefes shall be but meanes to leade vs to lasting ioyes O cleaue we then fast vnto him for you sée the difference of being Religious and being prophane of leuing the Word and loathing the exercises of the same And this difference héere will make a fearefull difference in the world to come when you cannot helpe it had you the treasure of all the earth to purchase your ease withall No not one drop of water to coole your scalded tongue shall you be able to get with all that euer you possessed in this world for the loue whereof against all Admonitions you haue lost your selfe for euer 8. Lastly more power againe you sée of this mightie God in the 8. verse where he made the rebellious heart to stoope and to séeke with intreatie what before could not be had with any petition All thy seruants saith Moses shall come downe vnto me and fall before me saying Get thee out and all the people that are at thy feete They shall séeke and sue begge and craue prostrate before him that with spéede they would depart O glorious God that canst thus humble thy foes make them fall before them whom erst they scorned Let it knit vs glue vs vnto thée for euer I am amazed at thy Mercie and I cannot speake what I think Lord encrease our faith it shall suffice and be well with vs. CHAP. 12. The generall Heads of this Chapter are chiefely three The Institution of the Passeouer The Execution of the former plague The Departure of the Israelites out of Egypt 1. OBserue first the words in the second verse This moneth shal be to you the beginning of moneths it shall be to you the first moneth of the yeere And herein remember how diuersly diuers Nations and people haue made the beginning of the yeere Some when the Spring began Some at the Sommer Solstitium or Stay of the Sunne Some at the Winter Stay And some from the Autumne or Haruest time which vsually is reckoned frō the sixt of August The old Romanes as did the Hebrewes began their yéere in March Which order séemeth most agréeable to Nature because all things then begin to reuiue and shewe forth their life vigour In regard whereof some are of opinion that the time of the Creation of all things was then and that the Names of our Moneths September October Nouember December are as if it were said the 7. the 8. the 9. the 10. from March making March the first and so reckoning from thence forward But for other policies the Iewes reckoned also frō September Reade Iosephus in his Antiquities Chap. 4. and Hierome vpon the 3. of Ezechiel c. With vs in England the vsuall Reckoning is frō the 1. day of Ianuary which we call New-yeeres day yet the Merchants amōg vs vsually begin frō the 25. of March So seueral places haue seuerall Customes we must leaue them 2. Touching the Passeouer The Name in Hebrewe is well expressed in English for our vnderstanding when it is called the Passeouer not the passing ouer into the Land of Promise nor the passing ouer the Red Sea whereof sée S. Augustine but the Lords passing ouer or the Angels passing ouer those houses which had the posts striked with the blood Therefore in the 11. verse it is expreslie called the Lords Passeouer and so Leuit. 23. 5. The time of the Institution was before their Deliuerance because things taught in affliction both better sinke in vs and longer are remembred of vs. The Place where it was eaten nowe was in Egypt but after they were come into the Land of Promise setled we reade in Deut. thus Thou mayest not offer the Passeouer within any of the gates which the Lord thy GOD giueth thee But in the place which the Lord thy God shall choose to place his Name there c. Which place being at Hierusalem all resorted thither at this Feast since Hierusalem hath béene destroyed they haue not dared write some to offer else where 3. The manner of this Passeouer with the signification of euery thing is next to be thought of Where you sée first a méeke Creature so was Christ it was a Lambe a harmlesse creature so was Christ a profitable creature by wooll to cloath vs flesh to féede vs so was Christ his righteousnes couereth his flesh féedeth all those that truly beléeue in him That this Paschal Lambe was a figure of Christ remember Iohns words in the Gospel But when they came to Iesus and saw that he was dead alreadie they brake not his legges that it might be fulfilled not a bone of him shall be broken Words written in this Chapter ver 46. of the Paschal Lambe and so Iohn maketh
good although as yet I sée not how because hee is no Changeling in his loue to his Seruants and did beyond all conceite of man deliuer these Israelites from this perill Surely there can be no perplexitie in this world greater than this was if all things be considered and yet all was most well in the end Remember we therefore alwaies the words of Dauid in his Psalmes When I am in heauines I will thinke vpon God when my heart is vexed I will complaine I wil cry vnto God with my voice yea euen to God will I crie with my voice he shall hearken vnto me c. The whole Psalme is comfortable if you reade it 2 For Pharaoh will say of the children of Israel they are tangled in the Land the Wildernes hath shut them in c. So they were indéede if wee consider the place where they were yet there is no tangling where the Lord will haue a passage But sée you here in your Meditation how when the destruction of the wicked is at hand the Lord in his iustice offereth them some baite or other to pull them on that as here He saith He may winne his honour vpon them they know he is the Lord. So was Ahab drawne to his end with a desire to recouer Ramoth Gilead which once was his the bait allured him the wrath of God flewe him So were Senacharib the Asyrians baited as it were with former successe with their multitude the smallenes of Ezechias his number But how gloriouslie did the Lord deliuer his and destroy them that so boasted Many such Examples may you remember by your selfe all teaching what a sure thing it is to belong to God to haue our trust in him onely For otherwise there will be a time of falling for vs we shall euen runne vpon it gréedily as these men did You may also here think of the number noted by Iosephus who addeth to the 600. Chariots mentioned in the Text ver 7. fiftie thousand Horsemen two hundred thousand footmen more all marching after Gods people with great confidence iolity yet all ouerthrowne in the déepe by a mighty God most easely So great a God is our God and it must euer comfort vs make vs strong Obserue againe their words vttered before they pursued after them Why haue we this done let Israel goe out of our seruice Which sheweth how quickly the wicked repent them of their good but seldom or neuer of their euill For to let them go was good yet they repented but to pursue after them was euill they repented not Many such there be in our daies which often grieue at an houre spent in the Church and neuer of daies yéeres spent in sin But let them looke vpon these Egyptians here be warned in time if God so will The difference of the hosts againe in this place is verie worthie obseruing the one all warriers well appointed the other full of weake women little children The chiefest men without great munition or any exact order militarie to match with them yet the weaker liueth the stronger dieth euer to teach vs to fixe our harts vpō God not to be tied to outward shew For there is no wisedom no counsell nor strength against the Lord. The horse is prepared against the day of battell but saluation is of the Lord. And as the Prophet Esay saith Gather together on heapes O yee people yee shall be broken in pieces and hearken all yee of far Countries gird your selues and you shall be broken in pieces gird your selues you shall be broken in pieces Take counsaile together yet it shall be brought to naught pronounce a decree yet shall it not stand for God is with vs c. Repeating things ouer and ouer that we may be assured alwaies strong in him 3. Againe I sée héere and marke it for my good that when wee are once deliuered out of Egypt then doth the Deuill muster his Chariots Horsemen after vs he wil if he can get leaue He cannot abide to loose his seruants so His we were he hath lost vs and his we must be againe if by all his strength he can possibly gaine vs. A Land that floweth with milke and honey may not be inherited without resistance Out of Egypt wee may be deliuered but from following afflictions we shall not be quite fréed Hue and Crie will be made by Hell after vs we shall be tried as God pleaseth Thinke of that Deuill in the Gospell who when he must néedes depart loose his possession did rend and teare the poore party most cruelly Thinke of those Stories of the Primatiue Church how Nero Domitian Dioclesian all those persecuting Emperours pursued the Christians deliuered from darknes to light What were they all but Sathan Hoast doing then as Pharaoh did here by the mighty hand of a iust reuenging God The Land of Canaan is ours but in our way thither looke for lets When the Deare is hued-in by the Hunters the dogges placed to make a course if hee take his way vpon the Dogges euery man is silent and letteth him goe for that is the way to death and it well pleaseth the Hunters But if hee offer to breake out some other way to escape the Dogges then they crie and beate the hedges to driue him backe againe and if he escape how disconted are they So so in our Deliuerance from Death and Hell doo wee plainly sée it And therefore hoping for the best when God shall sée it fit be prepared alwaies in your selfe for the worst and reckon of it Pharaoh will pursue you 4. When Pharaoh drewe neere the Israelites weresore afraide and cried vnto the Lord. Others said vnto Moses hast thou brought vs out of Egypt to die in the Wildernes c. Philo saith Quatuor tribus in aquis submergi voluisse ne ad Aegypttorum manus peruenirent alias quatuor se tradere Aegyptijs constituisse cum spe veniam impetrandi sed reliquas quatuor scilicet Iuda Leui Ioseph Beniamin vsque ad mortem cum illis pugnare decreuisse That 4. Tribes resolued to drowne themselues in the waters rather than to fall into the Egyptians hands other 4 Tribes determined to submit themselues to the Egyptians in hope of pardon and forgiuenes but the 4 Tribes left after these namely Iuda Leui Ioseph and Beniamin setled themselues to fight as long as they should be able to stand aliue against them Note then héere how affliction trieth what is in vs for such as héere rested vpon God cried you sée vnto him and no doubt hoped of helpe from him well considering that vbi humanum deest consilium ibi Diuinum adest auxilium Where mans Counsaile faileth there Gods helpe is present Others not so grounded setled foulely and sinfully discouered their corruption quarrelled
and potentates of the earth beleeued in Christ and were sub dued to him Who whilst they raged against the poore ship were so farre from sinking her as they desired to doo Vt plané illis persimiles inuenti sint c. That altogether saith Theodoret they became like vnto those that seeking to quench the flame fondly poure oyle in and so make it greater And euen as the bush that Moses sawe was not consumed with fire no more could the enemies with their warres and weapons ouerthrowe it Simones Marciones Valentini c. The Simoncans the Marcionits the Valentinians and a number more saith Greg. Nazianz. they are all drowned in their owne déepes and the Church is deliuered Euer therefore as the Israelites héere against Pharaoh and his heast so shall Gods Church haue victorie against her enemies but in Gods time not at her owne will Till then constant Faith and painfull rowing be graces becomming the Church and euery member of it I am Ioseph your brother was a word of great comfort you knowe in the Figure and It is I it is I be not afraide is a farre greater comfort in Christ who was figured blotting all feares whatsoeuer out of our hearts Lastly Thus Israel sawe the mightie power which the Lord shewed vpon the Egyptians so the people feared the Lord and beleeued the Lord and his seruant Moses This is the end of Gods mercies to his Children and of his iudgement vpon their foes To encrease all good duties in them towards him and by name a reuerend feare of his Maiestie and a faithfull assurance in his loue They beléeued before in some measure but now in a greater measure as may bee saide of the Disciples where the like Spéech is vsed Iohn 2. 11. They beleeued also his seruant Moses that is they nowe plainly sée that God was with him whom they so wickedly had abused Let it profit vs to beware by them either to distrust God or to wrong his Ministers appointed ouer vs and let vs learne that although Faith respect GOD onely yet is there such an vnion betwixt him and his Ministers as in déede and truth we cannot beléeue him vnlesse we also beléeue his Ministers speaking from him And therefore whō God hath ioyned euen in this sense also let no man seuer but beleeue the Lord and his seruant Moses What is past of vnkindnes towards your faithfull Minister caring for you praying for you and wéeping for you when you are fast on sléepe in your bed Let it grieue your heart in your secret chamber and doo so no more the Lord is with him his service is Gods mercie to you the abuse or contempt of him will so grieue the Lord that you are sure to féele his heauie hand for it Be wise therefore let both this particular and the whole Chapter profit you in Gods blessing CHAP. 15. Consider in this Chapter these two generall Heads 〈◊〉 The thanksgiuing both of men and women 2. The fall againe of these Israelites at Marah 1. TOuching the first obserue the antiquitie of writing in verse and the reason why Moses vsed verse here euen to continue a longer and better remembrance of so famous a worke of God for his Church for we all sée by experience that what is written in verse both more affecteth and more sticketh in the memorie than what is written in prose We must learne also by this Example euer after mercies and comforts to giue thanks For the Custome of the Church is the instruction of euery particular man and woman in the Church The custome wee sée héere and in other places What Melchisedech did after Abrahams victorie wee reade in Genesis What Deborah and Barak did wee reade in Iudges What the women sang to Saul and Dauid we reade in that Storie as also what was carefully done after that great victorie and deliuerance vouchsafed to Iehosaphat A feast was kept euery yéere to remember thankfully Hamans destruction and the Iewes ioyfull deliuerance Iudeths seruice and blessing with God is not forgotten And if you goe to Dauids Psalmes how many of them are Psalmes of thanksgiuing after benefits Of the cleansed Leapers though nine forget yet one is thankfull The man healed of the palsie taketh vp his bed praiseth God The Creeple healed entred into the Temple walking and leaping and praising God God and man abhorre the contrarie and when thou art truly said to be vnthankfull but euen to man there is in that one word all euill contained and affirmed of thée Now if priuate benefites should be remembred much more publique which touch so many Whereforefor both be euer thanksfull to God as the fountaine and to man as his meanes Imperfection in this dutie beséech him to pardon c. 2. When was this thanksgiuing made The Text telleth you in this word THEN Then sang Moses the children of Israel That is euen presently as soone as they could gather all their companie together on the other side of the sea whither so happily they were brought on drie foote by a mighty God In the 5 of Iudges you may note it also THEN sang Deborah Barak euen the same day And surely to defer it is alwaies dangerous so soone are we cooled and become dull and heauie after the greatest mercies Doo it therefore whilest thy heart is hot thy féeling swéete of his fouour found Doo it quickly hartily and so thou mouest the Lord to more mercy For gratiarum actio est ad plus dandum inuitatio Thankfulnes is an inuiting of God to giue more saith S. Ambrose Doo what wee can wee shal be weake and our best duties be full of wants but yet spéede will helpe somewhat and our care in making spéede shall finde mercie for such wants When dulnesse crept in by carelesse delay shall be punished 3. Note with your self again the maner of their Song namely how they being many yet vse the singular number say I will sing When in a right phrase of spéech they should haue said we will sing This plainely teacheth vs that a good forme of giuing thanks is euery particular person out of his owne feeling to say I I good Lord doo yéeld vnto thy Maiestie my bounden thankes for my selfe and for my brethren for my selfe and for thy whole Church And so euery one féeling and euery one thanking the Lord is praised of all as his mercie and goodnes reach To all A contrarie course it is to trust to other mens giuing of thanks for me and to be dull and dumbe my selfe Dauids words haue another touch Thou art My God and I I will praise thee euen My God therefore I will exalt thee I I againe in mine owne person and with mine owne heart and with mine owne tongue c. 4. I will sing that is not onely in heart will I féele and thinke but with my voice will I expresse and publish the due praises of
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
this behalfe Hearken vnto me yee holy children and bring forth fruite as the Rose that is planted by the brookes of the field And giue yee a sweete smell as Incense and bring forth flowers as the Lilly What is this sweete smell that must be giuen out Marke what followeth Sing a song of praise and blesse the Lord in all his workes Giue honour vnto his Name and shew forth his praise with the songs of your lips and with Harpes saying after this manner All the workes of the Lord are exceeding good and all his commaundements are done in due season None may say What is this wherefore is that For at time conuenient they shall all be sought out c. Reade the whole Place your selfe I pray you And sée howe far this is from murmuring and grudging Optimumest pati quod emendare non potes Deum quo authore cunctaproueniunt sine murmuratione comitari It is best saith Seneca to suffer what thou canst not amend and to follow God from whom as from a fountaine all things doo come without murmuring Malus est miles qui imperatorem sequitur gemens He is a very bad Souldier that followeth his General with grumbling And certainly he is as bad a Christian that controuleth God in his works and thinketh this or that might bee better Some will haue faire weather and some will haue foule some wet and some drie some dearth and some plentie who can repeate mens vaine conceites héerein neuer caring for others but for themselues and therein also mightily deceaued because man indéede is not able to comprehend what will euer bee best for him Holcot vpon the Booke of Wisedome telleth a Tale of an Heremit that hauing sowed pot-hearbs in his Garden desired faire weather and foule weather as hee iudged to be best for his hearbs and so had still graunted of God according to his request but not one hearb came vp whereupon he thought there was a generall failing in all places of such hearbs till on a time walking to another Heremit not far off hee saw with him a very excellent crop Then hee tolde him what he had begged and obtained touching the weather and what effect it had Whereunto the other Heremit answered Putahas te sapientiorem Deo ipse estendit tibi fatuitatem tuam c. Thou diddest thinke thy selfe wiser than God and hee hath shewed thee thy folly I for my crop neuer asked any other weather than GOD should please to send I would this olde Heremit might teach many in our daies to be lesse wise in their owne conceites concerning both weather and other matters and to relie more vpon Gods mercifull prouidence and bottomlesse wisedome that hee both knoweth what is best for mans vse and will accordingly for his owne goodnes vouchsafe the same Then would there not be so many faithlesse feares and doubts amongst vs as are much lesse any opening of our mouthes against Heauen as I feare is But let such remember what Seneca writeth of Caesar who hauing appointed a great Feast for his Nobles and friends of all degrées and it falling out that the day was so extreame foule as nothing could be done being highly displeased at it in extreame madnesse willed all them that had bowes to shoote vp their arrowes at Iupiter in defiance of him for that foule weather Which when they accordingly did their arrowes lighting short of Heauen fell downe vpon their owne heads and hurt a number of them very sore Euen so doo our muttering and murmuring words either for this or that which God sendeth not hurt him but wound our selues both déepely and dangerously Another desire of men is â—uer to be in prosperitie and not to taste of any aduersitie if they doo then they murmure and then they grudge saying or thinking the Lord dealeth hardly But these men forget that if the Physition desire a mans life and health he restraineth him of many things wished and longed for and ministreth manie things vnto him bitter and vnpleasant whereas if he despaire of the parties well doing hee suffereth him to eate and drink what he will They forget that those Cattle which the Grasier putteth into his best Pastures and féedeth fat are vsually appointed to the slaughter They forget that too much rancknesse hurteth the corne and too much fruite breaketh the trées They forget that Christ gaue both a sop and a dipped sop to Iudas and yet he was a reprobate the rest being chosen vessels had no such thing A whirle winde caried Elias to Heauen so hath affliction many an one But the Rich Glutton that had all pleasure in his life time lost his pleasure and gayned woe for euer It is not good to haue our wages too soone but to remember chéerefully that when the day is ended then wages will be paid He that trauelleth in the way against the Sunne hath the light before him and the shadowe behind him so haue the wicked prosperitie comfort heere none hereafter But hee that trauelleth with the Sunne hath the shadowe before him and the light after him so haue the godly crosses heere and eternall ioy after Murmure not therefore at any wants neither gréeue if other be made rich and the glory of their houses encreased for as thy shadowe goeth before so will thy light followe And as his light is before so will his shadowe follow most assuredly Nothing shall he carie with him when he dieth neither shall his pompe followe him Qui honoratur in via in peruentione â—â—mâ—abitur Et quasi per amaena pratain carcerem venit qui per prosperitatem praesentis vitae ad interitum tendit Hee that is much honoured in the way at the end of his iourney is damned And as it were through a faire pasture he passeth to a prison who by the prosperitie of this life present goeth to destruction and confusion It is enough if any Counsaile may be enough to banish from vs ali sinfull murmuring either at other mens prosperitie or at our owne aduersitie For certainely as your selfe would be more carefull of a childe of yours that you had done little or nothing for than of one that was prouided for and had plenty so is the Lord of Heauen that kinde Father aboue all Fathers most carefull of their good who héere in this life haue had least and are indéede yet vnprouided for O beléeue it they shall haue a day and that a swéete day and a ioyfull Their turne will come though others haue béene scrued before them yet shall their portions at last bee as Beniamins was with Ioseph greater and better than all the rest Till then let your want make you as hunger doth that Hawke flie more earnestly at your pray that is at Heauen at God at Christ at the life to come with all his ioyes Pitch your eyes vpon it your heart also flie and flie strongly to that marke thinking euery day two til
the Lord graunt it If a traueller haue but a little money left to bring him home hee trauelleth farther in a day than otherwise hee would And so doo you by your present wants take occasion to goe forward faster and faster in a holy course that you may be at home and take your rest Away with murmuring and all euill speaking for a man is knowne by his speech as mettall is by his ring And no glasse sheweth more plainely the spots of your face than your tongue will shewe the spottes of your heart Let it gréeue you to heare others doo it for the Lord is not with them And to be sorie for a bodie from which the soule is departed not for a soule from which God is departed is not pietie saith S. Augustine Foolish men speake foolishly but our spéech should be with a graine of salt S. Augustine noteth it very well that S. Iames doth not say None can tame but no man can tame the tongue that when it is tamed wee might knowe it to be a worke of God and not of man It is walled in wich two walls the lips and the teeth to note a double triall that should be taken of our words before we speake First whether it be lawfull secondly whether it be expedient that we meane to say And if both these then speake on and spare not all shall bee well But if either of these want then kéepe the doore fast and let not that little member haue his will The good Abbot sawe both the good and the difficultie of this who being vnlearned and very desirous to be instructed when hee was come to that verse of the Psalme I saide I will looke to my waies that I offend not in my tongue bad Stay there till hee had learned that lesson which he feared would be both hard and long But happily I am too long also in this point and therefore I shut vp with this wish that no tongue may bee like that cursed Bay tree whereon the Prouerb grew Insana laurus The contagious bay tree My meaning is that no man or woman haue a tongue so venemous to make murmuring wheresoeuer it is as that bay tree would make chiding and strife as long as any iote of it were in ones hand for you sée the sinne of such a tongue and let it suffice God séeth and God heareth who as Augustine saith is euery where and cannot be mocked But happily you will thinke why then doth God suffer any murmuring to bee And I pray you remember Saint Gregorie his Answere Permittitur murmurati◠detractio vt caueatur elatio GOD suffereth murmuring and detraction that it may keepe downe in men pride and arrogancie Thus much of this matter of Murmuring if not too much of purpose enlarged because the fault is too generall both in persons murmuring and in matters murmured at 4. But did they all murmure without exception No but although that Text make no exception yet we may safely think the Lord had his number among them that did not murmure at all Yet forasmuch as this number was very small in comparison of the Murmurers therefore there is no mention made of it but all in generall are said to murmure And indéede what are the godly but as wheat hid vnder a great heape of chaffe which doth not appeare so well till the chaffe be wynowed blowne away It was sufficient that the Lord well discerned both c. 5. The words of their Murmuring are expressed in the 3. verse Oh say they that we had died by the hand of the Lord in the Land of Egypt when wee fate by the flesh-pots when wee ate bread our bellies full for yee haue brought vs into the Wildernes to kill this whole companie with famine Words of such impietie as I knowe not how to begin to speake of them O impiam et nefandam vocem O wicked and horrible words saith a godly Interpreter O sinfull and cursed speech may all that reade it and taste of GOD say especially in this people so acquainted with Gods mercy grace and power so made famous ouer the world with miracles wrought for them against their enemies For what is this which they say but all one as if they had saide wee care not for our Deliuerance out of Egypt and from all the bondage and crueltie against vs and our Children wee giue GOD no thankes for it for wee were better so than thus O that hee had let vs alone by the flesh-pots and come to deliuer vs when wee had sent for him Such height of vnthankfull contempt who trembleth not to reade and shaketh not to thinke of in his heart But let it profit vs for to that ende the Lord hath Chronicled it in his Booke First then let it teache vs and tell vs yea soundlie settle in vs howe quicklie these sinfull hearts of ours slippe from their duties if once anie crosse lay holde on vs making those mercies and benefits of God vile and of no account which at the first when we receaued them were most great in our eyes most welcome and acceptable we then saying O how should we thanke the Lord enough for these thinges But is this well Doth the word teach vs thus or doo wee our selues endure this measure to be measured to vs by those to whom we haue béene good and kinde vnto No no And therefore abhorre it as most odious both to God and man and looke wee at the Rule which teacheth vs otherwise Great were the fauours that Iob had receaued from his God aduersitie commeth and that as you know in a great degrée Doth Iob vilifie therefore either in tongue or heart those former fauours and say O that God had neuer bestowed them on me No you know but holily and vertuously he embraceth Gods will and telleth his repining wife That since they had in former times receaued good things from God should not they also receaue euill when it was his pleasure Yes yes And therefore saith hee The Lord gaue and the Lord hath taken and blessed blessed be the Name of the Lord euen in taking as well as giuing and euer for all thinges that he doth The Apostles of Christ were exalted by him to the highest dignitie in his Church it was no doubt a great grace vnto them and very acceptable but afterward cōmeth persecution imprisonment whipping and many crosses Doo they then say as these Israelites O that wee had died by the hand of the Lord O that wee had neuer beene Apostles and so cast the mercies of God in his face for the troubles which followed such fauour Not so you sée but they went away reioycing that they were made worthy to suffer those things for so kinde a Lord as had exalted them to that dignitie and giuen vnto them such graces and places as then they had Let vs looke vpon such Examples as these and pray to God for strength to followe them Let vs
people were forced to make bread of Fearne rootes And to go no further of Acrone bread in Quéene Maries time Were there now so many egges a penny and all cheape cheap Yet Poperie swaied in blinded hearts too much No no The calamities which haue béene in places where this Ignorance ruled haue béene equall or greater than vnder the Gospell euer as all Stories tel vs. Hath Rome it selfe neuer béene affected hath the Pope himselfe neuer béene taken prisoner Haue Romish warres euerprospered or Popish conspiracies had their wished effects Blessed be the God of Heauen for it they know the contrary And that Spanish Romish and Diuelish attempt in the yéere 1588 yeildeth them matter of wisdome if God so please and vs eternall cause of thanks-giuing vnto God for it Euer praised from our heart roots be the glorious Name of him that so respected vs. But yet this is not the matter for if they had euer had plenty and euer scarcity true Religion is not measured by the belly by flesh-pots or great leaues or any outward prosperity or aduersity but by the Rule which God hath left vs in his holy Scriptures Therefore although wee could obiect vnto them the vnspeakeable blessings of God vpon this Land of ours and thereupon reason as Gamaliel did yet doo wee not but throwing our selues downe at his féete who gaue them all wée rest our selues vpon his Word and so both know truth and hate error as in mercie he enableth leauing flesh-pots and all fleshly reasons to such doughtie disputers as they are that stand vpon such arguments and to strengthen our hearts against this great sinne héere noted in the Israelites Weelooke vpon Demas whose shame liueth in Gods Booke for imbracing the world and forsaking Paule Wée thinke vpon that fearefull crie One drop of water to coole my tongue When all the pleasures of the world which eyther he had or we can haue coulde not helpe And as Elias couered his face with his mantle so do we hide our eies from beholding this world and the deceipts thereof Wée assure our selues Saint Hierom said true Difficile immo impossibile est vt praesentibus quis futuris fruatur bonis vt his ventrem ibi mentem impleat vt de delitijs transeat ad delitias vt invtroque seculo primus sit vt in coelo in terra appareat gloriosus It is hard yea it is impossible that one should enioy both present and future good things that heere he should fill his belly and there his minde that from pleasure he should passe to pleasure that in both worldes he should be chiefe and both in earth and heauen appeare glorious So wee leaue the fleshpots of Aegypt to all earthly Israelites and beséech the Lord to bring vs to his kingdome although it be through many tribulations 6. Then said the Lord to Moses behold I will cause bread to raine from heauen to you and the people shall goe out and gather that which is sufficient for euery day c. O Admirable Mercie and bottomlesse Fountaine of all comfort and pitie Will he now rayne bread from heauen to these vngratefull Murmurers who much rather should haue béene destroyed from the face of the earth Let neuer penitent sinner than despaire of mercie let neuer troubled spirit cast away comfort For how can the sighes of a groaning heart sorrowing for sinne bée neglected of so swéet a God when such proud offendours finde mercie neuer neuer can it be assure your selfe Therefore lay vp this place in your minde and féeling your selfe grieued either for things committed or omitted bée not too much shaken as one out of hope but with faithfull assurance say chéerefully O kinde Father and sweete GOD doo not cast away thy creature that crieth and flieth vnto thy mercy I am vnworthy full wel I know it but thy goodnesse hath no bottome and with ioye I remember it These murmurers and complainers against thy mercies thou yet shewedst more mercie vnto and thy poore seruant suing for grace wilt thou cleane reiect No deare father thy nature is not so and therefore by this fauour to thē I gather cōfort beseech thee to be as thou hast euer been my kinde my gratious and louing Lord. 7 And can God raine bread from heauen why then wée all sée that albeit the fields should faile and the whole earth grow barren yet can the Lord nourish his people and send foode to al those that trust in him It is most true and it is most comfortable leauing no cause why wée should in any distresse be cast downe too much seeing the Lord is not tyed to ordinarie meanes nor our maintenance to the fruites of the earth The Rauens shall both finde meate and bring meate to Elias if he commaund and a little oyle shall continue running till many vessels be full when he so pleaseth Infinite is his power and infinite are his waies to comfort them that cleaue to him Lift vp your thoughts therefore aboue the course of Nature when you thinke vpon GOD and although you haue neither bread nor money nor the whole land any corne yet past hope take hold on hope take hold on hope and leaue God to himselfe Iacob was prouided for in that extreme famine and Gold was brought to Mary and Ioseph from far when they thought not of it What the LORD will doo hee can doo and on our partes Faith onely is required that wee may see his Glory and incomprehensible mercy 8 But why did not God thus comfort his people before they murmurd Surely because he might open vnto them the hidden corruption of their nature and so make them sée all posterity also that not merit in them but mercy in him drew all the fauoures that were shewed to them And remember euer this vse of affliction how it is often sent of God to discouer vs not vnto him who knoweth vs well but to our selues who dote vpon our worth and thinke wée are farre otherwise than wee are yea and to the worlde also which many times is deceaued by our golden shew Stand wée therefore alwaies vpon our watch when the crosse knocketh at our doores and know there is a spic ētered a very tel-tale He wil looke into vs draw-out frō vs what is within our faire looks shal not deceiue him but as we are he wil make vs shew that we may be knowne How Iob and his Wife differ hée wil describe Sarais infirmitie and Zipporahs waspishnesse against their good husbands he will open and in one word hée will tell all Pray we therfore with Dauid euer O let my hart be sound in thy statutes that I be not ashamed Sound without glosing faining haulting sound without grudging and inward complainiug that from soundnesse within may flow holinesse without euen patient comfort in Gods Will and so no Shame grow where no shamelesse thing is done c. The Lord graunt
they can They will rake they will scrape they will hoord and muckervp their wicked Mammon is their GOD and their Chest their hope in time of néede But what became of Manna it selfe when it was kept contrarie to Gods liking Wormes bred in it as you sée it stanke and no wayes serued to their vse that so disobediently had laide it vp Euen so so shall it euer bee with this Crue let them make their reckoning of it and rest assured Ill gotten goods shall not prosper nor the thirde heire bee the better for them Our eyes daylie sée what may teache our hearts if GOD bee within vs and this notable place of rotting Manna would neuer bee forgotten 7. Yet the sixt day they reserued and it corrupted not Uerie true and let it neuer goe out of your minde whilest you liue For vpon the sixt day they were commaunded to gather both for that day and the day following ver 5. which was the seauenth day and the Sabbath to the end they might rest vpon the Sabbath and not goe out to gather and it corrupted not No more shal any goods you get and gather with the will and good liking and by the commaundement of Almightie God that is truly lawfully and with a good conscience but the Lord shal blesse that basket and that store to you whilest you liue and to yours when you are gone and though it bee but little yet hee shall make it sufficient to sustaine your selfe to bring vp your Children and to doo what they which haue thrice as much as you comming in cannot doo Your Children againe after you maintayned with that which you haue well gotten shall prosper either in learning or trade so that they shall come to great Places often and to bee Great menne to carie such Offices of credite as are in the Countrie or Tewne where they dwell and leaue Gods mercies againe to their Children after them to a thousand generations louing and fearing Gods holy Name and kéeping his Commaundements when the quite contrarie shall come to passe with the goods ill gotten as you haue séene 8. Forget not to marke héere also the great care that GOD hath of his Sabbath that it bee kept holy according to his appointment when hee will not suffer these Israelites to gather so much as his Manna for their foode vppon the Sabbath day but appointeth them to doo it the day before May not a good soule thus reason then with himselfe or her selfe Good Lorde what doo I vppon the Sabbath day This people of his might not gather Manna and may I safelie gad to Faiers and Markettes to dauncinges and drinkinges to wakes and wantonnesse to Beare-baytinges and Bull-baytinges with such like wicked prophanations of the Lords day May I bee absent from the Church where Gods people are gathered together in his Name he in the midst of them walking about my Closes and grounds sending my Seruaunts and Cattle to Townes with corne which I haue solde before because I will not spare them on the wéeke daies and so forth Are these works for the Sabbath Is this to keepe holy the Sabbath day Can I answere this to my God that giueth me sixe daies for my selfe and taketh but one day to himselfe of which I rob him also No no assuredly I shall not be able to endure his wrath for these thinges one day and therefore I will leaue them and regard héereafter his holie Sabbath better than I haue done Yes assuredly this is a sound and a blessed Reason and therefore I pray God to set it in our hearts since now a-daies there is so much offending this way 9. When came this Manna from Heauen in the day or in the night In the night when the dewe fell downe this Heauenly bread fell with it and in the morning as hath béene noted verse 14 When the dewe ascended this lay all scattered vpon the earth to be gathered till the heate of the Sunne melted it away ver 21. What a swéete Note doo I sée heere namely that when his Children sléepe and are at rest Gods prouidence for them sléepeth not but worketh and giueth thinges for their vse and for their comfort for their health for their life for their aduancement vnto honour Groweth not the grasse when wee sléepe and the best hearbs for our health and vse Come not the swéet showers when we sléepe that make the Husbandman reioyce and sing Peter was a sléepe in the prison the next day to suffer death by cruell tyrannie watched and warded and bound with chaines neither was there any helpe in mans eyes for him only the little flocke of Gods Children gathered together in the house of a religious woman prayed for him but the prouidence of God was not sléepe which watched ouer him and his life and sent his Angell to deliuer him in such miraculous manner as you reade of euer and euer leauing vs a Testimonie of his care loue mercie and power as shall be good for vs the swéetnesse whereof I am not able to reach vnto but crie with the Prophet from my heart O blessed blessed is the man that hath the Lord for his God! it is better to trust in him than in all the Princes of the world And if he be on our side wee neede not care what man can doo against vs. Such another Example is that of king Ahasuerosh not able to sléepe but calling for the Chronicles and hitting vpon that place where Mordecai his loyaltie and faithfull seruice was mentioned thereby enquiring what had béene done for him and so exalting him to great honour Poore Mardocheus was a sléepe when this was done and little thought of such a matter But his swéete and gracious God was not on sléepe you sée sending from Heauen his Manna that is his comfortable Mercie to his Childes honour and his whole Churches good by his aduancement Shall wee euer then fall from this God by distrustfull feare that thus careth for his when they be on sléepe Lord Lord giue vs the vse of these thinges and strengthen our Meditation to an immoueable Faith and strong comfort in Thee euermore Consider the olde generations of men saith the wise Sirach and marke them well was there euer any confounded that put his trust in the Lord Did euer any continue in his feare and was forsaken or euer any call vpon him and was despised No no no no. And therefore lay it vp in your heart marke the Scriptures If wee beléeue that he hath made our bodies shall wee not also beléeue that hee will prouide for them séeing the creation is greater than the preseruation Hath hee care ouer the wicked to doo them good and will hee not much more reioyce to doo his Children good Did the Lord loue vs when wee were his enemies and will he leaue vs succourlesse when we are reconciled to him in so déere a price as his owne Sonnes precious blood O if he did vs
when the Sea was deuided honoured him greatly You can neuer giue any people so many causes to sticke vnto you as he did giue this people to cleaue vnto him and yet they failed Write it therefore in your hands and in your heart for euer and in well doing depend vpon God you shall finde him neuer to faile you Marke also your Marginall Note héere in your Bible 5. What answereth the Lord to this inward crie of his gréeued and troubled seruant Moses Sée I pray you in the two verses following the 5. and the 6. He biddeth him take his rod and strike a hard stonie rocke and it should yeeld the people water to drinke and for their cattle also at full A mightie powerfull worke of God and full of good instructions for all those that wil obserue them As first that against such a rebellious people so froward so stubborne and so forgetfull of his former fauours yet he thundreth not out wrath and iudgements as they deserued but mildly and mercifully still dealeth with them adding mercie to mercie fauour to fauour and goodnes to goodnes for all their euill So teaching all Gouernours patience and long suffering not to followe with rigour extremitie all wrongs not setting power against folly and yéelding measure for measure in full recompence of ill deserts but according to the Course of God here doing good for euill euen to men of bittēr tongues and naughtie hearts against vs to men forgetfull of the good wee haue done them and euery way deseruing euill of vs. I know I know this is soone said but not so soone done For flesh and blood cannot away with this course There is a law in our members that rebelleth against this Counsaile But what then héere is my God before mee the best patterne that can be followed who hath power to punish and yet spareth who hath power to hurt and yet helpeth who hath power to kill with the breath of his mouth ten thousand worlds and yet saueth all and slayeth not the meanest man of all this company that murmured against him And his power in me can worke that which otherwise my corruption will not abide to yéeld vnto That spirit therefore so powerfull I will pray for to make me able to followe this example of my Almightie Father and I wil set this Precedēt before mine eyes to direct me and teach me as any way I shal be able to learne His blessed seruant the Apostle S. Paule treadeth in the same steps when hee saith Deerely beloued auenge not your selues but giue place to wrath for it is written Vengeance is mine I will repay Recompence to no man euill for euill but ouercome euill with goodnes c. Secondly it yéeldeth a most strong comfort vnto vs in all our wants For can we euer thinke that this GOD which regardeth the néed of such Rebels and giueth them helpe euen miraculously will despise our wants and suffer vs in them to perish without reliefe Search I say your owne Soule tell me if you can harbour such a thought against so swéete a God If you cannot but abhorre to doo it then sée how you are assured by this Place of his blessed prouidence for you and yours yea euen for your very Cattle if they want but water And clap both your hands vpon it binde it to your heart and let it neuer depart from you whilest life endureth in this world of wants What moued him to this mercie you sée not their merits but his owne promise onely and goodnes Reason then euer with your weake heart true to them and not true to me O fie fie auoide vile thought my God is euer true in all his promises and to all his Children neuer failing anie that relieth vpon him I will tarie therefore the Lords leasure and submit my selfe to his good will for hee that helped such Repiners as these will in his good time looke vppon my want The eyes of my poore Children shall waite vpon him for bread and drinke and hee shall fill them with his blessing when and howe hee thinketh fit Thirdly it is a profitable obseruation héere to sée how no euill in man can driue GOD from his promise and yet Sathan will suggest still O thou art not worthie of mercie thou art sinfull and a great great sinner thou must bee punished in Gods iustice hee cannot spare thée therefore trouble him not hope not in him for there is no mercie for such a one c. Why vile Sathan is my comfort reposed in mine owne worth or doo I rest vpon mine owne merit I tell thée I confesse all thou sayest of mine owne vnworthinesse and therefore haue no hope that way but I looke at his promise and I consider his truth and I sée heere and euery where that no euill in man can make him euill by breaking his promise therefore I may not despaire I haue his promise that hee will forgiue a gréeued sinner at all times for all sinnes were they as red as blood and that hee will neuer cast any away that commeth vnto him I beléeue him and I will bee comforted in his neuer fayling truth auaunt thou vile Tempter from mee Though the Lord should kill mee yet will I put my trust in him In which holy dispute with your selfe remember I pray you the olde Fathers howe they haue gone before you in this point Tota spes mea est in morte Domini mei mors eius meritum meum Refugium meum salus mea vita mea resurrectio mea meritum meum miseratio Domini Non sum inops meriti quamdiu ille non est inops miserationis Et si misericordiae Domini multae multus ego sum in meritis Quanto ille potentior ad saluandum tanto sum ego securior Peccaui peccatum grande multorum sum conscius mihi delictorum non tamen despero quia vbi abundauit delictum ibi superabundauit gratia c. All my hope is on the death of my Lord his death is my merit My refuge my health my life my resurrection My merit is the Lords mercie And I am not voyde of merit so long as hee is not voyde of mercie If his mercies bee many my merits bee also many And the stronger hee is to saue the more secure and safe am I. My sinne is great that I haue committed yea I am guiltie of many sinnes yet despaire I not for where sinne aboundeth Grace hath super-abounded Hee that despaireth of the forgiuenes of his sinnes denieth GOD to bee mercifull yea hee denieth as much as lyeth in him that GOD hath loue truth and power in which three all my comfort consisteth to wit in the loue of his adoption in the truth of his promise and in his power to performe Let my foolish Cogitation then mutter what it listeth within mee saying who art thou or by what merit or worthinesse doest thou hope to obtaine such greate glorie I
comfortablie will aunswere I knowe whom I haue beleeued and I am sure that in loue hee hath adopted mee to bee his Childe that hee is true in his promise and powerfull in performance And these three so strengthen my heart that no want of merit no consideration of my owne vilenesse no greatnesse of the future blessednesse canne cast mee downe from the height of hope wherein I am soundlie rooted This is the three-folde corde c. To this effect haue many other Fathers written also but I omit them Lastly this example of God in this place as it teacheth patience and long suffering when we are abused so doth it notablie also teach cōstancie in loue where we once haue loued A thing worthie following if I had not béene too long in this Note I will therefore reserue it to some other place onely now praying you to remember whom you resemble if this grace be in you and from whom you swerue if it bee not It is enough to mooue a Childe of God 6. Of this striking of the Rocke there is often mention made in the Scriptures and therefore a thing worthie good consideration Hee claue the hard rocks in the Wildernes and gaue them drinke thereof as if it had beene out of the great depthes He brought waters out of the stonie rock so that it gushed out like the riuers Againe in another Psalme He opened the rocke of stone and the waters flowed out so that riuers ranne in drie places For why he remembreth his holy promise and Abraham his seruant The things we may thinke of are these The fall of Moses and Aaron at this time The figure and allegorie of this rocke Concerning the first reade what is written in the Booke of Numbers Moses and Aaron gathered the congregation together before the rocke and Moses said vnto thē Heare now yee Rebels shall we bring you water out of this rocke And the Lord said to Moses and Aaron Because yee beleeued me not to sanctifie me in the presence of the children of Israel therefore yee shall not bring this congregation into the Land which I haue giuen them Héere you sée it reuealed that Moses and Aaron staggered at this matter and offended the Lord. Whereby we are notably taught that although there be many in this world who through the grace that is giuen them fight a good fight hauing faith and a good Conscience yet there is not one frée from all sinne sauing Iesus Christ alone But euen Moses himselfe héere that Great light hath his darknes and his infirmitie Hee that had wrought such Great miracles and deuided the maine Sea through the power of him that now biddeth him strike the rocke yet héere hee doubteth and fainteth in Faith as God himselfe witnesseth of him Truly therefore said the Prophet Dauid If the Lord shall marke what is done amisle Who Who shall be able to abide it And the Apostle likewise There is none that is righteous no not one All haue gone out of the way And in the sight of God can no flesh liuing be iustified Let not Sachan then amaze vs with our imperfections for the swéetest Roses haue their prickels and Christ came not to call the righteous but sinners to repentance On the other side againe Let not Sathan tempt vs to a conceipt of purity or perfection either in our selues or others for if Moses fall if Dauid fall if Samuel fall if Iob fall if Abraham fall and all haue fallen who shall say my heart is cleane Beware of these extremities both wayes walking in the middle way take holde of Christ by him fearing no imperfection and for him flying all vaine thoughts of absolute integritte Againe learne heere and forget it neuer what an odious thing in the sight of God any doubting in him is which yet the Doctrine of Rome so laboureth to maintaine For when for this onely fault the Lord is so moued with his déere seruant Moses that he reiectech him from conducting his people into the promised Land and burieth him in the Desert certainly we may not entertaine doubting in our hearts touching any promise of his and especially in so great a matter or in such a graund Article of Faith as the Remission of sinnes is 7. For the second thing namely the Type you reade in the Apostle that this rocke was Christ that is a Figure of Christ With which kinde of phrase would the Romish Teachers not wrangle that Great contention about the Sacrament néeded uot For to giue the name of the thing signified to the signe signifying was neuer strange among learned men and in this very particular of the Sacrament S. Augustines words are well knowne Non dubitabat Dominus dieere hoc est corpus meū cum signum daret corporis sui The Lord doubted not to say This is my bodie when he gaue a signe of his body To which end also speake other of the Fathers abundantly if it were any purpose here to enter into his matter 8 For the thirde thing namely the Allegorie thus is it noted by the learned That when all mankind was to be smitten by the Law for sinne yet through the infinite loue of God the Rocke onelie was smitten that is Christ of whom the Law laid hold for vs hée submitting himselfe for vs was smitten off it for vs. Thus saith the Prophet He was smitten for our transgressions and with his stripes we are healed Other Scriptures also That God so loued the world that he gaue his onely be gotten Sonne to suffer c. That he himselfe bare our sinnes in his body on the tree c. This blessed rocke thus smitten for vs hath gushed out swéete water for vs to drinke to coole that scalding heate of burning sin in our soules which els would quickely kill vs and be our bane Whosoeuer drinketh of the water that I shall giue him saith this our Rocke and Sauiour shall neuer be more a thirst but the water that I shall giue shall be in him a well of water springing vp to euerlasting life But let no man thinke that this water that is the swéete and cheering comfort of the Gospell is to be got by mans merites as some teach but euer remember the Prophets words Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without monie c. The Prophets words are sull of force First calling to All to come and excepting none which is a great cōfort thē offering mercy without money that all cursed cogitations of workes and worthes in our selues might euer die and be abhorred Come vnto me all ye that trauell and are heauy laden and I will refresh you not your owne merits and works The blood of Iesus Christ clenseth vs saith the Apostle from al sin al sin I say againe and not our workes
I say of this nature very limmes of Sathan the world hath euer had and still hath too many Now these causes were all naught and therfore this warre ill grounded ill prospered For enuie I haue often touched it but if the Lord also touch not such hearts nothing will serue I say no more now but wishe they woulde earnestly think of the Saying of GODS SPIRIT in the Psalme The vngodly shall see it and gnash his teeth The vngodlie the vngodly be these gnashers And Let him that hath eares to heare heare For that filthy desire of hauing from others still still that their heape may grow infinite I wisse that Heathen Africanus wel remembred who when he should haue ioyned with the Priest in praying for more and more increase to the Romanes answered no no our state is good all readie and aboundantly rich I will therefore rather pray that God will keepe it and maintaine it as it is Surely this man shall rise-vp in Judgment against such vnsatiable mindes and bée a swift witnesse against them The Old Saying is wise enough is enough and enough is as good as a feast Mediocria firma Meane things be firme when great things be fickle In Plutarch is mentioned a reason why the Kings of Sparta reigned so long namely because they were content with their owne limit and desired no more The thirde vice is as bad as either of these namely To be vnquiet And al Books of learning by occasion speake of the blot it made in that worthy Alexander when the Scithian Embassadours trulie tolde him That if there were no men to fight quarrell with all he would fight with the woods and the mountaines and the wilde beasts Such an other was Alcibiades an excellent man many waies but so vnquiet that the Saying grew how Graece was not able to beare two Alcibiades Beware then of these causes of warre and contention and learne by the Rod of GOD vpon Amalech to liue in peace and to let Gods children passe by vs without trouble I could héere with iust honour remember Her late Maiesties most happie gouernment Her blessed contentment with her own not séeking nor desiring the right of others no not taking that which was earnestlie offered vnto Her In regard whereof she renownedly flourished when other enuious gréedy and troublesome natures fel. But I end this Note here 3 And Moses saide vnto Ioshua Chuse vs out men and goe and fight with Amalech wée may obserue in this the antiquitie of Musters and a warrant for them All did not goe heere but some and those chosen out by a Muster and view taken by Ioshua Such vse remaineth still amongst vs and in all gouernments els for it is fit it is necessarie and I would haue all Menne consider well how full of honour and credit it euer was in these cases to bee chosen as contrariewise what a blotte it caried often with it to bee omitted as that either hee was guiltie of some fowle vice or not trusted c. Then woulde not men run away and hide themselues as soone as they heare of a Muster towardes as now a daies they doo Such base mindes and cowardly spirits were not wont to bée in English-men I would it were amended for no friende can heare such a one but with blushing and shame And againe it worketh an other great mischiefe namelie to haue our armies that stand for God and Religion for Prince and Countrie to consist of such a scumme as no blessing can be expected where such instruments are vsed Non recepiebantur olim miliâ—es aliquo publico iudicio damnati non relegatus ad tempus multo minus deportatus in insulam ad bestias damnatus immo nec reus tantum criminis c. Ex quorum foece tameÌ„ nostri exercitus sunt refertissimi In times past saith One They were not taken for Souldiers which were condemned by any publique iudgment or banished for a time or finally or to be cast to the beasts or guiltie of any crime with which froath yet al our armies are ful Obseruauit illud antiqua disciplina militaris vt armapro iustitia et repulsione immicorum hominibus non vitiosis darentur c. Old Militarie Discipline obserued this carefully that armes for iustice and repulsing of enemies should not be giuen to vicious persons c. In Rome when the Empire flourished hée thought himselfe not a man that had not serued in the warres per decennium by the space of tenne yeares And with vs hee thinkes himselfe a Kill-Kowe that neuer sawe hostem aut castra either enemy or campe that can better skill to swagger and sweare in an Ale-house or in a market-towne with long shagged hayre like a birde of Newgate than how to serue among men like a man A foule degenerating from the vertue of our Elders and of our Nation Let it bee vile hereafter to such as taste of Manhood or haue true ENGLISH bloud in their hearts 4 To morrow I will stand on the top of the hill with the rodde of GOD in my hand namely to praye for so it appeareth he did Where see and Note a religious ioining of godlie Prayer with the meanes of outwarde force This is no newe thinge but as olde as Moses acceptable to GOD and very powerfull euer Asa did thus and he was a godlie king There came out against him the king of Ethiopia or Egypt with an hoste of Ten hundreth Thousand and three hundreth Charets a huge companie And Asa went out before him and vsed both these waies First they set the battaile in arraie withall those things then ioine they prayer also as most requisite And Asa cryed vnto the Lord his God and said Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for we rest on thee and in thy Name are we come out against this multitude O LORD thou art our God let not man preuaile against thee Then the Lord smote the Ethiopians before Asa and before Iudah and the Ethiopians fled c. Ichoshaphat did thus and prospered his notable Prayer is also expressed Mauritius did thus against the Persians and prospered Our Chronicles tell vs of Oswald the King of Northumberland how he did the like prospered against Cedwall How Ethelred being at prayer and hearing that his brother Alured was shrewdly distressed in the battaile yet went on with his prayer and would not stirre till he had ended that dutie after he went and had a notable victorie and relieued his brother The men of S. Edmondsburie prayed against that cruell Tyrant Swanus and the Lord heard them smote Swanus that hee died roaring and yelling and they were deliuered Edward 3. against the French did thus and prospered Many moe might be recited Wherefore good is that Saying of S. Ambrose to Gratian Nosti fide magis Imperatoris quam virtute militum victoriam queri solere Thou
Egypt Then hee tooke Zipporah Moses wife c and went vnto him Thereby noting that the hearing of Gods great and wonderfull workes done for his people mooued his heart to come and ioyne himselfe to them so entereth God to the heart by the eare vsuallie And therefore the vse of the eare to heare of God and his workes out of his word euer cried for in the Scriptures and the stopping of the same euer condemned as to GOD rebellions and to the soule most hurtfull and pernitious O that it might sinke and settle in all men for their amendment and encrease of care and conscience to heare 2. What is Iethro A Gentile Where dwelt hee In Midian a good way of Gentiles then heare and Iewes will not they that dwell farre of come and they that are néere will not He that but heareth is much mooued they that sée with their eyes and féele with their hands Gods works and mercies murmure repine sinfully Doo not things fall out thus in our dayes and finde wee not by erperience to the griefe of all good mindes that plentie is no daintie would GOD wee did not But let vs in time remember what is spoken for our admonition if wee haue grace Manie shall come from the East and West and shall sitte downe with Abraham Isaack and Iacob in the Kingdome of Heauen And the Children of the Kingdome shall be cast out into vtter darknes there shall be weeping and gnashing of teeth Woe be to thee Chorazin woe be to thee Bethsaida for if the great workes which were done in you had beene done in Tyrus and Sidon they had repented long agone in sackcloath and ashes The Queene of the South shall rise in iudgement with this generation and shall condemne it for she came from the vttermost parts of the earth to heare the wisedome of Salomon and beholde a greater than Salomon is heere Then Christ in his person now Christ in his word the same Christ God and man euer aboue Salomon who was his creature 3. Iethro brought with him Moses wife whom he had sent away and her two sonnes ver 3. The time when hee sent her away I doo not remember to be expressed in the Scripture But of like it was when shee shewed her selfe so crosse and weyward about the circumcision of her sonne to the hazard of Moses owne life whom the Lord would haue killed for neglect of the Sacrament Happily he thought shee would be crosse and headie in other things as well as in that and therefore for feare lest shee should hinder him in his vocation now imposed by God he sent her for a time back with his Children to Iethro her father Whereof we may make me thinks these two vses first that it is a gréeuous offence for either wiues or others to be an hinderance to men in their duties enioyned them by God for this is euen to striue against God and to set our will against his will to the great perill both of the men so called and of the parties that so hinder them if they persist Secondly that it is the dutie of all so called to remoue from them in a lawfull sort those hinderers preferring the Lords worke before their owne affection and remembring zealouslie their Maisters wordes Hee that loueth Father or Mother more than mee is not worthie of mee And hee that loueth Sonne or Daughter more than me is not worthie of me But whosoeuer shall forsake houses or Bretheren or Sisters or Father or Mother or Wife or Children or Lands for my names sake he shall receaue an hundreth fold more and shall inherite eternall life This forsaking for a time of Moses was a holie resistance of his owne affections and a zealous care of his imposed office 4. And Iethro saide to Moses that is hee sent messengers to say I thy Father in lawe Iethro am come to thee and thy Wife and thy two Sonnes with her A singular modestie in Iethro and reuerence to his Sonne in lawe Moses his place when albeit hee had with him those guests that hee knew in nature must néedes be welcome besides his owne due who was come so farre in loue and kindnes yet hee would not come to him without this reuerent sending before to acquaint him Such reuerence to mens places in our daies is much wanting in those that chiefely should performe it and familiaritie breedeth contempt But behold Iethro héere and know that God hath Chronicled this for his praise and our profit Reuerence to Magistrates reuerence to Ministers reuerence to all authoritie and superioritie certainly it pleaseth God and commendeth vs. The contrarie is immodestie yea impietie and as a great contempt of the Author of that authoritie as of the partie contemned vsuallie punished of God either with want of euer hauing authoritie or with such contempt if they haue authoritie as erst they measured vnto others 5. Howe requiteth Moses this kinde respect The Text saith Hee went out to meete his Father in lawe and did obeysance and kissed him and each asked other of his welfare and they came into the Tent. No authoritie and greatnes maketh him proude or vnmindfull of an olde friend who had shewed him kindnes when he was in a lower estate but with a singular humilitie he receaueth reuerence in his place and with like respect againe boweth himselfe and reuerenceth Iethro Such mutuall loue and reciprocall offices of complement and order shall you euer sée in wise men what difference soeuer is in their places And there is no greater pride than where least worth is Pride maketh rude and rudenes getteth little loue wee all knowe Such an Example as this is in steade of an hundred to a wise heart and yet you may ioyne Dauids protestation to it be much profited Lord I am not high minded I haue no proud lookes c. 6. Then Moses told his Father in law all that the Lord had done to Pharaoh and the Egyptians c. Being met together after ordinarie salutations and kinde enquiring one of anothers health they fall to religious and godlie talke Moses taking pleasure to speake Iethro to heare of such gracious fauours as the Lord had shewed to his people and of such powerfull iudgements as he had laide vpon their enemies Which may serue for a good motiue in our daies to cut off idle if not very prophane conference when wee méete and to leade vs this good way remembring euer that of idle words wee must giue an accompt Woe be to the world because of offences for it must needes be that offences must come but woe bee to that man by whom the offence commeth c. If any man among you seeme religious refraineth not his tongue but deceaueth his owne heart this mans religion is in vaine The hartie ioy also that was in Iethro when hee heard these thinges notablie telleth vs the right affection of a Childe of GOD
it not moue such as be the Lords to carefulnes in well doing Iudas watcheth when the Apostles sléepe why watcheth he but for a mischiefe The High Priests all that rable assemble together betimes euen before day will the wicked be working euill While men sleepe the enemie soweth Tares among the good seed that was sowen If the driuer of horses either strike or speake but to one all the rest set themselues to it amend their paces Let God and Nature the Word and Experience worke with wise persons vnto good And for Iustice what a blessing to the people and what a praise to the carefull executer of it who knoweth not Heathen Aristotle could say that no starre is so beautifull in the skie as Iustice is on earth Mens wisedom may make them reuerenced their power may make thē feared but Iustice Iustice is that which winneth mens harts maketh them beloued and the more faithfull and painfull they are in doing thereof the more honoured aliue and dead Looke vpon Moses in this place 3. And as Iustice is a blessing so are good lawes ordinances in a kingdom in the praise whereof much might be said as not a litle against idle superfluous hurtful lawes against obscure deceitful penning of them leauing holes gaps in them for all the good intended by them to run out at and neuer be séen but I leaue it to your owne meditation 4. In this excellent man Moses doth not Iethro his inferiour far finde iustly a fault very well aduise him to a better course which Moses followed with Gods approbation Let it tell vs that no man is perfect in all things but may receaue counsel euen frō a meaner person Let Moses modesty in yéelding make our spirits humble in like occasion where God dwelleth it will be so pride is a sure signe of an ill heart The head scorneth not the foot in our bodies and the very foote is carefull for the head Make vse application of it your selfe Time spent in these meditations is well spent euer and will please God profit you 5. The Properties noted by Iethro to be in Magistrates Gouernours are worthy much obseruation Prouide men saith he of courage fearing God men dealing truly hating couetousnes All great graces shining ornaments in men of authority as by a seuerall consideration of euery one may well appeare The first is Courage or an inuincible cōstancie wherewith al such as are in authority ouer others to minister iustice iudgment vnto them ought to be endued to the end that neither by loue or hatred they encline more to one or other than standeth with the right of their place and to the end that neither with flattering prayses or bitter backbitings of men giuen to tempt the good disposition of such Gouernours they be moued and drawne aside discouraged or set downe in the worke of their Calling but what is iust and right that soundly and reundly they doo ministring iustice to all without feare or fainting looking to him that must iudge them and who will assuredlie reward their well doing and iustly punish all their deprauers and hinderers In the Booke of Chronicles we reade it for no small blemish in a King and no small rod to the people vnder him that Rehoboam the sonne and successor of Salomon was but a childe meaning in heart and courage that is in déede weake and faint harted and so could not resist those vaine and wicked men which made themselues strong against him Therefore God willed Ioshua to be strong and of a most valiant courage A good Exhortation gaue Dauid to Salomon his Sonne saying Be strong and shew thy selfe a man for I goe the way of all the earth c. Such godly fortitude was in the Apostle when he saide Wee are reuiled and yet we blesse wee are persecuted and suffer it Wee are euill spoken of and we pray c. Meaning that hee gaue not ouer or fainted in his dutie for all these thinges The second is the feare of God a vertue also most requisite in Iudges for héereupon hang all vertues as might at large be shewed if it were néedefull But let that Example of Abraham suffice who thinking that the feare of God was not in Gerar vtterly despaired of any other vertue and therefore mooued his wife to say shee was his sister In this respect the feare of God is both by Dauid and Salomon called the beginning of wisedome that is the roote and fountaine of all goodnes and therefore of all Justice and true Judgement in Judges The third is a loue of truth and true dealing for who more than Iudges should be frée in themselues and abhorre in all others traude and deceipt lying and false witnes bearing by which all Iustice must néedes be ouer-throwne the wicked iustified and the haltar put about the true mans necke to the great offence of God the fearefull punishment of the Iudge that not louing truth or not so carefull for it as he ought hath suffered such iniquitie to be done The last is that Iudges be haters of Couetousnes the plague and poyson of all Iustice as might be shewed by much proofe were I willing to stand vpon so knowne a Common place It stoppeth eyes it stoppeth eares it tieth tongues and worketh wonders wofull and hatefull c. To men of this sort that is endued with these vertues aboue saide authoritie happily and to the great good of many thousands is giuen and God for his mercie sake encrease the number of them In Deutro these things will come to be spoken of againe and therefore I am here the shorter CHAP. 19. AT this Chapter beginneth the second part of this Booke of Exodus wherein you haue these points First a Preparation of the people to heare the lawes of God deliuered by God himselfe to them for the gouernment of their liues and actions and that is in this 19. Chapter Secondly the Lawes them selues in the next Chapter Thirdly other Lawes tending to the explication of these 10. principall Lawes called the 10. Commaundements together with the punishments of the transgressors Chap. 21. 22. and 23. Fourthly Moses ascending vp to the Mount first with the Elders after without them all alone and his receauing direction for the Tabernacle and the worship of God Chap. 24. vnto the 32. Fiftly the sinne of the people their punishment and Moses prayer for them to the 35. Chap. where certaine lawes are also repeated Lastly the building of the Tabernacle the gifts giuen the finishing erection and dedication to the end of the Booke The Preparation is generall and particular The generall hath first an Argument drawne from the authoritie of the spéech to wit that Moses did not commaund out of his owne bead but was called vp to the Mount to God and there was required to say to the house of Iacob and to tell the
the roote of folly and begetteth contempt of all inferiours contempt bréedes sedition and rebellion they warres and warre destruction at last of all both men and titles It is written of Traian that hee was much caried away with vaine-glorie in titles and therefore painted in his house many inscriptions which Constantinus wisely iesting at called Herbam parietariam wall flowers Such a vaine fellow was Herod in the Acts and what a shamefull downfall had hee Let then this law of God for seruants freedome together with all other Scriptures shewing his care of them and their good vsage settle in our hearts the right vse of anthoritie and make vs neither vaine in coueting nor cruell in vsing The boring of his eare was a signe of obedience and figuratiuelie admonished that seruants must not be deafe but quick and readie and willing to heare what is commaunded to them And spiritually that if wee be the Lords seruants he boreth by his holy grace our eare that is he maketh vs haue eares to heare his holy word and wee are not dease we flie not from it we cast it not away wee stop not our eares but with care and zeale and loue we hearken to it as men and women whose eares he hath opened or bored This one thing well marked may shake the hearts and consciences of Popish Recusants so presumptuouslie despising the Lords voice But followe it your selfe I passe away 2. After these lawes concerning seruants follow other lawes concerning Murder and killing which you may referre to the exposition of that commaundement Punishment God still layeth vpon sinne but not euer after one manner Sometimes hee striketh the bodie sometimes the soule and sometimes both Sometimes he toucheth our goods sometime our name and somtimes our friends and deare ones Who can reckon vp his wayes to punish the rebelling man or woman against him His ends also for which he doth thus are sundrie and diuers but all and euer most iust First for his owne iustice who is a consuming fire and must néedes binde either to obey or to be punished Secondly that there may be séene a difference betwixt the good and the bad which could not be if there were not punishment and reward Thirdly for example that others séeing may feare and flie from euill either for loue of vertue or feare of paine Fourthly for the good euen of such as are punished For as Plato could say Paenae ipsis qui perferunt et spectatoribus vtiles sunt Vtrique enim redduntur meliores illi dolore hi exemple Punishment is good for both seer and sufferer amending the one by example and the other by smart Fiftly that these short punishments temporall might put them in minde of the long paines eternall Lastly for the preseruation of the societie and peace of mankinde which by slaughters and bloodshed would be ouerthrowne Euen as we sée good Chirurgions to cut away the putrified member for the safetie of the whole 3. We sée héere degrees of faults taken from the causes For all actions procéeding from the minde or iudgement and the will commaunding the outward members when the minde knoweth what ought to be done and erreth not in the obiect and yet the will goeth contrarie to iudgment the law of God not forced nor compelled but willingly freely such actions are called voluntarie So slewe Caine his brother Abell so tooke Dauid Vrias his wife But when things are done not of election either for probable ignorance as whē the minde erreth or taketh no counsaile or when the wil by violence is hindered or the outward mēbers by a violence forced then are those faults saide to be voluntarie The Lawyers distinguish faults by diuers names which I stand not vpon here remembring for whose vse I draw these notes But in short thus much we learne here that God measureth faults by wil not by Act. Wherevppon it is here saide that willfull murther shal be death and killing without purpose will shall not but an other course is taken For if a man hath not laide waite saith the Text but God hath offered him into thy hand meaning when by chaunce he is killed without any minde so to do which chaunce yet God by his hidden prouidence guideth in such a case I will appoint thee a place whither he shall fly meaning certaine Cities of refuge or Sanctuaries vsed thē in these cases as you may sée in Deut. at large Of which Sanctuaries thus ordained of God for the people and those times sprang our sanctuaries vsed within this Realme and others but nowe in most places put down and forbidden The question of them is disputed to and fro by mens wits the likers of them to continue vse these and such other reasons The Anger conceiued displeasure in the Iudge against a man The power of his aduersarie that persecuteth before that iudge The Difficultie and obscuritie of the cause not quickely to be determined In al which cases they think a Sanctuarie would be fit in a common wealth Secondly against crueltie of Maisters that either should threaten danger to a seruant or by violence seeke to force him to soule matters such a refuge would yeeld cōfort till his cause were known he preuided for Thirdly in the time of warre distres these places gaue safety to many from the bloodie sword murdering hand of inraged enemies for furie a while not weighing right Fourthly in casuall killings without pretended malice great was the vse equity say they of these Sanctuaries Contrariwise they that stand for the taking of them away alleadge many euils and discommodities that grew from them in successe of time through mans corruption albeit at the beginning there was a goodend As incouragement of seruaunts to bee disobedient and very vndutifull Great defrauding of Creditors by vngodly and unconscionable debtors Increasing of thieues and such like euilles many and many Whereupon grew that good Saying of Saint Chrysostome Nullos tam saepe ad ecclesiae asylum fugere quam qui nec Deum nec ecclesiam curabant None more vsually often fled to the Sanctuarie of the Church than they that cared neither for God nor the Church If a man come presumptuously vpon his neighbour to slay him with guile you sée God cōmanded no Sanctuary should saue him but he should be takē from the Altar and dye 4 He that smiteth his Father or Mother shall dye the death This is an other law in this Chap. which maketh for the expositiō of that Cōmandement of honouring them is to be referred to it We may note in it how God dooth not say he that killeth Father or Mother shal be killed for it but he that smiteth so that not so much as a tip is to be giuen to parents vpon paine of death no not wich the tong may wée smite them that is by any euill and vnfit words abuse them as you may
comfort to his Church touching Christ if you remember That we haue not a high Priest which cannot be touched with the feelings of our infirmities but was in all things tempted in like sort yet without sin And thereupon concludeth Let vs therefore goe boldly vnto the throne of grace that we may receaue mercie and finde grace to helpe in time of neede If wée be not in abilitie to doo Strangers any good yet comfortable words shal please both them and God that made this law for them The other law concerning Widowes fatherlesse Orphanes as the Lord made it in great mercie so will he euer punish the breaches with sharpe iustice Affliction saith Salomon is not to be added to the afflicted Widowes fatherlesse children therfore must be pittied comforted helped if neede require séeing they haue lost their head not oppressed and wronged vexed grieued as often they are Now that the Lord wil punish you sée the Text plaine and how O reade it againe for it is fearefull with the sword will he destroy those wringers and crushers that their wiues also may become widowes and their children fatherlesse So verifying the wise Saying By what a man sinneth by that shal he be punished Careful therfore was Iob to auoide this danger and voweth vehemently that he neuer restrained the poore of their desire nor caused the eyes of the widow to faile by long waiting for her request Let this mooue vs and strike vs and euer profit vs. If thou lend money to my people that is to the poore with thee thou shalt not be as an Vsurer vnto him ye shall not oppresse him with vsury This matter of vsury is so largely handled by many and so little regarded by moe that I spare my labour in it To allow all that some allow or to condemne as much as * some condemne as yet I sée no reason Many are the cases and intricate are the questions mooued mentioned in this matter Orphanes are left with nothing to bring them vp but a portion of money some in the Vniuersities some in the Country Spend the stocke and it will soone be gone vse it occupy it themselues they cannot So they haue money and want a trade others haue trades and want money Bucer in Cambridge was asked this question and did not dislike of some interchange profitable to the Orphane and yet not opening the way to flat vsury Stran gers likewise and exiles out of their countrey for religion and good causes bring a little money with them for easines of carriage and nothing else themselues happily may not trade in a forraigne land how then shall they their wiues and children liue workmen peraduenture also they are not but of an higher degrée In short therefore we know the end of the cōmandement is loue so far thē as borrowing lending breaketh not that but agréeth with it moderate men may do what is fit for them no scope giuen to the condemned vsurer To méete with one inconuenience to bring many others into the common-wealth was neuer wisedome Wherefore let euerie man search his own heart and well obserue his owne dealings in lending to his neighbour that liueth with him as knowing that nothing is hid frō God but must be accoūted for one day If cōtracts charitie agrée not together but what profiteth you hurteth your neighbour the case is altered I speak of what agréeing with loue is by learned men allowed the same disagréeing from the same is condemned blamed 9 The next law is concerning pawnes and pawne-takers A great trade still in this wringing world And of them thus the Lord speaketh If thou take thy neighbours raiment to pledge thou shalt restore it to him before the Sun go downe for that is his couering onely and this is his garment for his skin wherein shall he sleepe Therefore when he cryeth vnto me I will heare him For I am mercifull The 24. of Deutro is to be referred hither for explication further of the mercie that God requireth in this matter frō all men Mark it euer remember it the nakednesse miserie of the poore body cryeth against thée to the Lord and hée hath vowed to heare All is not gained then that is put in thy purse but only that which is wel put in The other laws of reuerence to Magistrates neither reuiling them nor thinking lightly of them of due and true paying of tythes to the maintenance of Gods truth and Ministers and so forth will come hereafter to be touched againe and therefore no more now of this Chap. CHAP. 23. THis Chapter also as hath béen said goeth on with mo Lawes tending likewise to the exposition of the Morall Law and namely of the 8. and 9. Commandements Touching the procéeding with moe lawes we may make vse of these and the like Sayings Arcesilaus in Laertius did not like that there should be many laws saying Quemadmodum vbi multi medici ibi multi morbi it a vbi permultae lege◠ibi plus vitiorum Like as where there are many Phisitions that are many diseases so where there are very many laws there are moe faults Demonax very vnaduisedly spake against all lawes saying Leges prorsus esse mutiles Vt quibus boni non egerent mali nihilò fierent meliores That lawes were altogether vnprofitable because the good needed them not the bad would not be bettered by them But Chrisostome with a better spirit both approoued goodlaws and would haue thē ALL to be obeied Saying In citharanon satis esse in vno tantum neru◠concentum efficere Vniuersos oportere percuti numerosè decenter ita ad salutem non satis esse vnam Legem vniuersas esse audiendas seruandas To make musicke on a Harpe it is not sufficient to playe on one sting but all must be striken in due measure and proportion so to saluation one Law is not sufficient but all must be wel vnderstood duly kept These laws therefore here following cōtinued by God himselfe seruing by explanation to helpe our vnderstanding consequentlie to direct our practise concerning former lawes are dillgently by vs to be obserued In the two first verses obserue the vertues of a good and vpright iudge and add them to that which was spoken in the 18. Chap. His first vertue is Truth Truth I say in his sentence and iudgment which he must euer carefully labour for by all good waies and meanes Contrary to truth are false tales rumors which therefore here in the first words are forbiddē either to be receaued of the Judge or reported by others Thou shalt not receaue a false tale neither shalt thou put thy hand with the wicked to be a false witnesse The Word signifieth both to receaue and report therefore both forbidden That the Iudge may thus doo he must euer remember Epicharmus his little saying Memēto
should be more curious than profitable Diuers haue done so but with little contentment to their Reader because their assertions are but guesses and verie vncertaine The Names grauen in the Onix stones might teach both the Priest to remember the people and the people to rest in the iudgement of the priest The bearing of them vpon his shoulders shadowe how Christ the true High priest with his power and strength noted by the shoulders doth and euer will support his Church defend and preserue his little flocke Deutro 32. Esay 49. And therefore in all perils flie comfortably to this Meditation The Breastplaces twelue stones with particular names figure that God hath not onely a ioynt care and knowledge but euen a particular of one by one c. Sweete also against temptation c. The bearing of the names of the Tribes vpon Aarons brest being in grauen in the pretious stones which were vpon his breast may profitably remember a godly Minister how déere vnto him his flock and people committed vnto him should be euen grauen as it were in his breast euer in his mind to profit them by all the meanes he may that they may be saued Chiefly it noted the loue of Christ to his Church and euerie member of it who beareth vs not onely in his armes as a nurse or on his shoulders as a strong man but vpon his heart and in his heart as a most kinde God Esay 49. Can a mother forget c The Vrim noting knowledge and Thummim holines shew how fit for a Minister these vertues are The Bels about the garment how a Minister should not be dumbe but heard euer in his Church preaching and teaching the Gospell of GOD for woe be vnto mee saith the blessed Apostle if I preach not c. The Pomgranats good works with good words gold life with true doctrine From the 40. verse to the ende of the Chapter Apparell is appointed for the inferiour Priestes So both Superiour and Inferiour the Lord had a care to haue fitly attired for their holy Calling and it much should mooue all honest mindes to obey the lawefull Orders of a Christian Church wherein they liue The punishment of contempt in going in without these garments is death and shall contempt of Christian Magistrates in disobeying their good lawes be life Let it sinke and he religiously thought vpon CHAP. 29. 1 OBserue how the Lord procéedeth First hee will haue a Church Then Priestes to serue in the same Thirdly comely and fit apparrell for them and Now a verie reuerent and solemne consecration of them to for their holy office of which Consecration as before of the apparrell there is much good to be taken by due consideration of it For it serued greatly to the honouring and gracing of this high Function in the eyes of the people who are much mooued with outward Ceremonies It serued beeing no idle shew for the procuring of Gods blessing vpon them For the Lord gratiously wrought in their hearts by his holy Spirit what was outwardly shadowed by Ceremonie The anoynting oyle outwardly was powred vpon them and the Holy Ghost signified by the oyle was effectually giuen 2. Cor. 3. We are not the ministers of the letter but of the Spirit that is by our preaching the Holy Ghost is not onely effectuall but indeede truely giuen to them that beleeue By oyle the Holy Ghost was signifyed for the fitnesse of resemblance betwixt them For the oyle hath igneam vim a force of fire and so hath the Holye Ghost Oyle penetrateth and pearceth inwardly so doth the Holy Ghost Oyle cherisheth and comforteth so doth the Holy Ghost and Oyle confirmeth and strengthneth and so doth the Holy Ghost It serued to shadowe out the anoynting of Christ with the holy Spirit without measure The Spirit of the Lord hath anointed me to preach and so forth Esay 61. God euen thy God hath anoynted thee with the oyle of gladnes aboue thy fellowes Psalme 45. But to iustifie Popish oyling or necessarie vse of it now by this example were to reduce the Ceremoniall law againe and not to be Christians but Iewes Consecration againe in this sort notably serued to seale vp to their consciences their vocation to this office that in all troubles and afflictions they might be cheered with it they had not thrust themselues in but of God were appointed and that God neuer would forsake eyther them or his owne ordinance In the beléefe whereof let vs euer reuerence and defend the ministerie vse the blessing of it with true thankfulnesse to the Author and beséech him heartely that in his tender mercie to his poore lambes he would continually send faithfull labourers into his haruest In this faith againe let vs cheere vp our hearts when we sée the Church shaken with rage of worldly troubles so that many fall away in weaknesse For if the Lord will euer haue a ministerie greater or lesse surely he will also euer haue a flocke for those true Pastors to imploy their gifts vpon greater or lesse Thinke of the Speech in Amos often Behold the eyes of the Lord God are vpon the sinfull kingdome and I will destroy it cleane out of the earth Neuerthelesse I will not vtterly destroy the house of Iacob saith the Lord. And let faithfull Ministers of God lay vp in their hearts that example of Alexander the Great to Iaddus the High-priest and his companie at Ierusalem with other such like testimonies of Gods power when he pleaseth to vse it This Great conquerour of the world Alexander hauing besieged seuen monethes the strong Citie of Tyrus sent to his néere neighbours the lewes for some men and helpe to besent vnto him but they by pretense of gratitude to the kings of Persia who had euer béene kinde they said to them denied him any ayde Whereupon entering into a great rage against them assoone as hee had gotten the Citie be gathered all his forces to goe against Hierusalem to be auenged of them which when Iaddus the High priest vnderstood he put on all his Priestly attire and tooke the rest of his company also with him and went to méete Alexander in the way desiring peace at his hands Whom when Alexander saw now sée the finger of God with his Minister he presently alighted downe from his horse and falling vpon his knées to the High-priest granted him and all the Iewes their desired peace A most admitable sight in such a warriour such an Emperour such a powerfull Prince as made all the world to stoope himselfe so to humble his bodie to an vnarmed Priest vnknowne to him and neuer séene before His chiefe Counsellours Parmenio Clitus and others were amazed at it and asking a reason Alexander tolde them God had shewed him in a dreame the verie same man so attired and so accompanied and promised him victorie which now remembring and hauing preuailed against Tyrus in reuerence of that vision and hope of
aliam quamcumque causam Spiritus Sanctus appellatus est Digitus Dei For God is not limitted or cōcluded within any forme or shape of bodie neither are limmes and Fingers to be imagined so to be in him like as we see them in our selues but because by the Holy Ghost the gifts of God are so distributed vnto holy men that although they be able to doo differing things yet they do nothing cōtrary to the quietnesse of loue For in the Fingers most of all is seene some certaine separation howbeit no cutting off from vnitie among themselues Either for that cause or for some other cause whatsoeuer it be the Holy Ghost is tearmed the Finger of God Theophilact thinketh Spiritum Sanctum Dei apellari digitum propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sicut enim inquit Digitus toti corpori est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ita Spiritus Patri filio That the holy Ghost is called the Finger of God because of the same substance For euen as saith hee the finger is of the same substance with the whole bodie so is the Holy Ghost with the Father and the Sonne Ambrose noteth that the naming of the Finger is to be referred ad formam vnitatis non ad distinctionem potestatis to the maner of vnitie in the Godhead not to the distinction of power But an Obiection is made how they were written with the Finger of God when Moses is saide to haue written them Exod 34 28 diuerse men answere diuersly S. Austine thinketh the first were written by God which béeing broken the second were written by Moses But Moses plainly affirmeth that both were written by God Exodus 31. 18. Deut. 10. 2. Lyra therefore saith Deum scripsisse authoritatiuè dictando Mosen ministerialiter figurando God wrote as the Author that prescribed but Moses as the Minister a figure Then not liking this so wel Fieri potuit ait vt Moses manū tabulae admouerit Deus autē miraculose litter as formauit It might be saith he the Moses hād was put to the table of God miraculosly framed the letters Hugo saith Moses wrot the Tables that is He receiued them writtē Later Writers make this answere that the words Exod. 34. 28. referred to Moses should be referred to God And for Moses writing it was that volume Exod. 17. ver 14. But let this much suffice of this Chapter CHAP. 27. I will shut vp these Chapters following as briefely as I can leaue the amplificatiōs of the Notes to the diligēt Readers owne meditatiōs In this Chap. we see 4. principall Heads The Idolatrie of the people The wrath of God The Intercession of Moses The fact of Moses 1. TOuching the first follow the words and note things as they lye The text saith whē the people saw that Moses taried long ere hee came downe from the mountaine c. The causes of Idolatrie are moe than can be reckoned vp but some you may here think of and first of this that appeareth in these words impatiencie to stay for Moses cōming down from the Mountaine Such impaciencie made Saul run to a Witch euen at these times many to doo the like God dooth deferre many times his helpe for the tryall of men and then hauing not his holy Spirit to make them patiēt they rashly and hastily flye to forbidden meanes for help It was truly said Feare maketh Gods to wit false Gods For in distresses agonies as I say men doe as here they did run to wicked deuises thinking so to comfort themselues A second cause of Idolatrie is often an ignorant imitation of things not rightly vnderstood as because Abraham was commanded to offer vp his sonne Isaack and his readinesse to doo it so wel taken therefore men would follow him herein and offer vp their sonnes and daughters with bloudy hands to their false Gods A third cause foolish doting loue and affection Thus was Salomon made an Idolater for his loue to his Wiues And it is written of Alexander that he so loued Ephestio as he decréed diuine honor to be done vnto him A drian the Emperour did the like to a most wicked and naughtie person whom he loued A fourth cause good hap or prospertie Thus did the Athenians who hauing but Ten Thousand in their armie against the Persians at Marathe the Lacedemonians being not yet come it is saide a certaine Spirit apeared in their armie in the likenesse of Pan and mightily daunted their aduersaries assuring them after of victorie in the same likenesse Whereupon in great kindnesse forsooth they would euer after worship Pan and built him a Chappell vnder the Temple of Pallas Thus is mans nature prone to Idolatrie and taketh very small occasions to fall from God The roote of this foule Idolatrie here was that foule and odious vice of ingratitude forgetting all the great works and wonders of God done and shewed for them and by name their so comfortable deliuerance from such thraldome and miserie in Aegypt Such vice and such effect of it ruleth still in too many whose eyes haue bene lightened and whose hearts haue béene comforted with truth of the Gospell and yet cursedly and damnably they fall from this kinde God and run a whoring after their owne inuentions whose wisdome herin is much like the Thracians that could not as Aristotle saith number aboue fiue Wherefore against this feareful inconstancie and mutabilitie of our natures let vs often vse from our harts the words of the Psalme Make me a cleane heart O God and renue a right spirit within me Cast mee not away from thy presence and take not thy Holy Spirit from me Giue me the comfort of thy helpe againe and stablishe me with thy free Spirit I am thy seruant O giue me vnderstanding to learne thy Testimonies 2 They gathered themselues together against Aaron said vnto him vp and make vs Gods to go beforevs They neuer aske Aaron whether it might bee done lawfully or no but vp doo it most presumptuously directing him who should direct thē audatiously vrging him to approoue what they liked Think here of some people some parishes where if the minister will not doo as they fancie allowing their dācings drinkings their bowles their pastimes full of disorder and sin for orderly recreatiō is good they fall out with him they turne both hart hand from him he is now become their greatest enemy because he hartely wisheth their saluation But I said I would not amplifie much and therefore your selfe meditate of this hatefull and pernitious boldnesse in some Congregations 3 For this Moses the man that brought vs out of the lād of Aegypt we know not what is become of him And is this all the care of him if he be gone Such an instrumēt of God good to them such a deliuerer such a famous Gouernour so deare to God so familiar with God so graced honoured by
it suffice and bée carefull rather to attaine to it than curiously and vnprofitably to sift searh the manner of it 7 The couering of Moses face with GODS hand till he was past him is but a borrowed spéech from the fashion of men who vse to holde their hands ouer their eyes when they looke vpon the Sunne for the brightnesse and glorie thereof is more than their eyes can indure It is fit therefore to note and teach vs the incomprehensible Maiestie and glorie of God aboue all power in man to looke vpon but it may not leade vs to any erronious conceipt the God hath hands or humane forme or did thus in any materiall maner So his back parts note such a measure of glory as Moses a mortal man was able to indure Otherwise God bath no back nor back parts but is a Spirit incoÌ„prehensible aboue al mans strength to know fully as he is in maiestie glorie substance and nature We may be said to see the back parts of GOD because there is much more which wée know not than which wée knowe and wée must still goe forward while wée liue in the knowledge of him Deus videri non potest quia visu clarior coÌ„prehendi non potest quia tactu purior non aestimari quia sensu maior est Ideo euÌ„ digne aestimanus â—uÌ„ inaestimabileÌ„ dicimus In nostra dedicaÌ„dus est meâ—te in nostro consecraÌ„dus est pectore c. God cannot be seen saith S. Cyprian because he is brighter than our sight God cannot be comprehended because he is more pure than can be touched he cannot be esteemed as he deserueth because he is greater than our sense Therefore we rightly estimat him when we say hee is inestimable In our minde he is to bee dedicated and in our breast to be consecrated c. Solemne est Deum dicere inuisibilem cum sit luxclarissima ineffabilem cum multis insigniatur nominibus Attribuunt ergo ei priuationes vt habituum exellent iam demonstrent It is vsuall to call God inuisible when indeede he is a most cleere light to call him ineffable when indeede he hath many Names The reason is that these negatiues or priuations might shew the ercellencie of the affirmatiue or habit CHAP. 34. 1. THere is little in these Chapters following which hath not bin touched already in the former and therefore I may in fewe words end them and referre you to that which hath béene said First then you read here that the former Tables béeing broken the LORD renueth them againe And obserue these things for your good Moses is commanded to hewe the stones but the Lord would write in them so may Gods Ministers by preaching and crying vpon men as it were hew their stoniehearts that is prepare them for writing but onely the Lord must write in them by the finger of his blessed Spirit and no man can make any thing enter without him Paul may plant c but HEE HEE giueth all increase Cathedram in coelo habet qui corda mouet His chaire is in Heauen that mooueth the heart And did God write before the stones were hewed No. Nomore assure your selfe will he euer in your heart set any good if you contemne and despise the outward hewing and preparing of you by the Word in the Ministerie of his seruants Take héede the refore what you doo you despise not men but GOD and your owne good Others by these former Tables broken and latter Tables remaining haue thought to bée figured the abrogation of the Old Law and the establishment of the New the law of the Gospell The cutting oâ—â— of the Iewes and the grafting in of the Gentiles Our old corruption which must bee broken and our new regeneration which must come in place c. 2 And bee readie in the morning that thou mayst come vp early to the mount Sinai c. The godly must bee ready to ascend at all houres when the LORD shall appoint and they neither must nor will stay to bid their friends farewell or to regarde any earthly impediment whatsoeuer O Lord make vs thus readie euer For here wee haue no abiding Cittie Early earely must wée ascend and so did the Apostle when he desired to be loosed and to bee with Christ Forward not backeward was that happie man and so must we be 3 Let no man come vp with thee c. Feare and reuerence is euer fit for holy things presuming boldnesse sauoureth neuer of that Holy Spirit whose effects feare and reuerence are Moses did with spéede as God commanded hew two Tables of stone and went vp earely Two biddings hée néedeth not and a thousand thousand will not serue vs c. 4 And the Lord descended in the cloud c. Moses ascendeth and GOD descendeth So is it in our manner of knowing him we must ascend in heart and minde and will he dooth descend most gratiously submitting himselfe to our weake and féeble capacities c. 5 Conferre the 6. and 7. ver with that which was in the former Chapter ver 18. and so foorth and the one will notably explane the other 6 Then Moses made haste and bowed himselfe to the earth and worshipped The greater measure of manifestation of God and his truth is vouchsafed vnto vs the more ought wée to humble our selues and bee thankfull worshipping and adoring that God which so mercifully dealeth with vs. Againe when GOD vouchsafeth signes of his presence let vs haste vnto him and not suffer him to passe away whilest wée are hindred with this and that Hee giueth signes of his presence in the Word preached hee giueth signes of his presence in my heart by good motions O let him not passe away but make haste as Moses here did bow down and worship c. 7 Moses said O Lord I pray thee if I haue found fauour in thy sight that the LORD would now go with vs for it is a stiffe-necked people c. The promises of God kindle prayer and see it in Moses here wherefore vse when you are dull to pray to meditate a time vpon the promises of GOD generall particular so many so sweete so full of power to inflame an heart halfe dead and when you féele the fire kindle then pray it will flame out at last His prayer is for assistance in his charge and well noteth the heauie burden of Gouernment which so many desire that little think of the weight Domosthenes said if there were two waies before him the one leading to Gouernment and the other to death he would take that which leadeth to death before the other Aeschines desired to be deliuered from Gouernment as from a mad dog Traian said who knew the cares of an Emperours Crowne would not take it vp in the way if he found it there Such and many such Spéeches read we al to note the great charge and to snubbe the vaine ambition of Man Yet
therefore let the prayer of Dauid bée in our mouth and vttered from our heart O knit mee fast vnto thee that I may feare thy Name Let vs ioyne inward truth to out-ward shew For the Lord loueth trueth in the in-ward parts Absolon Ananias and Saphira Iudas c had their vncleannesie and how ended they 9 The forbidding to eate the fat was a Ceremonie that euen at home in their houses contynued them after a sort in the exercise of Religion For still they remembered the Law and obeyed the same It also as I haue noted before preached vnto them figuratiuely that for God if he so appoint all the swéet pleasures of this world riches honours friends and whatsoeuer else being as the fat pleasing and delightfull are forsaken forborne refused and left A Lesson neuer ynough learned though often repeated so cleane our hearts to this earth and this fatnesse thereof But pray often and pray heartily with Saint Augustine That the Lord would vouchsafe to giue vs what hee requireth and then require what he pleaseth Hée is strong though wée be weake can make vs as contentedly leaue them as euer we receiued and inioyed them 10 The forbidding of them to eate the blood also as before hath béene noted signified vnto them that the Lord abhorreth crueltie in euery Childe of his and will haue them mercifull pitifull gentle c. In the 30. vers The bringing of the Sacrifice with his owne hands and not sending it by others taught humilitie and dutie to God taught that euery one must liue by his owne Faith and not by anothers and may serue vs now to sée how foolish an Error it is in Poperie to giue another his beades to say them ouer for him that day c. The heauing of it vp was a Figure of the lifting vp of Christ vpon the Crosse So was also the lifting vp of the Brasen-Serpent Some haue made it a Figure also of his Exaltation after Death Hell conquered of which the Apostle speaketh when hée saith Wherefore God hath highly exalted him and giuen him a Name aboue all names that at the Name of IESUS euery knee should bowe c. That is hath highly exalted him and giuen him Authoritie and Power and Rule whereunto All shall bée subiect men women and creatures whatso-euer Little thinking of any earthly scraping with the foote at the Word of Iesus when neither word déed nor thought yéeld him reuerence due to him Popish eleuation of their consecrated Cake was neuer thought-of in this heauing and therefore vainely doe they vse this proofe The shaking of it too and fro foure wayes East West North and South shadowed the spreading of that lifting-vp of Christ that is of Christs death and Passion throughout all the world by the preaching of the Gospell 11 Lastly the brest and the shoulder were the Priests and so they were admonished to bée as Brests and shoulders to the people Brests for counsaile and direction in all their affaires Shoulders to beare-vp the burthen of care and labour of them to vnder goe Crosses and troubles in gouernment for them and for them to rest as it were and leaâ—e vpon in all their woâ—s of heart and agonies of minde whatsoeuer A profitable Meditation for all faithfull Ministers euer thus to bée as the Lord shall inable them to their seuerall Flockes in this world And as worthy a Meditation againe for the people to increase loue and singular loue in their hearts towards their Pastors for their worke sake euen for this vse of them in all their distresses and occasions whatsoeuer A godly Pastor is a brest of swéete comfort in aduersitie and a faithfull Shoulder to leane vppon euer and to support both vs and ours when without him we shall fall fearefully and paraduenture eternally Happie are the people that haue them and God worke in their hearts to make much of them In the 37. verse sée a short Rehearsall of all the sorts These are some of the chiefest things in this Chapter CHAP. VIII IF you turne to the 28. Chapter of Exodus you shall finde the most of this Chapter there explaned and therefore a bréefer touch may serue héere It contayneth the Sacrifices and Ceremonies vsed at the Consecration of Aaron and his sonnes into the Priests Office and fitly followeth vpon the other Chapters because after Sacrifices appointed the next care is for Priests to offer and vse them according to appointment For vse and benefite to our selues First let vs note that this Office of holy Priest-hood was not of man nor from man but the Lord Almightie first instituted and ordained it by his owne expresse commandement then being ordained he confirmed the honour and reputation of it by that great Miracle of the budding of Aarons rodde and he very seuerly and fearefully punished the contempt of it in Corah and his companie whom the earth opening swallowed vp with their Wiues and children and families all their goods Upon Ieroboam also and Vzziah for inâ—hroching vpon it And the Law was sharpe and generall If any stranger whatsoeuer not called to this Office by GOD approach the Altar hee was to dye The Reasons why the Lord thus precisely appointed these Priests and would not leaue it to euery man to performe this Office were these and such like First it was to be knowen that not euery man No not any man but the Man Christ Iesus could appease Gods wrath satisfie his iustice and take away the sinnes of the world reconciling vs to GOD and putting vs in assurance of eternall life This could not be figured out better than by secluding all the whole Hoste of Israel from this Office and choosing but Aaron and his sonnes as Types of Christ this onely able Priest to doe as I haue said and therefore they onely were chosen and so by such ordinance the Maiestie authoritie and if wée may so speake the propriety of Christs Office resembled and shadowed Secondly God was euer the God of order decencie and comelines and therefore in his Church would haue all things done accordingly not induring any to be an inuader of an other mans right an intruder of himselfe into another mans Office and a busie-body out of Rule out of order Certaine men therefore are appointed and they onely shall doe it Others if they meddle being strangers because not called shall dye the death as you heare before Thus hath he also in the New Testament established a Ministerie and giuen some Apostles some Euangelists some Pastors and Doctors for the building-vp of his Church c. Hée also decréed that the contempt of these is the contempt of him and then iudge you first or last what punishment will insue In neither Olde nor New-Testament can we finde the Popish Priest-hood ordained to Sacrifice for the sinnes of quicke and dead For this is to denie the perfection of
inward trueth and cleanenesse of heart euer fit for such as belong to him and without which none can be accepted of him At this therefore as I sayd wée must carefully ayme that we may be holy as our heauenly Father is holy And among all vncleanenesse beware of that which is noted by such things as goe vpon their pawes Namely to professe the Gospell for lucre-sake For where that is the cause the effect will fayle with the cause and whilest it continueth and faileth not yet is it hatefull to GOD for his ground The Gospell must bée loued to gaine Heauen and not to purchase the earth by it further than GOD shall please to cast it as an adiacent by his promise Seeke first the Kingdome of GOD and the Righteousuesse thereof and all these things shall be cast vnto you Saul his Armour was not fit for Dauid neither could hée march well against Goliah till hée had put it off no more shall men clogged with earthly cares couragiously and effectually goe against Satan that proud Philistim that would destroy them Peter walked aboue the water and Peter began to sinke vnder the Water Whilest thou louest GOD vnfeynedly thou walkest and when thou louest the world thou sinkest Loue not the world therefore neither the things that are in the world c saith Saint Iohn 1. Epist Chap. 2. verse 15. For it flattereth vs to deceiue vs it allureth vs to slay vs and it lifteth vs vp that it may throwe vs downe with a greater fall But meditate further with your selfe what inconstancie in earthly things you haue â—éene and let this suffice of this Chapter CHAP. XII IN this Chapter is contained the maner of VVomens purifying in those dayes after Child-birth A thing not to bée forced vpon vs in maner and forme as it then was vsed no more than other the Ceremoniall Lawes of Moses Yet is the Law and honestie of nature still and euer to be obserued amongst all people And forasmuch as in the Gospell there is mention made of the Blessed Virgins Purifying let vs bréefly consider this custome and labour to draw fit profit from it to our selues 1 Moses is willed to speake vnto the Children of Israel that is to the men that when a Woman hath brought foorth seede c. Why should the Law for VVomen be published and giuen to the men and not rather to the women themselues Surely to the ende that men might ioyne also with the women in a care to sée it obserued and kept according to the Commandement As the Lawes of Kings and Princes which belong to Labourers are giuen to Lords to sée them executed and performed Let Men note what trust God reposeth in them to sée that their wiues kéepe his Lawes and Ordinances and let them neuer be vnfaithfull to one of such loue towards them to trust them and of such power to punish their breach of trust Let WomeÌ„ note it to mooue their hearts to thinke both of their Husbands charge and their duetie They may not breake a Ceremonie but their Husbands shall be shent for it much lesse the substance of all Religion and obedience to God What a happy grace then for both to ioyne together and either to striue to excell other in carefull kéeping of God his Lawes 2 By this Ceremonie of Purification the Iewes and in them all men were put in minde of their naturall corruption and led as it were by the hand to the remedie against the same Christ Iesus Of the former plainly speaketh Dauid in his Psalme when hee sayth Behold I was shapen in wickednes and in sinne hath my Mother conceiued mee Before our birth and in our birth wée are vncleane and from our vncleanenes our mothers also become vncleane Which very plainly and truely confuteth that grosse error of Pelagius denying the propagation of sinne from Parents to children and affirming that by Imitation onely and not originally wée became euill But if the birth were cleane the mother by the birth should not become vncleane as this Ceremonie of Purifying did shadow that shee was God would therefore haue all men know what they are by Nature and inheritance from their Parents and what by grace through the remedie prouided Christ our onely righteousnesse and puritie Also that God had rather haue them neuer enter into the Church than to enter with corruption vnsorrowed for and vncared for 3 But why then was the Virgin Marie purified since the Childe shee bare had no vncleanenes or corruption in him being neither conceiued nor borne in sinne but the immaculate Lambe and the Sonne of God The Answere is that although Christ in himselfe was not onely pure but euen puritie it selfe and the Virgin Marie his Mother was not indéede properly and directly subiect to this Lawe because shee conceiued not by mans seede of which the Law was meant and Christ was Lord of the Lawe Yet forasmuch as it pleased him to take vpon him the person of all mankinde which was corrupt and sinfull so and in that respect both hee and the Blessed Virgin became obedient to the Law He saith the Apostle that he might redeeme vs from the curse of the Law who were indéed subiect to it as also by this his voluntary submission to it He might take away abrogate and giue an end to this Ceremonie so that now it is not néedfull to present any children in the Temple with an Offering as then was vsed but all puritie and cleanenes is to be sought for in Christ Iesus himselfe onely the body and truth of all these Figures and shadowes in the Law 4 A Question againe may bée asked why the time of Purification was doubled in a woman-childe to that it was in a man-childe And Answere is made by some that it was in respect of a naturall cause in the body which I leaue Others because in women there is more vice and euil than in man A hard iudgement and without any Warrant for who knoweth what is in either but onely God I meane the greatnes and full measure of euill Thirdly therefore it is answered and with more probabilitie that it was because the woman was the beginning of our fall deceiuing her husband when she was deceiued her-selfe and so drawing all her posteritie into the like fall and ruine with her But the last Answere and best as I thinke is because a man-childe was circumcised and not the woman therefore the punishment of being vncleane was lessned in the Male and doubled in the Female 5 The Difference of Offering allowed to the poorer sort very comfortably sheweth the gracious care God hath of our pouerty meane estate as also how little he passeth for any of our pompe riches accepting aswel of two Turtles or two yong Pigeons as of a Lambe when abilitie serueth not to bring a Lambe Let the due meditation hereof raise vp our hearts if wée
bée poore and pull downe our stomackes if wée bée rich for the matter accepted with God is not glorie and Pompe but a true heart fearing to doe euill and hungring to do well resting in Christ and in nothing els as the true medicine for all our sores and most pleasing Sacrifice for all our sinnes Riches are comfortable if God giue them and grace with them but pouertie is no miserie when wée feare God 6 Lastly concerning the vse with vs wée must well consider that although this Ceremoniall Lawe of Moses be abrogated and gone yet honestie of Nature and modestie in women-kinde is neither abrogated nor gone Therefore euen still wée retaine in our Church a lawfull and laudable custome among women that they shal rest a time after child-birth to gather strength againe in their houses without comming abroad and when God shall inable them to indure the Ayer then to come to Church accompayned with their louing friends and neigbours there thankfully to acknowledge Gods great mercie to them in both giuing them safe deliuerance and blessing them with fruite of their bodyes to their comfort But sée the difference of the Mosaicall Law and this our Custome There the woman was put apart by God and so continued vncleane Fortie dayes vpon a man-childe and double vpon a Mayd With vs neither by God nor man is shee put aside for any time certaine but as the Lord shall giue strength sooner or longer she is at her libetry yet euer obseruing womanly modestie as is most fit There she was to touch no holy thing neither to come into the Sanctuarie til that time was out with vs she may touch any thing and come to the Sanctuarie when shee will with respect aboue said There was a difference betwixt a man-childe and a mayd with vs none but both alike There was a Burnt-Offering and a Sinne-Offering with vs neither the one nor the other There an Attonement was made for her with vs no such thing Lastly there shee was vncleane till all were ended with vs neuer vncleane at all And doe wée then retaine still a Iewish Purifying Farre bée from vs both vntrue speach and false iudgement Our custome you sée differeth greatly from This Iewish Ceremonie and is nothing but a néedfull thing in regard of weaknesse a modest Ceremonie in regard of womanhood and a Christian dutie in regard of mercie and comfort receiued to come to the Church and to giue him thanks most humbly and heartily that hath dealt so kindly and mercifully with vs. Let vs therefore loue to bée obedient to good things hate to be contentious and troublesome in a peaceable Church and let modestie euer make vs estéeme better of our Gouernours than of our selues There was neuer the thing since the world was made which an euill heart and a lawlesse tongue may not carpe at but the Apostles wordes must rule the Apostles Schollers VVee haue no such custome neither the Church of GOD. Women in Womens matters may haue authoritie to discerne what is fitte and why should any immodest minde meddle with them so much as to raise stirres and breake peace in things established by Law by honestie by modestie by long continuance and all good approbation I trust what is past is dead and will neuer reuiue againe God make vs thankfull for our Gouernment and Lawes and for the happy peace both of Church and Common-wealth and let vs neuer bée the breakers of it Amen Amen And so no more of this Chapter CHAP. XIII IN this Chapter you haue an other kinde of vncleanesse spoken of namely the Leprosie a disease verie fearefull and vgly Whereof three sorts are named to wit Of the bodie of the Garments and of the house for all these might be infected and vncleane And learned men are of opinion that after some speciall and peculiar maner vnknowne this day to vs the Iewes were troubled and afflicted with this disease For profite and vse to vs when we read these thinges which is all my drift thus wée may better our selues and gather good First let vs marke who were appointed Iudges hereof to tell when any man was infected with this maladie surely not all the Leuites but Aaron onely and his Sonnes who were Priests By which our popish Teachers would gather an argument for their auricular confession and eaâ—e shrift that as these Priests were made Iudges of this contagion of bodie by viewing and looking on it so they should bée Iudges of the Leprosie of the soule by hearing confessions of men and women and iudging of the qualities of their seuerall sinnes But alas it hangeth together as the sand doth the one hauing expresse warrant and the other none And if it were good to gather arguments in this sort we might rather conclude the contrarie that forasmuch as Aaron and his Sonnes were not made Iudges of any secret matter but onely when it was broken out into plaine apparance of a swelling in the skinne of a scabbe or a white spot c. Therefore neither must these Romish Masters meddle with hidden and secret thinges as they doe but onely with matters publique and publiquely Let this idle collection therefore of theirs goe and we truely and rightly learne by this that herein was figured not that Romish Priesthood but the pure and holy Priesthood of our blessed Sauiour who doth sée and know handle and touch regard and heale all our spirituall spots as these Priests here dealt with this bodily infection So that if wée be vncleane wée cannot deceiue him but full well He séeth and knoweth vs to be so He iudging vs so putteth vs apart for such and till sorrow sinking into our hearts for the same we repent and take hold of him by Faith that we may be healed by him we neuer recouer any health and when we doe then are wée cured and so pronounced by him to our eternall ioy and comfort Away therefore with our figge leaues for they cannot couer vs if I be a swearer an vncleane liuer a drunkard an enuious person a slaunderer or such like I am a Leper a spirituall Lèper and Christ is Iudge whome I cannot mocke he wil neuer say I am cleane till indéede I be so and so without amendment of life I must out of the host that is out of the Church and number of his chosen to die for euer in my impuritie Thinke thinke of it while you haue time 2 When you read in the fourth verse of shutting vp the partie for seuen dayes and then to looke on it againe you may note with your self how greatly God hateth hasty rash and vncharitable iudgement A thing which many men and women otherwise honest and good are carried away withall to their owne great hurt not onely in soule but in worldly reputation also and to the bitter and biting discomfort of those whom they ought to loue and iudge well of Nay you may reason further with your selfe thus that if in
a matter thus subiect to the eye as these sores were yet God would haue no hast but a stay for seuen daies and longer as occasion serued before any iudgement should bée giuen that the partie was vncleane O how much more doth he abhorre hast loue leasure in pronouncing of the hearts thoughts of our friends and neighbours which are not seene nor subiect to an easie censure Be admonished therefore and bettered by this as long as you liue in this matter and you shall much please both God and man The more to strengthen you in this course often remè̄ber what holy Fathers and vertuous men haue done in their times What doth Peace saith S. Augustine in this pilgrimage of our mortalitie wherein no mans heart can bee knowne or discerned what it is I will tell you saith hee what it doth It iudgeth not of vncertaine thinges it confirmeth not vnknowne matters It is more prone and readie to beleeue well of a man than to suspect euill It greeueth not much if happily sometimes it erre by thinking well of one that deserueth it not but it feareth much to erre in thinking ill of one that deserueth well What loose I if I iudge one good when it is vncertain that he is ill Although thou beware for feare it be true yet thou mayst not condemne him as if it were true This Peace requireth and follow peace and ensue it c. S. Bernard againe notably Beware euer to be a curious scanner of other mens liues or a rash iudge although thou see somewhat amisse but rather excuse his meaning if thou canst not defend his act as that he did it ignorantly c. And if the matter admit no excuse then say to thy selfe in thy heart ô it was a vehement and strong temptation and what would it haue wrought in me if it had assayled me as it did him Againe there are none so readie to iudge others as they that neuer iudge thēselues But could that veyle be remooued frō their eyes and they made to see themselues though they could liue an hundred yeeres the flood Iordan be turned into teares flowing from their eyes they would thinke all too little to bewayle their owne spots and neuer busie themselues with other mens I haue noted sorrow and I neuer saw so much as a step of detraction or condemnation of others in it c. Againe as onely pride is ynough to condemne a man without any other vice with it so is this sin of iudging For by this the Pharisie was condemned A wise gatherer of grapes gathereth but the ripe and good grapes and medleth not with the sowre and ill grapes and euen a good man or woman noteth mens vertues speaketh of them when a foole will bee medling with their imperfections Saint Chrysostome followeth also this way and hath these words As it is hard for one that is good himselfe to iudge another to bee naught so it is againe as hard for one that is naught himselfe to iudge another to bee good Euery man by himselfe will iudge of others The Fornicator thinketh no man chaste but the chaste-man so easily suspecteth not the Fornicator The proude man thinketh none to be humble but the humble man thinketh none to bée proud It was Aesops speach that euery one hath a wallet on his shoulder and into the end that hangeth before him putteth other mens actions but his owne euer into the ende behinde him and out of his sight It was Tullie his speach that as euery one is good himselfe so he hardly conceiueth others to be euil And contrariwise how hardly euill persons doe thinke well of others consider in them that could not beleeue that Dauid sent his Messengers in loue and kindnes as hée did but rather as spies to some euill purpose and thereupon they abused them as they did by shauing their beards and cutting their clothes Which lewd suspicion turned to the ouerthrow of them and theirs yea of the whole kingdome that by such a punishment we might euer learne to hate such a vice as false suspicion is You sée nowe the practise and doctrine of the wise let it mooue you let it smite you let it better you till your death 3 In the 7. verse you haue an example how one quit and pronounced cleane may yet be viewed after againe and bee found vncleane which may thus profite you to make you remember two iudgements the one of Man the other of God By the former we may bée cleered and by the later we may bée condemned Therfore euer looke how all is in his eyes that knoweth all and make peace with him by true repentance and amendement of life little ioying in Mans iudgement who taketh mée for a Saint if this righteous Iudge of all Iudges know me for a Deuill Let vs search and try our wayes saith the Prophet Ieremie and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens c. 4 When the Leprosie brake out and couered all his flesh the Priest pronounced him cleane and not to bée put apart because saith your Marginall Note this was not that contagious Leprosie which infected but a kind of skirf which had not the flesh rawe as the Leprosie had This diuersitie of sores may put vs in mind of the diuersitie of sinnes and punishments to be imposed vpon men for them And make vs more wise in chastising others and patient when wée are corrected our selues the punishment being fitted to the fault But most notably it may strike vs with a thankfull consideration of that mercie that among this diuersitie of sores layeth neither one nor other vpon vs but graunteth health and freedome from all The Lord of his goodnesse make vs euer thankfull for our selues and ours and continue this fauour to vs. 5 The Leaper also saith your Chapter in whom the plague is was to haue his clothes rent in signe of sorrow and lamentation and his head bare and must put a couering vpon his lippes either in token of mourning or for feare of infecting others and should cry I am vncleane I am vncleane So carefull was God to haue vncleane persons knowne and discerned from others in those dayes And wée may take occasion to wish that with vs also in these dayes all bold and presumtuous mislyuers being most vncleane before God and al good men were distinguished from them that hate their wickednesse by some such open markes as these were to the end that others might both auoyd them and they themselues bee stricken with some shame to amendment of life and sauing of their soules In former times harlots had obscure and remote places to dwell in and by their habitation they were discerned but now it is to be feared both in dwelling in apparell and other things they compare with and farre excéede to those whose shooee they are not worthy to beare
shalt thou giue thy selfe to thy neighbours wife to be defiled with her by carnall copulation Héere he descendeth to other foule and vngodly mixtures which very Nature should teach men also to abhorre and the first is that whith is with a woman when shee hath her naturall course repeated in the 20. Chapter verse 18. and a penaltie of death set vpon it both for the man that doth it and the woman that will suffer it to bée done to her in that case so God loueth puritie and would haue all his to loue it The second is Adulterie which likewise by the Law then was death and should haue some sharper punishment than in our dayes it hath among vs. 15 Also thou shalt not giue thy children to offer them vnto Moâ—ech neither shalt thou defile the Name of the LORD thy GOD For I am the LORD Some thinke Molech was a holow Image Wherein the Children were put and fire vnder so to burne them as pleasing Sacrifices to their Gods Others thinke they were two fires betwixt which they went Reade your Marginall note in your Bible which is large This after a sort did they that gaue their children euer to be cloystred vp there to burne in sinfull lusts to the losse of both body and soule whereas the other fire burned but the bodie 16 Thou shalt not lye with the Male as one lyeth with a Woman for it is abhomination Thou shalt not also lye with any beast to bee defiled therewith neither shall any Woman stand before a beast to lye downe thereto for it is abhomination Yee shall not defile your selues in any of these things for in all these the Nations are defiled which I will cast out before you And the land is defiled I will visite therefore the wickednesse thereof vpon it and the land shall vomit out her inhabitants Of these vgly pollutions the least thought it too much God and nature abhorre them and the fearefull fire of God vpon Sodom and Gomorrah biddeth all flesh beware them Read the first to the Rom. Vers 28. 17 From the 26. verse to the end you sée the penaltie of breaking these holy lawes of a pure God as in the beginning you sée the profit of kéeping of them Learne then that not forreigne foes onely may bring a land to desolation and destruction but much sooner and soarer these home-bred impurities which if a godly magistrate master father or mother kéepe downe they procure the peace and safetie of the land or house more than if they resisted violence with armes and weapons To vomit out her inhabitants and to spew out her people are tearmes of great vehemencie in God and therefore most great should mans feare bée lest hée should prouoke him to such ver geance Sit but with your selfe and meditate of great men and great houses meaner men and meaner houses and you will remember great examples of the effect of an vncleane life in men and women Happie are they whom other mens harmes do make to beware 18 Although I might héere stay vpon these things that haue bin thus bréefly noted concerning this Chap. and leaue you not without some profit yet for asmuch as vpon these lawes concerning lawfull and vnlawfull marriages many points fall often to be spoken of I wil a little further procéed and acquaint you with the good labours of some writers which you by your selfe peraduenture otherwise shall not obtaine and get knowledge of And first concerning marriage it selfe in generall let it euer be duely considered that as vnlawfull and impure coniunction of man and woman is detested of God so is holy lawfull matrimonie with him euer accepted and allowed and crowned with many blessings of his fauour and loue being honourable among all and the bed vndefiled The Scriptures are full of the praises of it and of good aduise giuen to married persons Wée haue all béen borne by it and as God shall appoint may come to it Let therefore no crosses worldly abate the reputation of it in our hearts Let no popish parasite trouble vs that with a foule mouth from a foule heart calleth that vncleane which God hath sanctified Deceiptfull time-seruers God in time will discouer together with their impurities couertly committed by contempt of his ordinance appointed for their good nothing casting out such an vgly sent into his nostrels as their forced chastitie indeed very monstrous villanie doth Till then scorne them that scorne God and if they thinke you incumbred know you them to be tormented within and without a further torment tarying for them when God his time shall be In policie to destroy pietie will prooue but bad policie in the end if this Chapter be true which wée know cannot deceiue But marriage must bée according to these Rules of Consanguinitie Affinitie about which if any doubt arise that by this Chapter you plainly cannot discusse it shall be safe to conferre with men learned in the lawes of God and men The Ciuill lawe reckoneth degrees one way and the C 〈…〉 non law an other way The Ciuill kéepeth this Rule still that looke how many persons there are so many degrees there are taking one away to wit the roote The C 〈…〉 on lawe stretcheth restreynt further than Gods word doth therfore idle in that respect there being no transgression where no law of God is Concerning marriage many questions happen by occasion to be both thought of and spoken of whereof I will giue you a taste First séeing nothing is more contrary to marriage than want of consent Marriage indéed being but a consent of two fit persons to goe together in such sort according to the will of God and nothing more contrary to consent than error and compulsion of both these there ariseth question And first of Error or mistaking whether it doth make a marriage voyd or no Answere is made that Error or mistaking is of foure sorts namely of Fortune of Qualitie of Person of Condition And for the two first the Rule is that error of Fortune or qualitie excludeth not Consent of Marriage But the error of the two latter Namely of person and condition doth Now error or mistaking of Fortune is when the Man taketh his Bride or Shée her Bridegroome to be richer thaÌ„ he prooueth to be Error of Qualitie when the Bride is thought to be honest chaste modest painfull and a good huswife when in déed shée is deâ—â—led drunken slouthfull and a waster Error of Person is when to the woman is betrothed the eldest sonne and the youngest by deceipt giuen her This was Iacobs case who expected Rachel and had Leah but his consent after made it a marriage Error or mistaking of Condition is when the man or woman is thought free and in déed is bond which in old times was wont to dislolue matrimonie but if the man knew it before it was no cause of breach Yet if his happe was to light of a
in prison by his enemies getting leaue to go into the prison to him on a time gaue him her clothes to escape in and shee taking his remained in his place to abide any danger that might ensue rather than hee should be oppressed by his foes Such those worthy women that when the Citie was besieged by Frederick Barbarossa and at last licence giuen to the women that they might depart taking onely such things with them as they could themselues cary in stead of any worldly riches which they inioyed they tooke vpon their backes and vnder their armes their husbands and children parents and kinsfolks to the eternal praise of their vertue and the great astonishment of their enemies that looked on and saw it Vnfaithfulnesse and treacherie to husbands hath left an other report in Stories if I should enter into it But such hatefull things are better forgotten and neuer knowne These gracefull Vertues let all gracious women thinke of and leaue behinde them the like praise Silence againe or little speach what a vertue what a preseruer of peace if a woman be blessed with it The contrary what hurt and bywords hath it wrought Prouerbio dicitur Tres mulieres nundinas facere The Prouerbe saith That three women make a fayre And words are wanting to women as singing is to the Nightingale who is sayd to bée onely a voyce in respect of the sound shée giueth foorth being so little a Birde as verses are wanting to a Poet Figures of speach to an Orator or false arguments to a Sophister that is they abound with them and often superabound Few words in a woman is a great ornament And many a woman holding her peace is better thought of than when shee speaketh Loquitur aut viro aut per virum A woman speaketh either to her husband or by her husband To her husband orderly and necessarily by her husband as vnwilling to tattle much with strangers séeking the praise of a roling tongue and loosing paraduenture the renowne of modestie and wisedom Looke how milke is said to kill the force of Gun-powder so be euer assured that soft words or silence will do to anger betwixt man and wife And let these things worke a loue of little speach not multiplying wordes with your husband especially when hée is mooued and grieued with some other matters bying and reuying and will hée still he still hauing the last word For surely that doth no good The old Paynters if they pictured a woman were euer wont to put vnder her foote a Snayle aswell to remember this vertue of silence to her which is in the Snayle as of carying her house vpon her backe as the Snayle doth Yet such silence is meant as doth not abandon affabilitie and curtesie when there is cause for this also is another great preseruer of loue and amitie in so much that the wise man saith Mulier comis exhilerat maritum cum humaniter illum tractat cor illius reficit ac recreat A gentle and milde woman maketh glad her husband and when she dealeth courteously with him she refresheth and recreateth his very heart Louing speach is a Phisition to the minde to cléere it and cleanse it from much grief Hee that will take birds may not come to them with a staffe saith the old Prouerbe but a sweete sounding pipe is more auailable and thinke you that shee which will haue her husbands liking must vse harsh and bitter words What a power had wise Abigael ouer that fierce anger of valiant Dauid with her soft words and milde speach euen when hee had but death and blood in his heart towards her husband and his familie for the great contempt shewed vnto him Could rough and sower speaches haue so preuailed No no you knowe fire is not quenched with fire but with cold soft water Pax mansuetudo characteres animae piae Peaceablenesse and mildenesse they are the notes markes and prints of a good minde and of a holy Christian soule But this is enough I will goe no further Try me and trust me you shall not repent it Let the weapons of a woman bée either soft words or modest silence with a dropping teare if there bée wrong done and it shall pierce a heart of stéele working such effects as all the hote speach that an vnbridled tongue can vtter shall not bring foorth Wisedome and discretion againe in a wife O powerfull meane to make loue and to doe much good A wise woman saith the Holy Ghost buildeth her house but the foolish destroyeth it with her owne hands By a wise woman her husband is knowen in the gate when hee sitteth with the Elders of the Land Strength and honour is her clothing and in the latter day shee shall reioyce Shee openeth her mouth with wisedome and the law of Grace is in her tongue c. Communitie of things betwixt couples worketh Amitie and Myne and Thyne betwixt them should not bée heard They are Yoke-fellowes and which is much more they are one therefore their diuided goods may not diuide them but what the one hath the other ought to haue and bée ioynt possessours of whatsoeuer God granteth Let not the man deny what is fit to his wife for shée hath a right and let not the wife grudge her husband hers for hee hath a preheminence If you put water into wine and the water bée more yet it is still called wine and euen so the womans portion put to the mans is called his although hers is the greater If vse be common and loue hearty for names and titles of order and custome wise couples will not contend to the quenching of one sparkle of Loue. Lastly an Houswifely care of her Familie and all things belonging thereunto cleanlinesse order and such like as it beautifieth a woman so pleaseth it a man and the effect of it is loue and liking If these be not the contrary followeth For the first wée all know vnlesse a getter without haue a keeper within hée shall bée like one that filleth a vessell at the other end whereof one draweth out as fast as hée putteth in For the second it both delighteth and profiteth things pleasing more that are fresh and well keept and lasting longer being not dayly vsed The third thing order what a praise it is may appeare by the consideration of your graine onely what a thing it were if all sorts should bee put together Wheat Rye Oates Barley Pease Beanes and not euery kinde layde by it selfe It would ouerthrow the vse and good euen of all or else procure a worke to seuer them againe These things then and such like will worke such Amitie Vnitie and Loue betwixt man and wife that the matter of Diuorce shall neuer come in any question no not in thought by any man indued with either pietie or reason Wherefore I haue rather chosen briefly to note them than to speake any thing of
of Boaz God hath left vs in his Word for a good Rule in this kinde worthy a religious and carefull following Into whose Field when Ruth came to gleane a fewe eares of Corne for her reliefe and her Mother in lawe Naomi first an honest seruaunt appoynted ouer the Keapers let all seruants and ouerseers marke it gaue her leaue without rebuke checke And then Boaz himselfe comming called her when hée knew shée was a poore Stranger and sayd vnto her Hearest thou daughter goe to no other fielde to gather neither goe here-hence but abide here by my Maydens Let thine eyes bee vpon the field that they doe reape and goe thou after the Maydens Haue I not charged the seruants that they touch thee not Moreouer when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne At the Meale-time come thou hither and eate of the bread and dip thy morsell in the vineger He also bade his seruants not onely to suffer her to gleane but of purpose to let fall some of the sheaues for her that shée might take it c. Here is mercie and pittie to a poore Stranger Chronicled vp in this Booke of GOD that his Fame may neuer dye who shewed it that it may teach vs that liue and that it may condemne all churlish gréedy gripple Natures to the worldes end O let it profite you let the poore man bow before you blesse you for your coÌ„fort as she did here to Boaz. Again forasmuch as haruest time is the time of your receiuing at Gods hands a great largesse bountifull Almes your Fruites of Hay and Corne of Grapes and all good gatherings therefore at that time especially the hand that receiueth should giue thankfully towards God feelingly in it selfe and cheerefully towards the poore receiuer So so should all be well and God both giue more and prosper vpon posteritie what hée giueth which otherwise by all the Lawyers in the world and all the perpetuities in the world cannot be so tyed to your séede but that God will blow both it and them away And when wée thus speake of giuing the poore their part doe you thinke God his owne part must bée imbesseled and taken away I meane your due and true tythe No no if the creature must not be defrauded much lesse must the Creator be robbed Read the Prophets wordes and pray for a feeling heart and an open hand according to dutie and right I cannot forbeare to tell you in this place of a fearefull Iudgement of God shewed not many yéeres agoe in these parts vpon a greedie grudger of his Tythe to them to whom it was by Lawe due A Gentleman of good sort our neighbour hereby and well knowne to all this Countrey had the tythes of a Parsonage and by the right thereof demaunded wooll of a man also rich and the Owner of many hundreds of shéepe This hard-hearted man sent a small quantitie the seruants shewed it their Maister Hée willed vpon the Holy-day next it should bée brought to the Church that the neighbours might sée it who all vpon sight knew the wrong The Gentleman demaunded his due the other denied any more and withall vowed in choler out of a naughtie heart that if hée were forced to pay any more he would neuer kéepe any more shéepe but depriue him of that profite from him The Lawe forced him and hée thereupon put away his shéepe euer-after falling so in decay GOD following of him with his wrath for his wicked minde that the day when the Gentleman was buryed being not very long after hée among the rest of poore people stood to receiue such Almes as was giuen at the Funeralls Let it strike O let it mooue vs to thinke with our selues what it is to grudge God his Tythe or any man his due in this sort to whom the Lawes we liue vnder iustly giue it and euer pray we against a naughtie heart choaked and poysoned with the loue of this world aboue all care to bée saued in the great and fearefull day 3 The Lawe against stealing hath an explanation here added worthy marking in these wordes Neither deale falsly nor lye one to another as if he should haue sayd Mistake not the matter of stealing neither iudge better of your selues than there is cause but know it euer for a trueth that although you breake no houses nor robbe vpon the way c. Yet if you deale falsly one with the other in Buying and Selling or any way and lye one to an other by affirming it cost so and so or by denying any thing committed to your credite and custodie assure your selfe you are a stealer and guiltie of that Commaundement Thou shalt not steale An other Braunch followeth in the thirteenth Verse The Workemans hire shall not tarie with thee till the Morning whereof reade Deutronomie the foure and twentie And Syrach 34. For this also is stealth and a great stealth little thought of to robbe the poore Labourer of his hiâ—e God graunt it be not found in many that make great shew of Religion great Gentlemen great Merchants great Clothiers c. Neuer is the poore Workeman brought lowe inough neuer is his payment slowe inough Shall not God visit for these things Thinke of it more and bée well assured you cannot thinke of it too much Iob saith his land cryed not against him neither the furrowes thereof complained together Take héed it be so with you in your land in your merchandise in your clothing Let them not crie for their cry is shrill and fearefull You may sowe and an other eate for this wickednesse and your plants bée cleane rooted out Iob saith and doe you marke it as you feare your God If I restrained the poore of their desire Or haue caused the eyes of the widdow to faile Or haue eaten my morsels alone and the fatherlesse haue not eaten thereof For from my youth hee hath growen vp with mee as with a Father and from my mothers wombe I haue been a guide vnto her If I haue seene any perish for want of clothing or any poore without couering If his ioynes haue not blessed mee because hee was warmed with the Fleece of my sheepe If I haue lift vp myne hand against the fatherlesse When I sawe I might helpe him in the gate Then let myne arme fall from my shoulder and mine arme bee broken from the bone How much lesse then would Iob pinch and wring and grinde the faces of poore men that worked for him and his of poore widowes and children that rise vp earely and goe late to bed eating the bread of carefulnesse and giuing away their beloued sléepe all to make him rich and his house gay and his posteritie strong O how much lesse I say againe would hée haue pinched them and twitched them either by an vnconscionable price for their worke or by an ill payment
all that mourne The Angel at his birth Beholde I bring you tydings of great ioy that shall bee to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is CHRIST the LORD Why a Sauiour An other Angell told the blessed Virgin because hee should saue his people from their sinnes This is the true fréedome and Christian Iubile we speake of If the Sonne make you free you shall bee free in deed Bee it knowen vnto you therefore saith the Apostle men and brethren that through this Man is preached vnto you the forgiuenes of sins And from all things from which ye could not bee iustified by the Lawe of Moses by him euery one that beleeueth is iustified Thus Rom. 6. Galat. 3. and in many 〈◊〉 places Thirdly in this Iewish Iubile there was a returning to their Lands and former possessions which were alienated from them so by this Christian Iubile euen this fréedome proclaimed by Christ we returne to our old Paradise againe from whence we were cast by sin that is to the inheritance of the sonnes of God in Heauen the true Paradise from which wée shall neuer bée remooued any more O ioyfull Iubile then if wée féele it that by the Trumpet of the Word is preached vnto vs in Christ Hee that hath eares to heare let him heare 4 Besides these two Iubiles thus instituted of God you haue a third in these dayes instituted of the Pope to get vnto him from foolish people great summes of money The first Authour whereof was Boniface the eight who deuised to promise vnto all them that would come to Rome in the yeare 1300 and after that euery hundreth yeare to séeke pardon for their sinnes a full remission of all their sinnes After him Clemens the 6. who was made Pope in the yeare 1342 finding the swéete of this deuise and thinking euery hundreth yeare too long cut it of in the middest and according to this Mosaicall Iubile made his Romish Iubile euery fiftieth yeare promising like pardons and indulgences to all commers After him came Sixtus the fourth in the yeare 1473. and hée thought fiftie yeares too long also and cut it of once againe in the middle appointing euery 25. yeare a Iubile But sée the desire of money in these holy fathers When this time also was too long to tarry for pardon-money and they were ashamed to shorten it againe they deuise that certaine appointed persons should goe into all Countries with pardons to sell and offer to fooles that would buy them by which pardons they should receiue as full remission of all sinnes as if they had come in the yeare of Iubile to Rome to fetch them Which grosse abuse was the meanes God so hauing appointed to stirre vp Luther to preach against that abuse and so was drawen on to other points till light brake out of darkenesse c. 5 In the 20. Verse the Lord méeteth with an obiection of some men that might happily say what shall we eate the seuenth yeare for wée shall not sowe nor gather in our increase c And most graciously and comfortably he answereth it I will send my blessing vpon you in the sixt yeare and it shall bring foorth fruite for three yeares c. The like swéet promise Verse 19. Sée then and sinke it into your heart soundly what God is able to doe for you touching all worldly necessaries if you will obey him and trust in him Such a promise in Exodus hée made also to kéepe all things in safetie for them at home while they were at Hiorusalem seruing him according to this Lawe And what losse had the Shepheards when they left their flockes in the fieldes and went to the childe Iesus according as the Angel had told them Let this place againe strengthen your faith against all obiections of flesh and blood made from naturall reasons and causes as they sééme to men For if the Lord be able euen then when the earth is weakest hauing béen worne out with continuall tillage 5. yeares together to make the 6. yeare bring foorth a triple blessing inough for that yeare for the 7. yeare and for the 8. yeare till haruest were readie what vnseasonable weather what barennesse of land what this what that shall make a man dispaire of Gods prouidence for things néedfull Leaue God to himselfe and to his Almightie power doe you your dutie feare him loue him serue him obey him with a true heart call vpon your children and seruants to doe the like and you shall sée the louing kindnesse of the Lord to your comfort These things shall be cast vpon you and hée that knoweth your charge and gaue you that charge will neuer faile you nor them of what is fit You sée héere what hée can doe and let it profit you I will tell you the féeling of my heart further in this point and thus I reason Can God bée thus strong when the land is weake and will he be thus strong to the comfort of his seruants Why then cannot he be or why will he not bée strong in my weaknes in your weaknes in euery man womans weakenesse that beleeue in him Away feare away I may not hearken vnto thée when I am weakest he wil be strongest For his power is best seene in weaknes and I will trust in him drawing an Argument with Dauid from my weaknesse to mooue him and not to discomfort me Heale mee O Lord for I am weake My weakenes shal driue me vnto thée not from thée I wil tarry thy good leasure Lord strengthen me Lord comfort me and vnder the couering of thy wings let me be safe from al temptaions displeasing thée and hurting mée Amen Amen 6 In the 29. Verse If a man sell a dwelling house in a walled Citie hee may buy it out againe within a whole yeare after it is solde c. First this and such other Lawes confirme our trading and dealing one with another by buyings and sellings assuring vs that such contracts are lawfull and with a good conscience one man may vse them with another Secondly we sée and learne that GOD doth not only know and regard the greater matters of Kingdomes and Princes affayres but euen the meaner actions also of men and the very smallest things are not hid from him Therefore doe iustly in all trading knowing that God his eye is vpon thee and then looke for a blessing he shall not faile thée 7 Moreouer if thy brother bee fallen in decay and impouerished with thee thou shalt relieue him c. It is not ynough to abstayne from taking that which is not mine owne but I must giue that which is mine owne where need is For mercie and humanitie to distressed persons smell sweete in the nostrils of the Lord and haue many blessings assured 8 If thy brother impouerished sell himselfe vnto thee thou shalt not compell
12 Barreâ—nesse of the earth see example 1. King 17. Esay 5. Amos. 4. c Euill beasts see Deutro 32. and Ezek 5 Besieging of foes plague and â—estilence see 2. King 6. Lament 4. c. O tremble to prouoke this God against you 4 But after all these dreadfull and terrible threats see what you reade vers 42. Then I will remember my Couenant with Iacob and my Couenant also with Isaac c. The land also in the meane season shall be left of them and shall enioy her Sabbaths whâ—lest shee lyeth waste without them but they shall willingly suffer the punâ—shments of their iniquitie because they despised my lawes c. Yet notwithstanding this when they shall bee in the land of their enemies I will not cast them away neither will I abhorre them to destroy them vtterly nor to breake my Couenant with them for I am the Lord their GOD. But I will remember for them the Couenant of olde when I brought them out of the land of Egypt in the sight of the Heathen that I might be their God I am the Lord c. Some are of opinion that these wordes were fulfilled in the captiuitie and deliueraunce out of Babylon But the Iewes perswade themselues that this promise of regard when they should be in the land of their enemies is not yet accomplished but that they shall by vertue héereof bée deliuered one day out of this estate they are now in scattered and dispersed into many places The which conceipt of theirs others thinke to be but an idle dreame alledging that the Law and Prophets were vnto Iohn and that the Iewes shall neuer haue any more gouernment as they had They applie therefore this promise to a true penitent sinner who shall euer bée respected vpon his conuersion albéeit hee neglected the time of grace offered Yet this is no imboldning to presume but a comfort when repentance is true 5 Wayes yet of God his deliuering penitent sinners are diuerse and to bee obserued that wee erre not For some vpon their sorrow God not onely receyueth to mercie and fauour but also deliuereth them out of their present affliction So did hée Manasses the king when béeing for his sinne bound in yron and carryed away captiue the Lord vpon his remorse in those yrons not onely forgaue his sinne but released those bands and brought him to his kingdome againe Others hee receyueth vnto fauour and forgiueth their sinne but yet suffereth them to fall by their outward affliction So did hée to the penitent Theefe vpon the Crosse he receyueth him into Paradise but saued him not from that temporall death The due remembrance of this is a great comfort agaynst the losse of friends in warres and plagues and such like calamities when others escape and do well Let vs therefore cleaue fast vnto God beléeue his mercie feare his iustice So whatsoeuer hapneth vnto vs shall happen for our good one way or other 6 In the 28. of Deutro these blessings and cursings are repeated againe most effectually to moue any heart that hath grace Wherefore I often erhort all that desire to liue godly to read it often that it may power-fully perswade them to bée wise and to take time while time serueth to turne to the Lord while his arme is stretched out to receiue them For with the foolish Virgins to come to late will bee woe without comfort and destruction without helpe Make no tarrying saith Ecclesiasticus to turne vnto the Lord and put not off from day to day for suddainly shall the wrath of the Lord breake foorth and in thy securitie thou shalt be destroyed and thou shalt perish in the time of vengeaunce Hoc in multis impletur sed nemo intellâ—git nec quisquam aduersa sustinens malis suis aestimat irrogari sed quod pertulerit consuâ—tudinis potiusputat esse quam criminis c. This sayth Saint Augustine is fulfilled in many but none vnderstandeth neither doth any man when he suffereth euill perswade himselfe that his sinne is punished but attributeth such happes rather to custome then to crime c. This is a great blindnesse and therefore pray against it and beware of it This Chapter will euer assure vs sin will haue plagues first or last and therefore when they happen complaine of sinne and not of God remembring that true and good saying Quae ratio est vt doleamus nos non audiri à Deo cum ipsi non audiamus Deum Et suspiremus non respici à Deo terras cum ipsi non respiciamus in coelum molestum sit despici à Deo praeces nostras cum praecepta eius despiciantur à nobis What reason is there wee should grieue that God will not heare vs when wee our selues will not heare God Or why sigh we that God will not looke downe to the earth when we our selues will not looke vp to heauen We can despise his precepts and yet he may not despise our prayers We beat our seruants if they offend vs being but men as they are and God may not beate vs for our faults he being our Creator and we but dust Thus make vse of these curses and in stead of them God euer vouchsafe vs for his sonnes sake his blessings CHAP. XXVII This is the last Chapter of this Booke and containeth two generall Heads The matter Of Vowes The matter Of Tythes TOuching the First A Vowe properly signifieth a Promise made to GOD willingly and aduisedly in a matter lawfull and possible In the Booke of Numbers Chap. 30. You may sée what Vowes were lawfull and what not here how lawfull Vowes are to bée performed or redeemed being of that sort that might be redéemed For of Vowes some are commaunded of God and cannot bée redeemed but must néeds be performed such a Vowe is the Vowe of Baptisme of Faith and of newnesse of life in the Lords Supper Of which sort of Vowes the Psalme saith Offer to GOD the sacrifice of prayse and pay thy Vowes to the most High If thou Vowe pay it c. Eccles 5. Some Vowes are simply vnlawfull being either sinnes when they are made or not to bée performed without sinne Some are neither forbidden nor commaunded but indifferent And in these we must take héede that we make them not as any services of God or merite to our selues For true it will euer bée that in vaine doe men worship GOD teaching for doctrine mens precepts In this Chapter obserue sundrie particulars of things named that might bée vowed to God Persons Beastes Houses Fields c. Concerning Persons a man might then vowe either himselfe or such as were subiect to his authoritie and power vnto the seruice of God Thus Anna vowed to GOD the Male-childe which God should giue her if hée in mercie would vouchsafe to giue her one according to her great and earnest desire And shée accordingly performed her vowe when God graciously gaue her
often remember that good Counsaile of the wise man My sonne if thou wilt come into the seruice of GOD stand fast in righteousnes feare AND PREPARE THY SOVLE TO TEMPTATION Settle thy heart and be patient bowe downe thine eare and receaue the words of vnderstanding and shrinke not away when thou art assailed but waite vpon God patiently Ioyne thy selfe vnto him and depart not away that thou maist be encreased at the last end Whatsoeuer commeth vnto thee receaue it patientlie and be patient in the change of thine affliction For as gold and siluer are tried in the fire euen so are men acceptable in the fornace of aduersitie And so forth much more if you will reade the Place your selfe Forget not what the Apostles in the Acts did and said Who confirmed the Disciples hearts and exhorted them to continue in the faith affirming that wee must through many afflictions enter into the Kingdome of God There are many such places in Scripture Away then with those crooked wayes wherein too many doo walke and be taught by these Examples what euer to doo The Gospel is welcome to manie at the first and they greatly reioyce in it but when either trouble groweth for it or they are restrained by it from their accustomed sinnes of swearing drunkennes sensualitie couetousnes oppression vsurie and such like then they wish they had neuer béene troubled with such preaching and all Gods mercie is returned to him with great vnthankfulnes as héere it was of these murmuring Israelites If authoritie and offices either in Church or CoÌ„mon-wealth be giuen in Gods goodnes to some men they receaue them ioyfullie and say they are much bound to God for them But when such things happen as vsuallie followe such places to wit trouble and charge lies and slaunders contumelies and reproaches with great vnthankfulnes then they turne both tongues and hearts and wish they neuer had béene so graced For Matches and mariages O what impietie is in many many times cursing the parties and almost cursing God that gaue them such a match when yet at the beginning all was well and euerybody pleased Let all these and all others faulty in like sort looke vpon these murmuring Israelites and be ashamed of such sinne For man and wife let them consider but one thing which GOD hath giuen them in their owne bodies and sée how it will instruct them Their two eyes if they goe together and looke both one way be it vpward or downward to the right hand or to the left All is well and comely in the face But if they bée seuered and the one eye looke one way and the other an other there is a blemish wée all confesse and it is not well So man and Wife who as the two eies are made to looke one way should neuer bee seuered to goe a sunder to crosse one an other to reproach one an other to shame one an other to breake-vp house and depart one from another Surely the blemish is great and as many as care either for piety or honestie will consider of it Secondly these words of the Israelites may shew vs what is the course of too many Men and Women in the world another way euen to preâ—er the flesh-pots of Egypt before the Land of Canaan and bellies full of bread before a blessed deliuerance out of cruell bondage that is Earth before Heauen and the ioyes of this world before all that can bee giuen when this life is ended A miserable and monstrous blindnesse yet such as no perswasion will preuaile against it is so setled and rooted in sinfull hearts Remember what you reade in the 11. of Iohn when Christ had raised vp Lazarus to life againe And many that had seen these things beleeued on him Then gathered the high Priests a Councill and said what shall we doe If we let this man thus alone all men wil beleeue in him now marke and the Romanes will come take away both our Place and Nation So before Christ they preferre their places and for the world adieu to Heauen Such others were those in the Prophet Ieremy who measured Religion by plenty and scarcitie iudging that best which brought most profit and that worst wherein there was any want The word which thou hast spoken say they to vs in the Name of the Lord we will not heare of thee But we will doo whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of heauen and to poure out drinke offerings vnto her as we haue done both wee and our Fathers our Kings and our Princes c. For then had we plentie of victualles and were well and felt no euill But since we left off to burne incense to the Queene of Heauen and to poure out drinke offerings vnto her wee haue had scarsenesse of all things and haue beene consumed by the sword and by famine But if you reade the rest of the Chapter you shall see that their Plagues grew because they sinned against the Lord and would not be ruled by his Word to worship him and him onely according to his Word Such Arguments made the Heathen against the Christians in former times as witnesseth Tertullian Cyprian and others attributing all calamities that happened to the Christians because that they worshipped not the Idols of the Heathens but they answered euen as Ieremy that such calamitles fell because they the Heathens would not forsake their Idols embrace Gods true Religion so indéede they did Such words and euen the very selfe same words vse the Papists against vs and the Gospell at this day telling vs often and too often vnlesse it were truer how great plenty was in former times when Popery swaied how many egges forsooth for a penny and all this geare grounding an argument thereupon that therefore that was truth and this is falshood euen as Heathenish and Iewish Idolaters did before them But with Ieremy and the godly Fathers we truely inuert their argument vpon them that their contempt of truth and foule Idolatry in despite of truth prouoketh God to many crosses and will yet prouoke him further if they continnue without amendment And touching their pretended plenty when Popery ruled we say it is a Tale for as great dearth was then as since Touching our owne country of which I chiefely speake let them remember what our Chronicles note in Richard the first his time how sharpe a scarcity there was by the space of thrée or foure yeares What a Sommer that was in Edward the 3. his time called the deere Sommer In Richard the 2. his time what a dearth when the people wereforced so to féede vpon fruite to susteine Nature as that thereby many fell into fluxes and dyed How the childrens cries were so pitifull for the want of foode which their Parents had not to giue them as a stonie heart could not indure to heare Of Henry the sixth his time when
the word of God shall be a Sauour of death vnto death in Gods iustice And thus much shall suffice of this Chapter CHAP. 22. THe Lorde goeth-on with more lawes all tending to the explanation of the ten commaundements and in this Chapter verie excelleÌ„t lawes are laid downe which how soeuer they are not in vse among vs yet yeeld this good by the reading and marking of them To teach vs priuatelie in our selues an honest good and holy carriage of our selues Princes may alter laws as circumstances of times and place shall require but the equitie that God had in these laws euer remaineth And therfore what he punished we must auoide if we doo well First hee beginneth with lawes against theft which must bée referred to that Commandement and according to seuerall degrees and differences of theft he maketh seuerall and differing paines If a man steale an Oxe or a Sheepe and kill it or sell it he shall restore fiue Oxen for the Oxe and foure Sheepe for the sheepe The greater theft hath the greater punishment Other Nations by the light of God set in them followed much this course and punished theft diuersly Draco punished it with death Solon if it were manifest with foure folde if not so manifest with double The Rom. 12. Tables did the like Latter lawes with vs make theft death if aboue such a value following therein a constitutioÌ„ of Lothaâ—â—us the Emperour whose summe was aboue fiue shillings An other case concerning theft followeth in the second and third verses If a Thiefe be found breaking vp a house and bee smitten that hee dye no bloud shall bee shed for him his meaning is if this bée in the night But if it bee in the day light blood shall bee shed for him for hee shoulde make full restitution if hee had not wherewith then should he be solde for his thest The lawe therefore appointing that punishment hée should not bée killed that brake a house in the day The Romans twelue Tables followed this equitie and in the night these breakers might bee killed anie waie But in the day not except he defended himselfe by a weapon Our owne lawes haue made a difference betwixt day-thieues and night-thieues as indéede there is much cause to distinguishe them the feare in the night beeing farre greater and the helpe to be had farre lesse with many other circumstances But here may bée a Question asked what is lawfull before God these béeing but ciuill constitutions And answere may be made what God permitteth surely is lawfull before him and hurteth not the censcience if it be done as he permitteth But if our owne affection cruelty and rage step in béeing méere priuate men take héede for wée may doo a thing lawfull not lawfully The Law biddeth kill not but if a man smite to driue a thiefe away and death follow without a killing minde the case is altered for there is inculpatatutela as Lawyers tell vs within the compasse whereof I take this case to bée An other law followeth in the 4. verse That if the theft were found with him aliue he restored double if killed or solde you saw in the first verse an other punishment more heauy So must circumstances direct Iudges to seuerall punishments and the wisdome of God make man wise in all his proceedings They that thinke death too much must remember that euen Gods law made the stealth of man death And Dauid said he that had takeÌ„ the poore mans one sheepe should surely dye Draco made it death as you heard before and the Romans decreed that stealing seruants should first be beaten and then throwen down from a Rock slaine But I pray you would these men that thus pleade for the continuance of this law of Moses That Thieues should restore not dye be aswell content that other lawes should stand in force also as namely That adultery should be punished with death gathering but stickes on the Sabbath day with death c No I warrant you And therefore what they thinke is not a Rule but what God alloweth whose will is euer iustice it selfe and who by his Apostle hath taught That so long as lawes haue this end to be a terror to the euill a defeÌ„ce to the good the forme of them may be diuers Neither now a daies is all theft death but the Iudge weigheth circumstances of neede for sustinance only of the first offence of repeÌ„tance of youth of towardlinesse and such like 2. After theft follow lawes for damages or trespasses done to our Neighbours the Text saith If a man hurt a field or a Vineyard put in his beasts to feed in an other mans field he shall recompence of the best of his owne field of the best of his own Vineyard And if fire breake out and catch in the thornes and stackes of corne or the standing corne or the field be consumed he that kindled the fire shall make full restitution Who knoweth not that the societie of man cannot continue without recompence of losses and harmes Therefore mercifully dooth God regard it make lawes for it Euripides maketh Iocasta speake of this equitie when he giueth her these words Melius est equalitatem colere quae amicos amicis vrbes vrbibus socios socijs deuincit c. Better it is to regard equality which bindeth friends to friends Cities to Cities fellowes to fellowes c. Now equalitie is if I haue hurt any man to make amends that no man be pulled in his estate 3. Concerning pledges borrowing lending c. If a man deliuer his neighbour money or stuffe to keepe and it be stollen out or his house if the thiefe be found hee shall paye the double If the Thiefe bee not found then the maister of the house shal be brought to the Iudges to sweare whether he hath put his hand to his neighbours goods or no That is whether himselfe hath stollen it or no c vnto the 16. verse In all Nations faithfulnesse and truth in matters committed to trust hath béene highly regarded and the contrary punished Therefore euen with Heathens beside recompence imposed hée was infamous that offended this way which how great a punishment it was they sée that rightly consider it The Lawyers called it a ciuile death because it leaueth to a man no honest place among men in the commoÌ„-wealth he being disabled to sue for any thing to giue any voice to be any witnesse or to be of any credit any way There is too much iniquitie amongst men in these matters therefore to be wished greatly that these lawes of God were often read and marked Truth in trust is a iewell of price pleasing to God and man and mest honorable euer to the partie aliue dead Let Christians of all other men so thinke that the waies of God be not ill spoken of for their faults such men had better neuer haue
béene borne than without care so to sinne Now go we a little farther than this law expresly goeth and iudge in our owne heart if falshood in pledges committed to me by man be thus odious is not vnfaithfulnesse in Gods pledge much more odieus Remember the place to Timothie Custodi depositum That worthy thing which was coÌ„mitted to thee keep through the holy-ghost which dwelleth in vs. What worthy pledge is this but the pure and holy doctrine of the word which I must neuer mingle with mans traditions The manner of teaching it if I be a Teacher must be plaine profitable and to the most edification not to the greatest ostentation Be faithfull in these things therefore for they are pledges lest with vs by God which he wil aske for againe and require an accompt what we haue done with them c. 4 For wanton and licentious life the Lord prouideth saying If a man entice a maid that is not betrothed lie with her he shall endow her and take her to wife But if her father refuse to giue her to him he shall pay money according to the dowry of virgins Where you may obserue the seuerity of God the remisnes of man in punishing matters of this kinde For man made his law disiunctiue he shall marry her or giue her dowry But God maketh a copulatiue he shall marrie her and giue her dowrie yet leauing frée the fathers authoritie whether he would so bestow her or no. If the father would bestow her then both must he marrie her and endowe her because he had thus offended with her So God euer regarded parents consents in the placing of their children Yea Nature it selfe saw this equitie in Hermione the maid in Euripides who answered Orestes the sought her to wife that the mariage of her belonged to her father He that will may read S. Ambrose vpon the storie of Rebecca and sée his iudgement of this thing But why was not the maid punished also aswel as the man partly because yeares and sex weaknes of iudgement might be occasion of fall in her but chiefly because such money imposed vpon her must haue come from the parents who were innocent and had griefe inough by the fall of their child Furthermore this is to be remembred here that if the parents would bestow her neuer might he that had abused her put her away by bill of diuorce as other might The Romans did not inforce marriage because the man might be noble the woman meane or contrariwise the woman noble the man mean Wheras the Israelites were all alike noble descended from one the same house the pedegree knowne but iâ— he were rich he lost halfe of his goods if worth little his bodie was punished and he banished which was sharper 5 Of witches your Chapter saith Thou shalt not suffer a witch to liue which God would neuer haue laid downe if either there had béene no wiâ—ches or being yet they can do nothing as some haue to their blame affirmed The shiftes they vse to auoide this place are weake and by the best learned reiected God maketh no law in vaine but for more of this matter I refer you to the Commandement In this place saith One God ioyneth this law next after that of inticing young women because many times these witches are iustruments to work them to mens sinful desires The next law against vnnatural lustes with Beasts I passe ouer the fact being more filthy than to be spoken of Death it was by law and death eternall followeth the temporall God and Nature abhorre it and he tasteth neither of God nor Nature that committeth it The eyes of God sée all things and the Justice of God will finde out all things in time 6 He that offereth to any Gods saue vnto the Lord onely shal be slaine The like law you reade in Deut. If there bee found amongst you in any of thy Cities which the Lord thy God giueth the man or woman that hath wrought wickednesse in the sight of the Lord thy God in transgressing his couenants and hath gone and serued other Gods and worshiped them as the Sun or the Moone or any of the host of heauen which I haue not commanded and if it be told thee and so forth then stone that person to death c. In the 13. Chapter the like death is imposed vpon those that shall perswade draw to this sin So both worker and willer suffered death And indéede shoulde théeues dye for robbing man and not man dye for robbing God Can mans goods be compared with Gods honour No no. Againe if we smeare fealtie to the Prince his enemie Dye wée not worthely To sweare fealtie to the Diuell by Idolatrie is worse to God than that to man Happy were deceaued creatures if any thing would make them wise bring them backe againe to God only only and marke the word 7. Thou shalt not doo iniurie to a stranger neither opresse him forye were strangers in Egypt Ye shall not trouble any widowe nor fatherlesse childe For if thou vexe or trouble such and so he call and crie vnto mee I will surclie heare his crie Then shal my wrath be kindled and I will kill you with the sword and your wiues shal be widowes and your children fatherlesse Our state in this world is not tyed to any place but God at his pleasure may remooue vs euen when we thinke least therefore the Lord would haue them then and all men still favourable to strangers Experiences of euill past and expectances of future if God so please to haue it must make men forbeare those discourtesies to strangers that otherwise mans corruption will offer By the law of Nations it was euer forbidden and sharpely punished to violate the trust that a poore stranger hath in vs when he liueth with vs and vnder vs. The Athenians were good the Lacedemonians were bad and so praised and dispraised in Bookes to this day The next Chapter verse 9. teacheth this matter againe and often is it beaten vpon by God that they may remember it Hippias in Plato saith By Nature euery like is cozen to his like and surely it is a great knot among men likenesse either of wit manners iudgment or fortune c. Which Plutarch also witnesseth when he saith Senis lingua suanissima est seni puer puero mulier mulieri iucunda est Et aegrotus afficitur calamitate aegrotantis aruÌ„nosus socio calamitatum suam sententiam a scribit The speech of an old man pleaseth an other old man a childe conteÌ„teth a childe and a woman a woman One sicke body feeleth the paine of an other and pittieth it So do fellowes in affliction talke together and expresse each to other their mindes Wherefore God vseth for his reason here that they also haue bene Strangers in Egypt It pleaseth the good Spirit of God to vse this