béene noted before this meditation may arise how Gods aduersaries séeke often to oppugne the truth by the selfe same meanes whereby he doth teach it As if Scripture be alleaged Sathan will doe the like if the true Prophets vse a signe then will Zidkia make him hornes to and say when went the spirit from me to thée All which God doth suffer to draw vs forward to true and sound knowledge without which wee cannot stand but shal be shaken to and fro with doubts and feares and wauering conceipts most vnfit for beléeuers The wordes of the Apostle calling vpon vs to be stedfast vnmoueable abounding alwaies in the worke of the Lord. Not to he caried about with euery blast of vaine doctrine but to continue grounded and stablished in the saith not moued away from the hope of the Gospell c Saint Peter in like manner admonisheth to beware of being plucked away with the error of the wicked and of falling from stedfastnesse noting those that forsook the right way and followed the way of Balaam Labour we therefore to know how we stand and building vpon the rocke indéede though such iugâ—ing Sorcerers as these arise in the world and Apishly follow that course to subuert which Gods Ministers follow to strengthen yet they shall not shake vs but we patiently abiding a time setled vpon our true grounds the falshood shall appeare at last and all their follies be discouered in the end to the honour of God the glorie of his truth the comfort of his children and the confusion of such Egyptian Jugglers for euer Gamaliel could note it that Theudas had his time yet in the end fell with all his followers That Iudas of Galilie had his time and drew away much people after him but at last hee perished and the people were scattered Let not Gamaliel be wiser than we to obserue good things for his instruction 7 Then Pharaoh called for Moses and Aaron and said pray ye vnto the Lord that he may take away the frogges from me and from my people and I will let the people goe c. Why doth he not make his Wisemen take them away his Inchaunters and Sorcerers that could set a shew of making the like Could they cause frogges to come and not goe Or why doth he not call to his gods and Idols to helpe him to take them away Can none helpe him but Moses and Aaron by praying for him See then how the Lord when he pleaseth is able to force the wicked to the acknowledgment of him and his true Ministers and let it comfort vs in the middest of all contempts either of our God of our faith and religion or of our persons He can bring them downe that looke so coy by touches of bodie pinches in minde losses in goods and infinite waies And if therefore it please him a while to indure their pride we also must endure it and not grieue at it These exampels must be readie in our mindes euer when we sée such things Not long since this proud Pharaoh said WHO IS THE LORD But now he séeth and must confesse that there is no helpe but in this Lord. His Gods are weake and the frogs crawled in despight of them Moses therefore must pray to his God to helpe and take them away And who now but Moses Aaron with Pharaoh Ah wée despised Ministers by the proude worldlings let vs marke it and beare their coÌ„tempts In their extremities they shall acknowledge our callings iustifie our loue and wishe our prayers They shall stoupe they shall stoupe when our God pleaseth and it is inough Remember that great Nabuchadnezar how the Lord stouped him till hée should know that the Lord ruleth Pray pray for vs O Samuel said the stobborne Israelites when God would and so they came to him whom they erst neglected Men and brethren what shall we doe said they béeing touched that before thought much to be aduised by such men Ieroboam sendeth to the Prophet whose doctrine he would not follow and no worse a messenger than his owne wife and in his heart he acknowledgeth that truth is with him The great Turke in these daies will séeke the prayers of Christian-men when yet he fighteth against the truth that they embrace And many which at other times regard them not either going to sea or to battaile or béeing sicke and vexed at home will send and séeke for the prayers and comfort of Gods Ministers And what is this but a signe of Gods Omnipotent hand ouer all Pharaohs whatsoeuer and that he can reuenge our contempts and giue our truth and carefull walking in our places a due regarde and reuerence when he will with them and in them Let the swéetenesse of it ioy vs and make vs possesse our soules in patience Diues that rich glutton shal sée Lazarus right himselfe wrong one day 8 But why dooth Pharaoh now call rather than in the former plague for Moses and Aaron to pray Surely because this plague more nipped him than the former For when the riuers were blood he might haue wine to drinke and by that meanes not finde the smart so much See wee then howbeit other mens harmes should affect vs yet vnlesse the Lord touch our selues we are dull and dead without sense Which certainly maketh God reach vs a blowe many times when otherwise he would spare vs did we make good vse of our Brethrens harmes Applie therefore euer to your selfe Gods doings saying in your heart and why Lord am I not so also Doo not I also offend thée Father of Heauen and God of all mercie make me wise by other mens harmes and thankfull vnto thée that I am so schooled rather than with mine owne woe 9. Sée how readie Moses is to pray for Pharaoh when he biddeth him to appoint the time himselfe of his prayer and let it make vs thinke with our selues whether wee be thus harted to pray readily and willingly for Prince for Country for friends and familie yea let it open vnto vs what I feare is too true that in our liues scarce once we haue béene vpon our knées for any of these but euen goe on in a common course haling and pulling with the world all the wéeke long and on the Holiday goe to the Church rather for fashion than deuotion praying with lips not with heart a fewe words and then spending all the rest of the time either in sléeping or gazing or thinking of matters little belonging to God O that wee may profit by this readines in Moses to pray for such a wicked king Remember the Scriptures where you see how fathers and mothers haue gone to Christ for their children Maisters for their seruants and neighbours for their friends Christ is th 〈…〉 me and why should not we also be the same and Morning and Euening goe vnto God for our selues and ours as héere did Moses for Pharaoh 10. It may be moued for a question why
beginning they entended for this Ladie purposed onelie to walke and wash her but God had a worke of mercie to doe by her her purpose was one thing and the Lords was another Often thus Trulie so often as any man or woman heare their owne name they are accused of these things if they be guiltie A promise so broken being made to God in the face of the congregation will trouble the soule sore at the houre of death 11. Finally wée sée plainely by this whole discourse how mans counsell can not hinder that which God hath determined shall come to passe For there is no counsell no wisdome no strength against the Lord. Moses must liue and become a Deliuerer to that people doo Pharaoh what he can And though many poore infants were cast away to preuent his feare yet that Infant which must effect what he so feared is preserued aliue in despight of him yea nourished vp by his owne daughter in his owne bosome to the wonder of all that reade it to the worlds end The like you may remewber of Herod and those infants but this is inough of the first part of this chapter The second part 1. NOw followeth the second part namelie of his departure both from Court and Country which happened when hée was forty yéeres olde as Stephen witnesseth And if any maruell why it was so long of all the reasons that are alledged it séemeth best that till that time hée had not his Calling from God to beginne that worke Hée might consider his owne birth and parentage his great preseruation and education his Nations misery and bondage and heartilie pittie them but that he was of God appointed to them a Deliuerer he knew not till God reuealed it and God reuealed it not till now as it should séeme for Stephen saith it came into his minde when he was thus olde to visite his brethren as if hee should say hée now felt his calling and not before 2. When he did feele it and that once the Spirit of God smote his hart then marke we how no honours no pleasures no riches could kéepe him in the Court any longer but he rather chose to suffer aduersitie with the people of God than to inioy the pleasures of sinne for a season esteeming the rebukes of Christ greater riches than the treasures of Egypt For he had respect vnto the recompence of the reward A notable example for all Courtiers and men of high place that they suffer themselues not to be snared with any thing incident to their places so that they may not serue the liuing God as they ought For surely if either pleasure or profit draw froÌ„ him it is too dearely bought wil lie heauie vpoÌ„ their soules one day Their dissembling there can neuer profit Gods people as their open profession would doe But in steade of profiting it draweth many thousands to death with them who obserue their steppes and depend vpon them which will bée laide to their charge in that great daie of the Lord when Moses shall liue and they die Not all the glory they possessed in this world béeing able to procure them one droppe of water to coole their tougues 3. When hee came to his brethren he saw their bitter seruitude burdens and slauery out of measure hée saw many great abuses offered vnto them wherewith hée was so farre mooued that he laide his hands vpon one of the Egyptians and siue him Not so teaching priuate men to doe without authoritie what he did warranted by a Calling but rightly teaching Magistrates which haue calling to vse their Places to the reliefe of the oppressed instrucing all men as their Places will warrant them to helpe their brethren from iust oppressors 4. But his looking about him on euery side when he did it and hiding him that was slaine argue as you may thinke an euill conscience and prooue in him an vnlawfull act No indéede no more than it dooth in other Magistrates that they execute iustice vpon some earely or late or priuately to auoide sedition and tumult This was in Moses and in them a godlie wisedome prouiding warely that whiles they endeauour a good by some indiscréet handling there grow not an euill Some feare if you will I deny not to haue béene in Moses when hée did it it may truly teach vs the weakenesse that sometimes is in the best seruants of God in the very warranted works of their lawful calling to our comfort if wée féele the like And which is swéete also that God dooth not â—ast away obedience performed to him with some feare more than it should Wée are not greater than Moses and therefore praying for strength and dooing our best if some vnwished weakenesse shew it selfe let this example bée remembred 5. It is saide in the text that Moses came forth againe the second daie and thereby all Magistrates may learne constancie and continuance in their care for their people For it is not inough one day to come and sée how all goeth as at their first entrance vpoÌ„ their Office or otherwise but euen the second day they should doo the same and so day by day as occasion serueth during the time of their Charge The want whereof maketh many a one wring that by more diligence would bée righted and relieued 6. But how was he requited Surely finding two striuing together and admonishing them to cease from such vnbrotherly strife streight hee was reproached by one of them in this sort Who made thee a man of authoritie a Iudge ouer vs Thinkest thou to kill me as thou killedst the Egyptian A cléere glasse for all eies to sée in the reward often giuen to good men when they haue performed some good duties to their brethren But it may be no discouragement for GOD is in heauen and will reward all obedience to him paying home heauily such vnthankefull receiuers of it 7. Was this all no marke more in these vnkinde Israelites The death of the Egyptian is brought to Pharaohs care so that now Moses for his zeale and heart to relieue his country-man that was abused must either himselfe fall into danger or flie the country to his disgrace Not onelie therefore the vnthankefulnesse but the measure of it is to bée obserued for our good For many times wée can disgest some ingratitude but such a measure and such a manner as is happily offered vnto vs wée caunot This example will helpe vs for sure the measure héere was great and the manner odious Againe for whiblers and pratling pick-thanks tatlers and tale-tellars there may bée a Note of them You sée what an auncient wéede in the world they bée they were neuer wanting nor will bee while the world indureth neither Princes nor meaner than Princes can auoide them there is no newes stirring but they are carriers of it and they can greatlie iucrease it in the carriage No circumstances can make them silent Many good men haue smarted by them and
following and such like First that these sundry bickerings with this Tyrant for his Church might notablie shewe his loue and affection to his Church which is euery mans great and speciall comfort Secondly that patience might be taught by this Example to all Gods children if their troubles and oppressions receaue not an end by and by Thirdly hee thus taketh all excuse from this obstinate enemie a thing of good vse if wee obserue it For euen as héere by Moses and Aaron the Lord dealt wich Pharaoh so by his Ministers still the Lord dealeth with vs leauing vs as naked without excuse if wee continue disobedient as euer hee did Pharaoh Fourthly hee thus discouered the great darknes of our vnderstanding vntill it be lightned and the damnable waywardnes of our will till it be changed by him Fiftly and lastly by this manifesting of the enemies malice he openeth to our vnspeakeable comfort and so of his Church vnto the end what a victorious hand hee hath to saue and deliuer when and whom hee shall euer please be the rage neuer so strong and great For Pharaoh cannot hold out but whilest God will we sée héere no more shall any Tyrant to the worlds end Thus you sée why God vsed this way by message and entreatie rather than the other by his power and might Let it profit you and so I leaue it 3. You sée also héere againe how God calleth them his people although oppressed and in miserie vnder a wicked wayward and prophane Gouernour It is a swéete comfort to those that tast of like griefe and sheweth as I haue noted before that affliction seperateth not from God but in the midst of all woe hee regardeth and saith mine mine although instantly hee rebuke not either winde or weather c. 4. Pharaoh his proude answere saying Who is the Lord that I should heare him pictureth out the hardnes of an vnregenerate hart and biddeth all beholders to pray against it O dust and ashes darest thou say thou knowest not him that made thée and not tremble for thy ignorance This vnféelingnes was in Pilate when hee said what is truth And what is that which some amongst vs vtter euery day what new doctrine is this Sed non impunè recusat Pharaoh quod scienter ignorat But to his woe doth Pharaoh refuse what wittingly and willingly he knoweth not And so shall all that delight in ignorance Hence commeth waywardnes and wilfulnes obstinacie and frowardnes rage and madnes that men will not heare and know But in Pharaoh sée what will followe one day when by voice and words no good is done Hée in the Sea thou in the lake that euer burneth shalt perish and sinke to eternall confusion 5. I will not let them goe saith hee Then his reason is his Will euer the refuge of the Reprobate I will not I will not and still in the end I will not A short resolution but as dangerous a resolution as man can make against his owne soule many times In the 6. of Ieremie sée the like answere Wee will not walke therein Againe in the 44. Chap. The word that thou hast spoken to vs in the name of the Lord wee will not heare it of thee c. And many moe like answeres there be in the Scriptures but whose bee they euen such I say as rebell against God and his good motiues made to them by his Ministers and meanes wishing them well Wherefore the end is Gods wrath vpon them and fearefull destruction Such answeres wee heare too often amongst our selues saying I am setled c. and I wil not heare you God graunt in any due time wee may learne by other mens harmes and leaue them For true and true shall wee finde that S. Augustine saith Religio stulta non prodest sed obest A foolish Religion doth not profit but hurt and God is iust to all men in his time I meane in punishing their proude disobedience This is confirmed euen in that which followeth in the next verse in these words Lest hee bring vpon vs the pestilence or sword Noting that this is euer the end of the contempt of diuine worship according to the prescript of God some fearefull plague and iudgement Surely this one place would suffice to many to awake them and shall no places profit vs Were this people of Israel in danger and wee in none haue wee the Lord bound that wee may doe what wee list and yet be safe If they goe not out to sacrifice to the Lord that is to serue and worship him in that sort and manner that then hee commaunded the Lord will bring vpon them the pestilence or sword and if wee stiflie and stubbornly proudly and presumptuouslie refuse to goe out but of our doores to the Church by vs to serue him as now hée commaundeth shal nothing followe God touch vs and moue vs the knife is vpon our throates and wee feare not Whole houses and Manors are rooted out and ruinated not only abroade in the Land but euen in the Country peraduenture where wee dwell for this rebellion and yet wee thinke our posteritie shall abide and nothing happen vpon our heapings for them when hee is despised that doth but blowe vpon lands and liuings and they are gone Cathedram in Coelo habet qui corda mouet His chaire is in Heauen that moueth harts and hee for his mercie sake I say againe moue vs that wee may enquire séeke and sée whether wee doo well or wrong and doo as wee ought when wee sée it The Lord hath promised to take away the stonie hart and to giue a fleshie in the place if wee will vrge him with his promise by humble hartie and earnest prayer So did Dauid when hee cried O let mee feele let mee feele knowing euen then that this Gods mercie if it were sought should be graunted 6. Then said the King of Egypt vnto them Moses and Aaron why cause yee the people to cease frō their workes c Sée the lot of the Just to be quarrelled with nipped quipped slaundred and euen laden many times with false and most iniurious imputations To Prophets Apostles Martyrs and Iesus Christ himselfe this measure hath béene measured and they haue borne it Deus videt the Lord seeth and in his due time hee will make the truth appeare Fero spero I endure and hope let it bee thy Meditation when none séeth but hee that séeth in secret Againe marke héere how when God draweth néere to yéeld vs comfort then Sathan in his members rageth more and séeketh to encrease our troubles sorrowes and griefes but yet all in vaine God in the end will deliuer his Seruants in despite of all their enemies as here he did Be of good comfort and lay it vp in thy hart 7. They be idle therefore they crie saying Let vs goe to offer sacrifice c. A truth it is that nothing is worse than Idlenes the mother of all vice as discord
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
Pharaoh being offered to appoint the time himselfe appointed the next day saying To morrowe rather than presently the Frogges being so vgly and no place frée from them no not the Kings Chamber Who would not haue cryed now now euen forthwith pray that I may be deliuered from this plague rather than to haue stayed till the next day It is answered first that hee still doubted whether it was the Finger of God or an enchauntment and therefore was content to deferre the time to trie whether of it selfe it would passe away and so to discredite Moses and Aaron Such hollowe holes are in Hypocrites hearts when they séeme religious and carefull of Prayer or other good things Secondly héerein he shewed the nature of the wicked who not onely deferre their owne duties from day to day but as much as they can put ouer others also that offer good things vnto them as for example if a Preacher tender his seruice this Sabaoth he is tolde the next will be far more fit and if he come also the next Sabaoth then is either the Maister from home the Gentlewoman sicke the weather too hote or colde or some such thing that be Moses neuer so readie yet Pharaoh is not readie but cras cras to morrowe to morrowe is still the song till the Lord strike and all Morrowes end wee passing away to woe without end for our deferring That Moses taketh his owne time and saith Be it as thou hast said it is to teach him that at all times the Lord is the Lord his myracles no enchauntments but a powerfull working for his owne glory the gracious Deliuerance of his Church 11. Then Moses and Aaron went out from Pharaoh and Moses cried vnto the Lord concerning the Frogges c. Why went Moses forth might not hee haue stayed in the Court and haue prayed there God forbid but wee should thinke Courts to be places of prayer for such as haue a censcience in euery place to lift vp hands and heart to God yet would God also the hinderances and impediments so to doo in those places were fewer Surelie great Courtiers are found that a meaner place hath yéelded their hearts more heate to good things than those glistering places haue as sometimes a Country-house and sometimes a darke hole in a close prison Moses cried vnto the Lord saith the Text and prayer doth what neither doores nor lockes nor any strength or wit of man could doo the weapons of Gods children are such and so mightie The word of Crying noteth the vehemencie of Moses prayer against colde formalitie too common in most prayers It noteth not any loudnes of voice although that also be lawfull at times since the same Moses is said to crie in another place when hee spake not a word but from his inward Spirit Ezechias thus cried vnto his God and escaped both a mortall disease and the huge host of the Assyrians But what prayer can doo I hope you knowe and therefore goe no further 12. And the Lord did according to the Saying of Moses Sée the credite that Gods seruants haue with their mercifull God they aske and he giueth without any stop Can you thinke God heareth Moses alone no saith the Psalme God is neere vnto all that call vpon him yea to all all and euer remember it Hee will fulfill the desire of all them that feare him he will heare their crie and will saue them The Lord preserueth all them that loue him but he will destroy all the vngodly Wherefore my mouth shall speake the praise of the Lord and all flesh shall blesse his holy Name for euer and euer Daily experience sheweth the like and therefore as Moses héere euen despised Moses was stronger with his God and by his God than all Egypt to remoue a plague so shall wee euer be more strong than our enemies in what God shall sée vs fit to be enabled Wherefore one Moses is better for a kingdome than many others that are iudged to be of greater vertue c. 13. So the Frogges dyed in the houses in the townes and in the fields And they gathered them together on heapes and the Land stanke of them saith the Text. Had it not béene as easie for the Lord to haue taken them quite away assuredly to the Lord all was one but this was done to shewe the truth of the myracle that they were Frogges indéede no enchauntments thereby to méete with the vnbeléefe of the King and all his Courtiers who either openly in words or secretly in heart thought otherwise And by one meanes or other the Lord shall euer in his good time deliuer his truth from false surmises his faithfull Ministers from false imputations and write the wickednesse of Atheists and carnall men vppon their faces to their confusion Onely be wee patient to tarie his will to like of his way and be we assured we shall both sée his glory and receaue comfort 14. But when Pharaoh sawe that he had rest giuen him he hardned his heart and hearkened not vnto them as the Lord had said Sée the corruption of our nature if God worke not No sooner is the rod off but as the Dogge to his vomite and the Sowe to her myre so wretched man returneth to his olde bias and falleth to his former sinne againe When wee are sicke or distressed any way wee pretend repentance wee pray wee crie wee vowe and what not in shewe But forasmuch as all riseth from feare and not from loue it vanisheth againe as soone as the feare is past and the Deuill returneth with seauen worse than himselfe making our end more odious than euer our beginning was This hath béene touched before but yet euer marke it and feare it your selfe as you haue a care to please God For if you forsake God you can neuer blame God if hee forsake you and if after God hath giuen you rest you become retchlesse as Pharaoh was here then if as hee in the sea so you in eternall woe be drowned for euer you haue your desert and GOD is iust 15. The Frogge is as wee all knowe a foule filthie creature abiding in foule places as bogges and myrie plashes all the day long and at night péeping out with the head aboue the water making a hatefull noise with many others of his sort till the day appeare againe Wherefore Diuines haue thought that by these foule creatures fitlie might be resembled such croking Crues as hiding themselues all the day in an Ale denne or such like place of vncleanenes as soone as night commeth put out their heads and make a hatefull noise against Gouernours and Superiours neighbours and honest persons till all that heare them be wearie of them Which filthie Frogges the Lord assuredly will deale with all in his good time as here he did with these Egyptian Frogges namely kill them destroy them and make the stinch of them knowne to manie Till then let patience and
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
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
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
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
his Sonnes sake giue it vs. Againe you may note here how Moses doubleth ouer and ouer in this Chapter the foulenesse of their fault calling it a great sinne a grieuous sinne c. so learning you not to extenuate faultes before God if you sue for mercie but to set them out in their true colours that mercie may the more appeare 4 Touching this Booke of life you must know it to be a figuratiue Spéech borrowed from the manners of men who vse Bookes and writings for their memorie and not conceiue that God hath or néedeth any such things It is therefore in sense as if Moses had said O Lord pardon them or depriue me of that saluation which is as sure before thee as if it were registred and written in a book Such borrowed speeches you haue more in Scriptures as you may remember In the Psalme you read of a Booke wherein Dauid saith Were all his members written which day by day were fashioned when as yet there were none of them In the Reuelation you read of bookes againe when he saith I sawe the dead both great and small stand before God and the Bookes were opened c. And for the Booke of life you read persons written in it of two sortes one as it seemed the other true indeed Of the first speaketh the Psalme Let them be wiped out of the Booke of the liuing and not be written among the righteous meaning wherein they séemed to be written or might perswade themselues they were written but indêed were not For then they could not be wiped out Of the later you read here and in other places Where though Moses speake of rasing out yet indéede there is no such matter being nothing but the eternall election of God which neuer can be altered This is more plaine in the words following when God answered Moses that Whosoeuer sinned against him he would put him out of the Booke meaning hee would make it appeare that he neuer was written in it For the house built vpon the Rocke can neuer fall They should deceiue the verie Elect if it were possible as if he should say but it is impossible Hee that commeth to mee I neuer cast away No man taketh my sheepe out of my hand and many such other places Lastly consider and note here how he biddeth Moses go on with his charge but for the people he wil visit them vers 34. And so the Lord plagued the people because they caused Aaron to make the Calfe which he made vers 35. It telleth Magistrates and Ministers that they may not desist from their dueties for the peoples frowardnes but indeuouring to their vttermost to reforme them they must go on though they perish and euen in them so perishing they shall be a sweet sauour to the Lord. That Aaron thus escaped among them if you thinke of it Answere your selfe The Lord knoweth whom to spare for their amendment and whom for a time to spare though he know they will neuer amend O how vnsearchable are his iudgements and his waies past all finding out Grieuous and thrise grieuous is the sinne of Idolatrie that not for Moses his so earnest prayer may be fréed wholy from all further punishment though in part the Lord yéeldeth as vers 14. you saw God make it sinke where it is so much vsed by deceiued Romish Recusants CHAP. 33. 1 GReat was the sinne which this people had committed mentioned in the former Chapter and therefore the Lord whose mercie hath neither bottome nor measure not willing the death of any sinner much lesse of so many thousands but rather that by repentance pardon may be procured in this Chapter gratiously vseth the meanes that their hearts may smite them with true féeling of their fault and so they turne and be spared Their sinne I say was great and great sinnes are not so easily repented of as they ought to be Againe in sinnes of this kinde namely when they are coloured and couered ouer with a good intention by them to serue to GOD most hardly are men and women drawen to acknowledge an errour and mistaking Matters of the second Table committed against our neighbour we much better discerne than matters of the first Table concerning the worship of God For here we thinke wholy our meaning should be accepted which was to worship God be the thing we do eyther neuer so void of warrant in the word or neuer so contrarie to the word The meanes that God vseth here is by letting them know that he will be no more with thē as he hath beene nor trauell with them as he hath done Moses shall goe on with them to the land which God had promised to giue thē And to send his Angell to driue out the Canaanites But himself would not go for they were a stif-necked people lest he should consume thē in the way The Lord noteth a maner of repentāce namely to put away their costly rayment frō thē not that this is a necessarie part of Repentance alwaies but that at this time by this outward signe the Lord would haue them testifie that which is néedfull indéed the true remorse and sorrow of their harts And vpon the hearing of this fearefull newes that indéed the Lord would thus deale with them they cast from them accordingly their best attire and sorrowed for their fault 2 For further working of this sauing sorrow in them the Tabernacle wherein the Lord will conferre with his seruant Moses vntill the other now so much spoken of was readie is by the appointment of God to Moses pitched without the host farre of from the host that by this signe also it might be shewed how God was estranged from them for their sinne who earst so comfortably and so powerfully had shewed himselfe for them and amongst them All which things religiously considered manifest vnto our soules what a sweete God the Lord whom we serue is who thus séeketh his lost people euen a father ful of all pittie compassion that they may returne to him againe and haue that which so ill they haue deserued his fauour and loue for euer Will this God can you thinke in your conscience euer cast away the poore sinner that commeth in sorrow when he worketh thus to draw men to sorrow Féele and be comforted with it 3 And when Moses went out vnto the Tabernacle all the people rose vp now reuerencing him whom before they spake verie lightly of saying This Moses we know not what is become of him What caused this but that still he was in fauour with God and they out So so shall a sound and vpright heart to God euer in the end procure honor howsoeuer for a time contēpt may be shewed for God will honour them that honour him it is his Word and it shall neuer fayle That vnion that was betwixt God and his seruant Iohn Baptist when he was true to God and
Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wée may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bée when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It séemeth cruel if the inhabitaÌ„ts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sée in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one GouernmeÌ„t If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill coÌ„demneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swéete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with thâ—se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sée in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his déere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke féeling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that meÌ„ may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who séeth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sée and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spéech That he knew nothing And in matter of our almes
speake of a misdoing The Godly doe this at last and therefore you sée héere in your Chapter a time of knowing to them as there was a time of hiding Pray we euer for this grace that we sleepe not in death I meane in sinne that leadeth to death but that we may awake and stand vp from the dead and lesus Christ vouchsafe vs Light to amendment of life and eternall comfort and saftie 7 In the 22. vers you sée the like Offering for the Ruler when he should sinne that is for the Heads and Chiefe men of the Tribes who had authoritie among them No man is exempted Priest nor Prince but all that sinne must vse the meanes appointed to remooue their sinnes or else all must taste the punnishment for their contempt For he that is Lord ouer all saith the Booke of Wisedome will spare no person neither shall he feare any greatnesse for he hath made the small and the great and careth for all alike Yea the mightie abideth the sorer tryall 8 In the 27. verse you haue the Sinne-offering for priuate persons which by this already spoken is plaine ynough and you may confer it with the 15. of Numb vers 22. And let this suffice of this Chapter CHAP. V. BEfore Moses will procéede to shew what poore people should offer for their sinne in this Chapter he layeth downe certaine kindes of sinne for which they must offer and by which they may learne to iudge of other the like offences And the first is an Example of the Iudiciall Law in the first vers The plaine meaning whereof is if any shall heare one sweare that either he hath not had or hath not done what he vpon his owne knowledge vnderstandeth he hath had and hath done if he testifie not what he knoweth and reueale not the iniquitie of the other that hath so falsly sworne he shall be guiltie of his sinne Where you sée and ought euer to remember that not onely he taketh the Name of God in vaine which sweareth falsly but euen he also that winketh at the same false oath béeing able to reprooue him and zealously doth not his endeuour to haue that abuse of Gods Name punished by reuealing and making it knowen A Law that toucheth vs néerely as the world goeth now men wholy preferring many times their affection to their friends before all the glorie of God in this behalfe 2 The second example is of the Law Ceremoniall in the 2. vers As if he should haue said whensoeuer any person becommeth vncleane by touching of such things as make him vncleane and carelesly neglecting according to Rites of the Law to purge himselfe from that vncleannesse eate of the sanctified Sacrifices assoone as that his sinne shall be knowne vnto him he must offer the Offering here prescribed c. The true drift of which Law was to draw men to the carefull diligent consideration of their impuritie and to the knowledge of their sinne Read ouer the first of Esay and sée how the Lord abhorreth all Sacrifices and seruices whatso-euer when men sée not their sinne but runne on with their offences and yet thinke to please God with out-ward Religion No no saith God there that will not be But wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgement releiue the oppressed iudge the fatherlesse and defend the widow and then the case shall be altered c. Then though your sinnes were as Crimsin they shall bee made as white as snow and though they were red as Skarlet they shall be as wooll If you consent and obey ye shall eate the good things of the land but if ye refuse and be rebellious ye shall be deuoured with the sword for the mouth of the the Lord hath spoken it Thus séeketh the Lord to haue vs know sinne and flye sinne And marke it againe in the Text vers 2. And is not ware of it making to your selfe this good vse of it That we are not euer cleane when we sée not any vncleannesse for our fault may be hid from vs and we not ware of it and therefore Dauid prayeth for his secret sinnes But still it remaineth an vncleannesse though we be blinde and it will bestroy vs if we sée it not in time Wherefore pray for eyes and the Lord shall giue them pray for a heart of flesh and the Lord shall giue it If thou see thy sinne God shall not see it and if thou see not God will remember it Upon our Garments we indure not vncleannes an houre not a mote not a little mote but we brush and beat if we be not brushed yea the very shoo vpon our foote is regarded that it be cleane and euery day we looke vnto it often yet see and tremble to thinke on it our bodyes and soules are vncleane and we see it not no we go not about to sée it but vse all the means we can to be farre from the sight of it as sports playes company and such like We hate him that will rubbe vs that way and we auoyd the place where sinne is reprooued It bréedeth melancholy and marreth mirth We cannot abide it at any hand But remember you this your Chapter and follow the Law of the Lord if you will be safe 3 The third Example is of the morall Law in the 4. vers concerning rash Oathes and vowes where I pray you carefully marke That albeit rashnesse and inconsiderate haste with man hath some excuse before set and purposed actions yet with God it is euill and there must be an Expiatorie sacrifice offred for it Let it reforme our rash swearing in our common talke and our foolish vowing of things neither lawfull nor in our power And thinke with your selfe whether they erre not greatly that thinke what they haue rashly sworne and vowed they must néedes kéepe when you sée héere God would haue them offer a sinne-offering for their rashnesse and not adde more sinne vnto it by performing what they haue sinfully sayd Also by this occasion consider how defiled creatures we are before our God when éuen that is sinne in vs wherein we haue not a minde to sinne as in such rash things wée often haue not 4 But if he bee not able to bring a Sheepe hee shall bring for his trespasse which hee hath committed two Turtle-Doues or two young Pigeons vnto the Lord one for a Sinne-offering and the other for a Burnt-offering Now sée the swéete goodnesse of the Lord to his poore People that are not able to bring such Offerings to him as others doe and so by the subtiltie of Satan and frailtie of Faith might be drawen to thinke that God regarded them as men doe that is either little or not at all To these he appointeth small Offerings framing his Lawe to their powers and so giuing them most swéete and true comfort of his
of Reconciliation to himselfe reputing vs now iust for his Sonne Christ and Sonnes and Heires of all heauenly benefits with the blessing of his Spirit whereby wée walke in his calling béeing guided and gouerned therby in the same with the blessing of acceptance of all our workes though full of imperfection and weaknesse and with this great blessing That all aduersitie becommeth a helpe to vs to draw vs to Heauen and eternall rest c. How are wée bound to loue such a GOD Let vs often fall into the reckoning of it and rise vp in thankefull speaches and thoughts as others of his seruants haue done before vs vpon the same cause Namely Saint Augustin whose wordes are these Minus te amat O Deus qui aliquid tecum amat quod non propter te amat O GOD hee loueth thee not as much as hee should who loueth any thing els but thee which he loueth not for thee Saint Cyprian Disce nihil Deo praeponere quia Deus nihiltibi praeposuit Learne O man to prefer nothing in thy loue before God because he hath preferred nothing before thee in his loue No no not the life and blood of his owne deare and onely Sonne Saint Bernard Quando ignorabam me instruxit quando errabam me reduxit quando steti me tenuit quando cecidi me erexit quando veni me suscepit c O quid retribuam When I was ignorant he instructed mee when I erred he reclaymed mee when I stood hee held me vp when I fell he raysed me when I came to him he receiued me c O what should I giue to the Lord for these fauours c. 4 And the glory of the Lord appeared to all the people And there came a fire out from the Lord and consumed vpon the Altar the Burnt-offering and the fat which when all the people sawe they gaue thankes and fell on their faces or they gaue a shoute for ioy Thus did the Lord please to confirme both that maner of worshipping him by such Sacrifices and the Ministerie of Aaron and his sonnes now chosen and consecrated to that Office The like credite he gaue to Elias his Prophet When fire from Heauen came downe and consumed the Burnt-offering and the wood and the stones and the dust licked vp the water that was in the ditch Which the people also sawe and there fell againe vpon their faces and sayd The Lord He is GOD The Lord Hee is GOD. Againe When Salomon had made an ende of praying fire came downe from Heauen and consumed the Burnt-offering and the Sacrifices and the glory of the Lord filled the House Such mercie in the Lord to méete with mans weakenesse is duely and carefully to bée thought of all péeuish frowardnesse to bée instructed and to beléeue as a most vnfit thing for any that looke for Heauen to be abandoned and cast away Left after all meanes in mercie offered to winne vs and saue vs wée be destroyed with some fearefull iudgement that all the world may talke of vs for our obstinacie This I say because euen this gracious God is the same to man by his Holy-word and infinite fauours séeking vs as lost Shéepe to be wonne vnto him Let vs read let vs search let vs day and night indeuoure to know his holy Will and then constantly and faithfully walke in the same whilest we haue a day to liue This fire from Heauen did not plainlier confirme them than the euidence of his Word doth all those at this day that will looke into it And aswell may we at this day fall vpon our faces and giue a shoute in thankefulnesse for the great glory of the same in the Ministerie of his Seruants indued with great gifts of knowledge and power to expound open the same vnto vs as they did héere or in other places for such visible Lestimonies of his approbation God strike vs and worke with vs for his mercies sake that wée may liue and not die praysing and blessing his Name for euer for his Godnesse Amen Amen CHAP. X. IN the former Chapter hauing shewed by that miracle of fire frō heauen how he accepteth of worship done according to his will now in this by a dreadfull iudgement vpon the two sonnes of Aaron he sheweth how he abhorreth all presumption of man to serue him any other way The sinne and death of the young men for their sinne is layd-downe in these words But Nadab and Abihu the sonnes of Aaron tooke either of them his Censar and put fire therein and put incense thereupon and offered strange fire before the Lord which he had not commaunded them Therefore a fire went out from the Lord and deuoured them so they dyed before the Lord. Their sinne was then that to burne incense withall they tooke not the fire from the Altar of that which came downe from Heauen and was preserued by the diligence of the Priests till the Captiuitie of Babilon but other fire which therefore is called strange fire because it was not fire appointed and commaunded Which fault in mans eyes may séeme to haue excuse ann not to deserue so fearefull a punishment For they were but yet gréene in their office and so of ignorance might offend being not yet well acquainted with the nature of their Office Againe of forgetfulnesse they might offend not remembring or thinking of the matter as they ought Thirdly there was no malice in them or purpose to doe euill but wholly they aymed at Gods seruice with a true meaning although in the manner they missed somewhat But all these and whatsoeuer like excuses were as figge-leaues before God vaine and weake to defend them from guiltinesse in the breach of his commaundement and not withstanding any such they are thus fearefully and dreadfully deuoured with fire from God that they then we no◠and all flesh to the worlds end might learne and settle in our hearts two thinges First with what seueritie the Lord challengeth defendeth his authoritie in laying-downe the way and manner of his worship not leauing it to any creature to meddle with but according to prescription and appointment from him Content he is that men shall make lawes for humane matters concerning their worldly estate in this earth as shal be fittest for the place where they liue lawes against murder theft oppression c. but for his diuine worship he onlywill prescribe it himselfe and what he appoynteth that must be done and that onely or else Nadab and Abihu their punishment expected that is Gods wrath expected in such manner as he shall please The Poynt is good to be carefully marked and would god it might take full place in all hearts The Scriptures are plaine and they would be seriously thought of you shall not doe euery man what seemeth good in his owne eies but what I cōmaund what I I command that that shall yee doe c. Read all the Chapter Looke in euery Chapter
his word séeing it is so sure a way for mée to walke in Or why should any Teacher deliuer to me that which hée neuer receiued of God to be deliuered to his people If they craue obedience why should they bée angry that I pray to haue it shewed out of his word whom onely I must obey Hée hath prescribed a forme of seruing him that forme hée will accept and blesse with eternall peace all other formes hée will abhorre and punish Nadab and Abihu preach so vnto vs and all flesh They wish vs to take héed by their harme God is in other things full of patience but in this he is full of wrath and his authoritie to appoint his owne worship he will not indure it to be taken from him by any man Let Popish whisperers then make good out of Gods word Latine Prayers when we vnderstand no Latin Calling vpon Saints that heare vs not Flying from the sufficiencie of Christs Passion to our owne merits crossings and creepings with a thousand deuised toyes and we will obey them But if they cannot let them leaue vs to serue God according to his word that we may bée accepted 3 You may also well note it here that Nadab Abihu were two of Aarons eldest sonnes which after their father should in his place haue succéeded him yet there is no mercie with God to stay his iudgement when they will not be ruled by his word No prerogatiue therefore of any man shall saue him from wrath if hee thus offend but the eldest shall die aswell as a yonger the richest aswell as the poorer a great man or woman aswell as a small There is no regard with God of these things But the soule that serueth him according to his owne will reueiled in his VVord that is regarded and euer déere vnto him c. Build we not therefore vpon any titles and so swarue from the rule laid downe vnto vs. If so little a transgression cannot be qualified any way by any circumstance O what will bée their case one day that so many wayes stray from the Law of God and almost in no one iote of their worship haue any warrant Thinke with your self more of this matter and meditate further of it at your times 4 Then Moses said vnto Aaron This is that the Lord spake saying I will be sanctified in them that come neere mee and before all the people I will be glorified You can conceiue what wo it was to Moses to sée this end of two of his brothers sonnes but he must stoope to God and so he doth telling Aaron the trueth of the fault and so consequently defending God that he did but iustly In déede saith he we must confesse that this is that we were told before how God will be sanctified in them that come neere vnto him that is how he will haue his Law obeyed and followed in his worship and not any way else how though he vse the Ministerie of man yet no man liuing must be wiser than Hee to swarue from the forme appointed and to follow his owne libertie but man must thinke it his wisedome to doe as God biddeth c. 5 But Aaron held his peace saith the Text that is was so astonished with the fearefulnes of it that he had no spéech but all amazed and shaken with the woe of it held his peace He howled not out with any vnséâ—mly cries neither vttered any words of rage and impatiencie but méekly stooped to Gods will kissed his rodde and held his peace If thus Aaron in so great a iudgement how much more we when our friends dye naturally swéetly and comfortably so that we may boldly say NoÌ„ amisimus sedpraemisimus VVe haue not lost them but sent them before vs whether we our selues hope to follow Lay to this heauie harted father yet silent and patient the example of olde father Elye the Priest to whom when Samuel had related such fearefull things quietly he answered It is the Lord let him do what seemeth him good The example also of Dauid who in his distresse very bitter and heauie yet notably said Let the Lord doe to me as seemeth good in his eyes These are most excellent Paterns for vs to follow in all our crosses and griefes not forgetting that golden Saying of Iob Wee haue taken good things at Gods hands and shall we not take euill O yes yes The Lord giueth and the Lord taketh and euer euer blessed be his Name for all The fish groweth greater in salt waters and the Lord for his mercie make our Faith Pacience and Comfort in him great in the saltest and bitterest waters of this world Amen 6 Obserue here againe with your selfe the strange and admirable change of these worldly matters in the turne as we say of a hand For but Yesterday as it were Aaron and these sonnes of his had a famous and glorious consecration into the greatest and highest dignitie vpon earth nothing vnder the Sunne being more glorious than that Priest-hood in those dayes And how may you thinke his heart reioyced to sée not onely himselfe but his children which Parents often loue more than themselues so blessed and honoured But O change now sudden and fearefull O fickle fading comfort that man taketh hold of in this world whatsoeuer it be if wordly These sonnes so lately exalted and honoured to their old Fathers swéet and great ioy now lye destroyed before his face to his extréeme and twitching torment And how Not by any ordinarie and accustomed death but by fire from Heauen a sore and dreadfull iudgement For what also Euen for breach of commaunded dutie by the Lord all which doubled and trebled the fathers sorrow As it did in Dauid when his sonne Absolon died not an vsual death and in rebellion and disebedience against his king and Father You remember his passion then vttered O my sonne Absolon my sonne my sonne Absolon would God I had died for thee O Absolon my sonne my sonne He considered the cause wherein he dyed the manner how he dyed to a father so kinde as Dauid was both of them full of woe and sorrow Let neuer therefore any prosperitie in this world puffe vs for wée little know what to morrow-day may bring with it The glasse that glistereth most is soonest broken the rankest corne is soonest layd and the fullest bough with pleasant fruite is soonest slit hauing more eyes vpon it moe stones cast at it than all the other boughs of the trée Pleasant wine maketh wise men fooles and fooles often starke mad Thousands fall at the left hand but tenne thousand at the right Multos fraÌ„git aduersitas sed plures extollit prosperitas Many saith Saint Bernard are crushed with aduersitie but more are puffed vp by prosperitie Lacertus Milonem perdidit ambitio Caesarem Nimis alter Naturae nimis alter Fortunae credidit Milo his strong arme ouerthrew him and Caesar his ambition The one
trusted too much to Nature and the other to Fortune As a Spiders webbe so is a mans greatnes in this world soone wiped away with a little whiske Often therefore thinke of Saint Iohns words Loue not this world neither the things that are in the world If any man loue this world the loue of the Father is not in him For all that is in this world as the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of the world And this world passeth away and the lust therof but hee that fulfilleth the Will of GOD abideth for euer 7 But was Aaron hated of God because this fearefull happe fell vpon his Children No no. Therefore learne to stay your hastie nature from iudging rashly and bée not caryed away by a pratling world Euer remember what Crosse is layd héere not vpon a meane man in the Church but vpon him that had the highest place that was a Figure of Christ and accepted of him and meditate of it much with your selfe for your comfort c. 8 Note in the 4. and 5. verses the maner of bury all not in the Hoste but without in the fields prepared and kept for such vse Where was then the superstitious conceite of Churches and Church-yards Their friendes and kins-men cary them foorth to buriall and the custome is still commendable amongst vs. 9 After Moses said vnto Aaron and vnto Eleazar and Ithamar his sonnes vncouer not your heads neither rent your clothes least yee die and lest wrath come vpon all the people but let your brethren all the House of Israell bewayle the burning which the Lord hath kindled In this case it was not lawfull for Aaron and his sonnes to mourne least they should séeme to preferre their carnal affection to God his iust iudgement And it is a great Caueat to all such as desire to gouerne themselues in an acceptable course Of mourning for the dead and the maner of Nations differing in the same more may be said in the 19. Chapter 10 But the people here might mourne that it might euer be learned noted and remembred how néerely and truely the griefe of the Minister should touch a louing and godly people But where where is such a people God forbid but wée should assure our selues there is a portion that doth thus although al that reape the labours aswell as they dee it not And let it bée a faithfull Ministers comfort euer that mee loue him and suffer with him in any griefe of his than hée knoweth off I know what I say and my soule blesseth the Lord for my experience in this poynt My infirmities are many and my weaknesse to doe seruice hath euer béene great I know it I acknowledge it in humilitie before him that knoweth whether I lye or no. Yet hath it béene his good pleasure euer since I was first a Minister to shew himselfe strong in my weaknesse and to giue a gracious blessing to my poore Labours in diuers places that I might well learne it is all one to him to worke with small gifts and with great And touching the thing I spake of I haue found this loue in some for my onely Ministerie sake that I haue béene aduertised by writing of matters much concerning mée and to this day could neuer learne and know who they were The Lord reward it ten thousand folde into their bosomes if they bée liuing and vpon theirs if they be gone to God Thus much breaketh from mée in this place out of a thankfull heart to GOD and to them and for a true comfort to my Brethren in this Land lighting vpon these my weake labours that besides their owne experience they know also mine that howsoeuer all are not kinde and louing where wée liue and labour yet more are our faithfull friends than wée know And therefore let vs goe on through all reports good and bad and through all crosses great and small doe the worke whereunto wée are called and rest vp-vpon him that will neuer faile vs nor let vs fall 11 And they did according to Moses commandement saith the Text. So will the rod of God waken his people and worke obedience For which cause the Lord often layeth it where hée loueth not willing as himselfe saith the death of a sinner but rather that hee may turne and liue 12 Thou shalt not drink wine nor strong drinke thou nor thy sonnes with thee when yee come into the Tabernacle of the Congregation lest yee die This is an Ordinance for euer throughout your Generations That yee may put difference betwixt the holy and the vnholy and betweene the cleane and the vncleane And that yee may teach the Children of Israel all the Statutes which the Lord hath commanded them by the hand of Moses Sobrietie is a vertue fit for all men but especially for Ministers of the Word and Sacraments Thus much in this Law the Lord shadowed and wée may truely learne wine was forbidden them absolutely when their turne came to minister but now that Law bindeth not Yet to Sobrietie with wine and without wine we are euer bound Let a Minister saith the Apostle be no drinker of wine meaning disorderly and vnfitly for otherwise Timothie is exhorted to drinke a little wine for his stomacke-sake and his often infirmities To all men the same Apostle saith againe Bee not drunke with wine wherein is excesse but bee fullfilled with the spirit c. The reason added that thus they might be sound and sincere Interpreters of the Law For the chiefe Office of the Priests was not to kill beastes and offer Sacrifices but to haue knowledge and to teach the people the difference betwixt the true God and false Idolles betwixt holy things and prophane betwixt right prayer and wrong concerning the Law and sinne and grace c. according to the Prophet Malachies Speach The lippes of the Priest shall keepe knowledge and they shall seeke the Law at his mouth for he is the Messenger of the Lord of Hostes. But here is no thought in this Law of any proud and Anabaptisticall separation of our selues from the fellowshippe of our Brethren and the vnitie of the Church vnder a colour that wée are holy and others prophane Beware we euer of such Doctrine and such Teachers 13 Then Moses said to Aaron and vnto Eleazar and Ithamar his sonnes that were left Take the Meat-offering c. This is added to comfort and strengthen the shaken hearts of Aaron and his liuing sonnes who might by this strange punishment haue béene driuen into doubt whether euer the Lord would bée pleased that they should meddle againe with the Sacrifices And we sée therein a swéete and gracious God who maketh not his promises voyd to all for the faults of some but only teacheth to beware by other mens harmes Wée must therefore cleaue to our Calling and euen so much
Diuorces But what may some say I haue touched many things how a woman ought to behaue herselfe to worke and continue liking in her husband and I haue said nothing or little of the mans dutie to the woman Indéede it is true First and more I haue spoken of women because as they are the weaker so they are often the workers of discontentment either through wilfulnesse or at the least through want of care to doe otherwise but yet I acknowledge there is a Law also for the man which hée should regard and not breake deliuered in the Word and easily to bée remembred by good mindes Bee not as a Lyon in thine owne house saith Wise Syrach nor oppresse them that are vnder thee Husbands loue your wiues and bee not bitter to them saith the Apostle Paul and dwell with them saith S. Peter as men of knowledge giuing honour to the Women as the weaker vessels euen as they that are heyres together of the grace of life that your prayers may not bee interrupted Her parents and friends haue committed her to thy trust and shée herselfe forsaking father and mother and all the world hath giuen herselfe vnto thee how then may shée be vsed ill so could S. Chrysostome reason Aristotle himselfe being but a Heathen could finde fault and most iustly with certaine that made no other reckoning of their wiues than of seruants Shall a man contend with his wife Non habet victoria laudem There is no praise in the victorie saith One well By ill dealing Morbus non tollitur sed augetur exasperatur The disease is not taken away but increased and exasperated Wherefore in olde times they did vse at Marriages to place Mercurie by Venus and the Goddesses of Eloquence and delectable speach to note that whatsoeuer marryed couples will obtaine one of the other it must be done not by any vnkinde course but by good perswasion and louing speach And when they offred sacrifice they pulled out the gall of the sacrifice and cast it away to signifie likewise that in marriage no bitternes should be vsed Thus are men also aduised by al means to louing carriage of themselues in all things towards their wiues Wherefore since God commandeth it and man perswadeth it who is hée regarding either God or man that will forget it Away then with all thoughts of Diuorces and as men and women that makè account of a Iudgement day let either part beare with the weaknesse of the other and abhorre such crimes as should stirre vp to any separation God in mercie strengthen vs all Amen CHAP. XIX THIS Chapter contayneth a Repetition of Lawes formerly giuen and comprised in the Decalogue to the end that by this Second Rehearsall they might both bée better explaned and receiued with greater care and regard of them The first is generall Yee shall bee holy for I the Lord your GOD am holy Where by holines is meant true pietie towards God and iust dealing towards our Neighbours in such measure as wée are able in this mortalitie to attaine vnto For here we see but in part know but in part are regenerated but in part being neuerthelesse â—ust by imputation and labouring to perfection These wordes are by Romish Teachers applyed to Ministers and vrged to prooue that they ought not to marry But doth the Text here so say or you sée with your eyes that God speaketh these words to all Israel and Peter aledging them in his Epistle applyeth them to all in generall If therefore they forbid Marriage as a breach of Holinesse sure they must forbid it to all men and women aswell as to Ministers But woe to that Doctrine that opposeth Gods Ordinance to Holinesse when no vnholinesse can bée ordained by him and the ende of Marriage is to preserue holinesse and to abolish vncleannesse both from man and woman The reason aledged because our Heauenly Father is holy should much mooue vs. For dâ— wée not sée here among vs dayly how they that serue wicked and ill disposed men will labour to please them euen in euill How much more then should wée with our best care indeauour to please him in holines that is most holy himself and will crowne it with eternall comfort in vs 2 The reuerence of Father and Mother The kéeping of the Sabbaths The auoyding of Idolatrie and Molten Gods A free heart in all Offerings and a due regard of commanded circumstances in the same these are all Lawes which haue been spoken of before and therefore to that and to my Treatise vpon the Commandements I referre you In the 9. Verse you read thus When you reape the haruest of your Land you shalt not reape euery corner of your field neither shalt thou gather the gleanings of thy Haruest Thou shalt not gather the Grapes of the Vine-yard cleane neither gather euery grape of thy Vine-yard but thou shall leaue them for the poore and for the stranger I am the Lord your God A worthy Law euer to teach vs both what care the Lord hath of the poore and what care wee must haue If wée haue it there are many blessings promised to it if wée want it as fearefull curses Yet what coldnesse possesseth mans heart who séeth not But when the Lord commanded something to bee left in the field for was his meaning that of that which came home and was put into the Barne they should haue nothing No no both in the Fieldes and out of Barne and House the poore must euer bée remembred if we meane to heare that ioyfull Speach one day When I was hungry you fed mee and when I was naked you clothed mee But the LORD willed héere precisely some-what to be left in the field because hée knew our corruption which more hardly parteth with a thing alreadie housed and brought in than when it is yet abroade in the Field A Purse once tyed vpon knots will not easily open when it should and therefore to méete with this hardnesse and to prouide the better for them hée commandeth a care in the Field before it come in and yet expecteth the other too as néede requireth O where is this care with wolrdly men that rake and ouer rake their Fields with greedy minde to haue euen the vttermost they can get from it that gather their fruite so as if they sée but one Apple left vpon the tree will rather set a Ladder of purpose to fetch it downe than they will goe without it If any poore come they are rated and reuiled and driuen away as if they were Dogges rather than Men and Women as wée bee Children of the same Father Heyres of the same promises and redéemed with the same price the precious blood of the Lord Iesus Christ our Sauiour Will God euer winke at this wickednesse and prosper these thus gotten goods vpon our posteritie Thinke of it but in reason and tell me what your conscience saith The Example
283 284. Prayers in secret and priuate places 30 31. Prayer in and with the congregation powerfull 370 374. Prayers in Gods eareâ— are loud câ—yes 37. Prayers of the godly desired by the wicked in time of danger 96. Prayer commonly neglected 97. Prayer is of great power and force 99 215 296 441. Prayer iâ— to be ioyned with meanes in warre 295. Prayer to be made daily for Prince Countrey families friends c. 97 445. a. to be made for the Minister that prayeth for vs 298. Prayer to be vsed when we goe to bed and when we rise 177 428. b. Prayer is the refuge of the godly in trouble 280. In prayer diuers gestures 298. Prayer noted by incense 428 c. Prayer must be kindled by Gods promises 457. He that prayeth must be reconciled in Christ 428. b. What reasons we may vse to the Lord in prayer 446. Prayer of the Magistrate or Minister 445. Preaching doth not alwaies preuaile and why so 111. it is to be maintained 360. it ought to be continuall 391. and pure 397. Qâ—arter sermons are not sufficient 395. Priests what they were before the Priesthood was established 322. their calling and choice 406. their garments 408. the seuerall parts of their garments 409. their consecration 413. Priesthood of Christ prefigured by Aâ—rons rod 383. Pride condemned 21. Pride plagued by base things 93 102 233 302. Pride for gifts of learning 361 362. Preparation before the Sacrament 188. Preparation before the hearing of the word of God 319. Presence of God causeth man to feele and finde his owne wants 35 324 407. Presenâ—e of God a comfort 40. the Israelites doubted of it 279. Priuate men may not kill without a calling 23. Priuate men may not make publike reformation 459. Profit of this booke of Exodus Historical 1. Mistical 2. Promises of God certaine 3 73 169 201. Promises of God kindle prayer 457. Promise made in Baptisme 21 22. Promises must not be rash 355. Prophaners of the Church 371. Properties of Magistrates 313. Propitiatorie 385. it was a figure of Christ 388. Prouidence of God 19 20 25. we must be contented with it 243. and must depend vpon it 265. extraordinarie 260 265 272. Prouidence of God waketh for vs when wee sleepe 270. c. it excludeth not vse of meanes 240. Prouidence of God denyed by Cato 425. Prosperitie maketh all sorts forgetfull 195 196. Prosperitie is a crooked rule to measure things by 69. Prosperitie getteth followers 201. it is not a signe alwaies of Gods fauour 250. yet it commeth alwaies from him 416. in it we must prouide for aduersitie 425. Purgatorie 179 180 191. Puritie of Christ 187. Purposes of man knowne of God 45 56 88. Purposes of man disposed by God 19. Q. Queene Maries raigne 139. Queene Elizabeths contentment 293. Quarelling natures 293. Quest Why the mayde was not punished for licentious life as well as the man 341. Quest Whither it were lawful for the Israelites to carrie away the Egyptians iewels 169. R. Rebellers against goodthings 113. Rebellion 278. Rebuking of neere ones 445. R 〈…〉 sants 64 370. c. 460. Receiuing the Supper of the Lord. See Sacrament Recompence of losses 339. Register of Gods mercies 298. Religion measured by gaine 69 107. Religion is not to be measured by the belly 258. Religion is not the cause of dearth c. 129. Religion ought to be but one 326 458. Reliques 207. Remembrance of Gods fauours 272 c. 274. 298. Remorse of conscience is a grace of God 170. Reparation of Churches 373. Repentance is hard in the beginning 66. Repentance promised in extremitie commonly vanisheth 100. Repentance findeth mercy 167 445. it is only in this life 180. an outward signe thereof 450. Repentance signified by wine and required to all spirituall sacrifices 423 424. Reports being euill may not be repeated 348. Resignation of our selues to God 35 53 200. Resurrection of Christ prefigured by the budding of Aarons rod 383. Reuenge 283. Reuerence 301. Reuerence to Ministers 358. Reuerence in the Church 371. Reuerence in speaking and vsing of holy things 402 456. Reuelations may not hinder the vse of meanes 216. Reuelations are ceased 390. Righteousnes of Christ 421. Righteousnes of the Lawe 460. Righteousnes threefold 402. Righteous persons what they are 444. Robe of the high Priest 411. Rock signified Christ 287 288. Roome 221. when it came to be head of all Cities 133. S. Sabboth 263 269 270 434. Sacraments depend not vpon the worthines or vnworthines of the Minister 407 465. Sacrament of the Supper is to be receiued with preparation 188. it is not to be remembred at Easter onely 190. it is to be receiued vnder both kindes 191. to receiue it kneeling is most seemely 192. faith is required to the receiuing of it 202 in it the name of the thing signified is giuen to the signe 287. so the Arke is called God 381. the godly onely eate the bodie of Christ 422. the signes are not to be reserued or adored 423. it is not a sacrifice for quick and dead 424. Sacrifice at the consecration of the Priests the blood of it 416. the fat ibid. the flesh 417. the cutting of it 418. the breast and shoulder 420. the head 421. Sanctuaries 332 333. Sanctuary See Tabernacle Sathan rageth more the more God blesseth 64 66. he can worke wonders 86. but can not make a louse when God will restrayne him 103. if he cannot hurt the Church wholely he will hurt it in part 130. his rage when men escape from him 212. his temptation 284. Saints 427. b. Securitie 93. Second causes See Meanes Seed of the Church the bloud of Martyrs 11. Scab an Egyptian plague 112. Scriptures 155 356. compared with foode 289. represented by the shew-bread 391. they must not be wrested 202 418. they are the rule of religion 258. how the Church is keepe of them 385. they are the beauty of the Church 394. In the Scriptures sometimes that is set after which in precise order was to goe before 158. Christ speakes in the scriptures 390. Separation from calamity is of the Lord 106 107. Serpent made of Moses rod 83. Seruants dutie 53. if painefull and faithfull they shall be reco 〈…〉 penced vnder hard Maâ—sters 171 328 c. they must not by any busines be euer kept from Church 193 194. they are accepted of God as well as free men 202. Seruants slocked away 334. Shew bread the signification and name thereof 39â— Shooes put off how to be vnderstood 34 35. Signes vsed of God to confirme faith 41. Signes giuen to Moses to confirme him in his calling 50. Signes and the word must be ioyned 216. Signes of Gods presence 457. Simon Magus tearmed a God 80. Simplicitue of former ages 21. Simplicitie of doues 352. Sinners punished publiquely 121. punished diuers wayes 102 331. punished for diuert ends 331. Sinners repentant finde mercy 167 445. Sinne is hard to be left 46 47 66. one sinne pulleth on another 11. Sinne
haue their Page 206. line 34. would haue you eschue Page 234. line 34. Miriams Page 242. line 20. Sin Page 244. line 5. heare of Page 329. line 16. make you a Page 332. line 8. said not to be Page 351. line 17. president Page 355. line 19. this rash Page 366. line 22. funerall Page 436. line 1. but God Some other faults there are escaped which the diligent reader may easily amend The like notes vpon euery Chapter of the bookes of Exodus and Leuiticus TOuching this booke of Exodus in genenerall wée may note two things in it First the authority of it and secondlie the profit we may take by it The authority of it very well appeareth by such allegations as are made out of it in the new Testament for the confirmation of most weighty points of our Christian faith as the resurrectien of the dead our free election by grace not by merit with other such like The profit of it is double historicall and mysticall Historicall by notable examples of Gods wrath and mercy Wrath towards the Egiptians Maleâ—hites and such like mercy towards the Israelites and those that shew mercy vnto them as Rahab the Midwiues and others The former may teach the wicked to beware because God certainely payeth home at the last The latter may confirme all true beléeuers in Gods promises which euer were and shal be performed in their time Also make vs patient to endure the Lords good pleasure euer séeing he both so gratiouslie regardeth and so mercifully moderateth the afflictions of his children Both the points togither may teach vs that kingdomes gouernments are disposed by God euen as shall please his holy will For hée setteth vp and he taketh downe hée establisheth and changeth according as hée is serued and obeyed by Princes and people gouerning and gouerned Able to shiuer in péeces the greatest that euer was and as able againe to support the weakest when he pleaseth The mystical profit of this booke is a declaration of our Sauiour Christ and the merits of his passion which is most notablie made héerein by types and figures and liuelie resemblances as will appeare in their places The whole booke may bée deuided into these two parts The birth as it were and the beginning of the Church in the first fiftéene Chapters Then the education and bringing vp of the same in the rest of the booke CHAP. 1. This first Chapter hath these chiefe heads in it The multiplication of the Israelites The crueltie of the Aegyptians The vertue of the Midwiues COncerning the first point you sée in the fifth verse that all the soules which came out of the loines of Jacob into Egypt with him were but seuentie soules of which little flocke God made such an increase as the Egyptians grew afraide of it For they brought-forth fruite and increased in aboundance saith the seuenth verse and were multiplied and were excéeding mightie so that the land was full of them Some make the Hebrew word to signifie an increase like corne where one graine bringeth forth thirty sixty or a 100. Some as fishes which multiply in greater number than any creature R. Salamoh saith the womeÌ„ had oft foure and fixe at a burden God so prouiding to fulfill his promise touching their increase Genesis 22. 17. In the booke of Numbers you may more particularlie sée what came of euerie one For Reuben the eldest son of Jacob so increased that his branches there are saide to be sixe and forty thousand and fiue hundered Simeon his second sonne increased to nine and fifty thousand thrée hundered and fifty Gad his third sonne to fiue and forty thousand six hundred and fifty and so for the rest read their increase in that place Whereof to make some good vse to our selues wée may note and marke first the truth of Gods propromise made to Abraham in the 15. of Gen. when he bad him looke vp to the stars of heauen and number them if hée could assuring him then that euen so would hée make his posteritie and ofspring a mightie people and a great kindred which wée all sée héere was fulfilled So assuredlie true are all other of Gods promises and therefore thinke of what you will your faith and comfort shal not faile you That swéete promise that at what time soeuer a sinner repenteth truly of his sinnes God in mercy will forgiue him it shall neuer faile Hée may as soone cease to bée God as cease to be true in any thing which hée hath spoken And for this particular he hath not onely spoken it but sworne it that as he liueth he will not the death of any true peâ—itent and sorrowfull sinner Wée may not therefore do him wrong and doubt of it It is no pride to take fast hold of this word but it is duty due from vs to confesse his truth and to be thankefull An other promise he hath made to vs that if we seeke the kingdome and the righteousnesse thereof these worldly wants of ours shall euer be supplied as shall bée fit and good for vs. This also will he as assuredlie kéepe as he is God to the great quietnesse of our hearts if wée will beléeue him In a word that promise of all promises that if we beleeue in his Son we shall neuer perish but haue eternall life hée will performe So both for this life and that to come wée haue his word and no more than hée failed Abraham in multiplying his séede will he faile vs in any promise Only his time wée must tarry and hasty mindes learne humble patience Hée knoweth when is best both for him and vs. Tary hée may but come hée will Neuer vntruth passed from him neuer any that beléeued in him was disappointed of his hope Secondly we may obserue héere the rising of houses and families whence it is euen from the Lord who blesseth where he pleaseth with increase of children maketh a name spread as likewise drieth vp and cutteth off as he pleaseth others It must make vs cease from enuie where we sée increase and stay rash iudgment where we sée decrease For it is the Lords worke in whose matters wée must well beware how wée meddle A third vse ariseth from the time of this increase which was chiefelie and especially after Iosephs death whereupon S. Austin giueth this obseruation Ioseph is dead the children of Israel increase what is this my brethren As long as Ioseph liued they are not said to increase but after his death Surely bretheren these things figured in that Ioseph were fulfilled in in our Ioseph For before our Ioseph died few beléeued in him but after his death and resurrection throughout all the world the Israelites increased and multiplied that is the Christians So saide the Lord himselfe in the Gospell except the corne die that falleth into the gronnd it remaineth but it selfe alone but if it die it bringeth forth much fruite Now not in Iudaea onely
is Christ known but frō the rising of the sun to the going downe of the same c. Thus may we profit by their multiplication 2. The second head in this chapter is the crueltie of the Egyptians by meanes whereof a very bitter and heauie affliction followed this great and glorious multiplication The vse to our selues may bée this that euen so dooth aduersity follow prosperitie and therefore prosperity should euer prepare for aduersitie A wise man in his good day thinketh of his euill and dayly beholding the sunne ouer shadowed at times with a darke cloude maketh vse of it to his good Sorrow and ioy wil not dwell togither but by composition they were thus agréed as the Poets feigne that as soone as the one hath had a time the other shall enter and haue his time also the former passing away and giuing place Let no wise-man therefore say as Dauid said tush tush this estate shall neuer decay for the Lord turned his face and Dauid was soone troubled Iob on a day could not thinke on such a change as after happened to him and yet all to the glorie of God and his good No earthly father louing his childe doth forbeare to chastice him much lesse dooth the father of Spirits leaue his children without fit corvection since both hée loueth more and knoweth how better to correct for their good The path to heauen is beaten out through many tribulations and vp must euery man and woman take their crosse that will bée his in eternall comfort Let vs note againe in this place the causes of this their affliction oppression as the Spirit of wisedome for our good hath héere laide them downe The first is their very increasing and multiplying For the king saide Behold the people of the children of Israel are greater and mightier than we come let vs worke wiselie with them lest they multiply Where wée sée that Gods fauour bestowed in mercy where hée liketh is still an eye-sore to euill men matter inough for them to grinde and grate their téeth at and to cause them to enter into plots and conspiracies against them The eye of enuie looketh euer vpward who is aboue who riseth who prospereth who is well spoken of well thought of or any way fauoured by the Lord and as much grieued is a spitefull spirit at the good of an other as at the harme of himselfe Which Diogenes noted when hée saw a knowne enuious man looke sadde No man saith hée can now tell whether harme hath happened to this fellow or good to his neighbour for both alike vexe him It was the blot of Athens that renowned Citie to haue few of any excellent vertue escape the rage of enuie in it but that either they were disgraced or banished or put to death in the end Those whom no sword of hating foe could daunt in the field enuie vanquished at home in the Citie deprauing their seruices blotting their names and breaking at last their guiltlesse hearts Which made the Philosopher prescribe this remedie against enuie whē one asked him how he might auoide it Euen neither to do nor say any good thing Thus did enuie rage against their multiplying héere And if Gods actions escape not mans malice shall yours shall mine shall any mans no no praemoniti praemuniti forewarned forearmed the streame ran euer so and God make vs euer patient and strong to go on in our duties A second cause of this affliction is a suspicious feare which entreth into these Egyptians that if there should be warre the Israelites would ioyne themselues to the enemie fight against them and so get themselues out of the land Such fruite groweth vpon such trées misdéeming thoughts causelesse iealousie vaine feares and all vniust opinions Why surely because it is the course that God hath in his word threatned to wicked persons which feare not him as they ought to doe Astonishment of heart a trembling heart feare both night and day c. reade the scriptures and you shall finde much proofe of what I say Suspect bewrayes our thoughts betrayes our words suspicious eies are messengers of woe Well fares that man howsoeuer his meate doth tast that tables not with foule suspition Better to die then to be suspitious Trust not too soone nor yet too soone mistrust for mistrust will treason in the trustiest raise The heart being once infect with iealousie the night is griefe the day is miserie Jealousie is the torment of the minde for which no wit or counsell helpe can finde Suspition wounds and iealousie striketh dead Causelesse and vndeserued suspition sendeth manie an one too swiftlie to their end These sayings of wise and true experience should much moue euery wise person We sée what we nurse when wee nourish this vice And if all this should not moue vs yet let our owne credite moue vs which by this meanes is shrewdly drawne in question the knowne versés saying thus Too much suspition of another is A flat condemning of thine owne amisse A third cause of their affliction was a new King she former being dead vnder whom they felt no such miserie Which may iustlie occasion vs to note carefullie what danger often is in change of Gouernours if the Lord be not mercifull Salomon may haue his wants but when his sonne commeth in his place he thundreth and telleth the people that his little finger shall be heauier vpon them than all his fathers hand This might we as déepelie haue tasted of as euer did these Israelites if God almightie had not thought vpon mercie in stead of iudgement The great neglect of those gracious daies which vnder the blessed gouernment of Quéene Elizabeth our late renowned souereigne wee comfortablie enioyed deserued punishment in a high degrée we must néedes confesse if we will say truth yet in steade thereof our most swéete God whose goodnes knoweth neither bottome nor measure hath raised vp ouer vs such a King againe as both so firmelie is fastned to the loue of the Gospell and so enriched with all other princelie vertues either of nature or grace as not onelie we with bowed knées may euer praise the name of God but all forreigne Nations speake and write of so admirable mercie vouchsafed vnto vs God for his Christes sake make vs thankfull That the King knewe not Ioseph Diuines say it was either for want of reading the Histories or because vnthankfullie hee contemned the good that was done in other times and to other men S. Augustine héere giueth a note how men may know what King ruleth within them to whose words I refer the reader And let this forgetting of Ioseph that is of the seruice and good that Ioseph did to all that land of Egipt in the great famine mentioned in Genesis be the fourth and last cause of this affliction And this indéede if you marke it is a mother of great mischiefe wheresoeuer it is euen this forgetting of such benefites as we ought neuer to
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
the midwiues and built them houses what is that Domus nomine in scripturis non solum habitationis locus sed et filij quibus tanquam lapidibus domus seu familia construitur crescit resetiam familiaris intelligi possunt vnde quidam copiosam sobolem eis dedisse affirmant vt Euseb Hugo de Sto. victore Hyeron innuit aedificasse eis spirituales domus Thom. quód conuersae fuerunt ad cultum veri dei Euseb Caesarien aedificasse domus non manu factas sed in coelis sitas c. The meaning vsually receaued is hée blessed their families that they became of great reputation which were descended of them And hée stirred vp the hearts of the Israelites to build them houses which descended to their families and were fit for them By the phrase then of spéech let vs learne thus much euer to lift vp our eies to God for any thing that happeneth to vs albeit man be the meanes which hée vseth for euer it is the Lords worke Such a phrase was that in Genesis God made them aprons or coates of skins when themselues were the workers and God the author of the deuise Did wée thus sée God in all wée enioie it could not be but thankful thoughts would arise in our harts and more care to please him than appeareth now in many an one Prosecute this meditation with your selfe and thinke of your owne particular what God hath donefor you and what you render to him againe c. I will cast my heart vpon another thing mée thinke héere most comfortable namelie how God reiected not the good that was in these women for the imperfection that was mingled with it but pardoning what was weake gratiously rewardeth what was well Feare not you then though all bée not in you as you wish but pray as you can reade as you can heare as you can and all other Christian duties doe them as you can according to that measure of grace which you haue receiued and if any infirmity thrust it selfe in and trouble you when you are most desirous to bée frée from it feare not the Lord sheweth in these women what his nature is He knoweth our mould whereof we be made and he turneth away his face from beholding our fraileties casting a grations countenance vpon our good Frailtie is ours our weldooing is his and his own grace he wil reward You are not greater than the Apostle was who yet groaned you know vnder this burden that he could not doe the good which hée would but still slipt into the euil which he would not Tyrannize not then ouer your selfe but know it for a truth that want to doe all disgraceth not a will to doe some thing with a swéete God Often remember that place in the Kings so ful of comfort He onlie saith the Lord shall goe to the graue in peace because in him there is some goodnesse Some goodnesse I say againe and euer haue you it in your remembrance for not some goodnesse shal loose his rewarde with God though all bée not there Your will would doe better and that hée séeth but you faile as a child of Adam and that hée séeth also yet will not sée it to stop any mercie from your some goodnesse Ifhée then bée so swéete bée not you sower against your selfe but chéerefully doing what you can say for your wants with him in the Gospell which felt infirmity as you doe Lord helpe my vnbeleefe Lord helpe my weaknes euery way for thy mercy sake 9 Lastly when the King saw hée could not haue his will that way then hée commaunded that euery man-childe should bée cast into the riuer as soone as it was borne and of like appointed bloodie searchers for that purpose So when craft can not rage must increasing their malice against the Lord and his poore members neuer thinking how hard it is to kicke against the pricke Such a like bloody attempt made Herod when hée flew the children but yet missed of his purpose as did héere this King Let his power to preuent his foes bée the comfort of all his true seruants euer Thus may we profit by this chapter CHAP. 2. In this chapter consider chiefely these three heads The birth of Moses and his bringing vp His flying away from Egypt His mariage 1. TOuching the birth of Moses it is noted that both by father and mother he was of the tribe of Leui and what Leui the sonne of Iacob did we reade in Genesis 34. 25. verse The blemish whereof claue vnto his posteritie after yet now you sée God honoureth it with this great honour that of that Tribe should come this famous Deliuerer of the whole Nation from such cruell bondage as now they endured An honour surelie verie great and we may well note in it the swéete goodnes of Almightie God who though some of a Tribe haue offended him and left cleauing to their name that blacknes and blot which the rest of their name neuer occasioned yet is not for euer alienated thereby from the whole blood but extendeth mercie and fauour yea verie high honour to some of them as hee shall thinke good wiping out by degrées what foule sinne had wiped on too wickedlie How may men pray then in comfort euer O Lord O Lord remember not the offences of them that haue gone before vs but let mercie reach notwithstanding their euill to those that hartilie defied their euill This example of God both good Princes and all good Christians carefullie follow not hurting one for another when like deseruing maketh them not in like sort punishable Neuerthelesse some there be that forgetting it maintaine by an euill name of deadlie feud as they call it a damnable reuenge vpon manie and for many yéeres against which is the forme of prayer taught vs by Christ forgiue vs our trespasses as we forgiue them that trespasse against vs with many scriptures more 2. It is said his mother hid him thrée moneths and Origen maketh this vse of it that men be carefull not to doe all things to be séene of men but as the scripture teacheth to shut the dore and to pray in secret not to let the left hand knowe what the right hand doth for feare least if these male-children be exposed to the view of men with a longing desire to win praise the Egiptians catch them and cast them into the riuer But rather thinke you by these words of the wofull estate wherein this people of God then liued What fulnes of furie was this so bloodilie to tyrannize ouer new borne Infants were they neuer so swéete and well fauoured that their parents must hide them if they would enioy them but a day O bittertimes O wofull mothers when they saw themselues once conceiued with child for if it were a man-child their eies must see the murderers take it and though it wept vpon father and mother and lifted vp both little hands and eies in the
now Moses yon sée tasteth of them Who is hée or shée that haue not some way by these walking tongues béen wounded I leaue you to your owne experience of this venome 8. Whither flyeth Moses then from this raging storme of Pharaohs displeasure raised vp against him by these pratlers Into the land of Midian saith the text where the Lord prouided for him Then marke with your selfe how alwaies one place or other the Lord hath for his seruants If Iudaea be dangerous for the childe Iesus in Egypt he shal find safetie til the time appointed so forth read 2. Cor. 4. 8. 9. Whē he was come thither He sate him down by a wel a place most like to bring some to him of whom he might inquire how he might bestow himselfe But God knoweth what thoughts the circumstances of his case procured vnto him His calling he saw not acknowledged of his country-men but in steade thereof his life brought in question and therefore might fall into some doubt of it himselfe All his worldly comforts were now departed from him and he a poore exile in a strange country not knowing which waie to turne him A great change from so high a place as Moses had in Egypt béeing estéemed the Sonne of Pharoahs daughter and lesser alterations than this wée well know haue giuen good men shrewd plucks yet reade wée of no discomfort in Moses which wée must obserue and be bettered by it GOD humbleth him in his worldly estate and bringeth him to this lowe ebbe yet forsaketh him not but déerelie loueth him and hath great honours in store for him againe when time commeth We are likewise the Lords and wee must bee content that hee doe with vs his owne good pleasure euer The third part 1. THe thirde part of the chapter followeth concerning his mariage in that land the manner wherof you may reade in your chapter verse 16. c. Some blame him as matching with the vnbeléeuing others excuse him saying they were not vnbeléeuers The scripture is silent and therefore we neede not to be curious To excuse the godlie Fathers euer is more than can be to make Iethro and his houshold such beléeuers as they ought to be with whom wée ioine in mariage How beit happily he was better than thousands there Theoderet saith Typus erat Christi domini qui cum ex Iudeis secundum carnem natus esset ecclesiam Gentium appelauit sponsam suam Moses herein was a type of Christ who béeing borne of the Jewes according to the flesh married himselfe to the Gentiles and ralled them his spouse But leaue we it as not profitable to vs to scanne what God hath pleased to conceale And marke the hart of Iethro when he vnderstood how Moses had helped his daughters at the well very kindly he conceiued of that fauour and chid them for so leauing him not bringing him home to eatebread Surely the Spirit of God dooth not so still in euery place note this kindnesse of hart in requiting loue but that he excéedingly liketh it and would haue all his euer to follow it 2 Of his wife the Lord gaue him a sonne whose name he called Gershom adding the reason because saith hée I haue bene a stranger in a strange land So then that which many obiect oftentimes to Gods children by way of reproach that they are strangers exiles and so forth that Moses taketh to be no reproach and therefore giueth the title of it to his sonne for his name An example to teach vs neuer to bée ashamed either of banishment or any hard estate wherewith God shall exercise vs for his glory but rather to reioyce in it and comfortably to thinke of it as Moses doth here The shame is theirs that reproach vs the glorie is ours if we rightly endure it 3. In processe of time this blody Pharaoh dyeth saith the Storie and this is a comfort to the godly as likewise it should be a warning to all oppressors of them they shall die and be packing and shall not continue to deale cruelly Then shall they receiue the wages of their wickednesse and they whom they haue wronged shall bée comforted The rod of the vngodlie lighteth vpon the faithful as God shall please but the Lord hath said it shall not carry vpon them And what swéeter comfort but the rod of Gods iustice shall both light lie vnremooueable vpon the vngodly that repent not of their euil and what greater woe Let them beware then whiles there is time 4. But when was it that he dyed Surely forty yéeres after Moses fled thence Moses was fortie when hée fled and eighty when he came as their Deliuerer Let it thus profit vs. You remember before how Moses began to exercise that Office towards their reliefe which he was certified God had appointed him vnto and thought that they would haue acknowledged it with thanks to God for him But they most vnkindely requited him and so endangered him that he was fame to fly to saue his life When he so began God offered them mercy when they so rewarded him what followed Surely fortie yéeres more the continuance of their bondage and miserie A singular warning to all féeling hearts to beware the reiection of Gods mercy when it is offered For it euer hath a sure punishment and well worthy Consider you particularly Gods dealing with your selfe what hath he offered what dooth he yet offer you what haue you done or what yet doo you Be wise and ponder Surelie God is kinde to offer but he is iust to reuēge any wilful contempt of his Offers with continuance of bitter woe héere or foreuer 5. When he was dead the people cryed to the Lord and sighed saith the text Such sobbes in sorrow were due to them that reiected and would not sée what God offered them of ease But O comfort yet what sée wée againe Surely saith the text God heard them remembred his couenant looked vnto them respected them Swéet Father so is it euer with thee iust to correct but gratious to giue ouer not euer offended but in due time intreated pitifull louing and of endlesse mercie Many things more might this Chapter yéelde vs most worthy noting but I remember for whom I write I would not make the volume great that I wish bought vsed of poore ones the abler persons may haue many better helpes A taste of the comfort of Gods word and the vse thereof to incourage to the buying of Bibles and reading of them is the thing I desire to giue and that is done by something vpon euery Chapter though it be not much fitted as God inhableth mée for the féeling and comfort of them for whom I labour Let this much therefore suiffice vpon this Chapter CHAP. 3. The cheife Heads of this Chapter be these The calling of Moses His speech with God 1. MOses kept the sheepe of Iethro and is not this a great change from an adopted son of a kings
daughter to become a shéepheard to a meane man From the rauishing pleasures of a Kings Court to come to lie vnder a bush and behold but shéepe To talke with his flocke and sport with his dogge instéede of all he inioied before To ruffle in his Russet sit for that office with adiu to garments of former honour O sweete experience if neede require of the estate of one most deere to God! Sinke not my heart so low in my body for feare of a change Feare not that fall that hurteth not with God These earthly shewes as the shining Sun flashe their beames abroad and flie vpon the soddaine into the cloude as if they had neuer bene But thy God is all one with them and without them nay often time more neere thee the further thon art from them as this very Example may assure thée if thou marke it For in all the glory of his earthlie honour Moses had not such a conference with his God as now that he is a poore sheepheard guiding and leading another mans flocke Dauid by cutting away a piece of Sauls garment made him remember himselfe a little better and God many times by cutting away some part of our former estate maketh vs profitably feele what wee felt not before of sweete consolation in him and his hea was some shadowe and figure Theoderet is of the same minde whose words are these Vniuersus locus demonstrat deum esse qui apparuit Dicitur Angelus vt cognoscamus quód is qui visus est non est Deus Pater cuius enim Angelus esset Pater sed vnigenitus Filius qui magni consilij est Angelus qui sacris discipulis dixit Omnia quaecunque audiui apatre meo nota fecivobis Quemadmodum autem Angeli nomen posuit non quidem volens ministrorum quempiam innuere sed personam vnigeniti demonstrare sic iterum ipsius tum naturam tum potentiam praedicat inquiens ipsum dixisse Ego sum qui sum et Ego Deus Abraham Deus Isaack Deus Iacob c. The whole place saith hee sheweth it was God but he is called an Angell that wee might knowe that hee which was séene was not God the father for whose Angell should the Father be but the onely begotten Sonne of God which is the Angell of the great Counsell which saide to his holie Apostles All thinges which I haue heard of my Father I haue declared vnto you And euen as hee gaue him the name of an Angell not meaning thereby to note anie other minister or messenger but to shewe the person of the onelie begotten Sonne so againe he setteth forth both his nature power saying he said I AM THAT I AM and I the God of Abraham the God of Isaac the God of Iacob c. Hillarie also speaketh to this effect in his booke of the Trinitie Gregory thought it was an Angell in the person of God Augustine varieth in his opinion c. Touching this manner of appearing it may occasion vs to remember how God vseth to applie himselfe vnto the purpose and intent of his appearing whensoeuer it pleaseth him to manifest himselfe vnto men For in the Prophet Esay he is said to haue appeared like a Judge sitting vpon a high throne because as then the iudgement of Israel approached and drew néere At the Baptisme of Christ it pleaseth the holy Ghost to appeare like a Doue because that forme might shewe the innocencie and milde nature of our Sauiour In the Acts of the Apostles like Tongues because now the tongues of the Apostles were to bée framed as it were a new like clouen tongues because the benefit was to bée deuided vnto all Nations like firie tongues because their spéech by the gratious working of GOD his holy Spirit should héereafter kindle in the hearts of men as it were a fire that is an hot and burning hatred of sinne a loue of rightcousnesse and all holy obedience acceptable to God And now héere like a bush burning but not consumed that it might declare the state present of his people in Egypt and the condition of his Church vnto the end of the world His people in Egypt euen burning in the fornace of Pharaohs cruelty and oppression and yet not consumed for all that through the mightie power and gratious goodnesse of his swéete fauour that vpheld them yea multiplyed and increased them in the very flame of it His Church militant in like sort to expect trouble after trouble and one woe to another but not to bée ouerwhelmed and vtterly destroied by all the malice of Hel working in wicked instruments to the vttermost Quid sibi vult ardere rubum non exuri Nempe Israelem Aegyptiorū insidijs appetitū non esse subing andū sed aduer sarijs superiorem futurum What meaneth this saith Theodoret vpon this place that the bush burned was not consumed surelie that the Israelites be-set with the wrongs of the Egypptians should yet not be ouerthrowne but euen ouercome their aduersaries Philo the Jewe in the life of Moses saith there appeared in the middle of the flame a glorious Image as a manifest testimonie of the Presence of God c. 4. When Moses saw this strange sight hée said I will turne aside now and see why the bush burneth not where we may sée the good disposition of men minds gouerned with Gods feare They doo not contemne and lightly passe ouer such things as they sée but they obserue and marke searche and séeke what good they may possibly draw from them They are of a docile and apt nature to be instructed when as others like deafe and dead people are not profited by any thing but finally perish whatsoeuer hath béene shewed to them by God or man Learne wée by Moses to doo as hée did and by the other to beware of their dulnesse 5. And when the Lord saw that he turned aside to see Hee called him vnto Him c. No sooner then can wée shew willingnesse to learne but God is most readie to instruct and teach If wée will heare He wil speake and if wée will know Hée will declare A swéete incouragement euer to bée willing to bée informed And now He is called LORD and GOD as you sée who before is said to bée an Angell as before also you remember I noted Moses Moses saith Hée familiarly and kindely for it was euer a fauour to be called by our names of superior men much more of God Nathaniell maruelleth how Christ knew him when he spake of him as you reade in Iohn but Christ told him that before Philip called him he saw him vnder the fig-tree Our God to our comfort knoweth vs all and calleth his shéepe by their names Happy are wée if as Moses here we may euer be readie to answer and say I am here Lord or as another saith Speake-on Lord for thy seruant heareth or as Dauid the Propet saith my heart is readie my heart is ready
c. 6. Then he saide Come not hither put thy shooes of thy feet for the place where thou standest is holy ground First the Lord hath a care of mans infirmity and is willing to reueale himselfe as that may indure to behold not further lest man by His Maiesty should bée oppressed when in His mercy he wisheth him profited Therefore Come not hither saith Hée respecting his weakenesse Secondlie he endeuoureth to worke in Moses that reuerence and feare which beséemeth Gods children when they approach vnto God which although no doubt it was in Moses much yet more and more is it euer necessarie for all men if they will in déede bee touched effectuallie with that which is spoken and done and be truly humbled to attend and remember To the same purpose is that of putting-off his shooes for Quare iussus est Moses calceamenta soluere Certe vt religiosiorem hac ratione illum redderet Why was hee bidden to put-off his shooes saith Theodoret Euen that he might make him thereby more religiouslie affected It is also noted how néedefull it is if euer we will performe vnto GOD that reuerence that is due to put-off that corruption and sinne wherewith in this life wee are clogged Which as the dust to the shooe and the shooe to the foote cleaueth to vs. For the place where thou standest saith he is holy ground not that the place of it selfe was better than others but that reuerence and a holy feare was due vnto God in that place both in regard of his incomprehensible Glory and of Moses owne naturall infirmitie Holy I say in respect of Gods Presence not otherwise and therefore nothing héere fauoureth any Popish superstition falselie ascribing to places what is not in them The like you reade in Iosua and Ruth which by this may be vnderstoode euen to put away all hindering affections and to resigne our selues wholely vp vnto God to heare and doe his will This is to put-off our shooes 7. Then Moses hid his face for hee was afraid to looke vpon God At the first hee was bolde and went towards the bush to behold this matter but now hearing that God is there he couereth his face and is afraide plainly shewing that the more God openeth himselfe to man and the néerer man draweth vnto God the more hee feareth in a holy reuerence as more féeling and finding his owne wants and vnworthinesse to behold such glory For whilest wee are far from God wee can say and thinke with those Laodiceans I am rich and encreased with goods haue neede of nothing but if the Lord annoynt our eyes with his eye-salue then wee change our copie and sée as there is said that wee are wretched and poore and blinde and naked then wee pray that wee may haue of Gods golde to make vs rich and white rayment that wee may bee cloathed and that our filthie nakednes doe not appeare Then wee couer our face as Moses did héere and wee humbly and modestly come to heare him trembling at his words with a contrite spirit well vnderstanding that they are iustlie ouerthrowne in their owne pride who rashlie presume they can conceiue Gods mysteries with their owne wits 8. Hauing then thus prepared his Seruant to humble attention the Lord beginneth his tale and saith I haue surely seene the trouble of my people c. Where euerie word hath vehemencie and matter worthie noting Hee saith hee hath séene hee hath heard and hee knoweth and how hath hee séene Videndo vidi séeing I haue séene that is vidi certó et serió I haue séene certainly and seriouslie verborum enim geminatione vehementia certitudo et celeritas significatur by the doubling of the word vehemencie certaintie and celeritie is signified saith a Diuine I haue séene and so séene as that I can no longer hold my peace yea I haue so séene as that I will helpe and endure no longer Vidisse enim dicitur compassionis oculo et miserationis aspectu For hee is said to haue séene with eie of compassion and with a mercifull beholding saith Beda And what hast thou thus séene Lord Euen the trouble of my people which are in Egypt First then trouble and anguish is knowne to thée there is no sorrowe hid from thine eyes be it neuer so secret and hidden in the heart enclosed in the breast and bowels of man or woman not daring to péepe out for feare of some circumstance that might encrease our paine but yet thou séest it not so that thou wilt redresse it except they bee thy people For so thou speakest in this place that thou hast seene the trouble of thy people If then wee would haue griefe séene and helped wee must endeauour with all godly care to be thine Which if wee doe then sighing and groaning in our seuerall occasions as these did wee may be sure in due time to finde our comfort as they found Affliction also wee may héere learne doth not shewe that the partie is disliked of God as Sathan often will suggest to men and women that are in trouble for God calleth these Israelites his people which yet in most extraordinarie affliction were plunged Hée is not as the proud Peacocks of this world that knowe a man in a gay coate and an high Office but in pouertie and basenes knowe him not though hée bee most néere yea almost their owne father or mother sister or brother But in the poorest plight when the back is bare for want of cloathing the face leane with woe of heart and quite altered with brinish teares that gushed along it and haue worne furrowes in it in steade of former hue when the head hangeth for bitter cares and all the bones are in a manner out of ioynt with racking tortures of bloodie Tyrants Then euen then doth the Lord knowe his and as swéetly acknowledgeth them for his owne as euer in any prosperitie that they enioyed or the chiefest comforts they euer professed 9. From séeing then the Lord commeth to hearing and saith Hee hath heard their crie because of their Taskmaisters telling vs what the prayers of his children are in his eares euen loude cries and cries that are heard to their good in Gods due time and to their aduersaries woe that so spitefully wickedly haue oppressed them Which if thou wouldest in due time consider that wrongest anie man it would be good for thée and God is mercifull if not consider the vehemencie of his moane that thou so dealest withall how God calleth it a crie a crie that awaketh him vp vnto iudgement against thée and thou shalt be destroyed Thou art an oppressing vexing Taske-maister like these Egyptians and thou shalt be destroyed as God is God without amendment in the Red-sea or Black-sea of Hellish déepes where the torment is intollerable and from whence no man nor meanes can euer deliuer thée Thy will in this world to be gained and gotten with such a price thinke of it 10
The Lord is not satisfied to haue saide Hee seeth and Hee heareth but hee addeth the third Hee knoweth For I knowe their sorrowes saith hee It is our comfort that Hee knoweth and it may be the wickeds terror that Hee knoweth Enough being saide of it I add but this he that then sawe heard and knewe is the same still No changeling in Loue to his deare Chosen no changeling in Justice to the stubborne sinner and be instructed by it Our heauenly Father knoweth what wee haue neede of Héere they had néede of Deliuerance and hee therefore knowing as well as they commeth downe to giue it them according to his swéete mercy Descendere dicitur Deus per affectū loco enim nō descendit quando fauet nobis et auxiliatur c. Vel descendere dicitur inquit Eusebius quando aliquid novum quod antea non fuerat in creatura humana operatur God is said to come downe by his affection or loue for touching place he descendeth not when he fauoureth helpeth vs or God is said to come down saith Eusebius when he doth any new thing which before was not done among men 11. Come now therefore and I will send thee vnto Pharaoh saith God to Moses c. God was able to haue done it himselfe without Moses or any man but hee will vse meanes commonly to effect his will that his mercie and goodnes may be séene in his Creatures as likewise his power and wisedome to his great glory Hée might also haue vsed a far more excellent meanes than Moses as fome King or great Prince in earth or some of his glorious Angels in Heauen for so he did when by Cyrus hée wrought their Deliuerance out of the Captiuitie and when by an Angell hée brought Peter out of prison but his purpose was in their Deliuerie to make knowne his incomprehensible Power to Pharaoh many more vnto the worlds end And therefore he would choose no stronger a meanes now than Moses Iethro his Shéepe-kéeper knowing how apt man is to obscure Gods glory with the quality of the meanes and to ascribe vnto the second cause what onely hath béene wrought by the first cause Againe this was a Figure that from the spirituall thraldome and bondage of death sinne and the Deuill he should deliuer his people vnder the Gospell not by the helpe of learned Philosophers or any glorious worldly Potentates but by a company of poore Fisher-men vnlettered and vnthought vpon in the world 12. But Moses saide vnto God who am I that I should goe vnto Pharaoh and bring the Children of Israell out of Egypt Smitten with a sense and féeling of his owne weakenesse to doe such a seruice which indéede is the very true and right way to make vs fit in Gods eies For then wée slie to him and by faithfull prayer beg and craue what in our selues wée sée not till hée giue it Such as are not thus touched and humbled but rush into Callings rashly presuming on their owne strength and abilities dayly Experiences shew how often God confoundeth them and throweth them downe to their great shame Who am I Lord therefore let vs euer say that thou shouldest thus and thus thinke of me choose mee and take me to that place that I haue no strength to manage and which thousands of my brethren are fitter for by super-excellency of gifts than I am thus said the Kingly Prophet Dauid you know when hée looked vpon Gods fauours towards him O what am I and my fathers house that thou shouldest doo thus vnto mee Now as this is most commendable humility in Gods seruant so is it true and sound wisedome not to looke at the honour and forget the burden but to sée the one as wel as the other It was a great honor to be sent for such a seruice but it was a weighty Charge and a heauie care aswell as an honour What shall I go to Pharaoh Shall I deliuer Israel And shall I haue the leading and gouernement of such a mightie multitude till God hath disposed of them Why it is a thing that requireth great strength and many parts that I haue not O LORD who am I May not this then a little occasion vs to thinke of spirituall gouernment for is it such a matter to striue with Pharaoh for bodies and temporall seruitude and is it nothing to fight with Sathan and the power of Hell for soules and fréedome from eternall bondage Is it not fearefull I will require the blood at thy hand c. As Salomon therefore in the temporall charge saw a weighty burden and thereupon craued wisedome to bée able to goe in and out as he ought before that multitude so saw Ieremie and Ionas a great matter when the one said Alas I am achilde cannot speake and the other flatly fled and refused to goe Others haue done the like yet Ambition pricketh forwarde for al this many a man Simon Magus would haue béene an Apostle in power for respects be the charge what it may be that troubleth not him Saint Peter iumpeth into danger presuming of strength but he faileth and falleth he lyeth and denieth and discouereth his weakenesse greatly Once againe therfore looke we at Moses modesty humilitie in this place saying Lord who am I 13. Now see what this lowly conceit worketh It getteth him comfort and strength from God for streightway God answered him saide I will be with thee as if he should say looke not thou at thy selfe and thy power but looke at me and my power And though thou art weake yet know me to be strong and euer able to strengthen them whom I call to a seruice to performe the same And I do not say to thee that I will helpe thee now and then but I will be with thee that is euer and continually I will aid thee in this worke euen I not any Angels of mine but I my selfe and therefore feare not What greater comfort might he wish And who would not throw himselfe down thus to bee raised vp or who would not see his owne wants thus to receiue grace Remēber how in like sort he comforted Ieremie and Ezechiel with others of the Prophets also his Apostles after in their time saying Be of good comfort I haue ouercome the world and I will be with you till the end of the world With God al things are possible c. 4. It contenteth not the Lord to make this mercifull promise of his presence with Moses but he further asisteth his weakenesse with a Signe saying This shal be a token vnto thee c. Where we may remember that Signes vsed of God to confirm his childrens faith sometimes go before and sometimes follow after Gedeon had a Signe going-before namelie the fléece of wooll first wet and then drie Ezechias had the like in the shadow of the diall going ten degrées backe But in another place the same Ezechias had a Signe
Lord giue vs vnderstanding in all things 17. Then after thus thou hast acquainted the Heads of the people of Israell with it and they by my working in-wardely with them willing to obey both thou and they shall go to Pharaoh the king and say c. Sée againe and still still most carefully note it how God regardeth Gouernment For now Pharaoh must bée vsed as was fit for his Place He being the king of the lande in which they were wicked Pharaoh I say must not be disorderly dealt with by such as liue vnder his gouernment within his Territories although strangers and not his naturall Subiects how much lesse then by naturall Subiects But hee must be gone vnto with all dutie and acquainted with all reuerence with their desire that neither themselues may be iudged factious neither others by their examples moued to any disorder They must acquaint him with the Author of this desire not their owne heads lusting after liberty or nouelitie but the Lord God that is that Lord which is God and that GOD which is Lord and Lord of Lords to worke some touch in Pharaoh of feare Secondly the Lord God of the Hebrewes that is that hath euer had care of them and dealt for them as séemed good to his Wisedome Thirdly that their scope was Religion not rebellion nor any vndutifull practise against the state Shall not this moue vs to reuerence authoritie when God thus notablie sheweth his liking of it It is enough in this place if God be with vs. Lastly obserue the long sufferance of God who though by this Pharaoh verie much offended yet before hee will smite he will admonish and doe all things so as his owne hart shall testifie his owne inexcusable wickednes Certainly euen thus the Lord dealeth with our selues if wee had eyes to sée it still forewarning and calling to a touch before hee determine Judgement and iust destruction His Preachers and Prophets his rods and his crosses his fauours and bounties be all Admonishers of vs to auoide his wrath 18. But I knowe that the King of Egypt will not let you goe but by strong hand Therefore will I sttetch out my hand and smite Egypt with all my wonders which I will doe in the midst thereof and after that shall hee let you goe How well doth the Lord sée what the wicked thinke is secret and hidden to wit their thoughts and purposes their dispositions and nature yea before themselues knowe what they will doe he knoweth and shall not this moue them Their stubborne and stiffe harts contemning admonitions and all meanes of their reformation the Lord knoweth and séeth before How may this comfort the zealous Minister that is wearied and wasted with longing after the life of them that wish his death with praying entreating and crying vpon men for their good that they would hearken and consider that they would be reconciled to God and saue their soules I say how may this comfort him that this blockishnes and hardnes this ingratitude and vnkindnes of theirs was knowne to the Lord euer And therefore to content himselfe that he hath giuen warning like a faithfull Watchman that hee hath loued like a faithfull Pastor and endeauoured their good as a true Minister leauing the Lord now to his further pleasure euen to stretch out his hand and to smite such Pharaohs with their Land that is their possessions and goods their friends and associates as héere hee did for till Pharaoh féele it hee will not thinke of His might The Preacher speaketh in the aire the friend priuately looseth his labour and honest aduise Pharaoh féeleth not but thinketh himselfe wise and them fooles Their loue returneth therefore into their owne bosome being noted in Gods Booke for a Witnes against them and that swéete comfort sheweth it selfe to be taken hold of Wée are a swéete sauour to the Lord in them that perish After this consider with your selfe héere againe in that it is saide Pharaoh will not let them goe but by strong hand How far more easie it is to come into Egypt than to get out So it is assuredlie a smooth way to Hell by many pleasant delights but to returne and giue ouer the sinne once entred into to forsake that pleasant way This is a worke This is a labour nay This is a Grace indéede Any man may leape into a pit at his pleasure but hee must come out with more difficultie if euer hee come out Therefore in my conceite the good woman dealt wisely with the Frier that solicited her to sinne and told her hée would sing and say prayers for her that should cleanse her from all her offence and deliuer her presently out of Purgatorie if shee should happen to die whilest hee was aliue when shee appointed a pit to be digged in the way where the Fryer should come in the night and to be couered with some grasse that it might not appeare into which as soone as euer the Fryer came he fell and not able any way to get out againe Anon when hée had cooled himselfe well the woman came also as though shée had come to méete him to whom the poore Fryer pittifully complaineth that hee was fallen into that pit there and could not get out praying her to vse some meanes for his deliuerance But shee wisely tolde him hee should remember what hee said vnto her to wit that out of the pit of Purgatorie hee could sing her or any that should offend with him and now there was a good place to trie the power of his Musicke and Songs that shée and others might beléeue him the better If hee would haue his Portesse sent for shée said shée would but other helpe hee should get none of her And so shee left him to sing himselfe out if hee could So sleight a matter made those Hypocrites then of fearefull sinne easily purged and easilie pardoned were it neuer so wittingly and wilfully committed But this Figure of the hardnes to get out of Egypt when once they were in may shew vs as I say apparantly the contrarie and giue vs iust and good cause to beware of sinne The deuill is not such a foolish Fowler to let slip easely the bird he hath caught Euery mans owne experience telleth him how hard it is to leaue a wonted wrying from the right way and God graunt wee may thinke of it 19. Lastly the Lord addeth that Hee would make them fauoured of the Egyptians so that when they departed they should not goe emptie c. Where to our comfort wée sée that all harts are in the hands of God euen as the riuers of water and that hee turneth them hither and thither at his pleasure Hée can make them loue hate they neuer so much and they shall not bee able to withstand his will Yea hee can make them so loue that fruites from thence shall flowe to his people of their loue euen as hee best liketh Be they Jewels of siluer or Jewels of
gold Rayment or any thing néedefull and wished they shal graunt it and lend it giue it or send it with a fauour with a loue with so willing a mind as the partie taking néedeth to wish This shall the Lord doe by a secret power of his working grace and fauour for his people to their good This was that which hee did for Iacob the Father of these Israelites when Laban angerly pursued him the Lord changed his hart To Isaac and Abraham before the Lord gaue fauour in seuerall places To Ioseph the like to his owne comfort and the good of many And this is it which the Psalmist affirmeth The Lord giues grace and worship and no good thing shall he with-hold from them that liue a godly life This is it which all of vs haue tasted of euen in our selues and God make vs thankfull Thus may wee profit by this Chapter CHAP. 4. The generall Heads of this Chapter are chiefely these Moses his power to worke myracles His excuses not to goe into Egypt His comming to Egypt at last 1. BVtloe they wil not beleeue me sayd Moses c. Sée first and formost the ingrafted weakenes of mans nature when any great or difficult thing is to be taken in hand It is euer fearing and doubting euer quaking and shaking euer casting of perils more than stand with that prompt readines and willingnes which ought to be in all the seruants of God when he their Lord once speaketh and saith Doe this Such feare as this was in Ionas when he was commanded to Niniuie In Ieremie when hee was caused to prophecie and in many others Secondly obserue in these words also what a powerfull Pul-backe euen to the best mindes incredulitie crookednes in the people is Surely it pierceth déepe and woundeth fore as you sée in this place For euen the feare of it héere daunteth Moses a man of such faith a man of such grace as wee reade before this hee had shewed himselfe to be What what will it doe when it is not feared but found not suspected but tried and tasted of euery day Let that great Prophet of the Lord tell vs whom it so wounded that he sate him downe and desired to die to be out of woe saying It is enough Lord now it is enough take my soule for I am no better than my Fathers Let Esay againe another famous Prophet witnes whose words shewed woe when hee said and wrote Who will beleeue our report and to whom is the arme of the Lord reuealed as if he should haue said Alas alas what comfort haue wée when so vngraciously our preaching is reiected and the comfortable tidings of Jesus Christ not beléeued Let the sighes of Ieremie and the groanes of his soule when he cries Ah Lord c witnes the like also to all Readers but most wonderfully that spirituall battell that hée tooke such a fearefull fall in as that hee said I will not make mention of him nor speake any more in his name O firie dart then and piercing stroke to a tender hart of flesh that meaneth well an vntoward and froward people when so great a Prophet thus is shaken by it I néede to pursue this matter no further wee sée enough yet could I remember you of other Prophets also and many moe deare children of God faithfull members and Ministers in the Lords busines whom yet crookednes of the people hath mightily agréeued discouraged and dismayde yea it caused a sigh in our very Sauiour from the rootes of his hart that the people hee spake vnto so fitly might be resembled to children complained of for not dauncing when they were piped vnto not lamenting when they were mourned vnto c. Conclude wee therefore what wee sée héere the effect of incredulitie in the people to be bitter to the Lords Messengers sent or to bee sent vnto them for their good But so sée wee it that our selues auoide it and both day and night pray against it remembring alwaies as deare children the Apostles words to the Hebrewes Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you c. The like Scriptures there are many moe all which may comfort vs if wee obey them and iustly iudge vs vnto the lake of Hell if we contemne them God that biddeth will neuer be abused finally but will repay Ionas had rather commit himselfe to the wilde Sea and raging gulfes than goe to preach to a people that hee could conceiue no hope of that they would beléeue and be turned vnto God 2. This infirmitie in Moses the Lord mercifully cureth when in iustice hee might haue reiected him for it So good and gracious is our God Hée cureth it by a power giuen him to worke Miracles so great and fearefull that if not to moue Pharaoh to true repentance yet aboundantly to shewe his authoritie from God to conduct that people they should suffice His Rod is turned to a Serpent and backe againe to his owne nature His hand put into his bosome is become leaprous and by and by whole againe The water is turned into blood and other great things wrought when hee came before Pharaoh Thus can the Lord and thus will the Lord enable euer to the worke that he appointeth and calleth vnto A great comfort to Magistrates and Ministers if it bee well considered 3. Then flieth hée to another excuse and saith Hee is not eloquent But the Lord also prouideth for that as you sée in the Text and promiseth helpe Still so weake and wayward is man and so good and gracious is God The Jewes haue a Tale amongst them how Moses came by this infirmitie of spéech And say that when hee was a childe and brought by Pharaohs daughter before her Father the King the King playing with him and offering hun his golden Crowne the childe tooke it and threwe it vnder his féete wherewith the King being offended and some lookers on iudging it Fatall as if that childe should ouerthrowe the King the Nurse to shew the childes want of wit put an hote coale to his mouth which hee streight licked with his tongue and so hurt his spéech But the Scripture telleth vs not any cause and therefore ignorance is best This rightly wee may note that God chooseth men in mans eies not so fit that his glory may more appeare and therefore take wee héede how wee censure our Calling for some defects since God could haue made Moses eloquent and did not In our owne Stories how M. Tyndall complained for want of vtterance wée sée and yet what a notable member and Martyr in Gods Church was hee 4. Lastly when these excuses serue not Moses breaketh out euen to an height of weakenes and prayeth him to send some other A strange thing that a
man so full of Gods Spirit after such comforts should yet bee so backward But this is againe I say the mightie discomfort of incredulitie and want of the tast of good things when a man before hee goeth to doe his message cannot conceiue that his seruice shall preuaile And I would all Gods people might marke it with féeling for then should they sée how Preachers harts consume to dust within them by griefe conceiued of backwardnes waywardnes and incredulitie of their hearers to whom God hath sent them O! it biteth and wringeth day and night it lieth gnawing and grinding the whole inwards when others comfortably féede vpon ioy and mirth It maketh a great Prophet fearefully to passe the bounds of patience and forget himselfe For Cursed be the day wherein I was borne saith that worthie Ieremiah and let not the day wherein my mother bare me be blessed Cursed be the man that shewed my Father saying A man-childe is borne vnto thee and comforted him And let that man be as the Cities which the Lord hath ouer-turned and repented not and let him heare the crie in the morning and the shouting at noone-tide Because hee hath not slaine me euen from the wombe or that my mother might haue beene my graue or her wombe a perpetuall conception How is it that I came out of the wombe to see labour and sorrowe that my dayes should be consumed with shame And shal this be good for such people as cause it thinke you No no saith the Lord But Obey them that haue the ouer-sight of your soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you Unprofitable for you I say againe and marke it Now then mourneth the Preacher but the day commeth when such Hearers shall mourne yea rore and crie in the wound of their consciences for such Discomforts giuen to Gods Messengers sent vnto them O what are wee in this age to Moses the great Seruant of the Lord And yet hee for feare of this is so out of hart that hee prayeth God plainly to send some other Wee feare it not but féele it finde it and sée it and haue not the Spirit in such measure as Moses had Alas how can it be but sometimes our weakenes should appeare 5. Doe wee then iustifie Moses in this No the Lord doth not iustifie him and therefore wee cannot For Then the Lord was very angry with Moses saith the Text not angry onely but very angry So that wee sée most apparantly héere that there must be a measure at least in our passions and tendernes or else God is prouoked to great anger If the Lord appoint vs we must goe if wee feare or finde discomfort we must beare continue still obedient to God in our seruice who wil giue an issue to his pleasure And in the meane time to our vnspeakeable comfort hath saide That we are a sweet sauour to him in them that perish Yet the Lord casteth not a way his seruant for all this but telleth him againe that Aaron shall be his Spokesmā to the people c. Setting the authority in Moses making Aaron as it were his Interpreter Not vnlike the example of Flauianus in the History of Theodoret. Moreouer saith hée Thou shalt take this rod in thine hand and doo miracles Where wée may not dreame of any vertue inthe rod but cast both eies and heart vpon God who is able to make his Seruant with a poore Rod to match a kings glorious Scepter 6. Then Moses yéeldeth to Gods commaundement returning to Iethro his father-in-law prayeth him to let him goe c. Yéelding vs therein these Obseruations First that hée will giue no offence to Iethro by departing otherwise than was fit Seruants and Subiects may profit by it Secondly he concealeth as it séemeth the matter from him lest to a man not so fully yet tasting Heauenlie things it might séeme vnlikelie and so hée bée assalted with new Pulbacks Thirdly he delayeth not but spéedily addresseth himselfe to his businesse And lastly though outwardly he appeare but the same man yet inwardly he hath thoughts concerning Gods glorie which is a very Patterne for all good hearers of Gods word 7. Iethro hindreth not though no doubt it was to his great griefe according to nature to part with him and with his Daughter and their Children So is it euery one of our duties to yéelde vnto the will and working of God in all things For his we are and for his glory and seruice wée haue béene created where when how and how long they are circumstances knowne and directed by him euer to the best if wée beleeue and obey Moses taketh the Rod of God in his hand saith the Text his Wife his Sonnes vpon an Asse and away he goeth Husbands see the heart of a good man to haue his wife and children with him Wiues and Children see a dutie due to be followers willinglie of their Husbands or Fathers calling euen into any country And when I looke at his Rod mée thinke I sée liuelie little Dauid marching chéerefully with his staffe and scrip against huge Goliah Good Lord what weapons were those against him then in mans eies or this staffe now in Moses hand against mighty Pharoah of Egypt But God is the same both héere and then and for euer strong in weakenesse and able as I said before to match a Kings Scepter with a sticke or a staffe or a stone or a word in the hand or mouth of one sent and appointed by him vnto his Glory Blessed be his Maiestie for euermore for his goodnesse Amen And deare Lord giue faith to depend vpon thée in all comfort whensoeuer thou callest to any duty not looking to our selues or second meanes but aboue al and ouer all at thy mightie Power that shalt euer giue testimony as in these examples of thy stretched-out arme in the midst of weakenes contemptible shew to effect thy Wil. Blessed is that man saith the kingly Prophet Dauid Whose strength is the Lord and in whose heart are thy waies I wil loue thee deerely O Lord my strength For thou art my Rocke and my fortresse and he that deliuereth me my God and my might my shielde and my buckler the horne of my saluation and my refuge in thee will I trust c. Goe wee then forth if the Lord so call against the States of this earth armed but in shewe as Moses was or little Dauid and we shall taste the strength of the Lord to his glorie and our comfort as they did 8. And the Lord said vnto Moses when thou art entred and come into Egypt againe see that thou doe all the wonders before Pharaoh which I haue put in thy hand but I will harden his heart and he shall not let the people goe This was done that the Tyrant might sée by these mightie
Thus saith the Lord that cretaed thee O Iacob and he that formed thee O Israel Feare not for I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the floudes that thy doo not ouerflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle vpon thee For I am the Lord thy God the Holy One of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee c. reade the Chap. your selfe and I stay héere 10. Now sée an Accident in the way When Moses was in his Inne the Lord met him and would haue killed him That is by either a sore sickenesse or some other way the Lord made him know his wrath conceined against him as also the cause to wit the omitting of the circumsicion of his Sonne as by the euent wée may sée although it bee not expresly named Where to our profit let vs stay a while and consider diuers things First why Moses so well acquainted with the law of God in this behalfe should omit or neglect to do it And for answere herevnto marke with your selfe how of two sonnes which Moses had and carried with him the circumcision of one is onely here mentioned whereby you may well see the other was before and alreadie circumcised or else Gods wrath would not haue stayed in this place vpon performance of dutie onely to one Now the one hauing before beene circumcised why should he not haue done the like to the other but that out of all question his wife béeing not sonndly perswaded in this point tooke offence at the first grew vnquiet offered vnfit speathes and happely stirred vp her father also Iethro to ioine with her to rattle Moses for such crueltie as they estéemed it to his sonne Wherupon the good man milde soft of spirit in humane frailety chose rather to forbeare the second son to haue his peace than to circumcise also him and please God A notable example to teach vs this doctrine how néedefull it is euen to the great Doctours and Diuines to the great Masters and Teachers and rulers and leaders of others still and continualy to be vnderpropped and held-vp by Gods powrefull ayde and blessed Spirit in their duties when as otherwise euen they they I say that seeme so strong play Moses part here and faint in the way to the offence of God and danger of themselues Nay if Moses faint how much more fall they flat downe that neuer had such measure of grace as Moses had Pray therefore and pray continually for increase of strength for courage and fortitude for constancy and power to repell al the darts that Sathan shall throw at vs and prepare we to buckle with men and women and Diuels that shal assay to quench or to coole our zeale in our places and to bring vs to omit this and that and euerie day somewhat which God expresly requireth and will not abide to be omitted See you Discouragers and discomforters of Gods seruants in necessarie duties what venome is in your darts and poyson in yonr doings Moses this great man is ouercome and brought into daunger by them and O how shal athousand others of farre weaker strength be turned out of the way by you Will God be angry with Moses for yéelding and shall you safely escape that are the causes of his sinne the cut-throates of his zeale and the ouer-turners of his well doing No no assure your selues the wrath of the Lord shal consume you when it hath profitably corrected his childe vnlesse you repent and leaue-off such Deuillish dealing Sée you also you brawling and vnquiet women what your ignorance and obstinacie bringeth your husbands vnto though they be as Moses holy and vertuous they cannot serue God a-right for you they cannot doe what God requireth but you breake their hearts you coole their zeale you turne them out of the way and in the end you bring them to a fearefull danger of Gods destroying of them For the Lord met Moses héere and would haue killed him saith the Text. Shall this euer be vnpunished in you no your Husbands shall bee schooled for their frailtie and you shall be consumed for your arrogancie so proudly and so disobediently contemning both their religious instructions and holy actions If God be in you this will be a warning 11. Then Zipporah tooke a sharpe knife cut away the fore-skin of her Sonne The two things that héere might be considered namely that doctrine of Poperie concerning the danger of children dying vnbaptized and secondlie of such an absolute necessitie of Baptisme as that women must administer it in time of supposed néede I forbeare to stand vpon now I haue sufficiently touched them in my Notes vpon Genesis Therefore doo but remember with your selfe touching the first that wee make a great difference betwixt want of the Sacrament and contempt of the same contempt damning and want not through the strength of Gods promise meaning by want when God so preuenteth by death that it cannot be had according to the manner allowed in the word And touching the second obserue that this act of Zipporah here in circumcising her childe was méerely extraordinarie and doth no way warrant women to baptize now-a-daies Her bitter words to her husband that hee was a bloodie husband to her shewe but what spéeches are often giuen by women that haue their tongues a little too much at liberty His wisedome in not answering her is to this day his praise and her fact her fault in so vndutifully speaking Let this suffice of this Chapter and nowe reade the Text ouer in your Bible and sée how these Notes haue helped you My drift you sée and I leaue it to God I would haue all men encouraged to reade CHAP. 5. The chiefe Heads of this Chapter are these The comming of Moses Aaron to the King The greeuanees of the people Their impatiencie 1. TOuching the first héere wee sée that although Moses was very backward a-while to obey God and goe to this King vpon this errand yet at last hee yéelded faith ouercame feare and all conceits steeped to the obedience of God A happie thing and happie is that man and woman euer which can likewise say truly I haue had my feares and fancies my errors and mine ignorances my pride and my preiudice against that which was good and right but they are all gone I thanke God and I much ioy that they are gone as likewise that I am now sincerely his whose I ought to be and in this obedience doe not doubt but shall end my dayes by his grace 2. Wée may againe thinke héere why God should thus send Moses and Aaron to pray deliuerance for his people when hee was able without stretched arme to haue deliuered them at his pleasure And wee may aunswere our selues in this sort euen for the reasons
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
vnkinde world will driue vs into it would be ill with vs. But blessed be God that yéeldeth both consilium auxilium counsell and helpe when we can doo neither our selues Let it strengthen vs to call vpon him in all our néedes if some will not heare vs he can send vs to others and his will be done say wee euer 7. But Moses spake vnto the Lord saying behold the children of Israel harken not vnto me how then shal Pharaoh heare me who am of vncircumcised lips Sée weaknes and wants in the best men still If Israel will not heare hee thinketh it cannot be that Pharaoh should heare and a second stop hee maketh his owne infirmitie of spéech But what is not GOD able to doo that his pleasure is to haue done Can hee not make some heare what others would not the Scripture and our experience are full of examples The Niniuites Ionas 3. the Samaritanes Iohn 4. then we may not at our selues so much and what wee are in our selues and of our selues as at the calling and Office committed to vs of God whose power is euer able to make good his gracious Commission vouchsafed to his creature against all fighters and frowners striuers and spurners at it Trusse vp thy loynes therefore O Ieremiah saith God to him and arise and speake vnto them all that I commaund thee be not afraid of their faces lest I destroy thee before them For I behold I this day haue made thee a defenced Citie an yron pillar and walles of brasse against the whole Land against the Kings of Iudah and against the Princes thereof against the Priests thereof and against the people of the Land For they shall fight against thee but they shal not preuaile against thee for I am with thee to deliuer thee saith the Lord. The Prophet his feare appeareth before in the 6. ver now this comfort drawn froÌ„ the authoritie function commited to him must take away that feare and giue him strength and courage to doo what the Lord calleth him vnto The like sée in Ezechiel when God saith vnto him Sonne of man Behold I haue made thy face strong against their faces and thy forehead hard against their foreheads I haue made thy forehead as the Adamant and harder than the flint feare them not therefore neither be afraid at their lookes for they are a rebellious house At this day the Lord doth giue to his Ministers the power to binde and loose and hath published this Spéech of vnspeakeable comfort He that receaueth you receaueth me and he that despiseth you despiseth me All which both then and now had and must haue the vse I named euen to draw men from them selues and the regard of their owne power to the consideration of their places and offices vouchsafed of God and of the strength of him who is all in all and hath laid that charge vpon them Not once did it enter into the Lords thought to establish hereby a Title to the Bishop of Rome aboue all others to be called Deus in terris a God on earth as his owne authentical allowed booke calleth him saying Credere Dominum Deum nostrum Papam non posse statuere pro vt statuit haereticum censeretur To beleeue that our Lord God the Pope may not decree as he decreeth would be iudged heresie Such an impudent boldnes as a man would not thinke any should suffer had not the Spirit of God foretold vs by his blessed Apostle that the Man of sinne should sit in the temple of God and shew himselfe as if he were God Whereunto add that good Saying of S. Gregorie who writing of Antichrist saith thus Cum sit damnatus homo nequaquam spiritus Deum se esse mentitur Whereas hee is a damned man and not a Spirit by lying he feigneth himselfe to be God Also that of Anselmus Simulabit se religiosum vt sub specie decipiat pietatis immo se deum esse dicet se adorari faciet atq regna coelorum promittet Antichrist shall feigne himselfe to be holy that hee may deceaue men vnder the colour of holines yea he shall call himselfe God and shall cause himselfe to be worshipped and shall promise the kingdome of Heauen Thinges which wee all knowe the Pope doth and no man euer but the Pope And heare you what a Note Eusebius maketh of this Hoc est argumentum eos â—disse Deum quod velint seipsos appellari Deos. This is a token that they hate God because they will haue themselues called by the name of God Iraeneus that auncient father saith Antichristus existens apostata et latro quasi Deus vult adorari cum sit seruus regem vult se preconiari Antichrist being a Runagate and a thiefe yet will be worshipped as God and being but a slaue yet will be proclaimed and published as a King But you will imagine they haue some shift for this shame or else it is too shamefull Surely all the shiftes they haue cannot make it otherwise than a most odious insolencie such as might fully open mennes eyes who are yet deceiued to discerne the errour of their course in following his law and loue against God Prince and Country as many doo but that the Lord being angrie with their contempt of his truth letteth them still remaine in their blindnes as a iust punishment of their frowardnes Their shift is this they doo not meane he is absolutely God but in some sence or respect For by their Glosse it is said Papa nec Deus nec homo The Pope is neither God nor man And is not this a worthie qualification Might not all those who as vainely as he haue challenged the Title in like sort defend it as he now dooth Proud Antiochus sometime King of Syria honoured himselfe by the name of God So the Emperour Domitian vsed in his Proclamations Dominus Deus vester Domitianus Your Lord God Domitian So the Emperour Caligula called himselfe Deum optimum maximum Iouem Latialem The best and most mighty God and the great Iupiter of Italy So Sapores the great King of Perfia called himselfe FratreÌ„ Solis Lunae The brother of the Sunne and the Moone The péeuish Phisition Menecrates called himselfe Iupiter Nicagoras made himselfe a paire of wings and would néedes be called the God Mercurie Manichaeus the Heretique called himselfe the holy Ghost The Romaines erected vp an Image in the honour of Simon Magus the Sorcerer with this poesie Simoni sancto Deo To the honour of Simon the holy God And did all these well if the distinction be added of God absolute and God not absolute I thinke not Yet which of all these were comparaable to the Pope in this arrogant vanitie considering the knowledge that he either hath or ought to haue aboue them Neuerthelesse Pope Nicholas saide Constat summuÌ„ Pontificem a pio Principe Constantino
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
For as high as the Heauen is aboue the Earth so great is his mercie toward them that feare him As farre as the East is from the West so farre hath hee remooued our sinnes from vs. As a Father hath compassion on his Children so hath the Lord compassion on them that feare him For he knoweth whereof we be made hee remembreth that we are but dust Therefore he admonisheth as wee sée in this place againe and againe before hee will let his rod fall vpon very Pharaoh Who will not hearken then vnto his swéete Uoice and bee admonished by so louing a Father so mercifull a God and so powerfull a Creator Surely if wee smart wee must néedes approoue his Justice for his Mercie is manifest wee cannot denie it Yet yet saith this gracious God goe to Pharaoh and warne him againe that hee may be wise and let my people goe 2. And if thou wilt not let them goe saith the Lord behold I will smite thy Country with Frogges Giuing vs héerein againe to obserue that if Mercie be refused hee is also iust and the rod shall fall with stripe after stripe till either we crie penitently Peccaui I haue sinned or be consumed in his wrath from the face of the earth Remember that Place of places in Deut. And if this people will rise vp and goe a whoring after the Gods of a strange Land and will forsake me and breake my couenant which I haue made with them my wrath will waxe hote against them at that day O note and I will forsake them and will hide my face from them then they shall be consumed and many aduersities and tribula 〈…〉 on s shall come vpon them so then they will say Are â—â—t these troubles come vpon me because God is not wâ—â—h me but I will surely hide my face c. A Place neâ—er to be forgotten if we desire to feare God Remember â—lso among many moe the fit Example of Haman that proude enemie to Gods truth and people to whom it was thus saide If thou begin to fall thou shalt surely fall As if they should say fall vpon fall and still more and more falling will followe when God is once angry Happie happy then is the heart that féeleth yéeldeth turneth and cleaueth fast vnto the Lord. 3. Marke also and consider in this place how the case is altered with Gods people and their enemies For till now we haue heard but of the Israelites afflictions how still they suffered and were ill entreated hauing sore burthens laid vpon them and most bitter griefes daily heaped vnto their hearts But now we sée a change they are spared they are comforted and they are defended when these dreadfull plagues light vpon their enemies one after another So so shall the sorrowes of the godly be euer turned into ioy when the Lord séeth his time and the fading comforts of the wicked turned into wéeping and wofull lamentation Your sorrowe saith our Sauiour Christ shall be turned into ioy and woe be to them that laugh now for they shall waile and weepe Be of good comfort then in your selfe when you reade this and profit your heart with this Note or Meditation The changes of this world are many but with Gods faithfull people it shall euer be well in the end 4. It is further to bee obserued in this your Chapter how the Lord with varietie and vehemencie of words doth amplifie this plague not onely saying He will send Frogs which yet had béene fearefull but that the riuers should scrawle full of Frogs that they should goe vp and come into the Kings house and into his bed-chamber where hee slept and vpon his bed and into the house of his seruants and vpon his people and into his ouens and into his kneading troughes yea saith he the frogges shall climbe vp vpon thee and on thy people and vpon all thy seruants The like vehemencie doth he vse in that notable chapter the 28. of Deut. amplifying both sides with many words and great variety of phrase full of force and edge all assuredly to mooue and pierce but it would not be Thus dealeth hée at this day with his people he giueth vnto them sometimes Pastors and Teachers who rightly may bée called Sonnes of thunder in regard of their â—arnest and vehement exhortations threatning and denouncing Gods wrath and iudgments due to disobedience and stâ—bbornesse and euen as Pharaoh here could not be touched no more will many at this day no vehemency moueth but al is one If the feruent spirite of the Preacher should breake and â—eare his inwards in péeces all is one men snort and fléepe and goe on in a most damnable dulnesse of minde till the Lord himselfe start vp and reuenge his owne contempt vpon them and their posteritie The old world would not beléeue the threatned Floud neither the stobborne Jewes that the Chaldean King should come vppon them But when they cryed to their soules pax pax peace peace for all this earnestnesse of the Preacher then came sodaine and fearefull destruction vpon them as they deserued So euer so euer let vs be sure first or last And therefore make vse of vehemency when God directeth his Preacher to it 5. But what an armie is this against such a Prince Had God neither men nor Angels to commaund Yes yes it néedeth no proofe wée know both men and Angels commaunded by him at his pleasure But here he would vse neither déeming it fit to confound the pride of such a conceited king by an host of frogges rather than by either of the other So shall the Lord by contemptible and base things cast down our high lookes if we swel against him Hée would also haue Pharaoh hereby sée how easily hée could destroy him if he lâ—st when such heapes of loathsome creatures so soddainly could bee raised to torment him And the same he would haue all high mindes at this daie sée making vse thereof vnto humility before they finde it is too late For as easily can the Lord now raise vp strange plagues as then Varro writeth that a citie in Fraunce was driuen away with this very plague of frogges A town in Thessaly rooted vp and ouerthrown with moules A whole land forced to remoue with mice and many such things haue Stories left to our remembrance There was a time when the French disease was not so common nor our English sweat knowne That plague of the Philistines with the Emerods in their hinder parts is in Gods Cronicle That consumption of Herod with lice and that fearefull example of Antiochus they ought both to be marked but nothing shall profit except Grace be giuen from aboue And therefore a féeling heart of flesh the Lord for his mercy sake euer graunt vnto vs. 6. And the Sorcerers did likewise with their sorceries and brought frogges vp vpon the land of Egypt Out of which words besides that which hath
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
his own inchanters mooue him any thing at all though they acknowledge before him the power of God It maketh mee thinke of some men in our daies who by no meanes can be wonne to the truth no not by their owne men who sometimes haue erred as now they do but in the mercy of God haue receiued light both speaking and writing what should profit others This is a fearefull hardnesse to be prayed against by all that haue a care of their owne saluation The fourth plague of Flies 1. THese things thus passed ouer the Lord hasteth to an other plague séeing the former could not moue and as Pharaohs malice increased so sharper and sharper is the Lords hand For now commeth a plague most bitter to him and all his euen swarmes of very noisom creatures Flies Waspes Hornets Canker-wormes Locusts Scorpious and such like so that now most fearefully they were vexed in euery place Diuines meditating vpon this plague haue resembled vnto it those cares and thoughts wherewith worldlie men are vsuallie vexed for as the Flies did neuer suffer the Egyptians to sléepe or take any rest so doo those cares torment all day and night Others haue resembled those bitings and touchings of conscience which men so grieuouslie often féele to these Flies because as in the one so in the other the griefe is greater than can bée expressed Againe because as these Flies were a punishment forerunning the deliuerance of Gods people so these agonies of minde going before great and Heauenly comfort doth vsually follow A thing worthy of remembrance to troubled mindes and full of contentment if they will holde fast by him that is alwaies mercifull and calleth vnto him all that trauell and are heauy laden Others considering the nature of these Flies haue compared Tyrants and oppressors of their weaker brethren vnto them For as these Flies sucked-out the Egyptians blood with biting and stinging and causing of smart so doo such cruell men till they haue gorged themselues with sinlful spoiles of their Christian brethren There be great Flies those be Great men that tyrannously rule not shearing but shauing to the very skinne if they take not skinne and all There be lesser Flies and those be vsurers and other biting binders who with their Nouerint Vniuersi make an vniuersall ruine of many a mans estate so fetch him in still with the Condition of the Obligation that in the end his Condition is wofull and his heart breaketh with the bitter griefe of Be it knowne vnto all men Surelie these are cursed Flies indéede the suckers of our sap the bibbers of our blood the pinchers of our harts and the stingers and wringers of our very soules The Egyptian Flie was nothing like vnto them but yet you sée was a great plague of God sent to punish the sinne of men But let them remember that these Flyes of Egypt had but a time God sent them in wrath and tooke them away in mercie vppon intreatie Some Moses or other shall stande vp and the Lorde shall sende a strong west-winde to take these Canker-wormes away and cast them into the Red-sea that in our roast they may torment no longer Philo the Jewe in the life of Moses saith that because the Egyptians did as it were sting the Israelites with many biting and bitter wordes scoffes and scornes taunts and iestes therefore the Lod sent these Flies Hornets among them that one thing might be punished with an other And most certaine it is that such Stingers shall bee punished as God shal thinke good in his due time 2. These Flyes were not in the land of Goshen and that saith the Text because God made a seperation Wherein we profitably learne that whensoeuer we are frée from any calamitie or griefe which happeneth tâ— others it is not by our owne vertue or policie but by that gratious seperation which the Lord maketh whose mercy and loue that we might more fully sée he saueth vs from that euill Wherein how may we runne into pertiâ—nlars since we were borne and haue had dealings in the world Others sicklie we healthie others wath we sufficient others in continuall paine and labour we in rest and ease and comfort others in prison we at liberty others in blindnesse wee in light others sclaundered wee not touched others crossed in their children and friends wee comforted others wake we sléepe others wéepe wée sing and which is the top and height of all miserie others are so tempted that they violently cast themselues away when we in the meane time féele no temptation O blessed God what a seperation is this Let vs euer thinke of it and be thankeful for it 3 When Pharaoh and his people were vexed with this Plague Moses and Aaron according to his former manner were called for and licence giuen them to goe and doo sacrifice but with limitation in this Land and when that would not satisfie Moses for the reasons mentioned in the twenty sixe verse then it is inlarged to the wildernesse also but yet againe limitted Goe not farre away Where we are to mark the fashion not onelie of worldly Princes but of all wordlie and earthlie minded men how they can vpon vrgent necessitie be content to tollerate Religion so it might stil be ioyned with their profit but if it be once contrary to that O how bitter then how hard then to endure it and giue it frée and louing passage For these Jewes wholly to depart from Egypt was not for Pharaohs profit for from their labours he had great gaine and therefore by no meanes may they go out of his land to sacrifice to their God but in the land he is content to endure them so he may be fréede from these plagues that so fearefully God sent vpon his people Or if it néedes must be that they must goe forth of the Land yet not farre away in any case Thus was hee thus are many at this day and to the worlds end these wretches will not want who haue their gaine for their God and no other Religion will euer like than what may stand with the same as much as possibly they can procure Let vs sée it marke it and hate it for it is not that which can please God If we be risen with Christ we must seek the things that are aboue and if we loue any thing more than him we neuer can enioy him His kingdome is not of this world and if our ioy and glorie be in it we are not his followers Loue not this world saith Saint Iohn neither any thing in this world For if the loue of the world be in vs the loue of God is not in vs. That builder of greater barnes for his large commings in was but a foole in his eies who only is wise and when his soule was taken away whose were all his toyles and trauels That purple pampered Glutton went to the Deuill and with all his worldlie wealth could 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.
Ver. 8. vnto the 13. you sée the sixth plague of Egypt euen a foule scab breaking out into blisters vpon man and beast Whereof Iosephus saith no small number died yet could not this moue them to sée the hand of God Such vglie sores and maladies our age also hath and as far from leading to true repentance as these héere That gréeuous Disease began in Spaine but afterward crept into Fraunce and there so abounded as euer since it hath caried the name of that Country not of Spaine Be it that by diuers meanes it may happen as by a cup a combe a stoole and such like so that euery one is not guiltie of lewde life who happily is spotted with it yet which way so euer it commeth the Lord toucheth and it is euer good to sée his hand distinguished from other causes and to fall downe before him in humble acknowledgement of our sinne making our peace by true submission and beséeching him either to remoue such punishment frō vs or to seale vp our hearts in the assurance of his loue notwithstanding all earthly trials Let vs also in this place marke how the Sorcerers were smitten with this plague so that they could not stand before Moses They had séene many things before to make them giue place the deuouring of their roddes their inhabilitie to make that base vermine spoken of before yea their owne mouthes then said it was Gods Finger yet they will not giue ouer their gaine-saying and crossing of Gods Ministers till the Plague of God light vpon their owne persons in these vglie soares which surely is a very effectuall warning to all Kebellers against good things that they giue ouer betimes and yéeld to God so auoiding his wrathfull stripes either vpon themselues or their goods God is the same as iust as euer as strong as euer and will flesh and blood prouoke him A better course shal be our wisedome 6 This seuenth Plague now following ver thirtéenth hath also his Denunciation his Execution and his Effect Which in order obserued will yéelde vs sundry Meditations And first the Denunciation will more and more beate into vs the wonderfull hardnesse of Pharaoh and his People who neither by any nor all the Plagues before mentioned of Blood of Frogges of Lice of Flyes of Moraine of Botch could be mooued and turned to the obedience due from man to God Can we wonder at waywarde creatures in our times when wée sée this No no the heart of man Woman is a most wonderfull peruerse thing whē God worketh not these often Repetitions are made by Gods Spirite that we should marke it know it and continually pray against it 7 You sée God willeth Moses to Rise vp early in the morning and stand before Pharaoh Let the vse of it be to teach with what diligence and care God would euer haue his businesse how he hateth negligence and loose slubbering ouer what belongeth to our charge saying in plaine tearmes Cursed be he that doth the worke of the Lord negligently Ministers then forasmuch as their calling is to doo the worke of God and to stand before Pharaoh they must be diligent zealous carefull and painfull doing what lieth in them euer Magistrates also must doo the like for they execute not the iudgments of man but of the Lord and he will be with them in the cause and iudgment For there is no iniquitie with the Lord our God neither respect of persons nor receauinge of reward Parents and Maisters doo the worke of God and therefore they must be diligent calling vpon their children and families with blessed Abraham to feare the Lord. There bee also in Parishes Church-Officers Sworne-men with such like who for their yéere haue Gods worke in hand and therefore they should haue a great conscience to doo their duties diligently for feare of the curse aboue mentioned But surely their grosse dulnes crieth for great vengeance and I pray God it reach not to their posteritie also and to all that they haue gathered together for them For so good Offices to so good vse both of the Church and Common-wealth cannot be so wilfully and wittingly so careleslie and presumptuouslie neglected as they are but it will smart one day When thou seest a thiefe saith God in the Psalme thou runnest with him and thou art a pertaker with the Adulterers When thou seest a thiefe that is an euill doer any way thou consentest vnto him that is either thou doest as he doth or at least doest ouerlooke him and conceale him not bringing him by thine Office vnto the ordinarie correction of his fault and hast beene pertaker with the Adulterers in not presenting them and following the presentment with zeale vntill there were Justice had These things saith God hast thou done and I held my tongue and thou thoughtest wickedly that I am euen such a one as thy selfe but I will reprooue thee and set before thee the things which thou hast done That is I will make thée knowe and the world also shall know by my dealings with thée that thou hast not risen vp earlie in the morning as Moses did héere that is thou hast not had care and conscience to doo the dutie of thy Place zealouslie and carefullie as thou oughtst for his sake whose worke it is and who hath raised thée to credite and accompt for thy Prince his sake who watcheth ouer thée for thy peace and is greatly abused by thée for thy Countrie sake which by thy negligence becommeth wicked and sinfull hastening to destruction most due and deserued Oh consider this better you that feare God saith the place lest I PLVCKE YOV AVVAY or teare you in peeces and there be none that can deliuer you 8 Obserue againe the word All in the 14. verse when God saith I will at this time send all my plagues vppon thine heart meaning many sundry and seuerall plagues for God did not bring All according to y◠Letter diuers others following after as the 8. 9. 10. Plague The vse is this that wee consider the perill of rebellious obstinacy against God For first he wil punish it with one rodde then with another happely with a thirde and if these single chastisements will not serue then will he go to many plagues heaping wrath vpon wrath and woe vppon woe with a fierce hand yea he will lay euen All his plagues vpon vs at once as he here speaketh to our greatfall and confusion Add vnto this proofe here those wordes in Deut. But if thou wilt not obey the voice of THE LORD THY GOD to keepe and to doe all his Commaundements and his Ordinances which I commaund thee this daie then all these curses not one or two but All these curses shall come vpon thee and ouertake thee Cursed shalt thou be in the towne and cursed in the field Cursed shall thy basket be and thy dough Cursed shall be the fruite of thy body and the fruite
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
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
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
all sinnes So in Daniel is it saide that to Antichrist are giuen the eyes of a man still therefore marke how these properties hit Sixtly Their haire as the haire of women So are these they are delicious and wanton full of light allurements so trick and trim in silke and sutes of their fashion that the very Persians may séeme to giue place vnto them when they are in their Pontificalibus and gay attire In a word nothing may be saide more truly than that their haire is like the haire of women Their loose life hath toâ— much proofe Seauenthly But their teeth were as the teeth of Lyons So are these passing cruell and beyond all the butchering Tyrants that Stories speake of No mercie no bowels no respect of age seâ—e or circumstance vsually respected of men that haue any remnants of pitie Their Inquisition Oh how mercilesse their new deuised Torments Oh how strange Againe their teeth may bee well said to be like Lyons because they deuoured and eate vp such great things Looke vpon their Abbies Priories Nunries and all Religious Houses iudge what teeth they had and when there was not enough to satisfie them of temporall Lands then they preyed vpon the Church making Impropriations the venome whereof remaineth yet So that one way or other they were planted placed seated and setled in the very fat of the earth and had they continued still and not béene limited to fiue moneths who or what should haue escaped their Lyon-like teeth Eightly They had Habbergions like to Habbergions of yron And â—o haue these if you well marke them for by these yron Brest-plates are noted two properties found in the Romish rabble First a most obstinate stubbornnesse and inflexible frowardnesse not enduring any perswasion not yéelding any way but crying euer The Church The Church I am setled I am resolued and as a Captaine of theirs an English Apostata saide once Heaue at vs whilest you will and whilest you may you shall neuer remoue vs. This is to haue an Habbergion or Brest-plate of yron or euen to bee turned into yron Blessed be God who hath thus foretolde vs of this striffe conâ—umacie of theirs to the end we should take no offence that they are not conuerted vnto the Truth but stand and die in their wilfulnes Secondly they are defended by that Antichristian power as it were by an Habbergion of yron claiming an impunitie immunitie from all secular power and authoritie and hauing in readines curses and threats of Excommunication euen against the Greatest Princes and against All their Subiects who shall obey them whereof many a wofull Tragedie hath followed Againe themselues many of them haue béene Princes younger Sonnes Noble-mens younger sonnes greatly allied and friended so that in regard of this power and strength they might truly be saide to haue Habbergions of yron Ninthly The sound of their wings was like the sound of Chariots when many horses runne vnto battell So haue these winges when they flie aloft by the Names of MOST HOLY FATHERS MOST BLESSED MOST EXCELLENT and such like themselues giuing out That they are more blessed than the holy virgin Mary because she bare Christ but once and they make him and beare him in their hands euery day at the Altar Thus flying with their light wings of proud Titles they make such a noise and sound as Chariots drawne by many horses into the battell For denie any of these things and how violent how vehement are they by Disputations Excommunications Suspentions and Sentences of death it selfe Surely no whéeles of Chariots can flash out fire so as these men doo if their flickering wings of flattering Titles be touched Fitly therefore the words of S. Iohn hit them Their Scorpion tailes and power to hurt was touched before therefore I omit it now The tenth Marke is Those Locusts haue a King ouer them And so haue these Romish Locusts their Pope acknowledging no Magistrates authoritie ouer them but exalting him and exempting themselues from all others This King of the Locustes is héere called The Angel of the bottomlesse pit and in the eleuenth Chapter The Beast that commeth out of the bottomlesse pit Wordes of weight to mooue all Popish mindes if the Lord had not a purpose to destroy them For they must néedes acknowledge such a King is not worth the following and that their Pope is this King that which hath béene said and may further be noted of him clearely sheweth For hee that crosseth and crusheth to his vttermost power His Doctrine that came from Heauen he is the King that commeth out of Hell in whom S. Hierome saith the Deuill dwelleth bodily But the Pope doth so as proofe enough will manifest and Ergo the conclusion followeth as I said His Name also is folde héere which giueth againe great light For albeit the Pope be called Holy Father and so forth yet indéede he is a bloodie Destroyer and so his right Name in Hebrewe is Abaddon and in Greeke Apollyon that is destroying Thus in the Prophecie of the Reuelation hath God you sée described a fearefull kinde of Locustes vnto the consideration whereof by reason of these Egyptian Locusts or Grashoppers we haue slipped I hope not without some encrease of féeling how dreadfull their steps be that continually walke in Romish wayes and will not be reclaimed by any meanes Our owne safer iudgement God make vs thankfull for and continue the blessed helpes of our confirmation in his Truth euer vnto vs his holy and Heauenly Word a fréedome to vse all the profitable exercises thereof as Preaching hearing reading writing praying conference and whatsoeuer else without feare vnder the swéete smelling gouernment of a gracious Prince our dread Souereigne Amen Amen 10. Therefore Pharaoh called for Moses and Aaron in hast and saide I haue sinned against the Lord your God and against you And now forgiue me my sinne onely this once and pray vnto the Lord your God that he may take away from me this death one 〈…〉 Thus the wicked in extremities seeke to Gods Ministers whom in their heart they hate and cannot abide But this hypocriticall holinesse of this dissembling King we haue diuers times noted before and therefore may passe it ouer now Yet marke the great vehemency of his wordes and consider in your minde what a déep sin Hypocrisy is how disagréeing from the nature of God who is all Truth and from that blessing in the Gospell of a pure heart Moses yéelded againe to pray to God And by a mightie strong West-winde the Grashoppers were taken away and violently cast into the Red-Sea so that there remained not so-much as one in all the coast of Egypt But when it was done Ph 〈…〉 h shewed himselfe in his olde colour and would not let them goe The 9. plague 1. VVHere vpon the Lord spake againe to Moses and said Stretch out thine hand toward heauen that there may be vpon the land
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
the number was numberlesse and no way to knowe it certainly but out of one gate the Kéeper had noted to bee caried out A hundred and fiftie thousand dead bodies Which miserable creatures before they died were driuen to eate the Leather of their Shooes the Leather of their Girdles the Leather of their Bucklers and Targets the dung of the Stable and in the end their very Children A stouping plague indéede and neuer to be forgotten of Gods people that heare it but to be vsed as a mighty motiue to stir vp their hearts euer to a due feare of that power that can thus crush them if they will rebell against him Now appeared an vse of our Sauiours words when going to his passion he said Daughters of Hierusalem weepe not for me but for your selues and your Children For behold the daies will come when men shall say Blessed are the barren and the wombes that neuer bare and the paps which neuer gaue sucke Then shall they begin to say to the mountaines Fall on vs and to the hilles Couer vs c which was now verified in a most wofull miserie Let neuer Sinners then prouoke the Lord in this manner but so profit by his easier Crosses laide vpon them and by his long-suffering-patience vouchsafed towardes them as these great and terrible Testimonies of his anger may be euer farre and farre from them For if not assuredly hee is the same still as mightie as euer as iust as euer and he hath his stooping plague remaining for euery man and woman which will rebell Thus haue you séene the Lordes manner in former times Come now to our selues and these times Surely the Lord is all one and his dealings all one euen with vs. For hee first entreateth vs by his Word the mildest way that possibly can be when a man or woman sitting in the Church shall féele God by the Preachers spéech in his or her bosome and yet no man liuing knowe it no not the Preacher himselfe that he hitteth vpon them Then if this doth not serue the Lord commeth néerer and layeth vpon vs his easier Crosses yet greater and greater by degrées Our friends growe vnkinde our Seruants vnfaithfull our Children vndutifull our goods abate and our health changeth to sicknes and griefe And if these also become vnprofitable as too often they are then the Lord goeth to his Quiuer and taketh out a strong arrowe to shoote at vs as The sweating sicknes The deuouring plague or such like which shall at once swéepe the Earth cleane from such rebelling Spirits and stoope vs vnto Hell because vnto Heauen wee would neuer be brought This you haue séene to bee true in some part with your owne eyes and therefore we ought to think of it earnestly for our amendment Happy is the man who taketh his time to turne to his God that he may be saued I reade of One that said hee had but one Booke and the same Booke had but two leaues a white leafe and a red yet could hee neuer reade quite ouer those two leaues though he liued many yeeres reade diligently so much matter was contained in them For in the white leafe hee said were laid downe all the Mercies and fauours of God vouchsafed to mankinde either in generall or particular And in the red leafe all his fearefull Iudgements poured-out vpon sinners which were disobedient and would not be reformed This Booke hath béene in all ages and godlie persons haue had a care to reade in it Dauid looked vpon the White leafe and sawe first such heapes of Mercies towards mankinde ingenerall that he cried Lord what is man that thou art so mindfull of him and the Sonne of man that thou visitest him For thou hast made him little lower than God and crowned him with glory and worship Thou hast made him to haue dominion in the works of thy hands thou hast put all things vnder his feete All sheepe and oxen yea and the beasts of the field The fowles of the ayre and the fish of the sea with that which passeth through the pathes of the seas Then in particular towards himselfe hee sawe also such Goodnes as that he likewise cried Who am I O Lord God and what is my house that thou hast brought mee hitherto with all the rest that followeth in the Place worthie your reading fullie ouer by your selfe In the Red leafe he reade so manie Judgements of God as that hee prayed Enter not into iudgement with thy seruant O Lord for no flesh liuing can be iustified in thy sight If thou Lord shalt marke what is done amisse O Lord who may abide it Haue mercie vpon me O Lord according to thy louing kindnes and according to the multitude of thy compassions put away mine miquities Iacob reade in this Booke and séeing in the white leafe Gods gracious goodnes towards him said O Lord ouer this riuer did I come with my staffe and now haue I gotten two bands I am not worthie of the least of all the mercies and all the truth which thou hast shewed vnto thy seruant In the Red leafe also he saw such griefes as it had pleased God to exercise him with all and tolde the King that his daies had beene but fewe and euill and hee had not attained vnto the yeeres of the life of his Fathers yet was he then a hundred and thirtie yéeres olde Others also haue done the like séeing the infinite fauours of God and these fearefull punishments two and thirtie Thousand destroyed for the golden Calfe to teach men to beware of Idolatrie Threescore and Ten thousand destroyed with the plague for Dauids numbring of the people to teach men to beware of pride and vaine confidence in any Earthly thing Corah Dathan Abiram with their Families swallowed vp aliue with the gaping Earth to teach men to take héede of murmuring against authoritie and that which is the Gospell Binde him hand foote to teach vs that what parts are ioyned in vitio they shall assuredly be ioyned in supplicio Sinne together and be punished together is a Keckning that shall not faile Wherefore since things are thus as well in our daies as in former times what remaineth but that this knowledge humble vs vnder his mighty hand that can euer stoope vs at his pleasure Let vs remember the words of Dauid and vse them as our owne Agnosco iniquitatem c. I knowe mine iniquities and my Sinne is euer before mee Lord rebuke me not in thine anger neither chasten mee in thy displeasure c. Let vs remember that good Saying of the Father Non litigando sed flendo Deum vincimus Wee ouercome God not by striuing with him but by weeping before him The stubborne Oake is torne vp by the rootes when the bowing Réede standeth still Neuer can the lower part of the whéele come vpward vnlesse the vpper part goe downward neither euer can a man in his death be glorified vnlesse
we may learne of them namely to borrowe of the Heathens Phylosophers Oratours Astronomers or the like the best Jewels they haue and to applie them to the seruice of God as these Israelites did afterward these Egyptian Iewels For Diuinitie is as a Lady and Quéene which ought to be serued by all other Sciences and so as seruants to her they to be vsed Where I remember the Saying of our olde Countey-man Beda writing vpon the Kings Turbat acumen legentium deficere cogit qui eos alegendis secularibus libris omnibus modis existimat prohibendos in quibus si qua inuenta sunt vtilia quasi sua sumere licet Alioquin Moses Daniel sapientia literis Aegyptiorum Chaldeorumque non paterentur erudiri quarum tamen superstitiones delicias horrebant nec etiam ipse Magister Gentium aliquot versus Poetarum suis vel scripturis vel dictis indidisset Hee troubleth the minde of the Readers and maketh them faint who thinketh they should be altogether inhibited from reading of humane Writers in which if there be any profitable things found a man may take them as his owne Otherwise Moses and Daniel should neuer haue suffered themselues to bee instructed in the wisedome of the Egyptians and Caldeans whose superstitions and delights they abhorred Neither would the Doctor of the Gentiles Saint Paule haue interlaced some Verses of the Gentiles either in his writings or in his speeches More of which matter if you desire to sée I referre you to S. Augustine who speaketh at large of it with manie others Onely let there be no vaine ostentation in the vse of them but remember euer S. Bernards words Sunt qui scire volunt vt sciantur vanitas est Sunt qui scire volunt vt sciant curtositas est Sunt qui scire volunt vt lucrentur cupiditas est Sed sunt qui scire volunt vt edificent vel edificentur charitas est There are that desire to knowe that they may be knowne and it is vanitie There are which desire to knowe that they may but knowe and it is curiositie There are which desire to knowe that they may gaine by their knowledge and it is couetousnes But there are which desire to knowe that they may edifie others or may be edified and it is Charitie Thus vsing humane Writers we shall no more offend if we rob them of some Iewels than these Israelites did in spoiling the Egyptians 6. Lastly concerning the words that Moses was verie great in the Land of Egypt in the sight of Pharaohs seruants and in the sight of the people They first answere the Question why Pharaoh did not kill Moses Euen because he durst not in respect of the opinion helde of him by the multitude as often is saide in the Gospell they forbare to doo such things because they feared the people besides the secret ouer-ruling hand of God Againe they shew how God can make his seruants dreadfull and honoured of as many as he will notwithstanding any contempts offered them by others Yea so he honoured Moses héere as Stories say Pharaohs Daughter was accounted in the number of the Gods for bringing such a man vp Thirdly they shewe that as the wicked stand in awe of God often and outwardly professe affection to him yet doo not submit themselues to his Will so often are his seruants honoured also of men with an inward conceite of them that they are honest men when yet their Doctrine will not be yéelded vnto So doth God inwardlie imprint their owne damnation in their hearts making them voide of all excuse in not obeying them whom they did approue for Gods grace in them and with them Remember what you reade in the Gospell of Herod touching Iohn Baptist namely that Herod feared Iohn knowing that he was a iust man and an holy and reuerenced him and when he heard him hee did many things and heard him gladly Many things saith the Text not all thinges for hee would not put away his brothers wife for all the reuerence he bare to Iohn and therefore in himselfe he condemned himselfe by this reuerence c. The 3. Part. 1. THe third generall Head of this Chapter I saide was the Plague it selfe denounced Wherein first wee may consider the time namely that it was in the night For at midnight said God I will goe forth into the midst of Egypt and all the first borne in the Land of Egypt shall die Why in the night but that wee might learne how as well in the night as in the day the Lord executeth both iudgement and mercie Iudgement as we sée in Iosua his direction against Ai whereby their fearefull ouerthrow followed Many thousands of them being deuoured by the sword and their Citie consumed with fire So when they slept the wrath of God waked and marched towards them spéedily So againe the fiue Kings in the night God directed his seruant against them who came vpon them suddainly and destroyed them with a great slaughter Thou foole this night shall they take away thy soule and then whose are all these c Other Kingdomes and Countries about vs what fearefull night-cries they haue had when we slept in peace wisedome and thankfulnes should consider Then for mercies in like manner you sée the Scriptures Salomon had that comfortable conference with God in the night wherein God graunted him the thing he sought for appearing to him in a Dreame and so forth as you reade there Daniel in the night found mercie with God to haue the Kings dreame reuealed vnto him Peter in the night was deliuered from danger and Paule and Silas in the night singing a Psalme found the cōfort there spoken of So both iudgement and mercie wake and walke in the night The vse whereof vnto vs should be euer to stir vs vp both to gee to bed as wee ought and to vse the night as the godly haue done For the first take Dauids example I will lay mee downe and take my rest for it is thou Lord onely that makest mee dwell in safetie And for the second hee also in many Psalmes may instruct you For euery night saith he in one Psalme wash I my bed and water my couch with teares yea I make my bed swim with teares for so will the wordes beare which Dauid did not for any pusillanimitie or weakenes for you knowe he was a man of a valiant courage but onelie out of a swéete féeling that hee had in his night meditation of the great goodnes of GOD towardes him many waies and his owne too great inabilitie to doo to him againe for the same as he desired And what better time can we take to plough-vp the fallowe ground of our hearts before him and to consider his fauours and our faults opening euen all our woes and griefes vnto him that as the night naturally is moist and showrie more than the day so
wee likewise may raine-downe abundance of teares praying for our sinnes and thanking him for his goodnes knowing it as a most assured truth that no dewe of the night can so glad the earth as this swéete moisture of thy wet eye in these respects doth please thy God Good therfore was that Counsaile of a most honourable Father to his Childe that aboue all other times hee should haue a care in the quiet night to talke with his God Dauid goeth on in another Psalme and saith I haue thought vpon the Lord in the night season and remembred him when I was waking At midnight will I rise to giue thanks to Thee because of thy righteous Iudgements In the night I commune with mine owne heart and search out my Spirits With my soule haue I desired thee in the night saith the Song of the Faithfull And all these thinges should be our instruction In Iob it is said God giueth songs in the night and it is a Place much to be thought on Therefore I say againe since mercie and iudgement thus stir in the night the one for his children the other for his Enemies awake thou that sleepest in most dull securitie going to thy bed as the Dogge to his kennell without anie thought either of God or of Deuill Full little knowest thou what may happen vnto thée before it be day It may be with thée as with these first borne with the fiue Kings with the Citie Ai c. Thy selfe may be dead thy houses on fire thy goods spoyled thy children destroyed and a thousand wofull miseries vpon thy friends Wherefore goe to bed with prayer awake with prayer and arise with prayer Let God and grace be in thy first thoughts and not anger and wrath not Shéepe and Oxen not money and mucke which shall all perish with thée when God is angrie We see how the faithfull haue done before vs and let it suffice in this point concerning the time when this plague was executed 2. The second thing is the Plague it selfe which was the death of the first borne To make vse of it to our selues let vs consider how great a gréefe it is to haue any childe die and that to haue the eldest and first borne to die is commonly a griefe much greater but yet this was not all the griefe of the Egyptians For besides the particular griefe of any one to haue it generall through the whole Land and not to knowe whether God would there stay or extend his wrath vpon them all for they said we all shall die this was a thing most full of feare and woe So by all these circumstances the iudgement was terrible vpon them and to them past our féeling and conceite except the Lord assist our vnderstanding and féeling But why will some say séeing wee all owe a death to God first or last young and olde and all degrées I answere that death in it selfe to any grounded vpon God is neither hurtfull nor fearefull yet Nature is Nature when the separation commeth and wee are allowed to mourne for them that die but when death commeth with a circumstance or shewe of Gods anger in manner or suddainnesse or such like then is there not that comfort which we otherwise haue For Example sake Lot knewe well his wife must die but to sée her changed so suddainly and strangely into a pillar of Salt was very fearefull and discomfortable both to him and all her friends Those sonnes of Aaron Nadab and Abihu their Father knewe full well must haue a death but to sée them both together suddainly slaine by a fire frō God iudge in your heart what griefe it was Corah Dathan ond Abiram must haue died and no friend of theirs but well knewe it yet to haue the earth open and swallowe them vp with all their families O what a dreadfull spectacle was it Add vnto these those Tormentors which died with the flames flashing out of the fierie fornace where into they had cast the three seruants of God those Accusers of Daniel who were cast into the Lions denne and shaken in peeces ere they came to the ground Ananias and Saphira his wife suddenly smitten by the hand of God This Pharaoh here and so many of his Nobles and people drowned and ouerwhelmed in the Red-sea were they not all full of woe and griefe to friends more than if they had died orderly without any such circumstance of Gods anger Surely they were And the best Learned are of opinion that Dauid so doubled his crie for Absolon more in regard of the manner of his death than of the death it selfe For hee died in rebellion against his naturall Father and King he was hanged by the haire of his head betwixt Heauen and Earth in a tree till his enemies came and stabbed him through againe and againe There were no signes knowne of his repentance Which all laid together and considered of a wise Father made his heart turne and ouerturne within him crying O my sonne Absolon my sonne my sonne Absolon would God I had died for thee O Absolon my sonne my sonne Conclude we therefore that though naturally wee must all die and there is nothing more sure yet either the kinde of death or the suddennes may depriue friends of much comfort So was it heere in Egypt for these first borne in euerie house 3. But yet you will not iudge may some say all that die a suddaine or extraordinarie death No indeede For things reuealed belong to vs and the Lords secrets appertaine to himselfe The Lords mercie is restrained neither to time nor manner and the Apostle saith what shall or can separate a man or woman once grafted into Christ Shall tribulation or anguish or persecution or famine or nakednes or perill or sword No no. Neither death nor life nor Angels nor Principalities nor Powers nor things present nor things to come Nor height nor depth nor any other creature can doo it No suddainnes of death then or extraordinarie manner which may happen to the best either by naturall causes in their bodies or otherwise as God shall please in his vnsearchable wisedome But in such cases we are to remember for our comfort what Testimonies of Faith Religion of vertue and pietie they gaue in their life time to rest vpon those The Lord is no Changeling but loueth to the end whom hee once loued although sodainly they depart and say nothing Neuerthelesse wee entreate the Lord if it may be his blessed will to deliuer saue vs frō sodaine death and to giue vs spéech memorie and hearing to our last breath Because the Last part is all in all of this transitorie life and being once gone cannot be restored againe as a Carpenter can pull downe his house if hee dislike it and make it new againe Also because it fareth with vs in this point as with the Archer who though he
with earthquakes or thunderbolts Sed vlterius referuÌ„t Hebraei eadeÌ„ nocte lignea Idola putrefacta fuisse metallica resoluta fusa lapidea comminuta But farther also these Hebrewe Writers say that in the same night all the wooden Images were rotten all the mettall Images were dissolued and moulten and all the stone Images broken Which surely were great works and Judgements if they were so 12. And in the first day shall bee an holy assembly also in the seauenth day c. Where we sée the lawfull end and vse of Holy-dayes namely to Remember the mercies and fauours of God and to giue him thankes wâ—e being by our corruption too forgetfull As for that of S. Paule You obserue dayes and times c. It doth not condemne Holy-dayes by lawfull Authoritie ordained for the ends aboue saide but Superstition and confidence in the worke For well knew S. Paule these and the like daies obserued in the law with Gods good liking Wee sée also the Reuerence of such kinde of méetings by the title giuen them of Holy assemblies and How monstrously we abuse them when we make them drunken assemblies cursed assemblies by reason of all kinde of riot abhomination vsed at them A fearefull abuse if our hearts were flesh to féele it fitter for Heathens and Pagans Deuils incarnate than for Christian people that professe God say they looke to be saued by Christ For can we say in our consciences when we come home that we haue kept an Holy assembly vnto the Lord on these daies aske but your selfe that Question and I trust there will much amendment followe of it Marke also how God accepteth dressing of our meate and alloweth it to vs on these daies still considering in his mercie our necessitie But yet so we ought to dresse meate that euer we haue a care of the Saluation of theÌ„ that dresse it who being created redéemed as we our selues be ought not so euermore to be kept at this seruice as that neuer they may heare the word receaue the sacraments praise God in the congregation with his people For that should be to cat the flesh of theÌ„ to drink the blood of them most cruelly yea to burie them in our bellies and for our bodies to destroy their soules for euer Rather remember Dauids refusall to drinke the water that was bought so deere and prouide so that the one being done the other may not be left vndone Which may if they goe to Church by turnes or if your estate be such by hauing exercise of these duties before they begin their worke in the morning or before they dresse supper in the euening This holy Care in you shall greatly please God and be a comfort to your conscience in your place as to the Apostle in his that you are free froÌ„ the blood of your seruants frée I say from the guilt of casting them away for the fleshly féeding of your body 13 Then Moses called all the Elders of Israel and said vnto them Choose out and take you for euery of your housholds a Lambe kill the Passeouer c. What God had spoken to him he now speaketh to the people Sée therefore in it the office authority of the Minister What hee hath receaued that to deliuer calling and requiring his people to come together to heare it if he cannot conueniently haue all then at the least the Elders and Chiefe who both ought to come and to their best abilitie assist him their Pastor and Teacher in any thing belonging to his dutie A fit Remembrance for these daies wherein the best are vsually the worst that is the Heads and guides of a Parish the Gentlemen if there be any the Fréeholders Wealthier sort for who wring and wrong the Minister but these who insult ouer him and browe beate him but these who looke to be lawlesse and without controlement but these Their word must stand not Gods word they must teach and not learne and at a word in stéede of any assistance and concurrence with their Preacher as was here in these Elders with Moses they are the bitterest and sowrest hinderers that the Messenger and Minister of GOD hath But doth not the Lord sée it or doth hee sée it and not regard it No no. Hee shall euer be true in his word and make them one day knowe and féele that the abuse of his Minister in his seruice is the contempt of him and that the very dust of their feete shall stand powerfull before him against the bodies and soules of these proud despisers to condemne them cast them into eternall wâ—â— Therefore good it were for them to take vp betimes and to fellowe the aduise of Gods holy Spirit by the mouth of S. Paule giuen Obey them that haue the ouer-sight of you and submit your selues for they watch for your soules as they that must giue accounts that they may doo it with ioy and not with griefe for that is vnprofitable for you But I haue not spoken these things generally for I well knowe vpon my owne knowledge many swéete and comfortable encouragers of their Preachers and Ministers both of Gentlemen and others of the better sort Let them that are faultie amend in Gods feare the other goe forward to their great praise 14. When yee shall come into the Land which the Lord will giue you as hee hath promised then you shall keepe this seruice And when your children aske you what seruice is this you keepe Then you shall say c. If euer a man or woman forget God and dutie it is most to be feared in Prosperitie when they haue obtained what they disired and what with longing lookes they expected or as this Text speaketh when they are come into the Land of Promise And therefore fitly doth Moses héere admonish them to performe this dutie and to beware of the lulling sléepe of forgetfulnes which I wish euery one that readeth this Note to applie to himselfe and make religious vse of For who knoweth not that the heire whilest his Father liueth is often well giuen commeth to the Church fauoureth the Minister distributeth to the poore disliketh bad seruants and ill companie yea both in his heart thinketh and with his mouth speaketh That if Gods will bee to bring him to the Land expected to wit into his Fathers Place surely certainly he will doo thus and so that is very many good things shall flow from him But when God hath giuen him his desire who forgetteth like this man who groweth sluggish and slacke to come to the Church who standeth with the Minister for his due who beateth the poore from his gate who getteth and gathereth Swearers Swaggerers to wrong euery man but this young heire now gotten where hee wished to be If I speake a Truth let some féele it and for His loue that ruleth Heauen and Earth leaue it Thus doth the Scholler that
wisheth a Benefice forget his dutie when hee hath got it and suffer his people the Lords Lambes to perish by his sloath Thus doth the Seruant when hee is become a Maister and thus doo thousands who when they were vnmaried and had little thought and said if they had some portion to liue vpon some reasonable competent estate O how would they serue God and doo good things to their power But all is forgotten and they are not the same persons when the Lord in mercie hath giuen them more cause to serue him than euer they had Followe this Meditation farther your selfe and thinke often in your heart what a swéete killing poyson Prosperitie is to many a one and how néedefull this Note of Moses was That they should Remember their duties to God when they were come into that pleasant Land of Promise 15. The Cōmaundement To teach their children what the Passeouer meant noteth vnto vs how the Word Sacraments should goe together not hiding in an vnknowne tongue by neglect of preaching what Gods ordinance is but plainly openly euer ioyning Doctrine to it that the people of God may knowe the Lords meaning in his holy Sacraments so vse them as they ought to his glory and their cōfort Yea the children you sée should not be brought vp in ignorance as ours are to the great prouocation of Gods wrath against vs. But euen when they are young taught and tolde what a Sacrament is and what is meant by the Paschal Lambe for thus would they prooue good seruants of God when yéeres came on and the Lord be honoured in our séede when we are dead Which whether it can be without a blessing from his hand both vpon them and whatsoeuer we leaue vnto them iudge in your owne soule when you haue considered well how sweete and gracious God is how many are his promises how faithfull he euer is in them Doo therefore as followeth in this your Chapter of this people ver 7. They bowed thēselues and worshipped That is they thankfully receaued the Lords pleasure at Moses mouth not as the word of man but as it was in déede the Word of God And they went their way and did as the Lord commaunded Moses and Aaron A blessed obedience both in hearing and doing a chéerefull alacritie and readines such as gladded the heart of Moses and euer will glad all godly Ministers Chronicled héere vp in the Booke of God by the direction of God to the lasting praise of them that were so touched and moued to obey God in his mercie make it also profitable to thy soule good Christian Reader that thou likewise in the Booke of life mayst be Chronicled vp for euermore Amen The second part 1. COncerning the death of the first borne which was the second generall Head noted before to be in this Chapter that which hath béene spoken before in the Denunciation may suffice to which I refer you praying that héere may be obserued the great care of Almightie God to haue this thing well remembred when againe he thus repeateth it with all his Circumstances of time of persons their awaking their crying their desire to bee rid of the Israelites their forcing of them away in all hast c. Surely Gods works for mankinde in generall or for any of vs all in particular to be forgotten must néedes be most displeasing vnto him when we sée such care as this to preserue in his church children a due Remembrance of them Theodoret speaking of these first-borne saith Cur interfecit primogenita Aegypti Propterea quòd Israële prmimogenita Dei Pharaoh nimis durae subiecerat seruituti Hoc enim ipse Dominus Deus dixit Filius meus primogenitus Israel c. Why did he slay the first borne of Egypt Euen because Pharaoh had subiected his first borne Israel to too hard and cruell a bondage For thus speaketh the Lord of Israel Israel my first-borne Sonne c. Againe in this that the first-borne only dyed both of man and beast not the second-borne nor the third-borne wée may with profit well obserue how the differences of children are knowne to God who is first who is second and who is third which may yéelde this vse neuer for any childe to goe about with craft and subtilty or any vnlawfull inuention of man to thrust himselfe into the place and prerogatiue thereof which God in his prouidence hath not giuen him but to abide in the order disposed to him of God and to trust in his mercy who so disposed for feare lest God who knoweth our order seuerely punish vs for breaking his order He could haue made the yongest the eldest if he had pleased he could haue made the 3. to be the 2. if he had so liked But he hath not done it and what he doth is euer best til his owne hand alter the same A contented minde much pleaseth God and a working spirit contrary to his Will as much offendeth him Let it be thought on for there is too much cause in the world giuen and sinne is counted Wisedome 2 This mightie power of God is fearefull and comfortable Fearefull for that in one night yea in one instant and with one word as it were he destroyed so many first-borne in Egypt Comfortable because what iudgment soeuer he vseth and executeth against the wicked yet he can saue his owne in the very middest of death and danger So that not a haire of their heades shal be hurt Thousands may fall on the right hand and tenne Thousands on their left yet no harme happen to them Also this gratious Clemency and Mercy in the Lord is most comfortable who when he could as easily and as iustly haue destroyed all yet in his goodnes that hath neither bottome nor measure he taketh but the first-borne so gratiously humbleth thē by a few This is that which the Prophet speaketh when he beggeth of the Lord in wrath to remēber Mercy so noting his manner and nature euer full of pitty long suffering 3 Then Pharaoh called to Moses and Aaron saying get you hence c. That is he sent his Messengers vnto them to will them to depart For Moses saw him no more after the departing mentioned in the tenth Chapter the last verse And in the eleuenth Chapter verse eight you sée Moses foretold that thus his seruants should intreat him to depart Euer till now Pharaoh had some exceptions either of their Children or of their Cattell c. But now all are put in a libertie graunted vnto all and glad and glad to be deliuered of them Thus can God with his mighty arme bring downe the proude stomakes of the greatest and make them yéelde to his Will wholly not in part A fruitfull consideration for those that dayly amongst vs vse to limmit their obedience to God saying either openly or secretly in their hearts Herein will I follow my Teacher and herein I will not Adultery
Murder and such like be great sinnes and I will forbeare them but for my swearing my oppressing of my Neighbours my selling of my Benefices in my gift my negligence at Church and Sacraments and such like yee shall pardon me I know what is fit as wel as he Thus did Herod heare Iohn Baptist as I haue noted before in many things not in all things and namely not in the matter of Keeping his Brothers wife Now Herod and Pharaoh are but bad Exampels for a man to follow that hath any care of his soule And therefore rather fix your eye vpon that wish of God in Deut. O that there were such a heart in this people to feare me and to keepe All my commandements All All alway that it might goe well with them and with their seede for euer This is a better Example and he that thus wisheth hath Heauen in his right hand to giue it vs if we héede it and Hell in his left hand to cast vs into if we despise it Follow this meditation by your selfe farther and beware of restraining and limiting your duty to God but performe all obedience as the Lord shall inable you And if you faile in any thing let it be frailety in you not head-strong boldnesse for that is dangerous Remember also how Pharaoh here desired to be blessed of these men who erst were odious in his eies The same God can pull you downe and make you as glad of your Pastors prayer for you as you haue béene contented spitefully and malitiously to oppose your selfe against him Now is the time to thinke of these things so to vse the messenger of God as he may euer pray for you with an edge that is hartily and powerfully 4 They tooke-vp their dough before it was leauened and departed in haste The Lord knoweth euer what is best hast or leasure for his children and so be appointeth Lot was long before he would get-out of Sodom and his wife was worse than he We are all couetous and gréedie of these worldly matters and too loath to leaue them when we are called Wherefore the Lord in his great loue often preuenteth such weakenesse in vs by a suddaine and constrained haste Be it therefore euer vnto vs as he will for he is alwaies more carefull of our good than we can be Other things here mentioned haue bene touched before and therefore I passe them ouer The 3. part 1. THeir departure now out of Egypt is the 3. general Head of this Chap. concerning which it is said that They tooke their iourney from Ramases to Succoth c. This is that Rameses which you read of in Genesis 47. ver 11 Where Ioseph placed his father and his bretheren The number also is set downe about six hundered thousand men of foote beside children A most wonderfull increase from 70. Soules which were all that came into Egypt And most effectually it sheweth vs how able the Lord is to increase his Church notwithstanding all the malice of man Deuill whatsoeuer Gen. 12. 21. Gen. 15. 5. I will multiply thy seede as the sand of the Sea and we sée the truth of it A multitude also of sundry sorts of people went with them following the prosperity hoped for in the Israelites who they saw were not touched with the plagues of Egypt and rightly shadowing what after fell out and euer will that Christ shal be followed of many for the loaues and his Gospell embraced for the prosperitie and peace that often he vouchsafeth vnto it Yet no doubt some follow it for Religion and Truth sake c. 2 Their time of aboad in Egypt is here said to be foure hundred and thirty yeeres which how it is to be reckoned from the Promise sée Genesis 15. Actes 7. 6. Galathians 3. 17. and see Interpreters by name Calasius who reckoneth euery yéere in particular Note we and alwaies remember that so carefull was the Lord of his promise as When the 400. and thirty yeeres were expired the selfe same day they departed euen the selfe same day Euer it may comfort vs in our spirituall feares and conflicts that certainely the Lord will neuer faile in any promise but euen dayes and howers of comfort fit for his Children as they are knowne to him so are they obserued of him most mercifully most gratiously and most precisely Why then should not I dust and ashes tarrie his good leasure in assured hope and in peace of Soule waiting for the good houre but I must needes tye the Lord to my time and to my will or els I faint I fall I speake or thinke amisse That the Lord regardeth me not but hath forgotten me and forsaken mee and all that Sathan my sworne-Enemy suggesteth is true O doo it not any more neither euer wrong your gratious Father and déere God so much who you sée breaketh not with these Israelites one day but the very selfe same day deliuereth them which was apointed 400. yeares before God strengthen vs for his Son sake for we are weake but he is faithfull for euermore 3 Some other circumstances touching the Paschal Lamb are héere noted in the end of this Chapter omitted before namely That only such as were circumcised might eate of it so figuring that of the true Passeouer Christ Iesus they onely can be partakers hauing their hearts circumcised and purged by faith c. And being circumcised seruants might eat shewing that bond and frée are alike accepted of God That it must be eaten in one house signified that out of the Church Christ is not to be found Not a bone must be broken which was fulfilled in our Sauiour Christ as was touched before yet héere remember Theodorets wordes Ossa conterunt Agni qui male intelligentes eloquia Diuina ad suam impietatem illa detorquere conantur They may be said to breake the bones of the Lamb who ill vnderstanding the holie Scriptures go about to wrest them to their impieties One Law must be to him that is borne in the Land to the stranger that dwelled among them which signified that whosoeuer vnto the worlds end will liue in the Church he must and ought to be gouerned by the Lawes of the Church Finally The obedience of the people héere mentioned in all things to Moses and Aaron teacheth vs the like obedience euer to Magistrate and Minister ouer vs which the better we performe the more assured may we be that we are true Israelites Thus may this Chapter profit vs in Gods blessing CHAP. 13. The generall Heads of this Chapterare chiefely these 1. The Sanctification of the first-borne to the Lord. 2. By what way the Lord led them 3. The Signes of direction vouchsafed to them COncerning the first The Paschall Lamb as hath béene shewed was a liuely remembrance of the Lords passing ouer their houses and not slaying their first-borne as he did the Egyptians yet doth God héere againe institute for an other
Remembrance of it that all the first-borne should be offered to him in sacrifice Which plainely sheweth our dulnes to be so great that either not at all or very slightly wée remember the Lords mercies and benefits vnlesse by sundry meanes we be raised and stirred-vp thereunto Let vs therefore thinke of our selues as the Lord knoweth vs to be and rest euer thankefull for this great care of his ouer vs testified in his sundrie waies and meanes to awake and worke in vs due duties towards him and vse the same appointed meanes continually and euer as we are commaunded otherwise we condemne both the Lords care and wisedome and the punishment at last must néedes be very fearefull Let it strike all negligent hearers of the Word all secure and earthly contemners of the Sacraments all that refuse to read to conferre and to doo whatsoeuer els as a meanes that leadeth to the Lord. The Reason which the Lord aleageth of this Law of the first-borne to be sanctified vnto him is because they were his for they are mine saith he Which doth not note any reiectiō of the second-borne or third from his grace and fauour or yet tye his mercy and liking euer to the eldest for we know He hated Esau and loued Iacob but we are to vnderstand it thus that albeit all were his indéede yet these first-borne he challenged to be his by a double right both because he had deliuered them from bondage and seruitude as the rest and because he saued them aliue and slue them not when he killed all the first-borne in Egypt I make this vse of it euen to think with my selfe That the more God hath done for me the more titles he hath vnto me and the more I am his and ought to be in al the duties and seruices that may flow from either heart or body of so wretched a creature And if I doo not so thinke and so striue to shew my selfe euen so many witnesses against me are his sundry mercies to me and I shal be destroyed The ends then of this Law of sanctifying the first-borne vnto the Lord were these To be a Remembrance of their deliuerance To be a witnesse of the Lords right to them and ouer them whom he had so gratiously and mightily deliuered euen as an earthly Lord séeketh a peny or a Rose for an acknowledgment of his right not for any increase of his welth That the Priestes might haue hereby a maintenance to liue to preserue doctrine knowledge among them That Christ hereby might be liuely shadowed and shewed who being the first-borne was offered-vp a holy and sufficient sacrifice for all our sinnes c. The Law of Redemption of the children ver 13. 15. was to mittigate the rigour of the Lawe if they should haue dyed and still sheweth how swéete and mercifull the Lord is Afterward the Leuites were taken in their place and the Redemption of the vncleane beastes teacheth vs that God will haue his due if not by sacrificing them because they were vncleane yet by a price for them or by their death Which all wicked Robbers of God in his Tithes and Offerings may make an vse of and cease so to offend any more if admonition may finde place with them Other things haue béene touched before as the vnleauened bread the instructing of their children and such like wherefore I passe them ouer The frontlets spoken of in the 16. verse béeing for Remembrance the Iewes afterward abused and had their Philacteries c. As our Papists haue sundrie superstitious things about their neckes and armes to put them in minde of I know not what The 2. part 1 COncerning the way by which GOD led them you sée héere in the 17. verse what is said namely That God caried them not by the way of the Philistims Country though it were neerer lest any should repent when they saw warr and turne againe to Egypt Si enim cum longius esset Numb 14 regredi voluerunt quid si tam vicini essent For if when they were farther of they would haue returned Numb 14. what when they were so neere saith Saint Cyril wherin behold a most singular Testimonie of Gods fatherly care ouer our infirmities in not suffering vs to be farther tryed than in him and through him we shal be able to indure and at the last to ouercome also according to the most gratious promise specified by the Apostle 1. Cor. 10. 12. Let a troubled Spirit euer thinke vpon this and euen féede upon it to the comfort of Soule as one would féede vpon swéete and pleasing meate for the good of bodie Your weakenesse is knowne to God and as you sée here he thinketh before hand what you can beare and what you cannot what will lead you to the Land of promise and what will make you turne backe to Egypt and had he not strength in store for you in his good time to be giuen you thereby to ouercome the troubles you now are in whatsoeuer they are spirituall or worldly in such sort as he knoweth to be best truly hee would haue preuented them and neuer haue suffered you to fall into them more then hee would suffer héere the Israelites to passe by the Countrie of the Philistims for he is not the God of the Israelites alone but your God and my God also no respecter of persons but swéete to all that cleaue vnto him And therefore since these things are thus now with you rest in hope and be chéerefull there is a good houre comming assure your selfe wherein his strength shall appeare and giue you victorie these things turning to your good and not to your harme For euen as an Eagle fluttereth ouer her birds stretcheth out her winges taketh them and beareth them vpon her wings so doth the Lord for his people saith the Song of Moses and let it comfort you for God is true Another vse againe I make of this place thus The Lord héere I sée would not suffer them passe by the Philistims lest they should start backe and so sinne gréeuouslie againg him And what if in like sort hee preuent my sinning and your sinning against him by taking away from vs such things as he in his wisedom knoweth would be occasions of euill vnto vs if we had them whatsoeuer we thinke as Riches friends power health of body peace of minde and such like is not he therein carefull of vs and as gracious vnto vs as héere hee was to these his people in not suffering them to goe that way which though it were néerer night endanger them Certainly he is and therefore pray for eyes to sée it and a hart to féele it with assurance be content with your estate and with his will the end shall shew you all this is true Why but could not God haue stayed them from returning although they had gone the néerer way Cyril answereth Non Deus omnia operatur vt potest sed quandoque humano
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
with Gods Minister sent for their comfort reproaching him bitterly as you sée in the Text. Looke therefore how the fire trieth the gold parting the drosse from that which is pure so doth aduersitie try the sonnes of men seuer the good from the â—uill Be we rooted therefore in his holy promises and looke not too much vpon heapes of men as these murmuring Israelites did for it is all one with the Lord to ouercome many and fewe and with many or few Faith must euer looke at him and say chéerefully as Dauid The Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I bee afrayde Though an hoast of men vvere layde against me yet shall not my heart be afraide And though there rose vp warre against mee yet will I put my trust in him c. For if wee looke at the billowe of the Sea comming against vs wee shall bee afraide and begin to sinke 5. Then Moses saide to the people feare yee not but stand still and beholde the saluation of the Lord which hee will shewe to you this day For the Egyptians whom you haue seene to day yee shall neuer see againe The Lord shall fight for you therefore holde you your peace Iosephus relateth a long Oration wherewith Moses exhorteth them but these wordes are effectuall and containe the substance A worthie and wonderfull strength in the seruant of GOD who héeretofore looked at the difficulties of his Calling at his owne weakenes and wants and at the ingratitude of men towardes those that haue best deserued yet now raiseth himselfe aboue all these in a most holy Faith and comforteth the people with assurance of a great and most gracious Deliuerance Thus can the Lord giue strength to any man in his vocation when hee will making him mount aboue all earthly conceites and to sée nothing but the power of God and truth euer in his promises Wherefore pray for this Grace in all touches and plunges of this miserable world And learne of Moses here by vse experience to cast behinde vs the vndeserued spéeches of men either malitious or vnthankfull and bee strong and chéerefull in our Charge notwithstanding a thousand of them Learne also of him both in our selues to be assured and to assure others in the distresses of the Church that as God waketh when we sléepe so will hee fight for vs when we stâ—nd still and that in our greatest weakenes his strength shall appeare The Egyptians are vanitie saith the Prophet and therefore God crieth to Hierusalem That her strength is to sit still And againe to Iehosaphat Feare not neither be afraide for this great multitude for the battell is not yours but Gods You shall not neede to fight in this battell stand still mooue not and behold the saluation of the Lord toward you c. Iehosophat thereupon to the people Heare O Iuda and inhabitants of Hierusalem put your trust in your Lord your God and you shal be assured beleeue his Prophets and yee shall prosper All Notable places euer to be in our rembrance yea euen in spirituall conflicts say thus with your selfe O my Soule feare not though Sathan thrust thus sore at thée and séeke thy destruction but looke vnto him that is mightier than al Hell beléeue his Prophets beléeue his promises beléeue his Word and the Egyptians whom thou hast seene to day thou shalt neuer see againe that is those frights and those feares enemies to thy peace and comfort in God thou shalt neuer be troubled with them any more but God shal so drowne them in the Red-sea of his deare Sons bloud that they shall not hurt the nor harme thee shake thée nor shiuer thee nip thee nor touch thee as they haue done The Lord shall fight for thee O my Soule therefore stand thou still and wait vpon him c. Further may you goe in this meditation if you will 6. And the Lord saide vnto Moses why cryest thou vnto me bid the people goe forwarde God doth not speake this saith One quòd eius clamor illâ— displiceret sed vt se exauditum cognosceret because his cry did displease him but that he might know that he heard him Sée the course of a holy Gouernour the people murmur and reproach him wickedly yet be for them prayeth most hartily See also the mercy of God in sparing and not confounding such vnthankfull sinners and see the force of prayer though it be but in groanes of your inward heart it euen cryeth in Gods eares it pearceth the heauens and pulleth downe comfort as is fit See likewise the dutie of all faithfull beleeuers To goe forward as here is said to the Israelites notwithstanding Seas before vs hilles about vs and whatsoeuer it may be that is against vs leauing all to the Lord who knoweth his owne purpose and will manifest the same in due time Forward Forward saith God héere speake vnto the Children of Israel that they goe forward And let it ring in our eares whilest we liue But why did Moses cry thus in his hart to God when it was reuealed to him what should be the end of the Egyptians Surely because neither promises nor reuelatioÌ„s hinder the Children of God froÌ„ vsing ordinary appointed means but in stead of being made any whit slouthful or careles therby they are enen more more stirred-vp by the same to beg craue the performance effect of them The lifting-vp of his rod to smite the waters in shew was but a simple ridiculous thing but when the Word concurreth with a Signe then not the Signe but the Word is to be looked vpon and the Signe in the Word as here not the Rod but the might of him that commaâ—ndeth God hardening their harts to follow sheweth how in wrath the Lord blindeth sinners till they run and rush into their due destruction as we haue noted before and then they know acknowledge him to bee the Lord when it is too late Wherefore God in his sweete mercy vouchsafe vnto vs eies in time to see him hearts in time to loue him liues in time obedient to him that it neuer be said vnto vs it is too late Amen Amen 7 And the Angel of God which went before the host of Israel remooued went behinde them Who this Angell was we saw in the Chap. before ver 21. we may sée againe in this Chap. ver 24. euen Christ the Son of God by whose conductioÌ„ they into the Canaan both they and we withall true beléeuers into the true Canaan are conducted brought This God going before now remooueth behinde and so keepeth them safe from their pursuing eâ—emies The Cloude on the one side gaue light to the Israelites on the other side was dark to the Egyptians in respect of the darke side was called a cloude
Quod illi crudelitatis genus in Christianos commenti non sunt an non manus pedesque absciderunt an non aures naresque obtruncaruut c What kinde of crueltie did not they deuise against the Christians Did not they cut off their hands feete their eares and noses and iuuent all straite bands to the height and extremitie of torment c Thus wee sée the Church in the midst of the Sea compassed about in this sort with enemies domesticall and forreigne Domesticall heretickes and Schismatickes who as a generation of vipers gnawe asunder their Mothers belly Forreigne Pagans and Heathens who cruelly and bloodily trouble the poore ship by meanes whereof sometimes she mounteth aloft as a ship doth being praised and commended greatlie and sometimes shee is throwne downe by reproches and contumelies of much contempt being in case euen fitlie to say with the Poet Tollimur in coelum curuato gurgite ijdem Subducta ad manes imos descendimus vnda Or rather with the Psalme Wee are caried vp to the Heauens and downe againe to the deepe Our soule melteth in vs and wee are euen at deaths dore Another Circumstance were contrarie windes which vehemently did beate the ship euen as still and daily infinite crosses doo the Church and members of it as when we are in health and saile merrily sodainly commeth a contrarie winde of sicknes shaketh vs shrewdly When we are rich losses come when we haue friends they die our good name is touched our seruants deceaue vs our children miscarie or rebell against vs and infinite are the contrarie windes that arise and trouble this sailing ship of ours in this worlde The last but not the least was Christes absence from them For as soone as hee had sent them away saith the Gospell hee departed into a mountaine to pray Let this informe vs how dangerous the absence of the Pastor is When Moses was absent the Israelites fell to great and grosse Idolatrie Whilest men sleepe the enemie sóweth tares And what too much absence of Pastors hath done of euill in England who can tell Wee are present often in the time of profit but absent too often touching paines The shippes therefore ouer which the Lord hath appointed many of vs are not onely troubled as this was but almost euen sunke and cast away by contrarie windes of Romish charmes These are the perils of the ship Now may we likewise in the same place of the Gospell obserue our duties in these perils Laborant in remigando They tooke great paines in rowing paines and paines together with consent and agréement Two excellent thinges and most worthie noting Wee may not then cast away hope in euery storme and commit the ship to the mercie of the Sea for thus did not héere the Lords Disciples but we must rowe and labour in rowing and that ioyntlie all hands together not some rowe and some sléepe not some rowe forward and some backward not some helpe and some hinder but all I say againe and all together as Water-men lift together and strike together and all one way with one heart and will séeking to saue the ship against contrarie windes waues and perils for thus did the Disciples héere Princes and Prelates are these Rowers in the ship of this Church and then euery one that hath any interest in his place and for his place must shewe his care and ioyne his helpe that all may be safe For though the ship almost touched the shore yet may she quickly be driuen backe againe into the déepe if this rowing slacke Darius the Father of Xerxes was wont to say that the warres made him wise and surely so may the ships dangers make euery man more expert But no man must faint and giue ouer in perill for the end will be good and such fainting feare should be very sinfull If I should enter into particulars surely much negligence might appeare but I rather wish euery man to awake his owne heart that whatsoeuer is past yet hereafter it may be better and if there be euer a sléeping Ionas awake him and bid him call vpon his God Thus doing the end I say will be good For marke nowe what followeth in the Gospell The Disciples thus labouring painfully in rowing the Lord Iesus sawe them came vnto them and all was well Hee séeth all men and all matters but a gracious eye hath hee euer to those that are labouring in rowing according to their calling which what a comfort it is iudge you And hee not onely seeth them but commeth vnto them saith It is I and maketh all thinges well This is the happy victorie of the Church and euery member of the same at last ouer all perilles and daungers windes and waues stormes and tempestes whatsoeuer To this therefore cast both eye and heart and bee euer chéered in the assurance of it The tempest is great Acts. 5. but they rowe-on and ouercome There is a great billowe riseth against Saint Paule Acts. 13 euen Elimas the Sorcerer but strongly Paule rowed-on and ouercame Athanasius and Hilarie against Arrius Basil against Eunomius Tertullian against Hermogines Origen against Celsus Augustine against Faustus and Pelagius Cyprian against Nouatus c How painfully how carefully did they rowe and ouercome Scripturae remis Doctores aequora verrunt With the oares of Gods holy word these Doctors ouercame all those waues and windes Post lachrimas risus post exilium Paradisus dixerunt Veteres After weeping comes laughing and after banishment comes Paradise said our Elders Caesar bad the Mariner bee of good comfort because hee caried him so great a Monarch But howe much more may the ship wherein Christ is be comforted When came Christ to them saith the Text Surely not till the fourth watch of the night that is not till the Morning or daies dawning For the night being deuided in to foure watches or parts to wit the beginning of the night the midnight the Cockes crowe about thrée of the clocke after midnight and the dawning This you sée is last so that all the night it pleased Christ to let them be troubled and hee did not by and by come vnto them Teaching thereby all his faithfull to be strong and patient not yéelding to temptation if in hast the Lord come not with helpe but stoutly stronglie wrestling till hee come leauing the tune to his owne good pleasure and comfortablie being assured that hee will come at last as héere and euer hee did Turbatur mare fluctuabat nauicula nauicula Ecclesia est mare seculum sed venit Dominus ambulauit supra mare pressit fluctus spumantes magni potestate scilicet reges crediderunt Christo subingati sunt The Sea is troubled saith Saint Augustine and the shippe is tossed the ship is the Church and the Sea is the world but the Lord came and walked vpon the Sea and repressed all these smelling waues and billowes to wit the Kings
extremity to make the waters sweere withall 4 There he made them an ordinance and a lawe and there he prouoked them and said If thou wilt diligently hearken O Israel vnto the voice of the Lord thy GOD and wilt doo that which is right in his fight and wilt giue eare vnto his Commaundements and keepe all his Ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee Where the Lord tryed them by want of water there he also admonished them by his Word declaring vnto them their inst deseruing of such Plagues and diseases as were inflicted vpon the Egyptians from which they had béene frée hitherto onely by his frée mercy and goodnesse and acquainting them that the only way for them so to continue still was to hearken to his Will and to obey the same otherwise he being the only Author of health it could not be so with them Which word of his let it informe vs what also is our defence from all euill certainely euen the same LORD and none but Hee The way also to obtaine it the very same that was then To hearken and to obey not our willes but his not our wisdomes but his 〈◊〉 our lawes but his This this shall abide and 〈◊〉 and only this All mans deuises and will worship shall varnth as vile from before him Consider well of the Psalme where first is put forgiuenesse of Sins and then the healing of all infirmities 5. Then came they to Elim where were twelue fountaines of water and seuenty Palme trees and they camped there by the waters So commeth comfort after sorrow and plenty after scarcety For now they haue 12. fountaines of water and goodlie trees to yéelde them cooling shadowes for their comfort And surely the trialls of the Church or of any particular member therein shall haue a ioyful end and though they be neuer so many yet the Lord deliuereth out of them all Who would not trust then in such a God and tarry his time that neuer faileth God for his mercy sake giue vs faith and constant patience Amen Amen CHAP. 16. The generall Heades of this Chapter are chiefely these The grieuous murmuring of these Israelites The gift of Manna from heauen The lawes and Orders concerning the same 1. BEfore their murmuring there is in the first verse mention made of another camping namely in the Wildernesse of Sin which was the 8. place they had pitched in since their comming out of Egypt And in the booke of Numbers a particular Record is made of all the places together as likewise in an other place of that Booke That at the commaundement of the Lord they iournied and at the commaundement of the Lord they pitched By all which wée comfortably may sée that the Tabernacles or Tents of the Church and euery particular member are pitched where the Lord will and taken-vp and remooued when hée will and whither hée will For hée it is that gouerneth and guideth all these things euen as hée dooth all other matters in this world nothing is done without his Will. The lot is fallen to me saith the Prophet Dauid in a faire place I haue a goodly heritage Thereby ascribing to the Lord this honour that by him euery mans portion and place in this world is appointed He diuided the Land of Canaan and gaue to euery Tribe that part which by his seruant Iacob he had foretoldlong before Whiâ—h doctrine may yéelde euery heart patience and peace to be quiet and contented with Gods Will howsoeuer it be For beggars may be no choosers and wée are all his beggars that ruleth these things Haue I little it is his Will and I ought to be pleased Haue I more it is more mercy and God make me thankfull Thankfull for the one and thankfull for the other and euer contented with his Will My pitching is here or there by his prouidence in a faire house or a foule in a rich liuing or a small in a good countrie or a bad in England or in Fraunce and wheresoeuer or howsoeuer it is aboue my merit and therefore I should bée pleased and thankfull 2 The time is named to wit the fifteenth daie to let vs all know that euen so much more detestable was their ingratitude by how much the remembrance of so great and wonderfull a deliuerance from their enemies was more fresh in me 〈…〉 rie béeing solate And will it not bée so in vs Therefore thus wâ—ulde I haue vs profit by it euen to thinke in the Morning of our safety by his mercy all the Night And at Night of our safety all the daye And still 〈◊〉 of freshe fauoures which vnlesse I bee thankefull for I must néeâ—â—s bée a great offender séeing it is not possible to pleade forgetfulnesse in such fresh and newe thinges Nay if it were a fault in these Israelites to forget or to be dull in a matter of fiftéene dayesolde how much greater a fault in the morning to forget to bée thankfull for the nights mercy last before and but euen now ended but you sée my drift follow it further by yourselfe Surely surely fresh fauours would haue fresh remembrances and zealous and hearty thankes for them 3. Their murmuring is next spoken of and next by vs to bée considered A foule and grieuious fault euer but in this people so blessed with happie experiences of care and loue of might and mercy in their Allsufficient GOD more 〈…〉 nable and more odious than in others Whereupon the Apostle giueth them for an example to all people in all ages to learne to auoide this wickednesse saying Murmure nor as some of them murmured and were destroyed of the destroyer Numb 14. 36. For all these things came vppon them for examples and were written to admonish vs vppon whom the ends of the worlde are come The whole course of Gods sacred Scriptures crieth out of this sin in men and Women chiefely professing God For doo al things saith the same Apostle without murmuring reasoning And S. Peter Beyâ— harbâ—â—durs one to an other without murmuring The care of Ielousie saith Wisdome heareth all things the noise of grudgings shall not be hid Therefore beware of Murmuring which profiteth nothing and refraine your â—onge from slaunder for there is no word so secret which shall got for nought and the mouth that speaketh lies flayeth the soule Caine murmured and the Scripture noteth it as his sinne These Israelites were grieuous murmurers sometimes for their labour sometimes for drink sometimes for flesh sometimes in distrust to obtaine the Cittie so strongly walled sometimes for feare to bée killed of their enemies sometimes at GODS iustice vpon their disobedient bretheren sometimes for want of dainties as Figges Pomegranats Uines c. sometimes for that they were ouerdoied with Manna 〈◊〉 and for other like causes vpon all which the
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
degrée of sinne in them Which all men doo when they doubt of his power his will and his truth when they take vpon them to prescribe waies meanes how they wil be helped and doo not patiently expect his comfort by such waies and meanes and in such time as to him shall séeme good That thus they tempted him the 7. ver sheweth where they say Is the Lord among vs making that a Question which was so manifest vnlesse they might haue what they would when they would and as they would Had euer people greater Testimonies of Gods presence amōg them than they Did not they euen at this time receiue euery morning a tokē of it whē they gathered Manna O impatiece then whither wilt thou carry our corrupt nature if God stay thée not far otherwise did that Saint of God Dauid when in as great a distresse as this hee said Carry the Arke of God againe into the City if I shal finde fauour in the eies of God he will bring me againe and shew me both it and the Tabernacle thereof But if he thus say I haue no delight in thee hehold here am I let him doo to me as seemeth good in his eies Here is patience and contentment in Gods holy wil whatsoeuer it is bée it to weale or be it to Woe bee it to Life or be it to Death And what Man or Woman euer loste by carying themselues thus towardes their GOD Dauid founde a blessing of this course and returned in safetie to his house The Rebelles against him beeing confounded and scatered in GODS powerfull iustice Pray it therefore with your heart as you doo with tongue and pray it often both with Heart and Tongue Thy will be done Thy will bee done O my Father with me euer In it will I rest in it will I ioye by thy helping grace and bee alwaies assured of thy true Worde All thinges euen all thinges worke for the best to them that loue thee I could note by these mutinies and stirres the difficultie of gouernment the nature of the multitude the lot of Gods Ministers and such like but before they haue béene touched vpon diuers the like occasions nothing must discourage a man in that calling that God hath placed him in Vae tibi si praes non prodes sed vae grauius si quiapraeesse metuis prodesse refugis Woe be to thee if thou gouerne and doest not profit but more woe be vnto thee if because thou art afraide to gouerne thou refuse to profit saith S. Bernard 4. Then Moses cried vnto the Lord saying what shall I doo to this people for they bee almost readie to stone me The true refuge of Magistrate Minister and all godlie is euer to flie vnto the Lord by hearty and earnest prayer as héere you sée Moses doth Thus againe when Pharaoh pursued to the red Sea and in bath places his prayer is called a crying for the earnestnes of it in his heart although he spake neuer a word with his mouth So saith Dauid in his Psalme Thus and thus they abused me but I gaue my selfe to prayer It is a blessed course and neuer faileth them that vse it But stand you not amazed at the other part of the verse namely that they were readie almost to stone Moses such a man such a Magistrate so déere to God so profitable to them so famous in all Egypt and almost ouer the world for those great works wherewith it had pleased God to grace him O turba quám semper es turbulenta O world world what trust is to be reposed in thee this is the constancie of thy fauour euer The Multitude is thus to be reckoned of be a mans deserts neuer so good and yet how hunt many after this breath howe spend they how spoile they themselues and all theirs to be great with the people and to be spoken of by the multitude neuer thinking in due time of the nature of this greatnes and what all monuments of learning haue saide of it Doo not the Scriptures shew vs how reuerently the Pharisies sent vnto Iohn and yet after affirmed him to haue the Deuill Whereupon our Sauiour Christ vttereth a Sentence worthie to bee written in a wise mans heart for euer Iohn was a burning and shining candle and yee would for a season haue reioyced in his light Marke these wordes for a season and settle them soundly in your heart that they may euer shewe you that were you as great as Iohn Baptist who had not a greater amongst them that were begotten of women yet your credite is but for a season with worldly men and with the common multitude To day a man to morrowe a beast to day none better to morrowe none worse to day a God to morrowe a Deuill The Lord Iesus himselfe found this measure and all his Disciples and Seruants after him Absalon would write kindly to Ioab to day and tomorrowe set his corne on fire The world weigheth without Ballance numbreth without Counters and measureth without Rule The Ballance Counters and Rule of the world is a fickle fading hote and hastie humour for a time Howe close and fast will the Quicke-filuer cleaue vnto the gold you would thinke it could neuer be gotten away yet as soone as the fire commeth it is gone and no signe to be séene of it Euen so is the liking of the world not louing in GOD and for GOD. They that runne at Tilt looke to the Iudges what they say and not what the vulgar people say So must a wise man euer looke what his Iudge in Heauen alloweth and not what inconstant men on earth praise If anie-man would warne you of the fall of the house wherein you are you would soone bee gone and shall no warning serue to make you auoyde the tottering applause of the worlde Glorious Haman howe soone is hee downe and his glorie gone as if it had neuer beene Great Holophernes that was so fearefull with his power falleth and vanisheth in a moment Mightie Antiochus the King of Syria what a change found hee in an instant Hee that hangeth vpon the worlds opinion shal to day bee great to morrow little and the third day no body In one day and almost in one houre Ioram the King of Israel Ochozias the King of Iuda and wicked Iezabel all secure in peace and worldly comfort are slaine by Iehu and their pompe gone That potent Monarch Alexander after such glory and fame dieth in his flower and lieth 30 daies vnburied his friends being busie in sharing his Kingdomes Valerian the Emperour taken of the Persian King is made a footestoole for him to tread vpon in going to his horse Such Stories manie our Bookes haue but these suffice for a tast If God and man haue found the worlds loue fickle shal you onely finde it fast beléeue it not But remember worthie Moses héere readie to be stoned by those that euen now
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
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
venereos punire non est effusiosanguinis sedleguÌ„ ministerium To punish murderers sacrilegious licentious persons is not shedding of bloud but the ministery of law Thus sâ—ew Moses the Egyptian Act. 7. 28. Exo. 2. 12. Three thousand Idolaters Exod. 32. 28. Thus commanded Dauid his Son Salomon touching Ioab S 〈…〉 ei 1. King 2. 5. c. Moses was meeke Dauid pittifull yet thus they do Et vterque manus quas parceÌ„do inqumasset sic soeuieÌ„do sanctificauit dum vltioneÌ„ sibi a Deo coÌ„missaÌ„ executus est And either of theÌ„ sanctifie their hands by this seueritie in executing iustice beloÌ„ging to theÌ„ which otherwise they should haue defiled by vnlawful lenitie sparing Read by your selfe the places of Scripture in the margin Only let cruelty in iustice be euer far from a godly Gouernour for the Kings throne is established by mercy and al mens seats vnder him Yet againe on the other side Superstitiosa affectatio clementiâ— â—t faciat crudelissimam humanitatem cum pernicie multorum Let not a superstitious affectation of clemencie make a more cruell gentlenesse with the perill and hurt of many For vnder the gouernment of the Emperour Nerua it was rightly saide It is ill dwelling vnder a king or Magistrate where nothing is lawfull but it is far worse dwelling vnder one where all things are lawfull For the duty of Subiects towards their Gouernoures it is first to thinke most reuerently of their places as an authoritie appointed of God for our good and not as some men doo outwardly to obey them and inwardly to thinke them but necessarie euils For S. Peters words teach more when he saith Honour the King and Salomon when he biddeth Feare God and the King For in the word Honour Peter includeth sinceram candidam existimationem A sincere and vnseigned reuerence of them And Salomon ioyning the King with God sheweth a holy and reuerent regard of him to be due to him from men subiect to him That also in Paul hath great efficacie in it Not for feare but for conscience sake As if he should say euen because what dutie is done or left vndone to them is done or left vndone to God himselfe from whom their authoritie and power is Whatsoeuer therefore the person is the calling is of God and must be so thought of Againe after this inward reuerent conceipt must follow outward obedience to their Lawes in paying tribute and vndergoing what to vs by them is appointed either for publique defeÌ„se or otherwise For let euery soule be subiect to the higher powers saith the Apostle because he that resisteth resisteth to his owne damnation And read Tit. 3. 1. 1. Pet. 2. 13. The Magistrate may sometimes be weake but God wil euer be strong to punish any coÌ„tempt of his ordinance In no case therefore may we intrude our selues into their offices and meddle with publique matters without a calling For this is not to obey them but to rule with them What is amisse to them must be signified and their helpe expected vnlesse they appoint vs and then are wée not priuate persons any more but publique for such businesse And as Counsellers are saide to be eyes and eares to the King so are other subiects his hands when he pleaseth to commaund them so And be they neuer so euill yet their place is of God by whom only kings doo rule either to our good in his mercie or to our punishment in his iustice Permittuntur aliquando tyrannorum imperia a deo in vindictam malefactorum praemium vero bonorum Tyrants are suffered sometimes to rule for the punishment of the euill and the reward of the good saith S. Ambrose But how will you think for the reward of the good The same Ambrose notably saith for answere Nunquam nobis amplius contulerunt Gentiles quam cum verberari Christianos atque proscribi ac necari iuberent Praemium enim fecit religio quod perfidia putabat esse suppliciuÌ„ c Neuer did the Gentiles more for the Church than when they coÌ„manded the Christians to be beaten proscribed and killed For then did Religion make that a reward an honour and a crowne which infidelitie reputed a punishment S. Austin There is no power but of God and therefore saith he our Sauiour told Pilate he could haue no power at all ouer him except it were giuen him froÌ„ the Father Sed Deus regnare facit hominem hypocritam propter peccata populi Tollenda est ergo culpa vt cesset tyrannorum plaga But God doth suffer the hypocrite to rule for the sin of the people And therfore that sin must be takeÌ„ away that the plague of hauing a tyrant ruler may cease What manner of King Nabuchadnezar King of Babel was which destroyed Hierusalem wée know yet God said Behold I will giue the land of Egypt vnto Nabuchadnezar and he shall take her multitude and spoile her spoile and take her prey and it shall be the wages of his army c Because he wrought for mee saith the Lord. Marke those last wordes and sée how euill Rulers are appointed by God for the punishment of such as will not serue him And therefore If a King shall doo as is saide by Samuel Chap. 8. ver 11. c. He is Gods instrument thus to chasten vs though those things doo not shew what hee ought to doo yet they shew what Subiects ought to suffer without disloyaltie if they be done Reade Iere. 29. 7. God forbid saith Dauid that I should lay mine hand on the Lords Anoynted and yet Saul sought his life Who shall lay his hands on the Lords Anoynted and bee guiltlesse c. The wife is not fréed from her husband when he is ill nor the child from the Father no more are Subiects from their Prince But in such cases God the only helper is to be thought of and prayed vnto who can giue a Moses for a Pharaoh Othniel for Chushan who can chastice the pride of Tyrus by the Egyptians then the Egyptians by the Asyrians the Asyrians again by the Chaldeans by the Medes and Persians c. yet carying a gracious eare and eye to prayer procéeding from a penitent heart c. 2. The great paines of Moses in sitting to iudge the controuersies of the people euen froÌ„ Morning vnto Euen mentioned in the 14. verse what a commendation is it of him what an Example vnto all those whom God in mercie hath raised vp to any like gouernment ouer their brethren Surely diligence in the charge committed to vs is euer sweete vnto God good for our selues He that is diligent in his work saith the wisedom of God by Salomon shall stand before Princes Come thou good and faithfull seruant will God say to his Magistrate as well as vnto the Minister enter into thy Lords ioy The wicked in their ill doing how diligent are they and shall
children of Israel c. Secondly an argument drawne from the former benefits of God to them in these words Yee haue seene what I did to the Egyptians and how I caried you vpon Eagles wings and haue brought you vnto me Thirdly an Argument from future benefits If you will heare my voice indeede and keepe my couenant then you shall be my chiefe treasure aboue all people though all the earth be mine Yee shall be to me a Kingdome of Priests and an holy Nation All which if you will applie vnto your selfe and make vse of them then may you in like sort euer stir vp your hart and prepare your minde to good things in this sort and by the selfe same Arguments As for Example to goe to the Church and to ioyne with the Congregation both in prayer hearing of the word preached First because it is not mans Cōmandement but God requireth the Minister to call speake to you for it as here he did Moses Secondly the fauours of God passed to you require it Thirdly future fauors if you do it shal be added vnto you It is also worthy marking still how he ioyneth here hearing keeping together saying If you will heare my voyce indeede and keepe my couenant Keepe without hearing you cannot hearing without keeping will neuer profit you or any Joyned therefore you sée they must néedes be as the Lord shall make vs able Moses doing as God bad him teacheth all Ministers to bee faithfull and to doo their Message Many are the Commaundements in Scripture to them to speake to crie to lift vp their voyces like trumpets and to tell their people what God requireth If they doo it great is their reward with God and if they bee false and idle and negligent men-pleasers and time-seruers as great againe is their iudgement Grandis est dignitas sacerdotum grandis est ruina si peccant Great is the dignitie of Priests by their office and as great is the fall of them if they offend It can neuer be too often repeated nor too much remembred The peoples aunswere to Moses what is it They answered all together and said all that the Lord hath commaunded wee will doo A most notable patterne for a Christian congregation to looke vpon and to followe Thus should it be betwixt Pastor and People euer Hee to speake what God commaundeth and they to heare answere zealously we will we will doo what God commandeth vs. O swéete ioy where this agreement is Such care and such conscience both in pastor and people will giue no place to iarres and contentions to sutes and vexations or to any thing that displeaseth God and is offensiue to the world c. 2. The particular preparation followeth frō the 9. verse to the end of the Chapter hauing 4 members First the maner of Gods Communicating of himselfe to Moses namely in a thick cloud together with the end thereof that the people may heare whilest I talke with thee and that they may beleeue thee for euer A singular instruction to all men in the world that desire to please God and especially to Great Ones shewing them how carefull they should be to grace and countenance the Ministers of the word before the people to the end their wordes may haue more weight with their hearers and their seruice and paines doo more good Would men doo thus O how comfortable to the painfull and faithfull Teacher and how profitable to the Church would it bee The Lord would sée it and acknowledge it done for him and with eternall comforts reward it for euer But now it is otherwise with too many For Great men must shewe their greatnes in disgracing the Lords Prophets and meaner men must shewe their malice in spreading false rumors of their spirituall Teachers in open assemblies and priuate conuenticles motes are made mountaines and spots surmised where none are Neuer I thinke since the world was did mens eares so itch and their hearts so boile in this sinne as at this day But what shall wee say Surely euen turne to the Lord in prayer and comfort our selues in this example of the Lords goodnes who as hee is not Moses his God alone nor Moses alone his messenger so will not he tye his countenance onlie to him but giue euery true labourer in his good time his due credite notwithstanding all the malice of man and Deuill O Lord doo it for thy Name sake and as thou gracedst héere Moses that hee might euer be beléeued so couuert or confound these Disgracers of thy Ministers whose iniquitie tendeth to hinder Beleefe and consequentlie to destroy the soules of thy poore people Encrease the number of them that followe thy example and labour by all meanes to further thy worke in the hands of thy workemen Set a Crowne of glory vpon their heads and dailie reward their loue into their bosomes with thy good blessings vnto them and theirs 3. The second branch of this particular preparation is laid downe in the 10. verse and the rest following to the 16. consisting in certaine outward matters vsed in those times among those people and figuratiuely teaching inward puritie and cleanenes of heart to come to God with all As washing of their cloathes not comming at their wiues and such like The Ceremonies are taken away but the truth remaineth namely that we are all by our corruption most vnfit profitably to heare the word of God vnlesse we be sanctified and prepared thereunto by the good Spirit of God And therefore we ought to make readie for so holy a worke by all due care before hand to purge our hearts from other cares troubles and impediments whatsoeuer The word of GOD is not to be handled with vncleane hands neither will enter into vncleane hearers It is a precious pearle it should not be cast before Swine For this cause assuredly many heare and reade without profit because they came without feare and reuerence in their mindes This abstaining from their wiues noteth no impuritie in holy Matrimonie but by this particular figuratiuely teacheth a godly abstinence from all worldly pleasures whatsoeuer in generall for a time that wee may more fully attend the seruice of God wee goe about vpon speciall occasion To which end the Apostle Paul also requireth the like by consent for a time to giue themselues to fasting and prayer and then to come together againe that they be not tempted of Sathan to incontinencie Thomas Aquinas himselfe could say thus of it Hoc ex sepeccatum non erat sed multa tunc ad carnis munditias exigebantur quae iam non sunt necessaria quia lex uostra spiritualem munditiam requirit non carnis This was not a sinne of it selfe but many things were then required to the outward clensing of the flesh which are not now necessarie because our lawe requireth spirituall cleanenes not an outward of the flesh onely c. 4. The markes that
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
diffidere Remēber to distrust or be not too credulous which Cicero so commendeth and liketh that he doubteth not to call it the synews and ioints of all humane Wisedome It hath place in all our priuate life and actions but especiallie in iudgment This cannot hée doo vnlesse he haue an other vertue included in this namely diligence to heare both sides patientlie fullie indifferently which euer good Iudges doo for want whereof how fowlie some haue bene caried awrie many Stories testifie That one let me remember of Apelles the Ephesian who was accused to Ptolemie by his enemie Antiphilus that he had imparted to one Theodorus treasonable conspiracies plots against the King which Theodorus in truth Apelles had nener seene in his life The King lightlie and hastelie gaue credit to this tale and clapt Apelles vp with full purpose to execute him for it And indeede had so done if a prisoner in the same prison mooued in conscience had not opened the whole truth acquainted Apelles which when the King saw he perceiued also his great fault in crediting too lightly and gaue that accuser to Apelles to doo with him what he would or as some write to be his Bondman for euer Iudges therefore must beware of this great fault and heare euer the defence of the accused Now because we be not al Iudges doth not this law concerne vs yes yes your owne heart can tell you if they must not receiue them we must not tell them raise them and coyne them If we do the Lord séeth it and marketh it and although they wisely auoid the snare of them and set frée the accused and slaundered yet God remaineth a swift Iudge and verie sure to consume such wretches who so against his lawe haue wrought euill against their neighbour and brother If we may not rashly smite and kill with the hand although he be a thiefe no more with the tongue although it be true for charitie hideth a multitude of faults The phrase moueth me and therefore I note it that if God so please it may moue you also Thou shalt not put thy hand with the wicked to be a false or cruell witnesse If to giue the hearing be in some measure to put to the hand surely to haue an itching eare to heare euil reportes of our Christian brethren with delight contentment to beléeue them wholy or half to report thē againe is to put to the hand much more and to be grieuously guiltie before God Yet what so common in our mouthes as I am not the author I am not the first rayser I heard it I haue my author and so forth God that made this law against receiuing knoweth hearing goeth before receiuing if not receiue then not heare not beleeue not report to others For he shal bée thy Iudge who will not be mocked with shifts How many men satisfie their owne consciences herein I know not when they heare with gréedines and haue their instruments laid abroad for that purpose neuer imparting to the partie what they heare that he may answere it but kéeping all close from him and thinking what they please I know there may be some reason to conceale the accuser but to conceale the accusasion I know none For if they will heare with one eare let them heare with the other in the name of God the wrong side being as broad as the right and after two or three accusations cléered they will better know both the accuser and accused to their owne good Would God this fault were not where it least should be and where the sinne of it is as well knowen as others féele the iniurie Till it be amended let the childe of God say with Dauid O God of my righteousnesse and againe God thou knowest mine innocencie and my faults are not hid from thee To thee therefore I flie as knowing all both my good and my bad and in thy knowledge I rest be it vnto me as thou wilt I know thou hast meanes to humble Dauid and what thou doest shall be euer good in the end After a cloude the sunne breaketh foorth and the weather cleareth and is more comfortable 2 After Truth and diligence to attaine to it by hearing both sides the Lord also requireth in a good Iudge Skilfulnesse in the law Constancie saying in the next verse Thou shalt not follow a multitude to do euill neither agree in a controuersie to decline after many ouerthrow the truth Skilfulnesse in law to giue a right sentence not fitting the line to the stone but the stone to the line The line is fitted in the stone when the multitude is followed to doe euill than the which multitude nothing is more mutable and vncertaine The stone is fitted to the line when sentence is giuen according to law and truth that the Iudge hauing his name of Iustice his name and his actions must agrée Constancie stayeth the Iudge skilfull to discerne right and to doo what hee discerneth notwithstanding any company gainsaying it and therefore is Constancie also required in him Now if this may not be done in ciuil matters whose heart will not tell him much lesse may it be done in religion and matters of faith The wordes are playne Thou shalt not follow a multitude to doe euill therefore a multitude may erre and doe euill Neyther decline after many to ouer-throw truth therefore a multitude may ouerthrowe truth And how then can it bee a rule to guide my conscience by either in ciuill or ecclesiasticall matters O weigh it well and with a religious heart and let neither poperie tell you of multitude nor Anabaptists of fewnes and paucitie but euer looke you for truth be they many or few and let that be the issue For proofe there is too much to be recited now that many may erre and many holde truth therefore neither the one number nor the other any rule to a Christian conscience 3 The next vertue in a Iudge is equalitie which is opposed to respect of persons Equalitie giues like vnto like according to one rule certaine from which there must be no departing a haires breadth for any qualities in men as wealth or pouertie and such like On the contrarie part respect of persons giues to like vnlike to like causes vnlike and differing iudgements for qualities in the partie corruptly carying the Iudge his affections As Alexander the Great more respected Ephestio nothing so well deseruing than Craterus a valiant Gentleman and right well deseruing of the common-wealth This equalitie and indifferencie God requireth that it may expresse his nature vpright and indifferent to all men eyther in accusing them by his lawe or sauing them vpon repentance by his Gospell in neither of which he respecteth any mans person Which as it is a iust terror if we do euill how great soeuer we bée so is it as iust a comfort if we turne from it be we neuer
as our power and places giue vs leaue to follow his example To the poore now in the land you sée his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it néedeth not onely remember in the widow of Sarephath what followed her pietie in féeding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swéete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kéepers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true féeling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscréet hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thā not to keep promise it is better for a doubtful thing to be long deliberated on thā to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith Iudaeorū populū locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cū praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sée in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kéepe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we séeke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spéech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sée and heare at last what he will
say vnto them For their hearts he will touch their eares he will bore or open and they shall see with their eyes heare with their eares and vnderstand with their hearts to eternall life But how they must come to God in the Cloud couered with it c. that is in the humanitie of Christ whereof this Cloud was a figure For wâ—thout him there is no accesse to God and by him we come and that boldly He is become flesh of our flesh and bone of our bone Search without him be oppressed of Maiestie search by him be comforted with mercy Kisse the Sonne and feare not The sight of the glorie of the Lord was like consuming fire on the top of the mouÌ„taine in the eyes of the children of Israell saith your Chapter but to them whom he drew to him he appeared as a pleasant Saphir vers 10. Certainly euen so to carnal men and to such as are his called by his holy Spirit there is a great difference of him the one seeing but feare and trembling the other séeing féeling and tasting ioy swéetnes comfort and gladnes aboue that which mans pen can lay downe or his narrow heart once conceiue Lastly Moses was in the Mount fortie daies and fortie nights without meat or drinke when as God could haue dispatched him in a moment All to giue authoritie to him and his lawe as hath béene said that the people might sée in his long abstinence the diuine power of God and so euer estéeme of the thing wherein they saw no earthly course held Let it teach vs still and euer to reuerence Gods ministers to whom he hath reuealed his will for our good They are now his meanes as then Moses was and by his word he hath graced them as here he did Moses by these miracles He that heareth you saith hée heareth mee and he that despiseth you despiseth mee Thus much briefely of this Chapter CHAP. 25. GOds holy Spirit hauing from the beginning of this Booke vnto the twentie Chapter laid downe such things as went before the lawe in the twentie Chapter he entered to declare the lawes and first laid downe the Morall law theÌ„ the Iudiciall lawes Chapters 21. 22. and 23. Now by a transition and way made Chapter 24 in this 25. Chapter he beginneth with the Ceremoniall lawes and so continueth vnto the 31. Chapter Which Ceremoniall lawes were eyther common and touched all whereof hée speaketh in this Booke or particular concerning onely the Leuites whereof in the next Booke called Leuiticus by reason of those lawes In this Chapter first there is a preparation to the appointing of Ceremonies euen vnto the tenth verse and then a prescription of them thence forward to the thirtie Chapter In the preparation you may note these heads 1 A Commaundement that the people should offer 2 What they should offer 3 With what heart and minde 4 To what vse and purpose 5 To what vse should the Sanctuarie serue viz. that God might dwell there 6 Of what fashion it should be viz. Like the patterne that Moses saw c. 1 The commaundement to offer is expressed in these words Then the Lord spake vnto Moses saying Speake vnto the children of Israell that they receiue an offering for me of euery man c. The vse and profit whereof to vs may be this First to obserue how although the Lord haue no neede of any mans goods whatsoeuer it is that wée possesse in this world because the whole earth is his and all that is in it yet his pleasure is sometimes to séeke these things and so to make men as it were his helpers in such workes as he will haue done that thereby hee may euen honour his creature with a great fauour and take occasion vpon our readie willing performance of what he séeketh to heape more and more fauours vpon vs. Remember with your selfe the 50. Psalme I will take no Bullocke out of thine house nor Goates out of thy folds For all the beastes of the forrest are mine and so are the cattell vpon a thousand hilles I know all the fowles vpon the mountaines and the wilde beastes of the field are in mysight If I be hungrie I will not tell thee for the whole world is mine and all that is therein Remember the 16. Psalme My goods are nothing vnto thee c. Whensoeuer therefore He séeketh it it is for our good and not for his neede which being well weighed may make vs more quicke and readie to giue As for example could not he relieue a poore man himselfe or make of poore rich all the honors in the world being disposed by him yet you sée he will not but sendeth him to you and others for a morsell of bread and meat that you being his instruments he may take occasion to reward you So in all other workes of charitie and pietie wherein your purse is vsed surely if he had not a purpose to benefit you hee would passe you ouer and do the thing without you Hurt not your selfe then a pound by sparing a pennie A second profit may be this to note that as this material Sanctuary figured out the spirituall temple which the Lord hath in our bodies and mindes 1. Cor. 6. 19 so this offering to that noted what should be the dutie of Gods seruants euer to this euen to bestowe part of such thinges as God blesseth them withall of riches and goods towards the maintenance of this spirituall temple erected within vs and among vs by the preaching of his word the admininistration of his Sacraments all other offices of the Ministerie to the saluation of our soules and all our children seruants or neighbours that liue with vs and are by Almightie God committed to our charge For as then they had grieuously sinned if they denied God an offering to that so shall we if we be wanting to this Thirdly that our goods are not ours to wast at our wils but God looketh to bee honoured with them imployed to good purposes Lastly in séeking this offering to erect an externall worship of his holy Name among theÌ„ we sée learn that God will be worshipped outwardly also with our bodies aswel as inwardly with our spirits for they are both the Lords 2 Touching the things to be offered as Golde Siluer brasse Blew silke and purple skarlet fine linnen Goates haire c thus you profit by them First in the varietie and the seuerall kindes you sée shadowed out vnto you the difference of spirituall giftes and graces giuen by God to men for the building vp of his spirtual Temple or Sanctuarie in our hearts whereof remember the Apostles words in diuers places of his Epistles as to the Romanes when he saith Seeing then that we haue gifts which are diuers according to the grace which is giueÌ„ vnto vs whether we haue prophesie let vs prophesie according to the proportion of fayth Or an
office let vs wait on the office or he that teacheth on teaching Or he that exhorteth on exhortation he that distributeth let him do it with simplicitie he that ruleth with diligence hee that sheweth mercy with cheerefulnesse To the Corinthians There are diuersities of gifts but the same spirit And there are diuersities of administrations but the same Lord And there are diuersities of operations but God is the same that worketh all in all c. To the Ephesians againe He therefore gaue some to be Apostles some Prophets some Euangelists some Pastros Teachers for the repairing of the Saints for the worke of the ministerie and for the edification of the bodie of Christ Till we all meete together in the vnitie of faith and that acknowledging of the Son of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ c. Thus some men are indued with Gold some with Siluer some with blew silke some with purple and so forth that is with seuerall gifts graces all profitable in some sort for the building of the Sanctuarie such as God hath giuen such must they bring offer such shall be accepted For to this end also pleased it God to appoint such seuerall things that poore and meane persons might be able to offer and no man exempted for want of power the verie poorest being able to offer goates haire and that their meane gift to him was as welcome as the greater gifts of the rich To teach vs at this day to despise in no man what God himselfe accepteth well and despiseth not For had they in those daies that were able to offer Gold Siluer precious stones blew silke and so foorth disdained the poorer sort that brought Goates haire Badgers skinnes a little Shittim wood and such like grieuously would God haue béene displeased with it And so assuredly now if any man vpon whom God hath bestowed more shall proudly scorne and deride him that hath lesse â—et ioyning with his little to build Gods Sanctuarie as wel as he that hath much God will sée it abhorre it punish it Away then with all disdaine and scorne in this matter humbly acknowledge that as some men want what thou hast of Learning Wisedome Eloquence and other good giftes to build with all so dooest thou want as much of others who as farre excell thée as thou in thine owne opinion doost excell others O hatefull pride in this behalfe too much too much in some that should be wiser neuer since the world was more than now We trudge froÌ„ place to place to féede our fancies we choose wée iudge wée censure wée shoote our boltes in euery corner neuer remembring this and other places telling vs of the seuerall powers of men and GOD his good acceptance of the meanest Let it mend and let it end before God end vs and al this pride to our lasting paine Joy in them that bring any offering to this worke béeing the best they are able and knowe it as true as any thing is true that the harmelesse simplicitie of some shepeheards in the olde Church did sometimes more profit the Church than the great exquisite fine or delicate but a little too proud learning of some others A learned man of our time saith very wel Euery man must walk in his place contentedly Non omnes possumus esse Caesares They that brought not gold nor siluer nor precious stones yet did good Offices if they brought but wood or stone If we cannot attaine to be In primis to haue the first place yet it is praise worthy if wée may haue the second or the third In the building of the Temple after this Tabernacle they that laide the foundacions nay that digged places to lay the first stone in that hewed and squared the stone and the timber were of lesse reputation and account than those that carued guilded the Temple yet was the others worke and labour far more necessarie They that till the land and sow the séede that thresh and grinde the corne are of lower place than those that liue in Princes courts yet is their labour seruice far more néedefull In mans bodie the souereigntie is the head the eyes and eares as in place so in dignitie excelling the hands and feete yet cannot the eye say to the hand I haue no need of thee nor the head againe to the feet I may be without you The greater may not despise the lesse nor the lesse murmure against the greater c. Here therefore Basils spéech is good Attende tibi ipsi Looke to thy selfe For euery one hath in his own house accusatoreÌ„ testem iudicem an accuser a witnesse a Iudge Accusat te conscientia testis est memoria ratio iudex Looke then to thy selfe to thy conscience to thy memory to thy reason and thou shalt censure thy selfe if thou liue not in thy place accordingly without either enuie of superior or coÌ„tempt of inferior Surgunt indoctiet coelum rapiunt nos cum doctrinis nostris in infernum detrudimur The vnlearned rise and get Heauen saith S. Augustine and we with our great learning are cast into Hell Thus haue good men estéemed of their brethrens meaner gifts and not despised them They offered their earerings and Iewelles which were ornaments to them and obserue their zeale learning by it that nothing ought to be so deare vnto vs which we cannot finde in our hearts to bestow willingly to the seruice and honour of God Qnaeprius luxui iam Tabernaculo seruiunt Those things saith One that serued for superfluitie before now serue for Gods Tabernacle Euen so should our bodies that haue béene wanton sinfull seruing sinne serue the Lord in his holy feare and such humane learning as hath serued error may be applied to Religion and serue God c of which we spake in the spoiles of Egypt 3. But with what hart were these offerings to be made The Lord also expressed that when he saide Whose hart giueth it freely v. 2. in the 35. Chap. v. 5. Whosoeuer is of a willing heart let him bring this offering to the Lord. Againe v. 21. And euery one whose hart incouraged him or lifted him vp and euery one whose spirit made him willing And v. 22. as many as were free harted c. By all which Repetitions you sée what an eye God hath euer to the heart of one that dooth any thing to him yea although the thing it selfe be commaunded as héere such offerings were Forced seruice God regardeth not but will haue euer our wil concurre cheerefully hartelie Wherfore in that Great offering of Dauid and the people towards the building of the Temple which Salomon built note it and marke it diligently what a mention is made of such a hart as well as of such such gifts The people reioiced wheÌ„ they offered willingly for they offered willingly vnto
figuratiuely the puritie of the Church cleansed in Christ and how carefull euery member of the same must be to kéepe himselfe pure and cleane as the Lord shall strengthen him The goodly rich furniture and ornamentes shadowed out as hath béene saide the rich gifts and Graces of God powred vpon his Church and the blessed estate of it vnder Christ Of which sée a description in the Prophet Esay most notable O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncle and laye thy foundations with Saphires And I will make thy windowes with Emerandes and thy gates shining stones and all thy borders of pleasant stones And all thy children shal be taught of the Lord c. 4 The three distinct Rooms they haue applied to three kindes or measures of righteousnes thus There was an outward Court and that may represent the first step to God when a man vseth the outward Ceremonies and actions cōmanded as then of sacrificing washing and so forth now of cōming to church hearing c. Those be good things but yet a man is not gotten into the Church only into the outward Court he is gottē there remaineth For euill men may doo these outward matters Then there was an inward place called the Holy place a third within that againe called the Holyest of all So they say there is a second degree of righteousnesse or a second step to God when a man dooth these outward things hartely truly vnfeignedly And a third step when by so dooing his hart is opened and he beléeueth in him that redéemed him and for euer holdeth fast by him And now is he gotten into both the Holy place and the most holy of all Into the Holy place in possession that is to be a true and sound member of Christ his Church and into the most holy of all by hope and in expectation because after this life is ended he passeth into the presence of God in heauen and there liueth for euer 5 By the vaile men haue noted how the obscurity of those Kites and Ceremonies was figured and that the time of full Reuelatiō was not yet come in which things should be most plaine as when Christ came they were Those Types and shadowes being open in him to whom they all caried their meaning Also they noted in it how reuerently we must speak and heare of the Maiestie of God of his Word of his holy exercises whatsoeuer belongeth to Religion And lastly by the rending of the vayle frō the top to the bottome when Christ suffered plainely was shewed that then that kinde of teaching the Church by such figures was ended and they also were ended The body and truth was come had finished all things Now intending to poure out his Spirit more aboundantly and to teach more plainly whatsoeuer belonged to eternal cōfort Read S. Peters Sermon in the 2. of the Acts when the Holy-ghost fell vpon them ignorant men déemed thē drunke Thus may we profit by this Chap. leaue many particulars which idle men haue béene too busie with abounding with vnquiet thoughts and itching loue of nouelties Still still carry this in your minde how God loueth a place of publike méeting for holy exercises and to haue al his come thither vpon daies and times appointed and euer loue you the Church and be not drawen from it CHAP. 27. THis Chapter also goeth forwarde with the description of the Tabernacle and namelie of those pointes which in the former Chapter were not mentioned as the Altar of burnt offerings the Court of the Tabernacle and the Lampes continuallie burning Concerning the Altar how it was made for matter height length and breadth the Text is plaine and you may there read it in the first 8. v. For the vse to vs wée may note two things First that it was a figure of Christ as the Apostle to the Heb. expoundeth it and secondly that the Altars vsed in Popery are not warranted by this example But that the Primatiue Church vsed Communiō tables as we now doo of boords and wood not Altars as they doo of stone Origen was about 2. hundred yéeres after Christ he saith that Celsus obiected it as a fault to the Christians that they had neither Images nor Churches nor Altars Arnobius after him saith the same of the Heathens Accusatis nos quod nec Templa habeamus nec aras nec imagines You accuse vs for that we haue neither Churches nor Altars nor Images Gershon saith that Siluester first caused stone◠Altars to be made and willed that no man should consecrate at a wooden Altar but himselfe and his successors there Belike then the former ages knew not that profound reason that Altars must be of stone quia Petra erat Christus because the Rock was Christ as Durandus after deuised Upō this occasion in some places stone Altars were vsed for steddinesse continuance wooden tables hauing béene before vsed but I say in some places not in all For S. Augustine saith that in his time in Aphrica they were made of wood For the Donatists saith he brake in sūder the Altar-boords Againe the Deacons dutie was to remooue the Altar Chrysostome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy board S. Augustine men sā Domini the table of the Lord. Athanasius men sam ligneam the table of wood Yet was this Cōmunion table called an Altar not that it was so but onely by allusion metaphorically as Christ is called au Altar or our hearts be called Altars c. Marke with your selfe therefore the newnesse of this point for stone Altars in comparison of our auntient vse of Cōmunion tables let Popery his parts fall truth and sound antiquitie be regarded 2 Touching the hornes of the Altar spoken of they litterally serued to kéepe vp the sacrifice from falling of and figuratiuely noted strength so that to binde the sacrifice to the hornes of the Altar was to giue themselues wholly with a strong faith and onely to rest and trust and stay vppon him to tye al carnall affections fast also to the Altars hornes by subduing and making them captiue to God This Altar was in one place the Sacrifice in one place noting how Christ should onely once and in one place offer vp himselfe for al mankinde 3 Concerning the lampes as little doo they warrant Popish tapers and candles as the Altars before did their Altars And Christians vsed no such follies and apish imitations of things abrogated and seruing only for the time For we doo not light candles at noon day saith S. Hierom but in the night wee vse lights as a comfort against darknesse The same saith Augustin Eusebius others whose Testimonies are often vsed And Lactantius asketh whether they be wel in their wits or no that offer candles and lightes to the Author and giuer of all light
answereth Thou shalt speak to all cuÌ„ning men or men wise in hart whom I haue filled with the Spirit of wisdome that they may make Aarons garmeÌ„ts to consecrate him c. By which words two things are taught vs. First that in the seruice of God nothing ought to be done but what procéedeth from the directioÌ„ of God his Wisdome Will that being the Rule and only Rule of his owne worship Mens inuentions without warrant from him haue no place be they neuer so gloriously coloured painted with good intents and meanings Secondly that mechanicall Arts Trades OccupatioÌ„s haÌ„dy-crafts are not fouÌ„d out by men without directioÌ„ of Gods Spirit but God is the Author of them as here appeareth to the great coÌ„fort of the vsers of them well Many men otherwise good men do coÌ„demn Gold smithes Iewellers perfumemakers Imbroiderers Arace-weauers such like as though they serued onely for vanitie excesse when indéede they be the workes of God I meane their seuerall skils and fruits of his Spirit as héere we sée If any man abuse them it is the fault of man not of the skill and what may not be abused The verie Heathens haue acknowledged these things Inuenta Deorum the Inuentions of God Our Bookes mention strange garments the workes of mens handes Yet none like vnto this haue béene described being Exquisitioris artificii diuinioris inuenti vtpote à Spiritu sapientiae coelestis dignioribus sanctioribusque hominibus tributus Of a more exquisite workmanship and of a more diuine inuention giuen by the spirit of heauenly wisedome to more worthie and more holy men Let vs giue God the glorie and make right vse of the skill of men 5 The seuerall sorts are laid downe in the 4. verse are Six in number A Brestplate an Ephod a Robe a Broidred coat a Miter a girdle The matter is specified of all these garments namely gold blewsilke purple and scarlet fine linneÌ„ He beginneth with the Ephod v. 6. sheweth how that should be made vnto the 15. ver Where you are to remember that there were two sorts of Ephods one of this sort that is here described rich precious vsed only of the High-priest and an other of plaine linnen which was common to others whereupon it was said that Saule caused foure-score and fiue persons that did weare a linnen Ephod to be slaine that is so many Priestes Little Samuel also being a childe is said to minister before the Lord girded with a linnen Ephod And his mother made him a little coat that is say some a little Ephod and brought it to him from yeare to yeare when she came vp with her husband to offer the yearely sacrifice Dauid againe danced before the Arke girded with a linnen Ephod Touching the first kinde of Ephod you sée here it is said that in two Onix stones the Names of the children of Israell were to be grauen Six Names of them in one stone and sixe in the other And these stones to be put vpon the shoulders of this Ephod that Aaron might beare their Names before the Lord c. Whereupon Beda thus noteth lib. 3. de Tabernac cap. 4. Tres ob causas Aaron nomina Patriarcharum in humeris portasse sicut in pectore Primò vt ipse fidem vitamque Patriarcharum meminisset imitari Secundò vt 12. tribuum quae de his natae sunt in orationibus sacrificijs memor existeret Tertiò vt idem Pop. scripta in veste Praesulis sui patrum nomina videns curaret sedulo ne ab illorum meritis desciscens ad errorum contagia declinaret For three causes Aaron did beare the names of the Patriarches vpon his shoulders as vpon his breast First that he might remember to imitate the faith and life of the Patriarkes Secondly that he might remember both in his prayers and sacrifices the twelue Tribes whereof the Patriarches sprang Thirdly that the people seeing the Names of their Fathers written in the garment of their high Priest might diligently take heed that they fell not from the vertue which was in them vnto vice and error Mysticus vsus vt signaret Christum humeris suis portantem instar Pastoris oues perditas c. A mysticall vse of this Ephod with these Names to represent or shadow Christ like a Shepeheard bearing his sheepe vpon his shoulders c. The second is the Breastplate froÌ„ the fifteenth verse to the thirtie one In which brestplate was Vrim Thummim Vnde certior factus est Sacerdos de Dei erga se populuÌ„ voluntate quoties de iure consulentibus responsa erant danda Num. 27. vers 21. Esdr 2. vers 63. Nehem. 7. vers 65. By which the priest was informed of Gods wil toward himselfe the people as often as counsaile was sought and an answere to be giuen How this was done seuerall men are of seuerall mindes Iosephus saith Tantus erat splendor in 12. lapidibus quos suprapectus Pontifex portabat vt omni fieret multitudini manifestum Eorum auxilâ—is adesse Deum li. 13. Antiq cap. 12. The twelue stones which the Priest did beare vpon his breast did so shine and glister that the whole multitude might obserue Gods fauour to them Suidas in the word Ephod if I forget not hauing not the booke now with me maketh mention of an Adamant in the Ephod which the priest putting on when he sought counsell of God and putting his hands vnder it Cum detraheret depreheÌ„debat eas quasi colore quodaÌ„ infectas When he drewe them out he did finde them as it were stayned and coloured with a certaine colour Et si Deus petitioni annuebat confestim micabat lapis Adamas sin negabat nihil ad proprium pristinum lapidis fulgoreÌ„ accedebat quod si Deus voluit pop obijcere gladio lapis reddebatur cruentus si autem imminebat mors lapis fiebat niger And if God would graunt the petition presently the Adamant stone would glister extraordinarily but if God denied it then the Adamant remained still without any change in his colour and shining if God would deliuer the people to the sword then the stone was made bloodie and in case of death it would shew blacke The like things Epiphanius hath speaking of the Adamant which the High-priest did beare and weare August was of an other minde and beléeued not those things Quest 117. in Exod. And so you sée in a matter obscure mens guesses Diuers others I might repeat but let it be a vertue sometimes to professe ignorance The third is the Robe from the 31. verse to the 36. The fourth is the golden plate vpon his forhead or miter whereon was grauen HOLINES TO THE LORD from the 36. vers to the 39. The fift is the broidred coate verse 39. And the sixt the girdle in the same verse Of euerie parcell to stand and search out particular significations
trueth is first and that which was first is truth and yet they fayle and still will fayle to graunt and make the conclusion Their handes are red in their poore brethrens bloud who haue auowed trueth and chosen rather to loose life than to forsake trueth what remaines but searefull confusion without repentance God giue them eyes 10 Now if ought of the flesh of the consecration or of the bread remayne vnto the morning then thou shalt burne the rest with fire It shall not be eaten because it is an holy thing First this was done for more reuerence of those holy Sacrifices lest by reseruation eyther any loathing might haue growen from wormes and such like or neglect and contempt by casting it away or loosing it Secondly by this shadowed that God will haue no part of his worship put ouer till an other day but cheerefully euer will hee be serued without delayes Cras Cras To morow to morow is the noice of a Crow not the voyce of a Christian But To day if you will heare his voyce hearden not your hearts And while it is called To day exhort one another with many other such Speaches in the Scripture are we stirred vp to take present time and not to delay Thirdly by this denying them to keepe any the Lord would preuent superstition by abusing those parts kept contrarie to Gods will as to heale diseases to keepe away ill Spirits to hang them about their necke to sweare by them and such like as at this day is to be seene in the Popish Church by reseruation of the Sacrament Sathan was readie then had not this lawe preuented him but after in the time of the Gospell hee preuailed and euen in Tertulians time were crept in foule abuses growing to adoration of the bread 11 These things thus passed ouer belonging to the consecration of the Priestes your Chapter commeth to the Sacrifice which was continuall A Lambe in the Morning and a Lambe at Euen with what further is specified in the Text. By which kinde of Sacrifice notably the Lambe Christ Iesus was figured which taketh away sinnes of the world The manner how the Lambe resembled Christ you may read in the 12. Chapter of this Booke where Speach was of the Paschall Lambe thither I referre you Oyle and Wine were added to this sacrifice to signifie that vnto these holy exercises of the lawe they should bring with them faith and repentance which should make the tast of them good as oyle and wine doth the Sacrifice For without these two what sauour or relish could God haue of them Sorrow for my sinne and faith in him that hath redeemed mee from my sinne is all the camfort God can conceiue in me and therefore beware of dooing any dutie to him without these two lest the Lord say I haue no pleasure in them Oyle and wine then with that Legall Sacrifice and faith and repentance with our spirituall duties and Sacrifices agrée well As all Sacrifices then led vnto Christ so did this daily Sacrifice of the two Lambes Morning and Euening most plainely and therefore after Christ was exhibited in the flesh accordingly these legall Sacrifices had their end all and by name this whereof read the praediction of Daniel in his ninth Chapter Yet neuerthelesse the Synagogue of Antichrist is not ashamed hereupon to build that filthie Idol of their Masse saying that all they are Antichristes which take away their daily Sacrifice of their Masse But their mouthes are no slaunder The trueth we holde and GOD euer make vs holde it both in this point and the rest In this point we say thus that this daily sactifice of the Lambes figured Christ he is come and therefore no longer to be figured as to come But these Lambes are gone and he the true Lambe remayneth once offered vpon the crosse but daily sauing vs from our sinnes vpon our true repentance and faith in him He is our daily sacrifice and continuall Mediator And who so taketh him away hee is Antichrist ware he thrice three Crownes vpon his head But that doth the Man of Rome and his Succession who teach that remission of sinnes may bee obteyned by other meanes than by him onely Wee haue none but him yesterday and to day and the same for euer His blessed Sacrament he hath left vs to remember vs of his worke wrought for vs and wee so vse it to thankesgiuing and not as a sacrifice for quicke and deade as they doe Judge betwixt vs good Christian Reader and the Lord giue thee wisedome in all thinges 13 Finally the Lord promiseth they vsing these his appointments rightly he will dwell among them and will be their God It is not hard in prosperitie to thinke God is present and careth for vs béeing indéed as Philosophers could say the Cause of all good things in Nature But when the cloudie day of aduersitie commeth and wée are ouerwhelmed as it were with perilles and crosses then is it a gratious strength to thinke and beléeue so stedfastly Cato a Wise-man as long as Pompei stood and flourished defended stoutlye a Prouidence but when he fled into Egipt was slaine of a base fellow lay vpon the shore without any honor of buriall when Cato himself also was beset with Caesars army then in this mist of miserie he fell from his former doctrine turning his tale as if there were no Prouidence at all but euery thing went by Hap and saying There was a great darknesse in Diuine things seeing Pompei who had many times prospered and had good successe in ill causes now was ouerthrowen in a good cause most misearably namely in the defence of his countrey Too many taste of this weakenesse which know more than Cato knew and therefore in the day of comfort and faire Sunneshine it is good to gather strength against a change And to remember such Spéeches as this of God to his Church and to his people I WILL DVVELL AMONG YOV AND WILL BE YOVR GOD. Hee is true in this promise aswell in foule weather as in faire and we must be assured of it Other like Spéeches there are many If any man loue me saith Christ He will keepe my word and my Father will loue him and wee will come to him and dwell with him The Psalmes are full of such comforts The Lord is neere vnto all them that are of atroubled spirit the LORD is neere to all them that call vpon him faithfully It is a memorable place where Esay the Prophet bringeth-in GOD saying Ego DEVS habito cum contrito et humili SPIRITV vt erigam SPIRITVM humilium et viuificem CORDA contritorum I the Lord will dwell with the contrite and humble spirit that I may raise vp the spirit of the humble and reuiue the hearts of them that are contrite It is the manner of sinfull men to insult ouer them that are in affliction and to go ouer where the wall is broken but
such Incense as this in the lawe was and that also shadowed that no creature is to be prayed vnto but this honor reserued only to God Euery Morning and Euening this Incense was offered vp that so might bee shadowed the continuall vse and exercise of prayer both when wee rise and when wee goe to rest The Apostle therefore commandeth true CHRISTIANS to pray continually Thinke with your selfe I pray you as you reade this Note what fearefull negligence is in this behalfe and for your owne part neuer be guilty in it but let the Lord smell your swéete odours Morning and Euening at least sent vp to him which many wayes he assureth you are to him acceptable and to your selfe most profitable Last of all Note it that this Altar of inceÌ„se was once in a yeere sprinkled with the blood of the expiatorie sacrifice to signifie so that no prayer auaileth any thing with God vnlesse he or she that prayeth be reconciled to God in the blood of his Sonne Iesus Christ the true sacrifice of reconciliation So haue you this figure of the lawe euery way leading your prayers to God only in the Name and mediation of his Sonne Christ and all other waies and meanes condemned which if you be the Lords shall so sinke in your hart as all the Inchanters of Egypt shal not remooue you from yemaner of praying You may follow the meditatioÌ„ further if you please 3 Afterward the Lord spake vnto Moses saying when thou takest the summe of the children of Israel after their number then they shall giue euery man a redemption of his life c. Unto the seuenteenth verse This is the second part or point of this Chapter concerning a Tribute raised vpon the people of Israell toward the maintetenance of the Tabernacle and what belonged thereunto and diuers things wee may obserue in it First that to number people in a Land is lawfull And if you thinke of Dauid why he was plagued for so dooing surely it was not for that he numbred the people but because he did it in a pride and confidence in mans strength which indéede is very odious before God all victory and prosperitie resting in the helpe of God and not in man or horse or any humane meanes These are things men may vse not trusting in them but in the Lord but to slip from the Lord in any measure or degrée to a confidence and vaine hope in these is most sinfull The Hebrewes say Dauid offeÌ„ded because he numbred the people and tooke not this Tribute here spoken of according to the lawe But the former opinion is more like Among the Romanes we read one Seruius â—ullus first ordained this mustering or numbering of the people that so he might know the number of able men for the warres the worth of them in worldly estate and so impose a Tribute accordingly with other such ends and vses But here neither wealth nor other such ends were respected rather obedience was aimed at and that they should professe themselues thus Gods people him their King and themselues his tributaries and so be strongly comforted euer in his protection and defence of them whose power no worldly Princes could match It was also a redemption of their liues or a matter expiatorie to them that there should be no plague among them when they were numbred How often this was is not mentioned whether euery yeare or euerie fiue yeare as it was in Rome How Moses numbred you may reade in the Booke of Numbers at large From tweÌ„ty yeares olde and vpward they were numbred and what they gaue you reade in the Text. That the poore payde as much as the rich and the rich no more than the poore it is worthy noting It was a personall tribute imposed to testifie obedience to God and therefore equally was payde to signifie that God is no respecter of persons but the poore are as déere and acceptable vnto him dooing his will as the rich we are all wholly the Lords the price of our redemption is one the precious blood of the immaculate Lambe Christ Iesus In worldly matters the rich may go before vs but in matters belonging vnto God his seruice and worship we ought to be as forward as the rich c. Againe here may you thinke what an acceptable thing to God it is to preserue the Ministerie to giue to the Church on the contrary side how odious to spoile the Ministery to take from the Church what men women of better harts than we haue gaue to the Church You sée how this was not posted ouer to Princes and great men only but euen priuate men also must ioyne in this For if he be borne to inherite Heauen he must thinke himselfe borne to maintaine the meanes that leade vs vnto Heauen Our shéepe and cattle we prouide for because they labour for vs and féede vs what hearts then should wée haue to sée them comfortably maintained that labour for vs in a far higher sort féede vs with a much better foode They draw body and soule out of the pit of death and leade them both to eternall comfort Of this tribute againe was the question mooued in Christ his time For the Romanes hauing conquered tooke this tribute to themselues which was here appointed for God and this offended much the Iews but Christ knowing these legall types were ended by his comming bad them giue Caesar that which was his God that which was his Himself also paying for himself Peter 4 This Lauer spoken of in the next place wherein the Priestes washed their hands and feet when they went to performe their office plainly resembled how with vnwashen hands we ought not to medle with holy things that is with prophane hearts tongues or mindes as they doo that reade the Scriptures not to guide their liues but to maintaine table-discourses with vnholy tongs speake most vnholy and false things drawing the Scriptures to their iudgments not framing their iudgments according to the Scripture The Pharisies were great washers of the out-side and still left the in-side very foule Such washers still the world is full of But as Christ rebuked that superstitious folly in them so hee will iudge sharpely this hypocriticall mockery in vs. These washings againe in the law had a â—urther reach béeing vsed in Faith euen vnto the inward washing of the spirit whereof they were true Sacraments to the beléeuers So you sée by Dauid in his Psalme Wash me O Lord and I shall be cleane that is inwardly inwardly O Lord by thy blessed Spirit from my foule transgression and fall So you may sée by the Prophet Esay 1. 16. 17. Wash you make you cleane how it followeth take you away the euill works from before mine eyes cease to doo euill Learne to doo well seeke iudgment relieue the oppressed iudge the fatherlesse and defend the Widow This washing was shadowed by the other and wrought by Gods holy
Spirit as verely in all true beléeuers as they truly were partakers and vsers of outward washings So the 15. Psalme also v. 1. Lord who shall dwel in thy Tabernacle euen he that is thus washed and made cleane Read it ouer your selfe 5. In the 23. v. it followeth thus Take vnto thee principall spices of the most pure myrrhe so much of sweete Cynamon so much c. Thou shalt make hereof the holy anointing oyle euen a most precious oyntment wherewith all things appertaining to the Tabernacle were anointed and the Priestes ver 25. c. No man might vse this for his priuate vse c. This holy and most excellent oyle was a figure of the Holy Ghost without whom nothing is pure nor swéet All things were anointed therefore Priest Arke Table Candelsticke c. to teach that all the exercises of Religion are vtterly vnprofitable without the inward working of the Holy Ghost in our harts by whoÌ„ only we are made partakers of Christ his holines Priuate vses it might not serue vnto nor be for strangers to maintain the reputatioÌ„ of it to kéep vnder the proud desires of corrupt minds The note in your margin coÌ„cerning straÌ„ gers may be looked on Of the perfume the like is saide and happie were men if all these could make them sée how things belonging to Gods seruice ought not to be transferred to priuate vses The Romish Church hath taken vpon her still dooth to imitate this ointment perfume and therefore their Priests shewe that they are rather Priestes of the law than Ministers of the Gospell and by continuing these Ceremonies of the law they as much as they can labour to teach that Christ the end of these Ceremonies is not yet come What a stirre they make in imitatioÌ„ of this oyle who is able to repeat without laughter The mitred Bishop he charmes the oyle with certaine words whispered and muttered ouer it then he breatheth vpon it with his vnswéet breath Twelue Priests stand by readie which one after one come and breath into the cup where the oyle is Then the Bishop addeth more Charming prayers and maketh mention of Moses and Aaron of Dauid Kings Prophets and Martys desiring that this Chrisme or ointment when it is made may haue power to coÌ„fer vpoÌ„ men such gifts as they in their times were partakers of With the oyle he mingleth a quantity of balme and then prayeth againe At length a Deacon taketh away the cloth that couered the cup then bowing himselfe he saith All hayle holy Chrisme thrée times ouer lifting his voice higher and higher he kisseth the lipp of the cup the like doo the 12. Priestes in a row one after another and then it is a goodly ointment as they say Now where haue they learned in Gods book these toies let it be noted for our good they are wholly apishe in all their dooings setling their own deuises as holy matters for Gods people c. In their perfumes censers they are as childish againe and will not sée it But let this suffice of this Chap. CHAP. 31. 1. THe Lord hauing thus appointed a Tabernacle to be made it pleaseth him now to giue gifts to men to be able to work and make these goodly thinges appointed to be made And this vse I would make of it to learne that he which thus prouided for the building of his earthly Tabernacle assuredly will neuer be carelesse of raising vp the spirituall only let vs be carefull to prouide that they may haue a cheerefull maintenaÌ„ce that worke this spirituall work as they had that wrought this earthly worke 2 In that the Lord saith he had called by name Bezaleel it may comfortably assure vs that such a care hath the Lord of vs as euen our very Names are knoweÌ„ vnto him He knew the Citie called Damascus he knew the stréete in it which was called Streight he knew the house the rooms vpper nether the furniture c. He knew Ananias Name SimoÌ„ the Tanners Name and here Bezaleel his Name We accompt it a great matter to be known by Name to the King here on earth how much more should we ioy to be known so particularly to the King of Heauen He that best knoweth what is true comfort nameth this by the Prophet Esay saying Feare not Iacob for I haue called thee by thy Name thou art mine The like in Cyrus Chap. 45. v. 4. and in other places Reioyce that your Names are written in Heauen saith the Gospell 3 In that God saith he had filled these workmen with the Spirit of God in wisdom and vnderstanding and in knowledge and in workmanship it plainly sheweth that handy-crafts are the works of Gods Spirit therefore ought to be duely estéemed In the Prouerbs of Salomon it is said The Lord hath made both these euen the eare to heare the eye to see meaning that both in Gouernours and Crafts-men Wisedome and skill to doo the worke well is of the LORD Thanks are to be giuen to this gratious GOD for raising vp in all ages such Men. And their cunning workes consequently may bee vsed so that pride and vanity be abandoned Nay note the words againe in the Text and you may sée that not only the first gift in these things is of the LORD but all increase and going-forward in the same For the LORD saith it is of HIM that they shal be able TO FINDEOVT CVRIOVS WORKES that is to deuise more and more daylye 4 Notwithstanding keepe ye my SABBATH c A place neuer to be forgotten touching the LORDS care of the SABBATH for he will not haue his owne worke medled withall on that daye O what can we thinke of our workes His Tabernacle-builder must be forbidden and our buildings must go on Reade and féele that place in Ieremie with a tender heart If the SABBATH bee kept Kings and Princes shall enter in at the gates c. that is the Gouernment shall stand and flourish if not the LORD will kindle a fire in the gates thereof and it shall deuoure the places of Ierusalem and it shall not bee quenched that is the LORD will ouerthrow all with a very fearefull destruction Hee is the same nowe that then and his glorie as déere to him Let it mooue vs. 5 When the Lord had made an end of communing with Moses he gaue him two Tables of stone writteÌ„ with the FINGER of GOD. By which name of the FINGER OF GOD Saint Augustine saith the holy-Ghost was signified Neque enim Deus forma corporis definitus est nec sic in illo membra et digiti cogitandi sunt quemadmodum videmus in nobis sed quiaper Spiritum Sanctum dona Dei sanctis sic diuiduntur vt â—uÌ„ diuersa possint non tamen discedaÌ„t a concordia charitatis in digitis enim maxime apparet quaedam diuisio non tamen ab vnitatepraescisio Siue propterea siue propter
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
in this matter The third part 1 THen Moses prayed and said O Lord c. Heere héere then sée A faithful Magistrate A faithfull Minister A true Shepeheard ouer his people coÌ„mitted to him of God Who knoweth what iudgements godly Gouernours turne away by their earnest intercession to God for their people We sée this place we read what Hester did and the mercie of God is plaine for their sakes It should worke in vs all loue and obedience and dutie to them and make vs day and night pray for the continuance of them Treasons and treacheries raylings and reuilings slaunders and defamations wrongs and iniuries any way are not fit requitals of such good receiued by them and for them This prayer of Moses if you marke it is most vehement as comming from a mooued heart and vseth vehement and vrging arguments vnto God As first of his fauour all waies extended to them vers 11. Secondly of his glorie which would be obscured by the Aâ—gyptians lewd speaches if he destroyed them ver 12. Thirdly of his promises made vnto their fathers Abraham Isaac and Israel the trueth whereof might not be violated vers 13. with which the Lord moued in mercie stayeth as you see Such Reasons serue euen at this day and may be vsed to the Lord in our prayers Hee hath béene good to vs infinite waies and we may intreat him by these passed fauours to vouchsafe future and to stay his wrath which we haue deserued Nothing more commonâ—with Dauid in euerie Psalme if you marke it Againe euen by our punishment the enemie will be proud and speake euill they will call both himselfe and his truth into question and ecclipse his glorie to the vttermost His promises also we haue most richly and therefore in all these respects we may craue pardon and doing of it heartely with true repentance and purpose to amend he is the same God still and we shall finde fauour 2 Upon this earnest praier the Lord saith the text v. 14. changed his minde from the euill which he threatned to doe vnto his people with which comfort Moses came away and drawing neere the host he first heard the noyce of singing vers 18. for they were making merrie about their new God then comming nearer he saw the Calfe and the dancing vers 19. But then although he were the meekest man in the world yet his wrath waxed hote and he cast the Tables out of his hands and brake them in peeces beneath the mountaine Which breaking of the first Tables allegorically shewed that the law of God lighting vpon our vnregenerated nature is brokeÌ„ as it were and by the meanes of our inabilitie cannot iustifie vs. But the second written tables are put in the Arke that is when God by his Spirit worketh in vs we are regenerated and the law is obeyed of vs though not fully yet in measure this imperfect obedience is made perfect by Christ Aug. Magno etiam mysteris figurata est iteratio Testamenti noui qucniam vetus erat abolendum constituendum nouum Quaest 144. By a great mysterie the abrogating of the olde Testament by the comming of the new was figured But vnderstand Augustine rightly Then he tooke the Calfe which they had made and burned it in the fire and ground it to powder and strowed it vpon the water and made the children of Israel drinke of it vers 20. Partly to despight them and partly that they should haue no occasion to remember it After he rebuked Aaron vers 21. And if Aaron now elect High priest a Figure of Christ be so sharply rebuked of Moses surely great men must be reprooued and it is a cursed doctrine that though the Pope should carrie thousands of soules to hell yet no man may say Sir why do you thus Secondly in matters concerning the glorie of God we must rebuke euen our néere ones as others no place for affection After that he called for such as would reuenge this wrong done to the Lord vers 26. and the sonnes of Leui gathering to him he bad euerie man put his sword by his side goe to and fro from gate to gate through the host slay euerie man his brother euerie man his companioÌ„ euerie man his neighbour vers 27. so that there fell of the people the same day about three thousand men vers 28. This was the zeale of his heart to the glorie of God it must be a glasse for vs to look in whilst we liue in this world The Lord hath placed the commaundements in the Decalogue the petitions in the Lords prayer which concern his honor before those which coÌ„cerne our selues to teach vs that we ought to prefer his glorie before all worldly things yea euen life it selfe if they come in Question together Thus did Shadrach Meshach and Abednego thus did Daniel when he he opened his window and made his prayer to God notwithstanding that cruell law thus did the Mother and her seuen sonnes in the Machabees thus did Elias Phinees Dauid and others Thus did not olde Heli and therefore the Lord smote him Mine eyes gush out with teares saith the holy Prophet because men keepe not thy law And doe not I hate them that hate thee and am grieued with them that rise against thee Yea I hate them right sore euen as though they were mine enemies He that loueth Father or mother more than mee is not worthie of mee And he that loueth Sonne or Daughter more than mee is not worthie of mee c. 3 And when the Morning came Moses said vnto the people yee haue committed a grieuous crime but now I will goe vp to the Lord if I may pacifie him for your sinne Moses therefore went againe vnto the Lord and said Oh this people haue sinned a great sinne and haue made them gods of Gold Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of the booke which thou hast written When Moses had fought on Gods part with the sword now he striueth for the people with his prayer so both true to God in a holy zeale and carefull of his people in the bowels of loue was this holy man this faithfull Gouernour and leader of this multitude Anotable example for all Magistrates and all Ministers euer to follow But heere is more than I said in the former Note For here is a preferring of Gods Glorie before euen life and comfort eternall which is farre more than this temporall life and all the ioyes of it So shall you sée in Saint Paule to the Romanes and what a measure of Gods holy Spirit it was consider you Farre are we from this that preferre euerie small profit and pleasure before this glorie of God and yet say we hope to be saued as well as they A true féeling of our owne iniquitie herein may much amend vs hereafter and God for
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
the Lord biddeth That the right hand know not what the left hand dooth 12 Moses put a couering ouer his face c. For the signification whereof you may reade S. Paul 2. Cor. 3. 7. It was figure of the Couer that is ouer our vnderstanding till the Lord take it away whereby we are not able to discerne the things of God Pray we therefore euer that as our Sauiour hath come out of the bosome of his Father to reueale all truth and hath in his holy Word perfectly taught the same so he would be pleased to open our eyes to bore our eares to soften our harts that we may receaue to our endlesse comfort what he hath reuealed Thus much of this Chapter CHAP. 35. THese last six Chap. following doo but repeat how those things were done which GOD in the former Chapters commanded to be done and therefore néede not further to bee stood vpon the chiefe things in them hauing beene before spoken of As in the twenty fifth Chapter you haue this Chapter and so on if you cōferre them together Onely I will remember two or thrée things out of the Fathers not noted before as I take it in the 25. Chapter The first is an earnest and an aftionate Spéech of Origen Ho. 13. in Exod. Domine Iesu praesta mihi vt aliquid monimēti habere queam in tabernaculo tuo Ego optarem si fieripotest esse aliquid meum in illo auro ex quo Propitiatorium fabricatur vel ex quo Arca cōtegitur vel ex quo candelabrum fit luminis et lucernae aut si aurum non habeo et argentū saltē aliquid inueniar offerre quod proficiat in columnas et bases earū aut certe vel aris aliquid habere queam in Tabernaculo vnde circuli fiant et caetera quae sermo diuinus describit Utinam mihi esset possibile vnum esse ex Principibus et offere gemmas ad ornamentum pontificis humeralis atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sed quia haec supra me sunt certe vel pilos caprarū habere merear in Tabernaculo Dei tantum ne in omnibus ieiunus et infoecundus inueniar Lord Iesu graunt that I may haue some monument in thy Tabernacle I woulde wish if it could be that some part of that gold might cōe from me whereof the propitiatorie is made or with which the Arke is couered or whereof the Candlestick is made or if I haue no gold or siluer at the least I may be found to offer some thing that may helpe froward the pillars and sockets of them or that I may haue some brasse in the Tabernacle whereof the rings may be made and other things prescribed by thy Word O that it were possible for me to be one of the Princes and to offer precious stones to the adorning of the Priestes garment But because al these are aboue my power at the least let me finde fauour to offer goats haire in the Tabernacle of God that I be not found emptie vnfruitfull in all Let this deuout Spéech much mooue thee good Reader The second thing is concerning the skilfull workemen Bezaleel and Aholiab For the first beeing well descended of the honorable tribe of Iuda the 2. not so well but from a more vnnoble tribe that tribe of Dan it affoordeth vs this good obseruatiō that God bestowes not his gifts euer according to birth but maketh them in vertue equall whom earthly respect humane descent haue made very vnequall Neither doth he yéeld them praise for birth but for gifts graces of his Spirit in themselues and for a singular abilitie to teach others which euery man cannot doo either by some impatiencie in his nature or for slouth or for one thing or other Uery well therefore said S. Hierom Summa apud Deum nobilitas clarum esse virtutibus nescit religio nostras personas nec cōditiones hōinū sed animas inspicit In Epist ad Caelantiū It is the chiefest nobility with God to be indued with vertue Religion knoweth not our persons neither dooth it looke vpon the conditions of men but vpon their minds Thirdly in the example of these worthy workemen is notably commended vnto vs the vertue of agreement and consent in the Lords worke that they ioyne and are not seuered A thing of great consequence if I would follow it by discourse But God make vs all follow it in our places their faithfulnesse in not conuerting any thing to their owne vse and many other good things might be noted in them but I stay CHAP. 36. TUrne backe to the 31. Chapter for the explanatiō of this Chapter concerning these workemen thus raised vp of God and inabled with skill for this great worke In this place note the singular liberalitie of the people to this house of God when they brought so much that they were stayed and stopped from bringing any more O where are these hearts now a daies Note also the rare faithfulnesse of the workemen who gaue notice of this bountie and said vers 5. It was more than needed being much of it gold and pretious stones and costly things What might they in such plentie haue put aside for their priuate profite if they had béene men of such a stampe Thirdly sée the Magistrate in this matter how he also wil not haue the people further charged than is cause when once he knoweth of it All these are examples to vs to learne in our seuerall places to doe the like that with God and man wee may reape like commendation CHAP. 37. 38. 39. REade oueragaine the 25. 36. 27. Chapters where these thinges now repeated are explaned CHAP. 40. OBserue how often in this Chapter is repeated as the Lord commaunded and see how sweete commanded obedience is Were it as swéete to God to be serued with inuentions neuer would these Repetitions be made Beware therfore of these waies and in verie reason conclude that if you looke of your seruant seruice according to your will and not according to his much more may God And if your commaundement be a discharge to your seruant much more is God to his a sure rest and comfort 2 Consider heere what Saint Augustine noteth Moses that is appointed to anoint and consecrate others was neuer anoynted and consecrated himselfe that so we might learne not to value externall Sacraments or signes by the dignitie of the Minister but by the ordinance of God Againe that the inuisible grace is of force without the visible signe when God will haue it so as in Moses here 3 The cloud couered the Tabernacle and the glorie of the Lord filled it That thus hee might grace that outward place now appoynted for holy assemblies to serue him and so to the worldes end teach how great account all people ought to make of their Churches and Churchmeetings whereof I haue spoken before Chap. 25. The cloud ascended when they should trauell and was vnto them a
of minde and woe of heart for his owne fault and the peoples death Dauid bought the threshing floore of Aranah c. And offered Burnt Offerings vnto the Lord wherevpon his comfort followed The Lord was appeased towards the Land and the plague ceased from Israel Thus might I wearie you with Examples but I will adde but one more the example of Salomon who béeing brought of God to the Kingdome of his father Dauid and wisely weighing the great charge and burthen of it as also his owne want of experience and skill to guide so great a ship troubled and perplexed in his heart betwixt a desire to doe well and a feare to light short of what he desired through his owne weakenesse got him in this agonie to his God and offered Burnt Offerings which likewise had effect to his ioy the Lord saw him and heard him and gaue him both wisedome for his charge which he onely begged and riches and honour which he begged not so that before him was neuer such a one neither after him should euer be the like Sée then as I said the vse of this kinde of Sacrifice in all feares and troubles when comfort was wished and a strong stable heart in Gods promises till the time of the same co 〈…〉 for t came without fainting or falling away Secondly after obseruation in what case the burnt Offering was vsed let vs consider the maner and circumstances of it which likewise you sée in this third Uerse c. First it must bee of the Herde or flockes if it were a beast not a wild Hart Bore Beare Woolf c. For these kinde of creatures being fierce sauage cruell and by force brought to death not otherwise could not be figures and shadowes of a méeke milde swéete and gracious Sauiour who willingly and louingly should euen lay downe his life for vs that wée by his death might be saued Secondly it was required to be a Male. The Male is stronger and perfecter than the Female and therefore fitter to shadowe and shew the strength and perfection of Christ in vanquishing sinne death druill and hell which the mightiest Monarche the earth euer had could neuer doe Thirdly it was required that it should be without blemish that is not blind not lame nor broken and so foorth as you may read Leuit. 22. ver 22. which when the Iewes obserued not sée how the Lord complaineth Malachie 1. 8. If any man thinke these bodily imperfections small things to be regarded of God it is very true but for an expresse commandement of God to stubbornely broken by dust and ashes that should obey is no small matter If we looke at the Apple eaten by our first Parents it was but an Apple a matter of small moment but when the Commandement saide no and yet they did it their fault was not small and so the punishment shewed Therefore euer in the Commandements of God we must not regard so much the thing as his Will who being our maker may command what he will and his will being euer iust holy wise and for our good if we haue grace ought to be obeyed precisely carefully and chearfully This condition of the burnt Sacrifice figured out the puritie of that Lambe that indéede had no blemish any way no guile found in his mouth but so cleane as by his cleannesse his righteousnesse béeing imputed vnto vs his Spirit dayly worketh our Sanctification and newnesse of life from sinne and vncleanesse Fourthly your Chapter saith it must be presented of voluntary will so to figure out that Christ should willingly not constrainedly giue himselfe to death for mankinde and peraduenture also to shew that God neuer liketh of constreyned seruice but will haue men doe their duties to him voluntarily as indéed is fit of the creature to the Creator euer Fiftly it must be presented at the doore of the Tabernacle God tying them to a place appointed by him and not suffering them to sacrifice where they listed themselues in euery place Deut. 12. 13. 14. as in the Margin the places are noted If this thought come in your minde why God should thus tye them to a place when as for the shadowing of Christ and confirming the faith of the Godly it seemeth rather it should haue béene lawfull euery where to sacrifice because euery where Christ is a comfort to all beléeuers and Faith in al places should receiue her appointed helpes to make strong and stable from despaire or doubt You againe may remember that there were two reasons chiefly of this Commandement The first is expressed in Leuit. Chap. 17. ver 3. c. Namely that by this meanes they might be stayed from vsing any vnlawfull maner in their Sacrifices and from following the fashions of their adioyning neighbours the Heathens which happily they might haue done if in euery place at their pleasure they might haue sacrificed The second reason was to signifie by this means that he only was the true Sacrifice for sin whom that Mercie seat there in the Tabernacle did represent which in that place where after the Temple should be built to wit in Ierusalem should offer himself for our sinnes If you aske whether by this example at this day a certaine place be requisite you may remember that euen by this example and true experience wisely our Elders haue both thought of prouided that in every Parish there should be a publike place euen a Church or Chappell whither except in case of necessitie all people of that Limyt should come to performe their duties to God publiquely after one maner not allowed at their wil euery one to haue a seuerall place lest priuate places should bréede priuate fancies errors and heresies schismes and deuisions in the Church Sixtly vpon the Burnt Offering you read here they must lay their hand euen vpon the head of it vers 4. And diuers good things were taught hereby to them that vnderstood rightly those Ceremonies then vsed For first the partie bringing that Sacrifice did by this means acknowledge that he himselfe deserued to dye but by the mercy of God he was spared and his desert laid vpon the beast for which he ought to be thankfull Secondly as that beast then was to die for him and to be offered in Sacrifice so did he beléeue Christ should come and die for him Thirdly that it is not enough to beléeue that Christ should come and die for sinne but he must put his hand vpon Christ that is lay vpon him all his iniquities by the hand of his Faith apply Christ to himselfe and beléeue that hée must die then and wée now that he hath dyed for his sinnes my sinnes your sinnes c Being the onely propitiation for sinne The Iewes put their hand vpon the workes of the Law the Heathens vpon their deuised worships Hypocrites vpon their almes fasts prayers c Making these things satiffactorie to God for them and so wronging the Lord Jesus
his All-powerfull blood Fourthly this laying on the hand shewed that men bringing Sacrifices to God should rather sacrifice themselues and all their exorbitant affections than that beast For manie are content to giue their goods to God but themselues to the deuill which God abhorreth Lastly this Ceremonie taught them of what minde they should be when they offered namely of this that they thought the fauours and mercies of God so great and gracious towards them that if they should euen offer themselues to the death for him and indéede dye as that beast must yet no recompence would that be worthy such a louing Lord and answerable to such his great kindnesse When it is said in the Text that such sacrifice should be axcepted to the Lord to be his atonement vers 4. and in the 9. vers for a sweet sauour vnto the Lord or a sauour of rest which pacifieth the anger of the Lord these promises being no deceiuings of men but true as the Promise-maker is euer true We must note and consider that there was a satisfying power in those Legall sacrifices whereby the right Offerer was loosed and clâ—ered from guilt in the sight of God not that brute creatures of theÌ„selues could doe thus but as they were true figures of Christ and grace by him to be obtained and had sacramentally Therefore they satisfied and helped or reconciled to God as at this day we are washed sacramentally by Baptisme Profitable then no further but as they were exercises to true repentance and faith that sinners might learne to feare the wrath of God and to séeke saluation in Christ and Christ onely Seuenthly the burnt Offering was slaine to fore shew the death of Christ O fooles and slowe of heart saith our Sauiour to beleeue all that the Prophets haue spoken Ought not Christ to haue suffered those things to enter into his glorie And he began at Moses all the Prophets throughly interpreted vnto them c. Now thinke with your self wherin Moses that is the Law did so shew the death of Christ as by these deathes and killings of the Sacrifices But who offred the slaine sacrifice any but the Priest No that so it might be shadowed how that there is no power in man to please God but by the chiefe and high Priest Christ Jesus of whom the Leuiticall Priest was a type and a figure Eightly the Priests sonnes offered the blood and sprinkled it round about vpon the Altar that is by the doore of the Tabernacle of the Congregation The blood noting the death of Christ and the sprinckling the preaching of it through the world Ninthly the burnt Offering was flayed and the skinne plucked off then was it cut in peeces vers 6. Hereby was noted the great and gréeuous bitternesse of Christ his Passion who should for maÌ„s sake be stripped-out of all humane helpe and made as bare and naked of all worldly glory shew credite and estimation with men as this Sacrifice was turned out of his skinne Remember what you read in the Psalme spoken of Christ in the person of Dauid I am a worme and no man a shame of men and the contempt of the people All they that see mee haue me in derision they make a mowe and nodde the head saying He trusted in the Lord let him deliuer him let him saue him seeing he loueth him And so foorth as followeth in the Psalme Adde vnto it what you read in Esay He hath neither forme nor beautie when wee shall see him there shall be no forme that we should desire him He is despised and reiected of men c we hid our faces from him he was despised and we esteemed him not Both which Prophecies are Expositions of this shadow may truly tell vs how his skinne was plucked of An other vse there might be to the partie that Offered the burnt Sacrifice euen to teach him to pull-off his skinne and to offer himselfe vp to the Lord flayed and without skinne that is without all counterfeit and bypocriticall shewes without all earthly vaine and proud confidence in himself or any workes or vertue or worth whatsoeuer in him but naked and bare to present himselfe to his God that is with a single a simple a true and a faithfull heart boasting of no desert but humbly crauing mercy and pardon and life for the true Sacrifice sake Christ Iesus who in time should come so suffer for mans sins to set him frée And surely thus still must wée be flayed skinned in all our prayers approachings to God or else we shall deceiue our selues be disappointed of our desire The proud Pharisce in the Gospell was not thus but came with his skinne on and let his example teach vs. The poore Publican was flayed and came with skinne off let it comfort and incourage vs. Tenthly your Chapter saith And the sonnes of Aaron the Priest shall put fire vpon the Altar and lay the wood in order vpon the fire Then the Priests Aarons sonnes shall lay the parts in order the head and the kall vpon the wood that is in the fire vpon the Altar In that body and head and all was laid in the fire it might note how whole Christ should suffer for vs that is Christ wholy both in body and soule for our bodies and soules that had sinned and so you know Christ did verifying and fulfilling the Figure Againe by the head might be vnderstood himselfe and by the parts his Church and members all in the fire all burnt together that it might be shewed the suffering of Christ to belong to his Chosen both in fruite and sense The fruite is his taking away of their sins The sense is their suffering also with him for him which is fit when it shall be his blessed pleasure and alotted to vs but in mercie that so suffering with him we might also reigne with him eternally in his Kingdome The Disciple is not greater than his Master c. Matth. 10. 24. And Blessed is the man whom God correcteth therefore refuse not thou the chastising of the Almightie For hee maketh the wound and bindeth it vp He smiteth and his handes make whole againe c. So saith S. Iames againe Blessed is the man that endureth temptation for when he is tryed hee shall receiue the crowne of Life which the Lord hath promised to them that loue him Thirdly in the fire might be shadowed the power of the Spirit and this Lesson so learned that as the fire gaue those Legall Sacrifices their sauour was as it were the sawce that made them taste well so is the Spirit to all our duties the means to season them and giue them liking with the Lord. Pray then without Spirit and what is it Heare the Word preached without Spirit and what doe you Receiue the Sacrament without this working Spirit and how can you doe well Marke it
therefore that all Sacrifices had either all or part burned with fire c. We know not saith the Apostle what to pray as we ought but the Spirit helpeth our infirmities c. The Spirite beareth witnesse to our spirit that we are the children of God If any man haue not the Spirit of Christ the same is none of his The Spirit is life for righteousnesse sake The Spirit shal quicken your mortall bodies and so foorth This fire therefore the Lord euer vouchsafe vnto vs and we shall doe well Lastly when it is sayd the wood must be layd in order the peeces in order and all in order well might they then and we now obserue and learne how highly God is pleased with order and how much he abhorreth confusion Wherefore the Apostle giueth it for a Rule Let all things be done decently and in order And the more we frame our selues vnto good order the more assurance we euer haue the Spirit gouerneth vs. But the Inwards the Legges thereof shall ye wash in water sayth your Chapter The eleuenth Circumstaunce in this kinde of Sacrifice notably shadowing how Christ our Sauiour brought nothing impure or vncleane vnto his Passion as all other men doe when they suffer For although they suffer willingly ioyfully yet doe what they can they shall euer finde a law in their members rebelling against the law of their minde and leading them captiue vnto the law of sinne which is in their members No man therefore can offer a perfect offering to his God for his sinnes Onely Christ hath whose Inwards and Legges were washed that is who wholly was pure and immaculate within and without euery way This This is my wel-beloued Sonne in whom I and in whom onely I am well pleased Lastly this burnt Offering in this sort vsed and offered was a sweet sauour vnto the Lord sayth the Text. Not that God is delighted as man with any outward sauour but because first being done according to his prescript he accepted it and liked it and secondly he saw in it his slaine Sonne and smelled as it were his obedience which though it was fulfilled in time yet was with God from the beginning as hee was also slaine from the beginning Thus haue you viewed the Ceremonies of the first kinde of Burnt Sacrifices taken from the Herd Consider of them againe and often the Lord being intreated shal make them profitable to you The second kinde of Burnt-offerings ANd if his Sacrifice for the Burnt-offering be of the Flockes as of the Sheepe or of the Goates he shall offer a Male without a blemish c. The first kinde was of the Herde as you haue séene now the second is of the Flockes where againe you may note the Ceremonies before in the other kinde obserued and let that Exposition serue here without any repetition againe of the same things One thing here is which was not before touched namely how they shall kill it on the North-side of the Altar not on any side indifferently but on the North-side onely which was done assuredly to draw this his people from the idolatrie of the Gentiles who worshipped the Sunne in many places and therefore euer in their seruices turned them towards the place where the Sunne was as in the morning to the East at mid-day to the South at night to the West And matters of great moment they would referre to the iudgement of the Sunne The Persians in choise of a King agréed that all should méete at a place on Horsebacke betimes and whose Horse first neighed before the rising of the Sunne he should be King For they tooke the Sun for a God and Horses with them were consecrated to the Sunne as things pleasing to him In Tyrus when seruants and slaues had cruelly slaine by treachery and villanie their Masters and all Freemen they forsooth would make a King of themselues and how Euen thus they would all assemble before the Sunne and he that could first sée the Sunne arise he should be King as chosen out by that their God the Sunne These toyes lest the Israelites should learne of their neighbours the Heathens God not onely by words expresse prohibitions but also by such signes as this would teach and instruct them On the North-side therefore must this Burnt-offering be killed 2 This Ceremonie might admonish them that the full Sunne Christ Iesus was not yet risen vnto them but in time he should come and shine in his strength For these Sacrifices and Legall Rites were but as litle candels that gaue some small light and a farre more excellent Light should they expect that beléeued in due time And now I pray you hath it not appeared and with his glory put out all these dimme Lights of the Law We know it and find it with thankefulnesse euer may we thinke of it For he that reserued vs for these times and these times for vs could haue made vs be borne and to haue our being in the darkest times But now this Ceremonie of turning to the North is gone and we may turne any way and please God The time is come when the true worshippers shall worship in Spirit and trueth euery where and euery way lifting vp pure hands vnto God Thus much would our old Fathers signifie by the placing of the vpper ende of our Churches East-ward not North-ward which they would not haue done if they had thought this Ceremonie had bound men still Let vs then vse things indifferent indifferently and not vnto any superstition or sinne The third kinde of Burnt-offering 1 ANd if his Sacrifice be a Burnt-offering to the Lord of Fowles then he shall offer his Sacrifice of the Turtle-Doues or of the yong Pigeons Behold the third sort of burnt Offerings taken neither of the Herde nor of the Flocks but of the Fowles wherein first the Lorde by varietie did méete with the variable and mutable nature of man and so kept that people from lusting after the fashions of the wicked Secondly he mercifully regarded and prouided for the poore that should not be able to offer the former sorts and so might haue béene discomforted with it This appeareth Chap. 5. vers 7. 11. 14. 21. 22. 2 But of Fowles you sée héere not all sorts might be offered as Géese Cockes and vncleane Fowles whereof you read els-where but Turtles and Pigeons Which Fowles long before this time God appointed Abraham to offer Gen. 15 Happily because these most aptly figured Christ In whom was all holy simplicitie pacience innocencie c. 3 Concerning the Rytes your Chapter specifieth them in this sort The Priest shall wring the necke of it a sunder or pinch it with his nayle so as not the head should be quite plucked of but wounded that the blood might goe out and the creature die Thus was the Passion of Christ shadowed out whose blood was shed and he dyed yet his head not plucked
to Corne which except it fall into the ground and dye it abideth alone but if it die it bringeth forth much fruite And the Apostle calleth Christ the first-fruites The beating also of the Corne out of the husks shadowed the bitter Passion of our Sauiour 2 The remainder a memoriall being burned to God did remaine to the Priests so shadowing out that Christ should not obtaine Heauen for himselfe but for his Church which was represented in the Priest all being a royall Priest-hood Againe it taught how carefull God would haue his seruants for the maintenance of the Ministrie when they sée him so carefull of them and for them From which care how farre they are that spoyle them and all manner of wayes abus◠them let their owne soules witnesse vnto them before the smarting day come And thus doe you profit by this Chapter CHAP. III. THE Burnt-offering and the Meat-offering thus passed ouer this Chapter returning againe to the Sacrifices of liuing creatures speaketh of the Peace-offering that is a Sacrfice of thanksgiuing offered for peace and prosperitie either generally or particularly For who sayth Iob hath beene fierce against him and hath prospered He remoueth the Mountaines and they feele not when he ouer-throweth them in his wrath He remoueth the Earth out of her place and the pillars thereof do shake c. That men therefore might know their peace and safetie both of their persons and goods to procéede only from this Almightie GOD therefore would he haue a set kinde of Sacrifice to be offered of them for the same and called a Peace-offering This kinde of Sacrifice hath something like and something vnlike to the Burnt-offering described in the first Chapter Like were these It was brought to the doore of the Tabernacle as that was the Offerers hand layd vpon the head killed and the blood sprinckled about the Altar as there c. Vnlike were these In that onely a Male might be offered in this either Male or female in that the whole was burnt in this onely a part namely the fat and as you sée vers 4. c in that no part went to any man but the skinne this was deuided into 3. parts one to the Lord one to the Priest and one to the Offerer as you see in the 7. Chapter of this Booke and Deut. 18. in that foules might bee offered in this not c. Of the former nothing néeds to be sayd againe because in the first Chapter they were sufficiently opened but of the latter a little 1 First then what might it meane that in the Burnt-Offering onely a Male might be offered and in this Peace-offering both Male and Female Answere may be made that first the Lord in this would drawe the Israelites from the manner and fashion of the idolatrous Egyptians who in their Sacrifices as Herodotus noteth vsed to offer no Female And secondly hée would herein yéeld a comfort to all women that for them Christ should die aswell as for men and they should be heires of his Kingdome by Faith in Christ aswell as men For there is neither Iewe nor Graecian saith the Apostle there is neither bound nor free there is neither Male nor Female but we are all one in Christ Iesus And ye husbands saith S. Peter dwell with your wiues as men of knowledge giuing honour vnto the women as vnto the weaker vessell Now marke euen as they which are heires together of the grace of Life that your prayers be not interrupted A swéet Sauiour then is the Lord Iesus you sée to women aswell as to men if they haue grace to beléeue and in token here of GOD would haue the Female offered aswell as the Male. It was a blessed Woman that sayd My spirit reioyceth in God my Sauiour And so may euery true-beléeuing woman say with comfort 2 In the Offering of the fat that couereth the Inwards and all the far that is vpon the Inwards c. vers 3. 4. Some haue iudged the delights and pleasures of the flesh to be shadowed which of a true childe of God are to be killed and slaine as Sacrifices were and mortified Others looking at the phrase of the Scripture which vsually noteth by the word fat the best things haue thought that herein was figured taught how men ought to offer to God euer of their best and not as we now a dayes doe of our worst For the phrase you haue it often in Scripture as when God saith All the fat of the Oyle all the fat of the wine haue I giuen thee that is the chiefest or the best Numb 18. In the Psalme God would haue fed them with the fat of the Wheat your vulgar Translation expresseth what that is euen with the finest Wheat-flower In another Psalme My soule shall be satified as it were with marow and fatnesse That is euen as it were with the best things and so in many places more For the matter who in right should haue the best if God should not of whom we haue the best and all whatsoeuer we haue Thinke then of this many wayes by your selfe andaamend what is amisse In your Tythes and Duties do you giue the best Do you offer the fat No no your conscience accuseth you fearefully I feare in this behalfe He that sweareth swaggereth all his youth and intendeth to offer vnto God his old age when for debilitie of body he can doe no more harme doth he offer to GOD the fat or the leane the best or the worst He that hath many sonnes and can indure none to serue God in his Temple but onely one that is lame and full of imperfections doth hée offer willingly the fat vnto his God Who gaue him all these branches of his body and must giue him comfort of them or else he shall neuer haue any but vnspeakable woe and griefe in stéed of it Thus may you go further in this Meditation and be the better by it in many particulars Againe because this fat appoynted to be offered was an inward thing and not an outward Others haue thought that thereby was figured how carefull we must euer be to offer vnto God our inwards without which no eternall dutie can or will please God Hypocrites are full of out-ward holinesse make cleane diligently the out-side of the platter but God abhorreth them and their painted shewes The true worshippers of God take an other course and looke that all be well within The Lord saith Dauid loueth truth in the inward parts and his Sacrifice is a troubled spirit a broken and a contrite heart within not a pale face a downe looke many out-ward sighes that are heard of men vaine fasting from flesh and surfeting vpon Fish c. Enter into thy Chamber and shut the doore to thee and thy Father which seeth in secret shall reward thee openly Still still offer to God thy in-wards Moses prayed within Anna prayed within that her chéeke quiuered with the vehemencie
ignorantly as not thinking of the matter were committed against the Ceremoniall Law chiefly and for which there was no other punishment layd downe either Ciuill or Criminall Neither was this expiation other you must euer remember than as Faith truly tooke hold of Christ figured by the Sacrifice For it standeth firme that it is impossible for the blood of Bulles and Goates to take away sinnes Heb. 10. 4. But Christ with his owne Offering hath consecrated for euer them that are sanctified vers 14. Sée also Rom. 8. 3. 2. Cor. 5. 21. Heb. 13. 11. c. 3 The first person that is named is the Priest that is the High-Priest that is anointed who saith your Chapter If he doe sinne according to the sinne of the people then shall he offer for his sinne which hee hath sinned a young Bullocke without blemish for a sinne-offering vnto the Lord c. By which you may profite thus When you read that the High-Priest had need also some times to offer for his negligences and ignorances you sée how plainly it was taught to that people that the High-Priest was not the true High-Priest which should make perfect and sound satisfaction and attonement to God but another was to be expected of whom that was but a Figure and shadow to wit the Lord Iesus Christ the Sonne of GOD promised in the Scriptures Then for the Ceremonies vsed The bringing of him to the doore of the Tabernacle The laying his hand on his head The killing of him c haue béene expounded before But where mention is made of The blood brought into the Tabernacle of the Congregation you may remember that there were two sorts of these Offerings for sinne One whereof the blood was thus brought in and of these the Priest might eate no part but the flesh the Skinne the head c were burned without the Hoste vers 11. An other whereof the blood was not brought in and the flesh of such the Priest might eate Chap. 6. of this Booke and 10. The sprinkling of the blood seuen times signified that the satisfaction and expiation for and of sinne made once by Christ endured good for euer in all ages and times and néeded not to bée iterated The number of seuen representing the whole time of this worlds continuance Others by this seuen-foldsprinckling haue thought that the grieuousnes of sinne was shadowed and noted For say they it is written He that slayeth Cain shall be punished seuen-fold that is grieuously And againe If Cain be auenged seuen-fold truely Lamech seuentie-times seuen-fold that is more grieuously a great deale Wherefore this seuen-times sprinkling of the blood might note that euery sinne with God deserueth seuen punishments that is sharpe and great punishment if he should deale with vs in Justice and not in mercie 4 The blood was put vpon the hornes of the Altar of sweet incense to signifie that no prayer can perce vnto God but in and by the blood of Christ All the rest of the blood was powred at the foote of the Altar of burnt Offering to note still the true shedding of CHRISTS blood for mankinde and because also it was holy it might not bée cast out as prophane The burning of the body without the hoste plainly shewed that Christ should not suffer in Hierusalem but should be led out of the Citie to a place appointed and there suffer which you know was fulfilled accordingly Heb. 13. 11. 12. And the whole Bullocke was to be burned being a sinne offering to teach men to burne all their sinnes and not to diuide them as we do when we say I will amend my drunkennes but I cannot leaue my swearing or if I leaue that also yet my licencious life a litle more must haue a swinge c. But burne all thou were best and willingly kéepe none burne them I say by true sorrow and detestation of them euen All All lest but one béeing wilfully still delighted in burne thée all and wholy in Hell for euer When Moses with the Israelites was to depart out of Egypt and Pharaoh would haue had them leaue their cattell behind them sauing what they intended to sacrifice Answere was made they would not leaue one hoofe of a beast behinde and so deale you with your sinnes leaue not one hoofe of sinne behinde No one sinne no part of sinne that is still I say by wittingly willingly and boldly continuing in it and delighting in it Otherwise frée from sinne in this life we cannot be But through the grace of GOD we may be frée from presumtuous pleasure in sinne and sigh and grone more and more for that any way we should offend so good a God as we finde infinite wayes of him that we do offend desiring and longing to be frée euen from all sinne 5 In that there is more solemnitie about the Sinne-offering of the Priest than of a priuate-man you may first sée the care of God to set out to his Church the Dignitie of his Calling which euer with him was great and for him with all that truely reuerenced and feared his name Secondly you may thinke of the greatnesse of sinne in such a One. For the more is required to the expiation of it the greater is euer the sinne The like may be said of Princes faults and great mens Also by the heauy punishment which God hath layd on them when they fell the same appeareth for how heauily did God punish Eli the Priest for not correcting his sonnes faultes but by a sinfull kinde of gentlenesse suffring their grieouous misdemeanours to continue King Saul for sacrificing against the Law how sharply punished Dauids adulterie and murther O how fearefully punished Horribly and suddenly will God appeare to the great Officers of his kingdome And The mightie shall be mightily tormented saith the Booke of Wisedome Read your selfe the 6. Chapter of the Booke 6 In the 13. verse Note how a multitude of offendors excuseth no offence but if euen the whole Cōgregation should sinne through ignorance yet a sinne-offering must be offered by them all and their number yéeldeth no excuse Great was the number of sinners when God sent the Flood but their number defended them not So in Sodom and Gomorrha the offenders were many Ten Tribes of twelue fell away from GOD and became Idolaters Broad is the way that leadeth to Hell and many finde it going to Hell though they be many c. Secondly obserue with your selfe the phrase hid from your eyes and sée the state of many a man and woman doing euill The matter is hid from their eyes in Gods anger and albeit they lie at the pits brinke of damnation and destruction yet they sée it not féele it not are not troubled with it Because indéed they neuer sit and take an account of themselues and their workes laying them to the Rule of the Word which if they did conscience would quickly bite and spie and
loue to them as also in accepting of their little aswell as of the greater Sacrifices of richer persons It hath béene touched before but it can neuer be learned too much so weake are we and subiect to doubts 5 Note againe in the 11. Verse how no Oyle might bee put vpon that Offering neither any incense Oyle signifying gladnesse and Incense a swéete sauour The Lord by this Ceremonie shadowed how hatefull a thing sinne is and all that commit it till the Lord be reconciled to them againe He hath no ioy in vs neither yéeld we any swéet sauor And as he ioyeth not in vs so should we not ioy in our selues For if we do we powre Oyle vpon our Sacrifice contrary to the Law and if we thinke well of our selues we put incense also vnto it The Lord loueth a sorrowing sinner adorned with sackcloth and ashes and they that so weepe shall laugh he abhorreth proud sinners that doe euill and yet reioyce assuring such laughers that they shall weepe But alas our dayes who sorrow lesse than they that sinne most and who are more lustie and iolye than they that haue least cause if they knew their estate Read the 21 of Iob and sée the merry dayes of the wicked so in the Booke of Wisedome againe in many more places in the Scripture These men offer prayers to God at times after their fashion but they put Oyle and Incense vpon their Offering they reioyce and are merry being full of euill and they thinke their smell is as Incense to God pleasing and acceptable when hée abhorreth them and all their workes O take héede therefore of this vuféelingnesse and remember this Ceremonie often in al your doings and you disliking your selfe the Lorde shall like you in his liked and beloued Sonne your onely Sauiour euer 6 In the 15. verse Sée and marke the Law against purloyning and taking away of Tythes or First-fruites due to the Priests God still loueth his Ministers and still requireth that they be honestly liberally maintained God still abhorreth the wilfull and wayward breakrs of such Order for their maintenance as the Christian Magistrate in his authoritie according to right establisheth and appointeth Therefore let such as desire to be acceptable to God neither offend him nor their own consciences by such fraud and iniurie S. Augustines Speach is as true as old The fault is not forgiuen with God vnlesse that which was taken away bee restored to men not that restitution taketh away sinne before God but because true Faith must néedes haue good fruite and cannot be without restitution if there be power and if not yet in heart and will For againe Saint Augustine If that which is another mans sinfully purloyned by me be not restored repentance is but feigned there is none indeede How little this false and vniust dealing with Gods Ministers is regarded with many in these dayes who knoweth not and they are neuer troubled for it much lesse doe they purpose either restitution or amendment But the day will come when it will smart this Lawe of God hauing his enduring equitie and God in other places professing That this robbing of his seruants is the robbing of him and so he taketh it and so will punish it But let this suffice of this Chapter These things will come in other places to be remembred againe CHAP. VI. THis Chapter first speaketh of the Offering for Sinnes that are done willingly And secondly setteth out more fully the Rites and Ceremonies of other Sacrifices briefly touched before beginning with the fire and ashes of the Burnt-offering Of the former the Text saith thus If any sinne and commit a trespasse against the Lord and denie to his neighbour that which was taken him to keepe or that which was put to him of trust or doth by robbery or violence oppresse his Neighbour Or hath found that which was lost and denieth it and sweareth falsly for any of these things that a man doth wherin he sinneth when I say he thus sinneth and trespasseth he shall then restore the robbery that he robbed or the thing taken by violence which he tooke by force or the thing which was deliuered to him to keepe or the lost thing which he found Or for whom soeuer hee hath sworne falsly he shall both restore it in the whole summe and shall adde the fift part more thereunto and giue vnto him to whom it pertaineth the same day that he offereth for his trespasse Also he shall bring for his trespasse vnto the Lord a Ramme without blemish out of the flocke in thy estimation worth two sickles for a trespasse Offering vnto the Priest And the Priest shall make an atonement for him before the Lord and it shall bee forgiuen him whatsoeuer thing hee hath done and trespassed therein This Place thus written out at large yéeldeth great comfort to many a trembling soule and therefore duely to be regarded Sinnes of ignorance haue not such blacknesse in them although Sinnes as you saw before as sinnes wittingly and willingly committed and therefore when féeling commeth this Circumstance of knowledge greatly afflicteth the conscience But blessed be God euen these sinnes also finde mercie with him vpon true Repentance So did Abraham for his lye which contrary to his knowledge hée wittingly and willingly committed So did Dauid for his fall Peter and many more Here you sée a Speciall sacrifice appointed and an atonement to bee made Should it not be so likewise now that euen for these sinnes there were an atonement by Iesus Christ our state vnder the Gospell were worse than theirs vnder the Law Yet let no mercie and goodnesse in God make vs bolde and presumptuous to sinne but with Dauid pray against such kinde of sinning euer Keepe me O Lord from presumptuous sinnes that they haue not dominion ouer me c. 2 You may obserue the examples or particulars layd downe in the Text and sée how before God all these are sinnes which yet many persons in the world make little reckoning of To denie the thing committed to our keeping To breake the trust reposed in vs To robbe our Neighbours and violently to take things from them To denie that which was lost and wee haue found To sweare falsly many times and euen for trifles with such like doe euery one thinke them sinnes and stand in feare to commit them No we know it well they are lightly thought of by too many But let Gods Lawe profit all his to a true knowledge what is sinne and to a due care to auoide it when we know it So shall it he well with vs for euer and with those also we wish well vnto after vs to a thousand generations 3 Note in the 5. vers The restitution againe which God appointeth to be made to the owners euen with a fift part more the same day that hee offereth for his trespasse And still gather this Doctrine for your vse That
that God regardeth the Sparrowes and forsaketh them not though two of them shall be sold for a farthing yea the beastes skinne in the Law hée vouchsafed to thinke of and to dispose of it to his will and hée telleth vs we are better than Sparrowes and therefore better also than the beasts-skinne that hath no life as the Sparrowes haue Hée saith O yee of little Faith If we doubt of it and therefore I know he will and doth thinke of me and I shal haue in his time euer what is conuenient and profitable Secondly it shewed that swéete and comfortable care that the Lord then had and still hath of the Ministerie that it should be maintained and not defrauded of the least thing alotted to it which still he sheweth in all other particulars vrging still that they be giuen to the Priests according to his will Great things to moue our consciences in these dayes if God be with vs to a true and iust dealing with those that serue at the Altar amongst vs and not so gréedily so wickedly and so vnféelingly to rob and spoyle them as we do If this people of the Iewes had done so in these matters alotted to the Priests as we do with our Tythes and portions giuen to the Church in our dayes do you think or can you think GOD would haue indured it No you know well he would not And is he changed will he not still haue vs taught by the Ordinance of his Word still them that serue at the Altar to liue of the Altar Are not these duties from vs now as due as euer those were then It may not it cannot with truth be denyed How then may we first or last escape the wrath of God for sinning so as if the Iewes had sinned we confesse that God would haue seuerely punished it If you say so much and so much is ynough for him and this that he may spare Make the case so of the Israelites and in this particular of the beasts skinne durst any flesh haue so reasoned then Beware therefore of making your selfe a iudge where you are none of robbing them that haue the title and inriching your selfe that haue no right What is alotted by the Gouernment you liue vnder is his and not yours if he be not worthy so much the Law helpeth that by a due tryall of him and yet leaueth the maintenance still to a more worthy not to you Harden not your heart against God against Law against right and truth accustome not your heart to couet your neighbours due your hands to purloyne it by fraude or to take it by strēgth it is theft spiritual theft Sacriledge your house receiueth stolne-goods the wrath of God may happily shake the foundation of it for such sin and you in yours or you yours be punished Thirdly this care of the Lord for the beasts-skinne to appoint it to one that should haue it well taught that people then and still teacheth vs euer to be carefull to preuent strife and to take away all Questions and controuersies as much as wée may that euery one knowing what is his may therein rest and peace ensue The more God hath giuen you the more must bée your payne this way in your good health and perfect memorie 2 Your Chapter goeth on with the Peace-offering whereof he specifieth two sorts the one of Thankesgiuing the other of a Vow Touching the first you remember how greatly GOD testifieth his liking of it throughout the Scriptures In the 50. Psalme he séemeth to preferre it before all others in some sort For I will not reprooue thee saith God for thy Sacrifices or forthy Burnt-offerings because they were not alway before me I will take no Bullocke out of thy house nor hee-goates out of thy Folds For all the beasts of the Forrest are mine and so are the cattell vpon a thousand hilles c. Offer vnto God thankesgiuing and pay thy Vowes vnto the Most-High Who so offereth vnto mee thankes and prayse he honoureth mee and to him that ordereth his conuersation aright will I shew the saluation of God Vnto thee therefore O God saith Dauid will I pay my vowes vnto thee will I giue thankes O that men would prayse the Lord for his goodnesse c O that they would offer vnto him the Sacrifice of Thankesgiuing and tell out his workes with gladnesse and so foorth all the Psalme ouer you sée it is repeated as the foote of his Song Ionas said I will Sacrifice vnto thee with the voyce of Thankesgiuing and will pay thee that that I haue vowed Saluation is of the Lord. I will prayse the Name of God saith Dauid againe with a Song and magnifie it with Thankesgiuing This shall please the Lord better than a Bullocke that hath hornes and hooses Yet careth not the Lord so much for this in respect of himselfe as forman because there is nothing that increaseth Feeling Faith Hope and Prayer as this exercise of Thanksgiuing doth Let it therefore be in vse with vs more and more that is so accepted of him to whom we owe so much 3 In the 13. verse you sée Leauen admitted of which before you remember was reiected and forbidden Hee shall offer his Offering with cakes of Leauened-bread c. Leauen therefore in the Scripture is taken both in ill part and in good part In ill part Matth. 16. 6. 1. Cor. 5. 6. Gal. 5. 9. In good part Matth. 13. verse 33. and Luk. 13. verse 21. when the Apostles are resembled to a little Leauen that leaueneth the whole Lumpe they being sent out of God into the vnleauened world by preaching and teaching to leauen it cleane through And there is a Leauen of the new nature accepted as the Leauen of our old nature is reiected For looke how the Leauen maketh the bread sauourie and strong and wholesome Looke also how it maketh it rise and heaue vp which otherwise would be sad and heauy so doth Gods regenerate Spirit change vs make vs sauorie and all our duties pleasing to God in our new birth and we rise vp yea our hearts and soules are heaued vp in all loue and thankfulnesse to him that in mercie hath so looked vpon vs. This Leauen therefore of new nature is accepted Try your selfe then in your secret Meditation how you are seasoned whether with old Leauen or new It will be good for you to take this viewe and heartily to pray for what you want Are you a Minister called of God to leauen his people with good Leauen Looke how you doe it and be painfull Faithfulnesse will be crowned when slouthfulnesse shall be condemned and condemne you And submit your selfe to the profit of your people not hunting after your owne glory that you are thus and so learned eloquent profound and so foorth If your people profit not because you flie too high a pitch for them and scorne to lay a foundation of the
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
But yet God knoweth them and â—ee is iust if they amend not No gaudie gallants can deceiue him but his eyes pierce through all Maskes and colours whatsoeuer Allegorically some haue saide these things in the Leaper shadowed the state and case of all wicked men and women As the rent clothes that they are vile and odious before God his bare-head that in Christ their head they haue no portion but are depriued of him his lippes or mouth couered that such gracelesse persons cannot open their mouthes before God in any praier to be heard his shutting out of the Campe that such are to bée excommunicate from the number of the faithfull and are depriued of the heauenly inheritance c. Sée more the 22. Chapter 6 In the 47. ver you read of the Leprosie of garments c. Which kinde of contagion and infection the Lord in his infinite mercie hath made vs ignorant of The washing commaunded here of such garments admonished them and in them still vs that our dutie is to abstaine from all vncleannesse and to purge our selues from all pollution both of body and spirit If garments may haue such things layd vppon them by God how much more our flesh and our bodyes and therefore againe thinke with all thankfull thoughts of the blessing of health and of the meanes vouchsafed of God for health as Prayer Physitions Chirurgions Hearbs and Medicines many whereof the wise Syrach speaketh in his 38. Chap. reade it often and with feeling One sight of your face in a glasse as the Lord could smite it in a moment would make you féele and sée what God doth for you in giuing health and fréedome from such strange sores c. 7 Much more might bée noted in this Chapter but it is fitter for Physitions and therefore I passe it ouer Onely I will remember a Question mooued whether for any such fearefull infections a man and wife may bée diuorced and leauing all large discourse which they that are fit may haue in many Writers I answere bréefly that more causes of diuorce than wée read in Scripture wée may not presume to make and that is but in the case of Adulterye This excepted the Rule standeth firme Whom God hath ioyned together let no man put asunder Secondly it were a kinde of bitter crueltie to adde such affliction to the afflicted so sore alreadie as to take husband from wife or wife from husband who mutually should comfort each other in all extremites and crossing woes of this changing world and with that condition haue béen ioyned and plighted their troth one to the other that in sicknesse as well as health they would cleaue together forsaking all others till the death of one of them But then againe on the other side as cruell and inconvenient it were to bynde the partie cleane to company and due beneuolence with the infected For this were euident danger to the cleane and to the seede that should come of them in that case and so consequently to the Common-wealth also by the spreading of such a fearefull maladie in it Wherefore the middle-way is best for all parties Namely that the knot of Mariage remaine vnbroken and the partie cleane performe all Offices of helpe and comfort to the vncleane sauing coniunction of bodyes that the partie infected sée how hée is called of God vnto Chastity during this case of his and therefore by Dyet by Watching and Prayer and all good meanes indeuour to kéepe his body vnder from such desires laying his sinnes to his heart for which this much more is due vnto him although happily imposed vppon him not for his sinne but for his tryall and the glorie of God and yet taking a true and comfortable hold vpon his God whose mercie hath neither bottome nor measure and who hath promised most graciously that hée will neuer lay more vpon any childe of his than hee shall be able to beare but will giue an yssue to the temptation and tryall that he may beare it Thus God hath his time to heale as well as to stricke to comfort aswell as to afflict and to wipe all teares away aswell as to cause them any way Looke vp then to him and euer trust in him Say with Iob in a holy chéerefulnesse If the Lord shall kill mee I will not shrinke from him With Heli and Dauid It is hee it is hee let him doe his good pleasure His correction hath an ende but his loue shall neuer haue an ende if I submit my selfe and bée patient Let friends also be full of comfort to such a one and not by the least looke word or action adde griefe vnto griefe God will sée it and reward it CHAP. XIIII NOw that it is most true God hath a time to heale as well as to strike and to comfort aswell as to grieue behold your selfe in this Chapter where you shall read that many thus afflicted were in God his goodnesse healed againe and restored both to their houses in the host and their places in the Tabernacle as sound as euer they were The Ceremonies of this restitution are here also appointed both to the one place and the other whereof let vs labour to make some good vse to our selues 1 Hee was brought vnto the Priest as to him that must iudge whether hee was cleane or no and why the Priest was so appoynted to be Iudge you had the reason in the beginning of the former Chapter But where must hee be brought vnto the Priest into the Campe Congregation where the Priest was No but the Priest saith the Text shall goe out of the Campe and consider him So is it still the dutie of all faithfull Ministers to goe to the sicke to sée them and consider their estate toward God ministring comfort to them in due season whilest their hearing is good their vnderstanding good and their memorie good For when these things are decayed we labour often to little purpose And would God both they that are sicke had more care often to send for their Ministers to them in due time and the Ministers when they know it to goe and with all care and diligence to labour with them whilest time serueth For it is too late for both parties when Death hath stricken his strooke 2 If the Priest thus comming to him found him cleane then did hée so pronounce him to be and appoint him to offer his guift c. But except hée were cleane the Priest durst not pronounce him cleane Thus remayned the glory of his health to God that had giuen it and to the Church the vse of the Ministerie both for order and comfort Sée héerein the manner of our Absolution reteyned in the true Church of Christ and practised Wee doe not heale the sinner from his spirituall disease of soule by forgiuing his sinne as the Priest here healed not the reall disease of the body by making him sound but when wee sée heartie repentance and
whereby this Leprosie was discerned of the Priest you haue in the Text deepe spots greenish or reddish which séeme to belower than the wall Also how the Priest might not rashly condemne the house but must shut it vp a time and then loke vpon it again and yet we can hastily and rashly condemne our brethren our equals our betters that they are thus and so There was an easier clensing by scraping and changing the infected stones and a harder clensing by quite pulling it downe God gently dealeth with sinners if it may serue and quite ouer-throweth the incurable The expiation sheweth we ought to haue cleane houses and the Offering noteth from whom all health is euen from God CHAP. XV. SOme other vncleanes incident to man and woman is mentioned in this Chapter whereof modestly you may thinke as you read it Unto the 9. verse he speaketh of man and then verse 19. of the woman For vse vnto your selfe first consider by occasion of these things that originall corruption which is gotten into our nature by the fall of our first Parents through which we are most vncleane many wayes in the eyes of God The Lord hath a great care to worke this meditation in vs strongly when hée so amplifieth these natural vncleanesses in vs as that euery thing is made vncleane which toucheth him in that case Euery bed whereon hee lyeth euery thing whereon hee sitteth whosoeuer toucheth the bed shall wash his clothes c. He that sitteth vpon the seate where hee sate The saddle that hee rideth on yea the vessell that hee toucheth and so foorth So also of the woman in the latter part of the Chapter modestly read and be edified Thinke of the Scriptures that note this corruption in vs telling vs that all the imaginations of the thoughts of our hearts are onely euill continually That in vs that is in our flesh dwelleth no good thing For to will is present with some as with the Apostle that spake it and yet he found no meanes to performe that which is good For hee could not doe the good which he would but the euill that he would not that did hee And so foorth as followeth in that Chapter most notably That they which are in the flesh sauour the things of the flesh That the naturall man perceiueth not the things which are of God but they are foolishnesse to him c. Thinke what particular parts of vs are charged with this corruption sée if they be not the very chiefest as the vnderstanding the will the heart the eyes the eares and so foorth Be mooued with it and renouncing your selfe séeke for remedie where it onely is and not in your selfe Follow the Counsaile of the Apostle take his words as an explication of the end of this Ceremonie Namely that wée indeauour to cleanse our selues from all filthinesse of the flesh and Spirit and that wee finish our Sanctification in the feare of GOD. To this end the Lord hath ordained holy Matrimonie and taught that it is honourable among all men To this end hée hath forbidden all vncleane lusts and taught vs that Whoremongers and Adulterers hee will iudge For this is the Will of GOD saith the Apostle Euen your sanctification and that yee should abstaine from Fornication That euery one should know to possesse his vessell in holinesse and honour And not in the lust of concupiscence as the Gentiles which know not God And blessed are the cleane in heart saith our Sauiour Christ for they shall see God Strengthen your selfe therefore in this holy course by these Scriptures and the like Consider often the Commandement of God in whose hand is death if you disobey Consider his nature that hée is puritie and cleanenes it selfe and as hée is our heauenly Father so should wée bée his children and seruants Consider how it is impossible to pray to him aright with an vncleane minde for any want wée haue Consider what hope wée can haue of eternall life if we loue vncleanenes when the Rule is thus Follow holinesse without which no man shall see the Lord. Consider the hurt of example The danger that groweth to a Common-wealth when for such filthinesse the Lord often ouer-throweth a whole state as the licentious life of one Paris did Troy And finally thinke what vgly diseases and maladies what rotting and burning what shame and confusion the Lord layeth euen in this life vpon vncleane persons besides the fearefull fall eternâ—ll that is assured afterward when this life is ended Meditate I say of these things and pray continually for grace and strength Say with the good old Father when any wicked motion péepeth vp O Lord helpe O Lord strengthen for I suffer violence and am assaulted c. 2 In the washing here mentioned and in the Atonement note the mercie of God towardes all miserable sinners and sée with comfort that although the fall of our first Parents hath thus blotted vs and spotted vs that indéede we are most vncleane yet ought wée not to despaire but take hold of him by a liuely Faith Who will not the death of a sinner but rather that hee should repent and liue disliking himselfe for his manifold sins and cleaning to his God for his manifold mercies And when you read thus often of water cleane not in the clement or creature of water but remember Saint Iohn that Iesus Christ came by water and blood and it is hee onely that washeth away our spots and saueth vs from our sinnes Water cannot do it nor any worke of ours but if wee wash our selues with snow water as Iob saith and purge our hands most cleane Yet shall he plunge vs in the pit and our owne clothes shall make vs filthy And by the Offering of the Turtles it was playnly figured that not in themselues but in some other they must bée made cleane from all their impurities I remember the Speach of a good Writer yet a Fryer and I pray you marke it There are some saith Hee That thinke themselues by and by made cleane if they shed a few teares and bewayle their sinnes Multiply their fasts and giue Almes c. But my Brethren although these bee good things yet they are not equiualent to our sinnes Thus breaketh trueth out of them that otherwise affected Rome Sée then how Poperie wrongeth the soules of men in sending them to the things that cannot helpe and drawing them deceitfull from the true and perfect sanctification and satisfaction of Christ Remember the words of One of theirs We runne with great boldnes to the Saintes that by their merites and prayers wee may come to immortalitie Come vnto her all ye that trauell and are heauie laden meaning the Virgin Marie and shee shall refresh and comfort your soules What is it to leaue the fountaines and springs of God and to digge vnto our selues Cisternes that can hold no water if
this be not Saint Iohn telleth vs Hee Hee not she shee is the propitiation for our sinnes And therefore Come vnto him all that trauell not vnto her c. But thus séeing our manifold vncleanenes and the right remedie of it by modestly and chastly reading ouer this Chapter I wade no further in it This is a taste of the vse of it More will follow in the next Chapter and Chapter 23. CHAP. XVI 1 STill the Lord goeth on to note mans imperfections how he is freed from them séeing herein consisteth all that wée truely know our selues to be as we are and the way of God appointed for our remedie First hée forbiddeth Aaron at al times to enter into the holiest of all whereby may be learned that euen Ministers aswell as other men are not rashly to enter into all the things of God but to stand in reuerence of some mysteries either dealing not at all or very aduisedly and sparingly with them as their nature requireth 2 It is shewed how he should come in when hée did enter Namely with a yong bullocke for a sinne offering and so foorth Learne wée may by it with what ornaments men and women should come before God It is not silke nor veluet that he careth for neither the costly Iewels of pearle and stone that wée thinke so highly of but come with a sinne offering that is come with an humble acknowledgement as this sinne offering figured that thou art a sinner confesse it to God with a gréeuing heart and bring Iesus Christ in thy soule with thée offering him by thy true faith to God his Father as a sure safetie for all sinners against deserued wrath and punishment 3 Hee must also put on the holy linnen coate c. Another shadow of Christ his righteousnes wherewith wée must be clothed and couered if wée euer finde acceptance with God For to that end Aaron did change his garment to shewe that hée sustayned an other person who was holy he himselfe beeing but a man subiect to imperfection and sinne To which end tended also his washing and sacrifice héere mentioned 4 This likewise serued to beat into the people their corruption when they sawe Aaron thus changed that was the Priest chosen of God and anoynted with the holy Oyle For if hee might not enter but in such sort how much lesse might they appeare at any time before God but in Christ and by Christ shadowed in all these sacrifices And concerning this once entring into the Holy place you haue had the figure of it before and the Place to the Hebre. noted Chap. 9. verse 8. Aaron entred but once a yéere and Christ but once the Tabernacles diuers Aaron by blood Christ by blood but the blood diuers Aaron made an Atonement Christ made an Atonement but in a differing manner Aaron outwardly or ciuily as touching the sight of man Christ of the conscience truely and rightly and touching God Hebr. 9. verse 9. 13. Aaron often Heb. 10. 11. Christ but once verse 12. 14. Aaron confessed sinnes and layd them vpon the Goate but his owne sinnes aswell as the peoples Christ had no sinnes of his owne and ours hee bare himselfe and layd them vpon himselfe not vpon any creature whatsoeuer 5 The two hee Goates béeing presented lots were to be cast ouer them one Lot for the Lord and another for the Scape Goate Thus was it shadowed that in a sinner there is nothing to make him worthy of God his choise And therefore as GOD would not chuse either the one Goate or other but by lot the one was appoynted and not by choyse so wee are accepted whensoeuer we finde fauour without all merit or matter worth or dignitie in our selues to mooue the Lord to such goodnesse 6 The Goate vpon which the Lords lot fell was offered for sinne-offering And Incense cast vpon the fire to make a cloude to couer the Mercy-seate that Aaron dyed not the one shadowing the death of the Sonne of God the other with what feare reuerence we ought euer to come before God For if to Aaron the Maiestie of him were so dangerous how much more to others not to bée compared to Aaron Would God we thought of this euer when we come to Church to doe our duties to him Then would there not in that place bée so much light behauiour and sléepie vsage of our selues as is by which things the holy place is defiled verse 16. Homines ita contaminant Dei sacra ne quid tamen discedat eorum naturae nec dignitas violetur Quare diserte exprimit Moses purgari Sanctuarium ab inquinamentis non suis sed Filiorum Israel Men doe so pollute the holy things of God that nothing departeth from their nature neither is their glorie violated Therefore playnly doth Moses lay downe that the Sanctuarie is to bee purged from pollutions not of their owne but of the Children of Israel 7 But as touching the other Goate called the Scape Goate it was brought aliue And Aaron saith God shall put both his hands vpon his head of it and confesse ouer him all the iniquities of the Châ—ildren of Israel all their trespasses in all their sinnes putting them vpon the head of the Goate and shall send him away by the hand of a man appointed into the wildernesse So the Goate shall beare vpon him all their iniquities into the land that is not inhabited c. From this Law of God no doubt did spring that Custome among the Heathens who offering Sacrifices as Herodotus witnesseth of the Aegyptians vsed to banne and curse the head of the beast offered in Sacrifice with these words That if any Euill bee to come either vpon the Sacrificers themselues or vpon the whole Countrey of Aegypt it would please the Gods to turne all vpon that Head The Massilians also yearely vsed to make an Atonement or expiation for their Citie with some holy man whom decked and set out with holy garments and with Garlands after the maner of a Sacrifice they led through the Citie and putting all the euils vppon his head that might any way hang ouer their Citie they cast him into the Sea sacrificing of him so vnto Neptune speaking these words with great solemnitie Be thou an expiation for vs. Thus the Heathen catched at things but not in a right maner whereby wée may well sée what a darkenesse it is to bee depriued of the light of the Word of God In like maner receiuing it from the Doctrine of the olde Fathers by the tradition of Noah his sonnes that there should in time come a Man who taking vpon him the sinnes of all men should become a Sacrifice for the saluation of all men and not vnderstanding the maner how this should bée they vsed in great extremities perils as Plagues Famine Warres c to offer vp men to their Gods to appease their wrath thereby So in Liuie wée
wayes to worke anger answered Castitatem meam accuratè tuendo quicquid ille vult alacriter faciendo nullas res eius curiose vestigando c. By preseruing mine owne câ—â—stitie carefully by doing whatsoeuer he willeth cheerefully and by not prying into or medling with any matters of his curiously or busily c. Three notable vertues in a wise woman to continue loue and peace betwixt her and her Husband the contraries whereof are causes of many fires and flames where they should not be For these points of rare wisedome and for that she had béen a meanes to preserue many a Senators life and others that were questioned and in danger in her time had not she graciously wrought for them and for that she had brought vp many a mans child by her charity and married many a poore Mayden by her liberalitie she was mourned for a whole yéere by all the Matrons and women in Rome when she was dead by a speciall decree of the Senat. So will vertue priuate and publique haue his due honour with thankefull hearts at last Chast she was you sée and no enuie or malice of man or Diuell can burie that vertue so but that it will rise and liue with renowne in despight of all Diuels Matronis dos pulcherima vita pudica O! it is a dowrie of dowries to a woman a chast and vertuous carriage of her selfe If she be hard of fauour yet when she looketh in a glasse she may chéerefully say to her selfe Woman comfort thy selfe for thy beautie is inward thou art honest and it is a great and an approoued beautie of all men If she be faire and not chast she may sigh and say O how faire shouldest thou haue beene if honest Nulla reparabilis arte lapsa pudicitia No art of man wit can make whole againe decayed and broken vertue in this point therefore with all power and strength of will wit prayer preserue it and leaue the report of it to the comfort of your posteritie and friends Obedient also you see was this worthy Liuia to her husband not onely doing but doing cheerefully that is without any maner of crossing or stopping grudging or grieuing whatsoeuer hée required A vertue againe that will not die but force-foorth praise euen froÌ„ very enemies Vir a vi dictus mulier a mollitie A man hath his name of strength and force a woman of softnesse because in all things towards her husband shée is soft and gentle and most readily obedient and tractable Gods lawe hath so appointed that they should obey and all vertuous woman deepely regard it Uery Aristotle an Heathen man could write and teach that a good woman taketh her husbands will to bee a Lawe to her which she will obserue and not violate The starres all haue their light from the Sunne and if you aske them they will very thankfully acknowledge it The bodie hath his grace from the head and will be ruled by the head in all things without gain-saying The man you know is the womans head Ephesians 5. Women had their vâ—â—les and still haue their long haire to note this holy order of obdience and subiection to their husbands and therefore it was saide Etiam Anathema sit mulier quae comam sibi amputat quam Deus ad memoriam subiectionis illi dedit Euen accursed let that woman bee which cutteth of her haire giuen her of God to remember her of obedience and subiection to her husband Vashti her refusall to come when the King sent for her turned to her hurt you knowe and the example of such disorder is desired by all the Wise to bée preuented Sara is proposed to all vertuous women to bée followed in her ready louing and constant obedience to her husband Abraham calling him Lord c. The third Vertue of renowned Liuia was you saw that shee busily pryed not into her husbands actions neither medled with his matters but left his place and the workes of it vnto him herselfe dealing with her owne duties And what a thing is this to preserue loue and peace euer betwixt couples Iezabels such medling with the matter of Naboth wounted Ahab ouerthrew herselfe and the ignominie of it liueth and will neuer dye Stories doe yéeld vs many other examples and I would our owne times yéelded vs none I speake of vnfit curiositie and not of any good concurrence in well-doing For wee all know Pilate had been happie if in that matter of his Office and of Iustice hee had hearkened to his Wiues dutifull wish and not proocéeded as hée did against the Lord Jesus Thus remayneth honourable Liuia the Empresse a worthy Example to all of her Sexe how to liue in Loue and Peace with their husbandes so that no diuorce shall bée either spoken or thought of during life but longing wishes for contynuance many yeares and euen to bée the later of the two that goeth to the earth For such Wiues as they were worthy ones whiles they liued so will they bée missed and many times thought of when they bée gone Héere might I stay but since I am entred into this matter giue mée leaue to adde two or three things more beeing euer-shining Vertues in Women and great meanes of Loue Amitie and Vnitie betwixt married couples Faithfulnesse to their Husbands is one I meane a true constancie of heart preferring their wel-doing before all men and matters whatsoeuer worldly Such as was in Zipporah Moses his Wife who most tenderly louing her Childe and therefore very loath to shedde any of his blood yet when shée saw her Husband in danger for omitting that Circumcision rather than hee shall miscarrie shee addresseth her-selfe and that spéedily to doe that dutie whereby her Husband might liue although her childe smarted And shee did it not in a furie as some haue taken the place but in a most faithfull affection to the preseruation of her husband like a louing wife Neither doe her wordes Sponsus tu mihi es sanguinum Thou art a husband of blood vnto me sound foorth anger and choler but sweetnesse and loue as if shée had said My loue to thee hath been such deere husband as that it hath made me forget woman-hood to lay aside all motherly affection and to redéeme thy life and contynuance to mée with the blood of my childe c. Such againe was that in Michal to Dauid her husband when she let him downe at the window to escape from her fathers furie and layd an Image in the bed as if hée had béene there sicke Such the care of Abigael when shée heard her husband had ouer-shot himselfe toward Dauids messengers rather than any hurt should come to him for such vnaduised speaches shée prepared a very honourable Present and goeth her selfe to preuent anger which shée did indéede to the safetie of her husband and all his Such the loue of Theopompus his wife who when her husband was taken and put
You sée it you must marke it and to your soule I leaue it 4 Thou shall not curse the deafe neither put a stumbling Blocke before the blinde but shalt feare thy GOD I am the LORD It was euer estéemed a Barbarous erueltie to insult ouer a mans imperfection and the Children of GOD must beware it By the Deafe héere are also meant men and women absent who though they could heare béeing present yet béeing not there they are deafe and heare not Such should not be cursed that is euill spoken of because they are not present to heare and answere GOD you see hateth and forbiddeth this wrong and as many as are Gods will forbeare it for their good Base and bad persons spend their time in carping slaundering and ill reporting as though they were so much better by howe much they make others worse So did Saint Augustine that worthy Father abhorre this vice that ouer his Table where hée dyned hée worte two Verses to tell all them that sate with him if they carped at any person absent that Table was not for them nor they Guests welcome to him By the Blinde are also meant such as are ignorant and vnskilfull in any thing as an ignorant Buyer Learner Trader c. Before whose eyes you may not lay a stumbling Blocke deceyuing them either by False Doctrine Badde Life craftie cunning or the like For as pitifull or more is the blindnesse of minde as the blindnesse of bodie and therefore any way to abuse the one or the other by stumbling blocks is hatefull and damnable 5 Yee shall not doe vniustly in iudgement Thou shalt not fauour the person of the poore nor honour the person of the mightie but thou shalt iudge thy Neighbour iustly A good law against a great euill in the Common-wealth touched before in Exodus whether you may turne and sée the euill Who can be safe in life or limbe in lands or goods if Affection be Iudge Booteth it to be honest or iust or blameles if not Truth but Fancie try me No no. And therefore blessed bée God for Law and Iustice and woe to the Land where Affection ruleth Honestius est cum iudicaueris amare quam cum amaueris iudicare It is farre better to loue when thou hast iudged than to iudge when thou louest Clamat pauper nullus exaudit clamat diues quilibet applaudit The poore man cryeth and no man heareth the rich man cryeth and euery man prayseth and smootheth O heauie Countries case where thus it is Doe the thing that is iust therefore to rich and poore and that shall giue thée peace at the last Honoured men may be for their wealth and feared greatly for their strength but onely iustice is that which getteth loue and a good report with all men that can speake well for any cause and haue not sold their tongues and soules too vnto enuie 6 Thou shalt not walke about with tales among thy people Thou shalt not stand against the blood of thy Neighbour I am the Lord. Both these are branches of murder and in the Commandement sée more of them A great mischiefe in either Kingdome Countrey or House is a babling tale-teller and hée that is wise will beware him It is a shrewde blow that killeth thrée at a blowe and that not in body onely but in soule also The tale-teller killeth himselfe peraduenture twenty more that heare him rashly thereupon condemne the innocent The spirit of God stirreth vp Dauid that Holy man to begge of God that hee would roote out all such deceiptfull lippes and tongues that speake proude things Deceiptfull lippes are those that speake smoothly and thinke wickedly and those also that speake falsly and slanderously of their brethren Both shall be rooted out in time but til then they vexe the soules of those that deserue it not at their hands 7 But what if I bée so wise that I can holde my tongue from speaking euill and yet secretly hate him in my heart Sée what followeth in your Chapter Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne Secret hate then is murder of the heart and against the Commandement Use it therefore at your perill and say God either séeth not or regardeth not Your iudgement at last shall teach you hee doth both For this Law is not idle nor any Law Hee giueth to the sonnes of men 8 Thou shalt not auenge saith the next Lawe and why In another place we read For vengeance is mine and I will repay Wrest not Gods sword therefore out of his hand sit not downe in his seate and make thy selfe a God for feare of the ende Well let him goe then I will not auenge but sure I will remember him forgiue I may but neuer forget c. Sée what followeth in the very next words of this Verse Neither shalt thou bee mindfull of a wrong against the children of thy people Remembring then you sée is condemned aswell as auenging and therefore it standeth you vpon both to forgiue and to forget or els the Lord shall forget you out of his Booke of life Nay sée more all this is not yet enough but wée must loue also our Neighbours and that euen as our selues or els we perish For I am the Lord saith the Verse that is one that séeth and hateth and wilâ— smite thée in that strength that thou canst not resist nor indure Foolish Politicke thinke then of pietie and abhorre that poliâ—ie that deuoureth pietie and destroyeth thee Thou canst not liue euer but must die and come vnto iudgement 9 Thou shalt not let thy cattell gender with others of diuers kindes Thou shalt not sowe thy fielde with mingled seede neither shall a garment of diuers things as linnen and woollen come vpon thee God will haue his creatures vsed in their kinde as hée hath created them and his ordinance neither ouerthrowen nor corrrected With diuers seedes they sowe their ground which follow diuers doctrines in Religion And linnen and woollen garments are forbidden either because the Gentiles vsed them to whom God would not haue his people like or to note how hatefull to GOD is a fantasticall head caryed about with toyes and idle deuises He that is a Papist héere and a Protestant there hée that taketh part with both sides in a quarrell or matter worldly as a plea of law or such like you may rightly thinke odious by this Lawe c. 10 Whosoeuer medleth with a woman that is a bondmayd affianced to a husband and not redeemed nor freedome giuen her hee shall be scourged but they shall not dye because shee is not made free c. With God there is no respect of bond or free but in seates of Iustice and execution of punishments there is ought to be great difference because there commeth not so much hurt to the Common-wealth by
one as by another The Lawe of the free woman you had in Exodus 22. 16. And least any should thinke this fault to be little because they are but scourged there is a sacrifice appointed to make an atonement so shewing that it is a sinne not to be done away but by Christ And as well doth fornication shut out from the Kingdome of God as Adulterie 11 Also when ye shall come into the Land and shall haue planted euery tree for meate you shall count the fruite thereof vncircumcised three yeares and it shall not bee eaten c. A mercifull prouidence for posteritie for if a Trée be suffered to beare too soone as the first second or third yeare it doth not vsually indure long but decayeth sooner than otherwise it would the fruite draweth away the nourishment which should make the roote and trée strong Secondly it rest rained Couetousnesse in the Iewes and taught them how God hateth scraping all to a mans selfe for his time and nothing careing for posteritie Such are they that will take the heart out of land before their tearme ende cut downe the wood fruite trees hedges destroy the game and doe all the mischiefe they can and dare doe The LORD séeth them and thinketh of them though they little thinke of themselues and of their malicious actions Thirdly it shadowed how little worth the fruites of youth vsually are either to the Church or Common-wealth till yeares haue bred strength of iudgement and made them both sée and doe what is profitable Euen as vncircumcised fruites so are the Actions of youth and therefore Dauid prayed for pardon in this case 12 But the fourth yeare all the fruites thereof shall bee holy to the praise of the LORD And in the fift yeare shall yee eate of the fruite thereof c. Three years they must forbeare to suffer the fruite to growe as neere as they could to the end the trée might bée strong and endure to posteritie The fourth must now bée consecrated to the LORD And the fifth they might begin to eate This Consecration of one yeare to the Lord sheweth how due from man and accepted of God true and heartie thankfulnesse is Secondly that God would haue them acknowledge the fruites of trees aswell as of the earth by corne to procéede of Gods goodnesse mercie and prouidence without all desert or merit of theirs Thirdly that they were to vse them as all other his good gifts soberly temperately orderly not ryotously wantonly as too many now a dayes do giuing so so much for a few Cherries or such like when there is no cause in Phisicke for health or so foorth but onely wantonnesse and luxurie little thinking how vile themselues are if God should looke vpon them in Justice or how many néedie naked soules as déere to God as they want and would be glad of one penny or halfe penny of that mony so wantonly without cause bestowed vpon their belly 13 Yee shall not eate the flesh with the blood ye shall not vse Witch-craft nor obserue times The first Part was spoken of in the 17. Chap. verse 10. in the 7. Chap. verse 26. Contrary to which they offended 1. Sam. 14. verse 32. Touching the latter Part you may know that the Gentiles obserue Fowles after two sorts Either their crying or their flying And neither of these is forbidden as farre as their is any naturall reason and cause which is in fore-shewing of raine and tempests and alteration of weather For example long obseruation hath found it and good writers agrée of it that the continuall crying of the night Owle all the night long prognosticateth death the gathering together of many Rauens playing and crying fore-tell faire weather Chickens crying lowde Swallowes flying about the waters and pooles crying shew it will bée raine c. These and the like may be obserued and it is lawfull wisedome no offence at all But either by flying or crying to gather Argument of good successe or ill in your actions and busynes this is wicked and damnable and therefore the Art and skill pretended of such wizards vnlawfull what feates soeuer they play to confirme the credite of it as one with a Rasour cut a whetstone in péeces to confirme his Art You may bée sure it was but either a ingling cast deceiuing the eye or the power of Satā which may not lead vs to prohibited things And wise-men in all times haue noted the folly of these toyes Iosephus telleth how one Mosselanus a Iew a valyant Souldier in the campe of Alexander the great when the march suddenly stayed asking what was the cause was told that it was to take notice by such a Fowle sheewing the Fowle whether they should go for-ward or no for if she tooke her flight before them then should they march on if not then returne wherewith hée mightly displeased saying nothing tooke his bow and with an arrowe presently strake the Fowle dead Whereat when the Southsayer and many of the Hoste were offended hée answered that it was a foule shame for so many worthy men to seeke knowledge of her that knew not what should happen to herselfe For if she had she would not haue come there or not sitten til he had shot and so the matter was laughed out and the feare gone Augustus Caesar was woont to make a great obseruation of it if his left shooe came in stead of his right in the morning and among vs if the Salt fall at the table c. These are follies and as follyes they must bée reiected Yet touching times there is a lawfull obseruation of Holy-dayes and Festiuall-dayes of fasting-dayes c. And there is a naturall and Physicall obseruation for planting sowing mowing c. For purging blood-letting bathing c. All lawfull and not forbidden héere Onely superstitious obseruations deuised by man seduced by Satan without any Christian or natural reason are héere prohibited and must of vs stil be abhorred in which kinde the Heathens abounded for want of knowledge Remember the 28. of Deut. To feare God rightly and truely and then blessed at home and abroad in the towne and in the field in thy basket and in thy dough in thy sheepe and in thy kyne c. Contrariwise for want of Religion and not because the Crowe sate on that hand or the Hare crossed the way c. 14 Yee shall not cut round the corner of your heads neither shalt thou marre the tufts of thy beard Many times it hath béen noted how carefull the Lord was not to haue his people imitate the fashions of the Gentiles for feare one thing will draw on another and in the ende euen Idolatrie and false worship Wée in these dayes are wholely giuen to forreigne fashions the Lord in mercie saue vs from forreigne superstition and continue his Gospell and peace vpon Israel preuenting confounding their purposes that craftily
indeauour the supplanting of both Trueth and Peace vnder the colour of policie and safetie c. The cutting and marking of their flesh was also Heathenish 15 Thou shalt not make thy daughter common to cause her to be a whore least the land also fall to whoredome and the Land bee full of wickednesse This is a Branche of the Commandement against Adulterie admonishing Parents to looke to their houses and Magistrates to looke to the Land that there be no Stewes nor places of sinne suffered for any colour whatsoeuer as is in Rome for gaine euen an yearely Reuenue The power of Satan ouer Heathens in this matter was fearfull and therefore the Lord admonisheth his people to beware of their fashions and sinnes The Cyprij say our Bookes before the marriage of their daughters maydens appointed certaine dayes places when where they were to come together so to rayse a dowrie marriage portion for them The Locrenses thought it was a way to please their gods to prostitute their Uirgins and therefore in any distresse and danger of warre and the like they would make vowes that if they might haue victorie and bée deliuered so and so many maydens vpon a solemne Feast appointed for that purpose should bee prostituted These horrible things serue to shew vs the corruption of our nature and the blindnes entred into our vnderstanding by the first fall till God renue vs by his holy Spirit and giue vs the light of his Word as also to stirre vs vp to thankfulnesse to our most gracious God for better knowledge vouchsafed to vs whereby wée are kept from being such beasts and monsters as these Heathens were and men still are without him 16 You shall not regard them that worke with spirits neither Southsayers you shall not seeke to them to be difiled by them I am the Lord your God Conferre this with Deut. 18. and with that which hath béen sayd in the Commandement against Witches c. 17 Thou shalt rise vp before the hore-head and honour the person of the olde man and dread thy GOD I am the LORD A branch of the Commandement for these olde men are in stead of Fathers And therefore the Apostle willeth them to bée exhorted a◠Fathers Againe olde Age is a blessing of God and therefore it should bee reuerenced The contempt of it is the contempt of God and so taken by him as these wordes shewe héere and dread thy God This honour to bée done to them must also teach them so to liue and behaue themselues as they may bee worthy of all honour and reuerence 18 And if a stranger soiourne with you in your land you shall not vexe him But the stranger that dwelleth with you shall be as one of your selues and thou shalt loue him as thy selfe For yee were Strangers in the land of Aegypt c. A gratious God thus euery way to méete with our corruption and to restraine it by his wise and holy lawes Hee knoweth and wee should learne to féele the aking heart in a stranger that is out of his Countrey and farre from his frindes wanting many things that he is ashamed to speake of and knoweth not how to get them Therefore not further to be verid with our churlish and vnkinde words or déeds But we to remember the olde saying Aut sumus aut fuimus possumus esse quod hic est Either wee are or haue been or may be that which hee is God make vs thankefull for his comforts 19 Yee shall not doe vniustly in Iudgement in Lyne Weight or Measure You shall haue iust Ballances true Weights c. God is truth and requireth truth in vs. Againe euill gotten goods the third heire shall not enioy and therefore truth is best These are the Lawes of a righteous God and wée must regard them if euer we meane to be regarded of him Happie shall wée be if we doe it And let this suffice of this Chapter CHAP. XX. THis Chapter repeateth Lawes mentioned before adding punishments to the breakers of them which before was not done It shall not therefore be néedfull to goe ouer them all againe particularly but leaue you to conferre them your self which you may doe by helpe of the quotations in the Margent of your Bible referring you to the former places where the same Lawes were mentioned without addition of that punishment which here now is layd downe Onely for order sake I will giue you these few obseruations 1 In laying downe seuerall paynes and punishments for the breakers of his Lawes the Lord teacheth that Common-wealths and gouernments doe stand and are preserued aswell by punishments of the euill as by rewards of the good and that as néedfull therefore is the one as the other If either reward or good examples of such as loue obedience would serue it were best but it neuer would nor wil the lesser part being euer so led and the greater by feare of paynes The saying is olde and true It is as great a vertue to keepe what is gotten as first to get it and euen so is it as good a dutie in a Magistrate to sée Lawes kept as at first to make them And since they will not be kept of all without punishments therefore punishments are most necessarie Idle then and absurde was it in those Heretickes that argued God not to be Author of the Olde Testament because there are so many punishments mentioned and executed For is it a fault in a Chirurgion to cut of a corrupt part for the sauing of the whole So in the Magistrate it is no crueltie but vertue to preferre the safetie of many before the will and liking of one 2 The punishments héere threatned and appointed for Idolatrie and Idolaters is very worthy noting Whosoeuer sayth GOD shall giue his children to Molech an Idoll of the Ammonites as you sawe before vnto whom they burned and sacrificed their children 2. Kin. 23. Verse 10. and by this one kinde the Lord vnderstandeth all kindes of Idolatrie that person shall the people of the land stone to death But what if they bée negligent sée the seueritie of God against this sinne Then will I saith God set my face against that man and cut him off from among his people Yea I say againe If the people of the Land hide their eyes and winke at that offender and kill him not then will I set my face against that man and against his familie and will cut him off and all that goe a whoring after him c. Why Lord why so Because hee hath defiled my Sanctuarie and polluted my holy Name See in these tearmes the nature of Idolatrie yet there is mercie with the Lord and great patience Tempt him not therefore but meditate of these Examples Salomon fell to Idolatrie and what a iudgement did God shew vpon his house in his sonnes entrance Rehoboam by cutting off for euer from him ten of the Tribes Manasses
was an Idolater the people followed him and what did the Lord to him till he saw his fall and was most sorry for it The whole state of the Iewes how was it ouer throwne for this wickednesse Read that notable Chapter of Ieremie the Prophet from that 28. verse forward It is true may some say Idolatrie grieuously offendeth God but what is Idolatrie Let that person know that euery worship not commanded of God is Idolatrie the worship also that is commanded if it be done in other maner then is commanded To make it plaine the worshipping of God in and vnder that similitude of a golden Calfe was therefore Idolatrie because God commanded and appoynted no such thing were their intent neuer so good their distinction betwixt God the calfe neuer so plainely made Againe to offer those sacrifices which the law appointed and by God were commaunded with affiance in that out-ward worke done was Idolatrie because in a thing commanded they did not vse the maner commaunded So so God make it enter is the reading of Lessons of Scripture saying of Prayers singing of Psalmes Fasting and such like very offensiue to God and plaine Idolatrie when they are vsed with an opinion of merit the Lord Iesus robbed by them of that praise that is only due to him for meriting our reconciliation with God and eternall saluation Beware beware we then how we kindle the wrath of him against vs that hath here vowed to set his face against such persons to cut them off and their Families also with them although the Magistrate wink and will not sée what the Lord hath willed him both to sée and to punish Yea the Lord will himselfe bée reuenged both of doer and sufferer bée hée Father Husband Master Magistrate or whatsoeuer bound by place and Office to looke to such things and to reforme them And therefore beware of winking at and suffering what you are able to amend Great is the good that a willing Superiour may doe although nor euer what hée would through the enuie and practises of some that should not hinder For it is true that either sincerely or at least séemingly inferiours will frame to his will that is ouer them And séemingly I say because all is not euer gold that glistereth And I remember when certaine Embassadours praysed the Lacedemonian souldiers for being so orderly who before had béen so iniurious one of them answered No no the prayse is not ours that wee are thus changed for wee are the same men still but wee haue now another Captaine and hee it is that ordereth vs c. Thus goe ouer your Chapter and sée the seuerall punishments annexed to euery lawe and feare his wrath that is so strong and iust CHAP. XXI Three principall Heads are contained in this Chapter The Priests mourning for the dead His Marriage His bodily qualities COncerning the first the Priests in the Law might not lament and mourne for euery one but for such as here are mentioned Namely His kins-man that is neere vnto him by his mother or by his father or by his sonne or by his daughter or by his brother or by his sister a mayde that is neere vnto him which hath not had an husband for her hee may lament c. The drift of this whole matter in short was to restraine them from such Heathenish fashions as were then vsed among the Gentiles round about them who vsed to cut themselues to teare their cloathes to beate their heads and foolishly many wayes to vse themselues In the 19. Chapter before this was touched Ezek. 44. you may reade of it and in the 6. of Baruch directly contrary to this Law did the Priests mourne Yet euen Gentiles did sée the folly of much of this as Bion his speach sheweth who tested at Agamemnons furious pulling of his haire and saide hée pluked it of as though baldnesse were an excellent remedie to aswage griefe 2 That of following his sisters Funerall not married and not following if shee were married was not to derogate any thing from that holy Ordinance of God but because his sister marryed was ingrafted into another house and familie and so was not the next of kinne in that respect 3 The high Priest might neither follow father nor mother nor any A thing that God would haue to distinguish the Priests among themselues and so to shewe how he not onely liketh and alloweth of degrées among thē but euen he maketh the same degrées appointeth some higher some lower some to doe this others not to doe that that reuerence may bée among themselues one to another and of all the people to them all Allegorically this restraint of the High Priest from that which was then a legall pollution noted that in Christ was no spot nor blot nor pollution of any sort whatsoeuer And the suffering of others to goe that in them also touching themselues there was originall corruption aswell as in others howbeit their Office was more excellent and gaue them preheminence aboue other men Popish priests say their Priest-hood was shadowed by this in the Lawe yet they vse shauing and going to Funerals c. 2. Of the Second Point concerning their Marriage your Chapter sayth They shall not take to wife an Whore or one polluted neither shall they marry a woman diuorced from her husband for such a one is holy vnto his GOD. Thou shalt sanctifie him therefore for he offereth the bread of thy GOD he shall be holy vnto the c. All which things are thus layde downe to giue credite to his Office and function and to shadow out that the Church which is the Spouse of the great High-Priest Christ Iesus is and should be without wrinkle a chaste Virgin holy vndefiled by imputation through Christ If Marriage had béen such an vnfit thing for the Priests the Lord could as easily haue simply forbidden them to marry at all as thus to haue limited them what manner of women they should marry But neuer shall they sée whom God in wrath hath blinded How plainely héere doth God require reuerence to them and magnifieth their Office that they offered the bread of God and were holy yet marryed but I will not enter into this matter it hath béene touched before that Marriage euer was honourable among all men and the bed vndefiled And Let euery man haue his wife and euery woman her husband c. The heauen and earth were ashamed when time was of their holinesse that vnder the colour of holinesse forbad marriage and the Lords wrath is vpon the houses where they dwelt to this day c. 3. The Third Poynt concerning bodily qualities in the Priests beginneth in your Chapter heere at the 17. verse making exceptions against all blemishes and particularly making mention of diuers which may not bée so taken as if God respected the outward fauour and personage of any man For when Samuel went to annoint Dauid and sawe
the elder brother a goodly tall man thinking in himselfe this is hée GOD plainly tolde him Hee looked not as men doe vpon the out-ward shewe and therefore bad him not looke vpon the same But this was done to preserue the dignitie of the calling in that infancie of the Church which otherwise might haue come into contempt together with the holy things they dealt withall for the contemptible shew of the Priests Yet thus much wâ—â— may learne by it further that if these infirmities of bodie which they could not helpe made them vnfit then to be Priests vnto the Lord may not now wilfull impietie being a blot in soule and minde disable a man from being a Minister to God in his owne conscience although he haue the outward calling of men Yes yes and that will some know one day that thinke full well of themselues now and sit in iudgement vpon their brethren despising in a hautie pride all that they doe and dée 〈…〉 ing no men worth any thing but themselues when indeede there is no man lesse worth then themselues 2 Yet for out-ward feature and comlinesse of bodie if it may bée had it is the blessing of a good GOD and more acceptable is saith the old Prouerbe Vertue comming in a comely bodie Example might be shewed both in Ecclesiasticall men and temporall But if it cannot be had good Ministers must be preferred rather than fine According to that which wée read of the men of Sparta who when Agesilaus was desired to bée their Captaine that were mustred out against yeâ— Persians being in déed very fit for warre but lame of one foote they long consulted whether they should hearken to that desire or no but at last concluded that it was better the Captaine should bee lame of a foote then the Armie of a Captaine and so let him goe Euen in the like sort may it truely bée sayd it is better that a good Minister should want an eye or such like then that the Church should want a good Minister 3 Saint Gregorie in his Pastorall learnedly and largely applyeth these bleâ—ishes here mentioned to the vices and blemishes of our mindes As blinde is hée who wanting light from aboue is wholy drowned and ouer-whelmed with the darknes of this world c. Lame is hée who séeing whither hée should goe yet is not able through weakenesse of minde to goe thither but fainteth and faileth stumbleth and trippeth in his going and commeth short of his right end To whom may bée applyed that of the Apostle Lift vp your hands which hang downe and your weake knees and make streight steps vnto your feete least that which is halting bee turned out of the way c. Hebr. 12. 12. By a flat-nose may bée noted a weakenesse in discretion and iudgement because the nose discerneth good sauours from euill as the minde should also doe things fit and vnfit In the Canticles among the praises of the Spouse It is sayd her nose is like a Tower in Libanon because by iudgement shée discerneth a farre of temptation and euils comming as out of a Tower There are some againe that are too quicke and busie searching and prying further into many matters then they should and so by their busie factions and seditious heads by their turbulent and vnquiet wits ouerthrowing the praise of their actions and these are sayd to haue great noses or crooked a blenish and that a great one vnfit for all men but most foule in a Priest and therefore such not admitted to the Altar of GOD. In these dayes what out-cryes by the Secular Priests against the Iesuites for this vnquiet humour are â—ublished you cannot but vnderstand They are therefore not so fit for the ALTAR as for the old Prouerbe Busie must haue a band and ouer-busie must bee hangd By broken foote or hand such as haue no goodnesse at all in them not lame as before but flat without A crooked backe hath hée who is bowed and pressed downe with the care of earthly things so that hée looketh not vp to heauen and future ioyes but if hée heare any thing thereof presently the other plucketh him to his bias againe like to that séede sowen in stonie ground which is choked by earthly and worldly cares A bleared eye hath hée who hauing some sense and knowledge of good things yet by an ill custome of bad behauiour is diuerted and ouerthrowne For in bleared eyes the candle or sight of the eye is said to be good but by a bad humour distilling downe the eye-liddes are hurt and made out of order so grieuing and hindring the sight of the eye A Blemish in his eye hée is said to haue who puffed vp with pride and arrogancie seeth not indéede what he is but as a sight that is able to sée by a white-skinne growing ouer is hindred so a man able to see and discerne good things for his wisedome learning and good naturall partes through a vile whitenesse growing in his eye that is a proude conceipt in his minde of his whitenesse aboue other men is made starke blinde and foolish and absurd to all wise-men To such therefore it is good counsell which the Lord giueth To annoynt the eyes with eye-salue that they may see c. The Skiruie is a heate comming from the Inwards to the out-ward skinne and therefore such men noted as haue inward concupisence and heat breaking foorth into the outward act of vncleanenesse most vnfit for such as are and ought to be holy vnto GOD. The Scabbe is a foulnesse arising of an Itche and spreading broader greater if it be not looked vnto and therby is noted the vice of Couetousnesse which first beginneth with an itching desire and afterward for want of looking to spreadeth to a great foule vice deforming any man and most vnséemely in a Priest who ought to bée cleane Couetousnesse saith the Apostle is the roote of all euill Lastly by him that hath his stones broken such are noted as though they doe not the act yet haue euer in their mindes lewde and vncleane thoughts whereby they are so sinfully carryed away as pure and cleane and holy Meditations can take no place A fruite too well knowne to growe from forced chastitie This burning fire of Hell in any man is damnable and therefore our gracious GOD hath prouided a remedie In a man consecrated to God to meditate in his Word day and night it is mostodious And therefore for no worldly respects to be suffered by the contempt of Gods Ordinance if God vouchsafe not the gift of Continencie which is a vertue in the minde and not an outward restraint of the body onely Cursed are those policies that destroy both body and soule in hell-fire These are the blemishes mentioned in your Chapter which GOD would not haue in his Priests and therefore such as had them were not admitted to his Altar How learned men haue laboured to apply them to
saith S. Augustine that no place priuiledgeth thée to breake Gods Lawe but as being a sinner wheresoeuer thou goest thou carriest the yoke of sinne so being the sernant of God in all places obey his will c. 4 When they are called holy Conuocations thinke in your conscience whether gadding and riotting and wanton dauncing with such like be holy exercises and méete for a holy conuocation 5 For the Feast of the Sabbath in the Commandement it is handled and thither I referre you It had vse to preserue the Doctrine of Creation against all idle Philosophers dreames of an Eternitie To confirme Faith in the Article Maker of Heauen and earth and to refute all hereticall assertions touching the same To be a refreshing to the bodyes both of man and beast which without rest cannot indure To giue time for men to serue God who all the wéeke-long and euer doth serue them Finally to prefigure and in some sort to lay before vs our assured eternall rest in Heauen when the sixe dayes of this life shall end and that ioyfull seuenth day shall come 6 The Feast of the Passeouer or Easter you know was kéept in remembrance of their diliuerance out of Aegypt And it was a Figure to foretell them their deliuerance from sinne by the death of the true Lambe c. Sée Exod. Chap. 12. and 13. 7 The Offering of a sheafe with the Ceremonies mentioned taught them to acknowledge that the blessing of New corne euery yeare commeth neither from the fertilitie of the ground nor the labour and industry of man but from the Lord. Secondly this Feast hauing his time assigned they could not enter vpon their haruest before it was full readie which by this time it would bée vnlesse they would either reape before they offered this first sheafe or offer it before the day appoynted And so you sée it had an vse to restraine ill husbands and to make them more carefull that old corne might be gouerned to bring in new A gracious God that will so care for sinfull man Thirdly it serued to direct them to the time of Pentecost for from this day they reckoned seauen Sabbaths c. as you read verse 15. Lastly béeing but one sheafe it might strike their hearts with a fit féeling of his goodnesse that giueth so much and taketh so little that giueth without measure and taketh by measure yea by a very small measure So let it still profit vs to this day for euen now also wereceyne much and giue little would wée giue that thankefully and cherefully what a comsort would God take in it Though he néed none of our goods only séeking to exercise our obedience and loue 8 And they might not eat till they had brought an offering vnto God ver 14. Then God was first but now is last with vs yet as good to vs as euer to them and we as déepely bound to him for infinite mercies Will not our sinfull hearts in making God last and giuing him the worst one day condemne vs 9 Till they haue brought are the wordes ver 14. and note them they then brought to shew their willingnes we will bring none but thinke we deale wel if our minister may haue it for fetching c. 10 The feast of Pentecost sometimes called the feast of Weekes was a remembrance of the Law giuen and so of their receyued libertie by Gods out-stretched arme hauing now a law and gouernment of their owne when before they were subiects and seruants to the Egyptians and their lawes So still you sée these holy daies were to remember mercies to giue thankes Againe this feast figuratiuely fore-tolde them there should come a Pentecost when the first fruits of the spirit should be giuen to men fulfilled when Christ sent the holy Ghost vpon his Disciples assembled at Ierusalem at the feast of Pentecost 11 The feast of Trumpets here also appointed had many vses as first in the opinion of some Hebrue Doctors for a remembrance of the deliuerance of yong Isaac from being sa 〈…〉 ed God giuing a Ramme fast in the bushes for him Secondly in the opinion of others for a remembrance of the creation of the world which in some probabilitie was about this time Thirdly for a remembrance saith one of the pardoning of that grieuous Idolatrie committed by erecting and worshipping the golden calfe which is thought was about this time Fourthly for a remembrance that this Moneth was once the first Moneth Fiftly that they might learne holy assemblies to bee appointed by the voyce of God And if they then when they heard these Trumpets blow might thinke God called for them to the meeting why should not we now hauing our Bels for their Trumpets thinke God calleth for vs to the Church and assemblie of the faithfull when we heare them ring in our eares Surely I know a feeling heart doth and thereupon cannot bee quiet without going Sixtly that they might learne their duties to be through their whole life to follow God when and whither so euer he should cal Lastly as our marginall note saith to put them in remembrance of the many feasts in this Moneth being the fittest time in déed after all fruits and blessings gotten in to meete and praise God for them praying also for grace soberly and orderly to vse them to his glory and their owne comfort with all theirs whom God would haue also cared for children feruants poore c. I forget to tell you that one saith this feast also was a figure shewing how Christ by the preaching of the Gospel as by a loud Trumpet should be spred oner the world and our saluation by him In regard whereof Iohn was called the voice of a crier and the Prophet biddeth other criers lift vp their voyces like Trumpets c. 12 In the 27 verse the feast of Reconciliation is mentioned of which more fully before in the xvi Chapter 13 Of the feast of Tabernacles ver 34. the vse was to remember them of their estate when they had no houses but liued in Tents or Tabernacles or Boothes made with laughes no fields nor lands but liued in the wildernes and so to stirre vp a thankfulnes for their happie change Secondly to remēber them of the Lords great workes in driuing out the Cananites and giuing that fruitfull land vnto them Then they were a pray to all men but now a terror to all men wheresoeuer the same of them came Thirdly it serued to preach vnto them the doctrine afterward deliuered by the Apostle to wit that here we haue no abiding citie but should reckon of our houses as but of Tabernacles for the time our true hope being for houses and dwellings and euerlasting Tabernacles not made with hands in heauen c. And may not wee consider on our feast dayes all these things although we haue not now the same ceremonies May not we remember our state past vnder superstition crueltie
not reape it or gather it but with others among others they with thée and thou with them the fruites of that yeare so springing shall be common True therefore we may say it is of the land also and earth That which lacketh mutuall rest cannot indure Whereupon among vs we haue an vse to let land rest some more some lesse according as it is in strength and goodnesse And that land that should continually beare without want sixe yeares wée would say were good land I remember the speach of one out of a good féeling to some wretched minded men that haue neuer inough Quid das tu terrae pro tot messibus mari pro tot piscibus caelo pro pluuia stellis proâ—uce c. Si nihil das inuides requiem c. What giuest thou the earth for so many haruests the sea for so many fishes the heauens for rayne the starres for their light c. If thou giuest nothing doest thou enuie a rest c. This therefore was a politicall cause of this Sabbath of the land the seuenth yeare that it might contynue and indure fruitfull Secondly it had a Ceremoniall vse thus to put them in remembrance of that sinne fall which cast vs all out of Paradise and brought men to labour and the earth to néede labour whereas if we had stood the earth should haue yéelded of it selfe fruites and profits as in some glymse they might sée by the seauenth yeare Againe it shadowed out the true Sabbath and rest in Heauen where shall bée no labour and yet no lacke but all comforts ioyes aboue the reach of our hearts now to féele or imagine Read Esay 65. Behold I create new heauens and a new earth c. Some-where also I haue read that this rest of the earth might rebuke the wicked crueltie of some Masters who haue no pittie of their seruants or cattell but euer are labouring them sorry that their bodyes be not brasse that they might neuer cease when as a gracious GOD hath pittie vpon the very earth and will haue that to haue a Sabbath and â—est 2 In this seauenth yeare it was not lawfull to require their debts For so you may read Deutro 15. But some difference of opinions men haue touching this Some say their debt was cleane lost others say no but for that yeare deferred and forborne after demaunded lawfully and payd willingly which is more likely forasmuch as these politicke Lawes of God were not ordained of God to ouer-throw Iustice but to preserue it and direct it in a commendable and fit manner among men Now it is Iustice to let euery man haue his owne Then againe the Hebrew Text in the place named Deutro 15. is Ab extremitate septimi anni facies remissionem Extremitas autem sunt initium finis From the extremitie of the seuenth yeare thou shalt make remission Now the extremitie is the beginning the end betwixt these it was not lawfull to aske a debt but before or after Because for that yeare there was no tillage to make money of but after that returning to his vse the right of the Creditor returned also and the Lord graciously requited this forbearing if hée did not with-draw his help because the seauenth yeare approached A right and true application of this may euery féeling heart make in those Cities and Townes within this Realme where it hath pleased God to lay his sore visitation of Plague and infection thereby stopping the Trade whereby euery man was inabled to get for his maintenance and the discharge of such debts as were due from him to others God forbid but mercie should bée found towards their brethren in those that looke for mercie at Gods hand to themselues When men cannot receiue they cannot pay and no dishonest meaning giuing the stop but onely the Lords hand staying Trade who will bée rigorous in such a case and say hée feareth God when the earth rested and there was no tillage to raise money by You sée the mercie of Gods Law here and is it not all one when Trade ceaseth Let your bowels then shew whose childe you are If the Image and superscription of God be vpon you surely you will shew mercie and giue some fit time to your debtor that meaneth truely Reade-ouer and often I pray you what God saith Esay 58. Verse 3. and so on and remember hée is the same God still 3 There was then an other great Sabbath yeare besides this seauenth yeare Namely euery fiftie yeare and it was called the Iubile for saith your Chapter Thou shalt number seuen Sabbaths of yeares vnto thee euen seuen times seuen yeare and the space of the seuen Sabbaths of years will bee vnto thee 49. yeares Then thou shalt cause to blow the Trumpet of the Iubile c. Upon which blowing it had his name of Iubile The Ceremonies of this yeare were diuers and great For it was a great yeare First it was vnlawfull againe in this yeare to till the ground or to require debts but a generall rest and cessation was giuen this way as in the seauenth yeare you haue heard Secondly all Israelitish seruants in this yeare were frée and Lands the profits whereof were sold returned againe to the Tribe and Familie for preseruing that Law Numb 36. Ne transferatur a tribu ad tribum that it might not bee alienated from tribe to tribe least so the tribes might haue béen confounded and the truth not so certainly haue appeared of what Tribe Christ came This yeare of Iubile kept the distinction most sure and yet had they power to sell from Iubile to Iubile as their neede required Thirdly this yeare was an excellent figure of that true Iubile and fréedome which by Iesus Christ the bodie of all shadowes should by trumpet bée proclaymed to all that truely should beléeue in him And sée the resemblaunce This Iewish Iubile was proclaymed by trumpet so should the Christian freedome bée by the trumpet of preaching the Gospell which is the most notable trumpet In this Iubile of the Iewes there were no debts demaunded and such things as grewe of themselues were common so in the Christian Iubile is fréedome proclaymed by CHRIST Satan hath no power to demaund what by sinne wée owe him to wit either soule or bodie and all the graces of CHRIST which growe of themselues that is fréely are bestowed vpon vs and common in Christ to all there béeing with him no respect of persons but all accepted that feare him and worke righteousnesse Of this fréedome speake the Scriptures comfortably euery where As by the Prophet Esay 61. The Spirit of the LORD is vpon mee c. He hath sent me to preach good tydings to the poore to binde vp the broken hearted to preach libertie to the captiues and to them that are bound the opening of the prison to preach the acceptable yeare of the Lord the day of vengeance of our God to comfort
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
him to serue as a bond seruant But as an hired seruant and as a soiourner shall he be with thee he shall serue thee vnto the yeare of Iubile Before it was said that seruants should go frée at the seuenth yeare here that this solde man should serue till the Iubile how agrée these together Surely it is to be vnderstood of such as hauing their eares bored haue made themselues seruants vnwilling to depart Whâ— therefore in regard of longer assurance of them might hapâ—ily haue beene hardlier vsed of some masters than they that should be free sooner Lastly when it is sayd vers 42. For they are my seruants whom I brought out of the land of Egypt they shall not be sold as bond-men are solde Thou shalt not rule ouer them cruelly but shalt feare thy God Let vs remember that albeit Moses lawe in these things hath his end for forme yet the equitie still bindeth in these things the estate of seruants vnder the Gospel brought and bought out of spirituall Egypt bondage of sinne by Christ the Lord may not bee worse than it was vnder the Law when you see they might not be cruelty ruled and dealt with To this end the Apostles exhortation teudeth Ephes 6. 9. And let thy soule loue a good seruant saith the Wise man and leaue him not a poore man Other things in this Chapter I leaue to your owne reading and these seruing for a taste of the fruit of it I stay here CHAP. XXVI HAuing now made an end of his Lawesâ— in this Chapter the Lord most effectually exhorteth to the obedience of the same First by his gracious promise of blessing if they so did and secondly by a fearefull threatning of punishment if they did otherwise His blessings which he promiseth are these First fruitfulnesse of the ground in the 4. and 5. verses I will send you raine in due season and the land shall yeeld her encrease and the trees of the field shall giue their fruit and your threshing shall reach vnto the vintage and the vintage shall reach vnto sowing time and you shall eate your bread in plenteousnesse and dwell in your land safely 2 Secondly forasmuch as the fruitfulnesse of their ground should be little woorth if the enemie came in and spoyled it or euill beasts deuoured either it or them therefore the Lord promiseth them peace and publique tranquilitie both from man and beast saying I will send peace in the land and you shall sleepe and none shall make you afraâ—d also I will rid euill beasts out of the land and the sword shall not goe through your land 3 The third blessing promised is victorie ouer their enemies when he saith And you shall châ—se your enemies and they shall fall before you vpon the sword And fiue of you shall chase an hundred and an hundred of you shall put ten thousand to flight and your enemies shall fall before you vpon the sword 4 The fourth blessing is increase of the fruit of their bodies in these wordes For I will haue respect vnto you and make you increase and multiply you and establâ—sh my Couenant with you 5 To this increase of people hée will also giue increase of foode without which the more populâ—us the more miserable Ye shall eate old store sayth he and carrie out old because of new 6 Finally in few wordes much I will set my Tabernacle among you and my soule shall not loath you Also I will walke among you and I will be your God and you shall bee my people I am the Lord your GOD which haue brought you out of the land of Egypt that yee should not bee their bond-men and I haue broken the bondes of your yoke and made you goe vpright This I say againe in few wordes is much nay all all For what can want to that people nation towne or house where God dwelleth and walketh being their God and they his people If I walke in the shadow of death sayth Dauid I will not feare for thou art with mâ—e c. See and reade with this Chapter the 28. of Deut. Upon these grounds are all the exhortations of the Prophets 7 Yet take it not as though euer where these out-warde blessings are there were Gods fauour and loue For by these things sayth the Scripture No man knoweth loue or hate and The wicked swim in wealth sayth Dauid and haue no misfortunes like other men The LORD suffereth both his raine to fall and his Sunne to shine aswell vpon the euill as the good Blessed are the people that bee in such a case but rather blessed are they that haue the Lord for their God And therefore one truly instructed sayth againe with Dauid The greater sort of people doe wish thâ—s things but Lord lift thou vp the light of thy countenance vpon mee c. Secondly touching these promised blessings you must euer beware of appoynting GOD a time or of fainting and slipping from God if by and by our expectation and desire bee not answered But though he tarrie waite for hee shall surely come and shall not stay Your prayer is dayly Thy will be done Thus of blessings promised 2 The Lords second Argument as I sayd is drawne from Punishments assured if they would not obey his lawes verse 14. and so forward Where first you may do well to obserue how the word MY is repeated in the 15. verse Mine Ordinances My Lawes My Commandements My Couenant It teacheth vs that it is sinne in déede which is committed against GODS commaundements not against I know not what superstitions traditions of men as neither is the obedience to them any obedience cared for of God 2 As before we were not to conclude sauour and loue vpon the outward blessings nâ—med so neither now may we reason from these affâ—ictions euer to hatred or dislike For as outward blessings befall the euill so out-ward crosses befall the good and diuerse are the endes why God afflicteth his children not euer for sinne nor in anger But whom the Lord loueth he chastiseth c. Abel was slaine that the lot of the godly might bée noted in him Iob sore afflicted for the triall of his faith and the Churches instruction Ioseph imprisoned and much wronged that first he might be humbled and then exalted The blind man in the Gospell neither for his owne sinnes nor his parents but that Gods glorie might appeare The Apostles afflicted that they might learne and we know our Maister his kingdome is not of this world By impietie iudge of crosses not by crosses of impietie 3 The punishments in particular threatned to all wilfull contemners of Gods will it is better for you to reade as they lie in the Text then for mee to stand vpon They are many they are fearefull manie and sore diseases Inuasion by enemies whereof see example Iudg. 6. and 10. and 2. Chron.
Samuel her sonne But in case a person thus vowed had a desire to be frée againe the Lord permitted that there might be a redemption made according to sexe and age with money And if the partie were so poore that such a rate could not be performed then was the Priest to nominate and appoint the quantitie or summe that should bée payd The proportions named in your Chapter héere are these Verse 3. A Male from 20. yeares to 60. was valued at 50. sicles that is 50. pounds Verse 4. A Female at 30. sicles that is 30. pounds after 5. shillings the ounce sterling Verse 5. From 5. yeares to 20. the Male at 20. sicles the Female at 10. Verse 6. From a Moneth to 5. yeares olde a Male at 5. sicles a Female at 3. Verse 7. From 60. yeares vpward a Male at 15. sicles a Female at 10. Verse 8. If any could not pay this then the Priest rated as I sayd Et hac redemptio fit vt quae morte propria non expletur saltem praetio vouentis deuotio compleatur And this redemption is made saith one that the deuotion which was not made by death at least might be made by the commutation which the Vower should giue 2 The second sort of things that might bée vowed were beastes Verse 9. where you sée if it were a Beast that lawfully might bée offered in sacrifice then was there no redemption allowed of it But if it were any vncleane beast of which men doe not offer a Sacrifice vnto the Lord then it might be redeemed and in case the partie would not redeeme it the Priest might sell it If there were a redemption made then was a fifth part more aboue the valuation to be giuen because it was a kinde of fault at least in shew to take that backe againe which was once giuen to God and to retayne to a priuate vse what was giuen to a religious and holy vse 3 The third sort were Houses Verse 14. when a man shall dedicate his House to bee holy vnto the Lord then the Priest shall value it whether it bee good or bad and as the Priest shall prise it so shall the value be Here also lay a redemption as you may sée in the next verse The fourth sort were fieldes whereof some were by inheritance some by purchase If the Field were inheritance then was there one maner of redemption Verse 16. c. if by purchase then an other verse 22. c. 4 Verse 26. Notwithstanding the first borne of the beasts because it is the Lords first borne none shal dedicate such bee it Bullocke or sheepe for it is the Lords c. You know the first borne were the Lords by an other Law and no redemption might be made of such but they must be left to the seruice of God as they were appoynted either to bée offered in Sacrifice or to be to the vse of the Priests c. 5 There were of Vowes againe two kindes one simple whereof you haue séene these perticulars an other which had an execration or curse ioyned to it if the thing vowed should be changed from the vse and end allotted whereof now your Chapter speaketh in the next place Verse 28 and 29. Notwithstanding nothing seperate from the common vse that a man doth seperate vnto the Lord of all that he hath whether it be man or beast or land of his inheritance may be sold nor redeemed for euery thing separate from the common vse is most holy vnto the Lord. Nothing separate from the common vse which shall be seperate from man shall be redeemed but dye the death Where you must vnderstand by seperate such a seperation or vow as is made with a curse if it be altered In which there was no redemption allowed or sale or alienation any way In this sort if men were vowed they must dye and not be spared But then not innocent men must be vowed but Malefactors that by euill doing deserued death Such were the men of Iericho Iosua 6. and Achan Iosua 7. the Amelakites 1. Sam. 15. and such others which made the sinne of Saul and the people very great when they spared Agag the King and the better sheepe and Oxen and the fatte beastes and the Lambes and all that was good would not destroy them And héere hence sprang that kinde of giuing things to the Church for the seruice of God that you sée in many old Charters in England with a grieuous curse vpon all those that should alter change those things from that vse wherein they shewed their earnest desire to haue things continue as they were giuen 6 Now if you aske why God ordayned these kinde of Vowes the answere is that he did it in two respects First that his people might not follow the fashion of the idolatrous heathens round about them who had their fashion of vowes wicked and sinfull but might be directed in a good sort séeing they would follow some sort Secondly that here-hence might spring some maynteinance for the Minister whereof in all things and by all meanes hee shewed his gracious care 7 They of the Romish Religion as from these Rites and customes of the olde Testament they haue borrowed many things so haue they vowing and many strange Vo 〈…〉 es haue they in vse and high regard They haue also redemptions of their Vowes namely Pardons and dispensations matters of no small profit to them But the Leuiticall Priest-hood béeing ended and all these Ceremonies Rites Customes and Lawes that were not Morall by the comming of the Lord Iesus the truth of all Figures and shadowes and man hauing no power of his owne head to erect and deuise any worship of GOD without his warrant in his Word easily may wée sée and all men with vs what ground their Vowes haue and how pleasing they are to GOD. Their owne Friendes and Fauorites doe say and write In malis promissis rescinde fidem in turpi voto muta decretum fouleVowe change thy determinaâ—ion Quod iâ—cauté vouisti ne facias hastVowed accomplish not Et non erit hoc praeuaricatio sed temeritatis emendatio And this shall not bee any vnfit varying but a most fit reformation of rashnesse Melius est non vouere quam vouere id quod sibi is cui promittitur exolui nolit toVowe then to Vowe that which hee to whom the promise is made will not haue payde to him Virginitas carnis non seruatur mente corrupta intactis corporibus fugit castitas de moribus Virginitie of the flesh is not kept when the minde is corrupt Though the bodie bee neuer touched yet chastitie often flyeth from a man and womans manners With many such like sayings worthy noting 8 Yet let vs knowe that there are two sorts of Vowes Ciuill Vowes and Religious Vowes Ciuil Vowes are such as Men make to Men in honest lawfull and possible things binding themselues thereby to a
so small poore wretched vile and miserable Remember Saint Peters words in the tenth Chapter of the Actes If Iudges will be frée from respect of persons then needes must they be free from giftes for giftes will lead their affections will they nill they the olde saying being true Beneficium accepisti libertatem amisisti Hast thou receiued a gift then hast thou lost thy libertie and freedome All this is contained in the words ot the text Thou shalt not esteeme a poore man in his cause And if al Iudges followed this course Hesiodus should not néede to feigne that Astraea hath left the societie of men is flowen vp to heauen But it is to be feared that as Ulisses seruants when he was asléepe opened a bottle which Aeolus had giuen him wherein the windes were all inclosed and so let the windes out they thinking there was treasure in the bottle which as well at sea as at land they loued so some Iudges opening mens purses whilest they looke for gaine let truth escape from them to their owne hurt and the Common-wealthes If any do so God make his word profitable to them and so I leaue them to him 4 It followeth in the text If thou see thine enemies Oxe or his Asse going astray thou shalt bring him to him againe If thou see thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it Let vs heere remember that Gods actions are after two sortes generall and particular Generall to all men Particular to his friends So must ours be taking our president from him As therefore by his generall Action he suffereth his Sun to shine vpon the bad aswell as vpon the good and such like so must we extend our loue which is the common bond of mankinde as well to our enemies as to our friends By which common loue all hurting of the bodies or goods wiues or children of our enemies without iust and necessarie cause is forbidden and contrariwise the law of nature to be obserued Quod tibi non nocet alteri prodest praestandum What hurteth not thee and profiteth an other is to be performed From which fountaine of this generall loue spring many lawes and by name this bringing back our enemies straying Oxe and helping vp his oppressed beast That also which you read in Deuteronomie of not destroying the fruit trees in the enemies ground which they did besiege because there is vse of such trees Againe as God hath his speciall action to his friends to his Church namely Sanctification so must friendship which is our speciall Action reach it selfe but to such as are of the householde of faith and our friends For although we must loue with that generall loue all mankinde Turkes Pagans c. Yet to such may we not be friends and familiars but must beware inward and vsuall conuersation with them that hate God and all his graces Both these are conteyned in that rule of Christ Be simple as Doues and wise as Serpents for by the Doues simplicitie is meant we should learne to hurt no bodie but as neere as wee can be helpfull to all by the Serpents wisedome that we should yet know to put a difference betwixt the houshold of faith and Gods enemies betwirt the religious prophane betwixt the godly and the wicked By this distinction you may see better the meaning of that Scripture Loue your enemies Concerning this helping vp of our enemies beast vnder his burden fallen I pray you marke if the margent of your Bible note it not wel That if God commaund vs to helpe our enemies Asse vnder his burden will he euer suffer vs to throw down our brethren with heauie burdens It reacheth to many thinges wherein is hard dealing if you thinke of them Thou shalt not ouerthrow the right of thy poore in his suite Before vers 3. he commaunded that a poore man should not be spared for pittie Héere now he enioyneth that a poore man should not be wronged in respect of his pouertie such equall steppes would God haue Iudgement to walke in Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous The equitie of this lawe was séene by the dimme eye of Nature for the Romanes as appeareth by the lawes of their twelue Tables Used to punish that Iudge with death which was conuicted to take a Bribe for giuing iudgement Dioclesian the Emperour likewise enacted Sententiam a iudice corrupto prolatam fore ipso iure infirmam sine prouocatione That a sentence giuen by a bribed Iudge should by the lawe bee of no validitie without any farther appeale Now corruption and giftes as One saith are not onely Money Gold Siluer and Presents Sed etiam propter laudem qui iudicat â—ale munus accipit munus quo nihil 〈…〉 anius But he also which iudgeth wrongfully to get PRAISE thereby receiueth a GIFT and a GIFT than which there is nothing more vain Patuit enim illi auris ad accipienduÌ„ iudicium linguae alienae perdidit iudicium conscientiae suae For his eare hath beene open to receiue the flattering verdict of another mans tongue and hee hath lost the comfortable testimonie of his owne conscience Innocentius reprooueth corrupt Iudges with these words Vos non attendit is merit acausarum sed personaruÌ„ non iura sed munera non quod ratio dictet sed quod voluntas affectet non quod liceat sed quod lubeat Nunquam enim vobis est tam simplex oculus vt totum corpus sit lucidum Pauperum causam cum mora negligitis Diuitum causam cum instantia promouetis c. Aliquid semper admittitis fermenti quototam massam corrumpitis In giuing iudgement YOV respect not the worth of the causes but of the person not the lawes but gifts not what reason doth counsail but what the wil doth affect not that which is lawfull in it selfe but that which is pleasing to your selues For your eye is neuer so single that the whole bodie might be light Poore mens causes with prolonging delay you neglect rich meÌ„s causes with instant earnestnes you set forward c. You alwaies mingle some leauen which corrupteth the whole lumpe 5 The law of mercie to strangers vers 9. hath béene touched before therefore obserue next this law of Rest to the ground the 7. yeare for the reliefe comfort of the poore Six yeares shalt thou sow thy land and gather the fruits of it the 7. yeare thou shalt let it rest lie stil that the poore of thy people may eate and what they leaue the beasts of the field shall eate In like maner thou shalt doe with thy vineyard with thy oliue trees with great profit we may note sée this gracious care which the Lord our God hath ouer all his creatures learne
of the booke of Judges how still still they were deliuered ouer to their aduersaries for transgressing in this behalfe All the dayes of Ioshua saith the Storie there and all the dayes of the Elders that out-liued Ioshua which had seene all the great workes of the Lord that he did for Israell But when that generation was gathered to their fathers there arose vp an other generatiō which neither knew the Lord nor yet the works which he had done for Israell And these did wickedly in the sight of the Lord and serued Baalim c. Wherefore the wrath of the Lord was hote against them and he deliuered them into the hands of spoylers c. And whithersoeuer they went the hand of the lord was sore against them c. Marke with your selfe the vehemencie of these words and the greatnesse of this wrath for worshipping him after other wayes than hee himselfe appoynted In the 8. Chap. Gedeons Ephod made without warrant did it please O marke the words All Israel went a whoring after it which was the destruction of Gedeon and his house Hee and his house perished for worshipping God otherwise than God himselfe appointed This is no small punishment if God giue a heart to thinke of it fruitfully The like you read of Saul who would offer sacrifice contrary to the word He and his house also perish for it Ieroboams golden Calues set-vp without warrant worshipped without warrant ouerthrew him and all his also I exalted thee saith God to Ieroboam and made thee Prince ouer my people Israel c But thou hast not beene as my seruant Dauid which kept my Commandements and followed me with all his heart and did onely that which was right in mine eyes For thou hast gone and made thee other Gods and molten Images to prouoke me and hast cast me behinde thy backe And therefore behold I will bring euill vpon thy house and will cut of him that pisseth against the wall euery Male euen to the dogges as the Marginall Note hath and I will sweepe away the remnant of thy house as a man sweepeth away doung till it be all gone Judge then in your secret thought hearing these words whether it be a small matter to worship God otherwise than he in his word appointeth to vs. It is a very memorable thing that is written of Gregorie sometimes Byshop of Rome the best of all that followed him the worst of all that went before him how hée in a most grieuous plague deuised and appointed those Supplitions to Saints set downe in the Letanie hauing for it neither commandement nor example nor any warrant in the word but all to the contrary very plainly and that so God reuenged this wicked boldnesse as in one houre fourescore of those that so prayed and rehearsed those suffrages suddenly fell to the earth and breathed out their last breath Thus the Lord liketh deuises of men in his seruice Why should not all flesh be resolued then that in vaine doe wee worship God teaching for doctrine mens precepts And consequently of the impudencie of that speach of a Popish Doctor that GOD respecteth not so much what we doe as with what minde wee doe it The vntaught Romanes vnderstood more trueth than this man when béeing mooued to receiue Christ into the number of their gods they answered that euery God must needes bee serued according to his will and not according to his worshippers will and therefore since they vnderstood that Christ would haue no fellowes but would be worshipped alone they must needes either forgot all their other Gods which they might not doe or worship him otherwise than his will was which would offend him So they resolued to reiect him which turned to the destruction of them in the ende Discamus Deum ex ipsius voluntate honorare c Let vs learne to worship God according to his VVill saith S. Chrysostome c. Cyprian telleth vs VVe must follow Christ he that doth not so is not a Priest of God but walketh in darknesse Paul saith Hee deliuered to them what he had receiued c Hée condemned all voluntarie worship A learned Professor in Paris affirmeth boldly that mens praecepts turne people from the truth seduce the hearts of the simple therefore saith he God tyeth vs so strictly to his Word without adding or diminishing c. 2 But doth not a good intent and meaning preuaile with God albeit the thing be not expresly warranted Your selfe iudge by that which you sée here and in many other Scriptures making this the second of the two things I said were here to be obserued Had Nadab and Abihu the sonnes of Aaron héere any ill meaning towards God or did they of malicious purpose offend him and procure their owne destruction No you must néedes thinke their intent was good but because they swarued from the word that good intent serued not The words out of Deutro cited before are not you shall not do ill in your owne eyes but you shall not doe that which seemeth good good I say and I pray you marke it you shal not do that but shall kéepe you to my commandement Be it neuer so good then in my conceite that is be my meaning neuer so good it profiteth not neither shall excuse Gods destroying wrath more than it did here these sonnes of Aaron There is a way saith Salomon that seemeth good to a man and right but theyssues thereof are the wayes of death Such assuredly are all wil worships not grounded vpon the word but vpon mans will and good intent They shall excommunicate you saith our Sauiour Christ Yea the time shall come that whosoeuer killeth you will thinke that hee doth God good seruice What then shall his so thinking excuse his bloody murder Ioseph had no ill meaning when hée prayed his Father to change his hand and to lay his right hand vpon his elder sonnes head What ill meant Iosua when hée wished Moses to forbid those that prophecied Michas mother when according to her vow shée made her sonnes two Idoles Saul when he saued aliue the shéepe of the Amalekites c. Peter when he had Christ his Master to pitie himselfe The Disciples of Christ when they forbadde little Children to come vnto him when they would haue commanded that fire should come from Heauen c. Peters meaning had no hurt in it when he forbad Christ to wash his feete with a number like places in Scripture yet you know no good intent was accepted in these cases No more no more shall it euer be when it is not agréeing to the VVord which onely is a Christian man and womans true and perfect guide Let therefore these things take place with vs and neuer wrostle we against the Lord for he is too strong for vs. and his will must stand not ours O why should it grieue mée to be ruled by