corner of the stréete kill kill God forbid To learne by other mens harmes was euer yet accounted wisedome and therefore let these Egyptian Cries so crie in our eares and our hearts continually as our owne Cries through the mercy of a gracious God may neuer be heard any where 7. But against the children of Israel shall not a Dogge moue his tongue neither against man nor beast that you may knowe how the Lord putteth a difference betweene the Egyptians and Israel A blessed separation by a swéet Father able to kindle in our hearts if we be aliue a burning flame of loue and dutie towards such a God The like wee saw in the plague of moraine and the plague of darknes before the Cattell of the Israelites were safe and they had light wheresoeuer they were So still and so euer if you marke the Scriptures one way or other Betwixt the olde world and his seruant Noe what a difference was there put Betwixt Lot and Sodome how did the Lord distinguish When God sent Ioseph before to prouide for his Father against that Great future famine did hee not put a difference betwixt his owne and others When the Shunammite was so mercifully admonished of the dearth to come and willed to goe soiourne where shee might to preuent the danger and when shee came backe againe so to helpe her to her Land with all the meane profites by such accident of the Kings talke with Gehazi and her fit comming in with her Petition while they were talking who séeth not the finger of a swéete GOD putting a difference betwéene the Israelites and the Egyptians that is betwixt his owne and others In that Great destruction of Hierusalem had he not a little Pella by to saue such as it pleased him to pull out of that fire Let vs then neuer feare we sée he hath care of his owne and what hee will doo he can doo If it be good for vs to escape these worldly woes wee are as sure wee shall as wee are sure wee liue And if otherwise it please him to wrap vs with others in the outward punishment yet shall wee euer be sure to be distinguished from them in the eternall paine and those outward griefes shall be but meanes to leade vs to lasting ioyes O cleaue we then fast vnto him for you sée the difference of being Religious and being prophane of leuing the Word and loathing the exercises of the same And this difference héere will make a fearefull difference in the world to come when you cannot helpe it had you the treasure of all the earth to purchase your ease withall No not one drop of water to coole your scalded tongue shall you be able to get with all that euer you possessed in this world for the loue whereof against all Admonitions you haue lost your selfe for euer 8. Lastly more power againe you sée of this mightie God in the 8. verse where he made the rebellious heart to stoope and to séeke with intreatie what before could not be had with any petition All thy seruants saith Moses shall come downe vnto me and fall before me saying Get thee out and all the people that are at thy feete They shall séeke and sue begge and craue prostrate before him that with spéede they would depart O glorious God that canst thus humble thy foes make them fall before them whom erst they scorned Let it knit vs glue vs vnto thée for euer I am amazed at thy Mercie and I cannot speake what I think Lord encrease our faith it shall suffice and be well with vs. CHAP. 12. The generall Heads of this Chapter are chiefely three The Institution of the Passeouer The Execution of the former plague The Departure of the Israelites out of Egypt 1. OBserue first the words in the second verse This moneth shal be to you the beginning of moneths it shall be to you the first moneth of the yeere And herein remember how diuersly diuers Nations and people haue made the beginning of the yeere Some when the Spring began Some at the Sommer Solstitium or Stay of the Sunne Some at the Winter Stay And some from the Autumne or Haruest time which vsually is reckoned frō the sixt of August The old Romanes as did the Hebrewes began their yéere in March Which order séemeth most agréeable to Nature because all things then begin to reuiue and shewe forth their life vigour In regard whereof some are of opinion that the time of the Creation of all things was then and that the Names of our Moneths September October Nouember December are as if it were said the 7. the 8. the 9. the 10. from March making March the first and so reckoning from thence forward But for other policies the Iewes reckoned also frō September Reade Iosephus in his Antiquities Chap. 4. and Hierome vpon the 3. of Ezechiel c. With vs in England the vsuall Reckoning is frō the 1. day of Ianuary which we call New-yeeres day yet the Merchants amōg vs vsually begin frō the 25. of March So seueral places haue seuerall Customes we must leaue them 2. Touching the Passeouer The Name in Hebrewe is well expressed in English for our vnderstanding when it is called the Passeouer not the passing ouer into the Land of Promise nor the passing ouer the Red Sea whereof sée S. Augustine but the Lords passing ouer or the Angels passing ouer those houses which had the posts striked with the blood Therefore in the 11. verse it is expreslie called the Lords Passeouer and so Leuit. 23. 5. The time of the Institution was before their Deliuerance because things taught in affliction both better sinke in vs and longer are remembred of vs. The Place where it was eaten nowe was in Egypt but after they were come into the Land of Promise setled we reade in Deut. thus Thou mayest not offer the Passeouer within any of the gates which the Lord thy GOD giueth thee But in the place which the Lord thy God shall choose to place his Name there c. Which place being at Hierusalem all resorted thither at this Feast since Hierusalem hath béene destroyed they haue not dared write some to offer else where 3. The manner of this Passeouer with the signification of euery thing is next to be thought of Where you sée first a méeke Creature so was Christ it was a Lambe a harmlesse creature so was Christ a profitable creature by wooll to cloath vs flesh to féede vs so was Christ his righteousnes couereth his flesh féedeth all those that truly beléeue in him That this Paschal Lambe was a figure of Christ remember Iohns words in the Gospel But when they came to Iesus and saw that he was dead alreadie they brake not his legges that it might be fulfilled not a bone of him shall be broken Words written in this Chapter ver 46. of the Paschal Lambe and so Iohn maketh
people were forced to make bread of Fearne rootes And to go no further of Acrone bread in Quéene Maries time Were there now so many egges a penny and all cheape cheap Yet Poperie swaied in blinded hearts too much No no The calamities which haue béene in places where this Ignorance ruled haue béene equall or greater than vnder the Gospell euer as all Stories tel vs. Hath Rome it selfe neuer béene affected hath the Pope himselfe neuer béene taken prisoner Haue Romish warres euerprospered or Popish conspiracies had their wished effects Blessed be the God of Heauen for it they know the contrary And that Spanish Romish and Diuelish attempt in the yéere 1588 yeildeth them matter of wisdome if God so please and vs eternall cause of thanks-giuing vnto God for it Euer praised from our heart roots be the glorious Name of him that so respected vs. But yet this is not the matter for if they had euer had plenty and euer scarcity true Religion is not measured by the belly by flesh-pots or great leaues or any outward prosperity or aduersity but by the Rule which God hath left vs in his holy Scriptures Therefore although wee could obiect vnto them the vnspeakeable blessings of God vpon this Land of ours and thereupon reason as Gamaliel did yet doo wee not but throwing our selues downe at his féete who gaue them all wée rest our selues vpon his Word and so both know truth and hate error as in mercie he enableth leauing flesh-pots and all fleshly reasons to such doughtie disputers as they are that stand vpon such arguments and to strengthen our hearts against this great sinne héere noted in the Israelites Weelooke vpon Demas whose shame liueth in Gods Booke for imbracing the world and forsaking Paule Wée thinke vpon that fearefull crie One drop of water to coole my tongue When all the pleasures of the world which eyther he had or we can haue coulde not helpe And as Elias couered his face with his mantle so do we hide our eies from beholding this world and the deceipts thereof Wée assure our selues Saint Hierom said true Difficile immo impossibile est vt praesentibus quis futuris fruatur bonis vt his ventrem ibi mentem impleat vt de delitijs transeat ad delitias vt invtroque seculo primus sit vt in coelo in terra appareat gloriosus It is hard yea it is impossible that one should enioy both present and future good things that heere he should fill his belly and there his minde that from pleasure he should passe to pleasure that in both worldes he should be chiefe and both in earth and heauen appeare glorious So wee leaue the fleshpots of Aegypt to all earthly Israelites and beséech the Lord to bring vs to his kingdome although it be through many tribulations 6. Then said the Lord to Moses behold I will cause bread to raine from heauen to you and the people shall goe out and gather that which is sufficient for euery day c. O Admirable Mercie and bottomlesse Fountaine of all comfort and pitie Will he now rayne bread from heauen to these vngratefull Murmurers who much rather should haue béene destroyed from the face of the earth Let neuer penitent sinner than despaire of mercie let neuer troubled spirit cast away comfort For how can the sighes of a groaning heart sorrowing for sinne bée neglected of so swéet a God when such proud offendours finde mercie neuer neuer can it be assure your selfe Therefore lay vp this place in your minde and féeling your selfe grieued either for things committed or omitted bée not too much shaken as one out of hope but with faithfull assurance say chéerefully O kinde Father and sweete GOD doo not cast away thy creature that crieth and flieth vnto thy mercy I am vnworthy full wel I know it but thy goodnesse hath no bottome and with ioye I remember it These murmurers and complainers against thy mercies thou yet shewedst more mercie vnto and thy poore seruant suing for grace wilt thou cleane reiect No deare father thy nature is not so and therefore by this fauour to thē I gather cōfort beseech thee to be as thou hast euer been my kinde my gratious and louing Lord. 7 And can God raine bread from heauen why then wée all sée that albeit the fields should faile and the whole earth grow barren yet can the Lord nourish his people and send foode to al those that trust in him It is most true and it is most comfortable leauing no cause why wée should in any distresse be cast downe too much seeing the Lord is not tyed to ordinarie meanes nor our maintenance to the fruites of the earth The Rauens shall both finde meate and bring meate to Elias if he commaund and a little oyle shall continue running till many vessels be full when he so pleaseth Infinite is his power and infinite are his waies to comfort them that cleaue to him Lift vp your thoughts therefore aboue the course of Nature when you thinke vpon GOD and although you haue neither bread nor money nor the whole land any corne yet past hope take hold on hope take hold on hope and leaue God to himselfe Iacob was prouided for in that extreme famine and Gold was brought to Mary and Ioseph from far when they thought not of it What the LORD will doo hee can doo and on our partes Faith onely is required that wee may see his Glory and incomprehensible mercy 8 But why did not God thus comfort his people before they murmurd Surely because he might open vnto them the hidden corruption of their nature and so make them sée all posterity also that not merit in them but mercy in him drew all the fauoures that were shewed to them And remember euer this vse of affliction how it is often sent of God to discouer vs not vnto him who knoweth vs well but to our selues who dote vpon our worth and thinke wée are farre otherwise than wee are yea and to the worlde also which many times is deceaued by our golden shew Stand wée therefore alwaies vpon our watch when the crosse knocketh at our doores and know there is a spic ētered a very tel-tale He wil looke into vs draw-out frō vs what is within our faire looks shal not deceiue him but as we are he wil make vs shew that we may be knowne How Iob and his Wife differ hée wil describe Sarais infirmitie and Zipporahs waspishnesse against their good husbands he will open and in one word hée will tell all Pray we therfore with Dauid euer O let my hart be sound in thy statutes that I be not ashamed Sound without glosing faining haulting sound without grudging and inward complainiug that from soundnesse within may flow holinesse without euen patient comfort in Gods Will and so no Shame grow where no shamelesse thing is done c. The Lord graunt
gold Rayment or any thing néedefull and wished they shal graunt it and lend it giue it or send it with a fauour with a loue with so willing a mind as the partie taking néedeth to wish This shall the Lord doe by a secret power of his working grace and fauour for his people to their good This was that which hee did for Iacob the Father of these Israelites when Laban angerly pursued him the Lord changed his hart To Isaac and Abraham before the Lord gaue fauour in seuerall places To Ioseph the like to his owne comfort and the good of many And this is it which the Psalmist affirmeth The Lord giues grace and worship and no good thing shall he with-hold from them that liue a godly life This is it which all of vs haue tasted of euen in our selues and God make vs thankfull Thus may wee profit by this Chapter CHAP. 4. The generall Heads of this Chapter are chiefely these Moses his power to worke myracles His excuses not to goe into Egypt His comming to Egypt at last 1. BVtloe they wil not beleeue me sayd Moses c. Sée first and formost the ingrafted weakenes of mans nature when any great or difficult thing is to be taken in hand It is euer fearing and doubting euer quaking and shaking euer casting of perils more than stand with that prompt readines and willingnes which ought to be in all the seruants of God when he their Lord once speaketh and saith Doe this Such feare as this was in Ionas when he was commanded to Niniuie In Ieremie when hee was caused to prophecie and in many others Secondly obserue in these words also what a powerfull Pul-backe euen to the best mindes incredulitie crookednes in the people is Surely it pierceth déepe and woundeth fore as you sée in this place For euen the feare of it héere daunteth Moses a man of such faith a man of such grace as wee reade before this hee had shewed himselfe to be What what will it doe when it is not feared but found not suspected but tried and tasted of euery day Let that great Prophet of the Lord tell vs whom it so wounded that he sate him downe and desired to die to be out of woe saying It is enough Lord now it is enough take my soule for I am no better than my Fathers Let Esay againe another famous Prophet witnes whose words shewed woe when hee said and wrote Who will beleeue our report and to whom is the arme of the Lord reuealed as if he should haue said Alas alas what comfort haue wée when so vngraciously our preaching is reiected and the comfortable tidings of Jesus Christ not beléeued Let the sighes of Ieremie and the groanes of his soule when he cries Ah Lord c witnes the like also to all Readers but most wonderfully that spirituall battell that hée tooke such a fearefull fall in as that hee said I will not make mention of him nor speake any more in his name O firie dart then and piercing stroke to a tender hart of flesh that meaneth well an vntoward and froward people when so great a Prophet thus is shaken by it I néede to pursue this matter no further wee sée enough yet could I remember you of other Prophets also and many moe deare children of God faithfull members and Ministers in the Lords busines whom yet crookednes of the people hath mightily agréeued discouraged and dismayde yea it caused a sigh in our very Sauiour from the rootes of his hart that the people hee spake vnto so fitly might be resembled to children complained of for not dauncing when they were piped vnto not lamenting when they were mourned vnto c. Conclude wee therefore what wee sée héere the effect of incredulitie in the people to be bitter to the Lords Messengers sent or to bee sent vnto them for their good But so sée wee it that our selues auoide it and both day and night pray against it remembring alwaies as deare children the Apostles words to the Hebrewes Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you c. The like Scriptures there are many moe all which may comfort vs if wee obey them and iustly iudge vs vnto the lake of Hell if we contemne them God that biddeth will neuer be abused finally but will repay Ionas had rather commit himselfe to the wilde Sea and raging gulfes than goe to preach to a people that hee could conceiue no hope of that they would beléeue and be turned vnto God 2. This infirmitie in Moses the Lord mercifully cureth when in iustice hee might haue reiected him for it So good and gracious is our God Hée cureth it by a power giuen him to worke Miracles so great and fearefull that if not to moue Pharaoh to true repentance yet aboundantly to shewe his authoritie from God to conduct that people they should suffice His Rod is turned to a Serpent and backe againe to his owne nature His hand put into his bosome is become leaprous and by and by whole againe The water is turned into blood and other great things wrought when hee came before Pharaoh Thus can the Lord and thus will the Lord enable euer to the worke that he appointeth and calleth vnto A great comfort to Magistrates and Ministers if it bee well considered 3. Then flieth hée to another excuse and saith Hee is not eloquent But the Lord also prouideth for that as you sée in the Text and promiseth helpe Still so weake and wayward is man and so good and gracious is God The Jewes haue a Tale amongst them how Moses came by this infirmitie of spéech And say that when hee was a childe and brought by Pharaohs daughter before her Father the King the King playing with him and offering hun his golden Crowne the childe tooke it and threwe it vnder his féete wherewith the King being offended and some lookers on iudging it Fatall as if that childe should ouerthrowe the King the Nurse to shew the childes want of wit put an hote coale to his mouth which hee streight licked with his tongue and so hurt his spéech But the Scripture telleth vs not any cause and therefore ignorance is best This rightly wee may note that God chooseth men in mans eies not so fit that his glory may more appeare and therefore take wee héede how wee censure our Calling for some defects since God could haue made Moses eloquent and did not In our owne Stories how M. Tyndall complained for want of vtterance wée sée and yet what a notable member and Martyr in Gods Church was hee 4. Lastly when these excuses serue not Moses breaketh out euen to an height of weakenes and prayeth him to send some other A strange thing that a
righteous dealing be the armour of the godly and withall how many of such vglie creatures this world hath let it be considered that therevpon may arise this fruitfull Meditation how little cause good men and women haue to be in loue with this world to build tabernacles in it and to say and thinke it is good being heere but rather to sigh and wish to be loosed and to liue there where the Elect of God hauing the Harpes of God sing the song of Moses where they crie Hallelu-iah saluation and glory and honour and power be to the Lord c. O difference of places if we had eyes or heads or hearts God God for his Christ sake giue vs féeling Amen The 3. plague of Lice THis is the 3. plague which the Lord by his mightie power brought vpon this hard hearted King and his people sée king thereby their good but preuailed not In which also for our instruction wee may obserue diuers things As first why the Lord did not bring againe vpon them his former plagues either of Frogges or bloodie water letting them rest vpon them till they were stouped but still bringeth new others than the former Wherevnto wee may answere that the Lord did this to shewe that his power was not tyed to any one thing but by infinite wayes able to punish sinners if they will be stubborne more and more so to feare them and by them vs to the worlds end Which happie we if it doo to amendment that his many and strange and dreadfull plagues may be euer and euer far from vs. 2. We may note that as easie it had béene for the Lord to haue turned the dust into Lyons and Beares and Wolues both of strange greatnes and cruell fiercenes but that rather hee chose to confound pride by weakenes and a rebelling humour by so base a creature as at other times often hee vsed to doo And more it fretteth a high minde as you may note in Abimelech who sought of his seruant to slay him rather than it should be saide that a woman had ouercome him In vs let it worke thus much that if such a vile creature may by God be made too strong for a Kingdome what resistance can I one man or one woman make against the Lords wrath if I pull it vpon me by my sinnes by my proude haughtie and carelesse heart His wrath can arme all the creatures in Heauen Earth against me and yet the least of them is thus farre aboue my power as you sée héere Wicked are the words of some prophane mouthes at times saying Let vs haue our will now and wee will shift then O vaine heart what shift can it thinke of against such a GOD Shake and tremble at this dulnes betimes lest the plague of it shiuer thée in péeces for euermore The water crusheth Pharaoh and all his people in the Kingdome the Earth now also sendeth vermine vpon him and hee cannot shift against such a vile and contemptible creature Followe this Meditation in your minde and let it profit you for before the face of his wrath who can stand 3. Novve the Enchaunters assayed likewise vvith theyr Enchauntments to bring foorth Lice but they could not Powerfull then is the Deuill when God will suffer him but when God will restraine him what can he doo And this to the Storie of Iob to the Storie of the heard of Swine in the Gospel such other places grow we in cōfort against this deadly foe of ours For we sée his weaknesse and the bridling hand of God at all times ouer him when God pleaseth Feare God and feare not Sathan but contemne God and then shake to thinke of Sathans fierce rage when once he hath leaue giuen to torment thee 4. Behold againe a good thing before the Inchanters did the like but here now they cannot for their liues As then a time there is of triall betwixt contrary opinions and crossing miracles that they which are of God may bee knowne so is there a time euen a ioyful happy time when the Lord will cut of that difference and mismaze that doubting that iuggling and deceiptful working and giue his truth victorie ouer all Inchanters Iames and Iambres witstood Moses saith the Apostle and so did some then and yet now with vs resist the truth Men of corrupt mindes and reprobat concerning the faith But Moses had victory ouer those of his time the Apostle saith the other of his time shal no longer preuaile their madnes being manifest to all men Therefore for them of our time we may not doubt of like successe against them onely let vs haue patience as I often say till the time come Waies can he nener want to ouerthrow them when in such weake creatures as these were he is so strong A séely simple man in the famous Counsel of Nice without Logicke or Rhetoricke or any helpe of the Arts gaue that vaunting Philosopher an ouerthrowe and gained him from his vanity vnto God the Storie is knowne and I passe it ouer In our times women and children haue foiled Doctors that euen out of babes sucklings mouthes the praise of God might be ordained In some thing or other shall falshood stil faile that such as haue eies may sée the truth Amplify it further as you please for God be thanked there be manie proofes 5. Then said the Inchanters to Pharaoh This is the finger of God Wherein obserue how the wicked who for a time make shew as though God were on their side in Gods good time shall be forced to acknowledge the contrarie to his glorie and the great comfort of his Church and children For what are these wordes other in sence than as if they should haue saide we haue hitherto deluded the eies and senses of the beholders by our inchantments but now we are no more able to doo so This which is now done passeth our skill and albeit the creature be vile and base yet is the power of God such ouer vs and our Art that wee cannot doo the like but giue him the victorie and acknowledge our selues sinfull weake and wicked men Thus were Nabuchadnezzar in Daniel and Antiochus in the Maccabies drawn to confesse Gods power ouer them and all their greatnesse Which certainly is an vnspeakeable comfort to all that depend vppon him in their troubles For what can any man doo against you against me or any other more than this God so potent and puisant will giue him leaue to doo and what leaue will he giue him more than in the end shall turne to our good for whom he hath not spared to giue his dearest son to death that euer we might be assured of him 6. Yet Pharaohs heart saith the Text remained still obstinate and he hearkened not vnto them c. So laying before vs a notable example of the rooted wickednesse in mans heart béeing left of God vnto itselfe For as now you sée not
although it were not of the nature of other Cloudes but a more Diuine thing higher than mans minde is able to comprehend by which in the daie time the heate of the Sunne was tempered and in the night a comfortable light giuen saith Greg. Nyssen writing of the life of Moses The comfort and vse I take from it is this that in new perilles the Lord can haue new remedies at his pleasure Now before vs and now behinde vs and euermore with vs if wee bee with him by a sure trust in his goodnesse blessed be his Name euermore for it The winde which the Lord vsed to cause the Sea to runnebacke was not for any néede of such meanes but that he might shew his power ouer all creatures to vse them commaund them at his wil. So by the water of Iorden he healed Naaman when he could haue healed him without it By clay and spittle he opened eies and diuers such things in the Scriptures when at other times by his only Word he did as much without any meanes at all Then went they through on dry land and the waters stood as a wall vnto them on the right hand and on the left If you aske how they durst aduenture to passe so dangerously seeing the waters might haue gushed together againe and haue ouerwhelmed them The Epistle to the Hebrewes telleth vs That by faith they passed through the Red-sea as by dry land which when the Egyptians had assaied to doo they were swallowed-vp If you looke at the waters on either side you may see the condition of Gods Children in this world beset on the right side with a floud of prosperitie beset on the left side with a floud of aduersitie yet through a true faith walking through both and hurt by neither they arriue on the other side safely when by either of these many others are destroyed pray we then euer for this Faith 8 The Egyptians féele the Lord against them and then would flie but it was too late And let it euer preach vnto our mindes the danger of deferring our conuersion to GOD. For when wée would wée shall not but euen perish and die as here did the Egyptians O what newes in Egypt was this when it came what woe and what weeping what wailing and wringing of hands by wiues for their husbands children for their Fathers and friends for their friends which now were deuoured of the cruell Sea But it is too late Had I wist commeth euer behinde saith the old Prouerbe And therefore a notable Example is this to all degrees one to perswade with an other vnto Religion and the true seruice of God that such fearefull newes may neuer be brought to our friends of vs. For the Lord will not euer beare with our contempt but as here was a heauie Morning when the Sea roaring returned together and they flying and crying in the middest of it so assuredly shall there be either a morning or an euening of miserie vnto them who proudly disdaine to be taught of their God happy are they that thinke of it in time 9 The glorious victorie of the Church here is a thing worthy all due consideration yeelding vs comfort to the worlds end in all our perplexities For how doo they see their enemies destroyed and themselues deliuered how triumph they in Songs of ioy and gladnesse in the next Chapter verse 1. c This is the Word and we must beléeue it these are his promises and we must be strong in them The Church is Christs body therefore it shall not be forsaken It is the house of God therefore it shall not be forsaken He hath bought it with his bloud Acts 20. 28. 1. Pet. 1. 18. therfore it shall not be forsaken It is his spouse Hosea 2. 19. 2. Cor. 11. 2. Apoc. 21. 2. 9. therefore it shal not be forsaken It is built vpon Christ Mat. 16. 18. therfore it shal not be forsaken In a word the Gaâ—es of Hell shall not preuaile against it neither of his kingdome shall there be any end Math. 16. Luke 1. 33. The harmers of his Church shall in their time be punished and the fauourers of it euer blessed I will blesse them that blesse thee saith God to Abraham and curse them that curse thée Sehon King of the Amorites and Og the King of Basan with all the rest of that sort how did they fall before Gods people and were destroied The Great Monaâ—chies of the world the Chaldaean the Persian the Graecian and the Roman which were not obedient to his Truth and fauourers of his flocke where are they On the other side how blessed be the Midwiues that were kinde vnto his people how saued he Rahab and all her familie The Widow of Sarepta lost not her loue to his Prophet neither the Ethiopian in Ieremie nor any other So is his Church right deare vnto him you plainely sée and it is the comfort strong of euery member For the loue of the body draweth a loue of the hand and foote and euery part we see in experience by our owne bodies No part can perish without a great greife to the whole neither the vilest part bee but a little touched without an offence to the very heart What comparison betwixt vs and Christ in our loue and his None none and the more he exceedeth vs the more is our comfort ioy We neuer saide that God wanted a Church before Luther as wee are either foolishly vnderâ—â—ood or maliciosly reported but we know he blesseth not all times alike punishing mans ingratitude often with Cloudes yet euer he hath his people and euer shall haue to the end In regarde of which variable estate the Church is resembled to the Moone which after full hath a wanne and neuer abideth still full It is compared to a ship tosseâ— and tumbled in the Sea and in great perill many times of which you may often thinke with much profit How the Arke of Noeâ—igured â—igured the Church you may reade in the Notes vpon Genesis Chapter 6. And if you desire to peruse the old Fathers these marginall places may direct you Nauis non ex vno ligno constat sed ex diuersis c. A ship is not made of one board saith Epiphanius No more dooth the Church consist of one man or of one sort of men A Ship is narrow at the beginning and then much broader in the middle so the Church at first is small and farre greater in time yea euen spread abroad in the world Narrow and straight is Abel and Sheth little and small in Noâ— and his familâ—e but seuenty Soules came into Egypt yet thousands thousands grew of theÌ„ Narrow was the Ship in Elias time but Achab Iezebel beeing gone it grew broader The Apostles Disciples were but few but when at one Sermon there were added three thousand Soules the Ship you see grew broader And so of those
good when hee might haue punished vs for our sinnes will not hée now doo vs good when through his grace we hate sinne in some measure sanctified by his holy Spirit Hee will he will and neuer feare therefore but cleaue fast Thinke with your selfe how the Fathers before the floud eating nothing but hearbes yet liued some seuen hundred some eight hundred some nine hundred yeares know by it that man liueth not by these meanes but if neither grasse nor corne nor any vsuall foode now amongest vs were in the earth yet could God Preserue vs and keepe vs both aliue and in health and in good liking But much more now by flesh and fish and his other good blessings can he do it Moses Elias liued forty daies without meate and the Israelites walked as I noted forty yeares in the wildernesse with the same apparrell not waxen olde By which and many such things mo in the Scriptures you see that the blessing of God is all in all and that these earthly meanes are but things giuen of GOD for our vse which yet he can want when hee will notwithstanding preserue vs. Up with your hart then how hard soeuer the world goeth with you and fix both heart and eies vpon GOD beléeue his Scriptures and reade them for your comfort all shal be well assure your selfe in his time 10 The Lord by Moses commaundeth a pot of this Manna to be kept in the Arke for a remembrance euer of this great miracle and so it was which very notably may teach vs euer to be carefull to keepe in minde the gracious fauoures of our good God shewed vnto vs and not to suffer them to be forgotten The Scripture often layeth this point before our eies if you remember As in Deut. Take heede to thy selfe and keepe thy soule diligently that thou forget not the things which thine eies haue seene and that they depart not out of thine heart all the daies of thy life but teach them thy sonnes and thy sons sonnes So in the sixt Chapter againe These wordes which I commaund thee this day shal be in thy heart And thou shalt rehearse them continually vnto thy children shalt talke of them when thou tariest in thine house as thou walkest by the way and when thou lyest downe and when thou risest vp And thou shall binde them for a signe vpon thy hand and they shall be as frontlets betweene thine eyes Also thou shalt write them vpon the postes of thine house and vppon the gates c. When they passed ouer Iordā on dry land presently twelue stones were set vp for a remembrance Dauid in his Psalme Prayse the Lord O my Soule and forget not forget not all his benefits So the Fathers haue many good Sayings to this end As Saint Gregorie So much shall thy Soule finde more sweet rest in Heauen by how much thou giuest thy minde lesse rest in this Worlde from the continuall remembrance of GOD and his Workes If thy Corne lay in a low moiste and dankishe vault where it might putrifie and corrupt Wouldest thou not speedelie and carefully raise it vp to a higher and sweeter Place that so it might continue sweete Why then dooest thou suffer thy Minde to lye so lowe among the rotten thinges of this World that also will corrupt it with a grieuous corruption and dooest not spéedely and carefullie also raise it vp to a sweete remembrance of GODS fauoures and great workes for thee for thy Neighboures for thy Countrie for his Church and Children in all ages Here here is the sweete beeing of the Minde and not below Againe marke how the eyes of thy bodie if they bée in a smokie place are vered and grieued with that foule smoake and shedde out their teares to bee deliuered there hence So thinke of the light of thy minde that with vile thinges it is much offended but with remembrance of good things much pleased and bettered Euer therefore let it haue his comfort and looke vpon that pot of Manna which God hath giuen thee from heauen that is vpon his mercies and fauoures vouchsafed vnto thée many waies in thy life time which to thée are the Testimonies of his loue and gracious prouidence as this Manna here was to the Israelites Another saith Will the young Lamb be drawne from his damme or the young kid the young calfe the little chickens and such like will not they still kéepe with their kinde not stray away farre but run to the damme againe So certainely should our mindes not stray from our God and the thankfull remembrance of his mercies but euer kéepe here and tarie here and ioy here as in our swéete and quiet comfort A good carefull seruant is still in his Maisters eye and cannot abide to be farre off No more can the seruant of God assuredly bée pleased in the forgetfulnesse of his God and his great workes The fire of the Altar went not out either by night or by day No more should the fire within you that is the heate of thankfull féeling and due remembrance of Grace receiued from a swéete God The Priests did bring wood to that fire vppon the Altar and still nourish it that it might euer burne so will the zealous Preacher to thy inward Soule giue a holy heate continually kéepe in that blessed fire of loue of zeale of thankfulnesse and so foorth to Almightie God if thou diligently frequent his company and heare his words For the Lord hath appointed him to this end to kéep this fire within his people and his ordinance shall not be in vaine vnlesse the fault be yours What a heate will the fire giue to the coldest water if it be set to it But remooue the same water from the fire againe and it returneth to his former coldnesse So so is it in the matter we speake of and forget it not The preserued fruite that is bailed in sugar looseth his owne tartnesse and taketh a swéeter taste from the sugar that all men may know where it hath béen And euen so assuredly wil a minde much meditating on Gods benefits and to the end it may the better doo it much frequenting the reading and hearing of the Word tast most swéetly both with God and Man Wherefore follow this aduise of Scripture and Fathers and learne by this reseruing of Manna for a remembrance what an acceptable thing to God and what a fit dutie for his seruant this carefull remembrance of his works is 11. Now as by this Figure of the kept Manna men were taught to remember all Gods mercies in generall So in particular it did lay before the Israelites the promised séede Christ Iesus of when it was a very notable Type and therefore may likewise teach vs as to remember all Gods mercies so by name this great mercie aboue all the gift of his deare and blessed Sonne our Sauiour for vs. The type is resembled by learned men in
comfortablie will aunswere I knowe whom I haue beleeued and I am sure that in loue hee hath adopted mee to bee his Childe that hee is true in his promise and powerfull in performance And these three so strengthen my heart that no want of merit no consideration of my owne vilenesse no greatnesse of the future blessednesse canne cast mee downe from the height of hope wherein I am soundlie rooted This is the three-folde corde c. To this effect haue many other Fathers written also but I omit them Lastly this example of God in this place as it teacheth patience and long suffering when we are abused so doth it notablie also teach cōstancie in loue where we once haue loued A thing worthie following if I had not béene too long in this Note I will therefore reserue it to some other place onely now praying you to remember whom you resemble if this grace be in you and from whom you swerue if it bee not It is enough to mooue a Childe of God 6. Of this striking of the Rocke there is often mention made in the Scriptures and therefore a thing worthie good consideration Hee claue the hard rocks in the Wildernes and gaue them drinke thereof as if it had beene out of the great depthes He brought waters out of the stonie rock so that it gushed out like the riuers Againe in another Psalme He opened the rocke of stone and the waters flowed out so that riuers ranne in drie places For why he remembreth his holy promise and Abraham his seruant The things we may thinke of are these The fall of Moses and Aaron at this time The figure and allegorie of this rocke Concerning the first reade what is written in the Booke of Numbers Moses and Aaron gathered the congregation together before the rocke and Moses said vnto thē Heare now yee Rebels shall we bring you water out of this rocke And the Lord said to Moses and Aaron Because yee beleeued me not to sanctifie me in the presence of the children of Israel therefore yee shall not bring this congregation into the Land which I haue giuen them Héere you sée it reuealed that Moses and Aaron staggered at this matter and offended the Lord. Whereby we are notably taught that although there be many in this world who through the grace that is giuen them fight a good fight hauing faith and a good Conscience yet there is not one frée from all sinne sauing Iesus Christ alone But euen Moses himselfe héere that Great light hath his darknes and his infirmitie Hee that had wrought such Great miracles and deuided the maine Sea through the power of him that now biddeth him strike the rocke yet héere hee doubteth and fainteth in Faith as God himselfe witnesseth of him Truly therefore said the Prophet Dauid If the Lord shall marke what is done amisle Who Who shall be able to abide it And the Apostle likewise There is none that is righteous no not one All haue gone out of the way And in the sight of God can no flesh liuing be iustified Let not Sachan then amaze vs with our imperfections for the swéetest Roses haue their prickels and Christ came not to call the righteous but sinners to repentance On the other side againe Let not Sathan tempt vs to a conceipt of purity or perfection either in our selues or others for if Moses fall if Dauid fall if Samuel fall if Iob fall if Abraham fall and all haue fallen who shall say my heart is cleane Beware of these extremities both wayes walking in the middle way take holde of Christ by him fearing no imperfection and for him flying all vaine thoughts of absolute integritte Againe learne heere and forget it neuer what an odious thing in the sight of God any doubting in him is which yet the Doctrine of Rome so laboureth to maintaine For when for this onely fault the Lord is so moued with his déere seruant Moses that he reiectech him from conducting his people into the promised Land and burieth him in the Desert certainly we may not entertaine doubting in our hearts touching any promise of his and especially in so great a matter or in such a graund Article of Faith as the Remission of sinnes is 7. For the second thing namely the Type you reade in the Apostle that this rocke was Christ that is a Figure of Christ With which kinde of phrase would the Romish Teachers not wrangle that Great contention about the Sacrament néeded uot For to giue the name of the thing signified to the signe signifying was neuer strange among learned men and in this very particular of the Sacrament S. Augustines words are well knowne Non dubitabat Dominus dieere hoc est corpus meū cum signum daret corporis sui The Lord doubted not to say This is my bodie when he gaue a signe of his body To which end also speake other of the Fathers abundantly if it were any purpose here to enter into his matter 8 For the thirde thing namely the Allegorie thus is it noted by the learned That when all mankind was to be smitten by the Law for sinne yet through the infinite loue of God the Rocke onelie was smitten that is Christ of whom the Law laid hold for vs hée submitting himselfe for vs was smitten off it for vs. Thus saith the Prophet He was smitten for our transgressions and with his stripes we are healed Other Scriptures also That God so loued the world that he gaue his onely be gotten Sonne to suffer c. That he himselfe bare our sinnes in his body on the tree c. This blessed rocke thus smitten for vs hath gushed out swéete water for vs to drinke to coole that scalding heate of burning sin in our soules which els would quickely kill vs and be our bane Whosoeuer drinketh of the water that I shall giue him saith this our Rocke and Sauiour shall neuer be more a thirst but the water that I shall giue shall be in him a well of water springing vp to euerlasting life But let no man thinke that this water that is the swéete and cheering comfort of the Gospell is to be got by mans merites as some teach but euer remember the Prophets words Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without monie c. The Prophets words are sull of force First calling to All to come and excepting none which is a great cōfort thē offering mercy without money that all cursed cogitations of workes and worthes in our selues might euer die and be abhorred Come vnto me all ye that trauell and are heauy laden and I will refresh you not your owne merits and works The blood of Iesus Christ clenseth vs saith the Apostle from al sin al sin I say againe and not our workes
as our power and places giue vs leaue to follow his example To the poore now in the land you sée his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it néedeth not onely remember in the widow of Sarephath what followed her pietie in féeding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swéete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kéepers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true féeling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscréet hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thā not to keep promise it is better for a doubtful thing to be long deliberated on thā to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith Iudaeorū populū locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cū praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sée in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kéepe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we séeke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spéech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sée and heare at last what he will
in prison by his enemies getting leaue to go into the prison to him on a time gaue him her clothes to escape in and shee taking his remained in his place to abide any danger that might ensue rather than hee should be oppressed by his foes Such those worthy women that when the Citie was besieged by Frederick Barbarossa and at last licence giuen to the women that they might depart taking onely such things with them as they could themselues cary in stead of any worldly riches which they inioyed they tooke vpon their backes and vnder their armes their husbands and children parents and kinsfolks to the eternal praise of their vertue and the great astonishment of their enemies that looked on and saw it Vnfaithfulnesse and treacherie to husbands hath left an other report in Stories if I should enter into it But such hatefull things are better forgotten and neuer knowne These gracefull Vertues let all gracious women thinke of and leaue behinde them the like praise Silence againe or little speach what a vertue what a preseruer of peace if a woman be blessed with it The contrary what hurt and bywords hath it wrought Prouerbio dicitur Tres mulieres nundinas facere The Prouerbe saith That three women make a fayre And words are wanting to women as singing is to the Nightingale who is sayd to bée onely a voyce in respect of the sound shée giueth foorth being so little a Birde as verses are wanting to a Poet Figures of speach to an Orator or false arguments to a Sophister that is they abound with them and often superabound Few words in a woman is a great ornament And many a woman holding her peace is better thought of than when shee speaketh Loquitur aut viro aut per virum A woman speaketh either to her husband or by her husband To her husband orderly and necessarily by her husband as vnwilling to tattle much with strangers séeking the praise of a roling tongue and loosing paraduenture the renowne of modestie and wisedom Looke how milke is said to kill the force of Gun-powder so be euer assured that soft words or silence will do to anger betwixt man and wife And let these things worke a loue of little speach not multiplying wordes with your husband especially when hée is mooued and grieued with some other matters bying and reuying and will hée still he still hauing the last word For surely that doth no good The old Paynters if they pictured a woman were euer wont to put vnder her foote a Snayle aswell to remember this vertue of silence to her which is in the Snayle as of carying her house vpon her backe as the Snayle doth Yet such silence is meant as doth not abandon affabilitie and curtesie when there is cause for this also is another great preseruer of loue and amitie in so much that the wise man saith Mulier comis exhilerat maritum cum humaniter illum tractat cor illius reficit ac recreat A gentle and milde woman maketh glad her husband and when she dealeth courteously with him she refresheth and recreateth his very heart Louing speach is a Phisition to the minde to cléere it and cleanse it from much grief Hee that will take birds may not come to them with a staffe saith the old Prouerbe but a sweete sounding pipe is more auailable and thinke you that shee which will haue her husbands liking must vse harsh and bitter words What a power had wise Abigael ouer that fierce anger of valiant Dauid with her soft words and milde speach euen when hee had but death and blood in his heart towards her husband and his familie for the great contempt shewed vnto him Could rough and sower speaches haue so preuailed No no you knowe fire is not quenched with fire but with cold soft water Pax mansuetudo characteres animae piae Peaceablenesse and mildenesse they are the notes markes and prints of a good minde and of a holy Christian soule But this is enough I will goe no further Try me and trust me you shall not repent it Let the weapons of a woman bée either soft words or modest silence with a dropping teare if there bée wrong done and it shall pierce a heart of stéele working such effects as all the hote speach that an vnbridled tongue can vtter shall not bring foorth Wisedome and discretion againe in a wife O powerfull meane to make loue and to doe much good A wise woman saith the Holy Ghost buildeth her house but the foolish destroyeth it with her owne hands By a wise woman her husband is knowen in the gate when hee sitteth with the Elders of the Land Strength and honour is her clothing and in the latter day shee shall reioyce Shee openeth her mouth with wisedome and the law of Grace is in her tongue c. Communitie of things betwixt couples worketh Amitie and Myne and Thyne betwixt them should not bée heard They are Yoke-fellowes and which is much more they are one therefore their diuided goods may not diuide them but what the one hath the other ought to haue and bée ioynt possessours of whatsoeuer God granteth Let not the man deny what is fit to his wife for shée hath a right and let not the wife grudge her husband hers for hee hath a preheminence If you put water into wine and the water bée more yet it is still called wine and euen so the womans portion put to the mans is called his although hers is the greater If vse be common and loue hearty for names and titles of order and custome wise couples will not contend to the quenching of one sparkle of Loue. Lastly an Houswifely care of her Familie and all things belonging thereunto cleanlinesse order and such like as it beautifieth a woman so pleaseth it a man and the effect of it is loue and liking If these be not the contrary followeth For the first wée all know vnlesse a getter without haue a keeper within hée shall bée like one that filleth a vessell at the other end whereof one draweth out as fast as hée putteth in For the second it both delighteth and profiteth things pleasing more that are fresh and well keept and lasting longer being not dayly vsed The third thing order what a praise it is may appeare by the consideration of your graine onely what a thing it were if all sorts should bee put together Wheat Rye Oates Barley Pease Beanes and not euery kinde layde by it selfe It would ouerthrow the vse and good euen of all or else procure a worke to seuer them againe These things then and such like will worke such Amitie Vnitie and Loue betwixt man and wife that the matter of Diuorce shall neuer come in any question no not in thought by any man indued with either pietie or reason Wherefore I haue rather chosen briefly to note them than to speake any thing of
morall vertues you sée and it is very certaine that such vices of the minde as haue béen noted neither then were nor now are for such as offer the bread of God but are to bée prayed against and taken héede of to the vttermost strength that God giueth yet happily not intended by the Law And therefore I rather like to leaue these applications as the conceipts of men and to learne by all these blemishes forbidden that the Iewes were then taught which wée haue also learned and beléeue how no mortall man could be able to worke our peace and reconciliation with God but onely Christ Iesus For in all men are some or other blemishes and it became vs to haue such an High-Priest as is holy harmelesse vndefiled seperate from sinners and made higher then the Heauens c. In him then there was no blemish but he was the imaculate Lambe of GOD able to saue vs willing to saue vs with the best blood hée had and he hath thus saued all those that beléeue on him and wée reiect all other Sauiours whatsoeuer This was certainely the drift of this Lawe and therefore wée may boldly gather this fruite from it Lastly these persons hauing such blemishes albeit they might not performe this dutie to stand at the Aitar yet were they allowed to eate of the sacrifices and such things as the Priests did eate of and allowed to bée in the Congregation so say some shadowing that the Church although blemished neuerthelesse is admitted to the communion and participation of those things which Christ by his eternall sacrifice hath obtained for it And my selfe would gather this comfort from it that albeit some one or other infirmitie may iustly disable mée for such a place either in the Church or Common-wealth yet from a place with the elect either héere or for euer it shall not hinder mée No ten thousand blemishes nor any blemishes shall hinder mée if gréeued with them and fighting against them as the Lord enableth mée I take hold of my spotlesse Sauiour as my helpe and safetie against them all Thus then doe you meditate of this Chapter and bee bettred by it reading it ouer with these Notes and praying in your heart for the helpe of his working spirit to make the Word profitable vnto you My labour is but to draw you to read by a taste and to pray that God may worke with you further then my Labours The Word being a Well the bottome whereof no man can come so vnto but there will be still more water to draw CHAP. XXII HAuing in the former Chap. noted what should hinder from the Ministerie now it pleaseth the LORD to note what should disable them to eate of the holy things mencioning againe such vncleannesses in men as before in other Chapters of this Booke were mentioned If this question arise in your minde why God hauing before forbidden all men that had these pollutions to eate of holy things should not againe particularly forbid the Priests answere is made because men in any authoritie and place are often apt to exempt them themselues by one excuse or other from such obedience as they are content others should bée bound vnto The Lord also threaneth punishment to the breakers of this Lawe that feare may restraine where loue will not 2 The particular vncleannesses I will not goe ouer héere but leaue you to looke backe to the 7. Chapter the 13. and 15. Chapters with such like Thus much doe you note again let it be eueryours that polluted sinners remaining in their vncleannesse without remorse and amendement haue no right to the merits of Christ but shall dye and perish in their filthinesse Clensed therefore we must be by newnesse of life and Faith in Christ Iesus that we may be saued 3 The Stranger is forbidden to eate c. Verse 10. to tell vs the state of Turkes Heathens and Infidels till the Lord reduce them to his fold To preuent couetousnes in the Priests by selling and contempt of holy things by being so common 4 The qualities of Sacrifices to bée offered againe teach vs the excellencie of CHRIST his Sacrifice being without all fault Secondly what liuing Sacrifices holy and acceptable vnto GOD wée ought to bée 1. Pet. 2. Rom. 12. c. Thirdly what maner of giftes wée should euer bring to the Lord and his Ministers Namely our better not our worst as now adayes is vsed The olde Verse teaching men right in this behalfe Qui dare vult bona det sua vel sibi munera seruet He that will giue let him giue what is good or keepe his gift to himselfe CHAP. XXIII THIS Chapter entreateth of the holy Feastes and Dayes obserued of the Iewes by GOD his appointment either weekly or yearely Weekely as the Sabboth Yearely as the Feasts of Easter of Trumpets of Tabernacles of Penticost c. Of all which in Exod. 23. Numb 28. 29. and Deut. 16. 1 These feasts you may sée were in remembrance for the most part of some benefits and mercies of God and therefore playnely teach vs what a due dutie from vs to God it is to remember carefully and thankfully his louing fauours shewed vnto vs at any time vpon any occasion Thou shalt shew thy Sonne sayth God in that day saying this is done because of that which the Lord did vnto me when I came out of Aegypt And it shall bee a signe vnto thee vpon thine hand and for a remembrance betweene thine eyes c. Likewise those stones commanded to be set vp by Iosua they shall serue saith God for a signe among you that when your children shal aske their fathers in time to come saying what meane you by these stones then yee may answere them when the Arke passed through Iordan the waters were cut of and these stones are a memoriall for euer of the same Dauid knowing this to bée a due dutie cryeth to his soule to praise God and neuer to forget his benefites And to others to remember the marueilous works that he hath done his wonders and the iudgements of his mouth A thankefull remembrance worketh loue and desire to please God but other fruites come of forgetfulnesse as you may sée Psal 78. Verse 7. 8 9. 10. 11. Beneficiorum dei memoria Magistra advitam The remembrance of Gods benefits is the Mistres of good life sayd Saint Chrysostome in his time And Dona dei bona non sunt nisi dei esse confiteamur The gifts of God are not good except wee acknowledge them to come from God sayd Saint Augustine 2 In that they were called the Feastes of the Lord Men were taught in them to séeke and attend such things as belonged to God and not their owne matters pleasures sports c. To this end still are Holy-dayes kept and therefore thinke of the right vse of them 3 When hée saith It is the Sabbath of the Lord in all your dwellings Learne