they can They will rake they will scrape they will hoord and muckervp their wicked Mammon is their GOD and their Chest their hope in time of néede But what became of Manna it selfe when it was kept contrarie to Gods liking Wormes bred in it as you sée it stanke and no wayes serued to their vse that so disobediently had laide it vp Euen so so shall it euer bee with this Crue let them make their reckoning of it and rest assured Ill gotten goods shall not prosper nor the thirde heire bee the better for them Our eyes daylie sée what may teache our hearts if GOD bee within vs and this notable place of rotting Manna would neuer bee forgotten 7. Yet the sixt day they reserued and it corrupted not Uerie true and let it neuer goe out of your minde whilest you liue For vpon the sixt day they were commaunded to gather both for that day and the day following ver 5. which was the seauenth day and the Sabbath to the end they might rest vpon the Sabbath and not goe out to gather and it corrupted not No more shal any goods you get and gather with the will and good liking and by the commaundement of Almightie God that is truly lawfully and with a good conscience but the Lord shal blesse that basket and that store to you whilest you liue and to yours when you are gone and though it bee but little yet hee shall make it sufficient to sustaine your selfe to bring vp your Children and to doo what they which haue thrice as much as you comming in cannot doo Your Children againe after you maintayned with that which you haue well gotten shall prosper either in learning or trade so that they shall come to great Places often and to bee Great menne to carie such Offices of credite as are in the Countrie or Tewne where they dwell and leaue Gods mercies againe to their Children after them to a thousand generations louing and fearing Gods holy Name and kéeping his Commaundements when the quite contrarie shall come to passe with the goods ill gotten as you haue séene 8. Forget not to marke héere also the great care that GOD hath of his Sabbath that it bee kept holy according to his appointment when hee will not suffer these Israelites to gather so much as his Manna for their foode vppon the Sabbath day but appointeth them to doo it the day before May not a good soule thus reason then with himselfe or her selfe Good Lorde what doo I vppon the Sabbath day This people of his might not gather Manna and may I safelie gad to Faiers and Markettes to dauncinges and drinkinges to wakes and wantonnesse to Beare-baytinges and Bull-baytinges with such like wicked prophanations of the Lords day May I bee absent from the Church where Gods people are gathered together in his Name he in the midst of them walking about my Closes and grounds sending my Seruaunts and Cattle to Townes with corne which I haue solde before because I will not spare them on the wéeke daies and so forth Are these works for the Sabbath Is this to keepe holy the Sabbath day Can I answere this to my God that giueth me sixe daies for my selfe and taketh but one day to himselfe of which I rob him also No no assuredly I shall not be able to endure his wrath for these thinges one day and therefore I will leaue them and regard héereafter his holie Sabbath better than I haue done Yes assuredly this is a sound and a blessed Reason and therefore I pray God to set it in our hearts since now a-daies there is so much offending this way 9. When came this Manna from Heauen in the day or in the night In the night when the dewe fell downe this Heauenly bread fell with it and in the morning as hath béene noted verse 14 When the dewe ascended this lay all scattered vpon the earth to be gathered till the heate of the Sunne melted it away ver 21. What a swéete Note doo I sée heere namely that when his Children sléepe and are at rest Gods prouidence for them sléepeth not but worketh and giueth thinges for their vse and for their comfort for their health for their life for their aduancement vnto honour Groweth not the grasse when wee sléepe and the best hearbs for our health and vse Come not the swéet showers when we sléepe that make the Husbandman reioyce and sing Peter was a sléepe in the prison the next day to suffer death by cruell tyrannie watched and warded and bound with chaines neither was there any helpe in mans eyes for him only the little flocke of Gods Children gathered together in the house of a religious woman prayed for him but the prouidence of God was not sléepe which watched ouer him and his life and sent his Angell to deliuer him in such miraculous manner as you reade of euer and euer leauing vs a Testimonie of his care loue mercie and power as shall be good for vs the swéetnesse whereof I am not able to reach vnto but crie with the Prophet from my heart O blessed blessed is the man that hath the Lord for his God! it is better to trust in him than in all the Princes of the world And if he be on our side wee neede not care what man can doo against vs. Such another Example is that of king Ahasuerosh not able to sléepe but calling for the Chronicles and hitting vpon that place where Mordecai his loyaltie and faithfull seruice was mentioned thereby enquiring what had béene done for him and so exalting him to great honour Poore Mardocheus was a sléepe when this was done and little thought of such a matter But his swéete and gracious God was not on sléepe you sée sending from Heauen his Manna that is his comfortable Mercie to his Childes honour and his whole Churches good by his aduancement Shall wee euer then fall from this God by distrustfull feare that thus careth for his when they be on sléepe Lord Lord giue vs the vse of these thinges and strengthen our Meditation to an immoueable Faith and strong comfort in Thee euermore Consider the olde generations of men saith the wise Sirach and marke them well was there euer any confounded that put his trust in the Lord Did euer any continue in his feare and was forsaken or euer any call vpon him and was despised No no no no. And therefore lay it vp in your heart marke the Scriptures If wee beléeue that he hath made our bodies shall wee not also beléeue that hee will prouide for them séeing the creation is greater than the preseruation Hath hee care ouer the wicked to doo them good and will hee not much more reioyce to doo his Children good Did the Lord loue vs when wee were his enemies and will he leaue vs succourlesse when we are reconciled to him in so déere a price as his owne Sonnes precious blood O if he did vs
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
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
offices were all giuen away where hee least wished them and yet the Lord stayed not héere but fearefully destroyed also his posteritie Was not this thundering was not this lightning and was not this Judgment as vpon a stage O let it euer be remembred of all that reade it with their eies and God for his mercy sake make it profitable 14 Only in the land of Goshen where the children of Israel were was no hayle In which words as heretofore so stil stil is noted the vnsearchable goodnesse of God to his Church together with his Almighty power to doo euer what He wil. He can saue and He can spill He can make such a wall about his children that no storme or tempest no calamitie or euill shall come nere them though it compasse them round about and others perish with it on euery side Two shall be in the fielde the one receaued the other forsaken two shall be grinding at the mill the one accepted the other reiected c. Blessed therefore is that man and woman who haue the Lord for their God And say vnto my soule I am thy saluation saith Dauid in one of his Psalmes noting thereby the comfort of this aboue ten thousand worldes Let vs therefore euer be carefull to be of the number of those that abide in Goshen where the Sauing hand of God shall defend from al euil 15. In these smooth wordes of Pharaoh verse 27. That he had sinned that the Lord was righteous and he and his people wicked That Moses should pray for him c. returning neuerthelesse to his old byas when the Plague was gone stil obserue as you haue done before the déepe falshood of mans hart making faire shewes without fruite and if God be thus glozed and dissembled with all thinke whether it séeme strange to mortall man to taste of it No no we must reckon of it to be praised to our face to be sclaundered at our backes by the one and the same person Yet let it not discourage vs to doo any good but onely let it make vs carefull to giue no iust cause and tenne thousand times thankfull when wee are released out of such a world and taken into his kingdome 16. Lastly that often repeated Sentence of Pharaohs heardened heart let it remember vs of that Saying in Saint Augustine Corda mala patientia Dei durescunt Euill hearts wax-heard by Gods long-suffering and patience Also of that in Saint Bernard Cor durum dici quod non cōpūctione scinditur nec pietate mollitur nec mouetur precibus minis non cedit flagellis duratur ingratum ad beneficia ad consilia infidum ad iudicia saeuum inuerecundum ad turpia impauidum ad pericula inhumanum ad humana temerarium ad Diuina preteritorum obliuiscens praesentium negligens futura non praeuidens It is called a heard heart which is neither rent with compunction nor softned with piety nor mooued with prayers which giueth no place to threatnings is hardened with stripes in benefits vnthankfull in Councill vnfaithfull in iudgment cruell vnshamefast in foule things not fearefull in perils in humane things most inhumane in Diuine things rashe forgetting things past neglecting things present and not foreseeing things to come Surely such a description if we our selues haue not Pharaohs hardnes will euer mooue vs earnestly to pray against such hardnesse Thus endeth this Chapter and thus end I hauing giuen you some taste how we may profit by reading of it CHAP. 10. Here you haue following two Plagues more to wit the eight and the ninth The eight from the beginning of the Chapter to the twenty verse and the ninth from thence to the end Concerning the former the Holy-Ghost layeth downe 1. A Commaundement to Moses to goe 2. A Denunciation 3. An Execution 4. The Effect that in the Seruants King 1. TOuching the first the Text saith Againe the Lord said vnto Moses goe to Pharaoh c. Diuers times you know hee had sent before and all in vaine yet ceaseth not the bottomlesse and incomprehensible mercy of God still still againe and againe to send This was euer his gratious dealing with miserable sinners and a swéete comfort it is to a troubled minde to thinke of it The Gospell saith in like sort He sentagaine and againe other and other seruants to those wicked husbandmen to remember them of his due and their duetie At last he sent his owne Sonne vnto them saying they will reuerence my Sonne Againe to Hierusalem how often how often would I haue gathered thy Children together euen as a Hen gathereth her chickens vnder her wings and yet would not O tender Father what a certaine Seale is this thy goodnesse in these examples that true Repentance shall neuer be reiected A sorrowfull sinner neuer repulsed a broken and contrite hart neuer despised Let it profit vs vnto increase of faith for his sake that dyed for our sinnes Our owne experience hath taught vs as much if wee did obserue it For how long haue wee béene sinners haue not some of vs béene 20 yéeres some 30 some 40 and more all of vs too long walking the way that leadeth vnto death And what haue our sinnes béene surely great foule vglie odious to God dangerous to our selues and offensiue to the world yet hath the Lord neither swept vs away in his most iust wrath neither ceased to send Moses againe and againe vnto vs for our reformation Should not this infinite goodnes much moue vs to returne to so swéete a Father Knowest thou not O man saith the blessed Apostle that the long suffering of God leadeth thee to repentance How entertained hee the Prodigall Sonne when hee returned how reioice the Angels in Heauen ouer one sinner that repenteth far be it euer then from vs euer to resist a God so powerfull to confound vs and so mercifull to receaue vs. 2. But the Lord saith héere that he hardened Pharaohs heart and the hearts of his seruants how then was the fault in them that they yéelded not for answere let mee aske you another question whether you thinke it not lawfull that God should punish a sinner as himselfe liketh and whether hardnes of heart be not a punishment if both be true then might the Lord punish him this way Yet all men doo not thinke this such a punishment as it is for if wee be sicke wee looke for helpe if the eye faile the eare growe dull or any sense be weakened we quickly féele it and readily with for remedie onely if our heart growe dull and our vnderstanding féeling and profiting in Gods Schoole be taken from vs wee are not mooued neither thinke it goeth ill with vs preferring the outward sense of body far and far before the light of the minde But let it be lawfull you say with the Lord thus to punish yet it must néedes excuse the partie so punished for how can a man féele and relent whose heart God smiteth with
hardnes no it excuseth not because a man may sinne necessarily and yet not constrainedly but willingly which consent of will maketh him guiltie as in common experience you sée one in a great heate drinke necessarily in respect of heate yet not constrainedly but very willingly Looke not therefore at Gods secret Decrée but at mans willing approbation of what is euill And in this matter remember the modestie and reuerence of S. Paule when he saith O man who art thou that pleadest with God shall the thing formed say to him that formed it why hast thou made me thus c. O the deepenes of the riches both of the wisedome and knowledge of God! how vnsearchable are his Iudgements and his waies past finding out Remember also howe S. Augustine imitateth him in this vertue saying O man thou lookest for an aunswere of me and I also am a man my selfe therefore let vs both heare him that saith Who art thou that disputest with GOD Better is holy ignorance than rash knowledge Seeke thou for merit thou shalt finde but punishment O deepenes reason thou I will meruaile dispute thou I will beleeue and hee that liketh not of this answere let him séeke one more learned but take héede hee finde not one more presuming 3. That thou maist declare in the eares of thy sonne and thy sonnes sonne what things I haue done in Egypt c. A Notable place to teach vs as the end of Gods workes and wonders so the dutie and office of all Christian Parentes and Gouernours euen to teach their Children and Charge carefully and zealouslie by them and in them to knowe the Lord. The like place you haue againe in Deuteronomie These wordes which I commaund thee this day shall bee in thine heart And thou shalt rehearse them continually vnto thy children and shalt talke of them when thoutariest in thine house and as thou walkest by the way and when thou liest downe and when thou risest vp c. Thus is God himselfe the Author of that Catechizing and instructing of youth in his holy feare and true Religion which so much is neglected in our daies and whereunto not onely youth who knowe not their owne good are hardly drawne but euen their elder Parents and Maisters are very vnwilling to haue them drawne But can the stubborne and headstrong contempt of so holy a Commaundement of him that made vs be euer vnpunished no no it both hath and euer shall haue his due correction both in those that should come and those that should send them and sée them come Parents Maisters Godfathers and Godmothers and the like Hence it commeth that children are often disobedient to their Parents wanton wilfull wicked and in the end die a shamefull death Parents can get for their Sonnes the Landlords Cloath thereby to haue countenance and aide in the world but they neuer cast nor care to get them Gods holy feare in their hearts who is Landlord of all Lands and Lords thereby to haue both the promise of this life and of that to come O blindnes doo we not sée how great and how foule how grosse and how sinfull if we doo let vs héereafter amend this fault and assure our selues that all the countenance in the world is not like his fauour that made both our posteritie and the world ruleth them and the world destroyeth them and the world Wherefore he promised it to Abraham as a thing aboue all the riches of the world that he would be his God and the God of his seede if he walked before him in vprightnes Follow this Meditation further in your owne minde and you shall finde it worke to a carefull course touching such as are committed to you 4. How long wilt thou refuse to humble thy selfe before me These wordes tell vs the drift of all crosses and afflictions in this life euen to bring downe the swelling pride of our sinfull hearts that yéelding God what is due to him we againe from him might reape mercie and goodnes more and more to our endlesse comfort for he would the contrary of the Storie in Genesis where for ten righteous if they could haue bene founde the whole Citie had bene saued Houses and whole kingdomes haue bene fauoured for one righteous man dwelling therein proofes are many both in Scripture all Stories Ioseph Daniel and such like 7 This spéech of Pharaohs seruants preuailed so farre that Moses and Aaron were sent for to Pharaoh and had an offer made them to depart if they would with some company but not with all vnto which Moses answered that they must néedes all goe Young and old Sons and Daughters sheepe and cattell orels none Wherein I profit thus by the graunt of Pharaoh of some to goe and not all I obserue the malice of Satan and his members against the Church and the true seruice of God if they cannot wholly destroy it hurt it and hinder it then in part as farre as they can they will doo it euer valuing much but a little gaine herein By the answere of Moses I obserue againe on the other side that we must not yéelde an inch to these plottes and fetches of the wicked but zealously must stand vpon the full obseruance of all Gods Will according to his commaundement and not according to the fancies either of others or of our selues Where the Lord dispenseth not wée must not dispense where al are bound to departe out of Egypt we must not capitulate for some to goe and some to tarrie Whereof would God men in our dais had due consideration where the Husband goeth to Church but not the wife the Father but not the Sonne the Seruant but not the Maister Moses would not doo thus in this place but knowing all to be bound requireth all leauing vs therein a fearefull assurance that this playing at halfe stake with the Lord as it is most odious to him so most dreadfully by him it will one day be punished 8. The wordes following in the eleuenth verse are not to be passed ouer without some profit Then they were thrust out from Pharaohs presence For they notably shew the too common entertainement of Gods messengers in this wicked world namely to be thrust out and very vnkindly entreated without any fault So were the Prophets and Apostles in their times yea the great Maister himselfe when they forcibly caried him toward the top of a mountaine with a purpose violently to haue cast him downe But let it comfort vs and shake the hearts of such wicked wretches euer that the very dust of our féete shall bee a witnesse for vs against them in the great day of iust iudgment and due reuenge for such sinne He that receaueth you receaueth me and he that refuseth and thrusteth you out refuseth and thrusteth me out Vengeance is mine and I will repay 9 By occasion of these Grashoppers sent in the wrath of God as a Plague to annoy the
in his life hee be truly humbled You remember the Fable of the wise Foxe who would not visite the sicke Lion because he saw not any come out that went in Let it profit you much to beware of Hell from whence you knew neuer any returne that went thither Now is the time to thinke of these thinges the continuance in Hell is for euer and the paine there is without measure Better late than neuer to thinke of it Our Bookes tell vs of a light woman who spending her time in sinne desired her wicked Associate to bestowe on her a new Gowne which when hee did sticke at shee instantlie answered Doo I desperately cast away both body and soule for euer to content thée and doest thou miserably denie so small a request to me I will looke to my selfe héereafter better and auoide thée and this wicked life which if she did it was a happy deniall made vnto her But certaine it is that God hath many wayes to pull such out of the fire as hee will haue saued The like wee reade of a Couetous Father who raking vp riches very disorderly suddainly God purposing mercie towards him called for his eldest Sonne and for a Chafing-dish of coales requiring his Sonne to put his finger in and to burne it off At the first he thought his Father had but iested but perceauing in the end his setled resolution he prayed to be excused hee might not doo it To whom then earnestly his Father answered and shal I to make thée a Great man in the world so heape vp riches by all vnlawfull meanes that Jam sure eternally to burne both body and soule and thou not endure the losse of one finger for mee I will alter my Course in time and consider of that which héereafter cannot be redressed Were it true or were it a fiction to a wise man it carieth a Morrall with it Swéete is our God if we will returne and as yet it is day that wee may returne Were thy sinnes as red as scarlet saith Hee I will make them as white as snow The sacrifice of God is a troubled Spirit A broken and contrite heart hee shall neuer despise Iosia his heart melted and hee found it so Ezechias sorrowed and hee found it so Peter wept bitterly and he found it so Neuer any sorrowing sinner but he found it so God then in mercie so stoope vs by his Spirit that his outward Stoopings may euer be far from vs. This example of Pharaoh preacheth vnto vs to be wise 2. Secondly consider these words When hee letteth you goe he shall at once chase you hence That is hee shall hast you away without any condition stop or stay at all It is euer swéete to the seruants of God to obserue this mighty power and out-stretched arme ouer all his Enemies when once he setteth on to doo a thing As here how he was able not onely to giue his people passage but to make Pharaoh as glad to rid them away as euer hee was desirous to hold them So in Genesis when Abimelech had taken Abrahams wife supposing shee had béene but his sister God caused him not onely to restore her without any iniurie but he was vp very early in the morning saith the Storie to see it to be done that is hee hasted to doo it and had no rest in his minde till it was done What comfort then in this God euer what rest and peace in relying vpon him what assurance of that end issue victorie and deliuerance that he in his wisedome shall knowe to be best for vs séeing he is thus able Lord make vs patient then willing to tarie thy leasure and euer contented with thy pleasure For thou canst doo for vs what thou wilt and when thou wilt all earthly pride must stoope to thée and if Ieroboam stretch out his hand against thy Prophet thou canst make him neuer plucke it backe againe till thy Prophet pray for him Who hath resisted him and had peace saith Iob The Lord of Hosts hath decreed it and who can disappoint it saith the Prophet God would haue Ioseph exalted his Brethren storme at it and practise against it but all in vaine when time commeth it must bee so Saul grieueth that Dauid is likely to succéede him but all in vaine it must be so The Iewes work against Christ yet to no end for the Lords purpose must come topasse The farther you go in this Meditation the swéeter shall you finde it The 2. part 1. THe second generall Head of this Chapter I saide was an Admonition to the Israelites what to doo betwéene the Denunciation of another plague and the Execution of the same Euen euery man to require of his neighbour and euery woman of her neighbour Iewels of siluer and Iewels of gold Which they did and were greatly enriched by them Concerning which matter remember with your selfe what was fore-tolde foure hundred yeeres agoe to Abraham namely That his seede should be strangers in a strange Land so many yeeres but in the end should come forth with great substance Now was it fulfilled as you may sée in the next Chapter So they spoiled the Egyptians Noting by the word of spoiling a verie great measure of riches in thinges desired Wee may rightly ground this Comfort vpon it That be the time neuer so long before he doo it yet euer in the end GOD will performe what hee hath promised and neuer faile Foure hundred yeeres space shall not hinder but that at last his Truth shall appeare Applie it then to what most may ease you and be assured hee is the same In matter of sinne you haue his promise As I liue I will not the death of a sinner c. Hee shall neuer breake it and therefore bee comforted In matter of want you haue his promise All these thinges shall be ministred vnto you And you are better than many Sparrowes c. Rest vpon it Hee is euer true In matter of triall you haue his promise Hee will neuer lay more vpon you than he will make you able to beare Joy in it and know that he cannot lye his word shall stand and you shall finde it 2. But a Question is mooued whether it was lawfull for the Israelites thus to doo or no And whether wee may imitate them and doo the like whereunto diuers men make diuers Answeres and wee may take profit by them all Basill saith Haebrei honesta astutia ab Egyptijs mercedem operarum suarum receperunt qua hactenus defraudati fuerunt The Hebrewes by an honest craft receaued of the Egyptians recompence for their labours whereof hitherto they had beene defrauded Which Spéech without reference to the Commaundement of GOD cannot well stand For the Apostles Rule is plaine That no man oppresse or defraude his brother in any matter for the Lord is an Auenger of all such things To lend is a dutie necessarie when wee can doo it and not arbitrarie as
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
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
tasted when he said Coit caetus cōgregantur omnes et quasi manufacta praecationibus ambiunt Deumorantes Grata haec vis est Deo quodque singulis petentibus negaturus forte fuerit multorū vnanimitati precantium fere tribuit The assembly commeth together and all meeting as it were with an host or band of men they set vpon GOD with their ioined prayers and the Lord accepteth well such force offered vnto him graunting commonly to that one voice of many what he would not haue graunted to some of them if they had bene seuerall Surely as many stickes make a greater fire and many strings a fuller musicke so is the méeting of many in the Church to pray together a fire of great heate an harmonie passing pleasing to the Lord. The Churches are like those Cities of refuge which God appointed among the Israelites whither hee that had offended might flye finde pardon onely those Sanctuaries were for some kinde of faults and the Church is for all kinde so that wée heartely and vnfainedly cry Lord forgiue and what a comfort is this Meditation if you follow it Dooth the husbandman sow onlie for the pleasure hée taketh to sowe or dooth he it to the end he may reape Dooth the Merchant onely aduenture for a pleasure to saile or dooth hée it to gaine and get So so must a Christian Man or Woman goe to the Church not for the pleasure of walking or such like but to get and gaine some spirituall comfort and profit which if wée doo certainely that God that séeth our harts desires and driftes will mercifully and gratiously answere the same to our good contentment Let these things therefore increase our loue to the Church to goe to it to spend the time wel when we are there and to tarrie out the end of all diuine duties there which last point S. Chrisostome exhorteth vnto by much perswasion finding the fault euen then as it séemeth which too too much aboūdeth in our Churches namely to depart away before the end of Prayers and Sermon Medicamentum inquit si tibi adhibeatur nec te sanet an non altero die adhibebis Si incisor arboris vno ictu non incidat an non plures adhibebit Sic tu ingressus Ecclesiam et admissus ad consortium Christi noliexire nisi demittaris nam si exeas tamque fugitiuus reposceris Totum diem in his quae ad corpus spectant insumis et duas horas spiritualibus non vacas Ad theatrum venis et non discedis donec dicatur valete et plaudite et in Ecclesiam ingressus priusquam Diuina mysteria peragantur abis A medicine saith hée if it be applied to thee and helpe thee not the first daye wilt thou not vse it the second daye againe A feller of a tree if he cannot smite it downe at one blowe will hee not smite againe and againe till it fall So then entring into the Church admitted to the cōpany of Christ depart not away till thou be dismissed For if thou do go forth thou shalt bee called for againe as a fugitiue All the whole day thou canst bee content to bestow in things concerning the Bodye and canst thou not bestow two houres vpon spirituall matters To the Theater where the playe is thou wilt come and not depart before the end and out of GODS house wilt thou depart before an end Thus effectuallie did that godlie Father then reprooue this fault and let it mooue vs much Diuers Councilles also laide downe expresse Decrees against it as may bée séene But let this suffice of this matter occasioned by the end and vse of this Sanctuatie which God here would haue built Namely that he might dwell among them 6 The last point is the forme fashion of it which God here expresly cōmandeth should be According to all that he shewed him euen so should he make it and all the instruments of it Afterward often it is repeated according to that patterne which God shewed Moses in the Mountaine verse 40. Wherein wée are most plainelie taught that in the seruice and worship of God our deuises and inuentions must haue no place but carefully and precisely we must euer serue him according to his owne paterne and prescription left vs in his holy Word Much hath the Word of this matter we must be very héedefull of it Heare O Israel saith the Lord the ordinances and lawes which I teach you c. Ye shall put nothing to the Word which I commaund you neither shall you take ought there from Againe ye shall not doo whatsoeuer seemeth good in your owne eyes But to the place which the Lord your God shall choose thither shall you bring all that I commaund you c. Againe Ye shall haue fringes vpon the borders of your garments put vpon the fringes of the borders a ribād of blew silke That whē you looke vpon them ye may remēber all the cōmandements of the Lord to do them and THAT YE SEEKE NOT AFTER YOVR OVVNE HART NOR AFTER YOVR OVVNE EYES c. The punishment of transgressing in this kinde you may reade in many places in the Old and New Testament Hee that breaketh the least of these commandements shall be counted the least in the kingdome of God If any man loue me he wil keepe my Word Then are you my friends if you doo what I commaund you The Apostle condemneth all voluntarie religion to the Colossians the place is worthy looking on Therefore himselfe expresly mentioneth that touching the holy Sacrament he deliuered nothing but what hee had receiued For in vaine in vaine saith he do we worship God teaching for doctrines mens precepts Secondly in that God shewed Moses a patterne we may consider that as a builder before he build a house in a paper vseth to draw the whole plot and forme so God Almightie before the sending of his Son in our flesh which is the builder of the new Testament in the Ceremonies of the law as in a paper or paterne drew and discouered the manner of his worship and mercies and fauours in Christ And as the same builder after he hath finished the worke taketh away and throweth downe all scaffoldes and proppes and stayes vsed before so the Lord soone after the resurrection of Christ hauing ended the happie worke of our saluation tooke away all the Mosaicall policie with these Ceremonies that onely Christ might be looked at and not these not sparing that glorious materiall Temple which if it had stood neuer would or could men haue béene drawen from these shadowes to the bodie and truth of all This matter of the Tabernacle is againe spoken of in the 35. Chapter whither you may turne and reade that with this out of which reading happily this Question may come in your minde why God would haue eyther now suich a sumptuous Tabernacle erected or afterward such a glorious Temple And you may answer thus That because the Heathen
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
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
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
the more painfully goe forward therein by how much wée sée others punished for ill-doing There is as certaine reward with GOD for well-dooing as there is punishment for the contrary Be taught therefore I say and schooled but neuer be discouraged and feared from imposed duetie 14 And Moses sought the Goate that was offered for sinne and loe it was burned therefore hee was angry with Eleazar and Ithamar the sonnes of Aaron which were left aliue c. Part of this Goate being a Sinne-offering should haue béene eaten I meane the shoulder and brest alotted to the Priest but it was all burned contrary to the Law For which Moses was iustly offended hauing séen so lately Gods wrath vpon the other fault The answere of Aaron you haue in the 19. verse in effect and sense as if hée should haue said I confesse and acknowledge the Ordinance of God is to be kept and wée are to eate with ioy of the parts alotted vnto vs of the Sacrifice for sinne the blood whereof was not brought into the Tabernacle of the Testimonie But how could I eate with ioy in so heauie and wofull a case of my children Compelled therefore with the greatnesse of my griefe I did what I did c. At which answere sayeth your Chapter Moses was content so bearing with his infirmitie considering his great sorrow but not leauing an example to forgiue them that maliciously transgresse the commandement of God And as Moses is said to haue stayed his anger so you sée the Lord himselfe did not punishing againe this fault It layeth open vnto vs the great kindnesse of our gracious God of whom the Psalme saith He is full of compassion and mercie long suffering and of great goodnesse He will not alway be chiding neither keepeth hee his anger for euer He dealeth not with vs after our sinnes neither rewardeth vs according to our wickednesse c. Secondly you may sée here how these Ceremoniall Lawes gaue place to necessitie as Dauid also in necessitie did eate the Shew-bread which was otherwise vnlawfull for him to doe and Ezechias admitted to the Passeouer those that were not clensed But for Morall Lawes there is no dispensation for corporall necessity but a constant course must be held in obeying them For it is not necessarie that I should liue but it is euer necessarie that I should liue righteously Lastly in that Moses admitted a reasonable excuse wée may learne to abhorre pride and to doe the like Pride I say which scorneth to heare what may be said against the conceit we haue once harboured A modest man or woman doth not thus But euen for his seruant and his mayde holy Iob had an eare and did not despise their iudgement their complaint or griefe when they thought themselues euill intreated by him The example of God himselfe is in stead of a thousand who mercifully both heard and accepted of Abimelech his excuse for taking away Abrahā his wife I know saith he that thou didst it euen with an vpright-minde and therfore I kept thee also that thou shouldest not sinne against mee c. Shall the Lord bée thus swéet and we so dogged so churlish so sterne and sower that no excuse may serue for a thing done amisse if once wée haue taken notice of it Beware beware and remember your owne frailtie well A stubborne frowardnesse hath hurt many swéete gentlenesse and curtesie neuer any but though wicked men were vnthankfull yet our gracious God was pleased And thus of this Chapter CHAP. XI IT belonged to the Priests Office in those dayes not onely to teach True Doctrine to the people to pray for them and to offer Sacrifices appointed by God but also to discerne and iudge betwixt things cleane and vncleane Therefore hauing hitherto spoken of Sacrifices and the Ceremonies therof now Moses commeth to speake of vncleane things Namely Men and Women vncleane Meates vncleane Houses Garments Marriages and such like directing the Priest how hée should iudge in this behalse truely neither make that vncleane which was not nor that cleane which God made vncleane This Chapter which now you read speaketh of vncleane meates beastes Fishes and Birdes Whereof before wée consider according to the Text wée may all remember the state of this matter concerning difference of meate as in the Scripture wée are taught First then in Genesis you read thus Behold I haue giuen vnto you euery herbe bearing seed which is vpon all the earth which hath life in it selfe euery greene herbe shall be for meate and it was so No flesh as yet then granted to man In the 9 Chapter you read thus Euery thing that moueth liueth shal be meat for you euen as the greene herbe haue I giuen you all things But flesh with the life thereof I meane with the blood thereof shall yee not eate c. Héere is flesh granted also as well as herbes and onely the blood thereof excepted But now in this Chapter of Leuiticus many sorts of meates are forbidden as vnclean Was this perpetuall No it was but Ceremoniall and for a time Wherfore the Apostle was bold to say in his time and for all times after Let no man condemne you in meate and drinke or in respect of an holy day or of the New Moore or of the Sabboth dayes which are but a shadow of things to come but the body is Christ And whereof a shadow First these things shadowed the dutie of mā to depend vpon the word and will of his God in all things yea euen in his meate Secondly how carefull hée ought to be to séeke cleanenes of body and soule before the Lord and to auoyd the contrary which by the fall of our first Parents was and is so crept into all their posteritie as now our very righteousnesse that is our best things are but as a foule filthy stayned cloth Thirdly how God had made a difference betwixt them and all other the Nations of the world reputing them in his mercy as cleane and all other people as vncleane that is accepting them for his People before all others Remember the Uision of Peter in the Acts and the meaning of it Namely that Peter should not forbeare to goe to the Gentiles in respect of any former difference betwixt Iewe and Gentile for this should bée to call that vncleane which God had made cleane God now had broken downe by his sonnes Passion the partition wall and Gentile aswell as Iewe should be accepted the Ceremonie of those meates cleane and vncleane which shadowed out this partition and difference now hauing his ende and béeing finished Kill and eate now of all meates and Goe and teach now all Nations Call not any meate now any more vncleane for all is cleane to them that are cleane And put no difference now betwixt Cornelius and a Iewe for all are cleane that is In euery Nation hee that feareth God
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
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