Comfortable notes vpon the bookes of Exodus and Leuiticus, as before vpon Genesis Gathered and laid downe still in this plaine manner, for the good of them that cannot vse better helpes, and yet are carefull to read the Scriptures, and verie desirous to finde the comfort in them. By the Reuerend Father in God Geruase Babington ... With a table of the principall matters contained in this booke.

Comfortable Notes Vpon the bookes of Exodus and Leuiticus , as before vpon Genesis .

Gathered and laid downe still in this plaine manner , for the good of them that cannot vse better helpes , and yet are carefull to read the Scriptures , and verie desirous to finde the comfort in them .

BY The Reuerend Father in God Geruase Babington , Doctor of Diuinitie , and Bishop of Worcester .

With a Table of the principall matters contained in this Booke .

PSAL. 1.

Blessed is that man whose delight is in the Law of the Lord , and in his Law doth exercise himselfe day and night .

AT LONDON , ¶ Printed for Thomas Chard .

Anno Dom. 1604.

* ⁎ *

Clemens Alexandrinus . lib. 1. Strom : Pag. 116.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. id est .

Si ambo verbum praedicant , hic quidem scripto , ille voce , quomodo non sunt ambo admittendi , qui effecerunt vt fides operetur per dilectionem ? &c.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. id est .

Praedicandi quidem scientia est quodammodo Angelica , vtrouis modo iuuans , seu per manum , seu per linguam operetur , quonlam qui seminat in spiritu , de spiritu metet vitam aeternam .

Erasmus Praefat: in Aug.

Quia perspiciebat librorum vsum multò latius patere quàm vocis , in hanc operam quicquid poterat temporis suffurabatur .

Clem : Alex. Lib. 1. Strom. Pag. 127.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . id est .

Neque honestus est ille cibi apparatus qui plura habet condimenta quam ea quae nutriunt , nec est bellus vrbanusue orationis vsus , qui auditores magis potest delectare quàm iuuare .

Clemens Alexandrinus in his first booke , Strom. Pag. 116.

If both preach the word , this man by writing , and that man by speaking , why are not both to be approued , which haue caused faith to worke by loue ? &c.

The knowledge of preaching is in a maner Angelicall , whether it worketh by hand-writing , or by tonguespeaking ; because he which soweth in the spirit , shall of the spirit reape life euerlasting .

Erasmus in his Preface vpon Augustine .

Because he perceiued the vse of bookes to extend farther then the vse of speech , he did withdraw what time he could to this employment .

Clemens Alexandrinus in his first booke Strom. Pag. 127.

Neither is that prouision of meate allowable which is set forth with more sauces , then which nourish : neither is that vse of speech conuenient or seemely , which may more delight , then profit the hearers .

¶ A Table setting downe Alphabetically the principall matters contayned in this booke of Exodus . A. AAron , how he was Moses his Prophet : 81. his rod kept in the Arke . 383. his calling , 406. his apparell 408. the seuerall parts of his garments 409. his consecration 413. his yeelding to the people for an Idol . 439. and making an Altar before it . 441. Adamant in the Ephod , mens gesses of it . 411. Admonitions from God before he striketh . 45. 124. 117. 125. 159. 160. Adulterie wilfully commited , is made but a sleight matter by Papists . 46. 47. Adoration of the Bread , an ancient errour , 423. Aduersitie , 30. Affliction noted by the heate of the Sunne , 208. it followeth Prosperitie 4. God seeth vs in it 36. and pitieth vs vnder it 72. when it is most extraordinarie it doth not shew that the partie is disliked of God , 37. but in the midst thereof God regardeth and acknowledgeth , 62. and helpeth in the end , 210 for it shall haue an end , 27. 65. 67. 92. 138. 305. and sometime it is turned to great ioy , 20 , 171 , 172 , 242. in it we must be patient , 74 , 167. and constant , 226 , 227. and returne to the Lord . 70 , 72 , 75 , 112 , 278 , 384. for though there be diuersities of crosses , 94 , 129. 224 , 291 , 333 yet all come to vs by Gods prouidence , 112 , 116 , 210. the time when they shall begin , and when they shall end is in his hand , 110 : and therefore in and vnder them , we must ●a●rie his leasure , 57 , 69 , 167 , 201 , 226. God sendeth to the wicked one crosse vpon the necke of another , 121. and encreaseth his crosses where there is no amendment , 89 , 91 , 92 , 115 , 159 , 163 , 181. euen to the godly one crosse succeedeth another , to shew that this life is a warfare , 277. to trievs , 213 , 426. to discouer to vs and others our vnknowne weakenesse , 238 , 261. to correct vs , 5. to drawe vs to obedience , 181. and to other ends , 331. to traine vs vp in Gods schoole , 290 , by it we learne more good than by prosperitie , 29 , 321. Alexander the great his reuerence to the high Priest , 414 , 415. Allegories , 398. Altar , why there was but one , and why of earth , and why without steps , 326. Altar of burnt-offering a figure of Christ , 403. Altar of incense . 427. Altar of brasse , signified Christ his humiliation , the golden Altar his exaltation , 428. Altars in Poperie , 326 , 403 , 404. Alteration , 25. fine , 29 , 30. Ambition , 40 , 329. Answere must be readily made when God calleth , 34. Antichrist , 43 , 79 , 424. Angell , a name giuen to Christ , 31 , 32 , 216. Angels subiect to Christ , 387 , they are our seruants , 388 we being in Christ are ioyned to their companie , ibid. Anarchie , 307 , 310. Anabaptists confuted , touching warre , 290. concerning magistracie , 307 , 309. for refusing Ministers and the vse of the sacraments , 407. for casting away meanes , 240. Athiests , 416 , 417. Antiochus called himselfe God . 80. Appearing of God diuersly to diuers ends , 32 , 33 it is to some fearefull , to some comfortable 357 , 358. Apparell of Ministers , 408. herein the orders of a Christian Church must be obeyed , 412. The Arke was an outward signe of Gods presence . 380. called by the name of God , and by other names . 381. a figure of Christ . 382. Authoritie of the booke of Exodus . 1. Authoritie in all superiors must be reuerenced , 301. The Authors intent in writing this booke , 28 , 90 , 289 , 299 , 332. B. Baptisme , not euerie want but the contempt the 〈…〉 ●f damneth , 60. not to be administred by women , ibid. Names giuen at Baptisme , 21. the wordes of the institution paraphrased , 384. Banishment for good causes not to be ashamed of , 27. Baites to allure the wicked to destruction , 210 , 211. Backeparts of God , 454. Beautie ioyned with pietie , a great blessing , 16 , 17. Beare-baytings &c on the Sabboth , 269. Beades , 427. Beasts are cared for by God , 336. Bed , we must remember God and pray to him when we goe to bed , 176 , 177 , 128 , 428. Beginnings of repentance are hard , 66. Beginnings of errour are to be stayd , 441. Beginnings of the yeere was diuersly taken , 184 , 185. Bels about the Priests garment signified that a Minister should not be dumbe , 412. Bible , 155. Bispop vniuersall , 133. Bispops in Popery why buried in their robes 421. Birth not to bee regarded so much as Gods graces , 463. Blessing of God , 272. Bitter waters , 235. Blood of Christ , 189 , 416. Booke of Creation , 154. Booke of life , 447. A Booke that hath but two leaues White , Red , 164. Borrowed things must be restored , 179. Boasting of the wicked against the godly , 233. Bribes , 352 , 353. Bread of the sacrament not to be reserued , 423. Breast-plate 410. how it informed the priest of God his will , 411. the twelue stones in it with names signified , that God cared for euery particuler man , 412. Bush burning and not consumed , 33. Buriall , Pompei was without the honour of it , 425. C. Calling , Moses was called being forty yeeres old , 22. we must answere readily when God calleth , 34 , 52 , 53. our calling is not to bee misliked for some defects , 51. in performance of duties we must looke , not to our selues but to our calling , 78. and both to God and our calling , 264. we must vse warinesse in it reckoning of enemies 207. in it wee must bee stronge and cheerefull , 214. Hinderers thereof to bee remooued , 301 : we may not passe the limits of it , 322. those that rush into a calling rashly , are confounded , 39. Calling of Ministers : see Ministers . Golden Calfe 439. euerie error in Religion is , as it were , a Calfe , 442. Canaan is ours , but in the way thither we must reckon of enemies , 207. and looke for lets , 212. for wee must passe by Marah , 238. and fight with Amalech , 290 , 291. we are directed to the true Canaan by Gods word , 207 , 466 in trauailing thither we must not looke backe to Egypt . 209. Candlesticke , 393. Catechising , 127 , 333 , 370 , 196. Cattell die when God is displeased , 109. Cato denied diuine prouidence , 425. Ceremoniall law : the diuision thereof , 358. a shadow of Christ and ended in Christ , 376 , 377 , 402 , 187. Change of Prince dangerous , 6. Change of estate not ●o be feared , 25 , 29 , 30. No change in God , 42 , 38 , 426 , 72 , 210. Childrens dutie , 54 , they should not be brought vp in ignorance , 196. their differences are known to god who is first , & who is second , 198 Cheerefulnesse in our calling , 214. and in Gods seruice , 364. Cherubins , 387. the stretching of their wings signifieth the protection of Christ . 388. their faces one towards another signifieth , the consent of the old & new Testament , 389. God spake from betwixt them , ibid. &c. Christ his death brought encrease of Christians , 4. hee was called an Angell , because sent to be our deliuerer , 31. 32 hee vniteth diuers houses and Nations , 186. he wholely freed vs both from originall and actuall sins , 191. he is not to be found out of the church , 202 , 370. he cooleth & enlightneth his Church as the cloud and pillar did the Israelites , 208. he was the Angell that went before the Israelites , 216. his loue to his Church , 412. his blood though sufficie at for all , yet not helpfull to all 416. hee maketh our prayers acceptable , 427 , 428 , how hee now speaketh to his Church , 390. Christ was prefigured by Ioseph , 4. by Moses , 26. by the Lambe in the Passouer , 186 , 187. 188 , 189 , 190. &c. by the tree that made the bitter waters sweet , 237. by Manna , 275 , 383. by the Rock , 287 , by the blood of the couenant , 356. by the Ceremonies of the law , 376 , 377. by the Arke , 382 by the Mercie-seat , 386. by the table of shew-bred , 391. by the candlestick , 393. by the most holy place , 400. by the altar of burnt-offering , 403. by the high Priests Ephod , 410 , 412. Christ his humanitie prefigured by the cloud , 357. in the Altar of incense the wood signified his Humanitie , the gold his Deitie , 428. the vniting of his diuine nature to his manhood , 382. the Lambe being without blemish did signifie his puritie , 186. being a Male , did signifie his spirituall strength , 187. being of a yeere old , did signifie his experience of infirmities , 187. his annointing presigured by the oyle , 414. his righteousnesse by the Priests garment , 421. his protection of his Seruaunts by the stretching of the wings of the Cherubins , 388 , his eternall Priesthood , by the budding of Aarons rod , 383. the Maiestie of his Kingdome , by the crowne of gold about the ●rke , 382. and about the Altar of sweete perfume , 428. His comming in the flesh prefigured to be in the Euening of the world , 189. that hee should bee taken from amongest sinfull men , 188. his humiliation by the brasen Altar , 428. his suffering without the Citie , 418. that hee shold not die by & by after he was borne , 188. that he shold die but once , & in one place . 404. that he shold not putrifie in the graue , 382. that he should rise againe by the budding of Aarons●od ●od . 383. that he should haue glorie in heauen after his ascention , 428. Church of God compared to a Shippe , 219. 220 , 221. True Church , and false Church , 220. The true Church shall haue Victorie ouer her enemies , 227. there is an Vnion betwixt God and it , 232. when God will , 242. we must reioyce at the welfare of it , 302. it is where Christ is , 383. it was prefigured by the Arke , 384. it is the keeper of the Scriptures , 385 , by the Tabernacle , 400. the puritie of it , 401 , the rich grace of it . ibid. it neuer quite fayleth . 33. 414. God his loue to it , 55 , 56 , 61. Christ his protection of it , 206. 388. it is neuer forsaken , but her enemies cursed and fauourers blessed , 218 , 219. it increaseth in persecution , 10 , 201. Our Church was before Luther , 137 , 219. Churches built , 365 , 366. Church-robbers , 204 , 430. Liberalitie to the Church , 464. Church-Officers , Sworne-men , &c. 114. Church-meetings loued of God . 374 , 403. Church is Gods house , 367 , it is graced by God , 465 , reuerence is due to it , 371 , 372. it must be repaired 373. the outward glorie and glistering of it , 378 , 392. the true beautie of it , 394. refusall to goe to the Church will bee punished , 64. reasons why we should not refuse , 316. we must come to the Church cheerefully , 365. examples , 368 , 369. 370 , we must not go out of the Church before the end of prayers & sermon , 375. The distinct places in our churches compared with the roomes of the tabernacle , 400. Cloud , did guide and protect the Israelites , 207 , 208 , 216 , 465. Cloud that couered Moses , a figure of the humanitie of Christ , 357. Clergie men , 303. Colledges built , 367. Colours of sinne , 9. Communion tables , 326. 403. they are more ancient than stone Altars , 404. Consecration of the Priests , 413. it sealed to their consciences their vocation , 414. Condemning , must not goe before hearing , 12. Conscience tortured by Popish doctrine , 139. Good conscience is the preseruer of faith , 396. Conscience is as the face of the inward man , 461. Remorse of Conscience , 170 , 105. Conuenticles of the wicked , 8 , 371. Constancie in suffering affliction , 226 , 227. Constancie in loue where we once haue loued 286. Constancie a vertue in a Iudge , 349. Constancie in Religion , ibid. Contentation , 167 , 243 , 268 , 279 , 293 , 361 , 362. Courtiers should not be drawne from Gods seruice by pleasure , profit , &c. 23 , 98. Couetousnesse , 108 , 150. 170 , 265 , 292 , it is a blot in a Iudge , 315. Counsaile ( if good ) to be receiued from an Inferiour , 313. Councellors are Kings eyes , and eares , 311. Cookes must so dresse meate for other mens bodies , that there bee care had of their owne soules , 193 , 194. Courage is a propertie of a good Magistrate , 314. Creation , the Booke thereof , 154. Cryes are consequents of Gods plagues , 182. Earnest prayer is a crying , 215 , 280. Crosse , see afflction . Creatures armed in wrath , 102. Creatures haue excellent vertues , 238 , 239. Creatures of God must be soberly vsed , 392. and not abused , 240. Creatures the vse of them giuen , or taken away by God , 88. Crueltie forbidden , 354. curiositie in searching secrets , 319 , 322 , 357 , 451 , 452 , 454. Custome in sinne , 152. D. Darkenesse of Egypt , 145 , &c. Darkenesse in iudgement , 62 , 147. Darkenesse outward & inward compared , 148. Inward darkenesse how it groweth , 150. Darkenesse wherein God was , noteth him to be incomprehensible , 325. Daunces of ancient time , what they were , 235. Daunces on the Sabbath , 269 , 438. Dauid how hee offended in numbring the people , 429. Ciuill Death , 340. Death comming with circumstances of Gods anger is more fearefull , 177 , 178. Sodaine death , 178 , 179 , 180. No earthly prerogatiue can free from death , 182. After Death no helpe , 179. Dead mens desires are truely to bee perfourmed , 207. Dearth in the time of Poperie , 257. Delay of religious duties , 98 , 182 , 217 , 229 , 423 , 456. Descend , how it may be sayd of God , 38 , 322. Despaire to be auoyded , 73 , 258 , 285. we may not despaire of Gods prouidence , 260 , 265 , nor of his mercie , 117. Deformitie of bodie is recompenced by vertue of minde , 17. Diuell : see Sathan . Diligence required in Gods businesse , 113. Discipline , 397. Discontentment , 277 , 278. Disputations , 398. Distrustfulnesse , 265. Dissimulation , 123. Diuision of this Booke , 2. Domitian proclaymed himselfe God , 80. Doubting , 48 , 287. Diuersitie of gifts , 81 , 355 , 361 , 363. Diuersitie of plagues , 94 , 129 , 224 , 291 , 333. Diuinitie , as a Ladie ought to be serued by all other Sciences , 172 , 173 , 363. E. Eare is required that God may enter , 209. The Eare signifieth obedience , 419. The boring of the Eare what it signified , 330 , 419. Egyptians crueltie to the Infants , 16. it was punished . 88. Egyptians ten Plagues : the first of the turning of their waters into blood , 87. 88 , &c. the second , of Frogges , 91. the third , of lice , 101. the fourth , of flyes , &c. 105 , the fifth , of murraine of Cattell , 109. the sixth , of a scab , 112. the seuenth , Thunder , haile , and fire mingled with the haile , 119. the eight , Grashoppers , 131 the ninth , Darkenesse , 145. the tenth , the death of the first borne , 177. Egyptians destroyed in the Red Sea , 217. Elder : a name of Office , not of yeeres , 43. Elect may be afflicted , but not finally ouer-throwne , 138. Ends of Gods punishments , 331. End of Gods benefits , 72. Enemies , God is able to preserue by them , 20. our enemies are to be helped , 351 , 352. Enuie , 5 , 82 , 292 , 395. it cannot alter the Lords purpose , 168. Ephod of two sortes , 409 , the high Priests Ephod , 410. the stone on the Ephod , and the names on the stone . 410. Equalitie is a propertie of a good Iudge . 350 Equitie of al gods lawes euer remayneth 337 Euening what it signified . 189 Euill . God is not the author of it . 82. nor religion the cause of it . 129. Extraordinarie instincts , 459 Extraordinarie things may not without like warrant be followed . 172. Extraordinarie prouidence , 260. 265. 272. Excuse taken from the wicked , 62 , 174. F Factious men . 44. 45. Fa 〈…〉 es on the Sabbath . 269. Faith , 18. confirmed by signes , 41. it must rest vpon Christ . 404. by it we are partakers of Christ , 202. signified by oyle , 396 , 423. it is required to all spirituall duties . 424. Families are raysed by God . 4. Fat of the sacrifice , what it signified . 416. Fathers , a comparison between their affection and Gods loue , 56. 57. Fauoure to strangers wrought by God . 47. 48. 172. Feare of God , 12. it is the propertie of a good iudge . 314. Feare is comforted . 117. 210. 231. 232. it hath sometimes a good end . 172. Feet signifie actions and affections . 420. Deadly Feud reprooued . 16. Finger of God what it signifieth . 434 : 435. Fire of grace is to be kept within vs . 274. Firstborne of the Israelites were gods by a double right . 204. Flies &c. 105. to which are resembled worldly cares : byting of conscience : sorrow for sinne : Tyrants : Vsurers . &c. Forgetting of benefites is a mother of much mischiefe . 7. Forgetfulnes of Gods workes is displeasing vnto God . 197. 243. God prepareth sundrie meanes to awake it . 203. 272. Fortune . 20. 230. 417. A friends wrong striketh deepe : 70. French disease . 112. Fryer . 46. 47. Frogges . 91. they resemble crokeing crewes &c. 101. G Garments , strange and costly , 409. marg. Garments of the Priests , 408 , 421. Genealogie of the Israelites to what end it is described , 76. Gentiles more obedient than Iewes , 299. Gestures may be diuers in Prayer , 298. Gifts doe corrupt iudgement , 352. 353. Gifts of God diuers to diuers men , that one might haue neede and vse of another . 81 , 355 , 361 , 363. 395. Gifts and graces of Gods Church , 401. prefigured by the garments of the high Priest , 408 modest men are not proude of them . 461. Glorie of God to bee preferred before all thinges , 445 , 446. b. God is an existence by himselfe , 72 : God is eternall . 231. God is true in his promises , 3 , 73. 169. 427. God is vnchangeable , 38 , 42. 72. 210. 426. God is incomprehensible , 325. yet hee hath many names from manifold affections in vs , 72. we may not search his Maiestie but in the cloud , that is , the humanitie of Christ , 357. God reuealeth himselfe so as man may endure to behold 34 , he appeareth diuers 〈…〉 to diuers men , 357. 358. in appearing hee applieth himselfe to the intent of his appearing , 32 , 33. the more hee openeth himselfe , the more man feeleth and findeth his wants , 35. hee vouchsafed a glimse of himselfe to Aaron , &c. 356. his manifestation to Moses preferred before that to Abrabam , 71. he promiseth to dwell amongest vs , 425. that he will bee with vs in our calling , is an encouragement , 40. how he is saide to come downe , 38 , 322. how hee hath beene seene , 453. and how he shall bee seene of vs . 454. his backe-parts , ibid. he did speake out of the bush , out of the cloude , from betwixt the Cherubims . 389. as he now speaketh by his Ministers , so heretofore by his Angels . 322 it is a mercie that he now speaketh not himselfe , but by men , 324. 407. God his goodnesse , might , iustice , 210. God his loue , truth , and power , 285. God is almightie , he passeth all men of war , 231. he can do great matters by weake means , 38 , 51 , 54 , 93 , 103 , 129. his mightie power is fearefull , and comfortable , 198. fearefull , because with one word he destroyed many first-borne , 198. he is able infinite wayes to punish , 102. 131. he hath power ouer all creatures to giue , or take the vse of them from vs , 88. yea , to arme them against vs , 102. infinite is his power to comfort them that cleaue to him , 260. it strengthneth vs against despaire , 285. he being able , to performe his promises , 73. he can giue strength to any man in his vocation , 214. in new perils he can giue new remedies , 217. hee can turne Tragedies into Comedies , 20. he can turne all hearts as he pleaseth , 47 , 172. hee can doe for vs what he will , and when hee will against all enemies , 167. he can preserue his children by enemies , 20. he can make his seruants honoured in the inward conceit of the wicked , 174 , 414 , 415 , 451. he can make his Foes humble , and prostrate themselues before his seruants , 184. hee can ouerthrow the purposes of Tyrants , 14 , 20 , 22 , 56 , 62. hee can giue better Gouernours in stead of them , 312. the wicked confesse his power , 104. hee can make men yeeld to his Word , 75. he worketh not all he can , 206. he vseth sometimes rather e●treatie then power , 62 , 63. God knoweth all men , 34. their names and places , 433. their hearts , their purposes , 45 their secret attempts , 56. euery step which they walk , 88. euery action which they do , 442. gods knowledge is the stay of the godly being euill reported of . 349. God his loue to his Church 56 , 61. he reiecteth not the godly for imperfections . 13 , 14 , 24 50. he presenteth our sinning by taking away the occasion of sin , 206. he stayeth our weakenesse by comfortable signe , 41. he is not alienated from a whole kindred for the faultes of some in it . 15. he is willing to teach when wee are willing to learne , 34. he helpeth vs in many mazes , 75. he is vnlike to man who reiecteth his friendes in aduersitie , 37. hee acknowledgeth them in the poorest p●ght . 72 , 426 he is neerest to his seruants when he seemeth furthest , 18 he is slowe to punish , 90 , 91. before he striketh he giueth warning , 45 , 117 , 124 , 125 , 159 , 160. euen when the rod is vp , hee stayeth his hand , 444 , 450 in the middest of wrath , he remembreth mercie euen to the wicked , 117. he defendeth , guideth , and deliuereth his faithfull , 207 , 388. yea , he deliuereth miraculously , 210. 211. he saueth his own in the verie middest of death and danger , 198. See Mercie . God his will is the rule of right , 172. no reason is to be demaunded aboue it , 55 we must be pleased with it , 243 , 279. it must be obeyed wholely , not in part , 130 , 199. it is performed by the wicked , 1●7 , none can resist it , 167. it is our dutie to yeeld vnto it , 53. God disposeth of Kingdomes , 1. rayseth and ouerthroweth Families , 4. he disposeth otherwise than man purposeth , 19 he is not the Author of euill , 82. he ruleth the weather , 121. any good receiued must be ascribed to him , not to our selues , &c , 230 , 232. the wicked sacrifice to theft owne purses , wits , &c. 416. why God worketh by meanes , 239. he can prouide extraordinarily , 260 , 265 , 272. hee prouideth for his Children when they sleepe , 270. &c. he is to be looked vnto , when man is the meanes , 13. he careth for the safetie not onely of men , but of verie beasts , 336. he hath a care of euerie particuler man , 4●2 . God● of Egypt ouerthrowne at the Israelites departure , 191. Godly men , their lot is to be slaundred , 64 , 1●9 . they looke to God when they are afflicted , 74. they pray to God , when others murmur against God , 237. their condition in this world , 217. they passe from triall to tryall , 33 , 235 , 277 , they are honoured in the in-ward conceits of the wicked , 174. they are protected by God , 388. they are separated , when others are punished , 106 , 107 , 109 , 122 , 156 , 183. Houses and Kingdomes are fauoueed for their sakes , 99 , 130 444. Gospell sweetneth the law , 67. how it is entertained , 255. Goods well gotten prosper , 269. Goshe● freed from the plagues of Egypt , 106 , 109 , 122. Gouernement is lawfull , 308. the benefits thereof , 307. comparisons thereof , ibid. it is a blessing of God , 305. it is a burthen . 280 , 457. euen in the wicked it is to be regarded , 44 , 311 , 312 , it must be reuerenced , 301 , 306 Grace inuisible is of force without the visible signe , 465. Graces of Gods Church . See Gifts . Grashoppers , 131. Romish Grashoppers , 134 , 135. H. Haman , the degrees of his open punishment , 121 , 122. Handicrafts are the workes of Gods spirit , 408 , 409 , 434. Ha mes of other men should affect vs , 97. Hardnesse of heart , 55 , 62 , 104 , 119 , 123. it is no excuse to the wicked , 126. how God is the Author of it , 82 , 111 , 113 , 125 , 216. The Hart of man is false , 122. Harts are knowne of God , 443. Harts are mooued by God , 47 , 48 , 76 , 82 , 172. Hart is respected in doing of things commaunded . 364. A feeling Heart , 64 , 94 , 111 , 119. Hearts sorrow is most bitter , 116 , 117. it is seen of God , 36. Our owne heads in diuine matters , &c. 421. Hearing must goe before condemning , 12. Hearing of both sides is the vertue of a Iudge , 347. Hearers of the word of god must haue thoghts concerning Gods glorie , 53. God can make some heare , what others will not , 75 , 76. secure hearers punished , 93. good hearers must be humbled , 320. they must bee keepers and dooers also , 316 , 419 , 420. to heare and obey is a signe of happinesse , 119. Heauen , the way thither is hard . 238 , 290 , &c. Hell , 166. the way to it is smooth , 46 , 291. Heate of the Sunne signifieth afflictions , 208. Hearbs , the knowledge of them hath been the delight and ornament of great ones , 239. Heretiques , 223 , they cannot ouerthrowe the Church , 227. Hidden deuotion safest , 16 , 30. Hinderers of our calling to be remooued , 301. Hipocrisie , 98 , 145 , 430. Holy Ghost , his name vsurped by Manicheus , 80. his gifts diuersly bestowed , 81. signified by oyle , 405 , 413. Holy-dayes , 193. obserued by many onely for fashion , 97. Honour is a burthen , 75. Hornes of the Altar , for what they serued , and what they signified , 404 , 428. Houses , their increase or decrease , from the Lord , 4 Humilitie , 39 , 111 , 128 , 165 , 166 , 457 , 461. Humanitie of Christ prefigured by the cloude , 357. Humane writers may be vsed by Diuines , 173. Husbands must haue their wife & children with them 53. Wise Husbands answere not brawling wiues , 60. I. Iehouab expounded . 71 , 72. 231. Idlenesse , 65 , 264. Idle talke , 302. Idolatrie preuented , 326. to bee punished with death , 342. the causes thereof , 436 , 437. no cost spared to maintaine it , 439. it is an intollerable sinne , 445 , 448. Ierusalem destroyed , 161 , 162 , 163. Iethro , 299. &c. hee worshipped the true God , 304. Iewels of the Egyptians , 168. 362. Ignorance , 63 , 147 , 155. Ignorant imitation , 437. Images , 325. popish excuse for worshipping Images is taken away , 440 , 441 , 459. Impatiencie , 246 , 278 , 279 , 436. Imperfections pardoned , 13 , 14 , 24 , 50. no man in this world is without them , 286. they shold be no discouragement to our calling , 51 , 78. Incense signified Prayers , 428. a. and 428. b. Inchanters doe harden Pharaohs heart , 85. whether they did the like miracles as Moses or no , 85 , 86. they cold cause frogs to come , but not to goe , 95. they could not bring forth Lice , 103. degrees of their warnings , 112. 113. Inconstancie of the people , 69 , 280 , 281 , 438. Incredulitie , 49 , 51. Ingrossers , 264 , 268. Instincts extraordinarie , 459. Inuentions of man must not haue place in the worship of God , 376. Good Intents , 408 , 420 , 449. Iosephs bones carried away , 207. Israelites : their increase , 2 , 3. their affliction . 4. the causes of their affliction , 5. their multiplication vnder the Crosse , 10 , 33. they had their meetings for Religion euen vnder blodie Pharaoh , 43. they are spared from the punishment of the Egyptians , 109. not onely in Goshen , but when they were mingled together , 156 their departure out of Egipt , 200 they being weak are deliuered , when the armed souldiors of Egypt are destroyed , 211. they murmur , 236. their first warre , 290. &c. they were all alike noble , 341. Iudiciall law is the execution of the morall , 327. Iudges : their properties , 313. viz Truth , 347. skilfulnesse in the Law and Constancie , 349. equalitie without respect of persons . 350. they must neither pitie , nor wrong the poore 351. they must auoide bribes , 353. Iustice , 313. Iudgement day , 324. K. Kindnesse of heart in requiting loue . 26. 170. 302. Kingdome of Christ prefigured , 428. a. Kingdomes are disposed by God , 1. Kingdomes preserued from plagues for one righteous man , 99 , 130 , 444. King Iames raysed vp ouer vs by God , 7. 156. A King mercifull and religious is a great blessing , 68. we must pray for him , 97. and cleaue fast vnto him , 278. Kings are to be obeyed , but in the Lord , 11. Kneeling at the Communion , 192. Knowledge in God , 34 , 45 , 56 , 88 , 433 , 442 , 443 L. Lambe in the Passouer signified Christ , 186. why it was killed at night , 188. &c. The Lambe in the Burnt-offering signified Christ , 423. Lampes , 396 , 404. Lauer , 430. Law without the Gospell is sharpe , 67 , 321 , 323. Law is diuided into Morall . Iudiciall . Ceremoniall . 327. The breakers of the Law , 324. The two tables were kept in the Arke , 385 , 446 The Law cannot iustifie vs , 446. Lawes in a Kingdome , 313. Mans Lawes tend to the keeping of Gods lawe , 327. All good lawes are to be kept , 346. Leauen , what it signifieth , 190. Liberalitic to the house of God , 464. Lice , 101. Lyes , 12. Life is to be preferred before worldly trash , 170 〈…〉 must goe before good death . 180. 〈◊〉 is preserued by God his blessing , 272. Light to the followers of Christ , when others are in darkenesse , 208. 〈◊〉 eaten by Iohn Baptist what they were , 131 , 132. 〈◊〉 signifie Monkes , Fryers , Nuns , &c 132. 134. Iord: this title of God strengthneth our faith , 73. 〈◊〉 of God to his Church , 56 , 61. 〈◊〉 of truth is a propertie of a good Iudge . 315. M. Magist●ates are of God , 310. 311. they are Gods Deputies , 308. God will enable them to their Office , 50. their p●operties , 313. they must relieue the oppressed , 2● . they should not cha●ge the people further than there is cause , 464. they must bee discreete in execut●ng of iustice , 24. they must neuer be idle , 74 , 75. but diligent . 312. and constant in their care for their people , 24. must be alwaies present to see the e●ecution of lawes 32● . they ought to punish and yet a● old crueltie , 3●9 . they must bee t●●e to God , yet carefull of the people , 44● , b. they pray for the people when the people 〈…〉 against them , 2 5. 445. 451. they 〈…〉 not mu●mur , 255. they must bee long s●ffering . 282 they should grace the Ministers of the word before the people , 317 ●13 . their a●tho●itie m●st conc●rre with teaching ●59 they are first ( before the people ) to be made acq 〈…〉ted with any newe thing to be published . 44. they must be vsed 〈…〉 fit for their places , 44 they must be reue●en●ed , 〈◊〉 , 345 ▪ and obeyed , 310. 〈…〉 : see Goue●nement . Ma●●a , the na 〈…〉 of it , 262. the miraculous comming of it , 26● . I awes concerning it , 264. &c. A po●te of it kept in the A●ke , 272. it was a figu●e of Christ . 275 , ●8● . 〈◊〉 called himselfe the holy Ghost , 80. 〈◊〉 of God , ●4 3●5 . 357. Q●eene Ma 〈…〉 r●igne , ●39 . M●riage may not be without Parents consent , 341. Marriage , how to behaue our selues in it . 256 : Ma●riage is not impu●e , 319. Ma●riage with Idolaters is vulawfull , 460. Masse , a filthy Idol , 424. Maste●s , 329. Meanes must be vsed 264. from them we must lift vp our eyes to God , 13. for it is hee that worketh by them , 240. why God vseth meanes , being able to doe things by his word , 239 , 240. great matters perfourmed by weake meanes , 38 , 51 , 54 , 93 , 103 , 129 the vsing of means should not be hindred by promises or reuelations . 216. or by presumption of Gods prouidence , 240. Mechanicall occupations are fruits of Gods spirit , 408 , 409. Mercie of God , is the obiect of mans enuie , 5. & of Satans rage , 64 , 66. it is not to be reiected when it is offered , 27. 129. it is continued to the froward , 75. & to vngratefull murmurers 259 , 260. ●t saueth vs from the euill that happeneth to others , 106. 107. Mercies receiued , may assure vs of mo●e to bee receiued , 236. 237. Mercies of God must be registred , 298. Merit , 28● , 382 , 451. Merc●e-seat , 38● . a figure of Christ , 386. the matter of it . 387. Methridate , 238. Mid 〈…〉 ues , their vertue , 11. their lye , 12. M●de must not be below , 273 ▪ but on God , 274 27● . Ministrie , how great a charge , 40 ▪ 317. it is to be maintained , 430. 433. Ministe●s may not preach without a calling , 382 their calling is i●ward or outward , 407. God enableth them to their calling , 50 they shall bee encouraged if they looke not to themselues , but to their calling , 78 they must not forsake their calling though the people waxe wo●se and worse , 70 , 448. they must not bee discouraged if their words euer be not hearkned vnto . 74 , 75 , 83. yet they often are discoraged by the peoples incredulitie and frowardnesse , 49 , 51. 83. their refuge is to runne to God when the people murmur , 237. how dea●e their flocke should be vnto them , 412. they haue a proprietie in their people , 442. they ●ust be true to god , yet careful of their people , 446. Good Ministers are a great blessing , 87. it is a great blessing to our weaknesse , and honor to our nature , when God speaketh to vs , not himselfe , but by men , 324 , 707. there is required in Ministers wisedome and strength , 420. the strongest of them neede to be continuall vn le●propped , 59 , they must haue good workes ioyned with good words , 412. their outward actions must shine 460 , they are signified by stars , 132. there is an vnion betwixt God and them , 227. therefore they may not be abused , 261. but reuerenced , 301 358. beleeued , 227 , maintayned , 430. 433. Minister ▪ must be diligent in preaching , 395. the vehemencie of their words is to be marked , 93 , the fruit of their preaching is d●●e s , 118 they prepare , but God works , 455. they must keepe nothing backe of Gods will , 82. & deliuer nothing but it , 355 their maner of teaching must be plaine , 340. & such as maketh most for edifying , 416. c●riosiyie must not put out the candle a quarter of a yeere together , 395. Min●sters entertainment in this world , is to bee thrust out from the presence of great ones , 131. and their lot is to be loaden with iniurious accusations , 64 , 68. but they shall in time bee deliuered from false imputations , 100. they are comforted , 45 , 46 , 53 , 304. though thei● persons may be tho●ght contemptible , yet God is in them , & by them powerfull , 83 though their gifts & places be but meane , yet are they not therefore altogether vnprofitable , 397. God doth strike a reuerence of them into the hearts of great o 〈…〉 es , 174 , 415 , 451. yet often the chiefest of their parish are their chiefest hindere●s . 194 but they may comfort themselues with example of the lo●ds goodnesse , 318. the verie dust of their feet shal be a wit●esse against their enemies , 131. Mi●iste●s must not bee du●be , 412. nor id●e , 317. nor to much absent , 224 , 357 , 383. 442. they must be obedient to Gods wor● . 4●● . Ministers may be lawfully distinguish fro● others by appa●ell , 408 , 412. M 〈…〉 les wrought by Moses , 5● . they doe not reforme the wicked . ●4 . they 〈…〉 bee tryed by gods word , 36. 〈◊〉 they 〈◊〉 from worders , bid . Mi 〈…〉 ms song , 234. how she i● calle● 〈◊〉 sister , 235. Monar●●●e , 306. Moneths of Septe●ber , October , &c. why so ca●led , 1●5 . Mor●ll law is the law of nature , 327. Moses borne of a blemished t 〈…〉 e , yet 〈…〉 fed to be the deliuerer of Gods people , 〈◊〉 . ref●sed to sucke an Egyptian 〈…〉 called to be a deliue 〈…〉 of Gods people , 〈◊〉 he was fo●tie yea●e● old , 22 and the● 〈…〉 ueth all pleas●●es to fo●low 〈◊〉 calling , 〈…〉 kil●ing of the Egyptian is no warra●t for pr●uate men to ki●l , ibid. he was eightie ye●●es old when he c●me to be a de 〈…〉 , 2● . 〈◊〉 pra●eth priuately , 30. he was a dilig●nt obseruer of thinge done by God 33. readie to answere when God calleth , 34. his 〈…〉 , 39. his 〈…〉 not to g●● into Egypt , 4● , 5● how he came by his inf●rmitie of 〈…〉 . the height of his weakenesse , 〈…〉 his d●te to 〈◊〉 , 5● his 〈…〉 with God , 70. how he was 〈◊〉 God . 〈…〉 the vse of the miracles done by him ▪ 〈…〉 his rod 〈…〉 into a into blood , causes the●eof , &c. . . . . N. Names at Baptisme giuen vpon diuers occasions , and of what they should remember vs , 21 , 22. God knowes euery man by name , 433. Names of God , 72. Name of God vsurped by the Pope , 79. and by other men , 80. Names vsurped by Papists , 143. Names of the tribes vpon the breast-plate what they signifie , 412. Nature of God incomprehensible , 325. Nature of man weake , and euer doubting , 48 , 50 , 297. being freed from the rod , sinneth againe , 100. it is apt to learne the corruption of the place where we abide , 439. Natures lawe , 351. Nature is Gods seruant , 121 , 241. God can worke aboue the course of nature , 260. Negatiues shew the excellencie of the habit , 455. Ne●ghbours goods are to be cared for , 336. Night , hath both iudgement and me●c●e waking and walking , 175. God prouideth for vs in the night , 270. We must meditate of God &c. in the night , 176. Why the Passeouer was to be killed at night , 188. Night , how deuided into pa●ts , 226. Night of ignorance , and the night of sinne , 221 , 222. Nilus turned into bloud , 89. Nobilitie , 463. Non-residencie , 224 , 357 , 383 , 442. Numbring of the people lawfull , 428 , 429. O. Obedience of God may not be hindred by conceits of men , 61. it is hard to shew it vnder the crosse , 74 , it is to be performed wholy and not in part , 199 , 130. it is to be shewed in things commaunded , 465. Ob●dience to Gods word , 119. Obedience to Gods Ministers , 197. Obedience to Magistrates , 310. Obedience euer acceptable , 419. Obseruation how ●eedfull , 33. Obstinacie against God , 111. punished , 11● . Occasions of sinne taken away , 206. Oldman , 417. Omer , what measure it was , 267. Omnipoten●ie of God , 73 , 104 , 167 , 168 , 184 , 231 , 232 , 260. it is both fearefull and comfortable , 198. God doth not worke all he can , 206. Oppressors warned , 37 , 344. Oppression , 336 , 352. Orphanes , 344. Outward signes should go with inward truth , 230. Oyle , signifieth the Gospell , and faith , 396. Oyle and wine signifie faith and repentance , 423. Oyle signifieth the holie Ghost , 405 , 413 , 431. Popish oyling , 414. P. Pan , a God worshipped by the Heathen , 437. Papists being learned harden the hearts of the ignorant , 85. being ignorant , when they cannot answere our reasons , they shift them off as Pharaoh did the miracles , &c. ibid: they are obstinate , 142 , 422. they will not be wonne by their owne men , 104. they are in shew courteous , 141. but i●d●ed cruel , 142 , 422. Papists giue out that they are more blessed then the Virgin Mary , 143. Papists did not build our Churches , 366. Papists compared to Locusts or Grashoppers , 132 , 134 , 135 , to Scorpions , 136. to Horses , 139. to women . 141 ▪ to Lyons , 142. Partes of this booke of Exodus , pag. 2. Parents ought to teach their children , 126 , 196 , 197. Pa●ents should not be striken , 333 , 334. Parents con●ent in the marriage of their children , 341. Passion of Christ prefigured , 189 , 190. the publishing thereof prefigured , 416. Passeouer , the name , the time of the institution , the place where it was eaten , 185. the manner thereof with the signification of euery thing , 186. &c. Patience 61 , 74 , 83 , 279. Peoples frowardnes , 15. the Ministers discouragement , 49 , 50 , 51 , 83. and their obedience is his ioy , 317 ▪ they should delight in a godly teacher , 396. they ought not to direct their Minister , 438. their inconstancie , 69 , 280 , 281 , 438. Perfume , 431. Perseueran●e in going forward , 209 , 216. Pers●cu●ions by Romane Emperours , 10. Pharaoh hardned by his enchanters , 85. & al●bi passim . Pharaohs daughters name , 19. her humilitie , 21. she was reckoned among the Gods , for bringing vp Moses , 174. Philosophers may be vsed as seruants to Diuinitie , 173 , 363. Pillar of fire , 207 , &c. Pittie not to be shewed where God condemneth , 458. Plagues by small things haue ouerthrowne great both persons and places , 94. one in the neck of another , 121. if lesse preuaile not , greater will be sent , 89 , 91 , 92 , 112 , 113 , 115 , 159 , 163 , 181. Plagues of the Egiptians : see Egyptians . Pledges , 340. Pomp , 326. Pompey wanted honour of buriall , 425. Poore are not to be wronged , 352. Poore are to be relieued , 353 , 354 , 360. Pope : he would be God , 79 , 80. he is a monster neither God nor man , 80 , 135 his pedegree , 133. hee is the cause of warres , 139 , &c. hee came from Hell , 144. he may erre , 440. hee may be rebuked , 445. Poperie is no cause of plenty , 257. Poperie is not the best religion for a common-wealth , 458. All that died in the time of Poperie were not cast away , 138 and therefore we may comfortably hope of our forefathers liuing in that time , 304. Popish superstition in preferring one place before another , 35. Pop●sh rememberances , 205. Popish doctrine of doubting , 287. Popish altars , 403. tapers , 404. oyling , ●14 . the making of their oyntment , 432. Tr●nta's and Ma●les , 179 , cake , 187. Pop●sh priests are no ministers of the Gospell , 432. Posteritie fareth the worse for want of religion in predecessors , 64. Posteritie prospereth with well gotten goods , 269. Pouertie , 37 , 251 , 260 , 267 , 268 , 283 , 284. Prayers in secret and priuate places , 30 , 31. Prayer in and with the congregation powerfull , 370 , 374. Prayers in Gods eare● are loud c●yes , 37. Prayers of the godly desired by the wicked in time of danger , 96. Prayer commonly neglected , 97. Prayer is of great power and force , 99 , 215 , 296 , 441. Prayer i● to be ioyned with meanes in warre , 295. Prayer to be made daily for Prince , Countrey , families , friends , &c. 97 , 445. a. to be made for the Minister that prayeth for vs , 298. Prayer to be vsed when we goe to bed , and when we rise , 177 , 428. b. Prayer is the refuge of the godly in trouble , 280. In prayer diuers gestures , 298. Prayer noted by incense , 428 , &c. Prayer must be kindled by Gods promises , 457. He that prayeth must be reconciled in Christ , 428. b. What reasons we may vse to the Lord in prayer , 446. Prayer of the Magistrate or Minister , 445. Preaching doth not alwaies preuaile , and why so , 111. it is to be maintained , 360. it ought to be continuall , 391. and pure , 397. Q●arter sermons are not sufficient , 395. Priests : what they were before the Priesthood was established , 322. their calling and choice , 406. their garments , 408. the seuerall parts of their garments , 409. their consecration , 413. Priesthood of Christ prefigured by A●rons rod , 383. Pride condemned , 21. Pride plagued by base things , 93 , 102 , 233 , 302. Pride for gifts of learning , 361 , 362. Preparation before the Sacrament , 188. Preparation before the hearing of the word of God , 319. Presence of God causeth man to feele and finde his owne wants , 35 , 324 , 407. Presen●e of God a comfort , 40. the Israelites doubted of it , 279. Priuate men may not kill without a calling , 23. Priuate men may not make publike reformation , 459. Profit of this booke of Exodus . Historical , 1. Mistical , 2. Promises of God certaine , 3 , 73 , 169 , 201. Promises of God kindle prayer , 457. Promise made in Baptisme , 21 , 22. Promises must not be rash , 355. Prophaners of the Church , 371. Properties of Magistrates , 313. Propitiatorie , 385. it was a figure of Christ , 388. Prouidence of God , 19 , 20 , 25. we must be contented with it , 243. and must depend vpon it , 265. extraordinarie , 260 , 265 , 272. Prouidence of God waketh for vs when wee sleepe , 270. &c. it excludeth not vse of meanes , 240. Prouidence of God denyed by Cato , 425. Prosperitie maketh all sorts forgetfull , 195 , 196. Prosperitie is a crooked rule to measure things by , 69. Prosperitie getteth followers , 201. it is not a signe alwaies of Gods fauour , 250. yet it commeth alwaies from him , 416. in it we must prouide for aduersitie , 425. Purgatorie , 179 , 180 , 191. Puritie of Christ , 187. Purposes of man knowne of God , 45 , 56 , 88. Purposes of man disposed by God , 19. Q. Queene Maries raigne , 139. Queene Elizabeths contentment , 293. Quarelling natures , 293. Quest. Why the mayde was not punished for licentious life as well as the man , 341. Quest. Whither it were lawful for the Israelites to carrie away the Egyptians iewels , 169. R. Rebellers against goodthings , 113. Rebellion , 278. Rebuking of neere ones , 445. R 〈…〉 sants , 64 , 370. &c. 460. Receiuing the Supper of the Lord . See Sacrament . Recompence of losses , 339. Register of Gods mercies , 298. Religion measured by gaine , 69 , 107. Religion is not to be measured by the belly , 258. Religion is not the cause of dearth , &c. 129. Religion ought to be but one , 326 , 458. Reliques , 207. Remembrance of Gods fauours , 272 , &c. 274. 298. Remorse of conscience is a grace of God , 170. Reparation of Churches , 373. Repentance is hard in the beginning , 66. Repentance promised in extremitie commonly vanisheth , 100. Repentance findeth mercy , 167 , 445. it is only in this life , 180. an outward signe thereof , 450. Repentance signified by wine , and required to all spirituall sacrifices , 423 , 424. Reports being euill may not be repeated , 348. Resignation of our selues to God , 35 , 53 , 200. Resurrection of Christ prefigured by the budding of Aarons rod , 383. Reuenge , 283. Reuerence , 301. Reuerence to Ministers , 358. Reuerence in the Church , 371. Reuerence in speaking and vsing of holy things , 402 , 456. Reuelations may not hinder the vse of meanes , 216. Reuelations are ceased , 390. Righteousnes of Christ , 421. Righteousnes of the Lawe , 460. Righteousnes threefold , 402. Righteous persons what they are , 444. Robe of the high Priest , 411. Rock signified Christ , 287 , 288. Roome , 221. when it came to be head of all Cities , 133. S. Sabboth , 263 , 269 , 270 , 434. Sacraments depend not vpon the worthines or vnworthines of the Minister , 407 , 465. Sacrament of the Supper is to be receiued with preparation , 188. it is not to be remembred at Easter onely , 190. it is to be receiued vnder both kindes , 191. to receiue it kneeling is most seemely , 192. faith is required to the receiuing of it , 202 in it the name of the thing signified is giuen to the signe , 287. so the Arke is called God , 381. the godly onely eate the bodie of Christ , 422. the signes are not to be reserued or adored , 423. it is not a sacrifice for quick and dead , 424. Sacrifice at the consecration of the Priests : the blood of it , 416. the fat , ibid. the flesh , 417. the cutting of it , 418. the breast and shoulder , 420. the head , 421. Sanctuaries , 332 , 333. Sanctuary . See Tabernacle . Sathan . rageth more the more God blesseth , 64 , 66. he can worke wonders , 86. but can not make a louse when God will restrayne him , 103. if he cannot hurt the Church wholely he will hurt it in part , 130. his rage when men escape from him , 212. his temptation , 284. Saints , 427. b. Securitie , 93. Second causes . See Meanes . Seed of the Church , the bloud of Martyrs , 11. Scab , an Egyptian plague , 112. Scriptures , 155 , 356. compared with foode , 289. represented by the shew-bread , 391. they must not be wrested , 202 , 418. they are the rule of religion , 258. how the Church is keepe of them , 385. they are the beauty of the Church , 394. In the Scriptures sometimes that is set after which in precise order was to goe before , 158. Christ speakes in the scriptures , 390. Separation from calamity is of the Lord , 106 , 107. Serpent made of Moses rod , 83. Seruants dutie . 53. if painefull and faithfull , they shall be reco 〈…〉 penced vnder hard Ma●sters , 171 , 328 , &c. they must not by any busines be euer kept from Church , 193 , 194. they are accepted of God as well as free men , 202. Seruants slocked away , 334. Shew bread , the signification and name thereof , 39● . Shooes put off , how to be vnderstood , 34 , 35. Signes vsed of God to confirme faith , 41. Signes giuen to Moses to confirme him in his calling , 50. Signes and the word must be ioyned , 216. Signes of Gods presence , 457. Simon Magus tearmed a God , 80. Simplicitue of former ages , 21. Simplicitie of doues , 352. Sinners punished publiquely , 121. punished diuers wayes , 102 , 331. punished for diuert ends , 331. Sinners repentant finde mercy , 167 , 445. Sinne is hard to be left , 46 , 47 , 66. one sinne pulleth on another , 11. Sinne preuented by God , 206. Sinne is not to be extenuated , 447. Sleep , God prouideth for vs therein , 270 , &c. Snuffers , and snuffe dishes , 396 , 397. Sorrow of heart , 116 , 117. our secret sorrow seene , heard , and knowne of God , 36 , 72. Sorcerers . See Inchanters . Souldiers , 294. Soure hearbs in the Passeouer what they signified , 190. Speech blessed by God , 76. Stranger : it is no reproachfull name alwaies , 27. wee must be fauourable to strangers , 343 , 353. Our strength is to commit all to God , 214. Strife , 291. Subiects dutie , 53. Subiects are the Kings hands , 311. Succession of place is no essentiall note of the Church , 186. Superstition in reseruation of the Sacrament , 423. Suspition , 5 , 6. T. Tabernacle , to what end it was builded , 367. the fashion of it , 375. the matter of it , 377. why it was called the Tabernacle of the Couenant , 382. the couerings of it , 399. the distinct roomes of it , 400 , what they signified , 402. The Tabernacle was a figure of the visible Church , 401. Table of shew-bread , 391. Communion Tables , 326 , 403. Tables of the Law written with the finger of God , 435. they are broken , 446. the second written Tables , 455 , 456. what was figured by them , 456. We discerne matters of the second Table better then of the first , 449. Talio , 335 , 336. Tale-tellers , 25. Talke , 302. Teacher . See Minister . Temptations and tryals suffered by God according to our strength , 205 , 206 , 305. Temptations to be repelled , 284. a threefold remedie against them , 285. Tempt the Lord , how men do it , 279. Testaments old and new agree in one , 389. Thankefulnes for loue shewed , 26 , 73 , 170. for benefits receiued , 228 , 229. Thankefulnes is not to be deferred , 229. Thankesgiuing to God should be from euery particular man , though the benefit be publique , 230 , 243 , 298 , 303 , 416. Thankesgiuing before and after meate , 392. Theft diuersly punished , 337. Thoughts knowne of God , 45 , 56 , 88. Thracians , 437. Time discouereth falshood , 95. Time of affliction appointed by God , 110. and the time of our deliuerance out of the same , 200. it is to be left to God , 226. Titles , 329 , 330. Tolleration of two religions in one gouernment 458. Tongues : why the Holy Ghost appeared like elouen fierie tongues , 3 〈…〉 Tongue must be gouerned , 252 , 302. Torments in the persecution of the Church by the Emperours , 10. Trades and handicrafts , 408 , 409 , 434 : Tradition , 356. Transubsta●tiation , 422. Tree that made sweet the waters , 237 , 238. Tribute for maintenance of the Tabernacle , 428 6. the Romanes tooke it to themselues , 430. Truth in the end preuayleth against falshood , 86 87 , 95 , 100 , 103 , the aduersaries of truth seek to oppugne it , by the selfe same meanes God doth teach it , 94. A rule to finde truth by , 422. The loue of truth is the propertie of a good Magistrate , 315 , 347. Truth in trust , 340. Turke seeketh the prayers of Christians , 96. Tyrants vse first craft , then rage . 14. they rage most against such as God blesseth most , 64 , 66. and increase from wordes to blowe , 67. Tyrants are Sathans instruments , 212. and yet their power is Gods appointment , 311. 312. Tyrants shall die , 27. God ouerthroweth their purposes , 14 , 20 , 22 , 56. 62. they can doe but what God will , 117. Tyrants compared to flyes , 105. Tythes are to be payd cherefully , 365. and of the best , not of the worst , 416. V. The Vaile , what it signified , 402. Vaine glorie , 280. 281. 330. Varietie of names of God , is from a varietie of affections in vs , 72. Verses , an ancient kinde of writing , 228. Vertues giuen to creatures , 238. Vertue is the chiefe nobilitie , 463. Visions are ceased , 390. Vnderstanding darkned , 62 , 461. Vnion betwixt God and his Ministers , 227. Vnion betweene God and his Church . 232. Vnitie , 224. 463. Vnnaturall lusts , 342. Vnthankefulnesse , 7 , 25 , 229 , 253 , 437. Voluntarie sinnes , 332. Vrim and Thummim , 410. 412. Vsurers , 106. Vsurie , 153. 344. 345. W. Warres , from Rome . 139. Warre is lawfull , 290. the causes thereof , 291. &c. Washing , what it signified , 430. 431. Waters turned into blood , 87. Waters bitter , 2●5 . Weather is disposed by God , and therefore to bee ascribed neither to Nature , nor Diuell . 121. Whisperers , 25. Wicked : their thoughts and harts are knowne of God , 45 they are left without excuse . 62. they mistake the causes of things , 65. in extremitie they seeke the prayers of the godly , whom earst they contemned , 96 , 145 , 200. they deferre good thinges , 98. they can doe but what God will , 117. yet they boast as if they could do what they list , 233. when their destruction is at hand , there are baites offered to pull them on , 211. they quickely repent them of their good , but ●ieldome of their euill , ibid. Widowes , 344. Will of God performed by the wicked , 117. for none can resist it , 167. it must be all , ( and not in part ) obserued by the godly , 130. 199. it is the rule of right , 172. no reason is to be demaunded aboue it , 55. we must be pleased with it , 243. 279. Our Will is wayward , 62. obstinacie of will is euer the refuge of a reprobate , 63. and of a worldling , 153. it is the measure of sinne , 332 Will of the dead is to be regarded with faithfulnesse , 207. Will-worship , 376 , 386 , 393 , 397 , 403 , 410 , 465. Willingnesse , in Gods seruice , 364 , 365. Winde commaunded by God , 217. Witches , 109 , 341. they are instruments to worke yiouth to marriages , 342. Wi●cs dutie , 54 , 234. brawling wines binder religious husbands , 59. they should not bee an hinderance to men in their callings , 300. they must goe to Church with their husbands , 369. Womens wits best in extremitie , 19. Women , may not baptise , 60. Women are wedded to iewels , yet wil part with them to maintaine Idolatrie , 439. Wonders may be wrought by Sathan and Antichrist , 86 , the difference betweene them & miracles . ibid. Word of God , blasphemously mistearmed , 65 , 66. it is to be preferred before miracles , 84. in diuers , it hath diuers effects , 118. it must affect the heart , 119. it is a guide to the promised land , 107. 466. it must concur with signes , 216. compared with the foode of the bodie , 289. Workes , 288. World not to bee loued too much , 108 , 151 , 152 , 192 , 256 , 259 , 273. World inconstant , 4 , 280. 281 , 282. World vnthankefull , 438. Worship of God must be comely , and without pompe . 326. Wrath of God can arme all creatures against one , 102 and yet God remembreth mercie in the middest of wrath , 117 , 199. Writing better than tradition , 356. Y. Yea●e had the beginning thereof diuersly taken , 184 , 185. Youth is to be catechised , 127 , 196 , 333 , 370. Z. Zeale , 274 , 445 , b. Zipporah bringeth her husband into danger , 59. her act in circumcising her Child , is no warrant for womens baptising now a dayes , 60.

Corrections of faults escaped in the Printing . Page . 15. line . 13. yet he is not Page . 20. line . 29. all you Page . 23. line . 28. vniust Page . 25. line . 6. whisperers Page . 37. line . 18. possessed Page . 67. line . 1. bricke as before Page . 102. line . 6. if it do worke Page . 106. line vlti . want Page . 139. line . 9. miseries Page . 202. line . 10. who haue their Page . 206. line . 34. would haue you eschue Page . 234. line . 34. Miriams Page . 242. line . 20. Sin Page . 244. line . 5. heare of Page . 329. line . 16. make you a Page . 332. line . 8. said not to be Page . 351. line . 17. president Page . 355. line . 19. this rash Page . 366. line . 22. funerall Page . 436. line . 1. but God .

Some other faults there are escaped , which the diligent reader may easily amend .

The like notes vpon euery Chapter of the bookes of Exodus and Leuiticus .

TOuching this booke of Exodus in genenerall , wée may note two things in it . First , the authority of it , and secondlie , the profit we may take by it . The authority of it very well appeareth by such allegations , as are made out of it in the new Testament , for the confirmation Marke . 12. 26. Rom. 9. 17. of most weighty points of our Christian faith , as the resurrectien of the dead , our free election by grace , not by merit , with other such like . The profit of it is double , historicall , and mysticall . Historicall , by notable examples of Gods wrath and mercy Wrath , towards the Egiptians , Male●hites , and such like : mercy , towards the Israelites , Historical profit . and those that shew mercy vnto them , as Rahab , the Midwiues , and others . The former may teach the wicked to beware , because God certainely payeth home at the last . The latter may confirme all true beléeuers in Gods promises , which euer were and shal be performed in their time . Also , make vs patient to endure the Lords good pleasure euer , séeing he both so gratiouslie regardeth , and so mercifully moderateth the afflictions of his children . Both the points togither may teach vs that kingdomes & gouernments are disposed by God , euen as shall please his holy will . For hée setteth vp , and he taketh downe , hée establisheth and changeth , according as hée is serued and obeyed by Princes and people , gouerning , and gouerned . Able to shiuer in péeces the greatest that euer was , and as able againe to support the weakest , when he pleaseth . The mystical profit of this booke is a declaration of our Sauiour Christ and Mysticall profit . the merits of his passion , which is most notablie made héerein by types and figures and liuelie resemblances , as will appeare in their places .

The whole booke may bée deuided into these two parts : The Deuision of the booke . birth , as it were , and the beginning of the Church , in the first fiftéene Chapters . Then , the education and bringing vp of the same , in the rest of the booke .

CHAP. 1.

This first Chapter hath these chiefe heads in it . The multiplication of the Israelites . The crueltie of the Aegyptians . The vertue of the Midwiues .

COncerning the first point , you sée in the fifth verse , that all the soules which came out of the loines of Jacob into Egypt with him , were but seuentie soules : of which little flocke God made such an increase , as the Egyptians grew afraide of it . For they brought-forth fruite and increased in aboundance , saith the seuenth verse , and were multiplied , and were excéeding mightie , so that the land was full of them . Some make the Hebrew word to signifie an increase like corne , where one graine bringeth forth thirty , sixty , or a 100. Some , as fishes , which multiply in greater number than any creature . R. Salamoh saith , the women had oft foure and fixe at a burden , God so prouiding to fulfill his promise touching their increase , Genesis 22. 17. In the booke of Numbers , you may more particularlie sée what came of euerie one . For Reuben , the eldest son of Jacob , so increased , that his branches there are saide to be sixe and forty thousand and fiue hundered . Simeon , his second sonne , increased to nine and fifty thousand , thrée hundered and fifty ; Gad , his third sonne , to fiue and forty thousand , six hundred and fifty , and so for the rest , read their increase in that place . Whereof to make some good vse to our selues , wée may note and marke first , the truth of Gods propromise made to Abraham in the 15. of Gen. when he bad him looke vp to the stars of heauen , and number them , if hée could , assuring him then , that euen so would hée make his posteritie and ofspring a mightie people , and a great kindred , which wée all sée héere was fulfilled . So assuredlie true are all other of Gods promises , and therefore thinke of what you will , your faith and comfort shal not faile you . That swéete promise , that , at what time soeuer a sinner repenteth truly of his sinnes , God in mercy will forgiue him , it shall neuer faile . Hée may as soone cease to bée God , as cease to be true in any thing which hée hath spoken . And for this particular he hath not onely spoken it , but sworne it , that , as he liueth he will not the death of any true pe●itent and sorrowfull sinner . Wée may not therefore do him wrong , and doubt of it . It is no pride to take fast Non est ●aec superbia elati , s●d confessio non ingrati . Aug. hold of this word , but it is duty due from vs to confesse his truth , and to be thankefull . An other promise he hath made to vs , that , if we seeke the kingdome and the righteousnesse thereof , these worldly wants of ours shall euer be supplied , as shall bée fit and good for vs . This also will he as assuredlie kéepe , as he is God , to the great quietnesse of our hearts , if wée will beléeue him . In a word , that promise of all promises , that , if we beleeue in his Son , we shall neuer perish , but haue eternall life , hée will performe . So , both for this life , and that to come , wée haue his word : and , no more than hée failed Abraham in multiplying his séede , will he faile vs in any promise . Only his time wée must tarry , and hasty mindes learne humble patience . Hée knoweth when is best both for him , and vs . Tary hée may , but come hée will . Neuer vntruth passed from him , neuer any that beléeued in him was disappointed of his hope . Secondly , we may obserue héere the rising of houses and families , The 2. vse . whence it is , euen from the Lord , who blesseth where he pleaseth with increase of children , & maketh a name spread , as likewise drieth vp and cutteth off , as he pleaseth , others . It must make vs cease from enuie , where we sée increase , and stay rash iudgment , where we sée decrease . For it is the Lords worke : in whose matters wée must well beware how wée meddle . A third vse ariseth from the time of this increase , which The 3. vse . was chiefelie and especially after Iosephs death , whereupon S. Austin giueth this obseruation . Ioseph is dead & the children of Israel increase , what is this , my brethren ? As long as Ioseph liued they are not said to increase , but after his death . Surely , bretheren , these things figured in that Ioseph , were fulfilled in in our Ioseph . For before our Ioseph died , few beléeued in him , but after his death and resurrection , throughout all the world the Israelites increased and multiplied , that is , the Christians . So saide the Lord himselfe in the Gospell , except the corne die , that falleth into the gronnd , it remaineth but it selfe alone , but if it die , it bringeth forth much fruite . Now , not in Iudaea onely is Christ known , but from the rising of the sun , to the going downe of the same , &c. Thus may we profit by their multiplication .

2. The second head in this chapter is the crueltie of the Egyptians : by meanes whereof a very bitter and heauie affliction The affliction of the Israelites . followed this great and glorious multiplication . The vse to our selues may bée this , that euen so dooth aduersity follow prosperitie , and therefore prosperity should euer prepare for aduersitie . A wise man in his good day thinketh of his euill , and dayly beholding the sunne ouer shadowed at times with a darke cloude maketh vse of it to his good . Sorrow and ioy wil not dwell togither , but by composition they were thus agréed , as the Poets feigne , that as soone as the one hath had a time , the other shall enter and haue his time also , the former passing away and giuing place . Let no wise-man therefore say as Dauid said , tush , tush , this estate shall neuer decay , for the Lord turned his face , and Dauid was soone troubled . Iob on a day could not thinke on such a change as after happened to him , and yet all to the glorie of God , and his good . No earthly father louing his childe doth forbeare to chastice him : much lesse dooth the father of Spirits leaue his children without fit corvection , since both hée loueth more , and knoweth how better to correct for their good . The path to heauen is beaten out through many tribulations : and vp must euery man and woman take their crosse that will bée his in eternall comfort .

Let vs note againe in this place , the causes of this their affliction & oppression , as the Spirit of wisedome , for our good , hath héere laide them downe . The first is , their very increasing , and multiplying . For the king saide , Behold , the people of the children of Israel are greater and mightier than we : come , let vs worke wiselie with them , lest they multiply . Where wée sée , that Gods fauour bestowed in mercy , where hée liketh , is still an eye-sore to euill men , matter inough for them to grinde and grate their téeth at , and to cause them to enter into plots and conspiracies against them . The eye of enuie looketh euer vpward : who is aboue , who riseth , who prospereth , who is well spoken of , well thought of , or any way fauoured by the Lord ? and as much grieued is a spitefull spirit at the good of an other , as at the harme of himselfe . Which Diogenes noted , when hée saw a knowne enuious man looke sadde . No man , saith hée , can now tell , whether harme hath happened to this fellow , or good to his neighbour , for both alike vexe him . It was the blot of Athens , that renowned Citie , to haue few of any excellent vertue escape the rage of enuie in it , but that either they were disgraced , or banished , or put to death in the end . Those whom no sword of hating foe could daunt in the field , enuie vanquished at home in the Citie , deprauing their seruices , blotting their names , and breaking at last their guiltlesse hearts . Which made the Philosopher prescribe this remedie against enuie , when one asked him how he might auoide it : Euen , neither to do , nor say any good thing . Thus did enuie rage against their multiplying héere . And , if Gods actions escape not mans malice , shall yours ? shall mine ? shall any mans ? no , no : praemoniti praemuniti , forewarned forearmed , the streame ran euer so , and God make vs euer patient and strong to go on in our duties .

A second cause of this affliction is , a suspicious feare which Causelesse suspition . entreth into these Egyptians , that , if there should be warre , the Israelites would ioyne themselues to the enemie , fight against them , and so get themselues out of the land . Such fruite groweth vpon such trées , misdéeming thoughts , causelesse iealousie , ver. 20. vaine feares , and all vniust opinions . Why ? surely because it is the course that God hath in his word threatned to wicked persons , which feare not him as they ought to doe . Astonishment Deu. 28. ve. 28. ver 65. 66. Psa. 14. ver. 5. of heart , a trembling heart , feare both night and day , &c. reade the scriptures , and you shall finde much proofe of what I say . Suspect bewrayes our thoughts , betrayes our words , suspicious eies are messengers of woe . Well fares that man , howsoeuer his meate doth tast , that tables not with foule suspition . Better to die then to be suspitious . Trust not too soone , nor yet too soone mistrust , for mistrust will treason in the trustiest raise . The heart being once infect with iealousie , the night is griefe , the day is miserie . Jealousie is the torment of the minde , for which no wit or counsell helpe can finde . Suspition wounds , and iealousie striketh dead . Causelesse and vndeserued suspition sendeth manie an one too swiftlie to their end . These sayings of wise and true experience should much moue euery wise person . We sée what we nurse , when wee nourish this vice . And if all this should not moue vs , yet let our owne credite moue vs , which by this meanes is shrewdly drawne in question , the knowne versés saying thus :

Too much suspition of another is A flat condemning of thine owne amisse .

A third cause of their affliction was a new King she former being dead , vnder whom they felt no such miserie . Which may Change of Prince . iustlie occasion vs to note carefullie what danger often is in change of Gouernours , if the Lord be not mercifull . Salomon may haue his wants , but when his sonne commeth in his place he thundreth , and telleth the people that his little finger shall be heauier vpon them , than all his fathers hand . This might we as déepelie haue tasted of , as euer did these Israelites , if God almightie had not thought vpon mercie in stead of iudgement . The great neglect of those gracious daies , which vnder the blessed gouernment of Quéene Elizabeth , our late renowned souereigne wee comfortablie enioyed , deserued punishment in a high degrée , we must néedes confesse , if we will say truth : yet in steade thereof , our most swéete God , whose goodnes knoweth neither bottome nor measure , hath raised vp ouer vs such a King againe , as both so firmelie is fastned to the loue of the Gospell , and so enriched with all other princelie vertues either of nature or grace , as not onelie we with bowed knées may euer praise the name of God , but all forreigne Nations speake and write of so admirable mercie vouchsafed vnto vs ; God for his Christes sake make vs thankfull . That the King knewe not Ioseph , Diuines say , it was either for want of reading the Histories , or because vnthankfullie hee contemned the good that was done in other times , and to other men . S. Augustine héere giueth a note , how men may know what King ruleth within Aug. Serm. 34. de tempore . them , to whose words I refer the reader .

And let this forgetting of Ioseph , that is , of the seruice and good that Ioseph did to all that land of Egipt , in the great famine mentioned in Genesis , be the fourth and last cause of this affliction . And this indéede , if you marke it , is a mother of great mischiefe wheresoeuer it is , euen this forgetting of such benefites as we ought , neuer to forget . This maketh the child vndutifull to his parents , because hee forgetteth what they haue done for him : which made the olde father Tobiah call vpon his sonne earnestlie to remember what his mother suffered for him when he was in her bodie , what care after when he was brought into the world , to make much of her as long as she liued , & when she should die to burie her by him . The good father doubted not but due remembrance would work gratitude , as he well knew vnkind forgetfulnes would do the contrarie . This is the sinne of seruants to their Maisters , & of Maisters often to their seruants . Of one neighbour towards another , & of all the world almost this day . But could such seruice , may you thinke , as Ioseph did to Egipt be euer forgotten ? yea , yea , we sée it héere noted by God himselfe : and therefore we must know it for truth , that ingratitude will make no bones to swallow vp any vertue , any merit , any goodnes whatsoeuer . Which causeth a saying to be most true , Si ingratum dixeris , omnia dixeris : if thou canst truly say he is vnthankfull , in that one word thou hast saide all the euill of him that may be spoken . Honourable therefore was it and thrice honourable in King Henry the 3. King of this land , so to remember the seruices of his oppressed seruant Hubert Lord chiefe Justice of England , & thereupon to frée him from the malice of his enemies , and to saue his life .

I sée no reason ( saith he ) why we should deale so hardly with Hubert ( when his enemies vrged his execution , and expected the Kings commandement for the same , ) for first , from the time of his youth he serued mine Uncle , King Richard , & then my father , King Iohn : in whose seruice , as I heard say , beyond the seas he was driuen to eate his horse , and in my time he hath stoode constantly in the defence of that Realme against forreigne Nations , kept the Castle of Douer against king Lewis , and vanquished the French-men vpon the seas , also at Bedford and Lincolne he hath done great seruice . If hee should be guiltie of anie thing done vntruly against me , which is not euidentlie proued , yet by me he shall neuer be put to such a villanous death . For I had rather be accounted a king foolish and simple , than to be iudged a tyrant and séeker of blood , especiallie of such , as haue serued me and my Auncestors in manie perils so dangerously , weighing more the few euils which yet be not proued , than so many good deserts both to me and the whole Realme , euidently knowne vnto all men . As then remembrance and forgetfulnes of a good are contrarie , so you sée the effects of them are contrarie : the one bringing forth all honourable actions , the other oppression and crueltie , as in this place . These were the foure causes of this great affliction of Gods people , and let vs neuer forget them , nor their vse .

3. In the next place let vs note their manner in bringing their purpose to passe : first , they haue a méeting and a consultation , How the wicked vse to worke . then an exeeution of what they haue deuised . Their méeting the king caused , when he said , Come , let vs work wiselie , &c. In which wee sée the guise of the world , the wicked haue a Come as well as the godlie , but farre and farre differing : for the godlie haue their Come as a word of encouragement to religion , and the exercises thereof , as when they say : O come and let vs sing vnto the Lord , let vs hartily reioyce in the strength of his saluation . But the wickeds Come , is to conspiracie and practise : in which they are more diligent , than the children of light are in their good : for their bodies méete , their heads méete , their hearts méete , & both outward & inward they are earnest in euill . Such a Come we reade of against holie Ieremie : Come , sayd the wicked , and let vs imagine a deuise against Ieremie , let vs smite him with the tongue , and not giue credite to any of his words . Such another haue Kuffians and Ier. 18. théenes and swaggering fellowes in the booke of the Prouerbs : Come and cast in thy lot with ours , for we will haue all but one Prou. 1. purse , &c. Such another hath the harlot to the young man , Come , my husband is not at home , &c. But against such cursed Prou. 7. Comes , let vs euer remember what the Psalme saith , Blessed Psal. 1. ver. 1. is the man that hath not walked in the counsell of the vngodly , nor stand in the way of sinners , and hath not sit in the seate of the scornfull . And that Arnobius an olde Writer well noteth vpon those words . Primus psalmus vnde scit beatitudinem perijsse , inde recuperat . In consilio impiorum abijt Adam , id est , in serpentis et mulieris . Et nunc Adam noster , id est , consensus noster , beatus erit , si non abierit in consilio serpentis et mulieris , id est , inconsilio carnis et diaboli , aut si abierit , non ibi stet , aut si steterit , non sedeat , &c. The first Psalme , saith he , where it knew happines was lost , there beginneth to recouer it againe : for Adam walked in the counsell of the wicked , namely , of the woman and of the serpent . And now our Adam , that is , our consent , shall be blessed , if it doo not walke in the counsell of the woman and of the serpent , that is , of flesh and the deuill , or if it happen to walk , yet standeth not still , or if it stand still , yet sitteth not downe in the same , that is , abideth not and tarieth in it , but remembring the law of the Lord , taketh his delight therein , and in the same doth exercise himselfe both day and night . This cursed conuenticle and malicious méeting , albeit wholely it sauoreth of crueltie and blood , yet , if you marke it , it is couered and smeared ouer with a vizard and die of wisedome : for Come , faith the King , let vs wisely worke . So still is the Deuill like himselfe , if you marke it , and euer in his colours . His followers learne of him , and they also delight in colours . The proud man is cleanlie , the couetous man is prouident , the drunkard a good-fellow , and such like . But the day will come wherein all such colours will be washed away : and the cleare sunne breaking out , and dispiersing all clouds , sinne will be discerned to be sinne , and eternally punnished . Thus of their méeting and their counsell .

4 The conclusion & resolution of their counsel , if you marke The wicked lay burthens on the godly . the text , is to lay burthens vpon this people , and to kéepe them downe . Burthens of labours , as appeareth , and burthens of payments , as some write . So that by this way their strength should be shaken , and their liues made wearisome vnto them , that thereby lesse encreasing might be amongst them , and lesse feare had of them . Where marke if you doe not sée the deuises of some in our daies , wise , as they thinke , but héerein wicked , as we know , séeking by such practises to breake both backs and hearts of those that deserue better then themselues , as if they had béene Egiptians borne , and not Christians acquainted with the booke of God . Whom I make no doubt ( if they hold on their way ) but the Red-sea will deuoure , as it did these , that is , the Justice of God will destroy them for their sinne . Till then patience , and a continuall comfortable remembrance that God sitteth at the stearne , which surely is enough to any that knoweth how swéete he is to all that fast and faithfully cleaue vnto him .

5 What is the euent ? to kéepe them vnder is the plot , but will it hold ? O comfort ! O comfort I say againe ! No , no , their Wicked deuises against the godly faile of effect when God will . deuise will not hold , for the Lord sitting in the heauens , laughed all their counsels to scorne , And the more they vexed them , the more they multiplied and grew , saith the text . A thing neuer to be thought of enough . So hath it béene , so shall it be to the worlds end , with all faithfull seruants of God as shall be fit . In those bloodie persecutions after Christes death by the Romaine Emperours , what strange torments were deuised to kéepe downe religion and religious professours , men and women ? They plucked off their skinnes quicke , they boared out their eies with wimbles , they broiled them aliue on Grid●rons , they scalded them in boiling liquors , they enclosed them in barrels , and driuing great nailes through , tumbled them downe mountaines , till their owne blood so cruellie drawne out stifled and choaked them in the barrell , womens breasts were seared off with burning irons , their bodies rent , and their ioynts racked with many and many gréeuous paines . But would all this serue ? no , no , euen as héere , so then the more they were vexed , the more they multiplied through the mercie and power of him that gaue them strength to endure the paine , and to scorne the malice . So that S. Augustine saith of those times : Ligabantur , vrebantur , cadebantur et tamen multiplicabantur , they were bound , they were burned , they were beaten , &c. and yet they multiplied . The bloud of Martyrs is the séede of the church , and bringeth forth fruite as séede dooth , some thirtie , some sixtie , and some a hundred fold , as God pleaseth . His arme shortneth not at any time , wée all know , and therefore what hée will suffer the deuill and his instruments to doe , that they can , and no more . They haue worne the crowns of Kingdomes at last , to the ioy of thousand thousands , in despite of all malice , who were thrust sore , at that they might fall , and from an honourable rising could not the malice of all Iosephs brethren kéepe him . Therefore saith the text , they were ver. 12. the more grieued against the children of Israel . And so vsuallie falleth out to those that séeke their securitie by wicked wayes . God crosseth , and their deuises turne to their owne further woe and discontentment , according to the common prouerbe , Malum consilium consultori pessimum , euill counsell is alwaies worse to him that giueth it .

6 Will they then giue ouer their wicked waies and suffer The wicked are obstinate in euill . them to increase , whom God will haue to increase ? No , but they adde vnto their crueltie more and more : in such sort as the Israelites are weary of their liues , by sore labour in clay and bricke , and in all worke in the field , with all manner of bondage , ver. 14. which they laide vpon them most cruelly , & that their iniquity might bée full , they deuise a crueltie neuer heard of before , to send for the Midwiues and to deale with them to destroy the male-children of the Israelites at the birth . Which may rightly ver. 15. teach vs to beware euer how wée begin to do euill , for feare one euill pull on another as héere it did ; and in Dauid againe , when adultery drew on murder of an innocent man , and a faithfull subiect . But did the Midwiues obey his commandement ? No , they feare God , saith the text , and did not as the king commanded them , but preserued aliue the men-children , iustly commended for that they rather obeyed God , than man . They considered what stoode with the law of God , which to them was Act. 5. knowne , and not what pleased a mis-led minde of a gouernour . Kings are to bée obeied and pleased , but in the Lord . And if further they will force vs , our bodies are theirs to sustaine vndeserued paine , but both bodie and soule shall die , if wee sinne against God . This did those happie men know and followe , when they were threatned , and at last thrust into that fierie fornace by great crueltie , saying , as you reade there ; Our God is able to deliuer vs , if it please him , but if not , yet know , O King , that wée will not doe this thing béeing wicked idolatry to worship the moulten image . The reason of the Midwiues refusall is alledged , the feare of God . And surelie wheresoeuer this banke is , the waters of vngodlinesse are held out from euerflowing , as where the banke is not , they doe . When Abraham once entertained the thought , that in the king of Gerar his courte , the feare of God was not , streight hée doubted violence both to himselfe , and to his wife : and so offended in saying she was his sister . This feare made Ioseph that he durst not sinne against his maister or against his brethren when his father was dead . This feare is the beginning of wisedome , and a good vnderstanding haue all they that doe thereafter , the praise of it endureth for euer . Still then labour to kéepe this feare in your heart , and you ●hall reape a comfortable reward of it at the last .

7. What then became of the Midwiues ? how escaped they How the Midwiues escaped the kings wrath . the Kings wrath , disobeying his commaundement ? Surely the text saith , the King sent for them , and they by an vntruth excused themselues , saying : The Hebrewe women were so strong , that they were deliuered before anie midwife came . Where , in the King , we may learne this good , not to condemne anie before we heare them : for , if so wicked a man as this King was , had yet that iustice , to send for them and to heare their defence , much more should wee that knowe more , doe the like . Manie swelling tales and strange reports haue féeble proofe , when hearing is graunted . Secondlie , in the Midwiues we may sée the weakenes of our natures , for they should not haue lyed for anie feare : and therefore though a good déede be done , yet it is ill defended . Wee may not lie , saith the scripture , to iustifie God , much lesse for anie other cause . This weakenes then in these good women was like a spot in a faire face : and S. Augustine saith of them , Viues conseruare natos fuit miserecordiae , at pro vita sua mentit as esse , opus fuit infirmitatis , quam Deus gratia condonat . Homines veró non nisi ingrati et proterui possunt adexemplum imitationis sibi proponere . To preserue aliue the children , was a worke of mercie , but to lie for the safetie of their liues , was a worke of infirmitie , which yet God pardoned by grace , and none , sauing vnthankfull and crooked persons , will euer propose it to themselues to be imitated .

8. But the text saith , God prospered the midwiues , and built them houses : what is that ? Domus nomine in scripturis , non solum habitationis locus , sed et filij quibus , tanquam lapidibus , domus seu familia How God built houses for the Midwiues . construitur & crescit , & resetiam familiaris intelligi possunt : vnde quidam copiosam sobolem eis dedisse affirmant , vt Euseb: & Hugo de Sto. victore . Hyeron : innuit aedificasse eis spirituales domus . Thom. quód conuersae fuerunt ad cultum veri dei . Euseb. Caesarien : aedificasse domus non manu factas , sed in coelis sitas &c. The meaning vsually receaued is , hée blessed their families , that they became of great reputation , which were descended of them . And hée stirred vp the hearts of the Israelites to build them houses which descended to their families , and were fit for them . By the phrase then of spéech let vs learne thus much , euer to lift vp our eies to God for any thing that happeneth to vs , albeit man be the meanes which hée vseth , for euer it is the Lords worke . Such a phrase was that in Genesis , God made them aprons or coates of skins , when themselues were the workers , and God the author of the deuise . Did wée thus sée God in all wée enioie , it could not be , but thankful thoughts would arise in our harts , and more care to please him than appeareth now in many an one . Prosecute this meditation with your selfe , and thinke of your owne particular , what God hath donefor you , and what you render to him againe , &c.

I will cast my heart vpon another thing , mée thinke , héere Note this well most comfortable , namelie , how God reiected not the good that was in these women for the imperfection that was mingled with it , but pardoning what was weake , gratiously rewardeth what was well . Feare not you then though all bée not in you as you wish , but pray as you can , reade as you can , heare as you can , and all other Christian duties doe them as you can , according to that measure of grace which you haue receiued : and , if any infirmity thrust it selfe in , and trouble you , when you are most desirous to bée frée from it , feare not : the Lord sheweth in these women what his nature is . He knoweth our mould whereof we be made , and he turneth away his face from beholding our fraileties , casting a grations countenance vpon our good . Frailtie is ours , our weldooing is his : and his own grace he wil reward . You are not greater than the Apostle was who yet groaned ( you know ) vnder this burden , that he could Rom. 7. not doe the good which hée would , but still slipt into the euil which he would not . Tyrannize not then ouer your selfe , but know it for a truth , that want to doe all , disgraceth not a will to doe some thing with a swéete God . Often remember that place in the Kings , so ful of comfort . He onlie ( saith the Lord ) shall goe to the graue in peace , because in him there is some goodnesse . 1. King . 14. 13. Some goodnesse , I say againe , and euer haue you it in your remembrance : for not , some goodnesse , shal loose his rewarde with God , though all bée not there . Your will would doe better , and that hée séeth , but you faile as a child of Adam , and that hée séeth also , yet will not sée it , to stop any mercie from your , some goodnesse . Ifhée then bée so swéete , bée not you sower against your selfe , but chéerefully doing what you can , say for your wants with him in the Gospell which felt infirmity as you doe : Lord , helpe my vnbeleefe : Lord , helpe my weaknes euery way , for thy mercy sake .

9 Lastly , when the King saw hée could not haue his will that way , then hée commaunded that euery man-childe should bée cast into the riuer as soone as it was borne , and of like appointed bloodie searchers for that purpose . So , when craft can When craft cannot , fury & force must . not , rage must , increasing their malice against the Lord and his poore members , neuer thinking how hard it is to kicke against the pricke . Such a like bloody attempt made Herod , when hée flew the children , but yet missed of his purpose , as did héere this King . Let his power to preuent his foes , bée the comfort of all his true seruants euer . Thus may we profit by this chapter .

CHAP. 2.

In this chapter consider chiefely these three heads . The birth of Moses and his bringing vp . His flying away from Egypt . His mariage .

1. TOuching the birth of Moses , it is noted , that both by father and mother he It is a strange kindred that hath none euill ofit . was of the tribe of Leui : and what Leui , the sonne of Iacob , did , we reade in Genesis 34. 25. verse . The blemish whereof claue vnto his posteritie after : yet now you sée , God honoureth it with this great honour , that of that Tribe should come this famous Deliuerer of the whole Nation from such cruell bondage as now they endured . An honour surelie verie great , and we may well note in it the swéete goodnes of Almightie God , who , though some of a Tribe haue offended him , and left cleauing to their name that blacknes and blot which the rest of their name neuer occasioned , yet is not for euer alienated thereby from the whole blood , but extendeth mercie and fauour , yea verie high honour to some of them as hee shall thinke good , wiping out by degrées what foule sinne had wiped on too wickedlie . How may men pray then in comfort euer ? O Lord , O Lord , remember not the offences of them that haue gone before vs , but let mercie reach , notwithstanding their euill , to those that hartilie defied their euill . This example of God , both good Princes and all good Christians carefullie follow , not hurting one for another , when like deseruing maketh them not in like sort punishable . Neuerthelesse , some there be , that , forgetting it , maintaine by an euill name of deadlie feud , as they call it , a damnable reuenge vpon manie , and for many yéeres , against which is the forme of prayer taught vs by Christ , forgiue vs our trespasses , as we forgiue them that trespasse against vs , with many scriptures more .

2. It is said , his mother hid him thrée moneths , and Origen maketh this vse of it , that men be carefull not to doe all things A most wofull estate of the Church . to be séene of men , but as the scripture teacheth , to shut the dore and to pray in secret , not to let the left hand knowe what the right hand doth : for feare , least , if these male-children be exposed to the view of men , with a longing desire to win praise , the Egiptians catch them and cast them into the riuer . But rather thinke you by these words of the wofull estate wherein this people of God then liued . What fulnes of furie was this , so bloodilie to tyrannize ouer new borne Infants , were they neuer so swéete and well fauoured , that their parents must hide them , if they would enioy them but a day ? O bittertimes ! O wofull mothers , when they saw themselues once conceiued with child ! for if it were a man-child , their eies must see the murderers take it , and though it wept vpon father and mother , and lifted vp both little hands and eies in the pittifullest manner that it could , therby desiring to be saued from the destroyer , yet could they not help , it must away to the riuer , to the riuer , it must be drowned without all remorse and pitie . Let it worke in our hard hearts some true féeling of our happie fréedome from such miserie , and earnest prayer to the God of mercie , that euer he would continue freedome vnto vs .

3. It is said also the child was faire . What God had appointed him for , you knowe : and now sée , how the Lord gaue , what with men might giue him more grace . Uertue in a faire bodie is more acceptable . And often in children appeareth some signe Valer. Max. lib. 3. cap. 1. of future vertue , wherewith God purposeth to endue them when they are men . Beautie and comlinesse either in men or women is the gift of God , but a greater gift it is to haue grace withall to liue vertuouslie . Sarai , Rebecca , Rachel , among women were verie faire and most vertuous withall . Salomon speaketh of others beautifull also , but not good . Prou. 6. 27. Prou. 11. 22. Ioseph , Saul , Absolon , among men were goodly personages , but Iosephs pietie was more glorious , than all his beautie . Thanke GOD for his mercie in your selfe and your children : and , to supplie all defects , beséech him in your prayer : you shall finde the comfort and the benefit of it . If fauour be but hard , remember S. Bernard : It is a happie blacknes Foelix nigredo , quae mentis candorem habet . in bodie , which is accompanied with a whitenesse in minde . Many haue béene hard fauoured , and yet endued with excellent parts . Philopaemen , a Grecian Captaine Do poenas deformitatis meae . Plutarch in rita . verie deformed , excelled most men in Militarie matters . Acsope , very hard fauored , yet most wittie . Socrates , full of imperfections in shape , and yet who more famous for wisedome ? Apollo his oracle gaue him preheminence . Thus might I tell you manie Stories : but you sée the Meditation sufficientlie , followe it further , as you sée cause . Blessed be God , that euery way giueth vs comfort . Xerxes , Heredotus . lib. 7. that had that huge armie , yet is said to haue béene the goodliest man of them all . Plutarch , in the life of Demetrius saith , hee was so passing in face and countenance , that no Painter or Picture-maker was able to drawe him . Of Scipio Africanus , he saith , that the Barbarians in Spaine stoode amazed at his comlinesse . Suetonius writeth of the goodlie Eie of Augustus Caesar . What an excellent personage Charles the great had , Paulus Aemilius sheweth in his third booke . Maximilian the first had such a Presence & Maiestie , that a stranger is said , among 30. great Princes , to have noted him out , hauing neuer séene him before . But I forget my selfe , out of a desire to giue you occasion to thinke of more .

4. But was onlie the fairenesse of the childe , that made the mother hide him ? No , euerie creature thinketh his owne , faire . This therefore is somewhat , but not all , Nature had a sway : and yet , aboue all , Gods Spirit telleth vs of another thing , which wee must marke , namely , of faith . For , by faith , saith he , by the Apostle to the Hebrewes , Moses , Heb. 11. 23. when he was borne , was hid thrée moneths by his parents , because they sawe hee was a proper childe , neither feared they the Kings commaundement . Faith beléeued that God would one day release them , and not any longer suffer them so cruellie to be oppressed . In hope therefore of the same , they vsed meanes , hiding him , as they could , and leauing the successe to God . Their eies could not sée any way of safetie , much lesse that way , which after fell out : but their hearts hoped , their soules prayed , and vpon him they fixed both heart and soule , who is Almightie , All-mercifull , All-swéete and kinde : to his distressed seruants then néerest , when he séemeth furthest ; then strongest , when hee séemeth weakest ; then swéetest , when hee seemeth lowrest ; and then vp in wrath to reuenge our wrongs , when the world doth thinke hee hath forgotten vs . Such faith then let vs marke , and pray for , in the euill day : doubt not the Lord , distrust not his helpe , shift along in his holy feare with such lawfull meanes , as you possiblie can : commend the blessing of them to him , and let him euer doe his owne will .

5. But ( alas ) she could not long keepe him thus . Three moneths she did it by secret hiding : but then , saith the Storie , she could no longer : so cruell were their hearts , and so narrowe was the search , that hee must away , a case more than bitter , as hath beene saide . But what helpe now for this guiltlesse babe ? See an excellent woman , An excellent woman . full of faith in her God : when she could no longer hide him , she deuised for him a little arke made of réede , and dawbed it with 〈◊〉 and pitch , putting the childe in it , and setting it among the bulrushes by the riuer side , appointing her daughter ( the childs sister ) to watch the same : so committing that thing to her mightie God , which her selfe could not keepe from a bloodie tyrant , neuer yeelding , but in hope still , euen as it were past hope , depended faithfullie and constantly vpon her God for the safetie of her child .

6. And what did the father all this while , that the scripture still mentioneth the mother , saying , shee did , and shee did ? Trulie of like all vexed , amazed , and tormented with she woe of it , stoode as a man shiftlesse , not séeing what to doe . The woman enabled by God , is the better man , quicker and prompter for deuise in so touching an extremitie : Womens wits haue often great effects in extremitie . shee deuiseth what hee liketh , and shee performeth what God blesseth . In the weaker vessell Gods strength was more séene , and hee doth enable them now and then for that purpose . The knowledge of it must yéeld them a fit regard , and men may not euer disdaine to followe them , by whom they sée God sometimes doth worke . Manie men haue béene well aduised by their wiues ; and the womans counsell not followed , you reade in Scripture , hath turned sometimes to the mans woe . You remember the particular , Haue not thou to doe with that iustman , with diuers others .

7. The childe thus placed by the water side , and his sister watching a farre off , as though she knewe not of it , to sée what would become of her little brother , what falleth out ? O depth of Gods mercie and goodnes ! downe commeth that way , to wash her selfe in the riuer , Pharaohs daughter , euen this cruell Pharaohs daughter , called of some Thermutis , & walking by the riuer side with her maydes , spies the arke among the bul-rushes , and sent her mayde to fetch it : when shee opened it , behold little Moses in it , and the poore babe wept vpon her , begging by teares ( as well as it could ) some mercie and pittie against the bloodie lawe of her father . Shée had compassion , and conceaued rightlie , that it was one of the Hebrewes children . By all which , what may we learne , but first , that there is no rocke more sure , nor refuge more comfortable ( when mans power faileth ) than Gods gracious prouidence ? ( for there is no temptation so great , whereunto that cannot giue an issue . ) Secondly , how able God is , to dispose of men and womens courses , otherwise , than at the beginning they entended ? ( for this Ladie purposed onelie to walke and wash her , but God had a worke of mercie to doe by her ; her purpose was one thing , and the Lords was another . ) Often thus Trulie , so often as any man or woman heare their owne name , they are accused of these things , if they be guiltie . A promise so broken , being made to God in the face of the congregation , will trouble the soule sore at the houre of death .

11. Finally , wée sée plainely by this whole discourse , how mans counsell can not hinder that , which God hath determined shall come to passe . For there is no counsell , no wisdome , no strength against the Lord . Moses must liue , and become a Deliuerer to that people , doo Pharaoh what he can . And though many poore infants were cast away to preuent his feare , yet that Infant which must effect what he so feared , is preserued aliue in despight of him , yea nourished vp by his owne daughter , in his owne bosome , to the wonder of all that reade it , to the worlds end . The like you may remewber of Herod and those infants ; but this is inough of the first part of this chapter .

The second part .

1. NOw followeth the second part ; namelie , of his departure both from Court and Country , which happened when hée was forty yéeres olde , as Stephen Act 7. 23. witnesseth . And , if any maruell , why it was so long ? of all the reasons that are alledged , it séemeth best , that , till that time , hée had not his Calling from God to beginne that worke . Hée might consider his owne birth and parentage , his great preseruation and education , his Nations misery and bondage , and heartilie pittie them ; but , that he was of God appointed to them a Deliuerer , he knew not , till God reuealed it , and God reuealed it not , till now , as it should séeme ; for Stephen saith , it came into his minde , when he was thus olde , to visite his brethren ; as if hee should say , hée now felt his calling and not before .

2. When he did feele it , and that once the Spirit of God smote his hart , then marke we , how no honours , no pleasures , no riches could kéepe him in the Court any longer , but he rather chose to suffer aduersitie with the people of God , than to inioy the pleasures of sinne for a season , Heb. 11. 25. esteeming the rebukes of Christ greater riches , than the treasures of Egypt . For he had respect vnto the recompence of the reward . A notable example for all Courtiers and men of high place , that they suffer themselues not to be snared with any thing incident to their places so , that they may not serue the liuing God as they ought . For surely , if either pleasure or profit draw from him , it is too dearely bought , Courtiers and great personages . & wil lie heauie vpon their soules one day . Their dissembling there , can neuer profit Gods people , as their open profession would doe . But , in steade of profiting , it draweth many thousands to death with them , who obserue their steppes , and depend vpon them : which will bée laide to their charge in that great daie of the Lord , when Moses shall liue , and they die : Not all the glory they possessed in this world béeing able to procure them one droppe of water to coole their tougues .

3. When hee came to his brethren , he saw their bitter seruitude , burdens and slauery out of measure : hée saw many great abuses offered vnto them , wherewith hée was so farre mooued , that he laide his hands vpon one of the Egyptians , and siue him . Not so teaching priuate men to doe without authoritie , what he did , warranted by a Calling : but rightly teaching Magistrates , which haue calling to vse their Places to the reliefe of the oppressed , & instrucing all men as their Places will warrant them , to helpe their brethren from iust oppressors .

4. But his looking about him on euery side , when he did it , and hiding him that was slaine , argue , as you may thinke , an euill conscience , and prooue in him an vnlawfull act . No indéede , no more than it dooth in other Magistrates , that they execute iustice vpon some earely , or late , or priuately , to auoide sedition and tumult . This was in Moses , and in them , a godlie wisedome , prouiding warely , that whiles they endeauour a good , by some indiscréet handling , there grow not an euill . Some feare , if you will , I deny not to haue béene in Moses , when hée did it : & it may truly teach vs the weakenesse that sometimes is in the best seruants of God , in the very warranted works of their lawful calling , to our comfort , if wée féele the like . And , which is swéete also , that God dooth not ●ast away obedience performed to him with some feare more than it should . Wée are not greater than Moses : and therefore , ( praying for strength , and dooing our best , if some vnwished weakenesse shew it selfe ) let this example bée remembred .

5. It is saide in the text , that Moses came forth againe the second daie : and thereby all Magistrates may learne constancie and continuance in their care for their people . For it is not inough one day to come and sée how all goeth , as at their first entrance vpon their Office , or otherwise ; but euen the second day they should doo the same , and so day by day , as occasion serueth , during the time of their Charge . The want whereof maketh many a one wring , that by more diligence would bée righted and relieued .

6. But how was he requited ? Surely finding two striuing together , and admonishing them to cease from such vnbrotherly strife , streight hee was reproached by one of them , in this sort : Who made thee a man of authoritie , & a Iudge ouer vs ? Thinkest thou to kill me , as thou killedst the Egyptian ? A cléere glasse for all eies to sée in , the reward often giuen to good men , when they haue performed some good duties to their brethren . But it may be no discouragement : for GOD is in heauen , and will reward all obedience to him , paying home heauily such vnthankefull receiuers of it .

7. Was this all ? no , marke more in these vnkinde Israelites . The death of the Egyptian is brought to Pharaohs care : so that now Moses , for his zeale and heart to Solent reges abundare auribus . Xenophon . relieue his country-man that was abused , must either himselfe fall into danger , or flie the country to his disgrace . Not onelie therefore the vnthankefulnesse , but the measure of it is to bée obserued , for our good . For many times wée can disgest some ingratitude , but such a measure and such a manner , as is happily offered vnto vs , wée caunot . This example will helpe vs : for sure the measure héere was great , and the manner odious . Againe , for whiblers and pratling pick-thanks , tatlers , and tale-tellars , there may bée a Note of them . You sée what an auncient wéede in the world they bée : they were neuer wanting , nor will bee , while the world indureth : neither Princes , nor meaner than Princes can auoide them : there is no newes stirring , but they are carriers of it , and they can greatlie iucrease it in the carriage . No circumstances can make them silent . Many good men haue smarted by them : and now Moses , yon sée , tasteth of them . Who is hée or shée , that haue not some way by these walking tongues béen wounded ? I leaue you to your owne experience of this venome .

8. Whither flyeth Moses then , from this raging storme of Pharaohs displeasure raised vp against him by these pratlers ? Into the land of Midian , saith the text , where the Lord prouided for him . Then marke with your selfe , how alwaies one place or other the Lord hath for his seruants . If Iudaea be dangerous for the childe Iesus , in Egypt he shal find safetie , til the time appointed , & so forth read 2. Cor. 4. 8.

9. When he was come thither , He sate him down by a wel : a place most like to bring some to him , of whom he might inquire , how he might bestow himselfe . But God knoweth what thoughts the circumstances of his case procured vnto him . His calling he saw , not acknowledged of his country-men : but in steade thereof his life brought in question , and therefore might fall into some doubt of it himselfe . All his worldly comforts were now departed from him , and he a poore exile in a strange country , not knowing which waie to turne him . A great change from so high a place as Moses had in Egypt , béeing estéemed the Sonne of Pharoahs daughter : and lesser alterations than this , wée well know , haue giuen good men shrewd plucks : yet reade wée of no discomfort in Moses , which wée must obserue , and be bettered by it . GOD humbleth him in his worldly estate , and bringeth him to this lowe ebbe : yet forsaketh him not , but déerelie loueth him , and hath great honours in store for him againe , when time commeth . We are likewise the Lords , and wee must bee content , that hee doe with vs his owne good pleasure euer .

The third part .

1. THe thirde part of the chapter followeth : concerning his mariage in that land , the manner wherof you may reade in your chapter , verse . 16. &c. Some blame him as matching with the vnbeléeuing , others excuse him , saying , they were not vnbeléeuers . The scripture is silent , and therefore we neede not to be curious . To excuse the godlie Fathers euer , is more than can be , to make Iethro and his houshold such beléeuers as they ought to be , with whom wée ioine in mariage . How beit happily he was better than thousands there . Theoderet saith , Typus erat Is more then hath sound proofe . Christi domini , qui , cum ex Iudeis secundum carnem natus esset , ecclesiam Gentium appelauit sponsam suam . Moses herein was a type of Christ , who , béeing borne of the Jewes according to the flesh , married himselfe to the Gentiles and Theod. in Ex. cap. 2. ralled them his spouse . But leaue we it as not profitable to vs to scanne what God hath pleased to conceale . And marke the hart of Iethro when he vnderstood how Moses had helped his daughters at the well , very kindly he conceiued of that fauour , and chid them for so leauing him , & not bringing him home to eatebread . Surely the Spirit of God dooth not so still in euery place note this kindnesse of hart in requiting loue , but that he excéedingly liketh it , and would haue all his , euer to follow it .

2 Of his wife the Lord gaue him a sonne whose name he called Gershom , adding the reason , because , saith hée , I haue bene a stranger in a strange land . So then , that which many obiect oftentimes to Gods children by way of reproach , that they are strangers , exiles , and so forth , that , Moses taketh to be no reproach , and therefore giueth the title of it to his sonne for his name . An example to teach vs neuer to bée ashamed either of banishment or any hard estate wherewith God shall exercise vs for his glory , but rather to reioyce in it and comfortably to thinke of it , as Moses doth here . The shame is theirs that reproach vs , the glorie is ours , if we rightly endure it .

3. In processe of time this blody Pharaoh dyeth , saith the Storie , and this is a comfort to the godly , as likewise it should be a warning to all oppressors of them , they shall die and be packing , and shall not continue to deale cruelly . Then shall they receiue the wages of their wickednesse , and they whom they haue wronged shall bée comforted . The rod of the vngodlie lighteth vpon the faithful , as God shall please : but the Lord hath said , it shall not carry vpon them . And what swéeter comfort , but the rod of Gods iustice shall both light & lie vnremooueable vpon the vngodly that repent not of their euil , and what greater woe ? Let them beware then whiles there is time .

4. But when was it , that he dyed ? Surely , forty yéeres after Moses fled thence . Moses was fortie when hée fled , and eighty when he came as their Deliuerer . Let it thus profit vs . You remember before , how Moses began to exercise that . Office towards their reliefe , which he was certified God had appointed him vnto , and thought , that they would haue acknowledged it with thanks to God for him . But they most vnkindely requited him , and so endangered him , that he was fame to fly to saue his life . When he so began , God offered them mercy : when they so rewarded him , what followed ? Surely , fortie yéeres more the continuance of their bondage and miserie . A singular warning to all féeling hearts to beware the reiection of Gods mercy when it is offered . For it euer hath a sure punishment , and well worthy . Consider you particularly Gods dealing with your selfe , what hath he offered ? what dooth he yet offer you ? what haue you done ? or , what yet doo you ? Be wise , and ponder . Surelie God is kinde to offer , but he is iust to reuenge any wilful contempt of his Offers , with continuance of bitter woe héere , or foreuer .

5. When he was dead , the people cryed to the Lord and sighed , saith the text . Such sobbes in sorrow were due to them that reiected and would not sée what God offered them of ease . But O comfort ! yet what sée wée againe ? Surely , saith the text , God heard them , remembred his couenant , looked vnto them & respected them . Swéet Father , so is it euer with thee , iust to correct , but gratious to giue ouer : not euer offended , but in due time intreated : pitifull , louing , and of endlesse mercie . Many things more might this Chapter yéelde vs , most worthy noting : but , I remember , for whom I write , & I would not make the volume great , that I wish bought & vsed of poore ones ; the abler persons may haue many better helpes . A taste of the comfort of Gods word , and the vse thereof , ( to incourage to the buying of Bibles and reading of them ) is the thing I desire to giue : and that is done , by something vpon euery Chapter , though it be not much , fitted , as God inhableth mée , for the féeling and comfort of them , for whom I labour . Let this much therefore suiffice vpon this Chapter .

CHAP. 3.

The cheife Heads of this Chapter be these . The calling of Moses . His speech with God .

1. MOses kept the sheepe of Iethro ; and is not this a great change , from an adopted son of a kings daughter , to become a shéepheard to a meane man ? From the rauishing pleasures of a Kings Court , to come to lie vnder a bush , and behold but shéepe ? To talke with his flocke , and sport with his dogge , instéede of all he inioied before ? To ruffle in his Russet , sit for that office , with adiu to garments of former honour ? O sweete experience , if neede require , of the estate of one most deere to God! Sinke not ( my heart ) so low in my body for feare of a change . Feare not that fall , that hurteth not with God . These earthly shewes , as the shining Sun , flashe their beames abroad , and flie vpon the soddaine into the cloude , as if they had neuer bene . But thy God is all one with them , and without them : nay , often time more neere thee , the further thou art from them , as this very Example may assure thée , if thou marke it . For in all the glory of his earthlie honour , Moses had not such a conference with his God , as now , that he is a poore sheepheard , guiding and leading another mans flocke . Dauid , by cutting away a piece of Sauls garment , made him remember himselfe a little better : and God many times , by cutting away some part of our former estate , maketh vs profitably feele , what wee felt not before , of sweete consolation in him , and his hea was some shadowe and figure . Theoderet is of the same minde , whose words are these . Vniuersus locus demonstrat deum esse , qui apparuit . Dicitur Angelus , vt cognoscamus , quód is , qui visus est , non est Deus Pater ( cuius enim Angelus esset Pater ) sed vnigenitus Filius , qui magni consilij est Angelus , qui sacris discipulis dixit ; Omnia quaecunque audiui apatre meo , nota fecivobis . Quemadmodum autem Angeli nomen posuit , non quidem volens ministrorum quempiam innuere , sed personam vnigeniti demonstrare : sic iterum ipsius tum naturam , tum potentiam praedicat , inquiens ipsum dixisse : Ego sum qui sum , et Ego Deus Abraham , Deus Isaack , Deus Iacob , &c. The whole place , saith hee , sheweth it was God : but he is called an Angell , that wee might knowe , that hee which was séene , was not God the father ( for whose Angell should the Father be ) but the onely begotten Sonne of God , which is the Angell of the great Counsell , which saide to his holie Apostles ; All thinges which I haue heard of my Father , I haue declared vnto you . And euen as hee gaue him the name of an Angell , not meaning thereby to note anie other minister or messenger , but to shewe the person of the onelie begotten Sonne : so againe he setteth forth both his nature & power , saying he said : I AM THAT I AM , and I the God of Abraham , the God of Isaac , the God of Iacob , &c. Hillarie also speaketh to this effect in his booke of the Trinitie . Gregory thought it was an Angell in the person Greg. in praefat. moral . cap. 2. Aug. quest. 3. in Exod. et 2. de Trin. cap. 13. of God . Augustine varieth in his opinion , &c. Touching this manner of appearing , it may occasion vs to remember how God vseth to applie himselfe vnto the purpose and intent of his appearing , whensoeuer it pleaseth him to manifest himselfe vnto men . For , in the Prophet Esay , he is said to haue appeared like a Judge , sitting vpon a high throne : because , as then , the iudgement of Israel approached Esay . 6. 1. and drew néere . At the Baptisme of Christ , it pleaseth the holy Ghost to appeare like a Doue , because Math. 3. 16. that forme might shewe the innocencie and milde nature of our Sauiour . In the Acts of the Apostles , like Tongues , Act. 2. 3. because now the tongues of the Apostles were to bée framed , Acts. 2. 3. as it were , a new : like clouen tongues , because the benefit was to bée deuided vnto all Nations : like firie tongues , because their spéech , by the gratious working of GOD his holy Spirit , should héereafter kindle in the hearts of men , as it were , a fire , that is , an hot and burning hatred of sinne , a loue of rightcousnesse , and all holy obedience acceptable to God . And now , héere , like a bush burning , but not consumed , that it might declare the state present of his people in Egypt and the condition of his Church vnto the end of the world . His people in Egypt euen burning in the fornace of Pharaohs cruelty and oppression , and yet not consumed for all that , through the mightie power and gratious goodnesse of his swéete fauour that vpheld them , yea , multiplyed and increased them in the very flame of it . His Church militant in like sort to expect trouble after trouble , and one woe to another , but not to bée ouerwhelmed and vtterly destroied by all the malice of Hel working in wicked instruments to the vttermost . Quid sibi vult ardere rubum , & non exuri ? Nempe , Israelem Aegyptiorum insidijs appetitum , non esse subing andum sed aduer sarijs superiorem futurum . What meaneth this , saith Theodoret , vpon this place , that the bush burned , & was not consumed ? surelie that the Israelites be-set with the wrongs of the Egypptians , should yet not be ouerthrowne , but euen ouercome their aduersaries . Philo , the Jewe , in the life of Moses saith , there appeared in the middle of the flame a glorious Image , as a manifest testimonie of the Presence of God , &c.

4. When Moses saw this strange sight , hée said , I will turne aside now , and see why the bush burneth not ? where we may sée the good disposition of men & minds gouerned with Gods feare . They doo not contemne and lightly passe ouer such things as they sée , but they obserue and marke , searche and séeke , what good they may possibly draw from them . They are of a docile and apt nature to be instructed , when as others , like deafe and dead people , are not profited by any thing , but finally perish , whatsoeuer hath béene shewed to them by God or man . Learne wée by Moses , to doo as hée did ; and by the other to beware of their dulnesse .

5. And when the Lord saw that he turned aside to see , Hee called him vnto Him , &c. No sooner , then , can wée shew willingnesse to learne , but God is most readie to instruct and teach . If wée will heare , He wil speake ; and , if wée will know , Hée will declare . A swéete incouragement , euer to bée willing to bée informed . And now He is called LORD and GOD , as you sée , who before is said to bée an Angell , as before also , you remember , I noted . Moses , Moses , saith Hée familiarly and kindely : for it was euer a fauour to be called by our names of superior men , much more of God . Nathaniell maruelleth how Christ knew him , when he spake of him , as you Iohn . 1. 47. reade in Iohn : but Christ told him , that , before Philip called him , he saw him vnder the fig-tree . Our God , to our comfort , knoweth vs all , and calleth his shéepe by their names . Happy are wée , if , as Moses here , we may euer be readie to answer and say , I am here , Lord , or , as another saith , Speake-on , Lord , for thy , seruant heareth : or , as Dauid the Propet saith , my heart is readie , my heart is ready , &c. 1. Sam. 3. 9. Psal. 108.

6. Then he saide , Come not hither , put thy shooes of thy feet : for the place where thou standest is holy ground . First , the Lord hath a care of mans infirmity , and is willing to reueale himselfe as that may indure to behold , not further , lest man , by His Maiesty , should bée oppressed , when , in His mercy , he wisheth him profited . Therefore , Come not hither , saith Hée , respecting his weakenesse . Secondlie , he endeuoureth to worke in Moses that reuerence and feare , which beséemeth Gods children , when they approach vnto God : which , although , no doubt , it was in Moses much , yet more and more is it euer necessarie for all men , if they will in déede bee touched effectuallie with that which is spoken and done , and be truly humbled to attend and remember . To the same purpose is that of putting-off his shooes : for , Quare iussus est Moses calceamenta soluere ? Certe , vt religiosiorem hac ratione illum redderet . Why was hee bidden to put-off his shooes ( saith Theodoret ? ) Euen , that he might make him thereby more religiouslie affected . It is also noted , how néedefull it is ( if euer we will performe vnto GOD that reuerence that is due ) to put-off that corruption and sinne , wherewith in this life wee are clogged . Which , as the dust to the shooe , and the shooe to the foote , cleaueth to vs . For the place where thou standest , saith he , is holy ground : not that the place of it selfe was better than others ; but that reuerence and a holy feare was due vnto God in that place ; both , in regard of his incomprehensible Glory , and of Moses owne naturall infirmitie . Holy , I say , in respect of Gods Presence , not otherwise : and therefore , nothing , héere , fauoureth any Popish superstition falselie ascribing to places what is not in them . The like you reade in Iosua , and Ruth , which by this may be vnderstoode , euen Iosua . 5. 15. Ruth . 4. 7. to put away all hindering affections ; and to resigne our selues wholely vp vnto God , to heare and doe his will . This is to put-off our shooes .

7. Then Moses hid his face , for hee was afraid to looke vpon God . At the first hee was bolde , and went towards the bush to behold this matter : but now hearing that God is there , he couereth his face , and is afraide : plainly shewing , that , the more God openeth himselfe to man , and the néerer man draweth vnto God , the more hee feareth in a holy reuerence , as more féeling and finding his owne wants and vnworthinesse to behold such glory . For whilest wee are far from God , wee can say and thinke with those Laodiceans , I am rich and encreased with goods , & haue Apoc. 3 17. neede of nothing , but if the Lord annoynt our eyes with his eye-salue , then wee change our copie , and sée as there is said , that wee are wretched , and poore , and blinde , and naked : then wee pray , that wee may haue of Gods golde to make vs rich , and white rayment , that wee may bee cloathed , and that our filthie nakednes doe not appeare . Then wee couer our face , as Moses did héere , and wee humbly and modestly come to heare him , trembling at his words with a contrite spirit : well vnderstanding that they Esay . 66. 2. are iustlie ouerthrowne in their owne pride , who rashlie presume they can conceiue Gods mysteries with their owne wits .

8. Hauing then thus prepared his Seruant to humble attention , the Lord beginneth his tale , and saith , I haue surely seene the trouble of my people , &c. Where , euerie word hath vehemencie and matter worthie noting . Hee saith , hee hath séene , hee hath heard , and hee knoweth : and how hath hee séene ? Videndo vidi , séeing I haue séene ; that is , vidi certó et serió , I haue séene certainly and seriouslie : verborum enim geminatione , vehementia , certitudo et celeritas significatur , by the doubling of the word , vehemencie , certaintie and celeritie is signified , saith a Diuine . I haue séene , and so séene , as that I can no longer hold my peace : yea , I haue so séene , as that I will helpe , and endure no longer . Vidisse enim dicitur compassionis oculo et miserationis aspectu . For hee is said to haue séene with eie of compassion , and with a mercifull beholding , saith Beda . And what hast thou thus séene , Lord ? Euen the trouble of my people which are in Egypt . First then , trouble and anguish is knowne to thée , & there is no sorrowe hid from thine eyes , be it neuer so secret and hidden in the heart , enclosed in the breast and bowels of man or woman , not daring to péepe out for feare of some circumstance that might encrease our paine : but yet thou séest it not so , that thou wilt redresse it , except they bee thy people . For so thou speakest in this place , that , thou hast seene the trouble of thy people . If then wee would haue griefe séene and helped , wee must endeauour with all godly care to be thine . Which if wee doe , then sighing and groaning in our seuerall occasions , as these did , wee may be sure in due time to finde our comfort , as they found . Affliction also , wee may héere learne , doth not shewe that the partie is disliked of God ( as Sathan often will suggest to men and women that are in trouble : ) for God calleth these Israelites his people , which yet in most extraordinarie affliction were plunged . Hée is not as the proud Peacocks of this world , that knowe a man in a gay coate and an high Office , but in pouertie and basenes knowe him not , though hée bee most néere , yea , almost their owne father or mother , sister or brother . But in the poorest plight , when the back is bare , for want of cloathing ; the face leane , with woe of heart , and quite altered with brinish teares , that gushed along it , and haue worne furrowes in it , in steade of former hue ; when the head hangeth for bitter cares ; and all the bones are in a manner out of ioynt , with racking tortures of bloodie Tyrants ; Then , euen then , doth the Lord knowe his , and as swéetly acknowledgeth them for his owne , as euer in any prosperitie that they enioyed , or the chiefest comforts they euer professed .

9. From séeing , then , the Lord commeth to hearing , and saith , Hee hath heard their crie , because of their Taskmaisters ; telling vs , what the prayers of his children are in his eares , euen loude cries , and , cries , that are heard to their good , in Gods due time , and to their aduersaries woe , that so spitefully & wickedly haue oppressed them . Which if thou wouldest in due time consider , that wrongest anie man , it would be good for thée , and God is mercifull : if not , consider the vehemencie of his moane , that thou so dealest withall , how God calleth it a crie , a crie that awaketh him vp vnto iudgement against thée , and thou shalt be destroyed . Thou art an oppressing , vexing Taske-maister , like these Egyptians , and thou shalt be destroyed , as God is God , without amendment , in the Red-sea , or Black-sea of Hellish déepes : where the torment is intollerable , and from whence no man nor meanes can euer deliuer thée . Thy will in this world to be gained and gotten with such a price ; thinke of it .

10 The Lord is not satisfied , to haue saide , Hee seeth and Hee heareth , but hee addeth the third , Hee knoweth . For I knowe their sorrowes , saith hee . It is our comfort , that Hee knoweth : and it may be the wickeds terror , that Hee knoweth . Enough being saide of it , I add but this , he that then sawe , heard , and knewe , is the same still : No changeling in Loue to his deare Chosen , no changeling in Justice to the stubborne sinner , and be instructed by it . Our heauenly Father knoweth what wee haue neede of . Héere they had néede of Deliuerance ; and hee , therefore , knowing as well as they , commeth downe to giue it them according to his swéete mercy . Descendere dicitur Deus per affectum ( loco enim non descendit ) quando fauet nobis et auxiliatur , &c. Vel , descendere dicitur , inquit Eusebius , quando aliquid novum , quod antea non fuerat in creatura humana , operatur . God is said to come downe , by his affection or loue ( for touching place he descendeth not ) when he fauoureth & helpeth vs ; or , God is said to come down , saith Eusebius , when he doth any new thing , which before was not done among men .

11. Come now therefore , and I will send thee vnto Pharaoh , saith God to Moses , &c. God was able to haue done it himselfe , without Moses , or any man : but hee will vse meanes , commonly , to effect his will ; that his mercie and goodnes may be séene in his Creatures ; as likewise , his power and wisedome , to his great glory . Hée might also haue vsed a far more excellent meanes , than Moses : as , fome King , or great Prince in earth ; or , some of his glorious Angels in Heauen , ( for so he did , when by Cyrus hée wrought their Deliuerance out of the Captiuitie , and when by an Angell hée brought Peter out of prison : ) but his purpose was in their Deliuerie , to make knowne his incomprehensible Power to Pharaoh & many more , vnto the worlds end . And therefore he would choose no stronger a meanes now , than Moses , Iethro his Shéepe-kéeper ; knowing , how apt man is , to obscure Gods glory , with the quality of the meanes ; and to ascribe vnto the second cause , what onely hath béene wrought by the first cause . Againe , this was a Figure , that from the spirituall thraldome and bondage of death , sinne , and the Deuill , he should deliuer his people vnder the Gospell , not by the helpe of learned Philosophers , or any glorious worldly Potentates , but by a company of poore Fisher-men , vnlettered and vnthought vpon in the world .

12. But Moses saide vnto God , who am I , that I should goe vnto Pharaoh , and bring the Children of Israell out of Egypt ? ( Smitten with a sense and féeling of his owne weakenesse , to doe such a seruice ) which indéede is the very true and right way to make vs fit in Gods eies . For then wée slie to him , and by faithfull prayer beg and craue , what in our selues wée sée not , till hée giue it . Such as are not thus touched and humbled , but rush into Callings rashly , presuming on their owne strength and abilities , dayly Experiences shew , how often God confoundeth them and throweth them downe to their great shame . Who am I , Lord , therefore , let vs euer say , that thou shouldest thus , and thus , thinke of me , choose mee , and take me to that place , that I haue no strength to manage , and which thousands of my brethren are fitter for , by super-excellency of gifts , than I am : thus said the Kingly Prophet , Dauid , you know , when hée looked vpon Gods fauours towards him . O , what am I , and my fathers house , that thou shouldest doo thus vnto mee ? Now , as this is most commendable humility in Gods seruant ; so is it true and sound wisedome , not to looke at the honour , and forget the burden , but to sée the one , as wel as the other . It was a great honor to be sent for such a seruice : but it was a weighty Charge , and a heauie care , aswell as an honour . What ? shall I go to Pharaoh ? Shall I deliuer Israel ? And shall I haue the leading and gouernement of such a mightie multitude , till God hath disposed of them ? Why ? it is a thing that requireth great strength and many parts , that I haue not . O LORD , who am I ? May not this , then , a little occasion vs to thinke of spirituall gouernment ? for is it such a matter to striue with Pharaoh for bodies and temporall seruitude , and is it nothing to fight with Sathan and the power of Hell for soules and fréedome from eternall bondage ? Is it not fearefull , I will require the blood at thy Ezec. 33. 1. Kings 3. hand ? &c. As Salomon therefore in the temporall charge saw a weighty burden , and thereupon craued wisedome , to bée able to goe in and out , as he ought , before that multitude : Ier. 1. Ionas . 1 so saw Ieremie and Ionas a great matter , when the one said , Alas ! I am achilde , & cannot speake : and the other flatly fled and refused to goe . Others haue done the like , & yet Ambition pricketh forwarde , for al this , many a man . Simon Magus would haue béene an Apostle in power for Act. 8. Math. 27. respects ; be the charge what it may be , that troubleth not him . Saint Peter iumpeth into danger , presuming of strength , but he faileth and falleth , he lyeth and denieth , and discouereth his weakenesse greatly . Once againe therfore looke we at Moses modesty & humilitie in this place , saying , Lord , who am I ?

13. Now see , what this lowly conceit worketh . It getteth him comfort and strength from God ; for streightway God answered him , & saide , I will be with thee : as if he should say , looke not thou at thy selfe and thy power , but looke at me and my power . And though thou art weake , yet know me to be strong and euer able to strengthen them whom I call to a seruice , to performe the same . And I do not say to thee , that I will helpe thee now and then ; but , I will be with thee ; that is , euer and continually I will aid ●r● tecum . thee in this worke , euen I , not any Angels of mine , but I my selfe ; and therefore feare not . What greater comfort might he wish ? And who would not throw himselfe down , thus to bee raised vp ? or , who would not see his owne wants , thus to receiue grace ? Remember how in like sort he comforted Ieremie and Ezechiel with others of the Prophets ; also his Apostles after , in their time , saying : Be of good comfort , I haue ouercome the world ; and , I will be with you , till the end of the world . With God al things Ero vobiscum . are possible , &c.

4. It contenteth not the Lord to make this mercifull promise of his presence with Moses , but he further asisteth his weakenesse with a Signe , saying : This shal be a token vnto thee , &c. Where we may remember , that Signes vsed of God to confirm his childrens faith , sometimes go before , and sometimes follow after . Gedeon had a Signe going-before namelie , the fléece of wooll , first wet , and then drie . Iudg. 6. Esay . 38. Ezechias had the like in the shadow of the diall going ten degrées backe . But in another place the same Ezechias had a Signe that followed , to wit , when , for assurance , that hée would deliuer Jerusalem besieged by the Assyrians , he Esay . 37. 30. said : This shall bee a Signe vnto thee , O Ezechias , Thou shalt eate this yeare such as groweth of it selfe , and the second yeere , such things as grow without sowing ; and in the third yeare , sow ye and reape and plant Vine-yardes and eate the fruits thereof . As if he should haue said , whereas ( vsually and by reason ) after war commeth famine , because men cannot husband their grounds ; yet it shall not bée so with you : but for two yéeres , the ground it selfe shall féede you , and let this suffice for a Signe of hope and comfort against this feare . So , in this place , Moses , feare not , for I will be with thee ; and , for a signe , thou shalt bring them forth and serue me in this mountaine . This thou shalt sée , as truly as I tell thee , and then this will be asigne that I was with thee according to my promise . What a nature now is this in our déere GOD , thus to submit himselfe to mans weakenesse , and in steade of chiding and punishing man for it , to helpe it and stay it with all comfortable tokens and signes ? O who would not trust in this God , and beléeue what he promiseth ? Nay , who hath not cause , that obserueth these things , to bée of the Prophet Dauids minde ? Blessed is the man that putteth his trust in him .

15. This , as it ought , contented Moses ; and therefore , leauing the matter of his owne infirmity , be casteth his mind next , vpon the infirmity of the Israelites , to whom he must goe . And fearing lest ( according to their former backewardnesse , whereof hée had tasted ) they would stand in doubt of the truth of his authority to deliuer such matter from the Lord vnto them , hée prayeth the Lord to instruct him what he shall say , if they aske him , what is his Name ? Which question was allowable in Moses , because it had relation to others , not to himselfe . For , when Iacob would know the Angels name that wrestled with him , for himselfe , that is , to satisste his owne curiosity : he was answered , wherefore doest thou aske my Name ? and it was not Gen. 32. 29 told him , yet he blessed him . So Manoah , Samsons Father , asked the Angell the like question , & in like sort was answered ; Why askest thou thus after my Name which is secret ( or wonderfull ? ) and told him not . The reason Iudg. 13. 17. may appeare in the place : because Manoah askes it that hée might honour him , not with an eye to the profit of others , as Moses did héere . Therefore the Lord answered Moses , & said ; I AM THAT I AM ; & thus shalt thou say to the Children of Israel , I AM hath sent me vnto you . That is , the God that is no Changeling , but the same for euer ; who , as hee hath done for them and their Fathers very great things ; so can he againe , if they will be obedient to his will , with like power , mercy and goodnesse , deliuer them and free them from this bondage wherein they groane , as cruelly vexed and oppressed . See then a sweete Comfort in all our feares , euen his name , I AM. Noting , that , as he hath beene to penitent sinners , so euer he will be without any change . If I turne vnto him , call vpon him , and withall faithfull trust of my inwarde soule depend vpon him ; I AM is his Name , and I may not doubt of him . Haue not I my selfe fonnd him sweet , confortable , & good , 10000. times , as well as other sinners ? Hath not your hearts beene touched by him sundry times to very good purposes ? Hath not another-man founde him gratious and kinde in his worldly estate and aduancement to honour , when hee might have passed him ouer , and haue had choise inough ? So let euery man run-ouer his priuate fauours . How , then , may euer any of vs fall from him without most great reproofe , or euer faint and feare that he will forsake vs . I AM , I say againe , is his Name , and we must be taught by it , that hee is a God without all change , towards such as stedfastly cleaue vnto him . The Lord , then , giue vs vse in all our feares , of this Comfort , strengthen our weakenesse to beleeue , and euer , in mercy , looke vpon vs .

16. After this , hée appointed Moses his Order of going , and publishing this message : to wit , that first hée should goe to the Elders , and call them together , and make them acquainted with it , before he dealt with the Common people . Where , wée must take the name of Elder , for a name of Office , ( not of yeares ) for so we know the Scripture speaketh . Not euer the oldest men beare Office either in Church or common wealth : but , as God giueth guifts , and appointeth in his prouidence Places vnto them of gouernement and charge ; so , in regard thereof they are called the Elders , that is , the Rulers and Gouernours , ( though in yeares somthing young ) as Timothy and others were . Now marke we , to our good , in this , first , that vnder the great tyrannie of Pharaoh , yet some liberty was giuen these Israelites to meete for Religion and knowledge , instruction and vnderstanding , according to the right way which the Lord had acquainted them with ; albeit that same , of the Egyptians , was not receiued nor allowed . And how doth this amplifie the bloody crueltie of Antichrist , who yeeldeth not so much to his fellow-Christians , I meane , to people professing Christ ( as he pretendeth he doth ) as bloody Pharaoh yeelded to the Jewes , who ioined not in profession with him ? Secondly obserue we the Wisedome , liked & prescribed of God for a Rule euer to guide our selues by , and our actions : to wit , when any new thing is to be published , that concerneth any change in the Church or Common-wealth , first to acquaint the Magistrates , Rulers and Gouernors with it , to approue our commission and matter vnto them with all modesty , humility , loue and care of order and vnitie ; and then with their consents , approbation , and aide , vnto the people and multitude . This is a right course , wée sée , and this shall haue a blessing from the Author of it , as here it had . Then shall they obey thy voice , &c. ver. 18. id est , credent & acquiescent tibi , vt prudentes , & qui promissiones Abrahae & patribus factas norunt , maximè , Gen. 15. Quarta generatione reuertentur huc , &c. That is , they shall beléeue thée and yéelde vnto thee , as wise-men , and such as know the promises made vnto Abraham and the fathers , especially Gen. the 15. In the fourth generation they shall returne hither , &c. Other vaine-glorious , factious , and disorderly dealings will haue their confusion , and will bee strangled with the haulter of their owne disobedience , euen in their youth , that is , before they come to any perfection or ripenesse . For God is the Author of Order , Gouernement , and Rule : who appointing Elders and superiors for the peace and quietnesse of his Church euer hindered with diuisions and tumults , will haue them duly regarded and respected as they ought , not as far as wee lift . Thinke we then of it with a religious féeling , and the Lord giue vs vnderstanding in all things .

17. Then , after thus thou hast acquainted the Heads of the people of Israell with it , and they , by my working in-wardely with them , willing to obey ; both thou and they shall go to Pharaoh , the king , and say , &c. Sée againe , and still still most carefully note it , how God regardeth Gouernment . For now Pharaoh must bée vsed , as was fit for his Place , ( He being the king of the lande in which they were ) wicked Pharaoh , I say , must not be disorderly dealt with by such as liue vnder his gouernment , & within his Territories , although strangers , and not his naturall Subiects : how much lesse , then , by naturall Subiects ? But hee must be gone vnto with all dutie , and acquainted , with all reuerence , with their desire : that , neither themselues may be iudged factious , neither others , by their examples , moued to any disorder . They must acquaint him with the Author of this desire , not their owne heads , lusting after liberty or nouelitie , but the Lord God , that is , that Lord which is God , and that GOD which is Lord and Lord of Lords to worke some touch , in Pharaoh , of feare . Secondly , the Lord God of the Hebrewes , that is , that hath euer had care of them , and dealt for them , as séemed good to his Wisedome . Thirdly , that their scope was Religion , not rebellion , nor any vndutifull practise against the state . Shall not this moue vs to reuerence authoritie , when God thus notablie sheweth his liking of it ? It is enough in this place , if God be with vs . Lastly , obserue the long sufferance of God , who , though by this Pharaoh verie much offended , yet before hee will smite , he will admonish , and doe all things so , as his owne hart shall testifie his owne inexcusable wickednes . Certainly euen thus the Lord dealeth with our selues , if wee had eyes to sée it , still forewarning , and calling to a touch , before hee determine Judgement and iust destruction . His Preachers and Prophets , his rods and his crosses , his fauours and bounties be all Admonishers of vs to auoide his wrath .

18. * * Cum Deus praenoscet contumaciam Pharaonis , cur ab initio non puniuit illum ? Cum Deus bonus & humanus sit , non vult punire ex sola praescientia , sed expectat opperum consumationem , & ita omnibus ostendit quam iuste puniat . Alioqui etiam longe aequius est Pharaonis nequitiam patefieri , quam Deum crudelem appellari . Nam si puniuisset antequam redarguisset , crudelis vtique visus esset et iniquus . Nunc autem perspicitur Dei longanimitas , & Pharaonis impietas atque feritas conuincitur . Theodoret. in Exod. But I knowe that the King of Egypt will not let you goe , but by strong hand . Therefore will I sttetch out my hand , and smite Egypt with all my wonders which I will doe in the midst thereof : and after that shall hee let you goe . How well doth the Lord sée , what the wicked thinke is secret and hidden ? to wit , their thoughts and purposes , their dispositions and nature : yea , before themselues knowe what they will doe , he knoweth : and shall not this moue them ? Their stubborne and stiffe harts contemning admonitions and all meanes of their reformation , the Lord knoweth and séeth before . How may this comfort the zealous Minister , that is wearied and wasted with longing after the life of them that wish his death , with praying , entreating , and crying vpon men for their good , that they would hearken and consider , that they would be reconciled to God , and saue their soules ? I say , how may this comfort him , that this blockishnes and hardnes , this ingratitude and vnkindnes of theirs was knowne to the Lord euer ? And therefore to content himselfe , that he hath giuen warning like a faithfull Watchman , that hee hath loued like a faithfull Pastor , and endeauoured their good , as a true Minister : leauing the Lord , now , to his further pleasure , euen , to stretch out his hand , and to smite such Pharaohs with their Land , that is , their possessions and goods , their friends and associates , as héere hee did : for , till Pharaoh féele it , hee will not thinke of His might . The Preacher speaketh in the aire , the friend priuately looseth his labour , and honest aduise : Pharaoh féeleth not , but thinketh himselfe wise , and them , fooles . Their loue returneth therefore into their owne bosome , being noted in Gods Booke , for a Witnes against them ; and that swéete comfort sheweth it selfe to be taken hold of ; Wée are a swéete sauour to the Lord in them that perish . After this , consider with your selfe héere againe in that it is saide , Pharaoh will not let them goe , but by strong hand ; How far more easie it is to come into Egypt , than to get out ? So it is assuredlie a smooth way to Hell , by many pleasant delights ; but , to returne and giue ouer the sinne once entred into , to forsake that pleasant way , This is a worke , This is a labour , nay This is a Grace indéede . Any man may leape into a pit at his pleasure , but hee must come out with more difficultie , if euer hee come out . Therefore , in my conceite , the good woman dealt wisely with the Frier that solicited her to sinne , and told her , hée would sing and say prayers for her , that should cleanse her from all her offence , and deliuer her presently out of Purgatorie , ( if shee should happen to die whilest hee was aliue ) when shee appointed a pit to be digged in the way where the Fryer should come in the night , and to be couered with some grasse , that it might not appeare ; into which , as soone as euer the Fryer came , he fell , and not able any way to get out againe . Anon , when hée had cooled himselfe well , the woman came also , as though shée had come to méete him , to whom the poore Fryer pittifully complaineth , that hee was fallen into that pit , there , and could not get out ; praying her to vse some meanes for his deliuerance . But shee wisely tolde him , hee should remember what hee said vnto her , to wit , that , out of the pit of Purgatorie , hee could sing her or any that should offend with him : and now , there , was a good place to trie the power of his Musicke and Songs , that shée and others might beléeue him the better . If hee would haue his Portesse sent for , shée said , shée would ; but other helpe hee should get none of her : And so shee left him to sing himselfe out , if hee could . So sleight a matter made those Hypocrites then , of fearefull sinne , easily purged , and easilie pardoned , were it neuer so wittingly and wilfully committed . But this Figure of the hardnes to get out of Egypt , when once they were in , may shew vs , as I say , apparantly the contrarie , and giue vs iust and good cause to beware of sinne . The deuill is not such a foolish Fowler , to let slip easely the bird he hath caught . Euery mans owne experience telleth him , how hard it is , to leaue a wonted wrying from the right way : and God graunt wee may thinke of it .

19. Lastly , the Lord addeth , that Hee would make Verse . 21. them fauoured of the Egyptians : so that , when they departed they should not goe emptie , &c. Where , to our comfort , wée sée , that all harts are in the hands of God , euen as the riuers of water : and , that hee turneth them hither and thither , at his pleasure . Hée can make them loue , hate they neuer so much : and they shall not bee able to withstand his will . Yea , hee can make them so loue , that fruites , from thence , shall flowe to his people , of their loue , euen as hee best liketh . Be they Jewels of siluer , or Jewels of gold , Rayment , or any thing néedefull and wished , they shal graunt it and lend it , giue it or send it , with a fauour , with a loue , & with so willing a mind , as the partie taking , néedeth to wish . This shall the Lord doe by a secret power of his working grace and fauour for his people to their good . This was that , which hee did for Iacob , the Father of these Israelites : when Laban angerly pursued him , the Lord changed his hart . To Isaac and Abraham , before , the Lord gaue fauour in seuerall places : To Ioseph , the like , to his owne comfort , and the good of many . And this is it , which the Psalmist affirmeth : The Lord giues grace and worship , and no good thing shall he with-hold from them that liue a godly life . This is it , which all of vs haue tasted of , euen , in our selues : and God make vs thankfull . Thus may wee profit by this Chapter .

CHAP. 4.

The generall Heads of this Chapter are chiefely these . Moses his power to worke myracles . His excuses not to goe into Egypt . His comming to Egypt at last .

1. BVtloe , they wil not beleeue me , sayd Moses , &c. Sée first and formost the ingrafted weakenes of mans nature , when any great or difficult thing is to be taken in hand . It is euer fearing and doubting , euer quaking and shaking , euer casting of perils , more than stand with that prompt readines and willingnes , which ought to be in all the seruants of God , when he , their Lord , once speaketh and saith , Doe this . Such feare , as this , was in Ionas , when he was commanded Ionas . 1. to Niniuie . In Ieremie , when hee was caused to prophecie : Ierem. 1. 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 Hebre. 11. 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 1. Kings . 19. 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 Esay . 53. 1. 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 Ier. 20. 9. 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 Mich. 7. 1. 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 Math. 11 , 17. 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 : Heb. 13. 17. 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 him 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 . * * Cum omniune Dom. Mosis ministerio vti velit , cur tardiorie linguae fecit illis & c ? Quia hoc Potentiam Diuinam magis illustrabat . Quemadmodum enim Piscatores , Publicanos , & Cerdones veritatis praedicatores & Doctores pietatis creauit : sic per vocem infirmam & linguam tardam confudit 〈◊〉 sapientes Egypti . Theodoret in locum . This rightly wee may note , that God chooseth men in mans eies not so fit , that his glory may more appeare : and therefore take wee héede , how wee censure our Calling for some defects , since God could haue made Moses eloquent , and did not . In our owne Stories , how M. Tyndall complained for want of vtterance , wée sée : and yet , what a notable member and Martyr in Gods Church was hee ?

4. Lastly , when these excuses serue not , Moses breaketh out euen to an height of weakenes , and prayeth him to send some other . A strange thing , that a man so full of Gods Spirit , after such comforts , should yet bee so backward . But this is , againe , I say , the mightie discomfort of incredulitie , and want of the tast of good things : when a man , before hee goeth to doe his message , cannot conceiue , that his seruice shall preuaile . And , I would all Gods people might marke it with féeling : for then should they sée , how Preachers harts consume to dust within them , by griefe conceiued of backwardnes , waywardnes , and incredulitie of their hearers , to whom God hath sent them . O! it biteth and wringeth day and night , it lieth gnawing and grinding the whole inwards , when others comfortably féede vpon ioy and mirth . It maketh a great Prophet fearefully to passe the bounds of patience , and forget himselfe . For , Cursed be the day wherein I was borne , ( saith that worthie Ieremiah ) and let not the day , wherein Ier. 20. 14. my mother bare me , be blessed . Cursed be the man that shewed my Father , saying , A man-childe is borne vnto 15. thee , and comforted him . And let that man be as the Cities , 16. which the Lord hath ouer-turned and repented not : and let him heare the crie in the morning , and the shouting at noone-tide , Because hee hath not slaine me , euen from the wombe , or that my mother might haue beene my 17. graue , or her wombe a perpetuall conception . How is it , that I came out of the wombe to see labour and sorrowe , 18. that my dayes should be consumed with shame ? And shal this be good for such people as cause it , thinke you ? No , no , saith the Lord : But , Obey them that haue the ouer-sight of your soules , as they that must giue accompts ; that they Heb. 13. 17. may giue it with ioy , and not with griefe ; for that is vnprofitable for you . Unprofitable for you , I say againe , and marke it . Now , then , mourneth the Preacher ; but the day commeth when such Hearers shall mourne , yea rore and crie in the wound of their consciences for such Discomforts giuen to Gods Messengers sent vnto them . O what are wee , in this age , to Moses , the great Seruant of the Lord ? And yet hee , for feare of this , is so out of hart , that hee prayeth God plainly , to send some other . Wee feare it not , but féele it , finde it , and sée it ; and haue not the Spirit in such measure , as Moses had . Alas ! how can it be , but , sometimes , our weakenes should appeare ?

5. Doe wee then iustifie Moses in this ? No , the Lord doth not iustifie him , and therefore wee cannot . For , Then the Lord was very angry with Moses , saith the Text : not verse , 14. angry onely , but very angry . So that wee sée most apparantly héere , that there must be a measure , at least , in our passions and tendernes ; or else God is prouoked to great anger . If the Lord appoint vs , we must goe : if wee feare , or finde discomfort we must beare , & continue still obedient to God in our seruice , who wil giue an issue to his pleasure . And in the meane time , to our vnspeakeable comfort , hath saide : That we are a sweet sauour to him in them that perish . Yet the Lord casteth not a way his seruant , for all this : but telleth him againe that Aaron shall be his ver. 16. Spokesman to the people &c. Setting the authority in Moses , & making Aaron , as it were , his Interpreter . Not vnlike the example of Flauianus in the History of Theodoret. Moreouer , Lib. 4. cap. 25. ver. 17. saith hée , Thou shalt take this rod in thine hand , and doo miracles , Where wée may not dreame of any vertue inthe rod , but cast both eies and heart vpon God ; who is able to make his Seruant with a poore Rod , to match a kings glorious Scepter .

6. Then Moses yéeldeth to Gods commaundement , & returning to Iethro his father-in-law , prayeth him to let ver. 18. him goe , &c. Yéelding vs therein these Obseruations . First , that hée will giue no offence to Iethro , by departing otherwise than was fit : Seruants and Subiects may profit by it . Secondly , he concealeth , as it séemeth , the matter from him ; lest to a man not so fully yet tasting Heauenlie things , it might séeme vnlikelie , and so hée bée assalted with new Pulbacks . Thirdly , he delayeth not , but spéedily addresseth himselfe to his businesse . And lastly , though outwardly he appeare but the same man , yet inwardly he hath thoughts concerning Gods glorie , which is a very Patterne for all good hearers of Gods word .

7. Iethro hindreth not ; though , no doubt , it was to his great griefe ( according to nature ) to part with him and with his Daughter , and their Children . So is it euery one of our duties to yéelde vnto the will and working of God in all things . For his we are , and for his glory and seruice wée haue béene created : where , when , how , and how long , they are circumstances knowne and directed by him euer to the best , if wée beleeue and obey . Moses taketh the Rod of God in his hand , saith the Text , his Wife & his ver. 20. Sonnes vpon an Asse , and away he goeth .. Husbands , see the heart of a good man , to haue his wife and children with him : Wiues and Children , see a dutie due , to be followers willinglie of their Husbands or Fathers calling , euen into any country . And when I looke at his Rod , mée thinke I sée liuelie little Dauid , marching chéerefully with his staffe and scrip against huge Goliah . Good Lord ! what weapons were those against him , then , in mans eies , or this staffe , now , in Moses hand , against mighty Pharoah of Egypt ? But God is the same , both héere , and then , and Sed Deus est idem , qui fuit ante , mihi for euer ; strong in weakenesse , and able , as I said before , to match a Kings Scepter with a sticke , or a staffe , or a stone , or a word , in the hand or mouth of one sent and appointed by him vnto his Glory . Blessed be his Maiestie for euermore for his goodnesse : Amen . And , deare Lord , giue faith to depend vpon thée in all comfort , whensoeuer thou callest to any duty , not looking to our selues , or second meanes ; but aboue al , and ouer all , at thy mightie Power , that shalt euer giue testimony , as in these examples , of thy stretched-out arme in the midst of weakenes & contemptible shew , to effect thy Wil. Blessed is that man , saith the kingly Prophet , Dauid , Whose strength is the Lord , and in whose heart are thy waies . I wil loue thee deerely , O Lord , my strength . For thou art my Rocke and my fortresse , and he that deliuereth me , my God and my might , my shielde and my buckler , the horne of my saluation and my refuge , Psal. 18 1. 2. in thee will I trust . &c. Goe wee , then , forth , if the Lord so call , against the States of this earth , armed but in shewe , as Moses was , or little Dauid : and we shall taste the strength of the Lord , to his glorie and our comfort , as they did .

8. And the Lord said vnto Moses , when thou art entred and come into Egypt againe , see that thou doe all the wonders before Pharaoh , which I haue put in thy hand : but I will harden his heart , and he shall not let the people goe . This was done that the Tyrant might sée by these mightie workes , how hée had not to doo with man , but with God , and so be voyde and naked of all excuse . But This , that the Lord saith , Hee will harden his hart , troubleth some : and they séeke to temper it according to their fancies , lest it should séeme iniustice in the Lord ; first , to harden , and then destroy : not remembring what the Apostle saith . God will haue mercy , on whom hee will haue mercy , and whom hee will , hee hardneth . And , if any obiect Exod. 33. 19. Rom. 9. 18. and say ; why doth he , then , complaine ? for who hath resisted his Will ? His mouth is stopped by the same Apostle , in the same place , with this . O man , who art thou , that pleadest against God ? Shall the thing formed say to him that formed it , why hast thou made me thus ? Noting , that no reason is to be demaunded aboue Gods Will : for who will goe further , shall tast the reward of his rashnes , and the Maiestie of God shall ouer-whelme him . Hath not the Potter power ouer the clay , to make of the same lumpe , one vessell to honour , and another to dishonour ? And shall lesse authoritie bee giuen to God ? Aske the Potter a reason , and it is but , his Will ; and yet dust and ashes wil demaund more of God . Againe , if we be all of one Lumpe of corruption , ( as wee must needes confesse wee are ) if it please God to exempt some from the death due to so sinfull wretches , dooth hée any wrong to others that hée vouchsafeth not the same vnto , leauing them but to their owne natures ? No , he may doe with his owne as it pleaseth him , and what hée dooth , still is iust , holy and good . Let the wicked , then , accuse themselues , and not God : for still in themselues they shal finde the cause , if rightly they looke into their owne will .

9 It followeth in the Text : Then thou shalt say to Pharaoh , thus saith the Lord ; Israel is my Sonne , euen my first borne . Wherefore , I say to thee , let my Sonne goe , that he may serue me : if thou refuse to let him goe , beholde , I will slay thy Sonne , euen , thy first borne . Marke then How God calleth his church . the Title God giueth to his Church , and meditate on it earnestlie . Hée calleth it , his Sonne , yea , his first borne noting therein , to all flesh , that it is to him as a man-childe to the Father , yea , as the first borne , which , commonly , is loued most tenderly , and in greatest honour . Now then , thinke with your selfe , what heart is in you to the fruite of your body , and to your first borne : thinke , how you could endure to stand and looke vpon the abuse offered by any to the whole or any parte ; as , to sée but a legge or an arme cut-off iniuriouslie by bloody butchers ; and then , thinke of God to his Church , and euery part of it : whose affection so-much excelleth yours , as God excelleth man ; and holinesse and perfection , misery , sinne and corruption . What a comfort is this , when the Deuill roareth , and Tyrants ( his instruments ) rage , breathing-out blood at their nostrils , and nothing but death and destruction at their mouthes , with furious phrases and spéeches of pride , as though there were none that could stop them , or controle them in what they will . Thinke on the difference of GOD and man in this point ; that many harmes may be done to our Sons and our first borne , which wée sée not , neither know of , and therefore at the instant féele not any touch for it or by it : But God séeth euer and euery where all actions , all intendments and purposes , all thoughts and secret attempts whatsoeuer , and still is aboue man in his tendernesse of loue to his sons & children , as far as God excelleth dust and earth and sinne and corruption , as I saide . O , what a touch giue these raging cruelties , then , against his Church vnto him ? what a féeling hath hée of them , and how doo they pierce his gratious bowels , wherein he hath wrapped-vp his people as his Sonnes and as his first borne ? Still thinke of your selfe , what heart would be in you , and then try the difference of God and you . But , you will say vnto mée , it is comfortable to consider this tender loue that you note indéede : but why then doth God suffer such iniuries and oppressions , béeing able to auert them , as man is not , for the most part . This is the loue of a Father , that he neither can sée nor suffer to be done to the childe hée loueth any outrage and crueltie , his power béeing able to saue his childe from it . To which if I answere , I must pray you to continue euen still in your owne resemblance , and to tell me if you dayly sée not most tender Fathers perceiuing cause for a further good , to suffer their children to lie in prison , to bée tossed in lawe , to bée schooled many wayes by suffering want and biting vpon the bridle for a time ; & yet in the midst of al these things haue an eye to them , a loue to them and asetled purpose , ( when they know themselues & their strength , the world & his practises , men and their humors , and many such things , not otherwise of many well learned , often , but by these meanes , ) then to set-hand-to & to helpe them ; that then a loue may bée knowne a loue , and a good a good , with a liuely taste , in comparison of that which would haue béene , if sooner the Father or friend had stepped in . So , so is it with the Lord for our capacitie , ( though indéede no comparison betwixt Him and vs . ) Hée knoweth his times and turnes and our wants perfectlie , fitting the one to the other most mercifully , that both our corruption and his goodnesse may best appeare to the greatest benefit vnto vs . Therefore let him alone in his own waies , & tarrie we , as the Psal. saith , his blessed leasure , Be strong , and he shall comfort our Psal. 27. 14 . hearts , & put we our trust euer in him . Of the earthly father or friend the Prouerbe saith ; wel he may sée his childe or kinsman neede , but he cannot endure to see him bleede . So our sweete God , wel he may see vs humbled , & schooled and tamed & wained from the loue of this wretched world , but vndone & cast away finally & for euer , he cannot endure it , he will not suffer it , he will not sée it . O , blessed bée his Name for euer & euer for it . Haue this in your remembrance therfore as a swéete Comfort , the occasion of this Note . Israel is my Son , euen my first borne . And therefore , tell Pharaoh , ver. 22. 23. he were best take héede what he doth ; for I will make his Sonne and first borne féele it , if he hinder mine , and will not let them go to serue me . The world you know contemneth & despiseth vs , counting vs the refuse of the people , and what may bee base or vile : but this loue is life , and this regarde with God , is honour most high : in the comfort whereof , we may sup-vp these earthly scornes , if his Grace bée with vs . The Prophet Esay , in his spirit tasted this , when so swéetely hee prophecied and published ( to this day to bée séene and heard ) Thus saith the Esay . 43. 1. Lord that cretaed thee , O Iacob , and he that formed thee , O Israel , Feare not : for I haue redeemed thee , I haue called thee by thy name ; thou art mine . When thou passest through the waters , I will be with thee ; and through the floudes , that thy doo not ouerflow thee : when thou walkest through the fire , thou shalt not be burnt , neither shall the flame kindle vpon thee . For I am the Lord thy God , the Holy One of Israel , thy Sauiour : I gaue Egypt for thy ransome , Ethiopia and Seba for thee , &c. reade the Chap. your selfe , and I stay héere .

10. Now sée an Accident in the way . When Moses verse . 24. was in his Inne , the Lord met him , and would haue killed him . That is , by either a sore sickenesse , or some other way , the Lord made him know his wrath conceined against him ; as also the cause , to wit , the omitting of the circumsicion of his Sonne , as by the euent wée may sée ; although it bee not expresly named . Where , to our profit , let vs stay a while , and consider diuers things . First , why Moses , so well acquainted with the law of God in this behalfe , should omit or neglect to do it . And , for answere herevnto , marke with your selfe , how , of two sonnes which Moses had , and carried with him , the circumcision of one is onely here mentioned : whereby you may well see , the other was before , and alreadie circumcised , or else Gods wrath would not haue stayed in this place , vpon performance of dutie onely to one . Now , the one hauing before beene circumcised , why should he not haue done the like to the other , but that ( out of all question , ) his wife , béeing not sonndly perswaded in this point , tooke offence at the first , grew vnquiet , offered vnfit speathes , and happely stirred vp her father also , Iethro , to ioine with her to rattle Moses for such crueltie ( as they estéemed it ) to his sonne . Wherupon , the good man , milde & soft of spirit , in humane frailety chose rather to forbeare the second son to haue his peace , than to circumcise also him , and please God . A notable example to teach vs this doctrine ; how néedefull it is euen to the great Doctours and Diuines , to the great Masters and Teachers , and rulers and leaders of others , still and continualy to be vnderpropped and held-vp by Gods powrefull ayde and blessed Spirit , in their duties : when as , otherwise , euen they , they , I say , that seeme so strong , play Moses part here , and faint in the way , to the offence of God , and danger of themselues . Nay , if Moses faint , how much more fall they flat downe , that neuer had such measure of grace , as Moses had ? Pray therefore , and pray continually for increase of strength , for courage and fortitude , for constancy and power , to repell al the darts , that Sathan shall throw at vs : and prepare we to buckle with men and women and Diuels that shal assay to quench or to coole our zeale in our places , and to bring vs to omit this , and that , and euerie day somewhat which God expresly requireth , and will not abide to be omitted . See , you Discouragers and discomforters of Gods seruants , in necessarie duties , what venome is in your darts , and poyson in yonr doings . Moses ( this great man ) is ouercome and brought into daunger by them ; and , O , how shal athousand others of farre weaker strength be turned out of the way , by you ? Will God be angry with Moses for yéelding ? and shall you safely escape , that are the causes of his sinne , the cut-throates of his zeale , and the ouer-turners of his well doing ? No , no , assure your selues the wrath of the Lord shal consume you , when it hath profitably corrected his childe , vnlesse you repent and leaue-off such Deuillish dealing . Sée you also , you brawling and vnquiet women , what your ignorance and obstinacie bringeth your husbands vnto , though they be ( as Moses ) holy and vertuous ? they cannot serue God a-right for you , they cannot doe what God requireth but you breake their hearts , you coole their zeale , you turne them out of the way , and in the end you bring them to a fearefull danger of Gods destroying of them . For the Lord met Moses héere , and would haue killed him , saith the Text. Shall this euer be vnpunished verse . 24. in you ? no ; your Husbands shall bee schooled for their frailtie , and you shall be consumed for your arrogancie , so proudly and so disobediently contemning both their religious instructions , and holy actions . If God be in you , this will be a warning .

11. Then Zipporah tooke a sharpe knife , & cut away the fore-skin of her Sonne . The two things that héere might verse . 25. be considered , ( namely , that doctrine of Poperie concerning the danger of children dying vnbaptized , and secondlie of such an absolute necessitie of Baptisme , as that women must administer it in time of supposed néede ) I forbeare to stand vpon now : I haue sufficiently touched them in my Notes vpon Genesis . Therefore doo but remember with your selfe ( touching the first ) that wee make a great difference betwixt want of the Sacrament , and contempt of the same ; contempt , damning ; and want , not , through the strength of Gods promise ; meaning , by want , when God so preuenteth by death , that it cannot be had , according to the manner allowed in the word . And , touching the second , obserue , that this act of Zipporah , here , in circumcising her childe , was méerely extraordinarie , and doth no way warrant women to baptize now-a-daies . Her bitter words to her husband ( that hee was a bloodie husband to her ) shewe but what spéeches are often giuen by women that haue their tongues a little too much at liberty . His wisedome , in not answering her , is to this day his praise ; and her fact , her fault , in so vndutifully speaking . Let this suffice of this Chapter : and nowe reade the Text ouer in your Bible , and sée how these Notes haue helped you . My drift you sée , and I leaue it to God . I would haue all men encouraged to reade .

CHAP. 5.

The chiefe Heads of this Chapter are these . The comming of Moses & Aaron to the King . The greeuanees of the people . Their impatiencie .

1. TOuching the first , héere wee sée , that , although Moses was very backward a-while to obey God and goe to this King vpon this errand ; yet at last hee yéelded : faith ouercame feare , and all conceits steeped to the obedience of God . A happie thing ! and happie is that man and woman euer , which can likewise say truly ; I haue had my feares and fancies , my errors and mine ignorances , my pride and my preiudice against that which was good and right ; but they are all gone ( I thanke God , ) and I much ioy that they are gone , as likewise that I am now sincerely his whose I ought to be , and in this obedience doe not doubt but shall end my dayes , by his grace .

2. Wée may againe thinke héere , why God should thus send Moses and Aaron to pray deliuerance for his people , when hee was able without stretched arme to haue deliuered them at his pleasure ? And wee may aunswere our selues in this sort , euen for the reasons following , and such like . First , that these sundry bickerings with this Tyrant for his Church might notablie shewe his loue and affection to his Church , which is euery mans great and speciall comfort . Secondly , that patience might be taught by this Example to all Gods children , if their troubles and oppressions receaue not an end by and by . Thirdly , hee thus taketh all excuse from this obstinate enemie ; ( a thing of good vse , if wee obserue it . ) For euen as héere by Moses and Aaron the Lord dealt wich Pharaoh ; so by his Ministers still the Lord dealeth with vs : leauing vs as naked without excuse , if wee continue disobedient , as euer hee did Pharaoh . Fourthly , hee thus discouered the great darknes of our vnderstanding vntill it be lightned , and the damnable waywardnes of our will , till it be changed by him . Fiftly and lastly , by this manifesting of the enemies malice , he openeth ( to our vnspeakeable comfort , and so of his Church vnto the end ) what a victorious hand hee hath to saue and deliuer when and whom hee shall euer please , be the rage neuer so strong and great . For Pharaoh cannot hold out , but whilest God will , we sée héere ; no more shall any Tyrant to the worlds end . Thus you sée , why God vsed this way , by message and entreatie , rather than the other , by his power and might . Let it profit you , and so I leaue it .

3. You sée also héere againe , how God calleth them his people , although oppressed and in miserie vnder a wicked , wayward , and prophane Gouernour . It is a swéete comfort to those that tast of like griefe ; and sheweth , as I haue noted before , that affliction seperateth not from God : but in the midst of all woe , hee regardeth , and saith , mine , mine ; although instantly hee rebuke not either winde or weather , &c.

4. Pharaoh , his proude answere , saying , Who is the Lord , that I should heare him ? pictureth out the hardnes of an vnregenerate hart , and biddeth all beholders to pray against it . O dust and ashes , darest thou say thou knowest not him that made thée , and not tremble for thy ignorance ? This vnféelingnes was in Pilate , when hee said : what is truth ? And what is that which some amongst vs vtter euery day , what new doctrine is this ? Sed non impunè recusat Pharaoh quod scienter ignorat . But , to his woe doth Pharaoh refuse what wittingly and willingly he knoweth not . And so shall all that delight in ignorance . Hence commeth waywardnes and wilfulnes , obstinacie and frowardnes , rage and madnes , that men will not heare and know . But in Pharaoh sée what will followe one day , when by voice and words no good is done . Hée in the Sea , thou in the lake that euer burneth shalt perish and sinke to eternall confusion .

5. I will not let them goe , saith hee . Then , his reason is , his Will ; euer the refuge of the Reprobate . I will not ; I will not ; and still in the end , I will not . A short resolution , but as dangerous a resolution as man can make against his owne soule , many times . In the 6. of Ieremie , sée the like answere . Wee will not walke therein . Againe , in the 44. Chap. The word that thou hast spoken to vs , in the name of the Lord , wee will not heare it of thee , &c. And many moe like answeres there be in the Scriptures ; but whose bee they ? euen such , I say , as rebell against God and his good motiues made to them by his Ministers and meanes wishing them well . Wherefore the end is Gods wrath vpon them , and fearefull destruction . Such answeres wee heare too often amongst our selues , saying ; I am setled , &c. and I wil not heare you . God graunt in any due time wee may learne by other mens harmes , and leaue them . For true and true shall wee finde that S. Augustine saith , Religio stulta non prodest , sed obest . A foolish Religion doth not profit , but hurt : and God is iust to all men in his time , I meane , in punishing their proude disobedience . This is confirmed euen in that which followeth in the next verse in these words : Lest hee bring vpon vs the pestilence or sword . Noting , that this is euer the end of the contempt of diuine worship , according to the prescript of God , some fearefull plague and iudgement . Surely , this one place would suffice to many to awake them , and shall no places profit vs ? Were this people of Israel in danger , and wee in none ? haue wee the Lord bound , that wee may doe what wee list , and yet be safe ? If they goe not out to sacrifice to the Lord , that is , to serue and worship him in that sort and manner that then hee commaunded , the Lord will bring vpon them the pestilence or sword ; and if wee stiflie and stubbornly , proudly and presumptuouslie refuse to goe out but of our doores to the Church by vs to serue him as now hée commaundeth , shal nothing followe ? God touch vs , and moue vs ; the knife is vpon our throates , and wee feare not . Whole houses and Manors are rooted out and ruinated , not only abroade in the Land , but euen in the Country ( peraduenture where wee dwell ) for this rebellion ; and yet wee thinke our posteritie shall abide and nothing happen vpon our heapings for them , when hee is despised that doth but blowe vpon lands and liuings and they are gone . Cathedram in Coelo habet , qui corda mouet . His chaire is in Heauen , that moueth harts : and hee , for his mercie sake , I say againe , moue vs , that wee may enquire , séeke and sée whether wee doo well , or wrong , and doo as wee ought , when wee sée it . The Lord hath promised to take away the stonie hart and to giue a fleshie in the place , if wee will vrge him with his promise by humble , hartie and earnest prayer . So did Dauid , when hee cried ; O , let mee feele , let mee feele , knowing euen then , that this Gods mercie , if it were Psal. 51. sought , should be graunted .

6. Then said the King of Egypt vnto them , Moses and verse . 4. Aaron , why cause yee the people to cease from their workes , & c ? Sée the lot of the Just ; to be quarrelled with , nipped , quipped , slaundred , and euen laden many times with false and most iniurious imputations . To Prophets , Apostles , Incurious imputations . Martyrs , and Iesus Christ himselfe , this measure hath béene measured , and they haue borne it . Deus videt , the Lord seeth , and in his due time hee will make the truth appeare . Fero , spero ; I endure , and hope ; let it bee thy Meditation when none séeth but hee that séeth in secret . Againe , marke héere , how , when God draweth néere to yéeld vs comfort , then Sathan in his members rageth more , and séeketh to encrease our troubles , sorrowes and griefes : but yet all in vaine , God in the end will deliuer his Seruants in despite of all their enemies , as here he did . Be of good comfort , and lay it vp in thy hart .

7. They be idle , therefore they crie , saying , Let vs goe Ver. 8. to offer sacrifice , &c. A truth it is , that nothing is worse than Idlenes , the mother of all vice ; as , discord , slaunder , and slaughter , and such like : but that heere they were idle , was an error in the King , and a malicious lie in those that so enformed him . By which wee may learne and sée , how wicked men haue no eyes , often , to sée the true causes of a thing , but most apt and readie to deuise a false . Let a man or woman be gréeued extraordinarily with the burthen of their sinnes , and with groanes and sighes trauaile vnder the bitternes of it , leauing thereupon those recreations which erst they vsed , and delighted in , what say the wicked ? oh , it is a melancholie , and the body would be purged , &c. But , oh , they are blinde and haue no eye-sight into the combates of the godly , may wee truly say , and so leaue them . Festus imagineth Paul is mad , when he speaketh the words Act. 26. 24. of truth and sobernes : and that much learning maketh him mad , when learning is wisedome , and maketh wise . Yea , Heli himselfe mistaketh Anna , a vertuous woman , 1. Sam. 2. and déemeth her to be drunke ; when rauished in her holy féeling , shee was crying to GGD with feruent prayer . Wherefore , the Apostle teacheth , To the end Christ might Heb. 2. 17. be mercifull , & a faithfull high Priest in things concerning God , it behooued him in all things to be made like vnto his brethren . And , in another place , Wee haue not an Chap. 4. 14 high Priest , that cannot be touched with the feeling of our infirmities , but was in all things tempted in like sort , yet without sinne , &c.

8. And let them not regard vaine words , saith Pharaoh . Ver. 9. Such taste and such conceipt haue vaine persons , of Gods word . In the 14. of the Acts , the truth of God , you knowe , is called , Heresie , of the wicked : And , in the 17. Chapter it is called , Newe , of vaine Phylosophers that knewe not what it was . Examples of vse , to giue vs contentment in patience , when like ignorance in our dayes bringeth forth like blasphemies . Be stayed & strong .

9. Then went the Taske-maisters of the people , and verse , 10. their Officers out , and tolde the people , saying , Thus saith Pharaoh , I will giue you no more straw . Goe your selues , 11. get you straw where ye can finde it , yet shall nothing of your labour be diminished . Then were the people scattered , 12. &c. Sée againe what was said before , how the néerer that God draweth to his Church and Children to doo them good , the more rageth Sathan , in and by his members , against them . Hard , hard therefore are the beginnings of deliuerance out of Egypt , spirituall Egypt I meane , as well as out of this earthly Egypt . And therefore , when the Lord shall touch thy hand , and open thine eyes to sée where thou art , how farre out of the way that leadeth to eternall life , and giue thée a desire to returne and be saued , Remember what the wise-man saith , and bee comforted with it . My Sonne , if thou wilt come into the seruice of GOD , stand fast in righteousnes and feare , and prepare Ezcles . 2. 1. thy soule to temptation , &c. Reade the place to the ende . Remember that Example in the Gospell , how the foule Mark . 9. 26. spirit being commaunded to depart , rent and tare the partie more and worse than euer before . Wee cannot leaue anie sinne wherein wee haue continued , but by and by some contrarie winde will blowe , and wee shall be discouraged , if it may be , somtimes with threatnings and bitter words , sometimes with shew of perils and losses that may ensue , sometimes with mocks and taunts in very spightfull manner ; and in a word , if wee haue done euill , wee must doo euill still , and so be cast away , or else Sathan will want his will : But be strengthened with this Example and others in the Word . Here , now , their burthen and miserie is greater than euer before . For , now , they must haue no more straw , but gather it where they can ; and yet make vp the tale and number of their bricke before : which was a great extremitie , yet the end is still as the Lord hath decréed : his purpose is to deliuer them from this slauerie : and , when his time commeth , they shall bee deliuered , and let goe , whosoeuer saith , nay . Though discomfort encrease for a little while , to drawe sighes out of the heart , to him that can helpe ; yet , it shall end with ioyfull comfort put in the place of it , and so much the sooner , by how much it groweth the sharper . O , stand then , and shrinke not ; and say in your heart , now , now is my God at hand . For now I féele and sée the enemie maddest to oppresse me , if hee could . Come , therefore , swéete Lord , I humbly beséech thée ; stay not ; and , till thou commest , vouchsafe thy hand to stay me , that I faint not . Thou art strong , and I am weake ; thou art good , and I am bad ; but thou art mine , and I am thine . O Blessed , Blessed , support thine owne , that I may euer praise thée .

10. And the Taske-masters hasted them , saying ; Finish verse . 13. 14. 15. your dayes-worke , &c. And they beate them . Then they cried to Pharaoh , &c. A Storie to shew you , if you note it , how the Law worketh without the Gospel ; euen roughlie , & sharply , and rigorouslie . For , doo this , doo this ; & finish finish the work , is stil the voice of it . Whereby sin and the Deuill rageth as here Pharaoh doth . For , sinne , saith Rom. 7. 8. 9. 10 the Apostle , tooke occasion by the law , &c. So , sinne reuiued , But I died : and the same commaundement , which was ordained vnto life , was found to be vnto mee vnto death , &c. Then crieth the true Israelite , O wretched 24. man that I am ! who shall deliuer me from the body of this death ? as heere they cried vnto Pharaoh , to bee deliuered from their miserie . Blessed therefore bee the Lord for his swéete Gospell , which helpeth all this rigour , and giueth vs comfort and deliuerance in his Sonne , from this great rage to our endlesse comfort . Sée also , how Tyrannie once begunne , encreaseth more and more from words to blowes : verse . 14. And , when they crie vnto Pharaoh , in hope of remedie , verse , 15. shewing him the iniquitie of their vsage ; and , how their offence , in not making vp their tale of bricke , grew by other mens faults , that gaue them no straw , verse , 16 : this pittifull complaint which should Ver. 16 haue moued him to commiseration , worketh but a confirmation of tyrannie in the wicked King : first , mocking and scoffing at their Religion , ( as wicked men vse to doo ) verse , 17 , and vttering his crueltie with his owne mouth , There Ver. 17 Ver. 18. shall no straw be giuen you , yet shal you deliuer the whole tale of Bricke , ver. 18. Wherefore , how happie Kingdomes be , to which the Lord hath graunted mercifull and gracious Princes , full of pittie and clemencie , flowing from a true taste of holy Religion , and from an immoueable loue of their true Subiects , I leaue the Reader , if he haue any bowels in him , to féele , and consider ; sending vp his thanks where it is due , for what hee enioyeth in abundant measure .

11. Then the Officers of the Children of Israel saw themselues Ver. 19. Ver. 20. in an euill case , &c. And they met Moses and Aaron , who stoode in their way as they came out from Pharaoh . To whom they said , the Lord looke vpon you , and iudge , Ver. 21. for ye haue made our sauour to stinke before Pharaoh , and before his Seruants , in that ye haue put a sword in their hands to sley vs . A third euent of the ambassage of Moses and Aaron is , this bitter expostulation of these Officers : wherein , as in a glasse most bright and cleare , you sée the condition and lot of faithfull Ministers in this wretched world . First , the King , and now the people accuse them as worthie of great reproofe ( both gréeuous to good minds : ) but especiallie , to be accused of their brethren , when they doo as their dutie requireth , O , it is double gréeuous , and euer was . But thus was it euer , and will bee euer : and therefore , praemonitus praemunitus , forewarned forearmed , and , praeuisaiacula minus feriunt ; Darts espied before they come hurt lesse . God giue vs patience & loue still to them that loue not vs . Heere , is great bitternes ( and yet vndeserued ) in this their spéech , if you marke it ; and heere is great inconstancie , compared with the Chapter before , where they worshipped , and welcommed these happy Messengers of a gracious God , who saw their oppression and miserie , and sent to helpe them . But , quae nocent docent , Schola crucis schola lucis . things hurtfull instruct and giue wisedome . While all is well , good is the Minister ; and when the crosse commeth , he and his doctrine ( though the truth of God is cause of all ) away with that , and away with him . The word which thou hast spoken to vs in the name of the Lord , wee will Ier. 44. 16 , &c. not heare it of thee . But wee will doo whatsoeuer thing goeth out of our owne mouth , as to burne Incense to the Queene of Heauen , and to poure out drinke offerings vnto her , as we haue done , both we & our Fathers , our Kings , and our Princes in the Cities of Iuda , and in the streetes of Ierusalem : ( now marke their reason ) for then had wee plenty of victuals , and were well , and felt no euill . But , since we left off to burne Incense to the Queene of Heauen , and to poure out drinke offerings vnto her , we haue had scarcenes of all things , and haue beene consumed by the sword , and by famine . This is the stay of the multitude , and this is the line they measure all things by , their prosperitie in worldly matters , and immunitie from trouble and affliction any wayes . But it is a crooked rule , if we hearken to God , and he that will followe him , must take vp his crosse and followe him , when his good pleasure shal be so . Take héede also by these mennes examples , to expect deliuerance from any calamitie sooner and faster than God pleaseth . For , because of this , they breake out in this sort against Gods Seruants : they will not tarie the leasure of God , but when themselues will , and as they wil , they must be deliuered . A dangerous dealing , and no way fit for them that are séekers and crauers .

12. Wherefore Moses returned to the Lord , and said , ver. 22. Lord , why hast thou afflicted this people ? wherefore hast thou thus sent me ? For , since I came to Pharaoh to speake 23. in thy Name , he hath vexed this people , and yet thou hast not deliuered thy people . Sée , sée the right remedie in all affliction , euen to returne vnto the Lord , as Moses did here . For , he woundeth and he healeth , hee killeth and he maketh 1. Sam. 2. 6. aliue , he bringeth downe to the graue and raiseth vp againe . But , Moses manner of returning with such expostulations , here , is not to be commended : for hee pleadeth with the Lord , as though hee did contrarie to his promise , because as yet there appeared no fruite of his ambassage . He also complaineth , as though his calling were in vaine , since worse & worse was the condition of the people from his first comming . Wherefore sée and marke the weakenes of the strongest sometimes , and especiallie when of such they are vexed as they haue deserued well , and indéede should receiue a kinder course from them . O gall of friends , how bitter art thou ? how strikest thou to the very bottome of a fleshie heart , and leauest a sting behinde thée , that killeth with the poyson and venome of it , if God succour not ? Neither the furie of Pharaoh , nor the crueltie of the Egyptians moued Moses any thing : but , his owne to wrong him , whose good hee sought , and with all perill to himselfe endeauoured , it moueth him so , that his weakenes breaketh out euen before his God . This should moue men , and all that looke to be liked and liue with God , to forbeare and flie from the like vnkindnes toward those whom God hath sent to them for their good : and this must remember such messengers to pray for strength ; and as Moses yet forsooke not his Office for all this , so neither they to doe ; but still going on , to expect the Lords mercy which here to Moses now shewed it selfe , and gaue him comfort , as followeth in the next Chapter .

CHAP. 6.

The parts of this Chapter are two . First , a repetition of things done before , from the 1. verse to the 12. Secondly , a short Storie , by way of digression , of the names and families of the Israelites , from the 12. verse to the end of the Chapter .

1. TThen , for vse of this Chapter , let vs consider these wordes of the Lord , ver. 3 : And I appeared to Abraham , Isaac , and Iacob , by the ver. 3. Name of Almightie God : but by my Name Iehouah was I not knowne vnto them : and vnderstand the true sence and meaning of them . Wherein wee may not thinke that this name Iehouah was vnknowne before this time , ( for expreslie hee named himselfe thus to Abraham , Gen. 15. 7. and to Iacob , Gen. 28. 13. as also in the 26. ver. 24. where Iacob prayed vnto the Lord by this Name : ) But the Lords meaning is , by this kinde of spéech to prefer , by way of comparison , this manifestation of himselfe which now he entended to make , before all others made to the Fathers in former times , because those contained but promises , this should haue the effect and performance of the promises : so as the words are , as if the Lord should haue said ; I appeared to Abraham , Isaac , and Iacob , by the name of Almightie God : that is , I gaue them promises which they by faith laide hold on and beléeued , moued with the assurance they had of my Almightie power and all-sufficiencie : but by my name Iehouah , Iehoua , qui est , et esse facit quod promisit . was I not knowne vnto them : that is , I gaue them not the accomplishment and matter of my promise , as now at this time I will doo to you . For now as my Name Iehouah signifieth an existence by my selfe , of whom , in whom , by whom , and for whom , whatsoeuer is , is , and hath being : so shall you sée it come to passe in your Deliuerance from this raging Tyrant , and cruell bondage . I will performe what I haue said , and I will now cause it to be , what heretofore I haue onely said should be . S. Bernard hath a good Saying touching this matter , when hee teacheth vs thus ; That the calling of God by seuerall Names , as Father , Maister , or ( as here ) Almightie , Iehouah , and the like , ariseth not of any varietie in his Nature , which euer was , and shall be inuariable ; but of and from a manifold varietie of affections in vs , according to a diuers profiting , or not profiting of our soules , whereby hee séemeth to be changed with vs that change . So may I profit in the way of Godlines , that his Name toward me may be a Father ; and so may I not profit , as his Name may be a Judge , a Reuenger mightie and terrible , &c.

2. Let vs obserue these words , ver. 5. I haue heard the groaning of the children of Israel , whom the Egyptians verse . 5. keepe in bondage , &c. Are they not swéete and comfortable ? Miserable man remembreth and heareth his friends when they are in prosperitie , and if aduersitie come vnto them , neither hearing nor séeing then , but a proude , scornefull , and bitter forgetting . The Lord is not so ; but when wee are at the worst , then he remembreth vs , then hee heareth our groanes and sighes , and pittying helpeth , to our vnspeakeable comfort . O kinde , O gracious and déere God , still continue this eare of mercie towards thy poore afflicted Seruants , and giue that deliuerance , ease , and fréedome , that euer , euer may bee matter of thy praise to all succéeding learners , how swéete thy nature is . Amen . Amen .

3 Also , I will take you for my people , &c. Behold the ver. 7. end of all deliuerance , and of all benefites receiued from God , euen that wee should be his people , that hee might rule in vs & ouer vs , and his praise be euer in our mouthes . Wherefore sée how carefull wee should be alwaies to answere this our Calling , and neuer to be found vnmindfull of such fauours . For , if this plainer manifestation of his goodnes to them , more than to their fathers , was matter to them iustly to stir them vp to thankfull féeling ; how much more should his manifestation of himselfe to vs in his owne Sonne , in whom he hath opened all the treasures of mercie and louing kindnes , moue vs to an eternall and neuer ceasing care to please him , serue him , honour him , and loue him ? And then more perticularly , that hee should accept me , me , for one of his people , O , what can I say for such a loue , but beséech him euer to make me thankfull ? Amen , Amen .

4. And I will bring you into the Land which I sware verse . 8. that I would giue to Abraham , to Isaac , and to Iacob , and I will giue it vnto you for a possession : I am the Lord . Swéete & comfortable was this promise , as often as God repeated it : but many were the difficulties that appeared to mens eies against this hope , all which how great so-euer or many , the Lord if you marke it , easeth with this one word , Ego Dominus , I am the Lord . Thereby teaching , that as long as our hearts holde this perswasion of him , that hee is the Lord ; so long wee must euer rest assured without fearefull fainting , that hee can performe his promises in mercie made vnto vs , be there neuer such stops and lets in our eyes . What then is thy case ? are thy sinnes many , and great ? remember he is the Lord , and play not Cains part , to say , they cannot be forgiuen . Are thine enemies strong and fierce , and bitterly bent against thée ? Hée is the Lord , and therefore can stop and stay them , they shal not hurt thée aboue his pleasure , which shall be no hurt , but profit to thée in the end . Are thine infirmities many ? hee can heale them ; hee is the Lord . Are thy children vntoward , or vnkinde ? hee can change them ; hee is the Lord . Finally , whatsoeuer gréeueth thée , remember this , and be comforted ; hee is the Lord , he shall euer be the Lord , and he shall euer be thy Lord to care for thy woes , and to send thée helpe . Onely beléeue .

5. So Moses tolde the Children of Israel thus , but they hearkened not vnto him . Sée , sée how hard it is , as your verse . 9. Marginall Note saith to shewe true obedience vnder the Crosse . Neither the word of God , nor his miracles , wherewith heretofore they iustly haue béene moued , and wondred , haue now any place with them ; but all dulled and deaded with conceiued griefes , they suffer themselues to be caried away beyond the measure that Gods children should euer holde in their aduersitie ; which , as it is a very dangerous thing , so ought it carefully to be auoyded . It is often a penaltie that hee layeth vpon the contemners of his Graces , that cleauing altogether to the externall fauours and fawnings of this life , they taste not comfort in any affliction ; whereas the godly , the more they are pressed and nipped by the schooling hand of their God , the more vehemently they sigh vnto God , and looke to his promises with patience and hope . This may teach the Ministers of God , also , not to be cast downe , and discouraged , if their words euer be not hearkened vnto and regarded ; since so worthie a man as Moses was in the house of GOD found this measure . I knowe , I knowe the bitternes of it to a heart that hungreth for their good ; but wee must bee content , wee are not like to them that haue spoken in vaine to deafe eares before wee were borne . The world will bee the world , crooked and crosse , froward and vnkinde , though wee breake our hearts in labouring to winne to a better course . O , what a thing is it to come out of Egypt ? &c.

6. Then the Lord spake vnto Moses , saying , Goe speake ver. 10. to Pharaoh King of Egypt , that he let the children of Israel goe out of his Land . Before you sawe how he was bid goe to the people , now wee heare him sent to Pharaoh : so is there neuer any time for men of place and publique function to be idle . Euer , euer , there is some seruice for them , and an vse of their care , paines , and labour . Now they must defend the oppressed and wronged , now they must punish the euill dooers , now they must comfort , now they must chide ; that euer they may sée and finde honour to bee a burthen and an vnceasing carefulnes . Priuate men also may make vse of it : for , either in flying euill or in doing good there is alwaies a care in good mindes . But I leaue it to your meditation . I note and sée héere the bottomlesse mercie of the Lord , who although he might iustly haue giuen ouer to fauour so froward a companie , that would not hearken to his words and messages sent vnto them ; yet he doth not , but still continueth to haue mercy vpon them , verifying that spéech of the Prophet Dauid ; Euen as a Father Psal. 103. pittieth his children , so is the Lord mercifull to his people . I sée it also héere ( not without my good ) that when Moses had receiued this discomfort , that the people would not regard his wordes , and might stand in a maze what more to doe , the Lord helpeth him out of this doubt , and sendeth him to Pharaoh . Surely , surely , if the Lord helped vs not in many mazes that this vnkinde world will driue vs into , it would be ill with vs . But blessed be God that yéeldeth both consilium & auxilium , counsell and helpe , when we can doo neither our selues . Let it strengthen vs to call vpon him in all our néedes : if some will not heare vs , he can send vs to others , and his will be done , say wee euer .

7. But Moses spake vnto the Lord , saying , behold the verse . 12. children of Israel harken not vnto me , how then shal Pharaoh heare me who am of vncircumcised lips ? Sée weaknes and wants in the best men still . If Israel will not heare , hee thinketh it cannot be that Pharaoh should heare ; and a second stop hee maketh his owne infirmitie of spéech . But what is not GOD able to doo that his pleasure is to haue done ? Can hee not make some heare what others would not ? the Scripture and our experience are full of examples . The Niniuites , Ionas , 3. the Samaritanes , Iohn , 4. then we may not at our selues so much , and what wee are in our selues and of our selues , as at the calling and Office committed to vs of God , whose power is euer able to make good his gracious Commission vouchsafed to his creature , against all fighters and frowners , striuers and spurners at it . Trusse vp thy loynes therefore ( O Ieremiah ) saith God to him ) and arise , and speake vnto them all that I commaund Ieremy . 1. 17. thee ; be not afraid of their faces , lest I destroy thee before them . For I , behold , I this day haue made thee a defenced Citie , an yron pillar and walles of brasse against 18 the whole Land , against the Kings of Iudah , and against the Princes thereof , against the Priests thereof , and against the people of the Land . For they shall fight against thee , but they shal not preuaile against thee : for I am with thee 17 to deliuer thee , saith the Lord . The Prophet his feare appeareth before in the 6. ver ; & now this comfort drawn from the authoritie & function commited to him , must take away that feare , and giue him strength and courage to doo what the Lord calleth him vnto . The like sée in Ezechiel , when God saith vnto him , Sonne of man , Behold , I haue made Ezech. 3. 8. thy face strong against their faces , and thy forehead hard against their foreheads . I haue made thy forehead as the Adamant , and harder than the flint ; feare them not therefore , 9 neither be afraid at their lookes ; for they are a rebellious house . At this day , the Lord doth giue to his Ministers , the power to binde and loose , and hath published this Spéech of vnspeakeable comfort , He that receaueth you , receaueth me ; and he that despiseth you , despiseth me . All which both then and now had and must haue the vse I named ; euen , to draw men from them selues , and the regard of their owne power , to the consideration of their places and offices vouchsafed of God , and of the strength of him , who is all in all , and hath laid that charge vpon them . Not once did it enter into the Lords thought , to establish hereby a Title to the Bishop of Rome , aboue all others to be called Deus in terris , a God on earth , as his owne authentical & allowed booke calleth him , saying ; Credere Dominum Deum Extrauag . 10. 22 cum inter . in glossa . nostrum Papam non posse statuere pro vt statuit , haereticum censeretur . To beleeue that our Lord God the Pope , may not decree as he decreeth , would be iudged heresie . Such an impudent boldnes , as a man would not thinke any should suffer , had not the Spirit of God foretold vs by his blessed Apostle , that the Man of sinne should sit in the temple of 2. Thessa . 2. God , and shew himselfe as if he were God . Whereunto add that good Saying of S. Gregorie , who , writing of Antichrist , Greg. in Iob. cap. 34. saith thus . Cum sit damnatus homo & nequaquam spiritus , Deum se esse mentitur . Whereas hee is a damned man and not a Spirit , by lying he feigneth himselfe to be God . Also that of Anselmus ; Simulabit se religiosum , vt sub Anselm . in . 2. Thes. 1. specie decipiat pietatis ; immo se deum esse dicet , & se adorari faciet , atq : regna coelorum promittet . Antichrist shall feigne himselfe to be holy , that hee may deceaue men vnder the colour of holines ; yea he shall call himselfe God , and shall cause himselfe to be worshipped , and shall promise the kingdome of Heauen . Thinges which wee all knowe the Pope doth , and no man euer but the Pope . And heare you what a Note Eusebius maketh of this ; Hoc est argumentum Euseb. de preparat . lib. 7. eos ●disse Deum , quod velint seipsos appellari Deos. This is a token that they hate God , because they will haue themselues called by the name of God . Iraeneus that auncient father saith , Antichristus existens apostata et latro , quasi Deus vult adorari ; & cum sit seruus , regem vult se preconiari . Antichrist being a Runagate and a thiefe , yet will be worshipped as God ; and being but a slaue , yet will be proclaimed and published as a King . But you will imagine they haue some shift for this shame , or else it is too shamefull . Surely , all the shiftes they haue cannot make it otherwise than a most odious insolencie , such as might fully open mennes eyes , who are yet deceiued to discerne the errour of their course in following his law and loue against God , Prince , and Country , as many doo ; but that the Lord being angrie with their contempt of his truth , letteth them still remaine in their blindnes , as a iust punishment of their frowardnes . Their shift is this , they doo not meane he is absolutely God , but in some sence or respect . For by their Glosse it is said , Papa nec Deus , nec homo , The Pope is neither God , nor man . And is not this a worthie qualification ? Might not all those , who ( as vainely as he ) haue challenged the Title in like sort , defend it as he now dooth ? Proud Antiochus , sometime King of Syria , honoured Hierony . in Dan. 3. Suetonius in Domitiano . himselfe by the name of God . So the Emperour Domitian vsed in his Proclamations , Dominus Deus vester Domitianus . Your Lord God Domitian . So the Emperour Caligula called himselfe Deum optimum maximum , & Iouem Latialem . The best and most mighty God , and the Athenaeus lib. 7. great Iupiter of Italy . So Sapores the great King of Perfia called himselfe Fratrem Solis & Lunae , The brother of the Sunne and the Moone . The péeuish Phisition Menecrates called himselfe Iupiter . Nicagoras made himselfe a paire of wings , and would néedes be called the God Mercurie . Manichaeus the Heretique called himselfe the holy Ghost . The Romaines erected vp an Image in the honour of Simon Aug. contra Faustum lib. 13. cap. 17. Euseb. lib. 2. cap. 13. Magus the Sorcerer , with this poesie : Simoni sancto Deo . To the honour of Simon the holy God . And did all these well , if the distinction be added of God absolute , and God not absolute ? I thinke not . Yet which of all these were comparaable to the Pope in this arrogant vanitie , considering the knowledge that he either hath , or ought to haue aboue them . Neuerthelesse Pope Nicholas saide , Constat summum Pontificem a pio Principe Constantino Deum Dist. 96. satis euidenter . appellatum . It is well knowne , that of the godly Prince Constantine the Pope was called God . So in the Counsell of Lateran , this proude Antichrist suffered one of his Parasites to say , Tu es alter Deus in terris . Thou art another God in earth . Many other such Stories there are which I passe ouer , wishing in my heart , that men would obserue and sée what is so manifest before their eyes : that although the Pope by their distinction be not an absolute God , or an absolute Christ , yet certainly hee is a very absolute Antichrist . I end then this Note with that exposition of Alexander of Hales , our wittie Country-man : Scriptura non dicitde Mose , constituite Deum , sed Deum Pharaonis ; hoc est , potentem super Pharaonem diuinitus . The Scripture saith not of Moses , I haue made thee God , but I haue made thee Pharaohs God ; that is , of power and strength aboue Pharaoh , through the hand of God , which is with thee . Nothing therefore , I say , do Moses words helpe the Pope , to iustifie his blasphemous pride and insolencie .

2. And Aaron thy brother shal be thy Prophet . That is , as he said in the 4. Chapter , thy mouth , thy Interpreter , thy Speaker , to vtter that eloquently , or in good words , which thou shalt appoint him . Thy Prophet , saith Theodoret , as if God should haue said , looke how I speake to the Prophets , & the Prophets to the people ; so shalt thou speake to Aaron , as to thy Prophet , & he vnto the people . Where we sée the incomprehensible Counsell , & wisedom of God , who , though he could haue giuen to Moses , as well a rowling tongue , as a wise hart : yet he would not , but to the one brother giueth one gift , to the other another , that either might haue néede & vse of another , & neither of them be exalted in contempt of the other . This is that which the Apostle speaketh , when he saith ; Now there are diuersities of gifts , but the same Spirit . For 1. Cor. 12. 4. 8. to one is giuen by the Spirit the word of wisedome , and to another the word of knowledge , by the same Spirit : And to 9. another faith , by the same spirit : to another the gifts of healing , by the same spirit : And to another the operations of 10. great works : and to another , prophecie : & to another , the discerning of Spirits : and to another diuersities of tongues : and to another , the interpretation of tongues . And al these 11. worketh one and the selfe same Spirit , distributing to euery man seuerally as he will . The holy vse whereof wee shall take , if reuerently we estéeme one anothers gifts , enuying none , despising none , carping , cutting , nipping no man , but with an humble heart glorifying God our selues , and beséeching him , that in all our brethren also , together with their seuerall charges , he would glorifie his great Name . A Grace so much the more precious , by how much it is rare , & too rare , in these last daies , wherein the Spirit hath foretold vs , Men shall be louers of themselues , couetous , 〈◊〉 . Tim. 3. 2. boasters , proud , cursed speakers , disobedient to parents , vnthankfull , vnholy , Without naturall affection , truce-breakers , false accusers , intemperate , fierce , despisers of 3. them that are good , Traytours , headie , high minded , louers of pleasures more than louers of God . 4.

3. Thou shalt speake all that I commaund thee . So will verse , 2. God euer haue his Ministers faithfull , to kéepe nothing backe of his will deliuered to them , for feare , or flatterie of any man ; but truly to discharge the credite reposed in them , leauing the successe to him that sent them , and disposeth of all hearts at his pleasure . Thus protesteth the Apostle very carefully , we sée , when he tooke his leaue of the Elders of Ephesus , saying ; I haue kept back nothing that was profitable : but haue shewed you all the Counsell of Act. 20. 20. God . Thus running our race , wee shall rest one day in eternall comfort , deliuered from a bitter world , from euill men , and euil natures , taking alwaies our best endeauours in the worst sense , and rewarding true affection with black enuie , ( most vnfit for Christians . )

4. But I will harden Pharaohs heart . Heathens could verse 3. say , A Deo perfecto nihil malum , nihil turpe est . From a perfect God no euill , nor foule thing commeth . Againe , Deus malorum causa non est , cum bonus sit : God is not the Author of euill , when as he himselfe is good . Therefore , concerning this hardning of Pharaoh , some vnderstand it by permission ; that is , he suffered him to be hardned ; as wee say in the Lords Prayer , Leade vs not into temptation ; that is , suffer vs not to be led . Gregory saith , Non duritiem E●thim . in 5. Math. Greg. moral . 31. ●ap. 12. contulit , sed exigentibus eius meritis , nulla infusa timoris sensibilitate molliuit . Hee did not impose hardnes , but his merits so deseruing , hee softned him not by any infused sense of feare . Augustine saith , God did it ratione poenae , for Aug. de gra . & lib. arbitrio . cap. 20. 21. a punishment . And wee all knowe , the Lord is not tyed to giue his grace to any man , but it is his mercie , it is his loue , and most frée he is to doo with his owne what he will . Rom. 9. 16. 17. 18. The consideration whereof , should euer worke in vs care and zeale , to craue at Gods hands fleshie hearts , which may tremble at his Judgements , and taste his mercy , saying with Samuel , Speake on , Lord , thy Seruant heareth ; and with Dauid , O my God , I am content to doo it , yea thy lawe is within my heart . Marke also héere how God fore-tolde them againe , that Pharaoh would not heare them . ver. 4. A thing so bitter to the faithfull Minister of God , as many fore-warnings are néedefull vnto him , to giue him strength against this temptation . O therefore , that wee may euer haue patience , who labour in the word and doctrine ! God will doo his will , God ought to doo his will , our dutie is knowne , wee may not prescribe to him : if wee performe what is our part , sweete is our sauour ( saith the blessed Apostle ) as well in them that perish , as in those that are saued : and it is enough . O Lord , let it be enough to euery groaning heart of thy true Ministers , wishing and séeking to haue them saued , whom thou hast created , and bought with such a price . Thou canst make it enough , if it please thée to blesse with thy holy Spirit the remembrance of it to them that are sliding to impatiencie .

5. Thus warned , and thus armed , these two brethren Moses and Aaron went vnto Pharaoh , and did euen as the ver. 10. Lord had commaunded : and Aaron casteth forth his rod before Pharaoh , and it was turned into a Serpent . The vse of which myracle hath béene tolde before , euen to strike a feare into Pharaohs heart , that hee might the better attend to what was spoken , & to giue him assurance , that , though with his eyes he sawe but the persons of two men , neither glorious , nor terrible in themselues ; yet , with them was the power and strength of the Almightie God , whose hand could shiuer him in pieces , if hee rebelled . So standeth it still with Gods Ministers that faithfully doo their dutie to the flockes committed vnto them ; and it would be thought of , though the persons of such Messengers may be thought contemptible , yet he that sent them will beare no contempt in the end .

6. But Pharaoh by this myracle was made nothing better . Therefore euidently it appeareth that albeit signes and myracles be required of some men , to satisfie an itching humour to sée newes , and vnder a pretense , that if they sawe such thinges , they would beléeue : yet indéede these meanes will not reforme them , but euen more and more they become rebellious against the truth , as héere was Pharaoh . Wherefore the Lord doth not yéeld to the foolish fancies of men in this behalfe , but answereth in the Gospel to such humours ; This adulterous and crooked generation seeketh a signe , but none shall be giuen them more , than the signe of Ionas the Prophet . The consideration whereof should make vs wise , and to cease from vaine spéeches , as , what signe shewe they ? what myracles worke they ? with such like ; And to kéepe in the knowne way , To the Law , and to the Testimonie , that is , to the written Esay . 8. 20. word of God , extant among vs , confessed and acknowledged by both sides ; and if our doctrine and perswasions be according to that , then are they assuredly right , then is there light in our doings , and the Sunne of true vnderstanding shineth vpon vs . For the Word is truth , the Word is olde and oldest , a lanthorne , a rule , a guide , a teacher not to be excepted against euer . This way doth God choose , and trie myracles by it , if you remember , in the 13. of Deut. not admitting of all the wonders in the world , if Deut. 13. 1. they leade contrarie to this ; neither reiecting this , though there be no daily wonders added to it , since ( the doctrine being the same ) the signes and wonders alreadie done by Christ and his Apostles , mentioned in the Scriptures , abundantly serue . But how doth Pharaoh shift of this great Signe , séeing he is not disposed to yéeld to it ? surely , if you marke it , euen in the very same sort that some now a-daies doo , who talking of Religion , and séeming as if they were willing to be resolued , when they heare a reason which they cannot answere , in stéede of yéelding , say ; were such and such heere they could answere you , &c. So playeth Pharaoh , hee thinketh of his wise men and learned men , whereof Egypt had store : and though he cannot tell what to say himselfe to so manifest a Signe , yet hee perswadeth himselfe they can : and send for them hee will , to sée what they can say , rather than yéeld to the worke of God . They being come , as they were blinde themselues , mingling with good learning vaine errors of Magicke , incantation , and inuocation of Spirits ; so , in the iust Judgement of God , they became instruments of blindnes vnto Pharaoh , to holde him still in disobedience and hardnes of heart against the Lord and his true Messengers . A thing worthie marking , and due remembrance whilest wee liue , to the end we may learne to affect truth better , and to giue place to reason in our hearts and soules , when it is laide before vs , without pinning our selues to other mens sléeues : who erring themselues in that which is sought , though otherwise happily learned , and to be liked , can neuer doo any better Office to vs than these Enchaunters did to Pharaoh ; namely still and still with their iuglings make vs stiffe and stubborne against our God , and against our good , till we perish in Hell , as Pharaoh did in the Red-sea . S. Paule therefore rightly ( naming two of these Enchaunters ) compareth all false whisperers vnto them , saying : And as Iannes and Iambres withstoode Moses , so doo these also 2. Tim. 3. 8. resist the truth , men of corrupt mindes , reprobate , concerning the faith . But they shall preuaile no longer . &c. verse . 9.

7. But how did these Enchaunters kéepe Pharaoh in his blindnes ? The Text saith , They did the like : and so abated 22 the credite of Aarons myracle . Whereupon question is made , whether in déede and truth they did the like , or onely in shewe by deceauing the sight ? And answere is giuen by some , that , if we affirme God , in anger & Judgement towards Pharaoh , to haue changed the rods also of the Enchaunters into true Serpents , there is no absurditie : but other ( much better ) like to say , there was a deceauing of sight , and whatsoeuer shew they made , it was but false , and phantasticall : Non fuisse veros dracones , sed sic apparuisse Iustinus q. 6. ad Orthodox . Gref . Nyssen . de vita Mosis . Rupertus & Hugo in Exod. virtute Daemonis , ex aeris transmutatione . That they were not true Serpents , but so onely seemed to be , by the power of the Deuill changing the ayre . This then especiallie is to be noted , that false signes and wonders can be done by Sathan , and his members , God so permitting : and therefore , that wee stand fast in the truth , which wee haue learned out of Gods Booke ; and trie myracles by truth , not truth by myracles , according to the Rule of Deut. 13. 1. God , taught vs in his Word . For , were it neuer so strange and admirable a thing , if the drift of it be to leade vs from truth to error , the worke is naught ; the worker is a deceauer . Antichrist ( saith the Apostle ) shall be powerfull in lying signes , and wonders . In regard of which Admonition , S. Augustine said , Contra mirabiliarios cautum me fecit Deus meus , &c. Against wonder-workers and myraclemongers my God hath made me warie : fore-telling mee , That in the latter dayes there should be such , which ( if it were possible ) should deceiue the very Elect. The Schoolemen say héere , Moses & Aaron fecerunt miraculum ; Magi autem mirum , non miraculum . Moses and Aaron did a myracle , but the Enchaunters did a meruaile , no myracle : meaning , because what they did was counterfeit . But I stand not vpon it . It is further most worthie marking héere , that Aaron his Rod deuoured their rods : for thereby verse . 12. wee are notably taught the end of falshoode and error ; at the last Truth shall deuoure it in Gods good time : for , Magna est veritas , & praeualet . Great is truth , and preuaileth . If you continue in my word , saith our blessed Sauiour , Iohn . 8. 31. 32. you shall knowe the truth ; and the truth shall make you free . Yet Pharaoh could not sée , but his heart was still hardened : euen as in our times wee knowe the fearefull ver. 13. blindnes of some , in the greatest light that may be giuen them . A wise heart will note this earnestly : and neither be moued to such obstinacie , nor cease to feare the like iudgement , if vnthankfully Gods fauour vouchsafed , be passed ouer . Much doth God for either man , or place , when hee graciouslie giueth good Teachers ; and where such Enchaunters as these , are receaued and hearkened vnto , what can follow , but Pharaohs hard hart to eternall woe ? Beware , beware , whilest God giueth you time . To day if you will heare his voice , harden not your heart . How knowe you what iudgement and wrath to morrowe day may bring vpon you ? Truth may be oppressed for a time , God so pleasing , either to punish , or trie his people ; but finally suppressed it shall not be ; God being stronger than all his enemies , and able to disperse all duskie cloudes , bringing his glorious truth out , to beare sway againe , at his good pleasure . Simplex & nuda est , sed efficax & magna . It is simple and naked , saith One , but powerfull and strong . Splendet cum obscuratur , & vincit cum opprimitur . It shineth euen when it is darkned , & ouercommeth when it is oppressed .

The 2. part .

THese thinges thus passed ouer , the holy Ghost commeth to shewe the first of those ten plagues , which the King , and his people tasted of ; namely , of the turning of their waters into blood ; whereby their fish died , and both verse . 17. &c. man and beast were perplexed . Of this plague there is a Denuntiation . ver. 17. 18. &c. Secondly , an Execution , ver. 22. 23. Thirdly , an Euent , which againe is thrée-fold . 1. A Conuersion of the waters into blood , 2. An Imitation of this myracle by the Enchaunters , who did the like . ver. 25. And lastly , an Encrease of hardnes in Pharaohs heart , when hee had séene all this . ver. 25. 26. Concerning some profitable vse of all which to our selues , thus may we meditate and thinke of them .

1. God telleth Moses , that Pharaoh in the morning 15. will come to the water , to wit , vnto the riuer Nilus , and there he should meete him . Whereby wee sée the truth of the Psalmist his spéech , O Lord , thou hast searched mee out , and knowne me , thou knowest my downe sitting , and mine vprising ; yea , thou vnderstandest my thoughts , and that long before , thou art about my bed , and about my pathes , & spiest out all my wayes . What care then should wee haue of our actions , when euery step of ours is thus knowne to God ? Hee knoweth , you sée , which way wee will walke in the morning , before euer wee goe out of our houses ; and he knoweth all , to goe no further in this matter .

2. Wee sée againe , how the Lord smiteth the waters héere , that the Egyptians might knowe , as also all the 17. world besides , how the Lord our God hath power ouer all his creatures , to giue the vse of them to vs , and to take the vse of them from vs , at his pleasure . Interpreters vpon this place say , Hanc plagam intulit Deus propter pueros ●udeorum in aquis immersos , fluuius enim mutatus in sanguinem conqueritur de c●de puerorum per eos commissa . This plague GOD brought vpon them for the children which were drowned , and the riuer thus turned into blood , complained to God for that slaughter , saith Theodoret. Origen Theodoret in Exod. Origen in Exod. Aug. de miraescripturae . ca. 17. verse . 18. Aug. de mirac . scrip . cap. 7. and Augustine say it was poena culp● , the punishment of sinne , meaning the drowning of the children . That which is added in the Text , And it shall greeue the Egyptians to drink , Austine saith of it thus , Bibentibus erat exitium , non bibentibus p●na , obsitim quam sustinebant . Vnto them that dranke , it was death , vnto them that dranke not , it was a great punishment , for the thirst which they sustained . Iosephus in like sort , Si bibebant , confestim ●●ri dolore corr●piebantur ▪ & hoc forsan Textus innuit , cum dicit , afflig●●tur Egipti● . If they dranke , Iosephus . 2 antiq: cap. 13. by and by they were taken with a bitter griefe ; and this peraduenture the Text meaneth , when it saith , It shall greeue the Egyptians to drinke . Philo saith , Hominum siti enectorum magnus numerus ace uatim iacebat in triuijs , non Philo de vita Mosis . sufficientibus domesticis ad sepultu●e officia . A great number of men dead with thirst lay by h●apes in the streetes and high-wayes , their houshold friends ( or seruants ) being not enowe to bury them . Such a plague was this turning of their waters into blood .

3. We may further note an encrease of terrour in this myracle , aboue the former of the Serpents . For , as you plainly sée , it was far greater and more 〈…〉 efull . And we may thereby learne this good Lesson , ●●at where milder meanes will not serne , God both c●● , and will add sharper , and heauier . The Serpents before were a faire warning ; but yet , because they hurt no man , they profited few men . Now therefore he will touch them a little néerer , he will strike the water , which neither man nor beast may want , and so sée if their hearts will yéeld obedience to his will . Thus assuredly dealeth he with men and women at this day , but ( peraduenture ) it is not marked . He encreaseth his crosses , from goods to bodie , from body to minde , from ourselues to our children , and still maketh vs abound with more want and woe , in greater and sharper measure , that we may repent and turne , if wee will be perswaded : if not , in the end he can make an end , and finally destroy vs with miserie that shall neuer end . O that wee may haue then wise hearts , to obserue the steps and degrées of Gods dealing with vs , profiting by the lesser , and so preuenting the greater , to his good contentment , and our euerlasting comfort , and safety . Nilus was a riuer wherein they much gloried , receauing by it great riches , and great defence : wherefore , to sée this riuer turned into blood so fearefullie , might well haue smitten their hearts , and made them humble themselues to God ; but nothing will humble some men : neither entred all this into Pharaohs heart ; which hardnes is euer a fearefull signe , and to be prayed against . Marke it also , how , if we stoope not to God , but continue obstinate , by degrées hee will come to our néerest and déerest comforts . Thus , I hope , if you reade this Chapter ouer againe in your Bible , you s●e some measure of the vse of it , which is the thing I ayme at , to encourage you to the reading of the Text : and then daylie more and more reading , with godly Prayer , and Meditation , shall yéeld further vse and profit in many things : the holy Scriptures being as a déepe water , wherein the greatest Lyon may swim , and the greatest vessell touch no bottome . Let this much therefore suffice of this Chapter .

CHAP. 8.

In this Chapter are set downe three fearefull plagues more . The plague of Frogges . The plague of Lice . The plague of Flies .

1. WHereof to make vse to our instruction and reformation , let vs consider this gracious Admonition in the first verse , vouchsafed to Pharaoh againe . Let my people goe that they may verse . 1. serue mee . Can there any thing be swéeter to the Childe of God , than to marke , how slowe the Lord is to punish , and how desirous of amendment without punishment ? O howe may my Soule assure it selfe of mercie , if penitentially I séke it , where such a Nature is ? Cannot hee endure to punish Pharaoh , a proude and haughtie rebell against his Diuine will ? and will he willingly smite my poore soule , your poore soule , or any poore soule brused and broken with the sense of sinne , and groaning , and sighing for one drop of mercie at his hand ? No , no , there is mercy with the Lord , and therefore shall he euer be feared ; Hee is slowe Psal. 103. 8. 9. 10 to anger , and of great kindnes . Hee will not alwaies chide , neither keepe his anger for euer . He hath not dealt with vs after our sinnes , nor rewarded vs according to our iniquities . For as high as the Heauen is aboue the Earth , 11. so great is his mercie toward them that feare him . As farre 12. as the East , is from the West , so farre hath hee remooued our sinnes from vs . As a Father hath compassion on his 13 Children , so hath the Lord compassion on them that feare him . For he knoweth whereof we be made : hee remembreth 14. that we are but dust . Therefore he admonisheth , as wee sée in this place , againe and againe , before hee will let his rod fall vpon very Pharaoh . Who will not hearken then vnto his swéete Uoice , and bee admonished by so louing a Father , so mercifull a God , and so powerfull a Creator ? Surely if wee smart , wee must néedes approoue his Justice , for his Mercie is manifest , wee cannot denie it . Yet , yet , saith this gracious God , goe to Pharaoh , and warne him againe , that hee may be wise , and let my people goe .

2. And if thou wilt not let them goe , saith the Lord , 〈◊〉 . behold I will smite thy Country with Frogges . Giuing vs héerein againe to obserue , that if Mercie be refused , hee is also iust , and the rod shall fall with stripe after stripe , till either we crie penitently , Peccaui , I haue sinned , or be consumed in his wrath , from the face of the earth . Remember that Place of places in Deut. And if this people will Deut. 31. 16. rise vp , and goe a whoring after the Gods of a strange Land , and will forsake me , and breake my couenant which I haue made with them ; my wrath will waxe hote against 17 them at that day ( O note ) and I will forsake them , and will hide my face from them : then they shall be consumed , and many aduersities and tribula 〈…〉 on s shall come vpon them : so then they will say , Are ●●t these troubles come vpon me , because God is not w●●h me ? but I will surely hide 1● . my face , &c. A Place ne●er to be forgotten , if we desire to feare God . Remember ●lso among many moe the fit Example of Haman , that proude enemie to Gods truth , and people , to whom it was thus saide . If thou begin to fall , Hester . 6. 13. thou shalt surely fall . As if they should say , fall vpon fall , and still more and more falling will followe , when God is once angry . Happie , happy then is the heart that féeleth , yéeldeth , turneth , and cleaueth fast vnto the Lord .

3. Marke also , and consider in this place , how the case is altered with Gods people , and their enemies . For till now , we haue heard but of the Israelites afflictions , how still they suffered , and were ill entreated , hauing sore burthens laid vpon them , and most bitter griefes daily heaped vnto their hearts . But now we sée a change , they are spared , they are comforted , and they are defended , when these dreadfull plagues light vpon their enemies , one after another . So , so shall the sorrowes of the godly be euer turned into ioy , when the Lord séeth his time , and the fading comforts of the wicked turned into wéeping , and wofull lamentation . Your sorrowe , saith our Sauiour Christ , shall Luke , 6 , 25. be turned into ioy ; and , woe be to them that laugh now , for they shall waile and weepe . Be of good comfort then in your selfe , when you reade this , and profit your heart with this Note or Meditation . The changes of this world are many , but with Gods faithfull people it shall euer be well in the end .

4. It is further to bee obserued in this your Chapter , how the Lord with varietie and vehemencie of words doth amplifie this plague , not onely saying , He will send Frogs ( which yet had béene fearefull , ) but that the riuers should 2. 3. scrawle full of Frogs , that they should goe vp , and come into the Kings house and into his bed-chamber where hee slept , and vpon his bed , and into the house of his seruants , and vpon his people , and into his ouens , and into his kneading troughes , yea saith he , the frogges shall climbe vp vpon thee , and on thy people , and vpon all thy seruants . verse . 4. The like vehemencie doth he vse in that notable chapter , the 28. of Deut. amplifying both sides with many words , and great variety of phrase , full of force and edge , all assuredly to mooue , and pierce , but it would not be . Thus dealeth hée at this day with his people , he giueth vnto them sometimes Pastors and Teachers , who rightly may bée called Sonnes of thunder , in regard of their ●arnest and vehement exhortations , threatning , and denouncing Gods wrath and iudgments due to disobedience and st●bbornesse ; and euen as Pharaoh here could not be touched , no more will many at this day ; no vehemency moueth , but al is one . If the feruent spirite of the Preacher should breake and ●eare his inwards in péeces , all is one : men snort and fléepe , and goe on in a most damnable dulnesse of minde , till the Lord himselfe start vp , and reuenge his owne contempt vpon them , and their posteritie . The old world would not beléeue the threatned Floud , neither the stobborne Jewes , that the Chaldean King should come vppon them . But when they cryed to their soules , pax , pax , peace , peace , ( for all this earnestnesse of Ier. 2. the Preacher ) then came sodaine and fearefull destruction vpon them , as they deserued . So euer , so euer let vs be sure , first , or last . And therefore make vse of vehemency , when God directeth his Preacher to it .

5. But what an armie is this against such a Prince ? Had God neither men , nor Angels to commaund ? Yes , yes , it néedeth no proofe : wée know both men , and Angels commaunded by him at his pleasure . But here he would vse neither , déeming it fit to confound the pride of such a conceited king by an host of frogges , rather than by either of the other . So shall the Lord , by contemptible and base things , cast down our high lookes , if we swel against him . Hée would also haue Pharaoh hereby sée how easily hée could destroy him , if he l●st , when such heapes of loathsome creatures so soddainly could bee raised to torment him . And the same he would haue all high mindes at this daie sée , making vse thereof vnto humility , before they finde it is too late . For as easily can the Lord now raise vp strange plagues , as then . Varro writeth that a citie in Fraunce was driuen away with this very plague of frogges . A town in Thessaly rooted vp and ouerthrown with moules . A whole land forced to remoue with mice , and many such things haue Stories left to our remembrance . There was a time , when the French disease was not so common , nor our English sweat knowne . That plague of the Philistines 1. Sam. 5. 6. with the Emerods in their hinder parts is in Gods Cronicle . That consumption of Herod with lice , and Act. 12. 23. 2. Macab. 9. 9. that fearefull example of Antiochus , they ought both to be marked ; but nothing shall profit , except Grace be giuen from aboue . And therefore a féeling heart of flesh , the Lord , for his mercy sake , euer graunt vnto vs .

6. And the Sorcerers did likewise with their sorceries , and brought frogges vp vpon the land of Egypt . Out of Ver. 7. which words , besides that which hath béene noted before , this meditation may arise , how Gods aduersaries séeke often to oppugne the truth by the selfe same meanes whereby he doth teach it . As , if Scripture be alleaged , Sathan will Math. 4 Esay . 2● . 2. Ier. 7. 2. 1. King . 22. 11 doe the like ; if the true Prophets vse a signe , then will Zidkia make him hornes to , and say , when went the spirit from me , to thée ? All which God doth suffer , to draw vs forward to true and sound knowledge , without which wee cannot stand , but shal be shaken to and fro , with doubts and feares , and wauering conceipts , most vnfit for beléeuers , ( The wordes of the Apostle calling vpon vs to be stedfast , vnmoueable , abounding alwaies in the worke of the Lord . Not to he caried about with euery blast of vaine doctrine , but to continue grounded and stablished Collos. 1. 23. in the saith , not moued away from the hope of the Gospell , &c , ) Saint Peter in like manner admonisheth to beware of being plucked away with the error of the wicked , 2. Pet. 3. 17. 2. Pet. 2. 15. and of falling from stedfastnesse ; noting those that forsook the right way , and followed the way of Balaam . Labour we therefore to know how we stand , and building vpon the rocke indéede , though such iug●ing Sorcerers as these arise in the world , and Apishly follow that course to subuert , which Gods Ministers follow to strengthen , yet they shall not shake vs , but we patiently abiding a time , setled vpon our true grounds , the falshood shall appeare at last , and all their follies be discouered in the end , to the honour of God , the glorie of his truth , the comfort of his children , and the confusion of such Egyptian Jugglers for euer . Gamaliel could note it , that Theudas had his time , yet in the end fell with all his followers . That Iudas of Galilie Act. 5. ●● . had his time , and drew away much people after him ; but at last hee perished , and the people were scattered . Let not Gamaliel be wiser than we , to obserue good things for his instruction .

7 Then Pharaoh called for Moses and Aaron , and said , ver. ● . pray ye vnto the Lord , that he may take away the frogges , from me , and from my people , and I will let the people goe , &c. Why doth he not make his Wisemen take them away , his Inchaunters and Sorcerers , that could set a shew of making the like ? Could they cause frogges to come , and not goe ? Or , why doth he not call to his gods and Idols to helpe him to take them away ? Can none helpe him but Moses and Aaron , by praying for him ? See then how the Lord ( when he pleaseth ) is able to force the wicked to the acknowledgment of him , and his true Ministers ; and let it comfort vs in the middest of all contempts , either of our God , of our faith , and religion , or of our persons . He can bring them downe that looke so coy , If prosperitie will not ▪ aduersity shall . Psal. ●8 . 34. 2. Maccab. 9. Apoc. 3. 〈◊〉 . by touches of bodie , pinches in minde , losses in goods and infinite waies . And if therefore it please him a while to indure their pride , we also must endure it , and not grieue at it . These exampels must be readie in our mindes euer , when we sée such things . Not long since this proud Pharaoh said , WHO IS THE LORD ? But now he séeth , and Cap. 5. 2. must confesse , that there is no helpe , but in this Lord . His Gods are weake , and the frogs crawled in despight of them . Moses therefore must pray to his God to helpe , and take them away . And who now , but Moses & Aaron , with Pharaoh ? Ah wée despised Ministers by the proude worldlings ! let vs marke it , and beare their contempts . In their extremities they shall acknowledge our callings , iustifie our loue , and wishe our prayers : They shall stoupe , they shall stoupe , when our God pleaseth , and it is inough . Remember that great Nabuchadnezar , how the Lord Dan. 4 22. stouped him , till hée should know , that the Lord ruleth . Pray , pray for vs ( O Samuel ) said the stobborne Israelites ( when God would , ) and so they came to him , whom they erst neglected . Men and brethren what shall we doe ? said they , béeing touched , that before thought much to be aduised by such men . Ieroboam sendeth to the Prophet , whose doctrine he would not follow , and no worse a messenger , than his owne wife , and in his heart he acknowledgeth , that truth is with him . The great Turke in these daies will séeke the prayers of Christian-men , when yet he fighteth against the truth that they embrace . And many ( which at other times regard them not ) either going to sea , or to battaile , or béeing sicke , and vexed at home , will send , and séeke for the prayers , and comfort of Gods Ministers . And what is this , but a signe of Gods Omnipotent hand ouer all Pharaohs whatsoeuer , and that he can reuenge our contempts , and giue our truth , and carefull walking in our places , a due regarde and reuerence , when he will , with them , and in them ? Let the swéetenesse of it ioy vs , and make vs possesse our soules in patience . Diues , that rich glutton , shal sée Lazarus right , & himselfe wrong , one day .

8 But why dooth Pharaoh now call , rather than in the former plague , for Moses and Aaron to pray ? Surely because this plague more nipped him than the former . For when the riuers were blood , he might haue wine to drinke , and by that meanes not finde the smart so much . See wee then , howbeit other mens harmes should affect vs ; yet , vnlesse the Lord touch our selues , we are dull , and dead , without sense . Which certainly maketh God reach vs a blowe many times , when otherwise he would spare vs , did we make good vse of our Brethrens harmes . Applie therefore euer to your selfe Gods doings , saying in your heart ; and why , Lord , am I not so also ? Doo not I also offend thée ? Father of Heauen , and God of all mercie , make me wise by other mens harmes , and thankfull vnto thée , that I am so schooled , rather than with mine owne woe .

9. Sée how readie Moses is to pray for Pharaoh , when ver. 9. he biddeth him to appoint the time himselfe of his prayer : and let it make vs thinke with our selues , whether wee be thus harted , to pray readily , and willingly for Prince , for Country , for friends , and familie ; yea , let it open vnto vs , what I feare is too true , that in our liues , scarce once , we haue béene vpon our knées for any of these , but euen goe on in a common course , haling and pulling with the world all the wéeke long , and on the Holiday goe to the Church , rather for fashion , than deuotion , praying with lips , not with heart , a fewe words , and then spending all the rest of the time , either in sléeping , or gazing , or thinking of matters little belonging to God . O that wee may profit by this readines in Moses , to pray for such a wicked king . Remember the Scriptures , where you see , how fathers and mothers haue gone to Christ for their children , Maisters for their seruants , and neighbours for their friends . Christ is th 〈…〉 me , and why should not we also be the same ? and Morning and Euening goe vnto God for our selues , and ours , as héere did Moses for Pharaoh ?

10. It may be moued for a question , why Pharaoh being offered to appoint the time himselfe , appointed the next day , saying , To morrowe , rather than presently , the Frogges being so vgly , and no place frée from them , no not the Kings Chamber ? Who would not haue cryed now now , euen forthwith , pray , that I may be deliuered from this plague , rather than to haue stayed till the next day ? It is answered , first , that hee still doubted , whether it was the Finger of God , or an enchauntment : and therefore was content to deferre the time , to trie whether of it selfe it would passe away , and so to discredite Moses and Aaron . Such hollowe holes are in Hypocrites hearts , when they séeme religious , and carefull of Prayer , or other good things . Secondly , héerein he shewed the nature of the wicked , who not onely deferre their owne duties from day to day , but ( as much as they can ) put ouer others also , that offer good things vnto them : as for example , if a Preacher tender his seruice this Sabaoth , he is tolde , the next will be far more fit : and , if he come also the next Sabaoth , then is either the Maister from home , the Gentlewoman sicke , the weather too hote , or colde , or some such thing ; that , be Moses neuer so readie , yet Pharaoh is not readie , but cras , cras , to morrowe , to morrowe , is still the song , till the Lord strike , and all Morrowes end , wee passing away to woe without end , for our deferring . That Moses taketh his owne time , and saith , Be it as thou hast said , it is to teach him , that at all times the Lord is the Lord , his myracles no enchauntments , but a powerfull working for his owne glory , & the gracious Deliuerance of his Church .

11. Then Moses and Aaron went out from Pharaoh : Verse 12. and Moses cried vnto the Lord concerning the Frogges , &c. Why went Moses forth ? might not hee haue stayed in the Court , and haue prayed there ? God forbid , but wee should thinke Courts to be places of prayer , for such as haue a censcience , in euery place to lift vp hands , and heart to God : yet , would God also , the hinderances and impediments so to doo in those places , were fewer ! Surelie great Courtiers are found , that a meaner place hath yéelded their hearts more heate to good things , than those glistering places haue , as sometimes a Country-house , and sometimes a darke hole in a close prison . Moses cried vnto the Lord , saith the Text , and prayer doth , what neither doores , nor lockes , nor any strength , or wit of man could doo ; the weapons of Gods children are such , and so mightie . The word of Crying noteth the vehemencie of Moses prayer , against colde formalitie , too common in most prayers . It noteth not any loudnes of voice ( although that also be lawfull at times ) since the same Moses is said Exod. 14. 15. to crie in another place , when hee spake not a word , but from his inward Spirit . Ezechias thus cried vnto his God , and escaped both a mortall disease , and the huge host of the Assyrians . But what prayer can doo , I hope you knowe , and therefore goe no further .

12. And the Lord did according to the Saying of Moses . Verse 13. Sée the credite that Gods seruants haue with their mercifull God : they aske , and he giueth without any stop . Can you thinke , God heareth Moses alone ? no , saith the Psalme , God is neere vnto all that call vpon him ; yea to Psal. 145. 18. 19. all , all , and euer remember it . Hee will fulfill the desire of all them that feare him ; he will heare their crie , and will saue them . The Lord preserueth all them that loue him : 20. 21. but he will destroy all the vngodly . Wherefore , my mouth shall speake the praise of the Lord , and all flesh shall blesse his holy Name for euer and euer . Daily experience sheweth the like , and therefore as Moses héere ( euen despised Moses ) was stronger with his God , and by his God , than all Egypt , to remoue a plague ; so shall wee euer be more strong than our enemies , in what God shall sée vs fit to be enabled . Wherefore one Moses is better for a kingdome , than many others , that are iudged to be of greater vertue , &c.

13. So the Frogges dyed in the houses , in the townes , and in the fields . And they gathered them together on heapes , and the Land stanke of them , saith the Text. Had Verse 13. 14. it not béene as easie for the Lord to haue taken them quite away ? assuredly to the Lord all was one : but this was done , to shewe the truth of the myracle , that they were Frogges indéede , & no enchauntments ; thereby to méete with the vnbeléefe of the King , and all his Courtiers , who either openly in words , or secretly in heart thought otherwise . And by one meanes , or other , the Lord shall euer , in his good time , deliuer his truth from false surmises , his faithfull Ministers from false imputations , and write the wickednesse of Atheists , and carnall men , vppon their faces to their confusion . Onely be wee patient , to tarie his will , to like of his way , and be we assured , we shall both sée his glory , and receaue comfort .

14. But when Pharaoh sawe that he had rest giuen him , he hardned his heart , and hearkened not vnto them , as the Verse 15. Lord had said . Sée the corruption of our nature , if God worke not . No sooner is the rod off , but as the Dogge to his vomite , and the Sowe to her myre , so wretched man returneth to his olde bias , and falleth to his former sinne againe . When wee are sicke , or distressed any way , wee pretend repentance , wee pray , wee crie , wee vowe , and what not ( in shewe ? ) But forasmuch as all riseth from feare , and not from loue , it vanisheth againe , as soone as the feare is past ; and the Deuill returneth with seauen worse than himselfe , making our end more odious , than euer our beginning was . This hath béene touched before , but yet euer marke it , and feare it your selfe , as you haue a care to please God . For if you forsake God , you can neuer blame God , if hee forsake you , and if , after God hath giuen you rest , you become retchlesse , as Pharaoh was here ; then if , as hee in the sea , so you in eternall woe be drowned for euer , you haue your desert , and GOD is iust .

15. The Frogge is ( as wee all knowe ) a foule filthie creature , abiding in foule places , as bogges , and myrie plashes all the day long , and at night péeping out with the head aboue the water , making a hatefull noise with many others of his sort , till the day appeare againe . Wherefore Diuines haue thought , that by these foule creatures fitlie might be resembled such croking Crues , as hiding themselues all the day in an Ale denne , or such like place of vncleanenes , as soone as night commeth , put out their heads , and make a hatefull noise against Gouernours and Superiours , neighbours , and honest persons , till all that heare them be wearie of them . Which filthie Frogges the Lord assuredly will deale with all in his good time , as here he did with these Egyptian Frogges : namely , kill them , destroy them , and make the stinch of them knowne to manie . Till then , let patience and 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 Apoc. 15. 2. 3. God , sing the song of Moses , where they crie Hallelu-iah , Apoc. 19. 1. 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 ver. 16. 17. 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 Iudg. 9. 54. 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 ? Nahum . 1. 6. verse . 18.

3. Nowe the Enchaunters assayed likewise with 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 confort 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 2. Tim. 3. 8. 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 ver. 19. 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 Dan. 2. 3. 2. Maccab. 9. the Maccabies , drawn to confesse Gods power ouer them , and all their greatnesse . Which certainly is an vnspeakeable comfort to all that depend vppon him in their troubles . For what can any man doo against you , against me , or any other , more than this God , ( so potent , and puisant ) will giue him leaue to doo ? and what leaue will he giue him more , than in the end shall turne to our good , for whom he hath not spared , to giue his dearest son to death , that euer we might be assured of him ?

6. Yet Pharaohs heart , saith the Text , remained still obstinate , and he hearkened not vnto them , &c. So laying before vs a notable example of the rooted wickednesse in mans heart , béeing left of God vnto itselfe . For , as now you sée , not his own inchanters mooue him any thing at all , though they acknowledge before him the power of God . It maketh mee thinke of some men in our daies , who by no meanes can be wonne to the truth , no not by their owne men , ( who sometimes haue erred , as now they do , but in the mercy of God haue receiued light ) both speaking , and writing what should profit others . This is a fearefull hardnesse to be prayed against by all that haue a care of their owne saluation .

The fourth plague of Flies .

1. THese things thus passed ouer , the Lord hasteth ver. 24. to an other plague , séeing the former could not moue : and as Pharaohs malice increased , so sharper and sharper is the Lords hand . For now commeth a plague most bitter to him , and all his : euen swarmes of very noisom creatures , Flies , Waspes , Hornets Canker-wormes , Locusts , Scorpious , and such like ; so that now most fearefully they were vexed in euery place . Diuines meditating vpon this plague , haue resembled vnto it those cares and thoughts , wherewith worldlie men are vsuallie vexed : for , as the Flies did neuer suffer the Egyptians to sléepe or take any rest ; so doo those cares torment all day and night . Others haue resembled those bitings and touchings of conscience , which men so grieuouslie often féele , to these Flies ; because , as in the one , so in the other , the griefe is greater than can bée expressed . Againe because , as these Flies were a punishment , forerunning the deliuerance of Gods people ; so these agonies of minde going before , great and Heauenly comfort doth vsually follow . A thing worthy of remembrance to troubled mindes and full of contentment , if they will holde fast by him , that is alwaies mercifull , and calleth vnto him all that trauell , and are heauy laden . Others considering the nature of these Flies haue compared Tyrants and oppressors of their weaker brethren vnto them . For , as these Flies sucked-out the Egyptians blood with biting , and stinging and causing , of smart ; so doo such cruell men , till they haue gorged themselues with sinlful spoiles of their Christian brethren . There be great Flies , & those be Great men , that tyrannously rule , not shearing , but shauing to the very skinne , if they take not skinne and all . There be lesser Flies , and those be vsurers , and other biting binders , who with their Nouerint Vniuersi , make an vniuersall ruine of many a mans estate , & so fetch him in still with the Condition of the Obligation , that in the end his Condition is wofull , and his heart breaketh with the bitter griefe of Be it knowne vnto all men . Surelie these are cursed Flies indéede , the suckers of our sap , the bibbers of our blood , the pinchers of our harts , and the stingers , and wringers of our very soules . The Egyptian Flie was nothing like vnto them , but yet , you sée , was a great plague of God sent to punish the sinne of men . But let them remember that these Flyes of Egypt had but a time ; God sent them in wrath , and tooke them away in mercie , vppon intreatie . Some Moses , or other shall stande vp ; and the Lorde shall sende a strong west-winde , to take these Canker-wormes away , and cast them into the Red-sea , that in our roast they may torment no longer . Philo , the Jewe , in the life of Moses , saith , that because the Egyptians did ( as it were ) sting the Israelites with many biting and bitter wordes , scoffes and scornes , taunts and iestes ; therefore the Lod sent these Flies & Hornets among them , that one thing might be punished with an other . And most certaine it is , that such Stingers shall bee punished , as God shal thinke good in his due time .

2. These Flyes were not in the land of Goshen , and that ( saith the Text ) because God made a seperation . Verse , 22. 23. Wherein we profitably learne , that whensoeuer we are frée from any calamitie , or griefe , which happeneth t● others , it is not by our owne vertue or policie , but by that gratious seperation , which the Lord maketh : whose mercy and loue that we might more fully sée , he saueth vs from that euill . Wherein how may we runne into perti●nlars , since we were borne , and haue had dealings in the world ? Others sicklie , we healthie ; others wath , we sufficient ; others in continuall paine and labour , we in rest , and ease , and comfort ; others in prison , we at liberty ; others in blindnesse , wee in light ; others sclaundered , wee not touched ; others crossed in their children , and friends , wee comforted ; others wake , we sléepe ; others wéepe , wée sing ; and , which is the top and height of all miserie , others are so tempted , that they violently cast themselues away , when we in the meane time féele no temptation . O blessed God , what a seperation is this . Let vs euer thinke of it , and be thankeful for it .

3 When Pharaoh and his people were vexed with this Plague , Moses and Aaron , according to his former manner were called for , and licence giuen them to goe , and doo sacrifice , but with limitation ( in this Land ) and when that Ver. 25. would not satisfie Moses ( for the reasons mentioned in the twenty sixe verse , ) then it is inlarged to the wildernesse Ver. 28. also , but yet againe limitted , ( Goe not farre away . ) Where we are to mark the fashion , not onelie of worldly Princes , but of all wordlie and earthlie minded men , how they can , vpon vrgent necessitie , be content to tollerate Religion , so it might stil be ioyned with their profit : but if it be once contrary to that , O how bitter then ▪ how hard then to endure it , and giue it frée , and louing passage ! For these Jewes wholly to depart from Egypt , was not for Pharaohs profit ( for from their labours he had great gaine ) and therefore by no meanes may they go out of his land , to sacrifice to their God , but in the land he is content to endure them , so he may be fréede from these plagues , that so fearefully God sent vpon his people . Or , if it néedes must be , that they must goe forth of the Land , yet not farre away in any case . Thus was hee , thus are many at this day , and to the worlds end these wretches will not want , who haue their gaine for their God , and no other Religion will euer like , than what may stand with the same , as much as possibly they can procure . Let vs sée it , & marke it , and hate it ; for it is not that which can please God . If we be risen with Christ , we must seek the things that Colos. 3. 1. are aboue : and , if we loue any thing more than him , we neuer can enioy him . His kingdome is not of this world ; and if our ioy and glorie be in it , we are not his followers . Loue not this world , saith Saint Iohn , neither any thing in 1. Iohn . 2. 15. this world . For , if the loue of the world be in vs , the loue of God is not in vs . That builder of greater barnes for his large commings in , was but a foole , in his eies , who only is wise : and when his soule was taken away , whose were all his toyles and trauels ? That purple pampered Glutton went to the Deuill , and with all his worldlie wealth could not procure one drop of water , to coole his scalded tongue . The gaine of Gold makes many loose their soules . The gréedy wretch that for himselfe still spares , doth hoord-up nothing but continuall cares . Hermocrates , lying at the point of death , bequeathed his goods to none , but himselfe . The fire burneth ●●ercer the more it hath , and so the worlds wormes . The Bées doo flocke to the hony dewe , and so these wretches vnto gaine . The greatest fish deuoure the smaller frie , and so these wretches , their weaker brethren , In aworde , as you neuer sée the Sea without waues , so shall you neuer see these wretches without woes . And as the cloudes doo hide the Sunnes light , so their gréedie hearts repell Gods grace . But let this suffice touching some vse of this Chapter . ( ¶ ⁋ )

CHAP. 9.

The chiefe heades of this Chapter are these three plagues more . The Fifth Plague . The Sixth Plague . The Seauenth Plague .

1. WHereof that we may make like vse , as before , let vs first note , from whence any murren of cattell doth come , when wee are that way punished in a countrie ; surely , euen from the Lord , as we sée héere . Not simply from Witches , and Sorcerers , set on by malicious neighbours , as we vsually thinke : for what can a whole Legion of Deuils doe to one swine , without leaue graunted from the Lord ? you know the place , and it ought to be thought vpon . God sometimes trieth by this affliction ; Iob. 1. Ier. 12. 4. Deut. 28. 18. All the Cattell dyed commu●●ter , non vni●e●saliter . and so teach the Scriptures . Cursed shall be the increase of thy kine , and the flocke of thy sheepe . The beasts and the birdes are consumed for their sin , that dwel in the land . Euery way then , it is the Lord , & euery way therfore , we ought to séeke to the Lord , & not to Witches , and Sorcerers .

2 But still the Lord spareth the Israelites . True , and sée the vse of it . First , God in his Justice this way more tormenteth verse . 4. the mindes of the wicked , who ( for their rebellion against him ) deserue all punishment : so saith the Psalme , The wicked shall see this , and consume away . Psal. 112. 10. Secondly , the Lord assureth his Chosen in all the world , that albeit in lesser matters he trieth them , or chasticeth them , as hee dooth others ; yet , when his great plagues come of Judgement vnto death , and destruction eternall , he will surely make a separation , to the vnspeakeable Comfort of his owne , and to the eternall praise of his mercie . The wordes of the Prophet are plaine . For a little Esay . 54. 7. while haue I forsaken thee , but with euerlasting mercie haue I had compassion on thee , saith the Lord , thy Redeemer . Againe in the Psalme , if his wrath be kindled but Psal. 2. 10. a little . Blessed are they that put their trust in him . Meaning , because there is euer ( as I say ) a partition betwixt the Lords wrath , and his Chosen . Good therefore is that prayer of Dauid , euer to be in our minde , wheresoeuer we are . O knit my heart vnto thee , Lord , that I may feare thy name , that I may euer cleaue vnto thee , euer be thine , and neuer be drawne away from thee by any temptation whatsoeuer .

3. And the Lord appointed a time , saying , To morrowe Verse 5. the Lord shall finish this thing in this Land . So that , not onely the Judgement , and affliction which happeneth , is of the Lord ; but the very time also , when it shall begin , and when it shall end : before which time , no malice of man , or Deuill , can bring it , no power of any creature can take it away . Tempus pr●fixit , vt non casu factum putent : Theodoret. q. 22. in Exod. & vt certitudinem Diuin● virtutis ostenderet , cui nemo potest resistere . Hee appointed the time , saith Theodoret , that they might not thinke these things came by chaunce : likewise to shew the certaintie of Gods power , which no creature can resist . Againe , the truth of his comminations and threatnings you sée héere , when it is said , So the Lord Psal. 6. did this thing on the morrowe , & all the Cattell of Egypt died : but of the Cattell of the children of Israel died not one . Learne therefore to tremble , when the Lord threatneth , and to feare the Euent : for , as here , so euer he will be true , vnlesse heartie Repentance step in betwixt , and turne away his wrath from vs .

4. Then Pharaoh sent to sée , and found all , as hath béene Verse 7. said ; yet , saith the Text , the heart of Pharaoh was obstinate , and hee did not let the people goe . Marke it well , and thinke with your selfe , whether any Preacher , or Teacher can be plainer in words , than GOD was héere , by works : or whether any man can euer bee made to sée a truth by teaching , more euidently and manifestly , than Pharaoh héere sawe this hand of God smiting Egypt , and sparing Israel ? yet , though GOD be the Teacher himselfe , and the matter subiect to his eyes without deniall , Pharaoh still is obstinate , still the same , still a striuer against God , and his grace . How then doo wee wonder , that where the Word is preached , truth soundly and plainly taught , yet all be not reformed , and reclaimed from their errors ? Is there any fault in the Word , or Teacher ? are not things plaine ? how then commeth this to passe ? but euen , as héere it did , from the fearefull wrath of GOD , hardning such hearts , and closing such eyes , that they can neither sée , féele , or vnderstand to saluation ? All because they haue not a loue to the truth , but are hypocrites , scorners , deriders , and such as heare onely for fashion , thinking themselues abundantly skilfull , when indéede they are most ignorant , and when as they may sée the Lord ( by his Prophet ) affirming , that he will looke vnto none , but such Esay 66. 2. as are poore , of a contrite spirit , and tremble at his words . That is , humble in their owne eyes , receauing the Word with reuerence , hungring and thirsting after the same , as the Spirituall foode of their soules , & saying in their hearts , as Samuel did , Speake on , Lord , thy seruant heareth . Surelie , neither true matter , nor plaine manner will serue , vnlesse God strike a holy stroke within vs , by his powerfull Spirit , that wee may be moued . Therefore , as it is a blessing to haue truth tolde vs ; so is it a double blessing , to haue a soft heart giuen vs , moued , & yéelding to the truth . Otherwise , as you sée in the Smiths shop , as many hard blowes laide vpon his Anuile , as vpon the Iron hee worketh , and yet the Anuile remaineth all one , and the Iron turneth to the Smithes desire , because in the one there is heate , & in the other none : So in the same Auditorie , as manie proofes , and reasons are laid open to one , as to another , and yet one moued , and not another . S. Augustine saith , Non verbis hominis fit , vt intelligatur verbum Dei , facit Deus vt intelligatis . The words of man cannot make man vnderstand God his word , but it is God that maketh them to vnderstand . Joy therefore in the Lord his mercie towards you , when you haue féeling ; knowe that it is a grace not giuen to all : you sée Pharaoh héere , and such hath the world many , whom no preaching can reforme . &c.

5. Ver. 8. vnto the 13. you sée the sixth plague of Egypt , Verse 8. The 6. plague . Verse . 9. 2. Antiq. ca. 13. euen a foule scab breaking out into blisters vpon man , and beast . Whereof , Iosephus saith , no small number died , yet could not this moue them to sée the hand of God . Such vglie sores and maladies our age also hath , and as far from leading to true repentance , as these héere . That gréeuous Disease began in Spaine ; but afterward crept into Fraunce , and there so abounded , as euer since it hath caried the name of that Country , & not of Spaine . Be it , that by diuers meanes it may happen ; as , by a cup , a combe , a stoole , and such like , so that euery one is not guiltie of lewde life , who happily is spotted with it ; yet , which way so euer it commeth , the Lord toucheth , and it is euer good , to sée his hand distinguished from other causes , and to fall downe before him , in humble acknowledgement of our sinne , making our peace by true submission , and beséeching him either to remoue such punishment from vs , or to seale vp our hearts in the assurance of his loue , notwithstanding all earthly trials . Let vs also in this place marke , how the Sorcerers were smitten with this plague , so that they could not stand before Moses . They had séene many things before to make them giue place , the deuouring of their roddes , their inhabilitie to make that base vermine ( spoken of before , ) yea , their owne mouthes then said , it was Gods Finger ; yet they will not giue ouer their gaine-saying , and crossing of Gods Ministers , till the Plague of God light vpon their owne persons , in these vglie soares , which surely is a very effectuall warning to all Kebellers against good things , that they giue ouer betimes , and yéeld to God , so auoiding his wrathfull stripes , either vpon themselues , or their goods . God is the same , as iust as euer ; as strong as euer ; and will flesh and blood prouoke him ? A better course shal be our wisedome .

6 This seuenth Plague now following , ver. thirtéenth , The 7. Plague . hath also his Denunciation , his Execution , and his Effect . Which in order obserued , will yéelde vs sundry Meditations . And first , the Denunciation will more and more beate into vs the wonderfull hardnesse of Pharaoh and his People , who neither by any nor all the Plagues before mentioned , of Blood , of Frogges , of Lice , of Flyes , of Moraine , of Botch , could be mooued , and turned to the obedience due from man to God . Can we wonder at waywarde creatures in our times , when wée sée this ? No , no , the heart of man & Woman is a most wonderfull peruerse thing , when God worketh not : & these often Repetitions are made by Gods Spirite , that we should marke it , know it , and continually pray against it .

7 You sée God willeth Moses to Rise vp early in the verse . 13. morning , and stand before Pharaoh , Let the vse of it be , to teach with what diligence and care God would euer haue his businesse , how he hateth negligence , and loose slubbering ouer what belongeth to our charge , saying in plaine tearmes ; Cursed be he that doth the worke of the Lord negligently . Ministers then , forasmuch as their calling is to doo the worke of God , and to stand before Pharaoh ; they must be diligent , zealous , carefull , and painfull , doing what lieth in them , euer . Magistrates also must doo the like , for they execute not the iudgments of man , but of the Lord : and he will be with them in the cause and iudgment . For there is no iniquitie with the Lord our God , neither respect of persons , nor receauinge of reward . Parents , and Maisters , doo the worke of God , and therefore they must be diligent , calling vpon their children , and families with blessed Abraham , to feare the Lord . There bee also in Parishes Church-Officers , Sworne-men , with such like ; who , for their yéere , haue Gods worke in hand , and therefore they should haue a great conscience to doo their duties diligently , for feare of the curse aboue mentioned . But surely their grosse dulnes crieth for great vengeance , and I pray God , it reach not to their posteritie also , and to all that they haue gathered together for them . For so good Offices , to so good vse , both of the Church , and Common-wealth , cannot be so wilfully and wittingly , so careleslie and presumptuouslie neglected , as they are , but it will smart one day . When thou seest a thiefe , saith God Psal. 50. 18. in the Psalme , thou runnest with him , and thou art a pertaker with the Adulterers . When thou seest a thiefe , that is , an euill doer any way , thou consentest vnto him ; that is , either thou doest as he doth , or , at least , doest ouerlooke him , and conceale him , not bringing him by thine Office vnto the ordinarie correction of his fault ; and hast beene pertaker with the Adulterers , in not presenting them , and following the presentment with zeale , vntill there were Justice had . These things , saith God , hast thou done , and I held my tongue , and thou thoughtest wickedly , that I Psal. 50. 21 , am euen such a one as thy selfe : but I will reprooue thee , and set before thee the things which thou hast done . That is , I will make thée knowe , and the world also shall know ( by my dealings with thée ) that thou hast not risen vp earlie in the morning , as Moses did héere , that is , thou hast not had care , and conscience to doo the dutie of thy Place zealouslie , and carefullie , as thou oughtst , for his sake whose worke it is , and who hath raised thée to credite and accompt ; for thy Prince his sake , who watcheth ouer thée for thy peace , and is greatly abused by thée ; for thy Countrie sake , which by thy negligence becommeth wicked and sinfull , hastening to destruction most due and deserued . Oh , consider this better , you that feare God , saith the place , Psal. 50. 22. lest I PLVCKE YOV AWAY ( or teare you in peeces ) and there be none that can deliuer you .

8 Obserue againe the word , All , in the 14. verse . when Verse 14. God saith : I will at this time send all my plagues vppon thine heart ) meaning , many sundry and seuerall plagues ; for God did not bring All ( according to the Letter ) diuers others following after , as the 8. 9. & 10. Plague . The vse is this , that wee consider the perill of rebellious obstinacy against God : For first he wil punish it with one rodde , then with another , ( happely ) with a thirde ; and if these single chastisements will not serue , then will he go to many plagues , heaping wrath vpon wrath , and woe vppon woe , with a fierce hand ; yea , he will lay euen All his plagues vpon vs at once , as he here speaketh , to our greatfall , and confusion . Add vnto this proofe here , those wordes in Deut. But if thou wilt not obey the voice of Deut. 28. 15. THE LORD THY GOD , to keepe and to doe all his Commaundements and his Ordinances , which I commaund thee this daie , then all these curses ( not one , or two , but All these curses ) shall come vpon thee and ouertake thee . Cursed shalt thou be in the towne , and cursed 16 17 18. in the field . Cursed shall thy basket be , and thy dough . Cursed shall be the fruite of thy body , and the fruite of thy land , the increase of thy kine , and the flockes of thy Sheepe . Cursed shalt thou be when thou commest in , 19. 2. and cursed when thou goest out . The Lord shall send vppon thee cursing , trouble , and shame in al that which thou settest thine hand to doo , vntill thou be destroyed , and perish quickly , because of the wickednesse of thy workes , whereby thou hast forsaken me . Take we héede therfore , we were best , of Pharaohs obstinacy , & disobedience against God , against his Worde , and against his Seruaunts and messengers sent vnto vs , for our good ; lest this heape of curses light vpon vs , and euen All the Lords plagues punish vs . Wee may note againe , how he calleth them his plagues , saying , all my plagues ; and learne thereby , that neither Fortune , nor Chaunce ruleth rods and crosses layd vpon vs : but these thinges still are Gods tooles , whereby he either boweth or breaketh men & women that are warped , and cast aside , being ( by him ) layde on , and taken off , at his pleasure . So said our Sauiour to his Persecutor , thou Math. 26. couldest haue no power ouer mee , except it were giuen thee from aboue . This well remembred , will make vs sée and discerne God in our sicknes , in our losse of friends , or goods , in our woes , and wants whatsoeuer they be , and the sooner stoope vnder his hand , and be turned to his will . Our hearts will say within vs , This is Gods hand , this is his blowe ; O soule , turne , turne , and be reformed , thou maist goe no further in this way , thou maist not resist him , that is too strong for thée . Witches , Sorcerers , Théeues , Robbers , Raylers , Slaunderers , and Oppressours whatsoeuer , that haue done mee wrong , I looke not at them , otherwise than at God his rods : for all plagues , I sée in this Text , are his plagues , and he ruleth all , casting these rods into the fire , when his childe is humbled , and reformed . Blessed therefore is the man that feareth alway : but hee that hardeneth his heart ; shall fall into euill . Pro. 28. 14 ,

9. God saith hee will send all these plagues vpon his heart , which ( besides the Note in your Bibles margine ) may signifie , that they should touch him inwardly , and déepely : so doth God daily , where he is angrie , and so can God doo with vs , if wee prouoke him . To smite vs in armes , hands , legges , or the like parts is gréeuous vnto vs and bitter ; but when sorrowe is laide vpon the heart , it stingeth indéede , and most bitterly , which He would expresse , that said ; Sorrowe hath pierced my head , shewed it selfe at the windowes , and sunke downe to my heart . Degrées of woe all bitter , but the last most of all to be feared : for looke what the moath is to the garment , and the worme to the wood ; such is the sorrowe of the heart . And therefore saith Salomon againe , Sorrowe or heauines in the heart of man , doth bring it downe : and in another place , A sorrowfull minde drieth the bones : And , by the Pro. 17. 2● . & cap. 15. 13. sorrowe of the heart the minde is heauie . Poets would expresse as much , when they termed sorrowe and care , eating and biting . The way to preuent this dolefull sorrowe of heart , laide on by an angrie God , is , to take our sinnes to heart betimes , and ( by true repentance ) to f●ie from them , which God , for his mercie sake , graunt wee may doo .

10. The 16. and 17. verses , to our great good , instruct verse . 16 , 17. vs concerning wicked men ; that indéede , as Pharaoh héere , so are they appointed of God , and they can doo but what He will haue them , howsoeuer yet they , not considering thus much , exalt themselues against Gods people often , as héere did this Tyrant . Feare not therefore their feare , but settle this doctrine soundly in your harts , & leaue all to God . Hee that raised them , for his Will , can kéepe them within the limits of his Will , and that Will to vs can neuer be hurtfull , if wee dutifully commend our selues to it .

11. Thus God hath giuen Pharaoh warning , what Judgements are hanging ouer his head , readie forthwith to fall vpon him , vnlesse he yéeld to dismisse his people out of Egypt . Yet sée , and neuer forget it , whilest you liue ; In the middest of all this wrath , the Lord remembreth mercie : And biddeth them be warned , to send for their Verse 19. Cattell into the house , for feare of the haile , which was to come . For vpon all the men , & beasts , which were found abroade , should the hayle fall , and they die . Why ? what then ? should not all this haue béene most iust in God , they being so rebellious sinners ? It is very true , if they had all died , it had béene most iust . Neuerthelesse , euen to such sinners , the Lord would haue his mercie extended . And therefore , if euer any man or woman shall doubt of mercy from such a God , it is a wrong , it is a sinne intollerable . For , he that is thus to Lyons raging and roaring against him , can hee be hard to his little Lambes , that religiouslie trust in him ? Shall you , and I , be cast away , when Pharaoh is respected ? No , it hath not béene , it shall not be , it connot be so with the Lord . Quicke is the eye of him , to sée the feares of his Children , euer , and with a tender hart he sendeth comfort , in his good time . Déere and gracious Father , confirme the hearts of thy little Flocke , in the swéete assurance of this thy goodnes , euermore , and in my blessed Sauiour , thy beloued Sonne : accept the hidden thankfull thoughts of my soule , for what I haue found at thy gracious hand , in mine owne particular , and pardon my wants , Amen , Amen .

12 Such then as feared the word of the Lord among the seruaunts of Pharaoh , saith the Text , made his Seruants verse . 20. & Cattell fly into the houses : But such as regarded not the 21. word of the Lord , left his seruants , & his cattel in the field . Quare grandinem illaturus , denunciauit illis , vti pecora domum cogerent ? Dominus cum sit humanissimus , miserecordia temperat suppplica . Alioqui etiam nouerat quosdam esse venia dignos , quod non tacet Scriptura Diuina . Qui enim , ait , ex seruis Pharaonis timuit verbum domini , peccora sua domum coegit , &c. Why did the Lord ( being purposed to bring haile vpon them ) admonish them to fetch their cattell into the house ? Euen because hee , being most gentle , would temper punishment with mercie . And againe he knew there were some differing from others , more to be respected , which the Scripture doth not conceale , when it saith , So many of Pharaoh his Seruants as feared the word of the Lord , fetched their Cattell into the house , &c. As followeth in Theodoret , and Saint Agustine vpon this place . Such , and so diuerse is the fruite of the selfe same worde of God , spoken at one time , by one man , to one people . Some regard it , and doo thereafter ; some neglect , and doo contrarie . The greatest Moses must reckon of this , and being forewarned , be also forearmed against the disconfort that followeth of it . Let the people also obserue , that such only are saide here to feare the word of the Lord , as did obey it , and fetch their Cattell in , according to it . Looke therefore euer at obedience , and iudge thereby of your heart : at the least , looke at the willingnes of your hart , to obey , though humane frailety cause some imperfection . When Iosiah his hart melted , 2. King . 22. 19. Act. 2. 37. Luke . 24. 32. when those Iewes harts were pricked , & when those Trauellers harts burned in the way to EMMAVS ; then was it wel , you know , with al of them : And such féeling must euer make vs well also . For there be too many that ( say Moses what the can ) will fetch neither seruants , nor cattell into the house , to whom it shal happen , ( one day ) as suredly , as here it did to the Egyptians . Uengeance shal come down one way , or other , and light vpon them , as here did thunder , & hayle , Ver. 23. 24. and fire , and lightning vpon the despisers of Moses warning . For , with an heard heart , saith the Wise-man , it shal Sirac . 3. 27. neuer be well in the end . If a condemned man should refuse his Prince his gratious pardon , died he not iustly ? If a besieged Citie should refuse offered aide , perished it not worthelie ? So standeth it with Contemners of the word , which is a gratious pardon for all our offences , and a sauing ayde to our besieged soules . When a sicke man refuseth meate , we doubt of his well-doing ; but if he féede well , wee hope of life . So is it with vs , if we receiue the Word , or refuse the Word . For he that is of God , saith our Sauiour , heareth Gods word ; and who so will not , as sure a signe it is , on the other side . For you therefore heare not , because ye are not of GOD. A fish fresh and swéete is knowne by the eare being fresh and swéete ; and so is euer a good Christian . Search then your selfe by this Rule , and you shall profit either to prayer , for what you misse ; or to thankes-giuing , for what you finde . In the eye of Christ , it was so blessed a thing to heare & obey the word , Luke . 11. 28. that he pronounced happinesse rather to such , than to the wombe that bare him , and the paps that gaue him sucke . A moouing spéech , if we haue any life in vs .

13. Then Moses stretched out his rod towards Heauen , ver. 23. and the Lord sent thunder , and hayle , and lightning , vpon the ground : and the Lord caused hayle to raine vppon the land of Egypt . So there was hayle , & fire mingled with the hayle , so grieuous as there was none throughout all the land of Egypt , since it was a Nation . Of which strange Plague many things are written , which I will cut off , séeking onely to make some profitable vse vnto vs of it . Grandinem & fulgura immisit illis , ostendens , quòd ipse Theoderet in Exod. 9. sit Dominus omnium elementorum . Et enim tam Aegyptij , quam Graeci existimabant quosdam Deos esse coelestes , alios subterraneos . Et hos quidem imperare terrae , illos vero mari ; & alios in montes , alios in agros imperium habere . Quapropter , etiam Syrus dicebat , Deus m●ntium Deus Israel , & non conuallium . Ob id meri to Deus omnium , non solum per fluuium , & terram , sed per aërem , & mare , castigauit eos : & flumina coelitùs illis immisit ; docens , quòd ipsesit Dominus & Creator omnium , quod & beatus Moses dixit , vt cognoscas , quód Domini sit terra , & tu , & serui tui . He sent vpon them , Hayle and Lightning , to shew that he was Lord of all the elements . For both the Egyptians and Graecians had a conceipt , that there were some Gods of the Heauens , some of the earth , and some vnder the earth ; that one sort ruleth the Earth , an other sort the Sea ; one sort the Mountaines , another sort the fields . Wherefore , that Syrian said , the God of Israel is the God of mountaines , & not of vallies . Wherefore God rightly heere chastised them not only by the Waters , and the Earth , but by the Ayre also , and the Sea : and sent Thunder & Lightning from Heauen vpon them ; that so he might teach , and shew , that he is Lord and Creator of all things . Which blessed Moses said in those words to Pharaoh , that thou mightest know , how the Earth , and Thou , and thy Seruants , are in the Lords power . Let it make vs soundly settle in our hearts , euer , both what héere we sée , and what other Scriptures testifie of Him . He raineth downe snares , fire , brimstone , storme , and tempest , And , it is the Lord that commaundeth Psal. 11. 6. Psal. 29. 3. the waters , it is the glorious God that maketh the thunder . Fire and hayle , snow and vapours , winde and Psal. 148. 8. storme fulfill his word . Whether therefore wee be hindered , or furthered by weather , let vs euer cast vp our eyes to Heauen : for it is the Lord still , that ruleth these things , and by his Will they come , and goe . Nature is His seruant , and the Deuill is His rod ; neither of them working , but as he appointeth . The very Heathens had a glimpse of this truth , when they taught Aeolus to be God of the winde , and Neptune God of the Sea ; supposing , that by some God these things must be gouerned . Thinke then of the yéere 1588. and poure out his praise , that so gouerned these things for our comfort . On the other side , when so euer they shall crosse our affaires , either by Sea , or Land , stoope we to Him in humilitie , search out our wayes , what wee knowe amisse , and amend it spéedily , that the Lord may rebuke both winde , and sea for our profit . Furthermore in this , that the Lord sent this plague of thunder and lightning vpon the Egyptians , let vs learne , how he commeth not stealing , to wrath and iudgement against rebellious sinners , but ratling and shaking both Heauen and Earth . The fruite whereof should bee , to make vs feare to offend . For , I will make the eares of whosoeuer heareth to tingle , saith the Lord , at that which I will doo : Ier. 19. 3. so noting a fierce , & fearefull publique procéeding against sinne , and sinners , as it were vpon Stages , & house tops , not in darknes and in secret . Againe , fire was mingled with hayle , to teach , that his Judgements shall not bee single , but euen one vpon the necke of another , vntill wee be either humbled , or destroyed , according vnto his will . One Example of many , that are in Gods Booke , and other Histories , may suffice . Haman , that wicked enemie of the Church , & true Religion , was at length to taste of Gods Justice for his sinnes : and how commeth the Lord against him ? closely & couertly ? No , but euen with thunder , and lightning , as héere , against Pharaoh : that is , with open , and great shew , to all men , of his wrath . For first , he is made to leade his horse , in honour of him , whom of all men he most maliced : secondly , hee falleth iustlie into his Princes heauie indignation , and when hee humblie sued at the Quéenes féete for pardon , hee was taken by the King , as intending high villanie , which encreased the Kings wrath mightily : thirdly , he is dispatched away , to be hanged vpon that Gallowes , which ( in his greatnes ) he had prepared for another : fourthly , his house and Land , his honour , and offices were all giuen away , where hee least wished them ; and yet the Lord stayed not héere , but fearefully destroyed also his posteritie . Was not this thundering ? was not this lightning ? and was not this Judgment , as vpon a stage ? O let it euer be remembred of all that reade it with their eies ; and God , for his mercy sake , make it profitable .

14 Only in the land of Goshen ( where the children of verse . 26. 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 , verse . 27. 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 compunctione 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 , Verse . 1. 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 Luke . 20. 9. &c. 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 , Luke . 13. 34. 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 Rom. 2. 4. 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 Necessario , non coacte . 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 Rom. 9. 20. &c. made me thus ? &c. O the deepenes of the riches , both of the wisedome and knowledge of God! how vnsearchable Rom. 11. 33. 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 , Melior est fidelis ignorantia , quam temeraria scientia . 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 ; Ver. 2. &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 Deut. 6. 6 7. 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 verse . 3. 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 , Gen. 18. 32. 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 Verse 8. 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 Verse . 11. 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 Verse . 15. The 8. Plague . of God , as a Plague to annoy the Egyptians , couering All the face of the earth ( by their multitude ) till the land was darke with them , and eating vp all the hearbes of the land , with the fruits of the trees , &c. You may take occasion to remember what you reade of Grashoppers in the Scriptures ; and you may heare also what others haue saide of them . First , you find in Leuiticus a kinde of Grashopper Leuit. 11. 22. among the cleane beasts , which the Israelites might eat of : whereunto referre that in Mathew of Iohn Baptist , Matth. 3. 4. how his meate was Locusts , that is , Grashoppers , and wilde hony . This kinde of Grashopper , to vs , at this dale , is not well knowne , as neither to others before our time . For Theophilact vpon Math , supposeth Iohns Locusts to haue béene hearbes so called , and Euthimius vpon Math , Certaine wilde fruites , such as the wildernesse , wherein Iohn liued , yéelded vnto him . Chrisostome and Athanasius before him were of the same opinion , saith Hermolaus Barbarus . But Saint Hillary thinketh they were Animalia quaedam apta ad comedendum , Certaine liuing creatures good for meate . Thomas Aquinas vpon Mathew hath the same wordes . Albertus Magnus vppon Math , That they were not our vsuall Grashoppers ; for they ( saith hee ) are venemous : but they were certaine Birdes in the Wildernes , which vpon similitude of their leaping and hopping ( rather than flying ) were called Grashoppers . Plinie in his Naturall Historie writeth , that Grashoppers or Locusts to the Parthians , were most acceptable meat : againe , in another place , that a part of Aethiopia liueth onely by Locusts made hard by smoake and salt . But they Fumo & sale duratis . liue not , saith he , aboue 40. yéeres . S. Hierome saith , that the Easterne people & Enhabitants of Libya eate much these Grashoppers : because in the Desert , & hote vastnes of the Wildernes , there are found cloudes of them . Plinie Nubes Locustarum . againe writeth of them , that there are of 3. foote long in India . The word also , Locusta , we knowe , is sometimes taken for the fish which we call a Lobster . In the Apocalyps you reade , that the bottomlesse pit was opened , and Apoc. 9. 2. out of the same arose a smoake like the smoake of a great fornace . And out of the smoake came Locusts ( or Grashoppers , ) vpon the earth , &c. Where you may consider 3. what is meant by these Locusts , and then the reason of their resemblance . These Locusts prefigured and foretold to the Church of God all that rabble of the Popish Clergie , which afterward , in time , couered ( as it were ) the face of the earth , their Priests , their swarmes of Monkes , Fryers , Nunnes , & other Orders , almost without number . For héere is mention made of a Starre that fell ; nowe Starres ( in this booke ) doo signifie the Angels of the Churches , Apoc. 9. 1. who shine by the light of Heauenly doctrine , and holie life , as starres in the firmament by their brightnes ; and who truly may be said to stand , whilest they doo their duties ; and to fall from Heauen , when ( forgetting life , and doctrine ) they thinke , speake , and followe earthly things . The Starre therefore , that is héere said to fall from Heauen vnto the earth , was some great Minister in the Church , of such authoritie , and high estimation , as the power ascribed vnto him plainly teacheth . But who , in all the world , can bee named such a One , sauing the Bishop of Rome ? for , by all Stories wee sée , and knowe , that they were excellent men , at the beginning , many of them , yea vnto Constantine the Great , as I remember , 32 succéeded one after another , good , and learned men ; holy , and reuerend Martyrs , for the selfe same truth , which wee at this day holde , and their Successors haue forsaken . From Constantine againe to Gregory the Great about 32 more , good men , though not altogether as the former . For euen now began some declination in the Church , yet not such , but that Gregorie detested the proude Supremacie , which now is challenged , and tolde the Bishop of Constantinople ( then ambitiouslie séeking for it , ) that whosoeuer sought to bee called Vniuersall Bishop was ( out of question ) the Forerunner of Antichrist . But , when Boniface the Third came , he little passing for Gregorie his opinion , obtained of Phocas , ( that bloodie Traytor , who had killed the Emperour his Maister , his Wife , and Children , and so got to bee Emperour ) that Rome might bee the Head of all Cities , and the Bishop there , vniuersall Bishop ouer all . Here then fell the Starre from Heauen to Earth , when it left Heauen , and claue to the Earth , hunting continually for earthly honour since that day , and plotting earthly trouble to all Nations . The brightnes of Doctrine , and holy life , which former Bishops of Rome had , and thereby did shine as starres , was now lost : and all idle inuentions of mans sinfull braine brought in to worship God with them , in steade of his owne Commaundements . Great power to hurt retained , hauing not nowe Peters keyes ( as they boast , ) but the keyes of the bottomlesse pit giuen them , to bring out thence into the Church Doctrines of Deuils , 1. Timoth. 4. 1. 2. 3. darknes , ignorance , superstition , and all wicked abhominations , like soule thicke smoake hiding the brightnes and light of Christ our Sauiour from the eyes of men , euen so strongly , that such smoake is resembled to the smoake of a great fornace , for the strength of it . What grosse lyes , what palpable Fables , haue their Legends , their elder Masse-Bookes , and Primers , printed long since ? surely euen such , as themselues , at this day , are ashamed of , and leaue out of their new Bookes . Then out of this filthie foggie smoake ascending out of the pit , when it was opened , came the swarmes of Locusts mentioned , Monkes , Fryers , &c. No Papist in the world can shew where ( vnder any Starre fallen ) there is such a resemblance as vnder their Pope hath béene , and is at this day still : which being the second point I prayed you to marke , now cast your eyes vpon it , and marke it much . First , Grashoppers doo most of their hurt by their mouthes ; and so doth Romish Lucusts by their cursed speaking ; teaching , charming , and alluring Christian people from GOD , from Prince , and Countrie , to their damnable opinions , and resolutions . This Spéech of their mouthes maketh mee remember S. Bernards Spéech , Bestia illa cui datum est es loqūens blasphemias , & bellum gevere cum sanctis , Petri cathedram occupat tanquam Leo paratus ad praedam . That beast vnto which there is giuen a mouth to speake blasphemies , and to warre with the Saints , possesseth the Chayre of Peter , as a Lyon prepared to his pray . A great Spéech in those dayes , if you marke it .

Secondly , Grashoppers vse to swarme in great abundance , whereupon came the Prouerbe , As thicke , as Grashoppers . So these Romish Locusts did they not ouer-spread ( as it were ) the whole earth , when vnder Pope Pius the 2 , one order of Fryers ( called Minorits ) so abounded , & swarmed , that the Maister of the Order offered the Pope , either against the Turke , or for any other seruice , thirtie Thousand able fighting men , and yet would leaue so manie more ? What Swarmes , thinke you , were amongst all the Orders , if one were so great ? very fitly therefore did the Similitude of Locusts foretell this rabble , in time , to come into the world .

Thirdly , Grashoppers doo eate-vp & destroy all greene things , and fruites of the earth : And euen so these Antichristian Ioel. 2. Locusts , Swarmes of Romish Fryers , and such like , left not a greene thing vndeuoured , that is , not a good soyle , and seate in any Land , wherein they clapt not downe themselues , had a house built , and possessed the pleasure , and profit thereof , till God ( in mercy to his Church ) sent a strong winde , and blew them away .

Fourthly , Grashoppers are said , and written of , to be insatiable , euer hungry , whilest they liue ; Locusta enim quasi tota vena est , & ideo insatiabilis ; quam diu viuit , semper esurit . And were not the Romish Locusts so to ( I pray you ) in their time , and yet still are , where they haue place ? The world , with many wofull complaints , hath left their insatiable deuouring testified to all posterity .

Fiftly , one Grashopper , alone , is very contemptible , and no man feareth him , but ( in Swarmes ) they are as terrible , on the other side , to a whole Land . Euen so Romish Locusts , Priests , Fryers , and such like , one of any sort , alone , without dread ; but beware heapes & Swarmes of them , for by their multitude they haue dared , and wronged great Princes .

Sixtly , the Grashoppers leape , and sing , and play all Sommer long : so did these rabble plentifully take their pleasure all the time of their Sommer , liued in idlenes , vpon other mens labours , singing , and saying ; sporting , and playing ; and who durst say , nay ?

Lastly , Locusta est animal paruulum , inter volatile & reptile medium , pestis tanta , vt ab Ethnicis Deorum ira dicatur . The Grashopper , saith Chrysostome , neither properly flying , nor creeping , but ( as it were ) a middle thing betwixt both , such a plague , that the Heathens haue called it , The wrath of God . So write the Papists or Romish Locusts of their Head the Pope , that he is neither méerely a man , nor absolutely , a God ; but a middle creature betwixt both : and then wee dare add , that hee is such a plague , as truly we may terme , The wrath of God .

Thus might I goe forward in this resemblance , and shew you how fitly the holy Spirite of God foretold of these swarmes , vnder the name of Locustes : but this much sheweth you the way , and you your selfe may think of mo agréements .

Now marke you the wordes in the Reuelation : and as , by this which I haue saide , you haue séene , how like the Popish Clergie is to Grashoppers in some conditions ; so ( there ) shall you see , how like they are to the description of Locustes , ( there ) made by Saint Iohn ; that euery way you may be sure , the Prophecy in the Apocalips noted out these creatures .

First it is said , vnto them was giuen power , as the Scorpions of the earth haue power . Now we reade , that the Apoc. 9. 3. Scorpion is a flattering beast , and in the middest of his flattery with the sting of his tayle woundeth to death . So were and are these Popish Locustes euer full of flattery , and fawning , and in the middest thereof full of poyson , striking to death ( with their stings of false Doctrine , ) as many as they can fasten the same in . Againe , the Scorpions sting ( at the first ) maketh no great payne , but ( after it hath crept abroad , and dispersed his venome in the bodie ) it killeth most cruelly , and without remedie ; so the stinging perswasions of Romish Locustes appeare not ( at first ) so dangerous : but ( when they haue gotten strength ) the partie hardly euer recouereth . The Doctrine of Free iustification in the blood of Christ is hid from Gods people , and condemned as heresie . All assurance of Gods fauour , all peace of conscience , all ioy in the Holy-Ghost , quite destroyed . Men are sent to séeke ease in the Merite of their owne workes , in Popes Pardons , and Indulgences , in running on pilgrimage to this Idoll , and that ; in punishing their bodies by fastings , whippings , and such like inuentions ; and yet are they not eased hereby , but torments of conscience ( as the venome of these Scorpion-like Locustes , which haue stinged them still ) remaine bitter , and heauie vpon them . Then must they build Abbeies , giue money for Trentals of Masses ; then sing , sing , ring , ring , cast Pardons into the graue , call for the poore , giue almes , and what not ? Judge now if this kind of power of these Locustes be not as the power of Scorpions vpon earth , as Saint Iohn speaketh : and be you most assured , that God pointed at them in this Prophetic , that wee might be forewarned , and so forearmed against them .

Secondly , it is saide in the Apocalyps , how to those Apoc. 9. 4. Locustes was commaunded that they should not hurt the grasse of the earth , neither any greene thing , neither any tree , but onely those men which haue not the Scale of God in their fore-heades . And how fitly agréeth this to the Romish Locustes ? For there be in the world two sorts of people ; one , that wittingly and willingly will run after their own woe , and are bitter professed 〈…〉 ies of the Truth , whom God in his Justice , hath reiected & not scaled : that other sort , is of them which ( not malitiously , but of méere ignorance ) go awrie , béeing desirous to doo wel , yet in their simplicity deceaued , and abused by crafty Juglers . The former sort onely are those , whom these Locustes can hurt . The latter ( in Gods infinite goodnesse ) is exempt , as greene things which he will not haue harmed , and as persons sealed in their foreheades , which the former wanted . A swéete Testimony of the power and mercy of our most gratious Father , who in the very middest of darknesse , & euen when Antichrist is at his height can preserue his chosen from any hurt by those swarmes of Locustes , which haue great power giuen them to hurt others . The obseruing whereof much doth inable vs to answere that scale obiection , Where was your Church before Luther . Surely in the middest of these Locustes , Scorpions and Hornets , yet by the power of an Almighty God preserued from hurt , as you sée heere , these greene things were . But you may thinke , how can this be ? Are all those whom these Romish Locustes sting with any false and erronious opinion , cast away and damned ? this were hard ; and if not , how then is it said , that they shall not haue power to hurt the Elect ? The next verse in the Reuelation answereth the matter : where ( lest any should mistake the word Apoc 9. 5. of hurting , ) the holy Ghost sheweth what hee meaneth by it ; namely , that they should not kill the Elect , but onely such as were not sealed . Hurt then the Elect may be , or ( as it is there ) vexed fiue moneths , and their paine shall be as the paine that commeth of a Scorpion , which hath stung a man , but killed they shall not be : that is , finally ouer-throwne and cast away touching eternall life . Grashoppers come in Aprill , and liue till September ; fiue moneths , and then are gone : so may the Elect be afflicted for a time , and hurt in their goods , and bodies , & friends , as Iob was , but September will come , when the Locusts shall away , and their Deliuerance be wrought by a gracious GOD. Thus comforted Paule the Church in his time , saying , As Iannes and Iambres withstoode Moses , so doo these also resist the truth . But ( now marke ) they shall preuaile no ● . Tim. 3. 8. longer : for their madnes shall be euident vnto all men as theirs also was . An end therefore will be of all troubles , which these Locusts shall worke vnto the Church and Elect of God . Fiue moneths is not long ( in respect of that eternitie which followeth ; ) and therefore in comfort be wee patient : their time is set , and they shall haue an end . Againe , this place may notably assure you , and euery one , that all which died in the time of Poperie , were not cast-away , but that at one time , or other , by one way , or other , the Lord gaue them light , & a holy departure in his truth : and Stories tell vs how still ( in the time of darknes ) God raised vp some zealous , and able Teachers of their brethren , by whose ministerie and helpe many receaued light , and ouercame the power of error . Whereunto agrée the words of Primatius , Illi hic intelliguntur , qui , licet falsis fuerunt irretiti doctrinis , circa finem tamen vitae compuncti , diuinam recipiunt veritatem . They heere are vnderstoode , who , though they haue beene abused by false Doctrine , yet in the end of their life hauing remorse , they entertained the Heauenly truth . The words following , ( that , in those dayes men shall seeke death , and shall not finde it , Apoc 9. 6. and shall desire to die , and death shall flie from them , ) verie effectually shew forth the tortures of conscience , which Popish Doctrine casteth men into , so well knowne by fearefull Examples , as I néede not to stand vpon it . Also the misteries of the Time wherein the Locusts should swarme , fully expressed in Stories , which indéede made many a man and woman wearie of life . The little short time of Quéene Marie her Reigne , how full it was of vexation , and griefe , is not , nor cannot be forgotten .

Thirdly , in the place of the Reuelation it is saide , The Apoc. 9 7. forme of the Locusts was like vnto horses prepared vnto battell . And sée how it resembleth Romish Locusts . Horses are proud , so are they ; Horses are bolde , and sturdie , fierce , and cruell , not turning backe , but rushing forward ; so are they bold , and bloodie , sturdie , and mercilesse , not looking backe by repentance , but rushing forward in hardnes of heart . Horses are fat , and faire , and full of neighing ; so are they . And for being prepared to battell , all Histories shew , what warres they haue caused , and still doo , in the world ; themselues being Leaders , Captaines , and Generals in them : whereas wee knowe , that the true Church of God ( by the Rule and Example of the Gospell ) ought to be a Daughter of peace , not a Mother of debate ; A forgiuer of iniuries , not a renenger of her selfe , or a séeker of warres . The Tragicall Storie betwixt Frederick the 2 , and Gregorie the 9 , may serue ( in steade of many ) to prooue , what warres and treacheries come from Rome . That horrible slaughter betwixt both sides of thirtie thousand Math. Paris . pag. 92. ( the most Citizens of Rome ) whom will it not moue , that readeth it ? This Pope was in the daies of Henry the 3 , King of England . The open warres proclaimed against the Gréeke Church , shewe much . But I will lay downe the very words of Pandolphus , who wrote , in Italian , the life of this Frederick the 2 , that such as haue not the Storie , may sée this point fully ; and , I pray you , marke them well . Truly , saith He , when I consider with my selfe , that Christ ( whose Vicar the Romaine Bishops boast themselues Pandolphus his words . to be ) said vnto his Disciples , that they should follow him , and imitate his Example , as of their Maister and Teacher ; and commaunded them farther , that they should not draw the sword , but put the same into the scabbard ; and gaue them in precept , that they should not onely forgiue iniuries 7. times , but 70. times 7. times , to those that offended them : And , when I now compare the liues of the Bishops of Rome , how neere they follow him , whose Vicars ( they say ) they are ; and consider so many , and so great conspiracies , treasons , rebellions , disloyalties , lyings in waite , and treacherous deuises ; so many Legates of the Popes , ( being Ecclesiasticall persons , which will needes be called the Sheepheards of Christ his Flocke ) to be such Warriours and Captaines of Souldiers in all the parts of Italy , Campania , Apulia , Calabria , ( being the Emperours Dominions , ) in Picenum , Aemilia , Flaminia , and Lumbardie , to be sent against him ; Also , when with my selfe I meditate the destruction of so many great and famous Cities , the subuersion of such Common-weales , the slaughter of so many men , and the effusion of such Christian blood ; Lastly , when I behold so victorious , prosperous , and fortunate Emperours to be , and so many miserable , infortunate , & vanquished Popes to be put to flight ; I am perswaded with my selfe to thinke and beleeue , that the Iudgements of God are secret , and marueilous , and That to be true that Aeneas Siluius writeth in his Historie of Austria ; That there is no great and marueilous clade , no notorious and speciall calamitie ( that hath hapned either to the Publique-weale , or else to the Church of GOD ) whereof the Bishops of Rome haue not beene the Authors . Add vnto this that Notable place in the Prophet Micah , where speaking of Gods true Church , it is saide , they shall breake their swords into Mattocks , and their Micah . 4. 3. speares into ●ithes , that is , their fierce affections shall ( by the power of the word ) be mortified , and brotherly loue encreased , with desire of peace and quietnes . But these men ( euen contrarie ) breake their Mattocks into swords , and their ●ithes into speares , being so great , so fierce , so ambitions , and common Warriours , as they are . The strange cruelties of Vrban the 5. making bloodie , & great warres vpon many , and bringing them , by force , in subiection to him , I omit . These things shew , how truly this Prophecie of the Apocalyps , ( concerning Locusts like vnto horses prepared to battell ) agréeth to these Romish Locusts , Popes , Cardinals , Legats , Monkes , Fryers , Priests , Iesuites , and such like . Nicholas Machiauel saith , all the ruinous calamities and miserable clades , that either Italy , or whole Christendome hath suffered , haue béene brought in by the Popes of Rome . A faire warning to all Gods people , to know them , and auoide them .

Fourthly , on their heads ( were as it were ) crownes like Apoc. 9. 7. vnto gold , And these haue Shauen Crownes tokens ( as they say ) of their Priestly and Kingly dignity . Such Crownes are rightly said by S. Iohn to be like Crownes , not Crownes indeede . Surely , right Notes they are of Romish Locusts , and that may suffice as many as will be warned by any thing .

Fiftly , And their faces were like the faces of men . So Apoc. 9. 7. are these ; not terrible in shew , but curteous , kinde , fawning , flattering , watching , catching with smooth wiles to effect their purpose . They pretend all good , making men beléeue , that they can bring them to true Blessednes , that they will teach them true Religion , true Deuotion , and giue them Pardon for all sinnes . So in Daniel is it saide , that to Antichrist are giuen the eyes of a man , still therefore Daniel . 7. 8. marke how these properties hit .

Sixtly , Their haire as the haire of women . So are Apoc. 9. 8. these ; they are delicious , and wanton , full of light allurements , so trick and trim in silke and sutes of their fashion , that the very Persians may séeme to giue place vnto them , when they are in their Pontificalibus , and gay attire . In a word , nothing may be saide more truly than that their See Aug in Apoc. haire is like the haire of women . Their loose life hath to● much proofe .

Seauenthly , But their teeth were as the teeth of Lyons . Apoc. 9. 8. So are these ; passing cruell , and beyond all the butchering Tyrants that Stories speake of . No mercie , no bowels , no respect of age , se●e , or circumstance , vsually respected of men that haue any remnants of pitie . Their Inquisition , ( Oh how mercilesse ? their new deuised Torments , ( Oh ) how strange ? Againe , their teeth may bee well said to be like Lyons , because they deuoured , and eate vp such great things . Looke vpon their Abbies , Priories , Nunries , and all Religious Houses ; iudge what teeth they had , and when there was not enough to satisfie them ( of temporall Lands , ) then they preyed vpon the Church , making Impropriations , the venome whereof remaineth yet . So that one way , or other , they were planted & placed , seated and setled in the very fat of the earth : and had they continued still , and not béene limited to fiue moneths , who ? or what should haue escaped their Lyon-like teeth ?

Eightly , They had Habbergions , like to Habbergions of yron . And ●o haue these , if you well marke them : for , Apoc 9. 9. by these yron Brest-plates are noted two properties , found in the Romish rabble . First , a most obstinate stubbornnesse and inflexible frowardnesse , not enduring any perswasion , not yéelding any way , but crying euer , The Church , The Church , I am setled , I am resolued , and , as a Captaine of theirs ( an English Apostata ) saide once ; Heaue at vs whilest you will , and whilest you may , you shall neuer remoue vs . This is to haue an Habbergion , or Brest-plate of yron , or , euen to bee turned into yron . Blessed be God , who hath thus foretolde vs of this striffe con●umacie of theirs , to the end we should take no offence , that they are not conuerted vnto the Truth , but stand , and die in their wilfulnes . Secondly , they are defended by that Antichristian power , as it were , by an Habbergion of yron , claiming an impunitie , & immunitie from all secular power and authoritie , and hauing ( in readines ) curses and threats of Excommunication , euen against the Greatest Princes , and against All their Subiects , who shall obey them ; whereof many a wofull Tragedie hath followed . Againe , themselues ( many of them ) haue béene Princes younger Sonnes , Noble-mens younger sonnes , greatly allied and friended , so that ( in regard of this power and strength ) they might truly be saide to haue Habbergions of yron .

Ninthly , The sound of their wings was like the sound of Chariots when many horses runne vnto battell . So Apoc. 9. 9. haue these winges , when they flie aloft by the Names of MOST HOLY FATHERS , MOST BLESSED , MOST EXCELLENT , and such like ; themselues giuing out , That they are more blessed , than the holy virgin Mary , because she bare Christ but once , and they make him , and beare him in their hands euery day at the Altar . Thus flying with their light wings of proud Titles , they make such a noise and sound as Chariots drawne by many horses into the battell . For , denie any of these things , and how violent , how vehement are they , by Disputations , Excommunications , Suspentions , and Sentences of death it selfe ? Surely , no whéeles of Chariots can flash out fire so , as these men doo , if their flickering wings of flattering Titles be touched . Fitly therefore the words of S. Iohn hit them . Their Scorpion tailes and power to hurt was touched Apoc. 9. 10. before , therefore I omit it now .

The tenth Marke is , Those Locusts haue a King ouer them . And so haue these Romish Locusts their Pope , acknowledging no Magistrates authoritie ouer them , but exalting him , and exempting themselues from all others . This King of the Locustes is héere called The Angel of the bottomlesse pit ; and in the eleuenth Chapter , The Adoc . 11. 7. Beast that commeth out of the bottomlesse pit . Wordes of weight , to mooue all Popish mindes , if the Lord had not a purpose to destroy them . For they must néedes acknowledge , such a King is not worth the following ; and , that their Pope is this King , that which hath béene said , and may further be noted , of him , clearely sheweth . For hee that crosseth and crusheth ( to his vttermost power ) His Doctrine that came from Heauen , he is the King that commeth out of Hell , in whom S. Hierome saith , the Deuill dwelleth bodily . But the Pope doth so , as proofe enough will manifest , and Ergo the conclusion followeth as I said . His Name also is folde héere , which giueth againe great light . For albeit the Pope be called Holy Father , and so forth ; yet indéede he is a bloodie Destroyer , and so his right Name in Dan. 7. 6. 11. Zach. 11. Apoc. 9. 11. Hebrewe , is Abaddon , and in Greeke , Apollyon , that is , destroying . Thus in the Prophecie of the Reuelation hath God , you sée , described a fearefull kinde of Locustes , vnto the consideration whereof , by reason of these Egyptian Locusts or Grashoppers we haue slipped , I hope , not without some encrease of féeling , how dreadfull their steps be , that continually walke in Romish wayes , and will not be reclaimed by any meanes . Our owne safer iudgement God make vs thankfull for , and continue the blessed helpes of our confirmation in his Truth , euer vnto vs , his holy and Heauenly Word , a fréedome to vse all the profitable exercises thereof , ( as Preaching , hearing , reading , writing , praying , conference , and whatsoeuer else ) without feare , vnder the swéete smelling gouernment of a gracious Prince , our dread Souereigne . Amen , Amen .

10. Therefore Pharaoh called for Moses and Aaron in Verse . 16. hast , and saide , I haue sinned against the Lord your God , and against you . And now forgiue me my sinne onely this once , and pray vnto the Lord your God , that he may take away from me this death one 〈…〉 . Thus the wicked in extremities seeke to Gods Ministers , whom in their heart they hate and cannot abide . But this hypocriticall holinesse of this dissembling King we haue diuers times noted before , and therefore may passe it ouer now . Yet marke the great vehemency of his wordes , and consider in your minde , what a déep sin Hypocrisy is , how disagréeing from the nature of God , who is all Truth and from that blessing in the Gospell , of a pure heart . Moses Matth. 5. 8. Ver. 18. & 19. yéelded againe to pray to God ; And , by a mightie strong West-winde the Grashoppers were taken away , and violently cast into the Red-Sea , so that there remained not so-much as one in all the coast of Egypt . But when it was done , Ph 〈…〉 h shewed himselfe in his olde colour , and 20. would not let them goe .

The 9. plague .

1. WHere vpon the Lord spake againe to Moses and said , Stretch out thine hand toward heauen , that there may be vpon the land of Egypt darknes , euen darkenesse that may bee felt . Then Moses stretched-forth his hand toward heauen , and there was a blacke darknesse in the land of Egypt 3. dayes , no man saw an other , neither rose vp from the place where he was , for 3. daies . The manner of this darknes is described , first in these wordes , euen that may bee felt ; whereby either litterally a very vile grosse matter is meant ( which indéede might be felt ) or at least so thicke foggie and filthy , as was most noisome , & might be saide ( as it were ) palpable . Secondly , such it was as no man sawe an other , neither role-up from the place where he was , which flit be taken Philo in vita Mosis , Aug. in Exod. litterallie ( as is said ) was a most strange and fearefull thing ▪ and , if figuratiuely , that it disabled them to go to worke abroad , ( according to the Psalme , The sunne ariseth , and man goeth forth to his laboure ) euen that way also it was a great plaguè . Thirdly , the time is noted , for the space of three dayes ; a great while to be in such a case , as ( were wée but one houre in ) it would make the strongest natural man shake and be amazed . Fourthly , in the booke of Wisedome it is described by much feare in these wordes . When the vnrighteous thought to haue thy holy people in subiection , they were bound with the Wised. 17. 2. bands of darknes and long night : and being shut vp vnder the roofe did lye there to escape the euerlasting Prouidence . And while they thought to be hid in their darke 3. sinnes they were scattered abroad in the darke couering of forgetfulnesse ; fearing horribly and troubled with visions . For the den that hid them kept them not from feare : but the sounds that were about them troubled them , and 4. terrible visions and sorrowfull sights did appeare . No power 5. of the fire might giue light , neither might the cleare flames of the starres lighten the horrible night . According whereunto is that in Philo written , Ignem domesticum , quo quotidié vtimur , vel extinctum fuisse turbato aere , vel crassissimis tenebris victum , vt nullum lumen caligo illa admitteret . That fire and candell was either quite extinguished , or so ouercome with the troubled ayre , that no light could be admitted in that darknes . This then was the fearefull & most fearefull maner of that darknes ; which maketh me remember that great darknes , which is said to haue béen in Hispaniola , when Columbus came thither the second time , about the yéere of Christ 1493 : And that which Tullie writeth of to haue béene in Cicilie , vt per biduum homo hominem non agnosceret ; that by the space of two daies one man could not knowe another . All should make vs with thankfull hearts acknowledge the Mercie of God in this one benefit of Light ( amongst infinite moe ) that we enioy , and humbling our soules vnder him , as the Lord of Light and darknes , Life and Death , Hell and Heauen , serue him in reuerence and feare according to his Wil all the daies of our life . S. Augustine and others goe farther in the Meditation of this darknes of Egypt , and say , that it was a signe of the darknes of their mindes then , and a plaine shadowe of their wofull Night of ignorance and blindnes , that is ouer some men in all times , and admitteth no light . For the Egyptians , it is manifest , that extreame was the fogge in their hearts , when such Wonders wrought no more . Such déepe securitie before punishment , such inflexible obstinacie , in , and vnder punishment , such high pride after punishment , and such a monstrous dissembling of repentance euer , ( which both deceaueth the beholders , and hurteth the vsers , as One well saith ) argued darknes of minde , thicke and blacke , vehemently to be prayed against by all that wish to haue saued soules in that Great day of God . And for vs in these times , and so euer to the worldes end , wee are all to consider , that our Ignorance is darknes in déede , and that very great darknes , so termed by God himselfe , more dangerous than this of Egypt , in that the Soule is héereby destroyed , and by that onely the body was annoyed . Whereupon , by this horror in Egypt , wee may take occasion to consider of our selues , and by that ( darknes noted to be such a plague , ) to thinke , whether our darknes be a vertue ? The Light of the body is the Eye ( saith our Math. 6. 22. 23 Luke . 11. 34. Sauiour Christ : ) If then the Eye be single , thy whole bodie shall be light . But if thine Eye be wicked ( or euill ) then all thy body shall be darke . Wherefore , if the light that is in thee be darknes , how great is that darknes ? Now , as the Eye is to the body , so is the Judgement of the minde to the whole life ; and therefore darknes in iudgement , most dangerous . S. Paule in like sort noteth Ignorance by the name and fruite of darknes , when he saith of the Gentiles to the Ephesians , that their vnderstanding was darkned , and Ephes. 4. 18. they strangers from the life of God , through the ignorance that was in them . And of the Ephesians themselues , Yee were once darknes , but now are yee light in the Lord ; Ephe. 5. 8. walke as the children of light . Many other places in the Scripture say the like , terming still and euer Ignorance to be darknes , and noting an inward darknes in man , of his minde , as well as an outward , of his eye . Which may make vs thinke , why God should so speake ? and by consideration thereof ( hee euer speaking most fitly ) draw vs to the obseruance of certaine properties , wherein there is agréement betwixt inward and outward darknes . First , outward darknes hindereth our eyes from discerning the outward obiects , which by them should bee discerned , and therefore haue their name tenebrae , á tenendo , because they hold the eye from doing his dutie ; so doth Ignorance ( our inward darknes ) hold and hinder our iudgement ( which , as an eye , should guide our actions ) from discerning things fit to be done , and fit to be left vndone ; whereby , as blinde men , wee fall into many ditches , that is , wee commit and omit , doo and leaue vndone many things contrarie to our duties , both to God and man .

Secondly , outward darknes hindereth our going and walking about our worke , or for our health and comfort . For he that walketh in darknes , cannot tell whither he goeth , Iohn . 12. 35. saith Christ ; and it is true in this sense : so Ignorance ( the inward darknes ) hindereth our iudgements , our harts and mindes from going and walking through the swéete fields of true Comforts , true knowledge , and Heauenly Meditations ; for in this sense also our Sauiours wordes are true ; A blinde man ( thus ) knoweth not whither he goeth . A darke iudgement and a blinde heart knoweth not , féeleth not , tasteth not the pleasant pathes of knowledge either in matters Humane , or Diuine . Miserable therefore is this darknes , and a wofull effect of our fall in Adam , to be prayed against , and laboured against , as much as we possibly can , although ( whilest we liue ) we shall groane vnder part of it , knowing but in part , & seeing but in part , in this life , as the Apostle teacheth vs . 2. Cor. 12. 9.

Thirdly , outward darknes maketh men fall , and that often with great hurt , euen vnto death : so doth inward darknes of the minde make men fall with so much perill , by how much the fall of soule is worse than the fall of body , and death eternall worse than temporall . Let their way be darke and slipperie , saith Dauid in the Psalme , as a meanes ( both the one way , and the other ) to bring men to confusion .

Fourthly , outward darknes worketh in some horror and feare , ( wee knew it by experience : ) euen so doth in-ward darknes , if you obserue either Scripture , or experience . Scripture , when it is said , They shall feare , where no feare is ( meaning by the darknes and ignorance of iudgement : ) Experience in Caine , who ( through ignorance ) cried with horror and feare , My sinne is greater , than can be forgiuen ; and in many deare children of God , who quake and quiuer vnder the taste and touch of sinne , not yet able to reach by the light of minde ( because God will exercise them ) to the swéetnes , and riches of Gods mercie , reuealed in his promises . Examples are many , but a secret meditation in your selfe of what you knowe , may best serue .

Fiftly , & lastly , outward darknes in some others ( cleane contrarie ) worketh boldnes and securitie , and is the deadly bane of modestie and honestie . As , when the man that breaketh Sirach . 23. 1● . Wedlocke thinketh thus in his heart , Who seeth me ? I am compassed about with darknes , the walles couer me , no body seeth me ; whom neede I to feare ? the most HIGH will not remember my sinnes , &c. So doth inward darknes of Judgement and hart ( in some men ) make boldnes aboue measure to aske , to speake , to defend and publish what were better passed ouer and buried with peace of Church and Common-wealth . They sée not in darknes what they doo , but pleasing themselues in a misse-conceipt for want of true iudgement build vp the Tower of Babell very violently , to their great shame and reproofe , both with God and man . Fitly then you sée ( in regard of these properties , and many others ) is Ignorance called darknes by the holy Ghost , and thereby wee admonished to pray and labour against it , as a plague of God not vnlike to this of Egypt . Which iustly may occasion your next Meditation to be , How it groweth ? that wee may the better ●s●he●● and preuent it . This will likewise appeare by considering the causes of outward darknes , and séeing whether there be not the like of inward darknes . First then , outward darknes ( or blindnes of the body ) groweth in some by birth , as the blinde man in Iohn healed by our Sauiour Christ , and many daily experiences before our eyes : euen so doth inward darknes growe in vs all from our birth by the fall of Adam , that most excellent light and knowledge ( wherein hee was created ) being lost by him both to himselfe , and all his posteritie , vntill the Lord renue vs in knowledge after his image , as he created vs at first according to the same by knowledge . Colos. 3. 10.

Secondly , outward darknes groweth sometimes by too-much gazing vpon bright and glistering things , as ( in experience ) we finde by white snow , white paper , and the like : so doth inward darknes grow also by fixing the minde too-much vpon the glistering glory of this World , the pompes and pleasures that shine in it . Proofe héere of that rich Glutton , that rich Barne-builder in the Gospell , and that Turne-coate Demas of whom S. Paule speaketh , who all were blinde , you plainly sée , with gazing too-much vpon this tempting World . And how many amongst vs , men and women , be in this sort blinde , he knoweth , who shall iudge both quicke and dead , and who cannot be deceaued by any colours . Good it is therefore to take héede betime , and to turne away the eye from so hurtfull an obiect , duly and truly considering the nature of it . It is transitorie and abideth not , it is vaine and vile , please it neuer so much ; So haue all found it that haue gone before vs , so shall wee finde it , and all that euer shall followe after vs . A Mappe of the world hath Kingdomes and Countries very beautifully set out in it , Cities , Churches , and Towers described liuely in variable colours ; yet all is but Paper , & one drop of water will deface the greatest Princes Pallace in it : So is this World ( which men loue so much ) in déede very Paper , that is , very vaine and fickle : And that heart which hath furnished it selfe with all these Castles and Towers ( through a wicked loue and longing for them , ) one Fit of an Ague wil shake and shiuer in such sort , as no pleasure shall remaine of all these things . In the meane time , Religion there is none where this loue is , neither any fellowship with the Almightie . For as hote Sommer-weather maketh our inward heate lesse ( by suffering it to euaporate , ) than Winters-colde doth , which kéepeth it in ; so doth this World fawning vpon vs , and the loue of it liuing in vs , eate out all zeale and pietie , leauing vs colder within than aduersitie and the want of the world doth . And , Loue God and the world to , we cannot , 1. Iohn . 2. 15. saith S. Iohn . Dauid , clogged with Saule his Armour , said , he could not goe ; and therefore put it all off againe : Euen so assuredly can no man march towards Heauen , if his heart be buckled and fastned to this World , till he lay aside that hinderance from him . That Spéech of S. Cyprian should much be marked in this point , Arridet mundus , vt saeuiat ; blanditur vt fallat ; allicit vt occidat ; extollit vt deprimat . Vna haecplacida , solida , firma , & perpetua securitas , si quicquid in rebus humanis sublime & magnum videtur occulis ad coelum elatis infra conscientiam tuam iacere , possis gloriari . This cursed world fawneth , that it may bee cruell ; flattereth that it may decaue ; allureth that it may kill ; and lifteth vp , that it may throw downe . Wherefore this onely is sweete , sound , firme , and during securitie , if thou canst truly auowe , that whatsoeuer seemeth great and glorious in this world , with thine eyes lifted vp to Heauen thou hast cast and throwne vnder thy heart ; so that it shall not presse downe thée , but thou wilt tread vppon it in a Religious contempt thereof , by comparison with Heauen and Heauenly ioyes . S. Augustine his Spéech also is worthy remembring ; Vnicuique tempestas est suacupiditas . Amas Deum ? ambulas super mare . Amas seculum ? absorbebitte . Amatores suos vorarenouit , petare non nouit . Euery mans lust ( or vehement desire ) is as a tempest to him ( like vnto that in the Gospell , whereof Peter being afraide , began to sinke . ) Louest thou GOD ? then thou walkest vpon the Sea , Louest thou the world then thou sinkest , and this Sea will swallow thee vp . The world knoweth how to deuoure her Louers , but not how to refresh them and doo them good . I might goe farther in this cause of darknes ( if it were néedefull , ) but this sufficeth , to shew you the way how to meditate further on it .

A Third way whereby outward blindnes groweth is by long being in darknes , as in prison or else where : for ( by experience ) it is so found often . Euen so , by long custome of walking & liuing in the outward workes of darknes , groweth a strong and thicke inward darknes in the heart of man and woman . Proofe héereof Ahab , Manasses , Herod , Iudas , and such like , too many also ( in our daies ) who hauing long vsed Swearing , Lying , Uncleanenes , &c , are growne so blinde in them , that they neither will leaue them , neither be perswaded they tend so to their destruction as they doo . These blinde creatures shrinke to heare of this Egyptian darknes : and yet their owne , tenne thousand times worse , they neuer shake at . Let it make vs remember the words of wise Sirach , A man that is accustomed Sirach . 23. 15. to opprobrious words , will neuer be reformed all the daies of his life . Why ? because Custome of sinning taketh away the sense of sinning , and long aboade in darknes maketh starke blinde . Accustome not thy mouth therefore , saith he , to swearing , neither take vp for a Custome the naming of the Holy one . Where still marke the word Custome , Custome , and sée what a strong destroyer it is of the sight ( the inward sight & light I meane , of our hearts and mindes . )

Fourthly , ouermuch heate may hurt the bodily eyes ; as , we all know , the hotedung did Toby his eyes : Euen so ouer hote desires of gaine hurteth the inward light , as we knowe , both by that which hath béene saide touching the world , and by that which S. Paule saith , that they which 1. Tim. 6. 9. will be rich fall into temptations and snares , and into manie foolish and noysome lusts , which drowne men in perdition and destruction . For the desire of money is the roote of all euill , which ( while some lusted after ) they erred from the Faith , and pearced themselues through with many sorrowes . They that will be rich , I say againe , & ( I pray you ) mark the Apostles words , that is , they which haue resolued with themselues , set their hearts vpon it and concluded it , that by hab or nab , by one way or other , whatsoeuer Vijs & modis . it cost them , they will be rich and haue the wealth they possiblie can attaine to . These , these men with this Will , ( this resolued and setled Will ) fall into temptations , and so forth . For this is a kinde of pestilent heate within , which as powerfully thrusteth out the inward eye & light of the minde , as euer any outward heate did the eye of the body . And then , the inward eye being out , nothing but darknes is there , & so a falling into all dangerous Courses that may leade to destruction and perdition . Then vsurie is no sinne ; no , not vsurie vpon vsurie ; oppression and deceite be no sinnes , stealth and robberie ( if it may be any way coloured ) is wisedome , and well ; yea , murther and blood bite not . But is the Lord of Heauen pleased with this sinfull Will to be rich , and with these exorbitant wayes ? or , is this heate a pleasing heate vnto him , because hee is slowe to wrath and vengeance ? no , no , and that shall the end declare both vpon the wealth , and the house , that this dealing is in appointed time . In the meane while we are taught by this place to Timothy , to beware of such a Will , and of such an inward heate as causeth such inward blindnes . Soone enough , if well enough , say we euer ; and for these transitorie things , as wee brought them not into the world , so shall we not carie them out of the world . Balaam , Gehesi , Iudas , and such like , preach vnto vs to beware of goods euill gotten . A darknes then you sée there is within , as well as without ; and the more dangerous farre is the inward , because it hideth from vs things of greater consequence than doth the outward . Not to sée credenda , agenda , & cauenda , things to be beleeued , things to be performed , and things to be auoyded , is a horrible darknes . Caine sawe not the first , and Salomons foolish young-man , led as an Oxe to the slaughter , and as a foole Pro 7 7 22. to the stockes , sawe neither the second , nor the third . Wherefore the Lord ( in great mercie ) hath euer béene carefull to furnish vs with meanes and helpes against it . First , he created vs ( as hath béene shewed ) with light and knowledge most excellent ; he prouided a great Booke ( euen the Booke of the World , created by him ) wherein the inuisible things of him , that is , his eternall power & God-head Rom. 1. 20. might be seene , & much excellent knowledge might be had ; And this Booke remaineth still , if wee will reade in it , an enemie to darknes . Of which Booke Clemens Alexandrinus spake , when he said , Creatio mundi Scriptura Strom. 6. Dei ; The Creation of the world is Gods Writing . Also that Antonie ( mentioned in the Storie ) vnto whom a Phylosopher comming and asking him , what he did without Bookes , he answered , O Philosophe , meus codex est Natura Hist. tripaer . lib. 8 creaturarum : qui adest cum voluero , verbaque mihi relegit Dei . O Philosopher , myn Booke is the Nature of all creatures : which Booke is euer present with me when I will , and deliuereth to me the words of God . Héere wee sée the most admirable quantitie of the Sunne and Starres ; héere we reade the varietie , the qualities , the motion , and the continuance in order appointed of all Creatures in Heauen , in Earth , and in the Sea ; so as no man can be either wearie of reading , or reade without great profit in this Booke . Neuerthelesse , the Lord hath not héere left vs ; but as vnto the Starre manifesting the birth of his Math. 1. 2. 5. Sonne , he pleased to add the Scriptures also which witnessed more particularly time , place , &c: so hee hath ouer and besides the Booke of the Creation giuen vs another ( more excellent by much ) to driue from our hearts this damnable darknes , and to kéepe vs in light , pleasing to himselfe , and profitable vnto vs . Of this Booke , farre better wee may vse Damihi Magistrum , giue me the Maister , than Cyprian could vse then , of Tertullians workes . For this Booke passeth All Bookes that euer were or shall be , ( I meane , the Booke of Gods holy Bible : which Booke , saith Hierome , shall remaine with vs till wee be as the Angels in Heauen . Goe we forward , and consider how also to this Booke he hath added Prophets , Apostles , Euangelists , Pastors , and Doctors in all times , to open and expound the Eph. 4. 11 same vnto vs , that by all meanes wee might be enducd with light , loue light , liue in light , and die in light . Add againe the appointing of the Sabaoth day , wherein men Iohn . 5. 39. Luke 16. 16. 29. 32. Deut. 6. 6. 7. 1. Cor. 14. 20. shonld rest from their labours , and hearken to this Booke together with the many precepts giuen to heare , to reade , to search , to know , and vnderstand , & not to be as children , perceauing nothing . Thinke with your selfe often , how the little Infant groweth to strength , able to go by it selfe : is it not by sucking and plucking his Mothers breasts ? euen so doth the Childe of God grow to strength of grace , and from grace to grace , by hanging continually vpon these two Breasts , the olde and new Testament . And as all men differ from brute Beasts by reason , & knowledge : so differeth one man from another , by more & more knowledge in this Booke . Woe to those Teachers then , that lull vs a sléepe , and tell vs that Ignorance is the Mother of Deuotion , that giue vs not leaue , either to reade , or pray , or doo any duty , in a tongue that we know , but like those cursed Scribes and Pharises , those hypocrites , shut vp Math. 23. 13. the Kingdome of Heauen before men , neither going in themselues , nor suffering others that would enter , to come in . Let this now spoken , make vs sée their fault , and that miserie so to liue : as also this most swéet blessing of knowledge now vouchsafed to vs , by the mercie of God through the happy gouernment of his Annointed seruant , our déere and dread Souereigne : and sending vp to God our thankfull thoughts both for it , and him , and begging the continuance of both long and long vnto vs .

2. It followeth in your Chapter , But all the children Ver. 23. of Israel had light where they dwelt . Which surely was a very admirable thing , the houses of Egyptians and Israelites ioyning ( as it should séeme ) one close to another , as ours , in these daies , doo . For else why should the blood be striked vpon the doore posts of the Israelites , for a signe to the destroying Angell , where to kill , and where to passe ouer , if all the Israelites had dwelt by themselues , and had not béene mingled with the Egyptians ? This minde was Gregory Nyssen of , and therefore hee saith , Nontantum in Gosen , vbi communiter morabantur , sed cum inter Aegyptios promiscue etiam habitarent ; & in hoc , maximum miraculum . Not onely in Gosen , where onely Israelites ( for the most part ) dwelled , but among the Egyptians being mingled and dwelling together , the Israelites had light , and the Egyptian darknes ; And heerein was the greatest miracle . The good wee may take , by this strange worke of GOD , is , first to learne , how able our Heauenly Father is to make a separation betwixt his Children and the Wicked , when he executeth wrath and Justice , if his good pleasure be so to doo : though they be in one field together , in one house together , and in one Matr. 24. 40. 41. bed together ; yet can bee choose the one , and refuse the other . Wherefore true is that Saying of the Psalme , If his wrath be kindled but a little . Blessed are all they Psal. 2. 12. that put their trust in him . Feare wee not then in the time of Plague , of Warre , or other Publique calamitie , least we should perish with the wicked , hand ouer head : but remember this Place , and say in your heart with comfort and faith ; O Lord my GOD , and gracious Father , I knowe thine able hand to make a separation ( if thou please ) in this calamitie , betwixt thy poore Lambes , and the Goates , as thou diddest in that darknes betwixt the Israelites and Egyptians : therefore , I flie vnto thee in humble acknowledgement of my sinne , and for him that had no sinne , I begge that ( if thy good pleasure may bee so ) thou wouldest vouchsafe to saue mee from this Sword of thine , to let the light of thy mercie and louing countenance shine about my dwelling , as thy chéerefull light did about the Israelites . So shall my soule and heart euer praise Thee , and thanke Thee . But if otherwise , LORD and Father , thy Will bee done , and not mine ; onely in the world to come , acknowledge mee , as I doo not doubt but thou wilt , and it shall suffice .

Secondly , let this place be obserued , as a very plaine Figure of that , which wee sée amongst vs euery day . At one house dwelt an Egyptian , and it was all darke ; at the next an Israelite , and it was all light : so nowe at one house dwelleth a superstitious Recusant , or a prophane Atheist , and all is darke ; At the verie next house dwelleth a zealous Professour of the truth , who readeth the Scriptures , heareth them preached , frequenteth the Sacraments , and faithfully laboureth that himselfe with his whole Familie , may liue according to the Word ; and héere is all light , which shall leade to the light eternall with God and all his hoste , when the good houre commeth . God strengthen our hearts euermore in the loue of this light , and make vs truly thankfull for these lightsome daies . Amen .

3. The couetousnes of this great Tyrant , verse , 24 , Ver. 24. shadowing the greedie mindes of all Persecutors , The stoute care of godlie Moses , to haue the Lords whole Will performed , and not to rest in a part , verse 25. 26. Ver. 25. & 26. The fearefull driuing away of Moses from his presence , shewing the rags of Tyrants towardes their end to bee greater , and so comforting the godlie , that when they sée the like , they may knowe the time is not long ; and remembring vs what a dangerous thing it is , to driue away Gods Ministers from vs , with diuers other things , in the ver. 28. and 29. ( because I haue béeste too long in verse . 28. & 29. this Chapttrr ) I will leaue to your owne Meditation , and so end héere .

CHAP. 11.

There is nothing more common both in these Bookes of Moses , Genesis . 6. Iosua . 2. 1. Samu. 23. Esay . 38. 2. Kings . 28. and other Bookes of Scripture , than to set that after , which ( in precise order ) was to goe before ; so is it in this Place . For what now is said in these first Eight verses of this Chapter , ( by due order ) should be put before the 28. verse , of the former Chapter ; which if you doo , and bring in the 28. verse , after those words in the 8. verse , ( And after this I will depart ) then the 29. verse of the former Chapter will followe well , and after that , the end of the 8. verse of this Chapter , to wit , So he went out from Pharaoh very angry , &c.

The chiefe Heads of this Chapter are these three . 1. A Denuntiation of a new plague . 2. An Admonition to the Israelites what to do . 3. The Plague it selfe .

1. COncerning the first , it is contained ver. 1. ( as you sée ) in these wordes : Yet will I bring one plague more vpon Pharaoh and Egypt . And to make vse to our selues of it , you that are acquainted ( by your priuate reading ) with the Course of the Scriptures , very well knowe the manner of Gods dealing in this matter , from the beginning to the end . First , how milde it was , then how ( by degrées it encreased to sharper and sharper , till the deliuerance of his Church and people were effected . At the first , he appointed Moses and Aaron with the Elders of Israel , to goe to Pharaoh , and to entreate him mildly and dutifullie , saying . The Lord God of the Hebrewes hath met with Chap. 5. 3. vs , WEE PRAY THEE therefore let vs goe three daies iourney into the Wildernes , that we may sacrifice vnto the Lord our God . But this praying would not serue , wherefore the Lord went néerer them , by great and powerfull wonders , yet by degrées touching them , and not with the greatest at the first . He caused Moses rod to be turned to a Serpent , &c. A thing that hurt them not , yet in all reason should haue moued them . Then , he turned their waters into blood , which did somewhat touch them . After , when that preuailed not , hee annoyed them with filthie Frogges , and so still , you knowe , by degrées , vntill he had brought 9. fearefull plagues vpon the Land . But as you also know , none of them all would worke the deliuerance of the Church , but still with an hardned heart , as soone as any plague was remoued , Pharaoh returned to his disobedience against the Lord . Whereupon at length God came to these words : Yet will I bring one plague more : as if hee should haue saide , notwithstanding that all these former works can preuaile nothing with Pharaoh , yet let him not thinke that he can be too hard for me ; for hee shall well finde , that I both can and will be too hard for him , I haue yet one Plague more , which I wil bring vpon him , and that shall so stoope him , that hee shall not onely let my people goe , but shall be most glad of the dispatch of them . Sée we then in these things , for our owne vse , the Course and procéeding which euer ( from the beginning ) the Lord hath vsed , and euer will vnto the end , as he shall sée occasion : euen first in mercy to entreate , and in mildnes ( by more gentle meanes ) to allure ; then in the end , by power and Judgement to compell , when the former course will not serue . In the first age , when the olde world would not bee reformed , but more and more prouoked him to wrath , by taking wiues descended of wicked Parents , more regarding , in a fleshly sensuality , outward beautie , than inward vertue , the Lord saide , His Spirit should no longer striue with man , meaning , with lenitie and gentlenes , as vnto that time it had done , but now hee would bring vpon them his one plague more , as héere vpon Egypt , which should be indéede a stooping plague , ( as héere this was ) and should suffice to crush crooked disobedience , and to pull downe haughtie pride , as was méete ; That was , the Great flood , which destroyed man , woman , and Gen. 6. 17. 18. childe , sauing eight persons appointed to be saued . When Sodome and Gomorrha would not 〈◊〉 warned by any way of mercie and patience , vsed by a gracious God vnto them many yéeres , then that one plague more of fire and brimstone from Heauen came , and stooped them , and burnt them to ashes , as they deserued . Iezabell had faire Gen. 19. 24. warnings , to amend her life , to loue Religion , to leaue Idolatrie , and to become a better woman both to GOD , and the world , many a yéere before her fall came , ( Eliah that worthie Prophet liuing by her , & doing great works to shew that God was with him ) yet nothing would serue . Therefore , at the last , came the stooping Plague , and shee was throwne downe at the windowe , where the Dogges 2. Kings . 9. 33. did eate her vp all , sauing the scull , feete , and palmes of her hands . A dreadfull example of Gods wrath vpon a 35. sinner , when milde and mercifull wayes to amend him , will not serue . Manasses , a King of great vngodlines , ( as you sée in the Storie ) at length was brought , by the stooping plague of yron-fetters , and bondage , to be humbled , 2. Cron. 33. 12 and repent , as was fit for him . What gracious dealing did God first vse towards Nabuchadnezzar in forwarning him by a Dreame , what should be the end of his wicked life , then to prouide Daniel for him , both to expound the same vnto him , and to giue him that good aduise specified in the Text , euen to breake off his sinnes by righteousnes , Dan. 4. 24. and his iniquities by mercy towards the poore , and that Dan. 4. 24. 27. there might be an healing of his error ? yet all would not serue : but he went on , and offended God more and more , as you sée in the 27. verse . Wherefore , God brought vpon him his stooping plague , and draue him from among 29. & 30. men , to haue his dwelling among the beasts of the field , to eate grasse as the Oxen , and to haue his body wet with the dewe of Heauen , till his haire was growne as Eagles feathers , and his nailes like vnto birds clawes . By which one plague more , the Lord , as you knowe , brought him home and humbled him . Let vs come vnto that fearefull example of Hierusalem , ●he wofullest Storie that euer pen committed to paper . What preaching and teaching had they first vouchsafed vnto them ? What Prophets and men of God full of grace & power liued among them ? yea , euen the Sonne of God himselfe , Christ Iesus , they had in the flesh to conuerse with them , who both by Doctrine and miracles most admirable , offered them life and comfort , and laboured to drawe them from their danger ; but all would not serue , they killed the Prophets , and stoned them , which were sent vnto them , they despised all , and with bloodie hands , crucified the Lord of life himselfe , in a most high contempt of God , and all his offered grace . What remained therefore , but that the Lord should drawforth his last plague , his one plague more , his stooping plague as héere he did against Pharaoh , and to make such a rebellious people knowe themselues ? So hee did , and sent against them Titus the sonne of Vespasian , with the Romaine power , who besieged their Citie at such a time , as the greatest concourse was there , brought them to famine , and such miserie , as neuer befell any people in this world but them , and in the end , vtterly ouerthrew them all , their Citie , and glory , and whatsoeuer had exalted it selfe against God . O miserie ! who can reade it , or speake of it with drie eies ? When once they began to issue-out , compelled with famine , they were still taken and crucified vpon crosses , and gibbets set vp before the walles , that they which were within might sée them , and giue ouer , but yet they would not . Fiue hundred a day were thus hanged vp , till there were neither trées to be gotten , nor any more space left to set them in . Amongst whom , no doubt , were the children of those that cried against our Sauiour , Crucifie him , crucifie him , his blood be vpon Luke 23 21. Math. 27. 25. vs , and vpon our children . They regarded not God his Sonne , and God regarded not their sonnes , when time came . The number of dead bodies vnburied , and the multitude of other miseries was so great , that Titus himselfe shaked at it , and lifting vp his hands to Heauen , cried : O Lord , O Lord this is not my doing , as if hee should haue said , it is thy wrath and Judgement , thy Justice and vengeance pursuing this people , or else it could neuer be thus . Certaine of them getting meate , for compassion sake , in the Campe of the Enemies , were yet so prosecuted with this anger of God , that when they hoped their liues were in some safety , suddainly in the night , by the bloodie Souldier , imagining that sure they had gold and Jewels within them , which they had swallowed to conuay them for their vse , were miserably ●●aine , and slit-vp , their bowels raked in , for that which happily was not there , to the number of two thousand in one night , which sore grieued the Generall Titus when he heard of it . There was a desire to knowe the number of dead ca●cases , caried out of the Citie , for want of buriall , to be throwne in the Ditches , as dung vpon the earth , but the number was numberlesse , and no way to knowe it certainly , but out of one gate , the Kéeper had noted to bee caried out A hundred and fiftie thousand dead bodies . Which miserable creatures before they died , were driuen to eate the Leather of their Shooes , the Leather of their Girdles , the Leather of their Bucklers and Targets , the dung of the Stable , and in the end , their very Children . A stouping plague indéede , and neuer to be forgotten of Gods people , that heare it , but to be vsed as a mighty motiue to stir vp their hearts euer , to a due feare of that power , that can thus crush them , if they will rebell against him . Now appeared an vse of our Sauiours words , when going to his passion , he said , Daughters of Hierusalem , weepe not for me , Luke . 23. 28. 29. but for your selues , and your Children . For behold , the daies will come , when men shall say , Blessed are the barren , and the wombes that neuer bare , and the paps which neuer gaue sucke . Then shall they begin to say to the 30. mountaines , Fall on vs ; and to the hilles , Couer vs , &c , which was now verified in a most wofull miserie . Let neuer Sinners then prouoke the Lord in this manner , but so profit by his easier Crosses laide vpon them , and by his long-suffering-patience vouchsafed towardes them , as these great and terrible Testimonies of his anger may be euer farre and farre from them . For , if not , assuredly hee is the same still , as mightie as euer , as iust as euer , and he hath his stooping plague remaining for euery man and woman , which will rebell .

Thus haue you séene the Lordes manner in former times . Come now to our selues , and these times . Surely the Lord is all one , and his dealings all one , euen with vs . For hee first entreateth vs by his Word , the mildest way that possibly can be , when a man or woman sitting in the Church shall féele God by the Preachers spéech in his or her bosome , and yet no man liuing knowe it , no not the Preacher himselfe , that he hitteth vpon them . Then , if this doth not serue , the Lord commeth néerer , and layeth vpon vs his easier Crosses , yet greater and greater by degrées . Our friends growe vnkinde , our Seruants vnfaithfull , our Children vndutifull , our goods abate , and our health changeth to sicknes and griefe . And if these also become vnprofitable ( as too often they are ) then the Lord goeth to his Quiuer , and taketh out a strong arrowe to shoote at vs ; as , The sweating sicknes , The deuouring plague , or such like , which shall at once swéepe the Earth cleane from such rebelling Spirits , and stoope vs vnto Hell , because vnto Heauen wee would neuer be brought . This you haue séene to bee true in some part with your owne eyes , and therefore we ought to think of it earnestly for our amendment . Happy is the man who taketh his time to turne to his God , that he may be saued !

I reade of One , that said , hee had but one Booke , and the same Booke had but two leaues , a white leafe , and a red ; yet could hee neuer reade quite ouer those two leaues , though he liued many yeeres , & reade diligently , so much matter was contained in them . For , in the white leafe , hee said , were laid downe all the Mercies and fauours of God vouchsafed to mankinde either in generall , or particular : And , in the red leafe all his fearefull Iudgements poured-out vpon sinners , which were disobedient , and would not be reformed . This Booke hath béene in all ages , and godlie persons haue had a care to reade in it . Dauid looked vpon the White leafe , and sawe ( first ) such heapes of Mercies towards mankinde ingenerall , that he cried , Lord , what is man that thou art so mindfull of him ? and the Sonne of Psal. 8. 4. man , that thou visitest him ? For , thou hast made him little 5. lower than God , and crowned him with glory and worship . Thou hast made him to haue dominion in the works 6. 7. of thy hands : thou hast put all things vnder his feete ; All sheepe and oxen ; yea , and the beasts of the field ; The fowles of the ayre , and the fish of the sea , with that which 8. passeth through the pathes of the seas . Then in particular towards himselfe , hee sawe also such Goodnes , as that he likewise cried , Who am I , O Lord God , and what is my house , that thou hast brought mee hitherto ? with all the 2. Sam. 7. 18. rest that followeth in the Place worthie your reading fullie ouer by your selfe . In the Red leafe he reade so manie Judgements of God as that hee prayed : Enter not into iudgement with thy seruant , O Lord , for no flesh liuing can be iustified in thy sight . If thou Lord shalt marke what is done amisse , O Lord who may abide it ; Haue mercie vpon me , O Lord , according to thy louing kindnes , and Psal. 51. 1. according to the multitude of thy compassions put away mine miquities . Iacob reade in this Booke , and séeing in the white leafe Gods gracious goodnes towards him , said , O Lord , ouer this riuer did I come with my staffe , and now haue I gotten two bands . I am not worthie of the least of Gen. 32. 10. all the mercies , and all the truth , which thou hast shewed vnto thy seruant . In the Red leafe also he saw such griefes , as it had pleased God to exercise him with all , and tolde the King that his daies had beene but fewe and euill , and hee Gen. 47. 9. had not attained vnto the yeeres of the life of his Fathers ; yet was he then a hundred and thirtie yéeres olde . Others also haue done the like , séeing the infinite fauours of God , and these fearefull punishments , two and thirtie Thousand destroyed for the golden Calfe , to teach men to beware of Idolatrie . Threescore and Ten thousand destroyed with the plague , for Dauids numbring of the people , to teach men to beware of pride , and vaine confidence in any Earthly thing . Corah , Dathan , & Abiram with their Families swallowed vp aliue with the gaping Earth , to teach men to take héede of murmuring against authoritie , and that which is the Gospell , Binde him hand & foote , to teach vs that what parts are ioyned in vitio , they shall assuredly be ioyned in supplicio . Sinne together and be punished together is a Keckning that shall not faile . Wherefore , since things are thus , as well in our daies , as in former times , what remaineth but that this knowledge humble vs vnder his mighty hand , that can euer stoope vs at his pleasure . Let vs remember the words of Dauid , and vse them as our owne , Agnosco iniquitatem , &c. I knowe mine iniquities , and my Sinne is euer before mee . Lord , rebuke me not in thine anger , neither chasten mee in thy displeasure , &c. Let vs remember that good Saying of the Father , Non litigando , sed flendo Deum vincimus , Wee ouercome God not by striuing with him , but by weeping before him . The stubborne Oake is torne vp by the rootes , when the bowing Réede standeth still . Neuer can the lower part of the whéele come vpward , vnlesse the vpper part goe downward : neither euer can a man in his death be glorified , vnlesse 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 Ver. 1. 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 Gen. 20. 2. had taken Abrahams wife , ( supposing shee had béene but his sister ) God caused him not onely to restore her 7. 8. 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 1 Kings . 13 4. 6. 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 Ver. 2. 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 Chap. 12. 36. 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 1 Thes. 4. 6. 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 appeareth by the Lawe made for Recompence in case of hurt done to the thing lent : which would neuer haue béene made , had it béene at our pleasure . It is also a part of our loue to our Neighbour , and a breach of the Eight Commaundement , to denie , when I may lend . Wherefore , that which Augustine saith of the rich man may bee truly also saide of one that will not lend , Diues ille non damnatur quod aliena tulerit , sed quod egentisua non tribuerit ; & ad petenda minima peruenit , qui hic paruanegauit . That rich man was not condemned because hee tooke from others what was not his owne , but because he gaue not to others what was his owne ; and he was driuen to aske lesser things , who heere denied little things . But it is withall a dutie againe ( on the other side ) truly to restore what is borrowed ; and kindly to make recompence for any hurt done . Craft & cunning ( in the matter of borrowing & lending ) I like not to call honest . Iosephus hath another opinion in his Antiquities , namely , that the Egyptians did fréely giue these thinges to the Israelites , partly to be rid of them without any further death , ( for they said , we shall die all , ) and partly in a remorse , for the Chap. 12 33. passed wrongs which they had done vnto them so long . The first Reason may teach vs to prefer our liues before any worldly trash whatsoeuer ; ( which yet many among vs will not doo ; ) but sparing money in meate , in apparell , in physicke , in healthie dwelling , and such like , cast away the maine Chaunce , which is , their life , and loose all . Mezentius his crueltie is said to haue béene this , To tie a quick man to a dead , till the dead should kill the quicke . And surely it is Sathans crueltie ( at this day ) to locke some so fast to their dead treasure , that in the end they perish by it , and that eternally . S. Augustines Spéech is too true , Mundus clamat , Ego deficiam ; Caroclamat , Ego inficiam ; Diabolus clamat , Ego decipiam ; Christus clamat , Ego reficiam , &c. The World crieth , I will faile thee ; The Flesh crieth , I will infect thée ; the Deuill crieth , I will deceaue thée ; Christ crieth , I will refresh thée ; and yet for one that will followe Christ , the other thrée shall haue many . The second Reason may drawe vs to the like remorse when euer there shall be the like occasion . For , it was a grace of God in Dauid , that his heart smote him when hee had sinned : And in those Iewes , that they were pricked : In the King , Acts. 2. 37. that he would aske , what had beene done for Mordecai in recompence of his faithfull seruice , then reade of in that Chronicle . Our iniuries are many , and our fauours few , but thankfull requitals please God and man . An aged Maister and Mistris ( vnder whom you grewe vp to be able to liue ) should not be forgotten when God maketh you rich , and them poore . Among the vertues of Dauid this was not the least , that hee carefully enquired for some of Sauls house , to whom hee might shewe kindnes for Ionathans sake , &c. The Third opinion in this Question is S. Augustines , whereof I like best , because expresly it mentioneth the Commaundement of God , which indéede was all in all in this point . Hoc Deus iussit , qui nouerat quid quemque pati oportebat , nec Israelitae in hoc furtum fecerunt , sed Deo iubenti ministerium praebuerunt . This God commaunded , who well knewe what was fit for euery man to suffer , neither did the Israelites in this commit any stealth , but yeeld their obedience to God commaunding . To the same end speaketh Nazienzen also . Rapuerunt spolia ab eo , qui dicit , meum est argentum , meum est aurum . They tooke these spoiles by the warrant of him , who saith , siluer is mine , gold is mine . Rupertus saith , mercedem quam illi iniusté detinuerunt , hij iustè abstulerunt : The wages which they vniustly with-held , these Israelites iustly tooke away . But that could not bee without warrant of Gods Commaundement , and therefore that must necessarily be vnderstoode . Which being so , we plainly héere sée ( to our comfort ) how carefull God is to haue his Children well recompenced for either the wrongs which they haue sustained , or the faithfull seruice which they haue performed . The Egyptians , when they least thinke of it , shall recompence them héere , and that fully . Iacob was thus regarded also , you knowe , by God for his honest seruice to Laban , when the sheepe brought forth young of party colour , till hee was Gen. 30. 39 45. encreased exceedingly , and had many flockes , Mayd-seruants , and Men-seruants , Camels , and Asses . Neither euer shall any Seruant , Artificer , or painfull man finde it otherwise , if he walke in his place , as in the sight of God , doing his dutie . God can doo it , God will doo it , and men should be staide with it both from idlenes , and vntruth in their dealings .

3. Another swéete thing we may also sée by this point ; namely , how Crosses and losses ( by a gracious God ) are turned , in time , to his Childrens ioy and gaine . Abraham had no Childe in many yéeres , and to him it was a great griefe ; but , in the end hee had one giuen , of whom came the blessing of all Nations , and a multitude like to the Starres of Heauen ( for number . ) So was griefe turned into ioy to Abraham . Iacob lost his Ioseph , looking vpon his bloodie Coate brought home by his brethren , and O woe of woes ! but Iacob had afterwerd his Ioseph againe , with which ioy , the Scripture saith , the Spirit of Iacob reuiued . Gen. 45. 27. Anna likewise was barren , to her great griefe ; but in the end shee had a Samuel , to her vnspeakable ioy . Dauid endured many sharpe showers , but at last hee hath the Crowne , and many comforts . Mordecai his feare , and Quéene Hesters feare , howe ended they with ioy to themselues , and the whole Nation ? Tarie then Gods time , & liue in his feare : you sée what a swéet Regarder he is , in time , of his childrens woes .

4. But how came it to passe , that the Egyptians so willingly parted with such thinges , when they were asked ? The Text answereth , and telleth you , because the Lord gaue the Israelites fauour in the sight of the Egyptians . Ver. 3. So are all hearts in his hand , and he turneth them euer as he pleaseth for his Childrens comfort . To Abraham , Isaack , and Iacob , he wrought fauour in strange places with the Greatest , and with the smallest . Nehemiah found grace with the Great King by His working : Ioseph , Daniel , and Psal. 84. many moe . And , the Lord giueth grace and worship , saith the Psalme , with-holding no good thing from them that liue a godly life . Flatterie and briberie may get fading friends ; but when the Lord worketh fauour , the confort is great , and the fauour is permanent .

5. For our imitation of this Act , the matter is soone answered : what they did here , had warrant from him , whose Will is , Regula iustitiae , the Rule of right , and they did well . But such extraordinarie thinges may not be followed , when the like warrant is wanting . Yet in some sort we may learne of them , namely , to borrowe of the Heathens , Phylosophers , Oratours , Astronomers , or the like , the best Jewels they haue , and to applie them to the seruice of God , as these Israelites did ( afterward ) these Egyptian Iewels . For Diuinitie is as a Lady and Quéene Exod. 25. which ought to be serued by all other Sciences , and so , as seruants to her , they to be vsed . Where I remember the Saying of our olde Countey-man Beda , writing vpon the Kings : Turbat acumen legentium , & deficere cogit , qui eos Quid cuius esset simpliciter confitebatur , illud aiebat Tertulliani , illud Cypriani , illud Lactantij , illud Hilarij est . Atque in hunc modum eruditionis gloriam declinando eruditissimus habebatur . Hierony . de Nepotiano . alegendis secularibus libris omnibus modis existimat prohibendos , in quibus si qua inuenta sunt vtilia , quasi sua sumere licet . Alioquin Moses & Daniel sapientia & literis Aegyptiorum Chaldeorumque non paterentur erudiri , quarum tamen superstitiones & delicias horrebant ; nec etiam ipse Magister Gentium aliquot versus Poetarum suis vel scripturis , vel dictis indidisset , &c. Hee troubleth the minde of the Readers , and maketh them faint , who thinketh they should be altogether inhibited from reading of humane Writers , in which if there be any profitable things found , a man may take them as his owne . Otherwise , Moses and Daniel should neuer haue suffered themselues to bee instructed in the wisedome of the Egyptians and Caldeans , whose superstitions and delights they abhorred : Neither would the Doctor of the Gentiles ( Saint Paule ) haue interlaced some Verses of the Gentiles either in his writings , or in his speeches . More of which matter if you desire to sée , I referre you to S. Augustine , who speaketh at large of it with manie Aug. de doctrina Chr. 2. lib. c. 40. others . Onely let there be no vaine ostentation in the vse of them , but remember euer S. Bernards words , Sunt qui scire volunt , vt sciantur , & vanitas est : Sunt qui scire volunt , vt sciant , & curtositas est : Sunt qui scire volunt , vt lucrentur , & cupiditas est : Sed sunt qui scire volunt vt edificent , vel edificentur , & charitas est . There are , that desire to knowe , that they may be knowne , and it is vanitie : There are , which desire to knowe , that they may but knowe , and it is curiositie : There are , which desire to knowe , that they may gaine by their knowledge , and it is couetousnes ; But there are which desire to knowe , that they may edifie others , or may be edified , and it is Charitie . Thus vsing humane Writers , we shall no more offend , if we rob them of some Iewels , than these Israelites did in spoiling the Egyptians .

6. Lastly , concerning the words , ( that Moses was verie great in the Land of Egypt in the sight of Pharaohs seruants , and in the sight of the people . ) They first answere the Question , why Pharaoh did not kill Moses ? Euen because he durst not , in respect of the opinion helde of him by the multitude , as often is saide in the Gospell , they forbare to doo such things , because they feared the people , besides , the secret ouer-ruling hand of God . Againe , they shew how God can make his seruants dreadfull , and honoured of as many as he will , notwithstanding any contempts offered them by others . Yea , so he honoured Moses héere , as Stories say , Pharaohs Daughter was accounted in the number of the Gods , for bringing such a man vp . Thirdly , they shewe , that , as the wicked stand in awe of God often , and outwardly professe affection to him , yet doo not submit themselues to his Will ; so ( often ) are his seruants honoured also of men with an inward conceite of them , that they are honest men , when yet their Doctrine will not be yéelded vnto . So doth God inwardlie imprint their owne damnation in their hearts , making them voide of all excuse , in not obeying them , whom they did approue for Gods grace in them , and with them . Remember what you reade in the Gospell , of Herod touching Iohn Baptist , namely , that Herod feared Iohn , knowing that he was a iust man and an holy , and reuerenced him , Marke . 9. 20. and when he heard him , hee did many things , and heard him gladly . Many things , saith the Text , not all thinges , for hee would not put away his brothers wife for all the reuerence he bare to Iohn : and therefore in himselfe he condemned himselfe by this reuerence , &c.

The 3. Part.

1. THe third generall Head of this Chapter , I saide , was the Plague it selfe denounced , Wherein ( first ) wee may consider the time ; namely , that it was in the night . For at midnight , said God , I will goe forth into Ver. 4. the midst of Egypt , and all the first borne in the Land of Egypt shall die . Why in the night ? but that wee might learne how as well in the night as in the day the Lord executeth both iudgement and mercie . Iudgement , as we sée in Iosua his direction against Ai , whereby their fearefull Iosua . 8. 3. ouerthrow followed : Many thousands of them being deuoured by the sword , and their Citie consumed with fire : So when they slept , the wrath of God waked and marched towards them spéedily . So againe the fiue Kings in the night God directed his seruant against them , who came Iosua . 10. 9. 10. vpon them suddainly , and destroyed them with a great slaughter . Thou foole , this night shall they take away thy soule , and then whose are all these , & c ? Other Kingdomes and Countries about vs what fearefull night-cries they haue had , when we slept in peace , wisedome and thankfulnes should consider . Then for mercies in like manner you sée the Scriptures . Salomon had that comfortable 1. Kings . 3. 5. conference with God in the night , wherein God graunted him the thing he sought for , appearing to him in a Dreame , and so forth , as you reade there . Daniel in the night found Dan. 2. 19. mercie with God to haue the Kings dreame reuealed vnto him . Peter in the night was deliuered from danger : and Acts. 12. 8. Acts. 16. 25. Paule and Silas in the night singing a Psalme , found the confort there spoken of . So both iudgement and mercie wake and walke in the night . The vse whereof vnto vs should be euer to stir vs vp both to gee to bed as wee ought , and to vse the night as the godly haue done . For the first take Dauids example , I will lay mee downe and take my rest , Psal. 4. 8. for it is thou Lord onely that makest mee dwell in safetie . And for the second , hee also in many Psalmes may instruct you . For euery night , saith he in one Psalme , wash I my Psal. 6. 6. bed , and water my couch with teares : yea , I make my bed swim with teares , for so will the wordes beare , which Dauid did not for any pusillanimitie , or weakenes : ( for you knowe he was a man of a valiant courage : ) but onelie out of a swéete féeling that hee had in his night meditation of the great goodnes of GOD towardes him many waies , and his owne too great inabilitie to doo to him againe for the same , as he desired . And what better time can we take to plough-vp the fallowe ground of our hearts before him , and to consider his fauours and our faults , opening euen all our woes and griefes vnto him ? that as the night naturally is moist and showrie more than the day ; so wee likewise may raine-downe abundance of teares , praying for our sinnes , and thanking him for his goodnes , knowing it as a most assured truth , that no dewe of the night can so glad the earth , as this swéete moisture of thy wet eye in these respects doth please thy God . Good therfore was that Counsaile of a most honourable Father to his Childe , that aboue all other times hee should haue a care in the quiet night to talke with his God . Dauid goeth Psal. 119. 55. on in another Psalme , and saith , I haue thought vpon the Lord in the night season , and remembred him when I was waking . At midnight will I rise to giue thanks to 62. Psal. 77. 6. Thee , because of thy righteous Iudgements . In the night I commune with mine owne heart , and search out my Spirits . With my soule haue I desired thee in the night , saith Esay . 26. 9. the Song of the Faithfull . And all these thinges should be our instruction . In Iob it is said , God giueth songs in the Iob. 35. 10. night , and it is a Place much to be thought on . Therefore I say againe since mercie and iudgement thus stir in the night , the one for his children , the other for his Enemies , awake thou that sleepest in most dull securitie , going to thy bed as the Dogge to his kennell , without anie thought either of God , or of Deuill . Full little knowest thou what may happen vnto thée before it be day . It may be with thée as with these first borne , with the fiue Kings , with the Citie Ai , &c. Thy selfe may be dead , thy houses on fire , thy goods spoyled , thy children destroyed , and a thousand wofull miseries vpon thy friends . Wherefore , goe to bed with prayer , awake with prayer , and arise with prayer . Let God and grace be in thy first thoughts , and not anger and wrath , not Shéepe and Oxen , not money and mucke , which shall all perish with thée when God is angrie . We see how the faithfull haue done before vs , and let it suffice in this point concerning the time when this plague was executed .

2. The second thing is the Plague it selfe , which was the death of the first borne . To make vse of it to our selues let vs consider , how great a gréefe it is to haue any childe die ; and that to haue the eldest and first borne to die is commonly a griefe much greater ; but yet this was not all the griefe of the Egyptians . For besides the particular griefe of any one , to haue it generall through the whole Land , and not to knowe whether God would there stay , or extend his wrath vpon them all ( for they said we all shall die ) Exod. 12. 33. this was a thing most full of feare and woe . So by all these circumstances the iudgement was terrible vpon them , and to them , past our féeling and conceite , except the Lord assist our vnderstanding and féeling . But why , will some say , séeing wee all owe a death to God first or last , young and olde , and all degrées ? I answere , that death ( in it selfe ) to any grounded vpon God is neither hurtfull , nor fearefull ( yet Nature is Nature when the separation commeth , and wee are allowed to mourne for them that die : ) but when death commeth with a circumstance or shewe of Gods anger in manner , or suddainnesse , or such like , then is there not that comfort which we otherwise haue . For Example sake , Lot knewe well his wife must die , but to sée her changed so suddainly and strangely into a pillar of Gen. 19. Salt , was very fearefull and discomfortable both to him and all her friends . Those sonnes of Aaron , Nadab , and Abihu , their Father knewe full well must haue a death , but to sée them both together suddainly slaine by a fire from Leuit. 10. 2. Numb. 16. 32. God , iudge in your heart what griefe it was . Corah , Dathan , ond Abiram must haue died , and no friend of theirs but well knewe it , yet to haue the earth open and swallowe them vp with all their families , O what a dreadfull spectacle was it ? Add vnto these those Tormentors which died with the flames flashing out of the fierie fornace , Dan. 3. 22. where into they had cast the three seruants of God ; those Accusers of Daniel , who were cast into the Lions denne , Dan. 6. 24. and shaken in peeces ere they came to the ground ; Ananias and Saphira his wife suddenly smitten by the hand of Acts. 5 , 5. 10. God . This Pharaoh here and so many of his Nobles and people drowned and ouerwhelmed in the Red-sea , were Exod. 14 , 26 , 17 28. they not all full of woe and griefe to friends , more than if they had died orderly without any such circumstance of Gods anger ? Surely they were . And the best Learned are of opinion that Dauid so doubled his crie for Absolon , more in regard of the manner of his death , than of the death 2. Sam. 18 , 33. it selfe . For hee died in rebellion against his naturall Father and King , he was hanged by the haire of his head betwixt Heauen and Earth in a tree , till his enemies came 9. and stabbed him through againe and againe : There were no signes knowne of his repentance . Which all laid together 14. and considered of a wise Father , made his heart turne and ouerturne within him , crying , O my sonne Absolon , my sonne , my sonne Absolon : would God I had died for thee , O Absolon , my sonne , my sonne ! Conclude 33. we therefore that though naturally wee must all die , and there is nothing more sure ; yet either the kinde of death , or the suddennes may depriue friends of much comfort . So was it heere in Egypt for these first borne in euerie house .

3. But yet you will not iudge ( may some say ) all that die a suddaine or extraordinarie death . No indeede . For things reuealed belong to vs , and the Lords secrets appertaine to himselfe . The Lords mercie is restrained neither to time , nor manner : and the Apostle saith , what shall or can separate a man or woman once grafted into Christ ? Shall tribulation , or anguish , or persecution , or Rom. 8. 35. famine , or nakednes , or perill , or sword ? No , no. Neither death , nor life , nor Angels , nor Principalities , nor Powers , 38. 39. nor things present , nor things to come , Nor height , nor depth , nor any other creature can doo it . No suddainnes of death then or extraordinarie manner which may happen to the best , either by naturall causes in their bodies , or otherwise , as God shall please in his vnsearchable wisedome . But in such cases we are to remember ( for our comfort ) what Testimonies of Faith & Religion , of vertue and pietie , they gaue in their life time , & to rest vpon those . The Lord is no Changeling , but loueth to the end whom hee once loued , although sodainly they depart , and say nothing . Neuerthelesse wee entreate the Lord ( if it may be his blessed will ) to deliuer & saue vs from sodaine death , and to giue vs spéech , memorie , and hearing to our last breath . Because the Last part is all in all of this transitorie life , and In morte non est locus vicissitudini . being once gone cannot be restored againe ( as a Carpenter can pull downe his house , if hee dislike it , and make it new againe . ) Also , because it fareth with vs in this point , as with the Archer , who though he ayme at the marke neuer 〈◊〉 . so right , and draw vp his ●owe neuer so stedfastly ; yet , if his loose be not good , but his hand starteth aside and swarueth at the point , he misseth . So we in death ( which is our last loose ) not guided by Gods holy Spirit , may mar all . And therefore we pray and euer should pray , that till our end , and in our end the Lord would vpholde vs in our strength , and giue vs a gracious departure in him . For , as for that vaine Fable of helpe after death in Purgatorie , it serued to rake vp the fat of the earth to those idle bellies , and to shift away ( with faire words and promises ) those poore soules that shaked & quaked after all their works , not finding any sufficiencie in them to appease Gods wrath ; who could neuer returne being once dead , to tell them they lied in so teaching the people that Masses & Trentalls could helpe after death . But for vs , we know the Scriptures ; that , as the tree falleth either towards the North , or towards the South , in the place it falleth , there it shall bee . Heauen wee reade of , and Hell wee reade of , but a Third place we finde not . Lazarus was caried into Heauen , and the rich Glutton into Hell . They that haue done well , saith the Catholique Faith , shall goe into life euerlasting ; and they that haue done euill , into euerlasting fire . There is no Third place there mentioned to be beléeued , and it is the Catholique Faith , which except euery man kéepe holy and vndefiled , without doubt he shall perish euerlastingly . Let counterfet Catholiques hold what they list , they heare the danger . S. Augustine agréeably héereunto saith , Repentance is onely in this life . S. Cyprian also , Hic vel accipimus , vel amittimus vitam aeternam , Heere wee either hold , or loose life eternall , meaning that if wee die well , wee holde it ; and if wee die ill , wee loose it , there being no more helpe after death . S. Basil againe pretily saith , Post mercatum solutum nullus negociatur , After the Market is ended there is neither buying nor selling ; and , when I am dead , the Market is ended with mee . Wherefore , let all our care be to take time while time serueth , to liue well and doo well according to the rule prescribed and not according to our fancies or any mans inuention , that a good life may haue a good death , in Gods great mercie and goodnes . Then , for the place , leaue it to God , as also the manner : and remember well , that from euery Kingdome and Country , from euery Towne and house , yea from all corners and places whatsoeuer , there is a readie way to Heauen . To which agréeth that pretie Conference betwixt the Husbandman & the Sayler ; wherein the Husbandman asked , whether the Saylers father liued , or no ? he answered , no. Where died he , said the Husbandman ? At sea , saith the Sailer . And where your Grandfather ? At sea also . And where your great Grandfather ? At sea , still saith the Sailer . Good Lord ! ( then saith the Husbandman ) & do not you feare to go to sea , since so many of your Ancestors died there ? I pray you , saith the Sailer , let me likewise know of you , before I answere you , whether your Father liue , or no ? and hée answered , no. Where then died hee ? In his bed , saith the Husbandman . And where your Grandfather , and Great Grandfather ? In their beds also , ( saith hee ) I thanke God . And , good Lord ! ( then saith the Sayler ) are not you also afraide to goe to bed , since so many of your Ancestors died there ? So , one Question quit another wittily ; and both of them should teach vs , that no place can hurt a setled Christian ; but , as well from Sea as Land , the Lord can giue a gracious passage to his Kingdome , which hea in mercie graunt vs euer .

4. In the death of the first borne Note againe the degrées of Gods punishments in these plagues . First , hee touched their water , sent them Frogges , Flies , Lice , and such other things , gréeuous indéede , but not so néere them as their goods . Secondly , the Lord touched their goods : A greater plague than the former , yet not so néere them as their owne bodies . Thirdly , therefore hee touched their very bodies by biles and blisters , botches and sores , verie gréeuous & vgly , yet he spared their liues . But now , when all the former would not serue , he commeth to life it selfe , Ver. 5. and smiteth all their first borne , that there was no house wherein was not death , & that of the déerest. What may we then sée but a continual encreasing of Gods wrathfull scourges & rods , as long as wee shall spurne against him , and not obey his holy wil ? Let it touch vs and turne vs , awake vs and warne vs to take vp betimes . How long we haue followed our owne waies , and cast behinde vs the waies of God , the Lord knoweth well and wee must also consider . What crosses and losses haue likewise béene imposed vpon vs hitherto , should bee remembred . For they haue all béene Gods messengers as these plagues were to Pharaoh , to drawe vs to obedience , and if they will not serue , the Lord will write ( as some Judges doo ) ad grauiora ; that is , the Lord wil encrease his wrath , as he did here , till it come to very life it selfe . Which being once lost in his displeasure , the soule also is lost with the body , and both of them sent to during woe for euer . Urge him then no further , as this cursed Pharaoh did , but to day if you will heare his voice , turne vnto him in true amendment of life , and hee shall turne vnto you in mercie and loue eternall .

5. Yea Sir , God may happily deale thus with some poore people for example sake , but he will regard the better sort of men and women who are of reputation in the world , and not bring these heauie thinges vpon them . But no ( saith your Chapter heere ) for this plague must light vpon all sorts , from the first borne of Pharaoh which sitteth vpon the throne , vnto the first borne of the Maid-seruant that grindeth at the Mill , yea , the Lord will not spare the very beasts . No honours therefore or riches , no friends or strength , no pompe or port in this world may defend from him , but he will smite all degrées , and therefore let all degrées profit by it . He will bring downe the mightie from their seates , and cast euen Crownes vnto the dust . Golde and Siluer are drosse before him , and nothing can helpe , but a reformed heart . The sacrifice of God is a troubled spirit , A broken and a contrite heart the Lord shall neuer despise . Trust to this , but bid all earthly Titles stand aloofe , for they will not serue .

6. Then there shall be a great crie throughout all the Land of Egypt , such as was neuer none like , nor shall be . This is a consequent of Gods Plagues euer wheresoeuer they light , Cries and great Cries , woes and great woes . But shall any good Childe offend his Heauenly Father , till he force him to make him crie ? Shall wee not thinke of the daies of truth and peace , till wee heare in euery corner of the stréete , kill , kill ? God forbid . To learne by other mens harmes was euer yet accounted wisedome , and therefore let these Egyptian Cries so crie in our eares and our hearts continually , as our owne Cries ( through the mercy of a gracious God ) may neuer be heard any where .

7. But against the children of Israel shall not a Dogge moue his tongue , neither against man nor beast , that you may knowe how the Lord putteth a difference betweene the Egyptians and Israel . A blessed separation , by a swéet Father ! able to kindle in our hearts , if we be aliue , a burning flame of loue and dutie towards such a God . The like wee saw in the plague of moraine , and the plague of darknes before , the Cattell of the Israelites were safe , and they had light wheresoeuer they were . So still , and so euer , if you marke the Scriptures , one way or other . Betwixt the olde world , and his seruant Noe , what a difference was there put ? Betwixt Lot and Sodome , how did the Lord distinguish ? When God sent Ioseph before to prouide for his Father against that Great future famine , did hee not put a difference betwixt his owne , and others ? When the Shunammite was so mercifully admonished of the dearth to come , and willed to goe soiourne where shee might to preuent the danger , and when shee came backe againe so to helpe her to her Land with all the meane profites by such accident of the Kings talke with Gehazi , and her fit 2. Kings , 8. 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 ver. 2. 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 . 8 Calends of Iuly . Some at the Winter Stay . And some from the Autumne 8. Calends of Ian. or Haruest time , which vsually is reckoned from 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 from September : Reade Iosephus in his Antiquities , Chap. 4. and Hierome vpon the 3. of Ezechiel , &c. With vs in England the vsuall Reckoning is from the 1. day of Ianuary which we call New-yeeres day , yet the Merchants among vs vsually begin from 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 Aug. tract. 55. in Iohn . 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 ver. 3. 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 Deut. 16. 5. 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 this a fore-shewing of that , and that a true fulfilling of this . In like sort doth S. Paule , when he saith , Our Passeouer is offered vp , speaking of Christ . If the Familie were too little to Ver. 4. eate a whole Lambe , then must they take their neighbours next vnto them to make a fit number . Whereby was noted and figured , that Christ is not deuided into diuers houses and families , kingdomes and Countries , but he doth vnite and gather diuers houses and Nations to make one Church , euen as héere many did eate one Lambe . A comfortable Figure , and worthy often remembrance . Wee may not deuide the Lambe , but we must gather our selues to the Lambe , and that is the true Church , where people are so gathered . Be sure then of the Lambe , and not of the place where the Lambe once was , but now is not ; & féede Succession of Place . Succession of Doctrine . vpon this Lambe , in manner prescribed ; that is , beléeue in Christ according to the Scriptures , and be sure you are right : other notes may deceaue you , this will not . And if as yet you be not thus gathered , make no longer stay in so dangerous an estate , but be reformed , and blesse God for his Truth .

4. Your Lambe shall be without blemish , saith the next Ver. 5. verse : first , to prefigure the puritie and vnspottednes of Christ frée and cleane from all sinne . And secondly , to teach that a more excellent ransome was to be had to saue man from sinne , than in all mankinde was to be found , which wholly was sinfull . In Apish imitation of which immaculate puritie our profound Romists take great care that their Cake be whole , round and sound , not bitten , nor broken , but without blemish , as this Paschal Lambe was : giuing themselues rather to abolished Ceremonies , than to the teaching of Christ now come , in whom these Ceremonies had end . It must be a Male , not a female ; thereby figuring the spirituall strength of Christ , according to which the Prophet Esay spake of him before , That hee Esay . 53. 12. should deuide the spoile with the strong , and that great number of Angels about the throne , euen thousand thousands , saying , that he is worthie to receaue power , and riches , Apoc. 5. 12. and wisedome , and strength , and honour , and glorie , and praise . Thirdly , the Lambe must bee of a yeere olde , thereby to prefigure our Sauiours experience of infirmities and miseries , which euen a daies continuance in this wretched world yéeldeth both to man and beast , much more a yéere . Of which the Prophet also foretolde , when Espy . 53. 3. he said of Christ , Hee is a man full of sorrowes , and hath experience of infirmities : Surely he hath borne our infirmities , 4. and caried our sorrowes , &c. Reade ouer the whole Chapter . Whereunto the Apostle agréeth againe , when Heb. 4. 15. he saith , We haue not a High-Priest which cannot be touched with the feeling of our infirmities : but was in all things tempted in like sort , yet without sinne . The comfort and vse whereof followeth in the next verse . Therefore 16. let vs goe boldly vnto the throne of grace , that wee may receaue mercie , and finde grace to helpe in time of neede . And indéede a Comfort of comforts it is , that in his owne bodie and our true Nature , it pleased him thus to taste our woes . For hee did it onely that wee might be assured of his knowledge and loue , that he both knoweth our case better than we can expresse it ; and in his loue towards vs , will helpe and succour vs as shall be fit . Fourthlie , ye shall take it of the Lambes , or of the Kids , saith the Text , To shadowe out how Christ should be taken from amongst the stocke of sinfull men , from whom hee descended without sinne , as appeareth by the Scripture .

5. And you shall keepe it vnto the 14. day of this Moneth , Ver. 6. ( from the 10. day wherein it was taken . ) Whereby Two things chiefely were figured . First , that Christ should not by and by suffer after he was borne , but liue and abide a certaine time in the world , and then die , euen as this Lambe taken vp the 10. day , was not killed till the 14. day . All which , we knowe , was fulfilled accordingly , he being at the time of his Passion about thirty and thrée yéeres olde . Secondly , it both serued to prepare their hearts to the right eating of it , being a Remembrance before their eies those 4. daies before ; and also to prefigure vnto vs with what meditation and preparation wee ought euer vnto our liues end , come to the eating of the true Passeouer ( whereof this Lambe was but a shadowe ) in that holy Sacrament which is left vnto vs , as a Remembrance of his See Beda in Exod. 11. and Galasius in Exod. 12. vpon these words . Radolph . lib. 10. in Leuit. cap. 1. & lib. 16. cap. 2. Passion for mankinde . Other conceipts haue some Writers , which I omit ; onely I will remember His words that saith , Decimo quarto die immolabatur , quia tunc plenilunium est , & Luna recepta luminis sui plenitudine Sole iam occidente in Oriente consurgit , quia morienti Christo , Sole iustitiae , Ecclesia ( quae in Luna intelligitur ) ad vitam consurgit , &c. The 14. day this Lambe was offered , because then the Moone being at full , and rising in her full light when the Sunne was set , thereby might bee shadowed that the Church ( vsuallie signified by the Moone ) riseth with light and to light that euer shall endure in great fulnes after the setting of the Sunne , that is , by the death of Christ the true Sunne both of light and life to all that faithfully beléeue in him .

6. It was to be killed at night ; and why at night more than any other time ? Surely , to note and remember vnto them alwaies the time of their Deliuerance out of Egypt , which was in the night . Againe , it might shadowe out the time of Christ his comming in the flesh which was ( as it were ) in the Euening of the world , that is , in the last times , 1. Cor. 10. In regard whereof ( as some haue noted ) many of his mercies and miracles were shewed vpon men in the Euening or towards Euening as when it is saide in the Gospell , When the Euen was come , they Matt. 8. 16. brought vnto him many that were possessed with Deuils , and hee cast them out , &c. Likewise , in Marke , when Mark . 1. 32. Euen was come , at what time the Sunne setteth they brought to him all that were diseased , and hee healed them . Thus shewing by the time of Euening that he was indéede that health of mankinde , which in the latter time should come .

7. The blood was to be sprinkled and striked vpon Ver. 7. & . 22 Ver. 27. the doore posts with a bunch of Hyssope ; that it might be a signe for the Lord to passe ouer their houses by , when he executed wrath vpon the Egyptians . Non quod incorporea natura huiusmodi signis egeret ; sed quia conueniebat , vt per symbolum intelligerent illi prouidentiam Dei &c. Not that God had any neede of such signes ; but that by such outward meanes it was comfortable to them to knowe , and be assured of Gods prouidence for their safety , saith Theodoret. And it figutatiuely shewed the effect and vertue Quest in Exod. 24. of Christes blood the true paschal Lambe euer to saue from the destroying Angell , as many as should be sprinkled with it , that is , should make particular application of it to themselues . For it is not the blood without sprinkling will helpe : Christ dying for all sufficientlie , but Sufficientur , non efficatetur . not effectuallie , because all take not holde of the fruite of him .

8. It was to bee eaten rost with fire , not rawe , nor Ver. 7. & 8. boyled or sodden in water . ●ery aptlie shadowing the bitter passion which our Sauiour should endure , beeing indéede tormented in the most cruell manner they could , Cuius corpus acerbissimis cruciatibus in cruce inassat●m ac Galas . in Exod veluti torrefactuus errat : Whose body was rosted , and ( as it were ) broyled with bitter cruelties of despite and paine . Also , it must be eaten with vnleauened bread , that such bread might put them euer in remembrance of the sodaine and hastie manner of their deliuerance , when they were forced to carie their dough vnleauened vpon their backes . ver. 34. Againe , because Leauen signifieth both corrupt Doctrine , and corrupt manners , Math. 16. 12. Therfore by vnleauened bread was taught and shadowed that wee must abstaine from both , if wee will be worthie partakers of Christ in the Sacrament . Seauen daies together to eate such bread , ver. 15. 19. 20. represented vnto them how serious and continued their meditation should be of such a Great mercie , as their Deliuerance was . And if they so of the shadowe , what we of the truth , namely of our Deliuerance from Hell , death , Deuill , and damnation ? Is a light short and perfunctorie Remembrance of these things once ( at Easter ) enough for a Christian man or woman ? no , no , and therefore carie another care with you , or else be assured , it will be easier for the Iewe than for you in that day .

9. It was to be eaten with sower hearbes , to represent againe the sowernes of the passion of Christ Iesus , whose gripes and touching woes the Euangelists set out in many words : as , that his soule was heauie vnto the death , his cries strong , O Father , Father , if it be possible , let this cup passe from me , his prayer so vehement , his agonie so great , that blood for sweate burst out of his face , and an Angell was sent to comfort him . Were not these sower hearbes ? &c. Others thinke they were willed to vse these hearbs to put themselues euer in minde of their sower estate in the Land of Egypt vnder Pharaoh and his Officers , out of all which miserie they were deliuered by a gracious God ; either the one vse , or the other was fit .

10. Nothing must be reserued till the morning ; but if ver. 10. any were left , it was to be burned with fire : to shew both literally & mystically , that both they and all true beleeuers should be fully deliuered ; they out of Egypt , and both they and all the Faithfull out of sinnes Bondage by the true Paschal Lambe . Wherefore , as then it should haue béene a gréeuous transgression to reserue part and not wholly to eate it , making a diuision of that which ought to be whole ; so now is it as odious , & damnable before God , to receaue the Bread , and not the Cup , as Poperie teacheth to doo ; or , to affirme that Christ hath fréed vs from originall sinne , but left vs to our selues to make satisfaction for our other sinnes , partly in this life , and partly in Purgatorie . For this is not to eate the Lambe whole , but to make a diuision , and to reserue part till the morning . Their Apish burning also of their consecrated Hosts ( vpon occasion ) may héere be thought vpon ; and more and more their absurd imitations of these Mosaicall Ceremonies be noted . Praecepit prius numeros sufficientes ad esum Agni simul imolare pascha ; docens eos fraternam charitatem & miserecordiam erga pauperes . Iam admonet vt reliquiae carnium comburantur , nec seruentur in posterum diem ; hoc pacto compelleus illos accersere egenos ad festum communiter celebrandum . Deinde , quód vetat carnium quippiam relinqui in crastinum , sic intelligimus , quód futura vita symbolis non indiget , ipsas enim res tunc intuebimur . Hee commaunded before , saith Theodoret , a sufficient number to eate the Passeouer ; teaching them thereby brotherly Charitie and mercie to the poore . Now hee admonisheth , that what was left should be burned , and not reserued till the next day ; so ( as it were ) compelling them to call the poore and needie to them . Againe , in that nothing must be left till the morrowe , wee may vnderstand by it , how in the life to come there shal be no vse of signes , for as much as we shall behold the things themselues . Now , the paschal Lamb , we know , was a signe . &c.

11. They must eate it with their loines girt , their shooes ver. 11. on their feete , their staues in their hands , &c. That is , they must eate it like passengers and trauellers ready to depart : figuring so in shew , that whosoeuer is a right Eater of the true paschal Lambe Christ Iesus by beléeuing on him , hee must not stick downe his staffe in this world , and say in his heart , It is good being here : but he must euer estéeme him selfe as a pilgrime , and stranger ; haue his loynes girt , his Luke . 12. 35. shooes on , and his staffe in his hand , readie to depart when the Lord calleth without any looking backe vnto Sodom , and sinfull cleauing to this wicked world , for we haue not heere an abiding Citie . Which how they doo , who make this world their GOD , much more thinking of it both by day & night than they doo of God , would be thought of whilest there is time to amend the fault . Surely this kinde of men & women eate not the passeouer as they ought , and therefore their danger is great . Note also ( by the way ) how He saith , it was the Lords passeouer , when it was but a Signe of his passing ouer , like vnto that Gen. 17. ver. 13. with many more . Whether they sate or stoode , if you aske ? I take it to be out of Question , that they stood : but afterward ( when they were deliuered ) they sate , as we reade of Christ with his Disciples . To giue a reason wherof , some say , that it was the manner of seruants to stand ; of freemen to sit ; & therefore they now stood , as a token of their bondage and seruitude in Egypt : but afterward ( being deliuered ) they sate in token of their fréedome . Yet I rather thinke that they after sate , because they vsed ( after the passeouer eaten ) to take their owne Supper , & to bid the poore to them , thankfully distributing Gods gifts , & reioycing for Gods great mercies to them . We kneele at our eating , and it is the fittest and most séemely manner for vs , offering to God our prayers & thanksgiuing , as we doo . When ( in the 12. verse ) God said , I will execute iudgement vpon all the Gods of Egypt , S. Hierome reporteth it out of the Hebrew Writers , that in the very same night they departed out of Egypt , Omnia Egypti templa destructa fuisse , sine terrae motu , siue iactu fulminum , All the Temples of Egypt were ouer-throwne , either with earthquakes , or thunderbolts . Sed vlterius referunt Hebraei , eadem nocte lignea Idola putrefacta fuisse , metallica resoluta & fusa , lapidea comminuta . But farther also these Hebrewe Writers say , that in the same night all the wooden Images were rotten , all the mettall Images were dissolued and moulten , and all the stone Images broken . Which surely were great works and Judgements , if they were so .

12. And in the first day shall bee an holy assembly : also Ver. 16. in the seauenth day , &c. Where we sée the lawfull end and vse of Holy-dayes ; namely , to Remember the mercies and fauours of God , and to giue him thankes , w●e being by our corruption too forgetfull . As for that of S. Paule , You obserue dayes and times , &c. It doth not condemne Holy-dayes by lawfull Authoritie ordained for the ends aboue saide : but Superstition and confidence in the worke . For well knew S. Paule , these and the like daies obserued in the law with Gods good liking . Wee sée also the Reuerence of such kinde of méetings by the title giuen them , of Holy assemblies : and , How monstrously we abuse them , when we make them drunken assemblies , & cursed assemblies , by reason of all kinde of riot & abhomination vsed at them ! A fearefull abuse if our hearts were flesh to féele it : fitter for Heathens and Pagans & Deuils incarnate , than for Christian people that professe God , & say they looke to be saued by Christ . For can we say in our consciences , when we come home , that we haue kept an Holy assembly vnto the Lord on these daies ? aske but your selfe that Question , and I trust there will much amendment followe of it . Marke also how God accepteth dressing of our meate , and alloweth it to vs on these daies , still considering ( in his mercie ) our necessitie . But yet so we ought to dresse meate , that euer we haue a care of the Saluation of them that dresse it : who being created & redéemed as we our selues be , ought not so euermore to be kept at this seruice , as that neuer they may heare the word , receaue the sacraments , & praise God in the congregation with his people . For that should be to cat the flesh of them , & to drink the blood of them most cruelly , yea to burie them in our bellies : and for our bodies to destroy their soules for euer . Rather remember Dauids refusall to drinke the water that was bought so deere ; and prouide 2. Sam 23. 16 so , that the one being done , the other may not be left vndone . Which may , if they goe to Church by turnes , or if your estate be such , by hauing exercise of these duties before they begin their worke in the morning , or before they dresse supper in the euening . This holy Care in you shall greatly please God , and be a comfort to your conscience in your place as to the Apostle in his , that you are free from the blood of your seruants , frée I say from the guilt of casting them away for the fleshly féeding of your body .

13 Then Moses called all the Elders of Israel , and said ver 21. vnto them , Choose out and take you for euery of your housholds a Lambe , & kill the Passeouer , &c. What God had spoken to him he now speaketh to the people . Sée therefore ( in it ) the office & authority of the Minister , What hee hath receaued , that to deliuer , calling and requiring his people to come together to heare it , & if he cannot conueniently haue all , then at the least the Elders and Chiefe , who both ought to come , and to their best abilitie assist him ( their Pastor and Teacher ) in any thing belonging to his dutie . A fit Remembrance for these daies , wherein the best are vsually the worst , that is , the Heads and guides of a Parish , the Gentlemen ( if there be any ) the Fréeholders , & Wealthier sort : for who wring and wrong the Minister , but these ? who insult ouer him , and browe beate him , but these ? who looke to be lawlesse , and without controlement , but these ? Their word must stand , not Gods word ; they must teach , and not learne ; and ( at a word ) in stéede of any assistance and concurrence with their Preacher , as was here in these Elders with Moses , they are the bitterest and sowrest hinderers that the Messenger and Minister of GOD hath . But doth not the Lord sée it , or doth hee sée it , and not regard it ? No , no. Hee shall euer be true in his word , and make them one day knowe and féele , that the abuse of his Minister in his seruice is the contempt of him , and that 1. Sam 8. 7. the very dust of their feete shall stand powerfull before Mat. 10. 40. &c Luk. 10. 11. 16. him against the bodies and soules of these proud despisers , to condemne them & cast them into eternall w●● . Therefore good it were for them to take vp betimes , and to fellowe the aduise of Gods holy Spirit by the mouth of S. Paule giuen : Obey them that haue the ouer-sight of you , Heb. 13. 17. and submit your selues : for they watch for your soules , as they that must giue accounts , that they may doo it with ioy , and not with griefe : for that is vnprofitable for you . But I haue not spoken these things generally , for I well knowe vpon my owne knowledge many swéete and comfortable encouragers of their Preachers and Ministers , both of Gentlemen and others of the better sort . Let them that are faultie amend in Gods feare , & the other goe forward to their great praise .

14. When yee shall come into the Land , which the ver. 25. Lord will giue you , as hee hath promised , then you shall keepe this seruice . And when your children aske you , 26. 27. what seruice is this you keepe ? Then you shall say , &c. If euer a man or woman forget God and dutie , it is most to be feared in Prosperitie , when they haue obtained what they disired , and what with longing lookes they expected ; or , as this Text speaketh , when they are come into the Land of Promise . And therefore fitly doth Moses héere admonish them , to performe this dutie , and to beware of the lulling sléepe of forgetfulnes : which I wish euery one that readeth this Note to applie to himselfe , and make religious vse of . For who knoweth not that the heire ( whilest his Father liueth ) is often well giuen , commeth to the Church , fauoureth the Minister , distributeth to the poore , disliketh bad seruants , and ill companie ; yea , both in his heart thinketh , and with his mouth speaketh , That if Gods will bee to bring him to the Land expected , to wit , into his Fathers Place , surely & certainly he will doo thus , and so , that is , very many good things shall flow from him . But when God hath giuen him his desire , who forgetteth like this man ? who groweth sluggish and slacke to come to the Church ? who standeth with the Minister for his due ? who beateth the poore from his gate ? who getteth and gathereth Swearers & Swaggerers to wrong euery man , but this young heire now gotten where hee wished to be ? If I speake a Truth , let some féele it , and for His loue , that ruleth Heauen and Earth , leaue it . Thus doth the Scholler , that wisheth a Benefice , forget his dutie when hee hath got it , and suffer his people ( the Lords Lambes ) to perish by his sloath . Thus doth the Seruant , when hee is become a Maister : and thus doo thousands , who ( when they were vnmaried and had little ) thought and said , if they had some portion to liue vpon , some reasonable & competent estate , O how would they serue God , and doo good things to their power ? But all is forgotten , and they are not the same persons , when the Lord ( in mercie ) hath giuen them more cause to serue him , than euer they had . Followe this Meditation farther your selfe , and thinke often in your heart what a swéete killing poyson Prosperitie is to many a one , and how néedefull this Note of Moses was , That they should Remember their duties to God , when they were come into that pleasant Land of Promise .

15. The Commaundement , To teach their children what the Passeouer meant , noteth vnto vs , how the Word & Sacraments should goe together : not hiding in an vnknowne tongue , & by neglect of preaching , what Gods ordinance is , but plainly & openly , & euer ioyning Doctrine to it , that the people of God may knowe the Lords meaning in his holy Sacraments , & so vse them as they ought , to his glory and their confort . Yea , the children you sée should not be brought vp in ignorance , as ours are , to the great prouocation of Gods wrath against vs . But euen when they are young , taught and tolde what a Sacrament is , and what is meant by the Paschal Lambe : for thus would they prooue good seruants of God , when yéeres came on , and the Lord be honoured in our séede when we are dead . Which , whether it can be without a blessing from his hand , both vpon them and whatsoeuer we leaue vnto them , iudge in your owne soule , when you haue considered well how sweete and gracious God is , how many are his promises , & how faithfull he euer is in them . Doo therefore as followeth in this your Chapter of this people ; ver. 7. They bowed themselues and worshipped . That is , they thankfully receaued the Lords pleasure at Moses mouth , not as the word of man , but ( as it was in déede ) the Word of God : And they ver. 28. went their way , and did as the Lord commaunded Moses and Aaron . A blessed obedience both in hearing and doing , a chéerefull alacritie and readines , such as gladded the heart of Moses , and euer will glad all godly Ministers , Chronicled héere vp in the Booke of God by the direction of God to the lasting praise of them that were so touched and moued to obey . God ( in his mercie ) make it also profitable to thy soule , good Christian Reader , that thou likewise ( in the Booke of life , ) mayst be Chronicled vp for euermore . Amen .

The second part .

1. COncerning the death of the first borne , which was ver. 29. the second generall Head noted before to be in this Chapter , that which hath béene spoken before in the Denunciation may suffice , to which I refer you , praying that héere may be obserued the great care of Almightie God to haue this thing well remembred , when againe he thus repeateth it with all his Circumstances of time , of persons , their awaking , their crying , their desire to bee rid of the Israelites , their forcing of them away in all hast , &c. Surely Gods works for mankinde in generall , or for any of vs all in particular to be forgotten , must néedes be most displeasing vnto him ; when we sée such care as this to preserue in his church & children a due Remembrance of them . Theodoret , speaking of these first-borne , saith Cur interfecit Theodoret in Exod. 12. 22. primogenita Aegypti ? Propterea quòd Israële prmimogenita Dei Pharaoh nimis durae subiecerat seruituti . Hoc enim ipse Dominus Deus dixit , Filius meus primogenitus Israel , &c. Why did he slay the first borne of Egypt ? Euen because Pharaoh had subiected his first borne Israel to too hard and cruell a bondage . For thus speaketh the Lord of Israel , Israel my first-borne Sonne , &c. Againe in this , that the first-borne only dyed both of man and beast , ( not the second-borne , nor the third-borne , ) wée may with profit well obserue , how the differences of children are knowne to God , who is first ? who is second ? and who is third ? which may yéelde this vse , neuer ( for any childe ) to goe about with craft and subtilty , or any vnlawfull inuention of man , to thrust himselfe into the place and prerogatiue thereof , which God in his prouidence hath not giuen him , but to abide in the order disposed to him of God ; and to trust in his mercy , who so disposed ; for feare lest God , who knoweth our order , seuerely punish vs for breaking his order . He could haue made the yongest the eldest ( if he had pleased ; ) & he could haue made the 3. to be the 2. ( if he had so liked : ) But he hath not done it , and what he doth is euer best , til his owne hand alter the same . A contented minde much pleaseth God : and a working spirit contrary to his Will , as much offendeth him . Let it be thought on , for there is too much cause in the world giuen , and sinne is counted Wisedome .

2 This mightie power of God is fearefull , and comfortable . Fearefull , for that in one night , yea , in one instant , and with one word ( as it were ) he destroyed so many first-borne in Egypt . Comfortable , because what iudgment soeuer he vseth and executeth against the wicked , yet he can saue his owne in the very middest of death and danger , So that not a haire of their heades shal be hurt . Thousands may fall on the right hand , and tenne Thousands on their left , yet no harme happen to them . Also this gratious Clemency and Mercy in the Lord , is most comfortable , who when he could as easily and as iustly haue destroyed all , yet in his goodnes ( that hath neither bottome , nor measure ) he taketh but the first-borne , & so gratiously humbleth them by a few . This is that which the Prophet speaketh when he beggeth of the Lord , in wrath to remember Mercy : so noting Habac. 3. 2. his manner and nature euer full of pitty , & long suffering .

3 Then Pharaoh called to Moses and Aaron , saying , get Verse . 31. you hence , &c. That is , he sent his Messengers vnto them to will them to depart : For Moses saw him no more after the departing mentioned in the tenth Chapter , the last verse : And in the eleuenth Chapter , verse eight , you sée Moses foretold that thus his seruants should intreat him to depart . Euer till now Pharaoh had some exceptions either of their Children , or of their Cattell , &c. But now all are put in , a libertie graunted vnto all , and glad and glad to be deliuered of them . Thus can God with his mighty arme bring downe the proude stomakes of the greatest , and make them yéelde to his Will wholly , not in part . A fruitfull consideration for those that dayly amongst vs vse to limmit their obedience to God ; saying either openly , or secretly in their hearts , Herein will I follow my Teacher , and herein I will not . Adultery , Murder , and such like , be great sinnes ; and I will forbeare them : but for my swearing , my oppressing of my Neighbours , my selling of my Benefices in my gift , my negligence at Church and Sacraments , and such like , yee shall pardon me , I know what is fit as wel as he . Thus did Herod heare Iohn Baptist as I haue noted before , in many Marke . 6. 20. things , ( not in all things ; ) and namely , not in the matter of Keeping his Brothers wife . Now Herod and Pharaoh are but bad Exampels for a man to follow , that hath any care of his soule : And therefore ( rather ) fix your eye vpon that wish of God in Deut. O that there were such a heart in this people to feare me , and to keepe All my commandements , All , All alway , that it might goe well with them , and with their seede for euer . This is a better Example : and he that thus wisheth , hath Heauen in his right hand , to giue it vs if we héede it , and Hell in his left hand , to cast vs into , if we despise it . Follow this meditation by your selfe farther , and beware of restraining and limiting your duty to God , but performe all obedience as the Lord shall inable you . And if you faile in any thing , let it be frailety in you , not head-strong boldnesse , for that is dangerous . Remember also how Pharaoh here desired to be blessed of these men , who erst were odious in his eies . The same God can pull you downe , and make you as glad of your Pastors prayer for you , as you haue béene contented spitefully and malitiously to oppose your selfe against him . Now is the time to thinke of these things , & so to vse the messenger of God , as he may euer pray for you with an edge , that is , hartily and powerfully ..

4 They tooke-vp their dough before it was leauened , Verse . 34. and departed in haste . The Lord knoweth euer what is best , ( hast , or leasure ) for his children , and so be appointeth . Lot was long before he would get-out of Sodom , and his wife was worse than he . We are all couetous and gréedie of these worldly matters , and too loath to leaue them , when we are called . Wherefore the Lord in his great loue often preuenteth such weakenesse in vs by a suddaine and constrained haste . Be it therefore euer vnto vs as he will , for he is alwaies more carefull of our good than we can be . Other things here mentioned haue bene touched before , and therefore I passe them ouer .

The 3. part .

1. THeir departure now out of Egypt is the 3. general Head of this Chap. concerning which it is said , that They tooke their iourney from Ramases to Succoth , &c. Verse . 37. This is that Rameses which you read of in Genesis 47. ver. 11 : Where Ioseph placed his father and his bretheren . The number also is set downe , about six hundered thousand men of foote , beside children . A most wonderfull increase from 70. Soules , which were all that came into Egypt . And most effectually it sheweth vs , how able the Lord is to increase his Church , notwithstanding all the malice of man & Deuill whatsoeuer : Gen. 12. 21. Gen. 15. 5. I will multiply thy seede as the sand of the Sea : and we sée the truth of it . A multitude also of sundry sorts of people went with them , following the prosperity hoped for in the Israelites , who ( they saw ) were not touched with the plagues of Egypt : and rightly shadowing what after fell out , and euer will , that Christ shal be followed of many for the loaues , and his Gospell embraced for the prosperitie and peace that often he vouchsafeth vnto it . Yet ( no doubt ) some follow it for Religion and Truth sake , &c.

2 Their time of aboad in Egypt is here said to be foure Verse . 40. hundred and thirty yeeres : which how it is to be reckoned from the Promise , sée Genesis . 15. Actes . 7. 6. Galathians . 3. 17. and see Interpreters , by name Calasius , who reckoneth euery yéere in particular . Note we , and alwaies remember , that so carefull was the Lord of his promise , as , When the 400. and thirty yeeres were expired , the selfe same day they departed , euen the selfe same day . Euer it may comfort vs in our spirituall feares and conflicts , that certainely the Lord will neuer faile in any promise , but euen dayes and howers of comfort fit for his Children , as they are knowne to him , so are they obserued of him most mercifully , most gratiously , and most precisely . Why then should not I ( dust and ashes ) tarrie his good leasure in assured hope , and in peace of Soule , waiting for the good houre ? but I must needes tye the Lord to my time , and to my will , or els I faint , I fall , I speake or thinke amisse , That the Lord regardeth me not , but hath forgotten me , and forsaken mee , and all that Sathan my sworne-Enemy suggesteth is true . O , doo it not any more , neither euer wrong your gratious Father and déere God so much , who you sée breaketh not with these Israelites one day , but the very selfe same day deliuereth them which was apointed 400. yeares before . God strengthen vs , for his Son sake ; for we are weake , but he is faithfull for euermore .

3 Some other circumstances touching the Paschal Verse . 43. &c. Lamb are héere noted in the end of this Chapter , omitted before ; namely , That only such as were circumcised might Ver. 44. & 48. eate of it ; so figuring , that of the true Passeouer Christ Iesus they onely can be partakers , hauing their hearts circumcised and purged by faith , &c. And being circumcised , seruants might eat ; shewing that bond and frée are alike accepted of God . That it must be eaten in one house , signified Verse . 46. that out of the Church Christ is not to be found . Not a bone must be broken , which was fulfilled in our Sauiour Christ , as was touched before : yet héere remember Theodorets wordes , Ossa conterunt Agni , qui male intelligentes eloquia Diuina , ad suam impietatem illa detorquere conantur . They may be said to breake the bones of the Lamb , who ill vnderstanding the holie Scriptures , go about to wrest them to their impieties . One Law must be to him that is Verse . 49. borne in the Land , & to the stranger that dwelled among them : which signified , that whosoeuer , vnto the worlds end , will liue in the Church , he must and ought to be gouerned by the Lawes of the Church . Finally , The obedience of the people ( héere mentioned ) in all things to Moses and Verse . 50. Aaron , teacheth vs the like obedience euer to Magistrate and Minister ouer vs , which the better we performe the more assured may we be that we are true Israelites . Thus may this Chapter profit vs in Gods blessing .

CHAP. 13.

The generall Heads of this Chapterare chiefely these . 1. The Sanctification of the first-borne to the Lord . 2. By what way the Lord led them . 3. The Signes of direction vouchsafed to them .

COncerning the first ; The Paschall Lamb ( as hath béene shewed ) was a liuely remembrance of the Lords passing ouer their houses , and not slaying their first-borne , as he did the Egyptians : yet doth God héere againe institute , for an other Remembrance of it , that all the first-borne should be offered to him in sacrifice . Verse . 1. Which plainely sheweth our dulnes to be so great , that either not at all , or very slightly wée remember the Lords mercies and benefits , vnlesse by sundry meanes we be raised and stirred-vp thereunto . Let vs therefore thinke of our selues as the Lord knoweth vs to be , and rest euer thankefull for this great care of his ouer vs , testified in his sundrie waies and meanes to awake and worke in vs due duties towards him , and vse the same appointed meanes continually and euer , as we are commaunded : otherwise , we condemne both the Lords care , and wisedome : and the punishment at last must néedes be very fearefull . Let it strike all negligent hearers of the Word , all secure and earthly contemners of the Sacraments , all that refuse to read , to conferre , and to doo whatsoeuer els as a meanes that leadeth to the Lord . The Reason which the Lord aleageth of this Law of the first-borne to be sanctified vnto him , is , because they were his , ( for they are mine , saith he . ) Which doth not note any reiection of the second-borne , or third , from his grace and fauour , or yet tye his mercy and liking euer to the eldest ( for we know , He hated Esau , and loued Iacob : ) but we are to vnderstand it thus , that albeit all were his indéede , yet these first-borne he challenged to be his by a double right ; both because he had deliuered them from bondage and seruitude as the rest , and because he saued them aliue , and slue them not , when he killed all the first-borne in Egypt . I make this vse of it , euen to think with my selfe , That the more God hath done for me , the more titles he hath vnto me , and the more I am his , and ought to be in al the duties and seruices that may flow from either heart or body of so wretched a creature . And if I doo not so thinke , and so striue to shew my selfe , euen so many witnesses against me are his sundry mercies to me , and I shal be destroyed . The ends then of this Law of sanctifying the first-borne vnto the Lord , were these ; To be a Remembrance of their deliuerance ; To be a witnesse of the Lords right to them , and ouer them , whom he had so gratiously and mightily deliuered ( euen as an earthly Lord séeketh a peny or a Rose for an acknowledgment of his right , not for any increase of his welth : ) That the Priestes might haue hereby a maintenance to liue to preserue doctrine & knowledge among them ; That Christ hereby might be liuely shadowed and shewed , who being the first-borne , was offered-vp a holy and sufficient sacrifice for all our sinnes , &c.

The Law of Redemption of the children , ver. 13. 15. was to mittigate the rigour of the Lawe , if they should haue dyed ; and still sheweth , how swéete and mercifull the Lord is . Afterward , the Leuites were taken in their place ; and the Redemption of the vncleane beastes teacheth vs , that God will haue his due , if not by sacrificing them ( because they were vncleane , ) yet by a price for them , or by their death . Which all wicked Robbers of God in his Tithes and Offerings may make an vse of : and cease so to offend any more , if admonition may finde place with them . Other things haue béene touched before , as the vnleauened bread , the instructing of their children and such like ; wherefore I passe them ouer . The frontlets spoken of in the 16. verse ( béeing for Remembrance ) ver. 16. the Iewes afterward abused and had their Philacteries , &c. As our Papists haue sundrie superstitious things about their neckes and armes , to put them in minde of I know not what .

The 2. part .

1 COncerning the way by which GOD led them , you sée héere in the 17. verse what is said ; namely , Ver. 17. That God caried them not by the way of the Philistims Country ( though it were neerer , ) lest any should repent when they saw warr , and turne againe to Egypt . Si enim cum longius esset ( Numb. 14 ) regredi voluerunt , quid si tam vicini essent ? For if , when they were farther of , they would haue returned ( Numb. 14. ) what , when they were so neere ? ( saith Saint Cyril : ) wherin behold a most singular Testimonie of Gods fatherly care ouer our infirmities , in not suffering vs to be farther tryed , than in him , and through him we shal be able to indure , and at the last to ouercome also , according to the most gratious promise specified by the Apostle . 1. Cor. 10. 12. Let a troubled Spirit euer thinke vpon this , and euen féede upon it to the comfort of Soule , as one would féede vpon swéete and pleasing meate , for the good of bodie . Your weakenesse is knowne to God ; and ( as you sée here ) he thinketh before hand what you can beare , and what you cannot ; what will lead you to the Land of promise , and what will make you turne backe to Egypt ; and had he not strength in store for you in his good time to be giuen you , thereby to ouercome the troubles you now are in , whatsoeuer they are , spirituall or worldly , in such sort as he knoweth to be best ; truly hee would haue preuented them , and neuer haue suffered you to fall into them , more then hee would suffer héere the Israelites to passe by the Countrie of the Philistims ; for he is not the God of the Israelites alone , but your God and my God also ; no respecter of persons , but swéete to all that cleaue vnto him . And therefore since these things are thus now with you , rest in hope , and be chéerefull ; there is a good houre comming , assure your selfe , wherein his strength shall appeare and giue you victorie , these things turning to your good , and not to your harme . For , euen as an Eagle fluttereth ouer her birds , stretcheth out her winges , taketh them and beareth them vpon her wings : so doth the Lord for his people , saith the Song of Moses : and let it comfort you , for God is true . Deut. 32. 11.

Another vse againe I make of this place thus . The Lord héere ( I sée ) would not suffer them passe by the Philistims , lest they should start backe , and so sinne gréeuouslie againg him . And what if in like sort hee preuent my sinning , and your sinning against him , by taking away from vs such things , as he in his wisedom knoweth would be occasions of euill vnto vs , if we had them , whatsoeuer we thinke , as Riches , friends , power , health of body , peace of minde and such like , is not he therein carefull of vs , and as gracious vnto vs , as héere hee was to these his people , in not suffering them to goe that way , which ( though it were néerer ) night endanger them ? Certainly he is : and therefore pray for eyes to sée it , and a hart to féele it with assurance ; be content with your estate , and with his will , the end shall shew you , all this is true .

Why ? but could not God haue stayed them from returning , although they had gone the néerer way ? Cyril answereth , Non Deus omnia operatur vt potest , sed quandoque Cyril . in Exod. ( humano more ) pericula fugere illos voluit , id nos facere docens , etiam dum apertissimé Deum adiutorem habemus . God doth not worke all things as he can , but sometimes doth Aug. quest. 49. in Exod. vide . eschew perils ( after the maner of men ) therein teaching vs to doe the like ( namely by vsing meanes ) euen then when most plainly we haue God our helper .

2. The Children of Israel went vp armed out of the Ver. 18. Land of Egypt , saith the Text. And it may teach vs warinesse and circumspection in our vocatiens ; euer reckoning of the enemie in this our holy march towardes the Land of Promise . Iosephs bones are caried away with Ver. 19. them , according to the oath made vnto him ; which may teach vs faithfulnes and truth in the desires of dead men euermore : a thing alwaies of good regard with good men , and too little regarded by many that would be iudged good men . But no shewe of warrant héere for the Popish fooleries and impieties vsed about their Reliques . For this promise to translate his bones , was taken by Ioseph to shew his Faith in the promise of GOD , touching the Land of Promise to be giuen in time , and it was performed by the Israelites in discharge of truth without any superstition , or Idolatrie , as in Poperie is vsed most offensiuely .

The 3. part .

THe last generall Head is , concerning the signes of direction which the Lord vouchsafed them ; namely , a Ver. 21. Cloud by day , and a pillar of fire by night . Whereof the Psalme speaketh , alluding to this Storie , In the day time Psal. 78 , 14. he led them with a Cloud , and all the night long with a light of fire . And againe , Hee spread a cloud to be a couering , and fire to giue light in the night season . By this Psal. 105. 39. Great miracle shewing that the Israelites deliuerance was from himselfe , and by no other meanes vnder Heauen . Secondly , that hee was present with them to defend and saue them from all their enemies . And thirdly , that in like sort hee guideth and protecteth his faithfull , marching out of Egypt towardes the promised Land , through the Wildernes of woe and affliction : which indéede hee still doth by his Word and Sacraments , two guides to vs as these pillars were to them . So necessarie is it after deliuerance to be guided , that without the one the other will not serue . And if more particularly you wil meditate on them , consider in the Cloud , how it not only directeth the way , but is spread , as the Psalme saith , for a couering ; namely , against the heate of the Sunne , sauing them from the violence thereof , and comfortably cooling and refreshing them . Remember also howe the afflictions of this world in the Gospell are noted by the heate of the Sunne . And be you assured in a true Faith , that euen euer , euer , against these heates the Lord , in his good time , will send you defence and comfort . For still you must know that yesterday , and today , and for euer He is the same . Meditate on the Apostles Heb. 13. 8. experience , 2. Cor. 1. Blessed be God , euen the Father of our Lord Iesus Christ , the Father of all mercies , and 2. Cor. 1 , 3. the God of all comfort , which comforteth vs in all our tribulations , ( sée the cooling Cloud ) that wee may be able to 4. comfort them which are in any affliction , by the comfort wherewith wee our selues are comforted of God . For as the sufferings of Christ abound in vs , so our consolation 5. aboundeth through Christ , &c. Thus to Paule , thus to you , thus to all assuredly . In the other pillar of fire obserue , that ( beside direction by going before ) it also gaue light vnto them in the night . And thereby learne with a féeling comfort , that whosoeuer followe Christ as their Guide and Leader , they still haue light in others darknes . So saith Hee himselfe , Hee that followeth mee , shall not Iohn . 8. 14. walke in darknes , but shall haue that light of life . In both the one and the other sée a Notable Figure of Christ , in whom there is cooling , & without whom there is scorching heate ; in whom there is light , and without whom there is hellish darknes : In the world yee shall haue trouble , but in mee yee shall haue peace . The wordes which followe , ( That they might goe both by day and by night ) most notablie remember vs , that in trauelling towardes the spirituall Canaan we must not rest , but labour forward continually . The Chiidren of this world are often looking back toward Egypt , and often pitch downe their Tents : so in this Wildernes , that they are loath euer to take them vp and to remoue . But with the Sonnes of God it is not so , but they say with themselues , We haue here no abiding Citie : and fixing both eye & heart on their Heauenly house , they iourney on still both day and night in true pietie and obedience : and they are not quiet till they haue attained to the Hauen , & sée their God with his holy company in the highest Heauens . Last of all , when it is said , Hee tooke not away the ver. 22. pillar of the Cloud by day , nor the pillar of fire by night from before the people . Let it euer assure your fearing heart , cooling & comforting , shining and lighting , guiding and directing his little flocke , shall neuer be taken away from any member thereof , but euer be readie & present with vs both by day & night , to the eternall praise of his goodnes , and vnspeakeable comfort of our soules ; blessed againe and againe be his name for it . And thus far of this Chapter .

CHAP. 14.

The Heads of this Chapter may be these . 1. The pursuing of Pharaoh after them . 2. The feare of the Israelites when they saw him . v● . 10. 3. Their fall and sinne through their feare . ver. 11. 4. The Lords deliuerance of them .

1. TOuching the first , marke what a straite the Lord brought his people into , when He commaunded Moses to speake vnto them to ver. 1. & 2. campe before P●-hakiroth , betweene Migdol and the Sea , ouer against Baal-zephon : where the Sea was before them , Mountaines on either side , and Pharaoh with his Host at their backes , the Lord hardening his heart to follow after them : yet was not this distresse for their hurt , but for their good , that God might be honoured , they miraculously deliuered , and their enemies gloriously ouerthrowne . How then doo wee feare in euery aduersitie before wee sée the end ? Surely we wrong the Lord much , and our selues , in so doing ; he being as good , as euer he was ; as mightie , as euer he was , to finde meanes ; and as iust as euer hee was to punish our malicious enemies . O , thinke then with your selfe , and reason thus : Loe , héere I am distressed on euery side , as the Israelites were at the Red-Sea : and it is the prouidence of God , that I should be thus , as it was his Will they should pitch in that place . But doo I know the Lords meaning , & what he will doo ? No indéede . And therefore I will patiently waite for his blessed Will , not murmuring as the Israelites did , but comfortably assuring my selfe , that one way or other the Lord will giue issue to his glory and my good ( although as yet I sée not how ) because hee is no Changeling in his loue to his Seruants , and did ( beyond all conceite of man ) deliuer these Israelites from this perill . Surely there can be no perplexitie in this world greater than this was , if all things be considered , and yet all was most well in the end . Remember we therefore alwaies the words of Dauid in his Psalmes , When I am in heauines I will thinke vpon God , when my heart is vexed I will complaine . I wil cry vnto God with my voice , yea euen to God Psal. 77. 1. &c. will I crie with my voice , & he shall hearken vnto me , &c. The whole Psalme is comfortable , if you reade it .

2 , For Pharaoh will say of the children of Israel , they ver. 3. are tangled in the Land ; the Wildernes hath shut them in &c. So they were indéede , if wee consider the place where they were : yet there is no tangling where the Lord will haue a passage . But sée you here in your Meditation , how , when the destruction of the wicked is at hand , the Lord ( in his iustice ) offereth them some baite or other to pull them on : that , as here He saith , He may winne his honour vpon them , & they know he is the Lord . So was Ahab drawne Ver. 4. to his end with a desire to recouer Ramoth Gilead which 1. Kings . 22 , 3. once was his , the bait allured him , the wrath of God flewe him . So were Senacharib & the Asyrians baited , as it were , with former successe with their multitude , & the smallenes of Ezechias his number . But how gloriouslie did the Lord deliuer his , and destroy them that so boasted ? Many such Examples may you remember by your selfe , all teaching what a sure thing it is to belong to God , & to haue our trust in him onely . For otherwise there will be a time of falling for vs , & we shall euen runne vpon it gréedily as these men did . You may also here think of the number noted by Iosephus , who addeth to the 600. Chariots mentioned in the Text , ver. 7. fiftie thousand Horsemen , & two hundred thousand footmen more , all marching after Gods people with great confidence & iolity , & yet all ouerthrowne in the déepe by a mighty God most easely : So great a God is our God , and it must euer comfort vs , & make vs strong . Obserue againe their words vttered before they pursued after them , Why haue we this done , & let Israel goe out of our seruice ? ver. 5. Which sheweth how quickly the wicked repent them of their good , but seldom or neuer of their euill . For to let them go was good , & yet they repented ; but to pursue after them was euill , & they repented not . Many such there be in our daies which often grieue at an houre spent in the Church , and neuer of daies & yéeres spent in sin . But let them looke vpon these Egyptians here , & be warned in time , if God so will . The difference of the hosts againe in this place is verie worthie obseruing , the one all warriers & well appointed , the other full of weake women & little children . The chiefest men without great munition or any exact order militarie to match with them , yet the weaker liueth , & the stronger dieth : euer to teach vs to fixe our harts vpon God , & not to be tied to outward shew , For there is no wisedom , Pro. 21. 30. no counsell , nor strength against the Lord . The horse is prepared against the day of battell : but saluation is of the 31. Lord . And as the Prophet Esay saith , Gather together on heapes , O yee people , & yee shall be broken in pieces , and Esay , 8. 9. hearken all yee of far Countries : gird your selues , and you shall be broken in pieces , gird your selues & you shall be broken in pieces . Take counsaile together , yet it shall be brought to naught : pronounce a decree , yet shall it not 10. stand : for God is with vs , &c. Repeating things ouer and ouer , that we may be assured , & alwaies strong in him .

3. Againe I sée héere , and marke it for my good , that when wee are once deliuered out of Egypt , then doth the Deuill muster his Chariots & Horsemen , & after vs he wil , if he can get leaue . He cannot abide to loose his seruants so , His we were , & he hath lost vs , and his we must be againe , if by all his strength he can possibly gaine vs . A Land that floweth with milke and honey , may not be inherited without resistance . Out of Egypt wee may be deliuered , but from following afflictions we shall not be quite fréed . Hue and Crie will be made by Hell after vs , & we shall be tried as God pleaseth . Thinke of that Deuill in the Gospell , who when he must néedes depart & loose his possession , did rend Mark . 9. 26. and teare the poore party most cruelly . Thinke of those Stories of the Primatiue Church , how Nero , Domitian , Dioclesian , & all those persecuting Emperours pursued the Christians , deliuered from darknes to light . What were they all but Sathan Hoast , doing then as Pharaoh did here by the mighty hand of a iust reuenging God . The Land of Canaan is ours , but in our way thither looke for lets . When the Deare is hued-in by the Hunters , & the dogges placed to make a course , if hee take his way vpon the Dogges , euery man is silent , and letteth him goe , for that is the way to death , and it well pleaseth the Hunters . But if hee offer to breake out some other way , & to escape the Dogges ; then they crie and beate the hedges to driue him backe againe , and if he escape , how disconted are they ? So , so , in our Deliuerance from Death and Hell doo wee plainly sée it . And therefore hoping for the best , when God shall sée it fit , be prepared alwaies in your selfe for the worst , and ( reckon of it ) Pharaoh will pursue you .

4. When Pharaoh drewe neere , the Israelites weresore ver. 10. 11. afraide , and cried vnto the Lord . Others said vnto Moses , hast thou brought vs out of Egypt to die in the Wildernes , &c. Philo saith , Quatuor tribus in aquis submergi voluisse , Philo in vita Mosis . ne ad Aegypttorum manus peruenirent ; alias quatuor se tradere Aegyptijs constituisse , cum spe veniam impetrandi ; sed reliquas quatuor ( scilicet , Iuda , Leui , Ioseph , & Beniamin ) vsque ad mortem cum illis pugnare decreuisse . That 4. Tribes resolued to drowne themselues in the waters , rather than to fall into the Egyptians hands ; other 4 Tribes determined to submit themselues to the Egyptians , in hope of pardon and forgiuenes ; but the 4 Tribes left after these ( namely , Iuda , Leui , Ioseph , and Beniamin ) setled themselues to fight ( as long as they should be able to stand aliue ) against them . Note then héere how affliction trieth what is in vs : for such as héere rested vpon God cried ( you sée ) vnto him , and no doubt hoped of helpe from him , well considering that , vbi humanum deest consilium , ibi Diuinum Aug. in Ps. Qui habitat . adest auxilium . Where mans Counsaile faileth , there Gods helpe is present . Others not so grounded & setled , foulely and sinfully discouered their corruption , & quarrelled with Gods Minister sent for their comfort , reproaching him bitterly , as you sée in the Text. Looke therefore how the fire trieth the gold , parting the drosse from that which is pure : so doth aduersitie try the sonnes of men , & seuer the good from the ●uill . Be we rooted therefore in his holy promises , and looke not too much vpon heapes of men as these murmuring Israelites did ; for it is all one with the Lord to ouercome many and fewe , and with many , or few . Faith must euer looke at him , and say chéerefully as Dauid , The Lord Psal. 27. 〈◊〉 . is my light and my saluation , whom then shall I feare ? the Lord is the strength of my life , of whom then shall I bee afrayde ? Though an hoast of men were layde 3. against me , yet shall not my heart be afraide : And though there rose vp warre against mee , yet will I put my trust in Psa. 17. 3. him , &c. For if wee looke at the billowe of the Sea comming against vs , wee shall bee afraide , and begin to sinke .

5. Then Moses saide to the people , feare yee not , ver. 13. but stand still , and beholde the saluation of the Lord which hee will shewe to you this day . For the Egyptians whom you haue seene to day yee shall neuer see againe . The Lord shall fight for you , therefore holde you your 14. peace . Iosephus relateth a long Oration wherewith Moses exhorteth them : but these wordes are effectuall , Iosephus 2. antiq. cap. 14. and containe the substance . A worthie and wonderfull strength in the seruant of GOD , who héeretofore looked at the difficulties of his Calling , at his owne weakenes and wants , and at the ingratitude of men towardes those that haue best deserued ; yet now raiseth himselfe aboue all these in a most holy Faith , and comforteth the people with assurance of a great and most gracious Deliuerance . Thus can the Lord giue strength to any man in his vocation when hee will , making him mount aboue all earthly conceites , and to sée nothing but the power of God , and truth euer in his promises . Wherefore pray for this Grace in all touches and plunges of this miserable world : And learne of Moses here , by vse & experience to cast behinde vs the vndeserued spéeches of men either malitious or vnthankfull , and bee strong and chéerefull in our Charge , notwithstanding a thousand of them . Learne also of him , both in our selues to be assured , and to assure others in the distresses of the Church : that , as God waketh when we sléepe , so will hee fight for vs , when we st●nd still : and that in our greatest weakenes his strength shall appeare . The Egyptians are vanitie saith the Prophet , and therefore God crieth to Hierusalem , That her strength is to sit Esay . 13. 15. still . And againe to Iehosaphat , Feare not , neither be afraide for this great multitude : for the battell is not 2. Chro. 15. yours , but Gods . You shall not neede to fight in this battell : stand still , mooue not , and behold the saluation of the Lord toward you , &c. Iehosophat thereupon to the people , Heare O Iuda , and inhabitants of Hierusalem : put your trust in your Lord your God , and you shal be assured : beleeue his Prophets , and yee shall prosper . All Notable places euer to be in our rembrance , yea euen in spirituall conflicts say thus with your selfe : O my Soule , feare not though Sathan thrust thus sore at thée , and séeke thy destruction ; but looke vnto him that is mightier than al Hell : beléeue his Prophets , beléeue his promises , beléeue his Word , and the Egyptians ( whom thou hast seene to day ) thou shalt neuer see againe , that is , those frights and those feares , enemies to thy peace and comfort in God , thou shalt neuer be troubled with them any more ; but God shal so drowne them in the Red-sea of his deare Sons bloud , that they shall not hurt the nor harme thee , shake thée nor shiuer thee , nip thee nor touch thee as they haue done . The Lord shall fight for thee , O my Soule , therefore stand thou still , and wait vpon him , &c. Further may you goe in this meditation , if you will .

6. And the Lord saide vnto Moses why cryest thou ver. 15. vnto me , bid the people goe forwarde . God doth not speake this , saith One , quòd eius clamor ill● displiceret , sed vt se exauditum cognosceret . because his cry did displease him , but that he might know that he heard him . Sée the course of a holy Gouernour ; the people murmur and reproach him wickedly , yet be for them prayeth most hartily ; See also the mercy of God in sparing and not confounding Clamor iste erat oratio cordis ; vnde Chaldeus legit , suscep● orationem tuam & Rupertus fidei magnae vociferationem interpretatur . such vnthankfull sinners : and see the force of prayer , though it be but in groanes of your inward heart ; it euen cryeth in Gods eares , it pearceth the heauens and pulleth downe comfort as is fit . See likewise the dutie of all faithfull beleeuers , To goe forward , as here is said to the Israelites , notwithstanding Seas before vs , hilles about vs , and whatsoeuer it may be that is against vs , leauing all to the Lord who knoweth his owne purpose , and will manifest the same in due time . Forward , Forward , saith God héere , speake vnto the Children of Israel that they goe forward : And let it ring in our eares whilest we liue : But why did Moses cry thus in his hart to God , when it was reuealed to him , what should be the end of the Egyptians ? Surely , because neither promises nor reuelations hinder the Children of God from vsing ordinary & appointed means ; but in stead of being made any whit slouthful or careles therby , they are enen more & more stirred-vp by the same to beg & craue the performance & effect of them . The lifting-vp of his rod to smite Ver. ●6 . the waters , ( in shew ) was but a simple & ridiculous thing , but when the Word concurreth with a Signe then not the Signe but the Word is to be looked vpon , and the Signe in the Word : as here , not the Rod , but the might of him that comma●ndeth . God hardening their harts to follow , sheweth Ver , 17. how in wrath the Lord blindeth sinners till they run and rush into their due destruction , as we haue noted before : Ver. 18 . and then they know & acknowledge him to bee the Lord , when it is too late . Wherefore God in his sweete mercy vouchsafe vnto vs eies , in time to see him ; hearts , in time to loue him ; & liues , in time obedient to him , that it neuer be said vnto vs , it is too late . Amen , Amen .

7 And the Angel of God which went before the host of Ver. 19. Israel remooued & went behinde them . Who this Angell was we saw in the Chap. before ver. 21. & we may sée againe in this Chap. ver. 24. euen Christ the Son of God by whose conduction they into the Canaan , & both they and we withall true beléeuers into the true Canaan are conducted & brought . This God going before , now remooueth behinde , and so keepeth them safe from their pursuing e●emies . The Cloude on the one side gaue light to the Israelites , & on the other Ver. 20. side was dark to the Egyptians : & in respect of the darke side , was called a cloude , although it were not of the nature of Columna ista non press● a●re vaporibus constipata , sed aliud quiddam diuinius atque altius q●am humana mens percipere valeat , fuit : quae in die , Solis ardores temperabat : & nocte tenebras remouebat . Nubem vocat Nyssēu● quodex parte Egyptiorum tenebrosa & obscura erat , licet ex parte Israelis luce 〈…〉 . 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 . * * ver. 21. Psal. 22. 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 Heb. 11. 2● . 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 Ver. 25. 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 , ver. 27. 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 ver. 28. 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 , a a Rom. 12. 5. Eph. 1. 23. Chap. 4. 12. Colos 1. 24. therefore it shall not be forsaken : It is the house of God , b b 1. Tim. 3. 15. Heb. 3. 6. 1. Pet. 4. 17. 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. Non aedificabo me super te , sed aedificabo te super me Aug. 18. therfore it shal not be forsaken : In a word the Ga●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 Gen. 12. 3. with all the rest of that sort , how did they fall before Gods people and were destroied ? The Great Mona●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 Exod. 1. 20. Iosua . 6. 25. 1. Kings . 17. Ier. 39. 17. 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 vnder●●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 Origen , ●o. 2. vpon Gen. Aug. de cinit . dei lib. 15. cap. 26. Epiph. 〈…〉 es. 61. &c. is resembled to the Moone , which after full hath a wanne , and neuer abideth still full . It is compared to a ship tosse● and tumbled in the Sea , and in great perill many times , of which you may often thinke with much profit . How the Arke of Noe●igured ●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 No● and his famil●e , but seuenty Soules came into Egypt yet thousands & thousands grew of them . 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 persecuting Emperours till godly Constantine came . A Ship hath a Gouernor to direct her , and so hath the Church her Pilots also . And as in the Ship the Pilot may not be blinde , that he cannot sée Recks and Promontories dangerous to be touched ; may not be deafe , that he cannot heare the aduise of others ; may not be vnskilfull in times and seasons , with many other things : euen so much lesse may the Church Gouernours be such . The Mariners in a Ship may not be without hands , vnable to row when there is neede ; no more may Men in the Church be vnfit for the places they possesse . In the Ship there are many Offices , and yet all care for the Ship ; so in the Church there are diuersity of administrations and yet al must labour for the Eph. 4. 11. 1. Cor. 12. 8. Churches sake . Some Prophets , some Apostles , some Euangelists , some Pastors and Doctors . To one is giuen by the Spirit the word of wisedome : and , to an other the word of knowledge : To one faith , to an other the gift of healing &c. There be Ships of true men , and Ships of Pyrats ; so there is a Church true and a Church false . The false Church falleth , when it riseth ; And the true church riseth , when it séemes to fall . The true Church endureth nothing strange ; & in the false Church euery thing is strange . Remember what you read in the Prophet , of Tyrus : and make Ezech 27. 5. see Hierom vpon the place . vse of it to this end . They haue made all thy ship bords of Firre trees of Shenir : they haue brought Cedars from Lebanon , to make masts for thee . Of the Oakes of Bashan haue they made thine oares : The companie of the Asyrians 6. haue made thy banks of Iuorie , brought out of the jles of Chittim . Fine linnen with broydered worke , brought from 7. Egypt , was spread ouer thee to be thy saile , blew silke and purple brought from the Iles of Elishah , was thy couering . The inhabitants of Zidon , and Aruad were thy mariners , O Tyrus : thy wise-men that were in thee , they were the pilots , &c. Euen so , so , in the false Church is euery thing strange , and far fet . For if it come not from Rome , it is not for this Church , neither any account , or vse made of it . Strange Doctrines in euery point of Religion , strange Ceremonies neuer knowne , or vsed of the Apostles : beades and bables , infinite toyes and trickes of hallowed trash too long to be repeated , all as strange as euer was any thing in Tyrus . Wherfore , as the fal of Tyrus Ezech. 27. Apoc , 18. Marke . 6 47. was also strange , so shal it be of this church in Gods time . This Ship in the Gospell is said to be troubled , and it noteth what the Church , and euery member thereof in this world is subiect vnto . The perils of the Ship are amplified by certaine Circumstances there mentioned ; as of time , that it was night ; of place , that it was in the Sea & the midst of the Sea , of contrarie windes , and of Christs absence , all occasions of more trouble , and danger . For in the night there is darknes , the Rocks cannot be so well discerned ; there is lesse helpe , than on the day time ; stormes and tempestes are vsually greater , and many other discommodities . In regard whereof the Poet Virgil could say ,

Eripiunt subito nubes coelumque diemque Nautarum ex oculis , ponto nox incubat atra : Lib. 1. Aeneid . Presentemque viris intentant omnia mortem .

This night naturall may resemble vnto vs a double night , where in the Shippe of the Church is much indangered , the night of ignorance , and the night of sinne . Either of them is a great darkenesse , and yet little thought of . No night so full of perill to a sayling Shippe , as either of these to the militant Church . Of the first Saint Basil complaineth to his Friend in his Epistle , saying , P. afil . Epist. 89. Ecclesia sine Pastoribus nauigatio in noote , pax nusquam ; Christus dormit , quid non igitur timendum est ? The sayling heere of the militant Church without Pastors and Teachers , is a sayling in the night , no light any where ; Christ is a sleepe , and what therefore is not to be feared ? Of the second night ( the night of sinne ) the Scripture euery where it selfe complaineth , shewing the distresse of the Church where such darknes abideth . In the Psalme : Helpe Lord , for there is not one godly man left : the faithfull are gone from amongst men . Euery one talketh of Psal. 12. 1. vanitie with his neighbour , they flatter with their lips , and 2. dissemble in their double heart . a a Psa. 14. 2 , & 3 There is none righteous no not one , there is none that vnderstandeth , there is none that seeketh after God . b b Psal. 5 , 9. Their throate is an open Sepulcher , they vse their tongues to deceite . c c Psal. 140. 3. The poyson of Aspes is vnder their lips . d d Psal. 10. 7. Their mouth is full of bitternes and cursing . e e Esay . 59. 78. Rom. 3. 15. 16. 17. 18. Their feete are swift to shed blood . Destruction and calamitie are in their wayes , And the way of peace they haue not knowne . The feare of God is not before their eyes . What a fearefull night now is this vpon the Church ? yet add vnto this the 3. of Esay and many such other places , and iudge if it can goe worse with any ship at Sea in the blackest night , than with the Church in such dangerous darknes as this . Eusebius speaketh of it , and ( me thinke ) his words are much to be noted ; Postquam , res nostrae per nimiam libertatem ad mollitiem & segnitiem degenerarunt , Lib. 8. hist. cap. 1 & alij alios odio ac contumelijs sunt persecuti , & tantum non nos ipsos per nos ipsos armis ac telis verborum vbicunque contigit , impugnauimus , & Episcopi in Episcopos irruerunt , Samma procul villarum culmina fumant maioresque cadunt altis de montibus vmbrae . Virgil. Eglog. 1. ac populi contra populos seditiones mouerunt , deindé infanda hypocrisis & simulatio ad summum vsque malitiae progressa fuit : Diuinum iudicium pro more suo senfim ac pedetentim nos inuisere cepit &c. After , all things amongst vs through too much liberty grewe vnto wantonnes and sloath , and euery one with hatred and slaunder persecuted another , &c. Bishops falling vpon Bishops , and people vpon people , hypocrisie and dissimulation growing to an height , Gods iudgement ( according as it vseth ) by little and little visited vs , &c. Sée this night of the Church , which wee speake of , and the danger of it .

The second Circumstance was of place , the ship was in the Sea , and in the midst of the Sea , not néere any Hauen , farre from all helpe by land , and exposed to the very full power of winde and water . A great Circumstance of perill and danger , as we all knowe . And thus is the ship of the Church said to be , when either heresies or schismes abound in it , or cruell persecution rageth against it . Of the Basil . de Spiritu Sancto . ca. 30. first S. Basil speaketh , comparing the troubles of the Church to the surges of the Sea , in which the ancient bounds of the Fathers are moued , euery foundation and ground of Doctrine shaken by Schismatickes and Heritickes , who are as the froth raised by those waues and surges . To the second we may referre those raging furies of Nero Domitian , and the rest , of whom Theodoret writeth thus , Quod illi crudelitatis genus in Christianos commenti non sunt ? an non manus pedesque absciderunt ? an non aures naresque obtruncaruut , & c ? What kinde of crueltie did not they deuise against the Christians ? Did not they cut off their hands & feete , their eares and noses , and iuuent all straite bands to the height and extremitie of torment , & c ? Thus wee sée the Church in the midst of the Sea , compassed about in this sort with enemies domesticall and forreigne . Domesticall , heretickes and Schismatickes , who ( as a generation of vipers ) gnawe asunder their Mothers belly . Forreigne , Pagans and Heathens , who cruelly and bloodily trouble the poore ship : by meanes whereof , sometimes she mounteth aloft , as a ship doth , being praised and commended greatlie ; and sometimes shee is throwne downe by reproches and contumelies of much contempt , being in case euen fitlie to say with the Poet ,

Tollimur in coelum curuato gurgite ; & ijdem Subducta ad manes imos descendimus vnda .

Or rather , with the Psalme , Wee are caried vp to the Heauens , and downe againe to the deepe . Our soule melteth in vs , and wee are euen at deaths dore .

Another Circumstance were contrarie windes , which vehemently did beate the ship , euen as still and daily infinite crosses doo the Church and members of it : as , when we are in health , and saile merrily , sodainly commeth a contrarie winde of sicknes , & shaketh vs shrewdly . When we are rich , losses come ; when we haue friends , they die ; our good name is touched , our seruants deceaue vs , our children miscarie or rebell against vs , and infinite are the contrarie windes that arise , and trouble this sailing ship of ours in this worlde . The last ( but not the least ) was Christes absence from them . For as soone as hee had sent them away , saith the Gospell , hee departed into a mountaine to pray . Let this informe vs how dangerous the absence Mark . 6 , 46. of the Pastor is . When Moses was absent , the Israelites Exod. 32. 1. Math. 13. 25. fell to great and grosse Idolatrie . Whilest men sleepe the enemie sóweth tares . And what too much absence of Pastors hath done of euill in England , who can tell ? Wee are present often in the time of profit , but absent too often touching paines . The shippes therefore , ouer which the Lord hath appointed many of vs , are not onely troubled as this was ; but almost euen sunke and cast away by contrarie windes of Romish charmes . These are the perils of the ship . Now may we likewise in the same place of the Gospell obserue our duties in these perils . Laborant in remigando . Math. 14 , 23. Mark . 6. 48. They tooke great paines in rowing ; paines and paines together , with consent and agréement : Two excellent thinges , and most worthie noting . Wee may not then cast away hope in euery storme , and commit the ship to the mercie of the Sea ; for thus did not héere the Lords Disciples : but we must rowe , and labour in rowing , and that ioyntlie all hands together ; not some rowe , and some Basilius vltro reconciliat Eusebio episcopo loci , ne Ariam ex eorum dissidio praeualerent . Niceph. lib. 11. 18. sléepe ; not some rowe forward , and some backward ; not some helpe , and some hinder ; but all , I say againe , and all together , as Water-men lift together , and strike together ; and all one way , with one heart and will , séeking to saue the ship against contrarie windes , waues and perils : for thus did the Disciples héere . Princes and Prelates are these Rowers in the ship of this Church : and then euery one that hath any interest in his place , and for his place , must shewe his care and ioyne his helpe that all may be safe . For though the ship almost touched the shore , yet may she quickly be driuen backe againe into the déepe , if this rowing slacke . Darius the Father of Xerxes was wont to say , that the warres made him wise , and surely so may the ships dangers make euery man more expert . But no man must faint and giue ouer in perill , for the end will be good , and such fainting feare should be very sinfull . If I should enter into particulars , surely much negligence might appeare : but I rather wish euery man to awake his owne heart ; that whatsoeuer is past , yet hereafter it may be better , and if there be euer a sléeping Ionas , awake him , and bid him call vpon his God . Thus doing , the end ( I say ) will be good . For marke nowe what followeth in the Gospell . The Disciples thus labouring painfully in rowing , the Lord Iesus sawe them , came vnto them , and all was well . Hee séeth all men and all matters , but a gracious eye hath hee euer to those that are labouring in rowing according to their calling , which what a comfort it is , iudge you . And hee not onely seeth them , but commeth vnto them , saith , It is I , and maketh all thinges well . This is the happy victorie of the Church and euery member of the same at last , ouer all perilles and daungers , windes and waues , stormes and tempestes whatsoeuer . To this therefore cast both eye and heart , and bee euer chéered in the assurance of it . The tempest is great , Acts. 5. but they rowe-on , and ouercome . There is a great billowe riseth against Saint Paule , Acts. 13 : euen Elimas the Sorcerer ; but strongly Paule rowed-on , and ouercame . Athanasius and Hilarie against Arrius , Basil against Eunomius , Tertullian against Hermogines , Origen against Celsus , Augustine against Faustus and Pelagius , Cyprian against Nouatus , &c , How painfully , how carefully did they rowe , and ouercome ? Scripturae remis Doctores aequora verrunt : With the oares of Gods holy word these Doctors ouercame all those waues and windes . Post lachrimas risus , post exilium Paradisus , dixerunt Veteres . After weeping comes laughing , and after banishment comes Paradise , said our Elders . Caesar bad the Mariner Confide , nauta , nam Caesarem vehis . bee of good comfort , because hee caried him , so great a Monarch : But howe much more may the ship wherein Christ is be comforted ? When came Christ to them , saith the Text ? Surely , not till the fourth watch of the night , that is , not till the Morning or daies dawning . For the night being deuided in to foure watches or parts , to wit , the beginning of the night , the midnight , the Cockes crowe about thrée of the clocke after midnight , and the dawning : This you sée is last ; so that all the night it pleased Christ to let them be troubled , and hee did not by and by come vnto them . Teaching thereby all his faithfull to be strong and patient not yéelding to temptation , if in hast the Lord come not with helpe , but stoutly & stronglie wrestling till hee come , leauing the tune to his owne good pleasure , and comfortablie being assured that hee will come at last , as héere and euer hee did . Turbatur mare , fluctuabat nauicula : nauicula Ecclesia est , mare seculum : sed venit Dominus & ambulauit supra mare , & pressit fluctus spumantes & magni ( potestate scilicet ) & reges crediderunt Christo , & subingati sunt . The Sea is troubled Aug. in Psal. 92. in fine . ( saith Saint Augustine ) and the shippe is tossed : the ship is the Church , and the Sea is the world ; but the Lord came and walked vpon the Sea , and repressed all these smelling waues and billowes , to wit , the Kings and potentates of the earth beleeued in Christ , and were sub dued to him . Who whilst they raged against the poore ship , were so farre from sinking her , ( as they desired to doo ) Vt plané illis persimiles inuenti sint , &c. That altogether ( saith Theodoret ) they became like vnto those , that seeking to quench the flame , fondly poure oyle in , and so make it greater . And euen as the bush that Moses sawe was not consumed with fire : no more could the enemies with their warres and weapons ouerthrowe it . Simones , Marciones , Valentini , &c. The Simoncans , the Marcionits , the Valentinians , and a number more ( saith Greg. Nazianz. ) they are all drowned in their owne déepes , and the Church is deliuered . Euer therefore , as the Israelites héere against Pharaoh and his heast ; so shall Gods Church haue victorie against her enemies ; but in Gods time , not at her owne will . Till then constant Faith and painfull rowing be graces becomming the Church and euery member of it . I am Ioseph your brother , was a word of great comfort , you knowe , in the Figure ; and It is I , it is I , be not afraide , is a farre greater comfort in Christ who was figured , blotting all feares whatsoeuer out of our hearts .

Lastly , Thus Israel sawe the mightie power , which ver 31. the Lord shewed vpon the Egyptians : so the people feared the Lord , and beleeued the Lord , and his seruant Moses . This is the end of Gods mercies to his Children , and of his iudgement vpon their foes , To encrease all good duties in them towards him : and ( by name ) a reuerend feare of his Maiestie : and a faithfull assurance in his loue . They beléeued before in some measure , but now in a greater measure , as may bee saide of the Disciples where the like Spéech is vsed , Iohn , 2. 11. They beleeued also his seruant Moses , that is , they nowe plainly sée that God was with him whom they so wickedly had abused . Let it profit vs to beware by them either to distrust God , or to wrong his Ministers appointed ouer vs , and let vs learne , that although Faith respect GOD onely , yet is there such an vnion betwixt him and his Ministers , as in déede and truth we cannot beléeue him , vnlesse we also beléeue his Ministers speaking from him . And therefore whom God hath ioyned ( euen in this sense also ) let no man seuer , but beleeue the Lord , and his seruant Moses . What is past of vnkindnes towards your faithfull Minister caring for you , praying for you , and wéeping for you when you are fast on sléepe in your bed , Let it grieue your heart in your secret chamber , and doo so no more ; the Lord is with him , & his service is Gods mercie to you , the abuse or contempt of him will so grieue the Lord , that you are sure to féele his heauie hand for it . Be wise therefore , & let both this particular and the whole Chapter profit you in Gods blessing .

CHAP. 15.

Consider in this Chapter these two generall Heads . 〈◊〉 . The thanksgiuing both of men and women . 2. The fall againe of these Israelites at Marah .

1. TOuching the first obserue the antiquitie of writing in verse , and the reason why Moses vsed verse here : euen to continue a longer and better remembrance of so famous a worke of God for his Church : for we all sée by experience , that what is written in verse , both more affecteth , and more sticketh in the memorie , than what is written in prose . We must learne also by this Example , euer after mercies and comforts to giue thanks . For the Custome of the Church is the instruction of euery particular man and woman in the Church . The custome wee sée héere , and in other places . What Melchisedech did after Abrahams victorie , wee reade in Genesis . Gen. 14. 18. What Deborah and Barak did , wee reade in Iudges . Iudg. 5. 2. 1. Sam. 18. 2. What the women sang to Saul and Dauid , we reade in that Storie : as also what was carefully done after that great victorie and deliuerance vouchsafed to Iehosaphat . 2. Chron. 20. 27. 28. A feast was kept euery yéere to remember thankfully Hamans destruction , and the Iewes ioyfull deliuerance . Hester . 9. 17. Iudeth . 16. 1. Iudeths seruice and blessing with God is not forgotten : And , if you goe to Dauids Psalmes , how many of them are Psalmes of thanksgiuing after benefits ? Of the cleansed Luk. 17. 15. Luk. 5. 25. Act , 3. 8. Leapers though nine forget yet one is thankfull . The man healed of the palsie taketh vp his bed , & praiseth God . The Creeple healed entred into the Temple , walking , and leaping , and praising God . God and man abhorre the contrarie , and when thou art truly said to be vnthankfull ( but euen to man ) there is in that one word all euill contained and affirmed of thée . Now , if priuate benefites should be remembred , much more publique which touch so many . Whereforefor both , be euer thanksfull to God as the fountaine , and to man , as his meanes . Imperfection in this dutie beséech him to pardon , &c.

2. When was this thanksgiuing made ? The Text telleth ver. 1. you in this word THEN , Then sang Moses & the children of Israel . That is , euen presently as soone as they could gather all their companie together on the other side of the sea , whither so happily they were brought on drie foote by a mighty God . In the 5 , of Iudges you may note it also , THEN sang Deborah & Barak , euen the same day . And surely , to defer , it is alwaies dangerous , so soone are we cooled and become dull and heauie after the greatest mercies . Doo it therefore whilest thy heart is hot , & thy féeling swéete of his fouour found . Doo it quickly & hartily : and so thou mouest the Lord to more mercy . For gratiarum actio est ad plus dandum inuitatio , Thankfulnes is an inuiting of God to giue more , saith S. Ambrose . Doo what wee can , wee shal be weake , and our best duties be full of wants : but yet spéede will helpe somewhat , and our care in making spéede shall finde mercie for such wants . When dulnesse crept in by carelesse delay , shall be punished .

3. Note with your self again the maner of their Song ; namely , how they being many , yet vse the singular number , & say , I will sing : When in a right phrase of spéech they should haue said , we will sing . This plainely teacheth vs that a good forme of giuing thanks is , euery particular person out of his owne feeling to say I , I , good Lord doo yéeld vnto thy Maiestie , my bounden thankes for my selfe and for my brethren , for my selfe and for thy whole Church . And so euery one féeling , and euery one thanking , the Lord is praised of all , as his mercie and goodnes reach To all . A contrarie course it is , to trust to other mens giuing of thanks for me , and to be dull and dumbe my selfe . Dauids words haue another touch , Thou art My God , and I , I will praise Psal. 118. 28. thee , euen My God : therefore I will exalt thee . I , I , againe in mine owne person , and with mine owne heart , and with mine owne tongue , &c.

4. I will sing , that is , not onely in heart will I féele and thinke ; but with my voice will I expresse and publish the due praises of such a God . Outward signes shall goe with inward truth : that both outwardly and inwardly I may doo my dutie . As I am glad that men sée his goodnes to me ; so thinke I it fit they should also behold my dutie to him . I publish the one , I will not hide the other ; I am glad of the one , and farre be it from me to be ashamed of the other . Dauid speaketh of the great Congregation , and , I will sing in the middest of his people .

5. To whom ? To the Lord will I sing , who is the fountaine : not to my selfe and my wit , to my friends and my Fortune , to my bagges & my baggage or any other thing . No Creature with mee shall rob him of his right , but to the Lord will I sing . And why ? For hee hath triumphed gloriouslie : the horse and him that rode on him hath Hee ouerthrowne in the Sea : He , He , hath done this for me , for vs , &c. The Lord is my strength and praise , and hee is become ver. 2. my saluation . Some put their trust in Chariots , and some in Horsemen ; but wee will remember the Lord our God . Cursed be the man that trusteth in man , and maketh Ier. 17. 5 , flesh his arme , and with draweth his heart from the Lord . Thus for men to be a meanes to stirre vp women , and one woman to stirre vp another , Fathers to moue their Children , Mothers their Daughters , Maisters their Seruants , and friends their friends , what a comfort is it where God graunteth it ? Their Timbrels & their daunces were according to the manner of those parts , a graue and modest going in order with Songs and signes of ioy ; no light nor wanton leaping , neither men and women together , as in the commaundement against Adulterie hath béene shewed . She is called Aarons sister , because Aaron was the elder brother , yet she was Moses sister also .

The 2. part .

1. THese thinges thus ended concerning the Thankes-giuing , from the Red-sea they went into the Wildernes of Shur , and in three daies trauell they found no water , afterwards they found some , but it was so bitter they could not drinke it . A newe triall of their Faith and patience : and wee may well Note in it the course of the life of a childe of God in this world : euen to passe from triall to triall : and still to be tried one way or other : That Acts. 14. 22. through many tribulations at length hee may enter into the Kingdome of God : and after many fights receaue that Crowne of righteousnes , which the Lord , the righteous Judge , shall giue at that day , vnto all them that so haue finished their course in Faith , and loue his appearing . In those hote Countries the want of water is a greater affliction than else where : and yet great is the want of it any where . But when they had found it , to haue it so bitter , was crosse vnto crosse , making Moses wordes true , God tooke vnto him a people by signes and wonders , by warre and might , by a stretched out arme , by great feare , and ( nowe marke ) BY TEMPTATIONS . Yet should Deut. 4 , 34. all haue béene endured patiently , hauing such Tokens of his care for them . But ( alas ) sée what followeth .

2. Then the people murmured against Moses , saying , ver , 24. what shall we drinke ? Who would haue thought it possible so soone after such a glorious Deliuerance for such infirmitie to shew it selfe againe . But this is man both to God and his Ministers : as soone as any contrarie winde bloweth against him . Truly therefore saide the Lord of vs , That our wickednes is great in the earth , and all the Gen. 6. 5. imaginations of the thoughts of our hearts onely euill continually . Let it strike vs and humble vs , that no man thinke he is supported . For certainly this is our mold to murmure euer when we are displeased . Let the Mininister of God obserue this Nature , and be prepared for the like in his people , if occasion serue . Moses was a great man , and full of all iust matter of high reuerence with his Flocke : yet we sée how he is dealt with . As soone as any thing toucheth them , WHY ? WHY ? and WHAT ? WHAT ? still flying vpon him with their venomed words of bitter impatiencie : and he must answere for all the trials it pleaseth God to lay vpon his Church , or any member thereof . A fitter course it had béene for a people so taught with passed fauours , to haue assured themselues of future helpes in Gods good time , and with patience and Faith to haue expected the same , assuring themselues that he neuer had done so great things for them to giue them ouer in any néede . This is therefore their great fault : and let it profit vs neuer to offend so : But to looke vpon Dauid that good Patterne who reasoned soundly and comfortably , That he which had deliuered him from the Beare and the Lyon , would also saue him from that vncircumcised Philistime : to looke also vpon S. Paule , who maketh 2. Cor. 1. 10. the same Argument , that God did deliuer him , doth deliuer him , and héereafter will deliuer him assuredly . This , this is the right way , To remember how many baskets full of broken meate were taken vp : and neuer to feare any want where such a powerfull God is . To remember what God hath done for mee , and to make that an argument both of my prayer and hope , as Dauid doth when he saith , Thou hast set me at liberty when I was in trouble : Psal. 4. 1. haue mercie vpon me and helpe me . As for murmurings and repinings , faintings & fearings , they offend God , they grieue his Minister , they shame our selues , they offend the Church , and no way can they profit vs , be they neuer so violent & bitter . Blessed Iobs Spéech therefore is a blessed practise for euery good man & woman , If the Lord should Iob. 13 15. kill me , yet will I put my trust in him .

3. What doth poore Moses thus grieued againe with a peruerse People ? surely againe he runneth to his God and crieth to him . And this still is the refuge of the poore ver. 25. Minister , and of all those that feare him . Use it and kéepe it , God is not as man , to be wearie ; and thou shalt finde the fruite of it , as Moses did againe in this place . For vpon this his crying the Lord shewed him a Tree , which when hee had cast into the waters they were sweete : and the people dranke of them , with great contentment to their fill . Hath not GOD then an issue for euery temptation , if wee would expect it ? Are not the Cries of his Seruants heard ? and doo not they crie to him when others murmure against him ? Marke all these things with your selfe , and be the better ; for I passe them ouer with this pointing at them . And for this tree , which being cast into the waters made them sweete , take it for a most Excellent Figure of Iesus Christ our Sauiour , by whom all bitter affliction is made sweete : and the sowre curse of the Lawe condemning all men without him , quite and cleane taken away . For who is able either to endure the crosse or to taste of the Lawe without Christ ; yet in him , and by him both are sweete , affliction fitting vs to Gods Kingdome , and the Lawe teaching vs what to doo , and what to flie . Consider of these Marginall Quotations by 1. Tim. 1. 8. Rom. 3. 31. Gala● . 5. 14. Ephesi . 〈◊〉 . 10. 1. Thes 4. 3. your selfe , and add the like vnto them . And touching these bitter waters , marke howe they are a meanes to discouer the hidden bitternes which lay in the hearts of these Murmurers ; and thinke with your selfe , that euen so doth bitter aduersitie in many men and women at this day , disclose secrets , and shewe them to haue weakenes , before not knowne , or thought of . Secondly , Note howe in trauelling to the Land of Canaan , wee must assuredly passe by Marah , and there wee must make a pitching place for a time , till it shall please God to graunt a Remoue . Bitter , bitter , and very bitter will the waters prooue : but murmure we not as these men did : for hee that was so gracious as to make them sweete to such Repiners , what will he doo in his good time to vs , if we patiently abide his will : surely he will much more respect vs , and euen boast of our patience to our eternall good ; as he did of his seruant Iobs righteousnes . But now for the tree ; some aske , whether there were any such vertue in it by Nature to swéeten waters ? and if there were , what néede God had to vse any such meanes , séeing with his onely word hee could haue helped them ? for answere whereunto , it may first be saide concerning the first , that the Lord hath giuen most excellent vertues to his creatures , beastes , hearbes , plants , stones , trées , and such like , thereby to shewe his mightie Arist. hist. animal . Plinie . Aeuan . Zanch. de operibus . Leuinus Lemnius , &c. power , wisedome , and mercie . As for beasts , their blood , their flesh , their fat , &c , what vertues are in them ? for hearbs , some comfort and helpe the braine , some the eyes , some the liuer , some the heart , some one part , some another , with most rare and souereigne qualities giuen them of GOD for this end . The consideration whereof hath greatly delighted many worthy persons , and caused them both to speake and write of them with great pleasure , Methridates that great King of Pontus , and of one and twentie Kingdomes more , for his wonderfull skill in hearbes , and his souereigne remedie against poyson and contagious diseases , called after his name Methridate , is become in all Bookes and Monuments of learning , renowned and famous . Lysimachus Eupator King of Ilyricum , is said to haue béene most skilfull in hearbs . Artemisia the wife of Mausolus King of Caria , was an excellent Lady for knowledge in hearbes . Marcus Valerius Coruinus , a worthie Romane was so delighted with the studie of hearbs , that he withdrewe himselfe into the Countrie where he might wholely ( as it were ) dwell in his Garden . But what speake I of these , since we all knowe what is written of Salomon ? namely , how he wrote of all Trees from the Cedar which is in Libanon , vnto the Hyssop which springeth out of the wall , that is , from the highest to the lowest : hee wrote of plants and hearbes , besides of beasts , fowles , creeping things and fishes , worthie Bookes no doubt , if it had pleased God to let them continue to this day . The strange vertues of precious stones diuers likewise Franciscus Rueus . haue written , whom both with pleasure and profit we may reade . Concerning all which happie qualities Zanch de operibus Dei , &c. vouchsafed to these Creatures , and euen particularly of this wood we now speake of , remember with your selfe that Notable Testimonie of Iesus the sonne of Syrach in his Booke . The Lord , saith he , hath created medicines of Eccles. 38. 4. the earth , and he that is wise , will not abhorre them . Was not the water made sweete with wood , that men might 5. 6. knowe the vertue thereof ? So he hath giuen men knowledge , that he might be glorified in his wondrous works . With such doth he heale men , & taketh away their paines . 7. 8. Why God vseth meanes . Of such doeth the Apothecarie make a confection , &c. Such vertue therefore was in the wood giuen to it by God , who is the God of Nature , and giueth all these things . To the second ( why God should vse such meanes , being able with his word to swéeten them ? ) true Answere may bee made , that although God be able to doo all things by himselfe , yet chooseth hee often to worke by meanes , and that for our good . As first , that so he might teach vs his Souereigne power ouer all Creatures vsing them at his pleasure , when , and how , he shall best like , and draw vs to the true reuerence & worship of him as Creator , Ruler , Lord , and Gouernour of all the creatures . Secondly , that hee might manifest by this meanes his loue and goodnes to vs much more , when he maketh all his creatures serue to our health , comfort , and good , and so drawe and stir vs vp to true thankfulnes vnto him for it . Thirdly , that he might teach vs thus not to abuse those his creatures , which with so excellent vertues and qualities are created for vs , to doo vs good . Fourthly , that we might learne by this meanes , not to contemne second Causes and meanes , by abusing ( through a vaine presumption ) the holy Doctrine of his prouidence . For , when God himselfe is pleased to vse these instrumentes , who are wee that wee shoulde reiect them ? and if we doo , what doo we contemne and reiect , but his Ordinance ? Lewd and wicked therefore are the Anabaptists : who , as of the soule , so of the body , cast away the meanes of health : and yet say , they desire the health of both . S. Augustines words I cannot passe ouer , ( fit for them , and fit for vs in this matter ) in his whole 29. Chapter of the 7. Booke of the Citie of GOD , shewing howe God vseth second causes in the gouernment of the Of second causes . world , because he hath created them to that purpose . Yet euer he doth not tie himself to these things , but sometimes without them , and euen contrarie to them , hee worketh his will also : that thereby wee might learne , his vsing of them to be without néede , séeing hee can worke without them , if he please . Secondly , that when hee vseth them , it is he that worketh by them , and not they without him ; as he giueth light in the Sun , he féedeth vs in our meate , &c. For if without them it be he , much more in them and by them it is he . Thirdly , that wee might sée how many waies he is able to helpe vs , when any thing is wanting vnto vs which is néedefull . And this we may well thinke was the cause héere , why it pleased GOD to shewe this Tree , that they might be ashamed of their impatiencie and mistrust , neuer more so sinning againe ; séeing ( by one meanes , or other ) there is with him euer so readie & easie helpe . Yea this is the cause also why ( euen contrary to Nature ) he worketh often ; that neither to Nature we should tie him , despairing of health , wealth , or liberty when we sée no means , or meanes ( in reason ) working to the contrary ; forasmuch as he is stall about all , and can with meanes , & without meanes , agréeably to Nature , & contrary to Nature , giue his Name praise , and his children comfort in a moment . Profit wee therefore thus by this Tree shewed to Moses in extremity to make the waters sweere withall .

4 There he made them an ordinance and a lawe , Ver. 25. & . 26. 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 iust 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 Ps. 2. 103. 3. Eccles. 3● . forgiuenesse of Sins , and then the healing of all infirmities .

5. Then came they to Elim where were twelue fountaines Ver. 27. Hirom . of 12. Disciples , &c. 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 Numb. 33. other place of that Booke . That at the commaundement Chap. 9. 18. 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 . Whi●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 w●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 née●●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 Murmuring . 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 1. Cor. 10. 10. 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 Phil. 2. 14. the same Apostle , without murmuring & reasoning . And S. Peter , Bey● harb●●durs one to an other without murmuring . 1. Pet. 49. Wisdom . 1. 10. The care of Ielousie saith Wisdome , heareth all things , & the noise of grudgings shall not be hid . Therefore beware of Murmuring which profiteth nothing ; 11. and refraine your ●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 Gen. 4. 14. Israelites were grieuous murmurers , sometimes for their labour a a Exod. 5. 21. , sometimes for drink b b Exod. 16. 25. Exod. 17. 3. , sometimes for flesh c c Exod 16 , sometimes in distrust to obtaine the Cittie so strongly walled , d d Num. 13. 31. sometimes for feare to bée killed of their enemies , e e Numb. 14 2. sometimes at GODS iustice vpon their disobedient bretheren , f f Num. 16. 42. sometimes for want of dainties , as Figges , Pomegranats Uines , &c. g g Numb. 20. 3. sometimes , for that they were ouerdoied with Manna 〈◊〉 , and for other like causes : vpon all which the Holy-Ghost setteth a brand of dislike : and so by their sinne admonisheth vs to beware . Miriam murmureth against her brother Moses the Lords faithfull Num. 12. 1. 10 Seruant ; and how fearefully was she smitten with a Leprosie ? Let this sinite the heart of euery Christian Reader , and make him consider what may quickly happen to himselfe , if hée bée a murmurer . From the Old Testament come to the New , and obserue as much . The Pharasies murmure at Christ his mercy to poore Publicans : there is murmuring for good done on the Sabbath day : For not washing before meate : that such as came late had a penny as wel as those that had borne the heate of the day : that the ointment was powred vpon Christ , and not rather sold , and giuen to the poore : that the Widowes were neglected : and that Mary doth not helpe Martha , but sit and heare Christs words . But still obserue how all these were sinfull and grieuous to God ; and what a diligent record is made of them and of the seuerall causes ; that wee might learne and see no cause to warrant this lewde behauiour . For either all or most of these occasions might haue much saide in defence of them . And therefore these Quotations of Scripture with that of Iude , short and I 〈…〉 . ver. 1● . sharpe : These are murmurers , complainers , walking after their owne lustes : whose mouthes speake proude things , hauing mens persons in admiration , because of aduantage , &c. Murmurers and grudgers , and complainers , such as mutter , & murmure , and grudge & groan , if all things fall not out to their contentment , such as mislike their places & callings , Estats and conditions , and are angrie with God if in all things hee please not their humors . If they be restrained of liberty , if they be touched with pouerty , if they be pinched with penury , if they be subiect to affliction and aduersitie , if they be not in highest places , & eralted to greatest authority , they ●ret , they ●ume , they are offended and discontented with the Highest . These are the greedy dogs spoken of by Dauid , which run about the Cittie , and grudge if they bée not satisfied . Irenaeus the auntient Father giueth them a fit name ( but a foule Irenaeus lib. 12. cap 12. & 29. Plato de legibus lib. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . E 〈…〉 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . name ) calling them or a Piaboli , the Deuils mouthes . And the words of Plato are as fit of vnbridled mouths sending-out iniury both to Heauen and Earth . The end of which mouthes Euripides by the light he had , could well discern , that it would be misery and woe , as indeede it will , trye who list . Circumstances increase this sinne very much ; as Who numbreth ? against whom ? and in what matter ? who murmureth ? A subiect , a sonne , a friende , to whom much fauour many waies hath béene shewed ; A professor of the Gospell , well acquainted with the Word , and vpon whom many eies are cast &c. Against whom ? Against Prince , against Parents , against Friends , to whom obedience , duty , and loue with al the Testimonies therof are due , and most due ; against God , whose Word is in our hands , & in our mouthes , and whose seruants wée would gladly bée estéemed . In what matter ? In a small matter , in a trifle ; and wherein , or for what , we ought rather giue thankes , in a matter lawfull , tollerable , good , and no way to bée grudged at . These and such like Circumstances I say make the fault much fouler and greater . Old Writers haue vttered these kinds in these wordes , Est murmuratio contra Deum per displicentiam , contra Praelatumper inobedientiam , & contra proximum per inuidentiam . There is a murmuring against God by discontentment , against our superior by disobedience , & against our Neighbour by enuie . But from what fountaine floweth al this filthy water which so offendeth God , so grieueth man , and so infecteth the very aire ? Surely either from impatience , or from pride , both bad and very bad fountaines . Of the first that was an example in the Acts of the Apostles about the Widowes of the Graecians : For not able with patience Acts. 6. 1. to endure their conceited griefe , till there might bée declaration made thereof , and order taken accordingly , they fell to secret carping and biting vnfit for the professors of the Worde : and in that heat touched euen the Apostles themselues with want of care . Of the later , that is a most fearefull example in Numbers of proude Corah and his company , whose pride , enuie & ambition brought them to so strange and dreadfull a death . They grieued that Moses should haue such authority , they thought them selues worthy of some of it , and what they thought fit , not what pleased him , God must doo . Of which kinde of Murmurers and enuiers Saint Gregorie hath a good saying in his Morales , Qui contra suprapositam sibi potestatem murmurat , liquet , qúoa● umredarguit qui eandem potestatem dedit : Who so murmereth against authority set ouer him , it is manifest , that he reproueth him who gaue the same authority . And vpon the seuenth Psalme , murmurantes dicuntur intrare in iudicium cum Deo : Murmumurers are saide to enter into indgment with GOD : They are like , saith An other to a filthy sooyne , who whether hee wake or sleepe is euer grunting . Murmuratores similes sunt versantibus in gyrum , donec capite & sensibus perturbaris caetera omnia perturbari putant , Murmurers are like vnto such as turn round about til their heads & senses being turned , they imagin al things to turne round . Pythag. Sednoli aduersus quemquam murmunare , est enim abiectorum : But be not thou a murmurer against any man , for it is a base thing , and the quality of a base person . Erratapropria magis Democritus . quam aliena reprehendito : Rather reprooue thine owne faults than other mens . Ediscat non murmurare , qui mala patitur , etiam si ignoret curmal patirur : per hoc enim quisquis ●e iustepati arbitrari potest , quia ab illo iudicatur , cuius iudicia nunquam sunt iniusta ; And let him that suffereth harme not murmur ; although he know not the cause why he suffereth it : because euery man may thinke he suffereth iustly , seeing he is iudged of him , whose iudgments are Isidorus . neuer vniust . A very notable sentence , if you marke it ; not allowing this vice in our hardest estate ; and when we know not any reason of it . Qui in poenis murmurat fertentis iustitiam accusat : for hee that murmureth at Gods punishment , or any iust punishment , accuseth the iustice of him that punisheth . But goe we forward . Felicitie consisteth not in things of this life : therefore wee should not murmure for the want of them . Iob blesseth the Name of God Iob. 1. 21. Psal. 70. 4. Psal. 33. 1. &c. Psal. 135. 21. Psal. 23. 4. in his greatest affliction , and murmureth not . Of the Godlie it is often saide , The praise of GOD is euer in their mouthes : Then not murmuring . Murmurers want Dauids staffe so comfortable to him , therefore we should auoid it . No Artificer can like that his worke bee dispraised of one which hath lesse skill , or euill will : And shall God like to haue his predestination , his prouidence , his iustice and mercie and whatsoeuer is holy , and good to be censured , and grudged at by dust and ashes ? No , no. The Wise mans Counsaile is excellent in this behalfe : Hearken vnto me , yee holy children , and bring forth fruite , as the Rose Sirach . 39. 13. that is planted by the brookes of the field , And giue yee a 14. sweete smell as Incense , and bring forth flowers as the Lilly . What is this sweete smell that must be giuen out ? Marke what followeth ; Sing a song of praise ; and blesse the Lord in all his workes . Giue honour vnto his Name , and shew forth his praise with the songs of your lips , and 15. with Harpes , saying after this manner , All the workes of the Lord are exceeding good , and all his commaundements 16. are done in due season . None may say , What is 17. this ? wherefore is that ? For at time conuenient they shall all be sought out , &c. Reade the whole Place your selfe I pray you . And sée howe far this is from murmuring and grudging . Optimumest pati quod emendare non potes , & Deum , quo authore cunctaproueniunt , sine murmuratione comitari , It is best , saith Seneca , to suffer what thou canst not amend , and to follow God ( from whom , as from a fountaine , all things doo come ) without murmuring . Malus est miles qui imperatorem sequitur gemens , He is a very bad Souldier that followeth his General with grumbling . And certainly he is as bad a Christian , that controuleth God in his works ; and thinketh this , or that , might bee better . Some will haue faire weather , and some will haue foule ; some wet and some drie ; some dearth , and some plentie : who can repeate mens vaine conceites héerein , neuer caring for others , but for themselues : and therein also mightily deceaued , because man indéede is not able to comprehend , what will euer bee best for him . Holcot vpon the Booke of Wisedome telleth a Tale of an Heremit , that hauing Lect. 9. sowed pot-hearbs in his Garden , desired faire weather , and foule weather as hee iudged to be best for his hearbs , and so had still graunted of God according to his request , but not one hearb came vp : whereupon he thought , there was a generall failing in all places of such hearbs , till on a time walking to another Heremit not far off , hee saw with him a very excellent crop : Then hee tolde him what he had begged , and obtained , touching the weather , and what effect it had . Whereunto the other Heremit answered , Putahas te sapientiorem Deo , & ipse estendit tibi fatuitatem tuam , &c. Thou diddest thinke thy selfe wiser than God , and hee hath shewed thee thy folly . I for my crop neuer asked any other weather than GOD should please to send . I would this olde Heremit might teach many in our daies to be lesse wise in their owne conceites , concerning both weather , and other matters : and to relie more vpon Gods mercifull prouidence and bottomlesse wisedome , that hee both knoweth what is best for mans vse , and will accordingly ( for his owne goodnes ) vouchsafe the same . Then would there not be so many faithlesse feares and doubts amongst vs as are , much lesse any opening of our mouthes against Heauen , as , I feare , is . But let such remember what Seneca writeth of Caesar , who hauing appointed a great Feast for his Nobles and friends of all degrées , and it falling out that the day was so extreame foule as nothing could be done , being highly displeased at it , in extreame madnesse willed all them that had bowes to shoote vp their arrowes at Iupiter in defiance of him , for that foule weather . Which when they accordingly did , their arrowes lighting short of Heauen , fell downe vpon their owne heads , and hurt a number of them very sore . Euen so doo our muttering and murmuring words , either for this or that which God sendeth , not hurt him but wound our selues both déepely , and dangerously . Another desire of men is , ●uer to be in prosperitie , and not to taste of any aduersitie ; if they doo , then they murmure , and then they grudge , saying , or thinking the Lord dealeth hardly . But these men forget that if the Physition desire a mans life and health , he restraineth him of many things wished and longed for , and ministreth manie things vnto him bitter and vnpleasant ; whereas , if he despaire of the parties well doing , hee suffereth him to eate and drink what he will . They forget that those Cattle which the Grasier putteth into his best Pastures and féedeth fat , are vsually appointed to the slaughter . They forget that too much rancknesse hurteth the corne , and too much fruite breaketh the trées . They forget that Christ gaue both a sop and a dipped sop to Iudas , and yet he was a reprobate ; the rest ( being chosen vessels ) had no such thing . A whirle winde caried Elias to Heauen , & so hath affliction many an one . But the Rich Glutton that had all pleasure in his life time , lost his pleasure , and gayned woe for euer . It is not good to haue our wages too soone , but to remember chéerefully , that when the day is ended , then wages will be paid . He that trauelleth in the way against the Sunne , hath the light before him , and the shadowe behind him : so haue the wicked prosperitie & comfort heere , none hereafter . But hee that trauelleth with the Sunne hath the shadowe before him , and the light after him : so haue the godly crosses heere and eternall ioy after . Murmure not therefore at any wants , neither gréeue if other : be made rich , and the glory of their houses encreased : for as thy shadowe goeth before , so will thy light followe : And as his light is before , so will his shadowe follow most assuredly . Nothing shall he carie with him when he dieth , neither shall his pompe followe him . Qui honoratur in via , in peruentione ●●m●abitur , Et quasi per amaena pratain carcerem Greg. Moral . venit , qui per prosperitatem praesentis vitae ad interitum tendit . Hee that is much honoured in the way , at the end of his iourney is damned . And as it were through a faire pasture he passeth to a prison , who by the prosperitie of this life present goeth to destruction and confusion . It is enough ( if any Counsaile may be enough ) to banish from vs ali sinfull murmuring either at other mens prosperitie , or at our owne aduersitie . For certainely as your selfe would be more carefull of a childe of yours that you had done little or nothing for , than of one that was prouided for , and had plenty : so is the Lord of Heauen ( that kinde Father aboue all Fathers ) most carefull of their good , who héere in this life haue had least , and are indéede yet vnprouided for . O beléeue it , they shall haue a day , and that a swéete day and a ioyfull . Their turne will come , & though others haue béene scrued before them , yet shall their portions at last bee as Beniamins was with Ioseph , greater and better than all the rest . Till then let your want make you as hunger doth that Hawke , flie more earnestly at your pray , that is , at Heauen , at God , at Christ , at the life to come with all his ioyes . Pitch your eyes vpon it & your heart also ; flie , and flie strongly to that marke , thinking euery day two , til the Lord graunt it . If a traueller haue but a little money left to bring him home , hee trauelleth farther in a day than otherwise hee would : And so doo you by your present wants , take occasion to goe forward faster and faster in a holy course , that you may be at home and take your rest . Away with murmuring and all euill speaking , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for a man is knowne by his speech as mettall is by his ring . And no glasse sheweth more plainely the spots of your face , than your tongue will shewe the spottes of your heart . Let it gréeue you to heare others doo it : for the Lord is not with them : And to be sorie for a bodie , from which the soule is departed , & not for a soule from which Aug. Non sunt inte viscera pietatis , si ploras corpus a quo anima , & non animam a qua Deus recessit . God is departed , is not pietie , saith S. Augustine . Foolish men speake foolishly , but our spéech should be with a graine of salt . S. Augustine noteth it very well , that S. Iames doth not say None can tame , but no man can tame the tongue , that when it is tamed , wee might knowe it to be a worke of God , and not of man . It is walled in wich two walls , the lips and the teeth , to note a double triall that should be taken of our words before we speake . First , whether it be lawfull ; secondly , whether it be expedient that we meane to say . And if both these , then speake on and spare not , all shall bee well . But if either of these want , then kéepe the doore fast , and let not that little member haue his will . The good Abbot sawe both the good , and the difficultie of this , who being vnlearned , and very desirous to be instructed , when hee was come to that verse of the Psalme ( I saide I will looke to my waies , that I offend not in my tongue ) bad Stay there , till hee had learned that lesson , which he feared would be both hard , and long . But happily I am too long also in this point , and therefore I shut vp with this wish , that no tongue may bee like that cursed Bay tree whereon the Prouerb grew , Insana laurus , The contagious bay tree . My meaning is , that no man or woman haue a tongue so venemous to make murmuring wheresoeuer it is , as that bay tree would make chiding and strife , as long as any iote of it were in ones hand : for you sée the sinne of such a tongue , and let it suffice . God séeth , and God heareth , who as Augustine saith , is euery where , and cannot be mocked . But happily you Aug. Deus vbique est , intra omnia non inclusus , extra omnia non exclusus , supra omnia non elatus , infra omnia non depressus . will thinke , why then doth God suffer any murmuring to bee ? And I pray you remember Saint Gregorie his Answere , Permittitur murmurati● & detractio , vt caueatur elatio , GOD suffereth murmuring and detraction , that it may keepe downe in men pride and arrogancie . Thus much of this matter of Murmuring , if not too much , of purpose enlarged , because the fault is too generall both in persons murmuring , and in matters murmured at .

4. But did they all murmure without exception ? No : but although that Text make no exception , yet we may safely think , the Lord had his number among them that did not murmure at all . Yet forasmuch as this number was very small in comparison of the Murmurers , therefore there is no mention made of it , but all in generall are said to murmure . And indéede what are the godly but as wheat hid vnder a great heape of chaffe , which doth not appeare so well , till the chaffe be wynowed & blowne away ? It was sufficient that the Lord well discerned both , &c.

5. The words of their Murmuring are expressed in the 3. verse , Oh ( say they ) that we had died by the hand of the Lord in the Land of Egypt , when wee fate by the flesh-pots , when wee ate bread our bellies full ! for yee haue brought vs into the Wildernes to kill this whole companie with famine . Words of such impietie , as I knowe not how to begin to speake of them . O impiam et nefandam vocem ! O wicked and horrible words ! ( saith a godly Interpreter ) O sinfull and cursed speech ! may all that reade it , and taste of GOD say ; especially in this people so acquainted with Gods mercy , grace , and power , so made famous ouer the world with miracles wrought for them against their enemies . For , what is this which they say ? but all one as if they had saide ; wee care not for our Deliuerance out of Egypt , and from all the bondage and crueltie against vs and our Children , wee giue GOD no thankes for it , for wee were better so , than thus ; O , that hee had let vs alone by the flesh-pots , and come to deliuer vs when wee had sent for him . Such height of vnthankfull contempt who trembleth not to reade , and shaketh not to thinke of in his heart ? But let it profit vs ; for to that ende the Lord hath Chronicled it in his Booke . First then , let it teache vs and tell vs , yea soundlie settle in vs , howe quicklie these sinfull hearts of ours slippe from their duties , if once anie crosse lay holde on vs , making those mercies and benefits of God vile , and of no account , which at the first when we receaued them were most great in our eyes , most welcome and acceptable ; we then saying , O , how should we thanke the Lord enough for these thinges ! But is this well ? Doth the word teach vs thus ? or doo wee our selues endure this measure to be measured to vs by those to whom we haue béene good and kinde vnto ? No , no : And therefore abhorre it as most odious both to God and man : and looke wee at the Rule which teacheth vs otherwise . Great were the fauours that Iob had receaued from his God : aduersitie commeth , and that ( as you know ) in a great degrée . Doth Iob vilifie therefore either in tongue or heart those former fauours , and say , O , that God had neuer bestowed them on me ? No , you know , but holily and vertuously he embraceth Gods will , and telleth his repining wife , That since they had in former times receaued good things from God , should not they also receaue euill , when it was his pleasure ? Yes , yes : And therefore saith hee , The Lord gaue , and the Lord hath taken : and blessed , blessed be the Name of the Lord euen in taking , as well as giuing , and euer for all thinges that he doth . The Apostles of Christ were exalted by him to the highest dignitie in his Church , it was no doubt a great grace vnto them and very acceptable , but afterward commeth persecution , imprisonment , whipping , and many crosses ; Doo they then say as these Israelites , ( O , that wee had died by the hand of the Lord ! O , that wee had neuer beene Apostles ! ) and so cast the mercies of God in his face for the troubles which followed such fauour ? Not so , you sée , but they went away reioycing , that they were made worthy to suffer those Acts , 5. 41. things for so kinde a Lord as had exalted them to that dignitie , and giuen vnto them such graces and places as then they had . Let vs looke vpon such Examples as these , and pray to God for strength to followe them . Let vs often remember that good Counsaile of the wise man , My sonne , if thou wilt come into the seruice of GOD , stand fast in Sirach . 2. 1. righteousnes & feare : AND PREPARE THY SOVLE TO TEMPTATION . Settle thy heart , and be patient : bowe downe thine eare and receaue the words of vnderstanding , 2. and shrinke not away when thou art assailed ; but waite vpon God patiently . Ioyne thy selfe vnto him , and depart not away , that thou maist be encreased at the last 4. end . Whatsoeuer commeth vnto thee , receaue it patientlie , and be patient in the change of thine affliction . For as 5. gold and siluer are tried in the fire , euen so are men acceptable in the fornace of aduersitie . And so forth much more ; if you will , reade the Place your selfe . Forget not what the Apostles in the Acts did , and said ; Who confirmed the Acts. 14. 22. Disciples hearts , and exhorted them to continue in the faith ; affirming that wee must through many afflictions enter into the Kingdome of God . There are many such places in Scripture . Away then with those crooked wayes Math. 16. 23 , 2. Tim. 3 , 12. wherein too many doo walke : and be taught by these Examples what euer to doo . The Gospel is welcome to manie at the first , and they greatly reioyce in it ; but when either trouble groweth for it , or they are restrained by it from their accustomed sinnes of swearing , drunkennes , sensualitie , couetousnes , oppression , vsurie , and such like , then they wish they had neuer béene troubled with such preaching , and all Gods mercie is returned to him with great vnthankfulnes , as héere it was of these murmuring Israelites . If authoritie and offices either in Church or Common-wealth be giuen in Gods goodnes to some men , they receaue them ioyfullie , and say they are much bound to God for them : But when such things happen as vsuallie followe such places , to wit , trouble and charge , lies and slaunders , contumelies and reproaches , with great vnthankfulnes then they turne both tongues and hearts , and wish they neuer had béene so graced . For Matches and mariages , O , what impietie is in many , many times ! cursing the parties , and almost cursing God that gaue them such a match : when yet at the beginning all was well , and euerybody pleased . Let all these and all others faulty in like sort looke vpon these murmuring Israelites , and be ashamed of such sinne . For man and wife , let them consider but one thing which GOD hath giuen them in their owne bodies , and sée how it will instruct them . Their two eyes if they goe together and looke both one way , be it vpward or downward , to the right hand or to the left , All is well and comely in the face . But if they bée seuered and the one eye looke one way , and the other an other , there is a blemish wée all confesse , and it is not well : So man and Wife who as the two eies are made to looke one way , should neuer bee seuered to goe a sunder , to crosse one an other , to reproach one an other , to shame one an other , to breake-vp house and depart one from another . Surely the blemish is great , and as many as care either for piety or honestie , will consider of it . Secondly , these words of the Israelites may shew vs what is the course of too many Men and Women in the world another way , euen to pre●er the flesh-pots of Egypt before the Land of Canaan , and bellies full of bread before a blessed deliuerance out of cruell bondage , that is , Earth before Heauen , and the ioyes of this world before all that can bee giuen when this life is ended . A miserable and monstrous blindnesse , yet such as no perswasion will preuaile against , it is so setled and rooted in sinfull hearts . Remember what you reade in the 11. of Iohn , when Christ had raised vp Lazarus to life againe , And many that had seen these things beleeued on Ioh. 11 44. 45. 47. 48 him : Then gathered the high Priests a Councill , and said , what shall we doe ? If we let this man thus alone , all men wil beleeue in him ( now marke ) and the Romanes will come & take away both our Place , and Nation . So before Christ they preferre their places , and for the world adieu to Heauen . Such others were those in the Prophet Ieremy , who measured Religion by plenty and scarcitie , iudging that best which brought most profit , and that worst wherein there was any want . The word which thou hast spoken ( say they ) to vs in the Name of the Lord , we will not heare of thee , But we will doo whatsoeuer 17. thing goeth out of our owne mouth , as to burne incense to the Queene of heauen , and to poure out drinke offerings vnto her , as we haue done , both wee and our Fathers , our Kings and our Princes , &c. For then had we plentie of victualles and were well , and felt no euill . But 1● since we left off to burne incense to the Queene of Heauen and to poure out drinke offerings vnto her , wee haue had scarsenesse of all things , and haue beene consumed by the sword and by famine . But if you reade the rest of the Chapter , you shall see that their Plagues grew because they sinned against the Lord , and would not be ruled by his Word , to worship him , and him onely , according to his Word . Such Arguments made the Heathen against the Christians in former times , as witnesseth Tertullian , Cyprian , and others ; attributing all Tertul. Apologet . 51. Si Tybris exundat , si grando , si gelu . &c. Cypr. ad Demetrianum . calamities ( that happened ) to the Christians : because that they worshipped not the Idols of the Heathens : but they answered euen as Ieremy , that such calamitles fell , because they ( the Heathens ) would not forsake their Idols , & embrace Gods true Religion , & so indéede they did . Such words , and euen the very selfe same words , vse the Papists against vs , and the Gospell at this day : telling vs often and too often ( vnlesse it were truer ) how great plenty was in former times when Popery swaied , how many egges forsooth for a penny , and all this geare ; grounding an argument thereupon , that therefore that was truth , and this is falshood , euen as Heathenish and Iewish Idolaters did before them . But with Ieremy and the godly Fathers we truely inuert their argument vpon them : that their contempt of truth , and foule Idolatry in despite of truth prouoketh God to many crosses , and will yet prouoke him further if they continnue without amendment . And touching their pretended plenty when Popery ruled , we say it is a Tale , for as great dearth was then as since . Touching our owne country of which I chiefely speake , let them remember what our Chronicles note in Richard the first his time , how sharpe a scarcity there was by the space of thrée or foure yeares . What a Sommer that was in Edward the 3. his time , called the deere Sommer . In Richard the 2. his time what a dearth , when the people wereforced so to féede vpon fruite to susteine Nature , as that thereby many fell into fluxes , and dyed . How the childrens cries were so pitifull for the want of foode which their Parents had not to giue them , as a stonie heart could not indure to heare . Of Henry the sixth his time , when 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 Esay . 8. 20. 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 Reade Ba●ils Tract . Non adhaerendum rebus secularibus . Pag. 436. 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 Ver. 4. 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 them , I gather confort : & 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 , Greg. Nazian. calleth these works of God , quae supraleges naturae ac facultatem hominum facit , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Dei porētias : Quas nos mentis intelligentia nequaequam consequi possumus . 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 a a 1. King . 17. 4. Rauens shall both finde meate , and bring meate to Elias , if he commaund : and b b 2. King . 4. 4. 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 Gen. 47. 11. Math. 2. 11. 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 entered & a very tel-tale . He wil looke into vs , draw-out from 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 : Iob. 2. 9 10. Gen. 16 5. Exod. 4. 25. 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 it to vs euer , Amen . The words in the 8. Verse , ( your murmurings are not against Ver. 8. vs , but against the Lord ) notably may feare vs from abusing of Gods Ministers : and conferre with them the words in Samuel , They haue not cast thee away , but they 1. Sam. 8. 7. Luke . 10. 1● haue cast me away : And the words in the Gospell , He that despiseth you , despiseth me .

The 2. part .

In the Morning the dew lay round about the host . And Ver. 13. 14. when the dew that was fallen was ascended , behold , a smale round thing was vpon the face of the Wildernesse , small as the hoare frost on the earth . And when the children 15. of Israell saw it , they saide one to an other , it is Man , for they wist not what it was . And Moses said vnto them , This is the bread which the Lord hath giuen you to eate . Here is also mention made of Quailes , ver. 13. but wee will respite that for an other place , and consider now onely of Manna : wherein we may obserue many profitable and comfortable things .

1. Concerning the Name , it is somewhat obscure as it lieth in our English ; They said it was Manna , for they wist not what it was , But the Hebrew maketh it very plaine , wherein it is thus : They said this is Man , that is , as your Mariginall Note hath , a part , a portion , a gift , or meate prepared , for they wist not what it was on the suddaine , and at first sight , but a thing giuen or prepared for Datum . Paratum . them , that they knew it was . Or ( which for my part I like better ) They said Mah hu , or Man hu , What is this ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Qnid est hoc ? for they knew not what it was .

2 Concerning the manner of the comming of it some question is made , whether it was naturall , or miraculous ? They that would haue it naturall , tell vs of the Manna of Arabia , which is sould in our Apothecaries shoppes , and say that out of the earth there issueth and commeth dulcis halitus , a certaine sweet vapoure , which béeing drawne vp by the heate of the Sunne , is purged from his grosse earthlinesse , and made more pure and swéete , then with the cold of the night is hardened , and before Morning falleth downe againe vpon the earth like dew or the hoare frost , and so is gathered dried and kept as medecineable for mans bodie . They say that is small and white , so was this ; That falleth downe with the dew , so did this ; both of them sweete euen as the hony , and happely the substance of both , one , &c. But what of all this ? Therefore shall it follow that this was not giuen miraculously to the Israelites ? nothing lesse . For as they weare like in some things , so were they also vnlike . This Manna in the shoppes is not so swéete as this , giuen héere , was : it melteth not away with the Sunne as this did , neither is it so hard that it néedeth to be brayed in a morter , or ground on a mill as this was to make bread of it . This Manna came not before a certaine time , and houre , appointed by God and foretold by Moses . No change of the aire and alteration of the weather hindered the comming of this Manna , but in Sommer , in Winter , in Frost , in Raine , still still it kept his course : and fell downe euery night against the morning for the space of fortie yeares together . The abundance of it was aboue any naturall course euen inough to suffice for six hundred thousand men beside women and children , so long . The sixt day it was doubled to them , that they might gather both for that day and the next , which was the Sabbaoth : and so rest vpon the Sabbaoth : a very plaine token that all was not naturall . If vpon any day they gathered more than their limmitted proportion , it putrified and rotted , wormes grew in it , and it sauoured ill . But on the sixt day when they gathered double , it did not so , but was very swéete and good , till the next day : yea a pot of it was kept in the Arke , sweet and good , long , which would not haue béene so , if all had béene naturall . Againe wheresoeuer the Israelites were , it followed them : and was about their tents , not in other fieldes and places remote from them . Now , they that write of the Arabian Manna sould in shops , say it springeth not out of all earth , and by name , not out of desert places , but out of some certaine places only in Arabia , as wée sée in other matters some kinde of earth yeeldeth a swéeter , a fatter , and better sap than other earth dooth . But this Manna followed the Israelites , whatsoeuer the earth was : and by name in the wildernesse and desert . No way therefore was this Manna altogether naturall . Lastly , when they came into the Land of Canaan , which was a more excellent earth , presently it failed and came no more . A great miraculous worke therefore of God this Manna thus giuen from Heauen was , and so to be estéemed , that God may haue his due glorie , & we such comfort and instruction as will flowe from it . A tast whereof in this that followeth you may take .

The 3. part .

1. THey are commaunded to goe forth euery morning to gather this Manna , and to make them bread of it : which teacheth vs thus much , that as God doth something for his part towards the nourishing & maintaining of vs , so wil he haue vs likewise againe to doo something for our parts . Hee wil giue Manna in his mercy and goodnes , but we must goe out and gather it : That is , hee wil prouide meate , money , cloath , and all worldly matters for vs , as shall be good for vs , but we must labour in some honest & lawfull vocation , and so come by these things . Idlenes he will not foster nor abide in any man . Corne he will giue to the Husbandman , but ( conditionally ) that he plough and sowe . Riches hee will giue to the Merchant , but so that he goe to sea and take paines . Whereupon the Heathens did say , Dij omnia vendunt laboribus , The Gods sell all things for labour . And for the Scripture , it is plentifull in this point , as hath béene shewed else-where . Man in his innocencie was appointed to dresse the Garden , and not suffered to be idle . Againe , euery man heere was appointed to gather Manna ; which néeded not , if God had liked of Ingrossers , to take vp all into a fewe hands , and then to deliuer out to others as they please : but follow this Note farther your selfe , and be bettered by it .

2. How much might euery one gather ? euen so much saith the Text , as is sufficient for euery day , ver. 4 : that is , they shal prouide for the day & no more . Wherein Note howe carefull the Lord is to haue men depend vpon his prouidence , with chéerefull hope in his goodnes , and not wretchedly and despairefully to mucker vp what shal neuer doo them good , nor any peraduenture that they purpose it for . Thus is the prayer which our Sauiour taught vs , Our daily bread giue vs for the day . And from distrustfull Luke . 11. 3. feare the whole Scripture driueth vs in euery place . He that féedeth the Sparrowe so small in price , and heareth the young Rauens that call vpon him , He that openeth his hand and filleth all things liuing with plenteousnes , will hee either forsake or forget man or woman trusting in him ? No ; it is a Hellish thought , and away with it for euer out of your heart . The life is farre more worth than meate ; and the body than any rayment . Wee are much better than any fowles , and yet the Lord feedeth them , when they neither sowe , nor reape , nor carie in to anie barnes . Could not God heere haue bidden them gather for many daies , if he had would , and lay vp in store for a deere yeere , as wee vse to speake ? yet hee would not , but tieth them to a dayes foode , and for the next day to depend vpon him . He failed them no day , nor euer faileth vs if wee beléeue . Cast your care then chéerefully vpon him , and cleaue fast vnto him , you shal sée his Mercie , you shal sée his Truth , you shal sée your Comfort . If the earth yéeld neither corne , nor grasse , and that for fortie yeeres together : yet can hee nourish you and yours with bread from Heauen , and the daintie flesh of Quailes at his pleasure . The hard Rocke or the drie tooth shal yéeld drinke for your thirst , at his will . Elias had bread and meate brought him by the wilde Rauen : And the little meale and oyle in the Cruze wasted not till the dearth was past , and so forth as you heard before . These Israelites garments were not worne , nor the shooes of their feete torne in so many yéeres : who then will distrust such a GOD ? Hee can doo what hee will doo : and he will doo what is best , be euer assured with ioy . Many a time hath the poore woman had no bread in the morning for her children , and before night , both bread and money . Goe farther your selfe , for this meditation is most swéete . That man liueth not , or euer shall , who cleauing to God , hath béene forsaken by him .

3. For the day then , how much might they gather ? without stint ? No. The Text saith , An OMER for a man , Ver. 16. according to the number of the persons : this was the stint . Euery man was to take for them in his Tent. This OMER was about a pottle of our measure . Marke howe the Lord alloweth a sufficiencie , and vtterly disliketh all néedelesse superfluitie . Our wanton wils he will not fellowe : but our iust néede hee will supplie . Would wee learne this blessed meane in all our courses , God would ioy in it , and the childe vnborne be the better for it . Our houses and land would tarie with vs , and descend from vs to them wee loue ; our Tenants should taste of better bargaines , and liue and die at our féete ; the poore would send a shréeking crie to the eares of God , for mercie and goodnes to be poured vpon vs for our relieuing of them ; The Common-wealth should finde vs furnished , either to defend , or offend vpon occasion ; and in one word , both Heauen and Earth be glad of it . O , why , why then should not our OMER content vs for the day ? God is wise that made this Lawe , and who euer followed his wisedome and repented ? You sée the Note , and to a féeling heart I néede not amplifie it any farther .

4. But might they gather this pottle of Manna anie time of the day ? No. It was to be gathered in the morning : Ver. 21. for when the heate of the Sunne came , it was melted . So God would teach them , to take time whilest time serued : And it may well admonish vs to doo the like . Wée haue a Morning , & we haue an Euening . Our able youth and good health is our morning ▪ our feeble Age and sicke estate is our euening . Spend not the first vainely , and you shall not want in the last vncomfortably . God is good , and giueth vs a gathering time , he looketh we should vse it as he intendeth , that is , in the morning to goe forth to our labour , honestly and truly to liue in a lawfull vocation , to doo what wee are called to , faithfully and carefully . So shall we eate the fruite of our labours when the euening of age and sicknes commeth , and all shall be well . But a carelesse youth and an ill spent health will make a wanting age , and an helplesse sicknes . Gods blessings are not at our election to haue them when we will , but when wee séeke when he bids , we shall finde . His Manna is readie if we come in time , and if we linger till we list , he hath his Sunne to melt it away , and it is gone . O , take time then , and be ruled by God : youth and health you sée is a blessed time . In the Booke of Wisedome sée another v●e of this time of this day , and euer remember it , namely , That it might be knowne , how wee ought to preuent the Sunne Wisd. 16. 28. rising , to giue thanks vnto God , and to salute him before the day spring . For the hope of the vnthankfull shall melt as the Winter Ice , and flowe away as vnprofitable waters . 29. Let vs doo thus then , and be most assured that such Morning sacrifice shall be no lesse profitable vnto vs than pleasing to him .

5. And did they iust gather their measure , and no more , euery man ? No. The Text saith , Some gathered more , Ver. 17. 18. and some lesse . Yet when they did measure it with an OMER , hee that had gathered much , had nothing ouer , and hee that had gathered little , had no lacke , &c. By which miracle the Lord would both restraine the gréedie Scrapers of this world , that are neuer satisfied , and comfort his owne Chosen that haue not such heapes . For what hath the greatest Raker that liues amongst vs at this day touching himselfe , but his liuing ? and hath not the poorest man by his little as much ? yes assuredly , wee sée it daily . Nay we sée more , namely , that this little , little , which the poore man hath , yéeldeth him often a more healthie life , and a merrier minde , sounder sléepe and quieter thoughts , than that great abundance which the gréedie Gatherer hath gotten . Daniel with his thinne fare of pulse and water , looketh as well or better than they that féede vpon the Kings allowance , such a mighty God euery way is our God . And why then should our desire to haue , be so exorbitant ? or our hearts so deiected , if wee haue but little ? GOD will make my little stretch to an OMER , that is , to enough , and his much shal be no more , doo what hee can . O minde , minde , then bee content ; Looke vpon thy God , and feare nothing : he is the same , he is no Changeling , &c ,

6. Did they reserue nothing of all their gatherings till the morning ? your Chapter goeth on , and saith , Let no man reserue thereof till the morning . Notwithstanding Ver. 19. 20. they obeyed not Moses , but some of them reserued of it till the morning , and it was full of wormes , and stanke : therefore Moses was verie angrie with them . Sée euer in the world some disobedient and distrustfull wretches , let all the Preachers in the world ( were they as good as Moses ) say and doo what 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 Ver. 24. 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 Acts. 12. 7 , 8. 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 Eccles. 2. 11. 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 Math. 6. 25. Psal. 139. 17 , 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 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 Exod. 34. 8. 1. King . 19. 8. Deut. 2. 7 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 ver. 32 33. 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 , Deut. 4. 9 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 Deut. 66. which I commaund thee this day , shal be in thy heart . And 7. 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 8. a signe vpon thy hand , and they shall be as frontlets betweene thine eyes . Also thou shalt write them vpon the 9. postes of thine house , and vppon the gates , &c. When they passed ouer Iordan on dry land presently twelue stones were set vp for a remembrance . Dauid in his Psalme , Iosua 4. 21. Psal. 103. 2. 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 vexed 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 this sort . First , Manna came down from heauen , so did Christ as touching Iohn . 6. 41. Datum , paratum , Donum non debitum , Beneficium largientis , non praemium accipientis . Esay . 53. 3. his deitie . Secondly , Manna signifieth a gift or a thing prepared : so was Christ giuen & prepared by the loue of God , without all merit or cause in vs . Thirdly , Manna was but a small and contemptible thing to looke on ; so was Christ little regarded of earthly minded worldlings , but as the Prophet notably declareth , much despised & set at naught . Manna was round , which is the perfectest figure , and so was Christ a perfect Sauiour to all that euer beléeued in him . Manna was white , the colour of innocencie , and our Sauiour Christ without spot or blot of any sin . Manna was sweet and like the hony , so is Christ swéeter than any hony to all those that tast him by a true Faith . Manna was brused and beaten in morters and milles , Christ was tormented for our sins with many torments . All were commanded to gather Manna , and all that trauell and are heauie laden Matth. 11. 28. are commaunded to come and take holde of Christ . Manna continued till they came into the land of promise Mat. 28. 20. 1. Cor. 15. 24 27. 28. & then ceased , Christ shal be with vs to the end of the world , shal subdue all things vnder his feete , and then himselfe be subiect to God , deliuer vp the Kingdome to him , that God may be all in all . Thus notably you see was Christ foreshadowed in this Manna . The Israelites might not forget the shadow , and may we forget the substance and thing it selfe ? No , no. And therefore well prayed the old Father , Da Domne vt sicut verbum caro factum est , sic cor meum fiet carneum . Lord graunt that as the word became flesh , so my hart may be also fleshy , and not stony , Maiestie humbled it self , & shal miserie exalt it self ? Remember often & remember euer this sweet Manna . Puer natus , Filius datus , A Childe is borne , a Son is giuen . Datus ex diuinitate , natus Esay . 9. 6. ex virgine . Natus , qui sentiret occasum . Datus qui nesciret exordium . Natus , qui matre iunior . Datus , quo non pater senior . Natus , qui m●oeretur : Datus , ex quo vitanasceretur . Sic qui erat , Datus ; qui non erat , Natus , Giuen in regard of his Deitie ▪ Borne in regard of his humanitie . Borne , who shoulde haue an end . Giuen who had no beginning . Borne , who was yonger than his mother . Giuen , who was as old as his Father . Borne , who should die . Giuen , from whom life should spring . So he that was , was Giuen , and he that was not , was Borne . Ambulare vis ? ego sum via : falli Ioh. 14. 6. non vis ? ego sum veritas : mori non vis ? ego sum vita . Noc dicit tibi Saluatortuus , non est quo eas , nisi ad me ; non est qua eas , nisi per me . Surge homo , via venit ad ●e . Wilt thou walke ? I am the way : wilt not thou be deceiued ? I am the truth ; wilt thou not die ? I am the life . This saith thy Sauiour to thee . There is none to goe vnto but to mee , there is none by whom thou maist goe , but by mee . Arise O man , the way commeth vnto thee . Thus remember ( I say ) againe this blessed Manna , and let this much suffice of this Chapter .

CHAP. 17.

The generall Heades of this Chapter are two . A bitter contention for want of water . A warre with Amalech .

1. COncerning the first , thus wée may profit , in the wildernesse of Sin they ver. 1. complaine of famine and wish for the fleshpottes of Egypt againe , and for their bellies full of bread . Thence they remooue and come to Rephidim , where they as bitterly complaine for want of water . So to an earthly minde that will not looke at God , euery place ministreth some discontentment ; when a heart grounded in pietie , taketh all well that God sendeth : and learneth as well to want as to abound . Againe euen to the godlie , Philip. 4. 12. such as many of these Israelites were ( for we may not vnderstand that all were guilty of these murmurings , but a great sort , or the greater sort ) one crosse succéedeth another , that still our life may bée a true warrefare and no heauen made of earth . A man that is borne of a woman , ( saith holy Iob ) hath but a short time to liue , & is full of trouble , Iob. 14. 1. ful of trouble I say againe , & we must mark it . So shal we grow to the Apostles resolution , desiring to be loosed and Philip. 1. 23. to be with Christ which is best of all . For neuer shall wée haue permanent comfort till that day come , but still a mixture and an vnequall mixture ; more of the sowre than of the sweet , more of the woe than of the weale , that we may crye hartily , Come Lord Iesu , come quickly . Reuel. 22. 20.

2 When they are pinched with this want of water what doo they ? Not cry vnto God , but flie vpon Moses with an vnfitting spéech saying , Giue vs water that wee Ver. 2. may drinke ; as though Moses were God to create fountaines and springs . Thus dooth corrupt man possessed with impatiencie take a wrong course , leaue God and runne to Man , and then speake according to his rage , without due and right consideration of Mans ability and power . A like spéech had good Rachel to her husband Iacob , when impatiencie had caught her , Giue me children . To whom Iacob Gen. 30. 1. answered not without griefe , AM I GOD & c ? Let vs therefore , in all our wants , set our faces the right way , and looke to Heauen , not to Earth ; to God , not to Man . For there is the tresurie and the bottomlesse store-house of all comforts . Aske there , seeke there , knocke there , and you haue a promise . Runne to creatures and you Mat. 7. 7. haue none . Againe Moses was the Magistrate set ouer them by God , and therefore an high offence to contend with him , to bee troublesome to him , and to grieue him . Such malecontents are odious to God , and their ends , if they continue in their faultes , euer foule . Moses was further a méeke Gouernour and most milde , the Scripture saith of him , that he was the meekest man aliue : He had Numb. 12. 3. deliuered them from a bloody bondage , and bene Gods instrument of many benefits & comforts . The more therfore was their fault a great deale , the better & swéeter his gouernment was to them . Let it teach as many as haue the like blessing to auoide the like sin , & to be thankful both to God , and his meanes . It is registred for a praise euer to indure , & the remembrance of it God will not haue put out , that when a rebellious spirit made a commotion against Dauid the 2. Sam. 20. 1. &c. Lords annointed , & the men of Israel foolishly & wickedly followed him , & forsooke their King , yet the men of Iuda would not doo it , but as the Text saith , They claue fast vnto their King : to their good King , their religious King , their natural Prince , their louing Lord & Gouernour annointed and set ouer them by a mighty God . No Charmes would they hearken vnto against him , but claue fast vnto him , and I say againe , the praise of it shall neuer dye .

3 They are saide also to tempt the Lord ; A further degrée of sinne in them . Which all men doo , when they doubt of his power , his will , and his truth , when they take vpon them to prescribe waies & meanes how they wil be helped : and doo not patiently expect his comfort by such waies and meanes , and in such time as to him shall séeme good . That thus they tempted him the 7. ver. sheweth , Ver. 7. where they say , Is the Lord among vs ? making that a Question which was so manifest , vnlesse they might haue what they would , & when they would , and as they would . Had euer people greater Testimonies of Gods presence among them than they ? Did not they euen at this time receiue euery morning a token of it , when they gathered Manna ? O impatiece then ! whither wilt thou carry our corrupt nature , if God stay thée not ? far otherwise did that Saint of God Dauid , when in as great a distresse as this hee said , 2. Sam. 15. 25. Carry the Arke of God againe into the City : if I shal finde fauour in the eies of God , he will bring me againe , and shew me both it , and the Tabernacle thereof . But if he 26. thus say , I haue no delight in thee , behold here am I , let him doo to me as seemeth good in his eies . Here is patience and contentment in Gods holy wil whatsoeuer it is , bée it to weale , or be it to Woe , bee it to Life , or be it to , Death . And what Man or Woman euer loste by carying themselues thus towardes their GOD ? Dauid founde a blessing of this course , and returned in safetie to his house . The Rebelles against him beeing confounded and scatered in GODS powerfull iustice . Pray it therefore with your heart as you doo with tongue , and pray it often both with Heart and Tongue , Thy will be done , Thy will bee done , O my Father , with me euer . In it will I rest , in it will I ioye by thy helping grace , and bee alwaies assured of thy true Worde . All thinges euen all thinges worke for the best to them that loue thee . I could note by these mutinies and stirres , the difficultie of gouernment , the nature of the multitude , the lot of Gods Ministers and such like , but before they haue béene touched vpon diuers the like occasions ; nothing must discourage a man in that calling that God hath placed him in . Vae tibi si praes , & non prodes , sed vae grauius , si quiapraeesse metuis , prodesse refugis . Woe be to thee , if thou gouerne and doest not profit , but more woe be vnto thee , if because thou art afraide to gouerne , thou refuse to profit , saith S. Bernard .

4. Then Moses cried vnto the Lord saying , what shall I doo to this people ? for they bee almost readie to stone ver. 4. me . The true refuge of Magistrate , Minister , and all godlie , is euer to flie vnto the Lord by hearty and earnest prayer , as héere you sée Moses doth . Thus againe , when Pharaoh pursued to the red Sea : and in bath places his prayer Exod. 14. 15. is called a crying for the earnestnes of it in his heart , although he spake neuer a word with his mouth . So saith Dauid in his Psalme , Thus and thus they abused me , but I gaue my selfe to prayer . It is a blessed course and neuer Psal. 109. 4. faileth them that vse it . But stand you not amazed at the other part of the verse ? namely , that they were readie almost to stone Moses , such a man , such a Magistrate , so déere to God , so profitable to them , so famous in all Egypt , and almost ouer the world , for those great works wherewith it had pleased God to grace him ? O turba quám semper es turbulenta ? O world world , what trust is to be reposed in thee ? this is the constancie of thy fauour euer . The Multitude is thus to be reckoned of , be a mans deserts neuer so good , and yet how hunt many after this breath ? howe spend they ? how spoile they themselues and all theirs to be great with the people , and to be spoken of by the multitude , neuer thinking in due time of the nature of this greatnes , and what all monuments of learning haue saide of it ? Doo not the Scriptures shew vs , how reuerently the Pharisies sent vnto Iohn , and yet after affirmed him to Math. 11. 18. haue the Deuill ? Whereupon , our Sauiour Christ vttereth a Sentence worthie to bee written in a wise mans heart for euer , Iohn was a burning and shining candle ; Iohn . 5. 35. and yee would for a season haue reioyced in his light . Marke these wordes ( for a season ) and settle them soundly in your heart , that they may euer shewe you , that were you as great as Iohn Baptist , who had not a greater amongst Math. 11. 11. them that were begotten of women , yet your credite is but for a season with worldly men , and with the common multitude . To day a man , to morrowe a beast , to day none better , to morrowe none worse , to day a God , to morrowe a Deuill . The Lord Iesus himselfe found this measure , and all his Disciples and Seruants after him . Absalon would write kindly to Ioab to day , 2. Sam. 14. and tomorrowe set his corne on fire . The world weigheth without Ballance , numbreth without Counters , and measureth without Rule . The Ballance , Counters , and Rule of the world , is a fickle fading , hote and hastie humour for a time . Howe close and fast will the Quicke-filuer cleaue vnto the gold ? you would thinke it could neuer be gotten away , yet as soone as the fire commeth , it is gone and no signe to be séene of it . Euen so is the liking of the world not louing in GOD and for GOD. They that runne at Tilt , looke to the Iudges what they say , and not what the vulgar people say . So must a wise man euer looke , what his Iudge in Heauen alloweth , and not what inconstant men on earth praise .

If anie-man would warne you of the fall of the house wherein you are , you would soone bee gone , and shall no warning serue to make you auoyde the tottering applause of the worlde ? Glorious Haman howe soone is hee downe , and his glorie gone as if it had neuer beene : Great Holophernes that was so fearefull with his power , falleth and vanisheth in a moment . Mightie Antiochus the King of Syria what a change found hee in an instant ? Hee that hangeth vpon the worlds opinion shal to day bee great to morrow little , and the third day no body . In one day , and almost in one houre , Ioram the King of Israel , Ochozias the King of Iuda , and wicked Iezabel , all secure in peace and worldly comfort , are slaine by Iehu , and their pompe gone . That potent Monarch Alexander after such glory and fame dieth in his flower , and lieth 30 daies vnburied , his friends being busie in sharing his Kingdomes . Valerian the Emperour taken of the Persian King , is made a footestoole for him to tread vpon in going to his horse . Such Stories manie our Bookes haue : but these suffice for a tast . If God and man haue found the worlds loue fickle , shal you onely finde it fast ? beléeue it not ; But remember worthie Moses héere , readie to be stoned , by those that euen now when the Sea was deuided , honoured him greatly . You can neuer giue any people so many causes to sticke vnto you , as he did giue this people to cleaue vnto him , and yet they failed . Write it therefore in your hands , and in your heart for euer , and in well doing depend vpon God , you shall finde him neuer to faile you . Marke also your Marginall Note héere in your Bible .

5. What answereth the Lord , to this inward crie of his gréeued and troubled seruant Moses ? Sée I pray you in the two verses following , the 5. and the 6. He biddeth Ver. 5. 6. him take his rod , and strike a hard stonie rocke : and it should yeeld the people water to drinke , and for their cattle also at full . A mightie powerfull worke of God , and full of good instructions for all those that wil obserue them . As first , that against such a rebellious people so froward , so stubborne , and so forgetfull of his former fauours , yet he thundreth not out wrath and iudgements as they deserued , but mildly and mercifully still dealeth with them , adding mercie to mercie , fauour to fauour , and goodnes to goodnes , for all their euill . So teaching all Gouernours patience and long suffering , not to followe with rigour & extremitie all wrongs , not setting power against folly , and yéelding measure for measure in full recompence of ill deserts , but according to the Course of God here doing good for euill , euen to men of bittēr tongues and naughtie hearts against vs , to men forgetfull of the good wee haue done them , and euery way deseruing euill of vs . I know , I know , this is soone said , but not so soone done . For flesh and blood cannot away with this course . There is a law in our members that rebelleth against this Counsaile . But what then ? héere is my God before mee , the best patterne that can be followed : who hath power to punish , and yet spareth , who hath power to hurt , and yet helpeth , who hath power to kill with the breath of his mouth ten thousand worlds , and yet saueth all , and slayeth not the meanest man of all this company that murmured against him . And his power in me can worke that , which otherwise my corruption will not abide to yéeld vnto . That spirit therefore so powerfull , I will pray for to make me able to followe this example of my Almightie Father , and I wil set this Precedent before mine eyes to direct me and teach me , as any way I shal be able to learne . His blessed seruant the Apostle S. Paule treadeth in the same steps when hee saith , Deerely beloued , auenge not your selues , but giue Rom. 12. 19. place to wrath : for it is written , Vengeance is mine : I will repay . Recompence to no man euill for euill : but ouercome 17. & 21. euill with goodnes , &c.

Secondly , it yéeldeth a most strong comfort vnto vs in all our wants . For can we euer thinke that this GOD which regardeth the néed of such Rebels and giueth them helpe euen miraculously , will despise our wants and suffer vs in them to perish without reliefe ? Search ( I say ) your owne Soule , & tell me if you can harbour such a thought against so swéete a God ? If you cannot , but abhorre to doo it , then sée how you are assured by this Place , of his blessed prouidence for you and yours , yea euen for your very Cattle if they want but water . And clap both your hands vpon it , binde it to your heart , and let it neuer depart from you whilest life endureth in this world of wants . What moued him to this mercie you sée , not their merits but his owne promise onely and goodnes . Reason then euer with your weake heart , true to them and not true to me ? O fie , fie , auoide vile thought , my God is euer true in all his promises , and to all his Children , neuer failing anie that relieth vpon him . I will tarie therefore the Lords leasure , and submit my selfe to his good will : for hee that helped such Repiners as these , will in his good time looke vppon my want . The eyes of my poore Children shall waite vpon him for bread and drinke : and hee shall fill them with his blessing when and howe hee thinketh fit .

Thirdly , it is a profitable obseruation héere , to sée how no euill in man can driue GOD from his promise ; and yet Sathan will suggest still , O , thou art not worthie of mercie , thou art sinfull and a great great sinner , thou must bee punished in Gods iustice , hee cannot spare thée , therefore trouble him not , hope not in him , for there is no mercie for such a one , &c. Why vile Sathan , is my comfort reposed in mine owne worth ? or doo I rest vpon mine owne merit ? I tell thée I confesse all thou sayest of mine owne vnworthinesse , and therefore haue no hope that way , but I looke at his promise , and I consider his truth , and I sée heere and euery where that no euill in man can make him euill by breaking his promise , therefore I may not despaire . I haue his promise , that hee will forgiue a gréeued sinner at all times , for all sinnes were they as red as blood : and that hee will neuer cast any away that commeth vnto him . I beléeue him and I will bee comforted Iohn . 6. 37. in his neuer fayling truth : auaunt thou vile Tempter from mee . Though the Lord should kill mee , yet will I put my trust in him . In which holy dispute with your Iob. 13. 15. selfe , remember I pray you , the olde Fathers howe they haue gone before you in this point , Tota spes mea est in morte Domini mei , mors eius meritum meum . Refugium meum , salus mea , vita mea , resurrectio mea , meritum meum miseratio Domini . Non sum inops meriti , quamdiu ille non est inops miserationis . Et si misericordiae Domini multae , multus ego sum in meritis . Quanto ille potentior ad saluandum , tanto sum ego securior . Peccaui peccatum grande , & multorum sum conscius mihi delictorum , non tamen despero ; quia vbi abundauit delictum ibi superabundauit gratia , &c. All my hope is on the death of my Lord , his death is my merit . My refuge , my health , my life , my resurrection , My merit is the Lords mercie . And I am not voyde of merit so long as hee is not voyde of mercie . If his mercies bee many my merits bee also many . And the stronger hee is to saue , the more secure and safe am I. My sinne is great that I haue committed , yea I am guiltie of many sinnes , yet despaire I not ; for where sinne aboundeth Grace hath super-abounded . Hee that despaireth of the forgiuenes of his sinnes , denieth GOD to bee mercifull , yea hee denieth as much as lyeth in him that GOD hath loue , truth and power , in which three all my comfort consisteth , to wit , in the loue of his adoption , in the truth of his promise , and in his power to performe . Let my foolish Cogitation then mutter what it listeth within mee , saying , who art thou ? or by what merit or worthinesse doest thou hope to obtaine such greate glorie ? I comfortablie will aunswere I knowe whom I haue beleeued , and I am sure that in loue hee hath adopted mee to bee his Childe , that hee is true in his promise , and powerfull in performance . And these three so strengthen my heart , that no want of merit , no consideration of my owne vilenesse , no greatnesse of the future blessednesse canne cast mee downe from the height of hope , wherein I am soundlie rooted . This is the three-folde corde , &c. To this effect haue many other Fathers written also , but I omit them .

Lastly , this example of God in this place , as it teacheth patience and long suffering when we are abused , so doth it notablie also teach constancie 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 ; Psal. 78. 15. and gaue them drinke thereof , as if it had beene out of the great depthes . He brought waters out of the stonie rock , 16. so that it gushed out like the riuers . Againe in another Psalme , He opened the rocke of stone , and the waters flowed Psal. 105. 41. out , so that riuers ranne in drie places . For why ? he remembreth his holy promise and Abraham his seruant . 42. 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 Numb. 20. 10. together before the rocke ; and Moses said vnto them , 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 12. 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 Rom. 3. 10. 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 12. 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 meum , 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 Esay . 53. 5. are healed . Other Scriptures also , That God so loued the Iohn 3. 16. world , that he gaue his onely be gotten Sonne to suffer . &c. That he himselfe bare our sinnes in his body on the 1. Pet. 2. 24. 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 Iohn . 4. 14. 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 Esay . 55 1. 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 confort : & then 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 from any . He , he is the propitiation for our sins , and nothing els wholly or partly . Therfore let vs doo no wrong to this blessed Rocke , but being thankfull to God , Father , Sonne , and Holy-Ghost , let vs looke to bée saued onely by that meanes that so gratiously is prouided , and drinke wée euer and onely of this water .

The 2. part .

THen came Amalech and fought with Israel in Rephidim . Ver. 8. I still like to put you in remembrance , that as God hath giuen vs bodies , so hath he giuen vs soules ; and as meate for the bodie , so for the soule , euen his holy and blessed Word . If the body féede not , it cannot liue ; and if the soule féede not , it must likewise die . If the body eate , & yet féele no taste of swéetnesse and comfort in the meate , or digest it not wel in the stomacke and conuert it to good nutriment for the parts , wee say and thinke the bodie is sicke , and verelie so is it with the soule . Wherefore euer thinke with your selfe , when you haue red , or heard read vnto you a piece of Scripture , what you are the better for it , what taste , what relish , what vse and profit you haue by it . And if you finde any , thank your God , and be much comforted with it , for it is an assured taken that your soule is in health . But if you finde none , cal for the Physition , euen the Physition of your soule , and pray him to help you . God shal be pleased with your care , and giue a blessing . But if he be absent , and not at hand , til hee come take this my labour , and as farre as it goeth make vse of it . It may please God to make it profitable , at least it shall shew you how I my selfe profited both in that which is past , and now againe in this second part .

1 First then I see heere a warre , and it is the First warre that these Israelites had after their deliuerance out of Egypt . I thinke with my selfe ( meditating of it ) why God should suffer his chosen people deliuered by him with such a mighty arme from Pharaoh , and directed altogether in their iourney by him ( for they trauelled not but when and which way he by the cloude in the day , and the pillar of fire in the night directed them ) I say , I thinke with my selfe , why God should suffer his people to be troubled in their way , and set vpon and fought withall ? And I conceiue these vses . First , that he might fit them for great conflicts which they must haue in the execution of his iustice vpon the Chananites , whose places he had appointed vnto them , determined to roote out and destroy all those inhabitants . Now , euery thing hath a beginning and a training vp euen as schellers in the schoole and Tradesmen in their trades . The young beginner is brought from easier things to harder , and at the last made a Maister of his Art : So doth the Lord fit men by degrées for that which he hath appointed them vnto . If hée will in time haue vs to doo any great things , wée must begin to doo the lesse : and if we bée appointed to beare great crosses , wee must beginne to beare little ones : and so on on in our appointed warrefare of this life . The good consideration whereof will make you euer welcome what GOD sendeth and thinke it is a Degree of his schoole . You know not yet what you are appointed for , but follow him , and bée théerefull , the end , I warrant you , shall be good . Secondly , by this ( as by many other Scriptures ) he teacheth his people the lawfulnesse of warres both defensiue and offensiue contrary to fantasticall spirits that talke they know not what . The Magistrate beareth not Rom. 13. 4. the sword in vaine , but hath it to defend , and offend , as occasion serueth , that is , to protect the good and to smite the euill , Thirdly , to tell vs and his Church euer , that as these Israelites could not trauell to the earthly Canaan but they must fight with Amalech in the way ; no more can we trauell to the heauenly Canaan without battaile giuen to many foes . The Deuill , the World , and the flesh they are fierce Amalechites : and they must be fought with , yea they must be ouercome also as Amalech was of Israel , or els we shall neuer sée Canaan . Pouerty , Sicknesse , Crosses by children , by feigned friends , and spitefull foes Sclanders and ill reports with infinite more they are Amalechites , and they méete you in your way as you are trauelling towardes the spiritual Canaan , they stop you , at the least they offer to staie you , so that without buckling with them you shall not passe . At them then in the power of our GOD and faint not , be valiant and of a stout courage , He standeth at your backe that is Almighty , and hee ioyeth to see you hartie . To Hell a man may saile with a forewinde and méete neuer an Amalechite , but not to Heauen . When Israel was going to Egypt they met no foes : but when they came from Egypt to goe to Canaan they meete with many . Lazarus , poore Lazarus had a bitter battaile in his way to Heauen : when the Rich-Glutton sayled smoothely to Hell , with neuer a rub in his way , &c. This meditation you may follow further if you will , and be much comforted in it in your crosses : For they are but Amalechites , and you shall ouer come them arriuing ioyfully in the glorious Chanaan prepared for you and all that fight manfully .

2 I consider next what shoulde bée the cause why these Amalechites would fight with the Israelites . For as touching bloud , Amalech came of Eliphaz Son of Esau Gen. 36. 12. Gen. 32. 28. Gen. 35. 10. by Timna his Concubine , & Esau and Iacob were brethren , so they were too néere to fight one with an other if all had béene well ; Neither is there mention made of any iniurie done of the Israelites to Amalech . Nothing then can I finde to bee the cause but that which is too common a cause still still in the Worlde , euen a bitter enuie at GODS mercies vouchsafed vnto them , and a wicked desire to haue the spoile of them . GOD was gratious vnto the Israelites , and had long bene , they could not abide it ; and GOD meant to be further gratious , they would preuent it . In a word , God may not doo with his owne what hee listeth , but if his eye bée good , theirs is euill ; though themselues had fauoures beyond their worth , yet spite they that others are fauoured also . An old canker in mans heart ; for Abel tasted of it so long ago at his owne brothers hand : and I would it blemished not in our daies those that should be brethren . Perhaps also there was in them naturally a roote of quarreling , iarring , and contending with others , for such rootes there are too déepe set in some heartes . Men that cannot be quiet , that cannot liue in peace with their neighbours , but that delight in trouble and controuersies , in strife and debate : and will damnably boast that they haue health and growe fat by going to lawe with their bretheren , whereas if they were quiet , they should dye . Men I say of this nature , very limmes of Sathan , the world hath euer had , and still hath too many . Now these causes were all naught , and therfore this warre ill grounded , ill prospered For enuie I haue often touched it , but if the Lord also touch not such hearts , nothing will serue . I say no more now , but wishe they woulde earnestly think of the Saying of GODS SPIRIT in the Psalme . The vngodly shall see it , and gnash his teeth . The vngodlie , Psal. 112. 10. the vngodly be these gnashers ; And Let him that hath eares to heare , heare . For that filthy desire of hauing from others still , still , that their heape may grow infinite , I wisse that Heathen Africanus wel remembred , who when he should haue ioyned with the Priest in praying for more and more increase to the Romanes , answered no no , our state is good all readie and aboundantly rich , I will therefore rather pray that God will keepe it and maintaine it as it is . Surely this man shall rise-vp in Judgment against such vnsatiable mindes and bée a swift witnesse against them . The Old Saying is wise , enough is enough ; and , enough is as good as a feast . Mediocria firma , Meane things be firme , when great things be fickle . In Plutarch is mentioned a reason why the Kings of Sparta reigned so long : namely , because they were content with their owne limit and desired no more . The thirde vice is as bad as either of these , namely , To be vnquiet . And al Books of learning by occasion speake of the blot it made in that worthy Alexander , when the Scithian Embassadours trulie tolde him , That if there were no men to fight & quarrell with all , he would fight with the woods , and the mountaines , and the wilde beasts . Such an other was Alcibiades , an excellent man many waies , but so vnquiet , that the Saying grew , how Graece was not able to beare two Alcibiades . Beware then of these causes of warre , and contention : and learne by the Rod of GOD vpon Amalech , to liue in peace , and to let Gods children passe by vs without trouble . I could héere with iust honour remember Her late Maiesties most happie gouernment . Her blessed contentment with her own , not séeking nor desiring the right of others , no not taking that which was earnestlie offered vnto Her . In regard whereof she renownedly flourished when other enuious , gréedy , and troublesome natures fel. But I end this Note here .

3 And Moses saide vnto Ioshua , Chuse vs out men , Ver. 9. and goe and fight with Amalech ; wée may obserue in this the antiquitie of Musters , and a warrant for them . All did not goe heere , but some , and those chosen out by a Muster and view taken by Ioshua . Such vse remaineth still amongst vs , and in all gouernments els : for it is fit , it is necessarie , and I would haue all Menne consider well how full of honour and credit it euer was in these cases to bee chosen : as contrariewise what a blotte it caried often with it to bee omitted : as that either hee was guiltie of some fowle vice or not trusted &c. Then woulde not men run away and hide themselues as soone as they heare of a Muster towardes , as now a daies they doo . Such base mindes and cowardly spirits were not wont to bée in English-men : I would it were amended ; for no friende can heare such a one but with blushing and shame . And againe , it worketh an other great mischiefe , namelie , to haue our armies that stand for God and Religion , for Prince and Countrie to consist of such a scumme , as no blessing can be expected where such instruments are vsed . Non recepiebantur olim mili●es aliquo publico iudicio damnati , non relegatus ad tempus , multo minus deportatus in insulam , ad bestias damnatus , immo nec reus tantum criminis &c. Ex quorum foece tamen nostri exercitus sunt refertissimi . In times past ( saith One ) They were not taken for Souldiers which were condemned by any publique iudgment , or banished ( for a time , or finally ) or to be cast to the beasts , or guiltie of any crime ; with which froath yet al our armies are ful . Obseruauit illud antiqua disciplina militaris , vt armapro iustitia et repulsione immicorum hominibus non vitiosis darentur &c. Old Militarie Discipline obserued this carefully , that armes for iustice and repulsing of enemies , should not be giuen to vicious persons , &c. In Rome when the Empire flourished , hée thought himselfe not a man , that had not serued in the warres per decennium , by the space of tenne yeares . And with vs hee thinkes himselfe a Kill-Kowe , that neuer sawe hostem aut castra , either enemy or campe : that can better skill to swagger and sweare in an Ale-house , or in a market-towne , with long shagged hayre like a birde of Newgate , than how to serue among men like a man . A foule degenerating from the vertue of our Elders and of our Nation . Let it bee vile hereafter to such as taste of Manhood , or haue true ENGLISH bloud in their hearts .

4 To morrow I will stand on the top of the hill with the rodde of GOD in my hand , namely , to praye : for so it appeareth he did . Where see and Note a religious ioining of godlie Prayer with the meanes of outwarde force . This is no newe thinge , but as olde as Moses : acceptable to GOD , and very powerfull euer . Asa did thus , and he was a godlie king . There came out against 2. Cron. 14 9. him the king of Ethiopia or Egypt , with an hoste of Ten hundreth Thousand , and three hundreth Charets , ( a huge companie . ) And Asa went out before him , and vsed 10. both these waies . First , they set the battaile in arraie , withall those things , then ioine they prayer also as most requisite . And Asa cryed vnto the Lord his God , and said , 11. Lord , it is nothing with thee to helpe with many , or with no power : helpe vs , O Lord our God : for we rest on thee , and in thy Name are we come out against this multitude : O LORD , thou art our God , let not man preuaile against thee . Then the Lord smote the Ethiopians 12. before Asa , and before Iudah and the Ethiopians fled &c. Ichoshaphat did thus and prospered , his notable 2. Chron. 20. 3. 6. &c. Prayer is also expressed . Mauritius did thus against the Persians and prospered . Our Chronicles tell vs of Oswald the King of Northumberland how he did the like & prospered against Cedwall . How Ethelred being at prayer , and hearing that his brother Alured was shrewdly distressed in the battaile , yet went on with his prayer and would not stirre till he had ended that dutie , after he went and had a notable victorie , and relieued his brother . The men of S. Edmondsburie prayed against that cruell Tyrant Swanus , and the Lord heard them , smote Swanus that hee died roaring and yelling , and they were deliuered . Edward 3. against the French did thus , and prospered . Many moe might be recited . Wherefore good is that Saying of S. Ambrose to Gratian , Nosti fide magis Imperatoris , quam virtute militum victoriam queri solere , Thou knowest that victorie is gotten rather by the faith of the Emperour , than by the valour of the Souldiers . Both together fight strongly against all foes and forces as you sée . And in this place I pray you well note what followeth .

5. And when Moses helde vp his hand , Israel preuailed : ver. 11. but when hee let his hands goe downe Amalech preuailed . Thus shewed the Lord to all posteritie and succéeding ages , the force of holy prayer in battell or else-where . Surely , surely , it is euer with the Lord a preuailing power as shall be good for the parties vsing it . Is any sicke amongst Iam. 5. 14. you ? ( saith S. Iames ) let him call for the Elders of the Church , and let them pray for him . &c. And the prayer of faith shall saue the sicke , and the Lord shall raise him vp : 15. and if he hath committed sinnes , they shall be forgiuen him . For the prayer of a righteous man auaileth much if it be 16. feruent . Elias was a man subiect to like passions as we are , and he prayed earnestly that it might not raine , & it rayned 17. not on the earth for three yeeres , and six moneths . And he prayed againe , and the Heauens gaue raine , & the earth 18. brought forth her fruit . Agréeable héereunto is that great commendation of prayer in Sirach , Hee heareth the prayer of the oppressed . He despiseth not the desire of the fatherlesse , Sirach . 35. 13. 14. nor the widowe when shee poureth out her prayer . Doo not the teares runne downe the widowes cheekes ? 15. and her crie is against him that causeth them : for from her cheeks they goe vp to Heauen , & the Lord which heareth them , doth accept them . He that serueth the Lord shall be accepted with fauour , and his prayer shall reach vnto the 16. clouds . The prayer of him that humbleth himselfe goeth 17. through the clouds , and ceaseth not till it come neere , and will not depart till the most High haue respect thereunto to iudge righteouslie , and execute iudgement . &c. As Dauids Harpe wrought when the euill spirit vexed Saul ( saith a learned man ) so shall thy hartie and zealous prayer quiet thy troubled minde in all distresses , and comfort thy heart in all assaulting feares . Wilt thou be raysed vp ? ( saith Another , ) then first cast thy selfe downe in feruent and humble prayer ? For no man is raysed that first is not downe . Ioshua by prayer obtained to haue the Sunne Ioshua . 10. 12. 13. stand still , that hee might haue day enough to slay the enemies of the Lord . In the host of M. Aurelius a companie of Christian Souldiers by prayer obtained rayne , when all the host was like to perish for want of water . They also obtained thunderbolts to bee throwne from Heauen in the faces of their foes , and thereon had a name giuen Legio fulminea . them of the same . Oratio oranti subsidium , Deo sacrificium , Diabolo flagellum . Prayer therefore to him that prayeth is a helpe , to God a sacrifice , and to the Deuill a whippe . But sée our corruption . If wee receaue not what wee pray for at the first asking , wee faint and cease our praying Dum extendebat manus Moses , praese ferebat typum eius qui crucifixus est pro nobis . Quemadmodum enim seruo extendente manus cecidit Amalech , it a cum Dominus manus extendit , dissoluta est acies Diaboli . Theod. in Exod. ver. 12. streight : not remembring how often wee vse a medicine for the body before wee can bee whole , how manie strokes an Oake must haue before it will fall , and how we ouer and ouer , againe and againe , plough our land and delue our Gardens , to reape and gather fruite from them . Let vs then amend this fault in our prayer héereafter : and neuer forget the force of true and godlie prayer in time . Whilest Moses held vp his hands ( that is , continued praying ) so long Ioshua and the Israelites , whom he prayed for , preuailed . But when he gaue ouer , the enemie preuailed . Thus shall it be in your case , and in my case , and all others that be troubled .

6. But Moses hands were heauie : therefore they tooke astone and put vnder him , and hee sate vpon it : And Aaron and Hur stayed vp his hands , the one on the one side , and the other on the other side , so his handes were steadie vnto the going downe of the Sunne . And Ioshua discomfited ver. 13. The spirit is willing . The flesh is fraile . Amalech with the edge of the sworde . This heauinesse of Moses handes may teach vs the weakenes of all flesh in Christian exercises . Wee cannot holde out and continue as we ought , but heauines and dulnesse will steale vpon vs , and séeke to coole vs and hinder vs . The helpe that Aaron and Hur performed vnto him may teach us the benefit of Christian companie in such holy exercises , and the néedefull dutie of praying for him that prayeth for Ministri ●ij sese mutuo adiuuent . Vide Galasium . vs , that God would be with his spirit , that is , strengthen him and quicken him and ayde him , so to pray & so to continue his prayers , as the end may be to his glorie and our comfort . In regard whereofour Booke of Common prayer hath that answere : And with thy spirit . The outward gesture may héere also be noted , which you shall finde in the Scriptures to be diuers . Salomon knéeled , Ezekias turned to the wall , Christ fell prone vpon his face , the Publican 1. Kings . 8. 54. knocked vpon his breast , and héere Moses lifteth vp his hands . All which gestures please God as long as they arise from zeale and truth within , and are not hypocriticall . And what the Custome of the Church wherein we liue establisheth and vseth , wise & peaceable persons will kéepe and follow .

7. Lastly , the Lord commaundeth them to write this for a remembrance in a Booke . And Moses built an Altar , ver. 14. ver. 15. &c. All this hath vse to tell vs howe carefull wee must be in keeping a Register in our hearts of Gods mercies and fauours towards vs in our selues , in our friends , in our Countrie , in our Magistrates , and Ministers , or any way . The point hath béene touched héeretofore , when we spake of Manna : and therefore I passe it ouer nowe : but I pray you remember Examples in this case and followe them , Deborah , Iudith , Hester , Anna , Mary , Toby , the one cleansed Leaper that returned to giue thanks , the Israelites when they passed ouer the Red Sea , &c , for all these built Altars in their hearts for Gods fauours , by being truly and feruently thankfull . The earth rendreth the Husbandman her fruite for his paines bestowed on her ; so doth the Horse and Oxe their labour for the meate which they haue giuen them . How much more should man remember what he receaueth , and be thankfull to his good God ? But I stay héere . These thinges may yéeld you a taste of the vse of this Chapter if you will now reade ouer the Text againe and obserue the particulars : for what is my desire , but to worke a liking of reading the Text , by shewing some fruite which we may receaue when we are destitute of better teaching ?

CHAP. 18.

In this Chapter we haue two generall Heads . The comming of Iethro to his sonne in law Moses . And the appointing of more Iudges to heare causes .

1. COncerning the first , the Text saith , When Iethro the Priest of Midian , Moses Father in law heard all that ver. 1. God had done for Moses , and for Israel his people , and howe the Lord had brought Israel out of Egypt , Then hee tooke Zipporah ver. 2. Moses wife , &c , and went vnto him . Thereby noting that the hearing of Gods great and wonderfull workes done for his people mooued his heart to come and ioyne himselfe to them , so entereth God to the heart by the eare vsuallie . And therefore the vse of the eare to heare of God and his workes , out of his word , euer cried for in the Scriptures : and the stopping of the same euer condemned , as to GOD rebellions , and to the soule most hurtfull and pernitious . O that it might sinke and settle in all men , for their amendment and encrease of care and conscience to heare .

2. What is Iethro ? A Gentile . Where dwelt hee ? In Midian , a good way of . Gentiles then heare , and Iewes will not ; they that dwell farre of come , and they that are néere will not . He that but heareth is much mooued , they that sée with their eyes , and féele with their hands Gods works and mercies , murmure & repine sinfully . Doo not things fall out thus in our dayes ? and finde wee not by erperience , to the griefe of all good mindes , that plentie is no daintie ? would GOD wee did not . But let vs in time remember what is spoken for our admonition if wee haue grace : Manie shall come from the East , and West , Math. 8. 11. and shall sitte downe with Abraham , Isaack , and Iacob in the Kingdome of Heauen . And the Children of the 12. Kingdome shall be cast out into vtter darknes : there shall be weeping and gnashing of teeth . Woe be to thee Chorazin : Math. 11. 21. woe be to thee Bethsaida : for if the great workes which were done in you , had beene done in Tyrus and Sidon , they had repented long agone in sackcloath and ashes . The Queene of the South shall rise in iudgement Math. 12. 42. with this generation , and shall condemne it : for she came from the vttermost parts of the earth , to heare the wisedome of Salomon : and beholde a greater than Salomon is heere . Then Christ in his person , now Christ in his word , the same Christ God and man , euer aboue Salomon who was his creature .

3. Iethro brought with him Moses wife whom he had sent away , and her two sonnes . ( ver. 3. ) The time when hee sent her away I doo not remember to be expressed in the Scripture . But of like it was when shee shewed her selfe so crosse and weyward about the circumcision of her sonne , to the hazard of Moses owne life , whom the Lord would haue killed for neglect of the Sacrament . Happily Chap. 4. 24. he thought shee would be crosse and headie in other things as well as in that ; and therefore for feare lest shee should hinder him in his vocation now imposed by God , he sent her for a time back with his Children to Iethro her father . Whereof we may make , me thinks , these two vses ; first , that it is a gréeuous offence for either wiues or others to be an hinderance to men in their duties enioyned them by God ; for this is euen to striue against God , and to set our will against his will , to the great perill both of the men so called , and of the parties that so hinder them if they persist . Secondly , that it is the dutie of all so called to remoue from them in a lawfull sort those hinderers : preferring the Lords worke , before their owne affection and remembring zealouslie their Maisters wordes , Hee that loueth Math. 10. 37. Father , or Mother , more than mee , is not worthie of mee . And hee that loueth Sonne , or Daughter more than me , is not worthie of me . But whosoeuer shall forsake Math. 19. 29. houses , or Bretheren , or Sisters , or Father , or Mother , or Wife , or Children , or Lands , for my names sake , he shall receaue an hundreth fold more , and shall inherite eternall life . This forsaking for a time of Moses was a holie resistance of his owne affections , and a zealous care of his imposed office .

4. And Iethro saide to Moses ( that is , hee sent messengers ver. 6. to say ) I thy Father in lawe Iethro am come to thee , and thy Wife , and thy two Sonnes with her . A singular modestie in Iethro , and reuerence to his Sonne in lawe Moses his place : when albeit hee had with him those guests that hee knew in nature must néedes be welcome , besides his owne due who was come so farre in loue and kindnes : yet hee would not come to him without this reuerent sending before to acquaint him . Such reuerence to mens places in our daies is much wanting in those that chiefely should performe it ; and familiaritie breedeth contempt . But behold Iethro héere , and know that God hath Chronicled this for his praise , and our profit . Reuerence to Magistrates , reuerence to Ministers , reuerence to all authoritie and superioritie , certainly it pleaseth God , and commendeth vs . The contrarie is immodestie , yea impietie , and as a great contempt of the Author of that authoritie , as of the partie contemned , vsuallie punished of God either with want of euer hauing authoritie , or with such contempt if they haue authoritie , as erst they measured vnto others .

5. Howe requiteth Moses this kinde respect ? The Text saith . Hee went out to meete his Father in lawe , and ver. 7. did obeysance and kissed him , and each asked other of his welfare ; and they came into the Tent. No authoritie and greatnes maketh him proude or vnmindfull of an olde friend , who had shewed him kindnes when he was in a lower estate : but with a singular humilitie he receaueth reuerence in his place , and with like respect againe boweth himselfe and reuerenceth Iethro . Such mutuall loue and reciprocall offices of complement and order shall you euer sée in wise men , what difference soeuer is in their places . And there is no greater pride than where least worth is . Pride maketh rude , and rudenes getteth little loue , wee all knowe . Such an Example as this , is in steade of an hundred to a wise heart ; and yet you may ioyne Dauids protestation to it & be much profited , Lord I am not high minded , I haue no proud lookes , &c.

6. Then Moses told his Father in law all that the Lord had done to Pharaoh and the Egyptians , &c. Being met Ver. 8. together , after ordinarie salutations and kinde enquiring one of anothers health , they fall to religious and godlie talke : Moses taking pleasure to speake , & Iethro to heare of such gracious fauours as the Lord had shewed to his people , and of such powerfull iudgements as he had laide vpon their enemies . Which may serue for a good motiue in our daies to cut off idle , if not very prophane conference when wee méete , and to leade vs this good way ; remembring euer , that of idle words wee must giue an accompt . Woe be to the world because of offences : for it Math. 12. 36. Math. 18. 7. must needes be that offences must come , but woe bee to that man by whom the offence commeth , &c. If any man among you seeme religious , & refraineth not his tongue , Iam. 1. 26. but deceaueth his owne heart , this mans religion is in vaine . The hartie ioy also that was in Iethro when hee heard these thinges , notablie telleth vs the right affection of a Childe of GOD , when GOD is mercifull to his Church or to any member therefore ; hee enuieth not , hee grudgeth not , much lesse speaketh ill , but with a very louing ioy hee is glad and blesseth the Name of the Lord for it . A thing , I feare me , much wanting now a-daies , not onely in Country Christians , and men ( as wee say ) of the Laitie endued with lesse knowledge , but euen in such as be Great men in the Church and of the Clergie . The olde Saying was , Laici infesti Clericis . But in our daies , I feare , a Clergie mans chiefe enemies are they of his owne coate . Such is the rancour and poysoned enuie of these times . God in mercie alter it : and make our hearts like Iethro his heart heere . Gratitude againe to God for his mercies is heere taught by Iethro , which is euer a dutie due from man : and which being performed moueth him to giue more . For as Ambrose saith , Gratiarum actio est ad plus dandum inuitatio . Thanksgiuing is a mouing of the Lord to bestowe more . As ingratitude , out of doubt , worketh the taking away of thinges giuen . It is written of one Timotheus , the sonne of Conon a verie good Father a Citizen of Athens , that after hee had proudly said in a great assemblie , Haec Ego feci , non Fortuna , This I haue done , and not Fortune , hee neuer after prospered in any thing , but daily lost that glorie which before he had gotten . Much more faultie are they , that at least in heart , ( though by mouth they dare not openly say so , ) thinke that this , or that , they haue gotten or done , and not God . You may thinke of that in Daniel . 4. 27. and euer pray against such pride .

7. Then Iethro Moses father in lawe tooke burnt offerings and sacrifices to offer vnto God . And Aaron and all ver. 12. the Elders of Israel came to eate bread with Moses father in lawe before God . Hauing béene thankfull in wordes now he addeth deedes , that both wordes and déedes may goe together in honouring God . For A dead faith , saith Iam. 2 17. Rom. 10. 10. S. Iames , is that , where workes want . And as with the heart we beleeue vnto righteousnes , so with the mouth we confesse vnto saluation , saith S. Paul . If wee learne of Iethro , euer to ioyne these together as the Lord shall enable vs , wée shall rightlie and fully giue assurance both to our selues and others of our true faith . This shewed againe , that Iethro worshipped the true God , otherwise ( in likelihoode ) Moses would not haue married his daughter . And if Iethro here , and Melchisedek , and Naaman and Cornelius with others mentioned elsewhere in the Scriptures did so , hauing , for any thing wée know , small preaching or meanes of true knowledge besides the working Spirit of a gratious GOD that mercifully pulled them out of the fire : Let vs comfortably hope of our Forefathers liuing in the time of ignorance , that they found mercie with God . And yet beware that wée reason not from thence to any contempt or neglect of that blessed light which God vouchsafeth now aboue those times . But euer remember that singular Spéech of Saint Cyprian , Ignosci potuit simpliciter errantibus , post inspirationem vero Cypr. Epist. 63 et reuelationem factam , qui in eo quo errauerat perseuerat , sine venia ignorantiae peccat , praesumptione enim et obstinatione superatur . Mercy might be shewed to them that erred of simplicitie , but after light graunted who shall so continue in his error , he sinneth without hope of pardon , beeing ouercome with presumption and obstinacie . The kinde comming of the Elders with Aaron , to eate and bée merrie with Moses Father in law , sheweth their loue to Moses and was a great comfort . Alike custome we haue to giue a man his welcome ( as we call it ) with wine or meate as wée thinke good , which you sée is commendable béeing vsed rightly . For most good and ioyful it euer was , when men togeather agrée in loue and vnitie . Many sharp showers Moses was vnder with these Israelites ; yet here is loue and kindnesse , which telleth vs GOD will not euer grieue his seruants , Magistrates or Ministers or others faithfull , but hath his times to comfort them also , and mingle sweete with their sowre , that they may be able 1. Cor. 10. to beare and to go along with their vocation . A swéete goodnesse in him so to consider our weakenesse , so to temper things to our strength , and let it worke a loue in vs of so deare a Father and to a godly carriage in all stormes . For cloudes will blow ouer , and after a foule day commeth a fayre . Sorrow at night , ioye ere day , saith the experienced Psa. 30. 5. Prophet Dauid , and the Lord in mercy giue vs the vse of all his swéete comforts .

The 2. part .

1. NOw on the morrow when Moses sate to iudge the people , the people stood about Moses from Ver. 13. Morning to Euen , &c. Amongest the infinite mercies of God vouchsafed to mankind , this is one great one , that he hath appointed Gouernment & Gouernours , Iudgment , Iudges , Iustice , and Lawes to defend the good , and represse the euill and vnruly . In the 11. Chapter of the Prophet Zach. 11. 7. Zacharie , he calleth it a Staffe , and a Staffe of beautie for the excellencie of it . I tooke vnto me , saith the Lord , two Staues ; the one I called Beautie , the other I called Bands , and I fed the sheepe . The first staffe was the Gouernment Ecclesiasticall and ciuill which hee esiablished amongst them , called I say Beautie for the profit , comfort & good that commeth euer by Gouernment . His second Staffe was peace , vnitie and concord most mercifully also vouchsafed vnto them , which béeing indéede a notable holdfast of happinesse in any state , he calleth it by the name of Bands . And both these excellent mercies he calleth by the name of Staues , because they haue fit resemblances with those Shepeheard Staues that are vsed in féeding and tending the flockes of men . For to speake of Gouernment wherto the Text leadeth me , the Shepeheards Staffe is said to be a Staffe of direction , a staffe of correction , a Staffe Virga Directionis Virga Correctionis Virga De●ensionis Virga Sustentationis . of defence , & a staffe of support or ease : Euen so is good & iust Gouernment if you marke it . For it directeth a man willing to liue in order , what he shal doo , & what hée shall not doo , as the Staffe guideth the sheepe in the right way & kéepeth him from the wrong . It correcteth him that will not be ruled . It defendeth the oppressed and wronged , & it is a sure stay to leane and rest vpon , when we are toyled with heard dealings of men , as the staffe is for the shepeheard to support him when hée is wearie . Uery fitlie therefore resembled to a staffe , and for the excellencie tearmed not beautifull in the concrete , but verie beautie it selfe in the abstract . Which Beautie that it may the more appeare vnto you , thinke with your selfe of these points or heads . First , what Names are giuen to Gouernours in the holy Scriptures & holy writings of wise men . They are called , you know , Gods , Nursing-fathers , Nursing-mothers , the 2. Pet. 2. 10. Patres patriae . patres populi . praesidentes iustitiae . Vindices innocentiae . Custodes patirae . Ministers of God , Shepheards , & such like , they are called the Fathers of the Countrie , Fathers of the people , the Presidents of Iustice , the manteiners of innocencie ; the preseruers , of peace , and such like , al to make vs see the Beautie of this staffe . Secondly , obserue with your selfe the course of God setled in all his creatures ; for in the starres , in the beastes , in the birdes , in the fishes , in the trees &c , the Lord hath made some chiefer than others , that we might rise vp therby into a profitable Meditation how beautiful a thing order , degrees , and gouernment is among men , and especiallie a monarchie when one ruleth ouer all , for as Saint Hierom well noteth among the Bees there is one chiefe ; & the Cranes in flying follow one . Rome when it was built could not indure two to rule as chiefe although they were brethren , and therfore had her beginning in brothers blood . In Rebeccas womb euen two brethren & twins did striue . Gen. 25. 22. Adam but one , to gouern Paradise . Noah only Gouernour of the Arke : Moses alone chiefe in that gouernment and conduction Plures in administratione , vnus in dignitate . of that people : one Dauid , one Salomon , & so forth . Thirdly , thinke of the commandements giuen in the word to obey Gouernment , and to honour with all dutie & reuerence men placed ouer vs in authoritie , and sée in them plainely how beautiful God esteemeth them , than whose iudgment and wisedome there is no greater . Fourthly , duly consider that Note which the Scripture giueth often of all wickednesse and mischiefe abounding , because there was no King in Israel ; and of that in Esay . 3. 5. 2. so fearefull . Fiftly , meditate of that resemblance that is vsually made of Gouernment to a Ioyners instrument , whereby if a boord be warped and cast a side , or a wrie , adding heat to it , he can make it streight againe and fit for his vse . To a wrest of a musicall Instrument bringing the strings that are out of tune into tune againe . Doo not these things shew the necessity , vse and comfort of it ? Lastly , the resemblance to the state of our bodies , wherein the first qualities of heat , colde , drinesse and moisture being contraries and disagreeing one with another , yet by order , preportion and a due temperature they are so agréed as they make an excellent creature . So doth Gouernment compose things most crosse , & make a swéete harmonie in loue and peace . In déede therefore a Staffe of beautie is Gouernment either in publique or priuate as in Salomons house , and they vnworthie of life among men that will not stoope to it , be ruled by it , & blesse God for it euermore . The vse of Gouernment is more than of bread , water , sunne , ayre , &c. of which yet what vse haue we ? for the benefit of Gouernment is not to make vs breathe onely , and to eate & drinke and be nourished , ( which all yet it doth in that it maketh vs liue together sociablie ; ) but it farther prouideth , that Idolatry , sacriledgies , blasphemies , & other offences against GOD doo not spread themselues among the people , that publique peace be not broken , that euery man enioy his owne in safety , that trade and traficke be preserued among men , honestie & vertue be defended , &c. They that say vnder the olde Testament it was néedfull , but not for the perfection of the Gospel , shew no such perfection but that Magistrates are néedefull to make them better , & forget that the Psalme doth not bid Rulers lay away their offices , but to kisse the Sonne , that is , to be subiect to Christ , that he may Psal. 2. 12. rule ouer them , and be aboue all as he ought to be . And the Prophet Esay dooth not say that in the time of the Gospell there must be no Kings or Quéenes , but plainely otherwise that they both shal be , and to the Church they shal be profitable and comfortable , euen Nurcing-Fathers and Nurcing-mothers , Esay 49. 23. And the holy Apostle expresly commandeth , that praiers and supplications be made for them , that 1 Tim. 2. 2. we may by the blessing of their gouernment lead a godlie & quiet life vnder them . Wherefore you sée the grosnesse of this error , andhow bound we are to God for Magistracie euen now in the time of the new Testament , aswel as others were that liued in the time of the Old . Now this meditation that they are Gods Deputies & Uicegerents , Gods Ministers & Substitutes héere on earth , how many good things dooth it teach Magistrates & Gouernours ? It cheereth them vp against all the difficulties of their places which surely are many , & so many , as he said wel that said it . Who so knew the cares annexed to a Kings Crowne , would scarce take it vp if it lay before him . They are euen like goodly trees vnder which in the time of a storme euery man will runne with hast to be shielded & shadowed from the tempest ; but as soone as the storme is past , cast stones at it & breake the boughes of it at their pleasure . It stirreth them vp most effectutally to integritie , wisdome , méekenesse , continencie and innocencie . For vpon what hope shall they admit iniquitie into their Tribunall-seat which they learne and know to be the Throne of God ? How shall they dare to pronounce a wrong sentence with that mouth which they learne and know to bée appointed Gods instrument for truth ? How shall they subscribe wicked acts with that hand which God hath appointed to write his acts ? No , no , it wil and ought , as I say , stir-vp to good : euen by al means to indeauoure to shew some resemblance in their place of heauenly prouidence , watchfulnesse , goodnesse , loue , iustice &c. This did Moses and Iehoshaphat think when they mooued the Iudges with this Admonition , That they executed not the iudgments of man , but of God ; and therefore 2 Cron. 19. 6. should take héed &c. Read the places your selfe I pray you , Deut. 1. 16. 2. Chron. 19. 6. Whosoeuer therefore reiect Gouernours , it may truly be said of them as was said of such as refused Samuel and would haue a King , They haue 1. Sam. 8 7. not cast thee away , but they haue cast Mee away . For by Me● Kings reigne &c. Prou. 8. 15. 1. Pet. 2. 17. The obiection Deut 5. 17. Math 5 21. Esay . 11. 9. Esay . 65. 25. against gouernment that a Christian may not kill , and that in his holy mountaine there may be no slaying , &c , we easilie answere , and say , that the ●aw of God forbiddeth to kill , and yet to punish killers the Lord putteth the sword into the Magistrates hand . Afflict and hurt the godly wée may not , but this is neither to afflict nor hurt , to punish by the Lords commandement those that doo afflict and hurt . For Magistrates ( saith the Apostle ) beare not the sword in vaine , Rom. 13. Non est crudelis qui crudeles iugulat , licet patientibus talis videatur ; sed qui malos percutit in eo quod mali sunt , minister Dei est . Hee is not cruell that killeth them which are cruel , although he seeme so to them that suffer ; but who so striketh the euill for that they bee euill ( meaning , by lawfull authority ) He is the Minister of God , saith S. Hierom. And againe ; Homicidas , Hieron . in Esay 13 In Ezech. ib. 4. In Iere. 22. sacrilegos , et venereos punire , non est effusiosanguinis , sedlegū ministerium . To punish murderers , sacrilegious , & licentious persons is not shedding of bloud , but the ministery of law . Thus s●ew Moses the Egyptian Act. 7. 28. Exo. 2. 12. Three thousand Idolaters , Exod. 32. 28. Thus commanded Dauid his Son Salomon touching Ioab & S 〈…〉 ei , 1. King . 2. 5. &c. Moses was meeke & Dauid pittifull , yet thus they do : Et vterque manus quas parcendo inqumasset sic soeuiēdo sanctificauit , dum vltionem sibi a Deo cōmissam executus est . And either of them sanctifie their hands by this seueritie in executing iustice belonging to them , which otherwise they should haue defiled by vnlawful lenitie & sparing . Read by your selfe the places of Scripture in the margin . Only let cruelty in iustice Prou. 19. 12. Chap. 20 8 26 Chap 17. 15. Chap. 24. 24. be euer far from a godly Gouernour ; for the Kings throne is established by mercy , and al mens seats vnder him . Yet againe on the other side , Superstitiosa affectatio clementi● ●t faciat crudelissimam humanitatem cum pernicie multorum : Let not a superstitious affectation of clemencie make a more cruell gentlenesse with the perill and hurt of many . For vnder the gouernment of the Emperour Nerua it was rightly saide : It is ill dwelling vnder a king or Magistrate where nothing is lawfull , but it is far worse dwelling vnder one where all things are lawfull . For the duty of Subiects towards their Gouernoures , it is first to thinke most reuerently of their places as an authoritie appointed of God for our good : and not as some men doo , outwardly to obey them and inwardly to thinke them but necessarie euils . For S. Peters words teach more when 1. Pet. 2 17. he saith , Honour the King , and Salomon when he biddeth , Feare God and the King . For in the word Honour , Peter includeth sinceram & candidam existimationem : A sincere and vnseigned reuerence of them . And Salomon ioyning the King with God , sheweth a holy and reuerent regard of him to be due to him from men subiect to him . That also in Paul hath great efficacie in it , Not for feare , but for conscience sake . As if he should say : euen because Rom. 13. 5. what dutie is done or left vndone to them , is done or left vndone to God himselfe from whom their authoritie and power is . Whatsoeuer therefore the person is , the calling is of God and must be so thought of . Againe , after this inward reuerent conceipt must follow outward obedience to their Lawes , in paying tribute and vndergoing what to vs by them is appointed either for publique defense or otherwise . For , let euery soule be subiect to the higher Rom. 3. 1. 2. powers saith the Apostle , because he that resisteth , resisteth to his owne damnation . And read Tit. 3. 1. 1. Pet. 2. 13. The Magistrate may sometimes be weake , but God wil euer be strong to punish any contempt of his ordinance . In no case therefore may we intrude our selues into their offices and meddle with publique matters without a calling . For this is not to obey them , but to rule with them . What is amisse to them must be signified , and their helpe expected , vnlesse they appoint vs , and then are wée not priuate persons any more , but publique for such businesse . And as Counsellers are saide to be eyes and eares to the King , so are other subiects his hands when he pleaseth to commaund them so . And be they neuer so euill , yet their place is of God by whom only kings doo rule either Dan. 2. 21. & 37. to our good in his mercie , or to our punishment in his iustice . Permittuntur aliquando tyrannorum imperia a deo in vindictam malefactorum , praemium vero bonorum . Tyrants Lib. 4. de Cain et Abel . ca. 4. are suffered sometimes to rule for the punishment of the euill , and the reward of the good , saith S. Ambrose . But how ( will you think ) for the reward of the good ? The same Ambrose notably saith for answere , Nunquam nobis amplius contulerunt Gentiles , quam cum verberari Christianos atque proscribi ac necari iuberent . Praemium enim fecit religio Ad Valer. ca. 3● quod perfidia putabat esse supplicium , &c: Neuer did the Gentiles more for the Church , than when they commanded the Christians to be beaten , proscribed and killed . For then did Religion make that a reward , an honour , and a crowne which infidelitie reputed a punishment . S. Austin , There is no power but of God , and therefore , saith he , our Sauiour told Pilate he could haue no power at all ouer him , except it Iohn . 19. 11. Aug. in Iob. 34. contra Pelagium lib. 1. cap. 62 were giuen him from the Father . Sed Deus regnare facit hominem hypocritam propter peccata populi . Tollenda est ergo culpa , vt cesset tyrannorum plaga : But God doth suffer the hypocrite to rule for the sin of the people . And therfore that sin must be taken away , that the plague of hauing a tyrant ruler may cease . What manner of King Nabuchadnezar King Ezech. 29. 19. of Babel was which destroyed Hierusalem wée know ; yet God said , Behold , I will giue the land of Egypt vnto Nabuchadnezar , and he shall take her multitude and spoile her spoile , and take her prey , and it shall be the wages of his army &c , Because he wrought for mee ( saith the Lord . Marke those last wordes , and sée how euill Rulers are appointed by God for the punishment of such as will not serue him . And therefore , If a King shall doo as is saide by Samuel , Chap. 8. ver. 11. &c. He is Gods instrument 2. Sam. 8. 11. thus to chasten vs , & though those things doo not shew what hee ought to doo , yet they shew what Subiects ought to suffer without disloyaltie if they be done . Reade Iere. 29. 7. God forbid , saith Dauid , that I should lay mine hand on the Lords Anoynted , and yet Saul sought his life . 1. Sam. 34. 7. Who shall lay his hands on the Lords Anoynted and bee 1. Sam. 26. 9. guiltlesse , &c. The wife is not fréed from her husband when he is ill , nor the child from the Father ; no more are Subiects from their Prince . But in such cases God the only helper is to be thought of and prayed vnto , who can giue a Moses for a Pharaoh , & Othniel for Chushan , who can chastice Iudg. 3. 8. 9. the pride of Tyrus by the Egyptians , & then the Egyptians by the Asyrians , the Asyrians again by the Chaldeans , by the Medes and Persians , &c. yet carying a gracious eare and eye to prayer procéeding from a penitent heart . &c.

2. The great paines of Moses in sitting to iudge the controuersies of the people euen from Morning vnto Euen : mentioned in the 14. verse . what a commendation is it of him ? what an Example vnto all those whom God in mercie hath raised vp to any like gouernment ouer their brethren ? Surely diligence in the charge committed to vs , is euer sweete vnto God & good for our selues . He that is diligent in his work , saith the wisedom of God by Salomon , shall stand before Princes . Come thou good and faithfull Prou 22. 29. seruant , will God say to his Magistrate as well as vnto the Minister , & enter into thy Lords ioy . The wicked in their ill doing how diligent are they ? and shall it not moue such as be the Lords to carefulnes in well doing ? Iudas watcheth when the Apostles sléepe , & why watcheth he , but for a mischiefe ? The High Priests & all that rable assemble together betimes , euen before day will the wicked be working Math. 27. 1. euill . While men sleepe the enemie soweth Tares among the good seed that was sowen . If the driuer of horses either strike or speake but to one , all the rest set themselues to it & amend their paces . Let God and Nature , the Word and Experience worke with wise persons vnto good . And for Iustice , what a blessing to the people and what a praise to the carefull executer of it who knoweth not ? Heathen Aristotle could say , that no starre is so beautifull in the Nec Hesperus nec Lucifer formosior iustitia . skie , as Iustice is on earth . Mens wisedom may make them reuerenced , & their power may make them feared , but Iustice Iustice is that which winneth mens harts & maketh them beloued , and the more faithfull and painfull they are in doing thereof , the more honoured aliue and dead . Looke vpon Moses in this place .

3. And as Iustice is a blessing , so are good lawes & ordinances in a kingdom , in the praise whereof much might be said , as not a litle against idle , superfluous , & hurtful lawes , against obscure & deceitful penning of them , leauing holes & gaps in them , for all the good intended by them to run out at and neuer be séen : but I leaue it to your owne meditation .

4. In this excellent man Moses , doth not Iethro his inferiour ver. 19. &c. far finde iustly a fault , & very well aduise him to a better course which Moses followed & with Gods approbation ? Let it tell vs that no man is perfect in all things , but may receaue counsel euen from a meaner person . Let Moses modesty in yéelding , make our spirits humble in like occasion , where God dwelleth it will be so , & pride is a sure signe of an ill heart . The head scorneth not the foot in our bodies , and the very foote is carefull for the head . Make vse & application of it your selfe . Time spent in these meditations is well spent euer , and will please God & profit you .

5. The Properties noted by Iethro to be in Magistrates ver. 21. & Gouernours are worthy much obseruation . Prouide men saith he , of courage , fearing God , men dealing truly , & hating couetousnes . All great graces , & shining ornaments in men of authority , as by a seuerall consideration of euery one may well appeare . The first is Courage or an inuincible constancie , wherewith al such as are in authority ouer others to minister iustice & iudgment vnto them ought to be endued , to the end that neither by loue or hatred they encline more to one or other than standeth with the right of their place , and to the end that neither with flattering prayses , or bitter backbitings of men giuen to tempt the good disposition of such Gouernours , they be moued and drawne aside , discouraged or set downe in the worke of their Calling , but what is iust and right that soundly and reundly they doo , ministring iustice to all without feare or fainting , looking to him that must iudge them , and who will assuredlie reward their well doing , and iustly punish all their deprauers and hinderers . In the Booke of Chronicles we reade it for no small blemish in a King , and no small rod to the people vnder him that Rehoboam the sonne and successor of Salomon was but a childe , meaning in heart and courage , 2. Chron. 13. 7. that is ( in déede ) weake and faint harted , and so could not resist those vaine and wicked men which made themselues strong against him . Therefore God willed Ioshua to be strong and of a most valiant courage . A good Exhortation Iosua . 1. 7. gaue Dauid to Salomon his Sonne , saying , Be strong and shew thy selfe a man ; for I goe the way of all 1. King . 2. 2. the earth , &c. Such godly fortitude was in the Apostle when he saide , Wee are reuiled and yet we blesse ; wee are 1. Cor. 4. 12. 12. persecuted , and suffer it . Wee are euill spoken of , and we pray : &c. Meaning , that hee gaue not ouer or fainted in his dutie for all these thinges . The second is the feare of God , a vertue also most requisite in Iudges , for héereupon hang all vertues , as might at large be shewed if it were néedefull . But let that Example of Abraham suffice , who thinking that the feare of God was not in Gerar , vtterly Gen. 20. 11. despaired of any other vertue , and therefore mooued his wife to say shee was his sister . In this respect the feare of God is both by Dauid and Salomon called , the beginning of wisedome ; that is , the roote and fountaine of all goodnes , and therefore of all Justice and true Judgement in Judges . The third is a loue of truth and true dealing ; for who more than Iudges should be frée in themselues , and abhorre in all others traude and deceipt , lying and false witnes bearing , by which all Iustice must néedes be ouer-throwne , the wicked iustified , and the haltar put about the true mans necke to the great offence of God , & the fearefull punishment of the Iudge , that not louing truth , or not so carefull for it as he ought , hath suffered such iniquitie to be done ? The last is , that Iudges be haters of Couetousnes the plague and poyson of all Iustice , as might be shewed by much proofe , were I willing to stand vpon so knowne a Common place . It stoppeth eyes , it stoppeth eares , it tieth tongues , and worketh wonders wofull and hatefull , &c. To men of this sort , that is , endued with these vertues aboue saide , authoritie happily ( and to the great good of many thousands ) is giuen , and God for his mercie sake encrease the number of them . In Deutro. these things will come to be spoken of againe , and therefore I am here the shorter .

CHAP. 19.

AT this Chapter beginneth the second part of this Booke of Exodus , wherein you haue these points . First , a Preparation of the people to heare the lawes of God , deliuered by God himselfe to them , for the gouernment of their liues and actions , and that is in this 19. Chapter . Secondly , the Lawes them selues in the next Chapter . Thirdly , other Lawes tending to the explication of these 10. principall Lawes , called the 10. Commaundements : together with the punishments of the transgressors , Chap. 21. 22. and 23. Fourthly , Moses ascending vp to the Mount , first with the Elders , after without them all alone , and his receauing direction for the Tabernacle , and the worship of God , Chap. 24. vnto the 32. Fiftly , the sinne of the people , their punishment and Moses prayer for them to the 35. Chap. where certaine lawes are also repeated . Lastly , the building of the Tabernacle , the gifts giuen , the finishing , erection , and dedication to the end of the Booke .

The Preparation is generall and particular . The generall hath first an Argument drawne from the authoritie of the spéech , to wit , that Moses did not commaund out of his owne bead , but was called vp to the Mount to God , and ver. 3. there was required to say to the house of Iacob and to tell the children of Israel , &c. Secondly , an argument drawne from the former benefits of God to them , in these words , Yee haue seene what I did to the Egyptians , and how I caried Ver. 4. you vpon Eagles wings , and haue brought you vnto me . Thirdly , an Argument from future benefits , If you will heare my voice indeede , and keepe my couenant , then ver. 5. you shall be my chiefe treasure aboue all people , though all the earth be mine : Yee shall be to me a Kingdome of ver. 6. Priests , and an holy Nation . All which if you will applie vnto your selfe and make vse of them , then may you in like sort euer stir vp your hart and prepare your minde to good things , in this sort , and by the selfe same Arguments . As for Example , to goe to the Church and to ioyne with the Congregation both in prayer & hearing of the word preached . First , because it is not mans Commandement , but God requireth the Minister to call & speake to you for it , as here he did Moses . Secondly , the fauours of God passed to you require it . Thirdly , future fauors ( if you do it ) shal be added vnto you . It is also worthy marking still , how he ioyneth here hearing & keeping together , saying , If you will heare my voyce indeede , and keepe my couenant . Keepe without hearing you cannot , & hearing without keeping will neuer profit you or any . Joyned therefore you sée they must néedes be , as the Lord shall make vs able .

Moses doing as God bad him , teacheth all Ministers to bee faithfull , and to doo their Message . Many are the ver. 7. Commaundements in Scripture to them to speake , to crie , to lift vp their voyces like trumpets , and to tell their people what God requireth . If they doo it , great is their reward with God , and if they bee false , and idle , and negligent , men-pleasers , and time-seruers , as great againe is their iudgement . Grandis est dignitas sacerdotum , & grandis est ruina , si peccant . Great is the dignitie of Priests by their office , and as great is the fall of them , if they offend . It can neuer be too often repeated , nor too much remembred .

The peoples aunswere to Moses what is it ? They answered ver. 8. all together and said , all that the Lord hath commaunded wee will doo . A most notable patterne for a Christian congregation to looke vpon , and to followe . Thus should it be betwixt Pastor and People euer . Hee to speake what God commaundeth , and they to heare & answere zealously , we will , we will doo what God commandeth vs . O swéete ioy where this agreement is ! Such care and such conscience both in pastor and people , will giue no place to iarres and contentions , to sutes and vexations , or to any thing that displeaseth God , and is offensiue to the world , &c.

2. The particular preparation followeth , from the 9. verse to the end of the Chapter , hauing 4 members . First , the maner of Gods Communicating of himselfe to Moses , namely , in a thick cloud , together with the end thereof , that the people ver. 9. may heare , whilest I talke with thee , and that they may beleeue thee for euer . A singular instruction to all men in the world , that desire to please God : and especially to Great Ones , shewing them how carefull they should be to grace and countenance the Ministers of the word before the people , to the end their wordes may haue more weight with their hearers , and their seruice and paines doo more good . Would men doo thus , O how comfortable to the painfull and faithfull Teacher , and how profitable to the Church would it bee ? The Lord would sée it and acknowledge it done for him , and with eternall comforts reward it for euer . But now it is otherwise with too many . For Great men must shewe their greatnes in disgracing the Lords Prophets , and meaner men must shewe their malice in spreading false rumors of their spirituall Teachers in open assemblies and priuate conuenticles : motes are made mountaines , and spots surmised where none are . Neuer I thinke since the world was , did mens eares so itch and their hearts so boile in this sinne , as at this day . But what shall wee say ? Surely , euen turne to the Lord in prayer , and comfort our selues in this example of the Lords goodnes , who as hee is not Moses his God alone , nor Moses alone his messenger : so will not he tye his countenance onlie to him , but giue euery true labourer in his good time his due credite , notwithstanding all the malice of man and Deuill . O Lord doo it for thy Name sake , and as thou gracedst héere Moses that hee might euer be beléeued , so couuert or confound these Disgracers of thy Ministers ; whose iniquitie tendeth to hinder Beleefe , and consequentlie to destroy the soules of thy poore people . Encrease the number of them that followe thy example , and labour by all meanes to further thy worke in the hands of thy workemen . Set a Crowne of glory vpon their heads : and dailie reward their loue into their bosomes with thy good blessings vnto them and theirs .

3. The second branch of this particular preparation is laid downe in the 10. verse , and the rest following to the 16. consisting in certaine outward matters vsed in those times among those people : and figuratiuely teaching inward puritie and cleanenes of heart to come to God with all . As washing of their cloathes , not comming at their wiues , and such like . The Ceremonies are taken away , but the ver. 14. ver. 15. truth remaineth , namely , that we are all by our corruption most vnfit , profitably to heare the word of God , vnlesse we be sanctified and prepared thereunto by the good Spirit of God . And therefore we ought to make readie for so holy a worke by all due care before hand , & to purge our hearts from other cares , troubles , and impediments whatsoeuer . The word of GOD is not to be handled with vncleane hands , neither will enter into vncleane hearers . It is a precious pearle , it should not be cast before Swine . For this cause assuredly many heare and reade without profit , because they came without feare and reuerence in their mindes . This abstaining from their wiues , noteth no impuritie in holy Matrimonie : but by this particular figuratiuely teacheth a godly abstinence from all worldly pleasures whatsoeuer in generall for a time ; that wee may more fully attend the seruice of God wee goe about vpon speciall occasion . To which end the Apostle Paul also requireth the like by consent for a time , to giue themselues 1. Cor. 7. 5. to fasting and prayer , and then to come together againe , that they be not tempted of Sathan to incontinencie . Thomas Aquinas himselfe could say thus of it , Hoc ex sepeccatum non erat , sed multa tunc ad carnis munditias exigebantur , quae iam non sunt necessaria : quia lex uostra spiritualem munditiam requirit , non carnis . This was not a sinne of it selfe , but many things were then required to the outward clensing of the flesh , which are not now necessarie : because our lawe requireth spirituall cleanenes , not an outward of the flesh onely , &c.

4. The markes that are set about the Mount to kéepe the people downe , with the punishment of death if they passed bounds , teach vs what an odious thing to GOD curiositie is in matters forbidden : and how God would haue euery man content with that which it pleaseth him to vouchsafe him of reuelation and knowledge . Such curiositie is it to aske , what God did before he made the world ? and such like foolish Questions . To all which it may be answered , as God would not haue the people to créepe vp to the mountaine , and to péepe and pry what Moses did there with him , but set bounds and limits for them , beyond which they should not passe without death : So is it still . The Lord hath in his Word reuealed his Will , and beyond our limits wée must not goe , hauing an eare where he hath not a mouth . If wée doo , for this busie curiositie we shal dye eternally , as they for that , temporally , &c.

5 And the third day , when it was morning , there ver. 16. were thunders and lightning & a thicke cloude vpon the mount : and the sound of the trump exceeding loude , so that all the people that was in the campe , was afraide . This is the third branch of the particular preparation reaching vnto the 20. verse and containing an increase of the Lordes manner of the communication of himselfe , specified before in the 9. verse . By all which fearefull things the Lord declared his Maiestie saith Chrisostome , and the people were touched with a féeling knowledge of their infirmitie . But besides that , wée may well learne by it how profitable it is to make a good and carefull hearer of Gods voice . First to shake him and throw him downe in himselfe by some good waies and meanes : For then assuredly the Word entereth more powerfully , & he hath a more excellent touch than without such humbling he would euer haue had . Remember how the Lord called S. Paul when he was riding to Damascus , First throwing Acts. 9. 4. 3. him downe , and by making a sudden light shine about him from heauen , and then when he trembled , and was aston●ed , speaking to him with profitable effect . Remember also how there came suddenly from heauen a sound as of a rushing & a mighty winde in an other place . Surely such rushings & shakings & spirituall frightings in conscience Acts 2. 2. hath the Lord his gratious meaning in , to beate vs downe in our selues , that we may more carefully hearken vnto him . And because the greater part of men is not acquainted with them , therefore they remaine dul hearers and dull hearted , so that the Preacher looseth but his labour with them . How many haue profited in sicknesse by words spoken , who in health neuer cared what was spoken ? so in debt and pouertie , in prison and trouble men haue other eares than they haue in prosperitie . Doth not our Chronicle mention a Gentleman who at his death vowed openlie that he had learnd more good touching his soule in a darke hole within the Tower of London in a few daies , than euer in all his life , when he was in light & libertie abroad ? Full well knoweth God the way to winne vs ; and happy are we if it please him to vse it , how sharpe soeuer it be ; that yet wée may liue hereafter in ioy , though presently for a season wée taste of woe . I could tell you by experience ( if it were néedefull ) of some that haue said to my selfe , they had heard many Sermons and read the Scriptures , but they neuer felt either Sermon or Scriptures as then when they so spake , béeing some way touched in-wardly by their louing God . But be Judge your selfe in your selfe if you know any thing .

Againe , these signes shewed the terror of the law to mens consciences : for it thunders , it threatens , it feareth and frighteth , and it vtterly condemneth all men to Hell and damnation , were there not a CHRIST to saue vs from it . The law causeth wrath saith the Apostle , that is , it denounceth wrath against vs for that wee cannot Rom. 4. 15. kéepe it . When Iudas could sée nothing but the Lawe , his agonie drane him to hang himselfe . So was Saul , Achitophel and many others driuen to desperate conclusions & feareful ends . Wherefore the Apostle well addeth that we are not come to this fearefull mount , nor vnto burning Heb. 12. 18. &c. 21. 22. fire , nor to blacknesse , & darknesse , and tempest &c , so terrible , that Moses said , I feare and quake . But we are come vnto the Mount Sion , & to the Citie of the liuing God , the coelestiall Hierusalem , and to the company of innumerable Angels &c. AND TO IESVS THE MEDIATOR 24. OF THE NEW TESTAMENT &c. Here , here is our helpe against the law , without whom we were cast away euery one of vs : for cursed is he and she that doth not all things written in the law .

6 This descending of the Lord we must vnderstand of the Signes of his pretence , and not that the Lord is here & not there , or there and not here , moouing from place to place as man dooth . Neither speaketh he as man dooth , but his Angell in his person taketh by his power the voice of man , and as God is said to speake by his Ministers here , so by his Angels then and there as he pleased . Remember Steuens words in the Acts , This is he , ( meaning Moses ) Acts 7. 38. that was in the congregation in the wildernes with the Angel WHICH SPAKE TO HIM IN MOVNT SINA &c. The iterating of his commandement to Moses to sée that the people passe not their limits which we touched before ver. 21. & 24. sheweth the itching nature of man after hidden secrets , to see and know nouelties : And the great dislike God hath of this curiositie , and how profitable the presence of the Magistrate is to make people kéepe order . For surely men are maruellous apt to transgresse , and therefore againe & againe they must be admonished by Moses : and well if many or any admonitions will serue . Giue lawes neuer so good , and let there not bée a Gouernour to sée to the execution of them , and wée sée with griefe what litle good such lawes doo . Well therefore and wiselie haue they spoken who said , Lex Magistratus mutus , et interdum mortuus : Magistratus lex loquens et viua . The Law is a dumb Magistrate , and sometimes a dead : but the Magistrate is a speaking Law and a liuing .

7 The Priests also are mentioned aswell as the people Ver. 24. that they likewise should not passe their limits : wherby wee sée that no dignitie authoritie or higher place may be a warrant to doo more than God permitteth . But rather should these before others giue example of sobriety & order . What Priests were now , when as yet the Priesthood was not established , men differ in opinion ; some thinking they were the first-borne , and others thinking otherwise , as Caluin for One vpen this place , to whom I refer such as will , and go no further in this Chapter .

CHAP. 20.

1. THe Congregation béeing prepared ( as you haue heard ) to receaue The summe of this Chapter . the Law , now in this Chap. followeth the Law it selfe , & it is set down in tenne seuerall branches and heades , commonly called the Decalogue or Ten Commaundements . Of all which because I haue made exposition in a Booke alreadie , I will spare my labour here , and refer you to that Treatise . The other general head of this Chap. to wit , the peoples feare , beginning at the 18. verse , I will a little touch . First then it is saide , That all the people saw the thunders and Ver. 18. lightnings , and the sound of the Trumpet , and the mountaine smoking : & when the people saw it , they fled & stood a far of : which words yéeld vs many good things to note .

First the difference of the Law and the Gospell . The law , as hath bene saide , fearing and frighting , shaking & shiuering the heart of Man , beateth downe his peacocks feathers and maketh him abashed and ashamed in himselfe , to crie with the prodigall Sonne , I am not worthy , I am not worthy , O Father , to be called thy sonne . Yea it Luke . 15. 19. maketh him stand a far of with the poore Publican , & smite Luke . 18. 13. his breast in true féeling of his sinne : and to beséech God for mercy to a Sinner . Whosoeuer is not thus humbled , he neuer knew what the law ment , but like the vaine Pharisie doteth vpon himselfe without cause , & erreth as the Apostle did before the Commandement came . Contrariwise , Rom. 7. 9. the Gospell chéereth and comforteth , helpeth & healeth and swéetely allureth to come , in al ioyfull assurance of mercie by him who hath fulfilled the law for vs , and remooued away the curse that would haue slaine vs . Read the 12. Chap. to the Hebrewes noted before , and sée what I say most plaine , beginning at the 18. verse .

Secondly , it may teach vs to our great good now whilst wee haue time , that if the law were so terrible when it was giuen , it will be a dreadfull day when all the breaches of the same shal be iudged . And if the people fled now , stood a far off , and were in such feare , how will the Idolater , the Blasphemer , the Adulterer , the Drunkard , the Thiefe , the Murderer , the Rebellious and Disobedient , the false witnesse , the couetuous oppressour , and all such iolly fellowes that now scorne and scoffe at all admonitions , I say , how will all these doo , and what will be their case at that day ? Turne , turne we then vnto God in time , and amend your liues , that Christ fréeing vs from this feareful law , wée may be safe by his holy Gospell .

Thirdly , this place sheweth their ignorant folly , that say in their hearts , O , if I might heare God speake himselfe , I should be much mooued , I should belieue , and bee out of all doubt &c: For were the people here able to indure the voice of God ? Doo they not say to Moses ? talke thou with vs , and we will heare : but let not God talk with vs , lest we ver. 19. dye . Little , little doo they conceiue ( which thus say ) either their own weakenes , or the Maiestie of God . Let them therfore learne of this people here , the blessing of God in giuing vs Moses to speak to vs , the is , in raising vp among vs men of our own shape , mould & matter , men that we feare not , but know & loue & are linked to in degrées of loue to speak vnto vs in his Name , putting his holy spirit among them , & induing them with guifts fit for such a calling , in vouchsafing his Word to direct both them and vs : and so euery way familiarlie , and yet truly and effectually , labouring and working our saluation , if wee bee not obstinate to contemne his meanes and care . This Ministerie of Man so despised of Man , so wronged and so cast downe , is an other manner of mercie than wicked worldlings conceiue or féele : but one day they shal know , when it will bée too late to reforme their fault , which now they may leaue , if they haue grace . Then shall they sée God , and heare God , but with greater terror than this people did héere . They shall also sée blacknesse and darknesse , they shall heare thundrings and lightnings , smokes and fires and flames with trembling perplexitie , & then , if it could be had againe , Moses voice to speake vnto them would be accepted , which now is so little regarded and set by .

Fourthly , This darknesse wherein God was , noteth the Maiestie of God to be incomprehensible , and not to be reached ver. 21. vnto by our wits . We must therefore be sober and modest , and humble in talking and writing of God . Simonides found this , when vndertaking to shew what God was , the more he studied to doo it , the more time still he craued , and was further and further off . First he asked three daies , & then six , and then double againe , and in the end gaue ouer and could not doo it . To vs this place may be in stead of a thousand . But Moses drew neere vnto the darknesse where God was . GOD dwelleth in light , but in regard of our weaknesse it is darknesse : and happie wée , if wée acknowledge our weakenesse and craue helpe where it is to be had . Other things your selfe may note which I passe ouer . The great charge that God giueth to beware any Images of ver. 23. him , either of Gold or Siluer you may conferre with the 4. Chap. of Deut. with the second Commandement , whereof I haue spoken , and settle in your heart how odious to God that course is from which yet no perswasion will draw some . If God would be remembred by an Image , he would haue suffered it , if he would be worshipped in an Image , hee would haue suffered it , and he would haue letten them sée some forme which they might haue followed , & if he could like of an Image of wood , or stone , more fit for his Maiestie were gold & siluer . But you sée al is for bidden , & cursed with them are the makers of them , which is a fearefull thing if it were thought of . Reade Esay 45. ver . 16.

2 An Altar of earth shalt thou make &c. God would ver. 24. haue but one Altar , to note one truth , and one Religion . He would haue it of earth , or rude & without labour , that vhen they remooued they might throw it downe , or it fall of it selfe , so that posterity might take no cause of Idolatry thereby . Steppes to the same Altar he forbiddeth likewise , Ver. 26. for the cause specificd in the margin of your Bible , and it well teacheth that in Gods Worship all things should be done deuoutly and comely , euen as the Apostle himselfe teacheth and requireth . Ignorant and prophane men delight in pompe and earthly shew , but Christians must indeauour to haue all thiugs done so modestly , and soberly , as to euery man it may appeare what spirit they are guided and gouerned by . The multitude of Popish Altars might here be remembred if it were néedefull , and that good decree of the second Councill of Africa Chap. 50. and the fift of Carthage Chap. 14. That such suspitious Altars as were in those daies set-up in euery corner ▪ should be plucked downe , beeing built vppon dreames and superstitious conceipts . And if without tumult they could not bee pulled downe , then the people to be admonished not to frequent those places , lest they should be abused by superstition , &c. Also it might be shewed how the communion tables be called of the old Fathers both tables and Altars indifferently . Tables as they are indéed , and Altares as they are improperly . How they were made ofboords , and remooueable , set in the midst of the people , and not placed against a wall , with diuers other things : but hereafter will be a fitter place .

CHAP. 21.

1. THe Lawes of God are vsually deuided into moral , Ceremoniall , and Iudiciall Lawes . In the Chapter before we haue had the Morall Lawes , to wit , the Tenne commandements ; herafter we shall haue the Ceremonial . And now in these thrée Chapters following God layeth downe certaine Iudiciall Laws . The Morall Law of God is the law of Nature , shewing what ought to bee the manners and natures of all men , and it is the ground of all Lawes whatsoeuer , either Diuine , or Humane . The Ceremoniall being in this respect Natural , because among men Nature requires order and decencie : And the Iudiciall being the execution of the Morall which is Naturall . For humane Lawes they are made by probable reason of Gouernours and tend either to directions to kéepe the Moral , or to circumstances of execution in punishing offendors . As for example , Gods law saith , Thou shalt not kill , Mans Law forbiddeth the carrying Chap. 20. 13. of these and these weapons , so to take away occasion and meanes of breaking the law of God . Gods law commaundeth there shal be Magistrates , Mans law appointeth these are those . At Rome two Consuls , in other Cities foure . At Rome annuall , in other places perpetuall &c. Gods law appointeth that a Debtor not able to pay shal be punished . Mans law appointeth differing waies , according to circumstances of places : as in some countries by perpetuall imprisonment , in other places otherwise . Draco his law was , That he should be plucked in peeces , and euery Creditor haue a part : The Law of GOD requireth theft to be punished by restitution of double Exod 22. 1. Ratio singularum legum que dicitur anima legum , ex Decalog ▪ sumenda est . Valent enim leges positiuae propter duas causas , scilicet propter probabilem rationem ex iure Naturae er circumstantijs petitam , et propter authoritatem Magistratus a quo prolatae sunt . Chap. 20. 12. Ver. 2. or foure folde . Mans lawe by restitution , and somewhere by death . By all which examples you sée how GODS lawe is still the ground of mans lawe and the end of mans law ( if a good lawe ) is euer the kéeping of GODS law . Now to come to the Text of this Chapter . The first law laide downe is touching seruants and seruitude , which you may referre to the Moral law , Honour thy Father and Mother . Degrées of men concerning ruling and obeying being contained in the law .

The words of the Text are these , If thou buy an Hebrew seruant , he shal serue sixe yeares , and in the seuenth , he shall goe free , for nothing , &c. From which verse to the twelfth verse you haue the matter of seruitude and freedome laide downe : and it shall be good to obserue the Will of God in it . He would not haue them euer bond , as amongst the Nations elswhere it was ; because they were deliuered out of Egypt by his mercie , as●el as their Masters were : whereupon in Leuiticus he challengeth them for his , & saith , For they are my seruants , whom I brought Leuit. 25. 42. out of the land of Egypt : they shall not be sold as bond-men are sold . Thou shalt not rule ouer them cruelly , but 43. shalt feare thy God . Yet would hée not haue the Maister damnified , and therefore he alloweth of 7. yeares , commanding their libertie , and recompence saying , when thou sendest him out free from thee , thou shalt not let him go away Deutro. 15. 13 emptie . The vse whereof is comfortable to seruants , and profitable to Masters . To seruants it sheweth the louing care the Lord hath ouer them , which may cheere them in al their doings , being well assured , that what they doo well this God will euer reward , though man doo not . Whereunto serueth the exhortation of the Apostle and promise annexed . Seruants , be obedient vnto them that are Colloss. 3. 22. your masters according to the flesh , in all things , not with eye seruice as men pleasers , but in singlenesse of heart , fearing God . And whatsoeuer you do , do , it heartely as to the Lord and not to men , knowing that of the Lord ye shall 23. 24. receiue the rewarde of the inheritance : for ye serue the Lord Christ . And the very like Saying againe he hath to the Ephesians . So rewarded he the faithfull seruice of Iacob Eph. 6. 5. though his maister were hard ; so Ioseph , so many mo . To Masters it teacheth moderation and mercie : for how dare they wrong those whom God calleth his , & hath such a tender care of ? The Apostle in the places named , so saith also . Yee Masters do vnto your seruants , that which is iust and equall , knowing that ye also haue a Maister in Heauen . Colloss. 4. 1. Where this is not done , God is angrie ; as you may sée by that feareful spéech in Ieremie . Because ye haue not obeied Ier. 34. 17. me in proclaiming a libertie to your seruants &c , therfore behold I proclaime a libertie to you saith the Lord , to the sword , to the Pestilence , and to the famine , and I will make a terror to all the Kingdomes of the earth . Reade the place from the 9. Verse to the end of the Chapter . Iob therefore a good and iust man , had a great care of this , and protesteth he did not contemne the iudgement of Iob. 31. 13. his seruant , and of his maide , when they did contende with him , because he that made him in the Wombe , he also made them , & if he should wrong them , what could hee answere to God for it ? A most worthy example for all Masters . Thus may all other gouernours and Superiours make vse of this law , and learne to take no pride in their authoritie , not to affect greatnesse , & not to swell and looke bigge ouer their inferiours . For certainly the Lord will punish it , & al wise men will laugh at it . Rule and gouernment is of God , but pride and vanitie is of the Deuil . Titles to men God will haue giuen , but to desire Titles he neuer liked , much lesse Titles vpon Titles and neuer inough . It Ambrose . lib , 5 exam. cap. 21. soundeth in Bookes to the Persians shame , that the gouernours there , will be free from all lawes , and what they list , that they may : But theirinferiours must be bound with Strabo . lib. 5. all cruel bonds , euen to kil themselues if they command , & to indure al burdens imposed vpon them : If they be cruelly beaten , to giue thanks that the Gouernours haue them in remembrance . The Pharisies were vaine men to affect the vppermost places , and to be called Rabbi . But this proude minde is like the water to the Dropsie-man that maketh more thirstie the more it is drunke . No end of superioritie Quo plus sunt potae plus situntur aquae . with some men . They that are noble will be Princes ; Princes will be Kings ; Kings will be Emperours ; and Emperours must be Gods . That vaine woman Cleopatra , shee must be called Queene of Queenes . Sapor the Regina Reginarum . Persian wrote to Constantius , and called himselfe King of Kings , & brother to the starres , the Sunne and the Moone , &c. These that thus hunger after glory and Maiestie , how can they vse authoritie moderately and humbly ? Such pride commeth out of the roote of folly , and begetteth contempt of all inferiours , contempt bréedes sedition and rebellion , they warres , and warre destruction at last of all , both men and titles . It is written of Traian that hee was much caried away with vaine-glorie in titles : and therefore painted in his house many inscriptions , which Constantinus wisely iesting at , called Herbam parietariam , wall flowers . Such a vaine fellow was Herod in the Acts , and what a shamefull downfall had hee ? Let then this law of Acts. 12. 22. & 23. God for seruants freedome , together with all other Scriptures , shewing his care of them , and their good vsage , settle in our hearts the right vse of anthoritie , and make vs neither vaine in coueting nor cruell in vsing . The boring of his eare , was a signe of obedience , and figuratiuelie ver. 6. admonished , that seruants must not be deafe , but quick and readie , and willing to heare what is commaunded to them . And spiritually , that if wee be the Lords seruants , he boreth by his holy grace our eare , that is , he maketh vs haue eares to heare his holy word , and wee are not dease , we flie not from it , we cast it not away , wee stop not our eares : but with care and zeale , and loue , we hearken to it , as men and women whose eares he hath opened or bored . This one thing well marked may shake the hearts and consciences of Popish Recusants , so presumptuouslie despising the Lords voice : But followe it your selfe , I passe away .

2. After these lawes concerning seruants , follow other lawes concerning Murder and killing , which you may referre to the exposition of that commaundement . Punishment God still layeth vpon sinne , but not euer after one manner . Sometimes hee striketh the bodie , sometimes the soule , and sometimes both . Sometimes he toucheth our goods , sometime our name , and somtimes our friends and deare ones . Who can reckon vp his wayes to punish the rebelling man or woman against him ? His ends also for which he doth thus are sundrie and diuers , but all and euer most iust . First , for his owne iustice who is a consuming 1. fire , and must néedes binde either to obey or to be punished . Secondly , that there may be séene a difference 2. Oderunt peccare boni &c. 3. betwixt the good and the bad , which could not be , if there were not punishment and reward . Thirdly , for example , that others séeing , may feare and flie from euill , either for loue of vertue , or feare of paine . Fourthly , for the good 4. euen of such as are punished . For as Plato could say , Paenae , & ipsis qui perferunt , et spectatoribus , vtiles sunt . Vtrique Omnes poenaemūdi sunt conciones de paenitentia . 5. enim redduntur meliores , illi dolore , hi exemple . Punishment is good for both seer and sufferer , amending the one by example , and the other by smart . Fiftly , that these short punishments temporall , might put them in minde of the long paines eternall . Lastly , for the preseruation of the societie and peace of mankinde , which by slaughters and bloodshed Est immedi●abile vulnus ense recidendum , ne pars sincera tr●hatur . would be ouerthrowne . Euen as we sée good Chirurgions to cut away the putrified member , for the safetie of the whole .

3. We sée héere degrees of faults taken from the causes . For all actions procéeding from the minde or iudgement and the will commaunding the outward members , when the minde knoweth what ought to be done , and erreth not in the obiect , and yet the will goeth contrarie to iudgment & the law of God not forced nor compelled , but willingly & freely , such actions are called voluntarie . So slewe Caine his brother Abell , & so tooke Dauid Vrias his wife . But when things are done not of election , either for probable ignorance ( as when the minde erreth , or taketh no counsaile ) or when the wil by violence is hindered , or the Dolus . Culpa lata . Culpa leuis et leniss . Casus fortuitus vt ille canem lapide petens nouercam ferit . Has patitur poenas peccandi sola voluntas . Nam scelus intra se tacitum qui cogitat vllum , Facti crimen habet . Ver. 13. outward members by a violence forced , then are those faults saide to be voluntarie . The Lawyers distinguish faults by diuers names , which I stand not vpon here , remembring for whose vse , I draw these notes : But in short , thus much we learne here , that God measureth faults by wil , & not by Act. Wherevppon it is here saide , that willfull murther shal be death , and killing without purpose & will shall not , but an other course is taken . For if a man hath not laide waite ( saith the Text ) but God hath offered him into thy hand ( meaning when by chaunce he is killed without any minde so to do , which chaunce yet God by his hidden prouidence guideth ) in such a case I will appoint thee a place whither he shall fly ; meaning certaine Cities of refuge or Sanctuaries vsed them in these cases , as you may sée in Deut. at large . Of which Sanctuaries thus ordained of God for Chap. 19. 11. the people and those times , sprang our sanctuaries vsed within this Realme and others , but nowe in most places put down and forbidden . The question of them is disputed to and fro by mens wits , & the likers of them to continue , vse these and such other reasons . The Anger & conceiued displeasure in the Iudge against a man ; The power of his aduersarie that persecuteth before that iudge ; The Difficultie and obscuritie of the cause not quickely to be determined . In al which cases they think a Sanctuarie would be fit in a common wealth . Secondly , against crueltie of Maisters that either should threaten danger to a seruant , or by violence seeke to force him to soule matters , such a refuge would yeeld confort till his cause were known & he preuided for . Thirdly , in the time of warre & distres , these places gaue safety to many from the bloodie sword & murdering hand of inraged enemies , for furie a while not weighing right . Fourthly , in casuall killings without pretended malice , great was the vse & equity ( say they ) of these Sanctuaries . Contrariwise they that stand for the taking of them away , alleadge many euils and discommodities that grew from them in successe of time , through mans corruption , albeit at the beginning there was a goodend : As incouragement of seruaunts to bee disobedient , and very vndutifull . Great defrauding of Creditors by vngodly and unconscionable debtors . Increasing of thieues and such like euilles many and many . Whereupon grew that good Saying of Saint Chrysostome . Nullos tam saepe ad ecclesiae asylum fugere , quam qui nec Deum nec ecclesiam curabant . None more vsually & often fled to the Sanctuarie of the Church , than they that cared neither for God nor the Church . If a man come presumptuously vpon his Ver. 14. neighbour to slay him with guile , you sée God commanded no Sanctuary should saue him , but he should be taken from the Altar , and dye .

4 He that smiteth his Father or Mother , shall dye the death . This is an other law in this Chap. which maketh for the exposition of that Commandement of honouring them , & is to be referred to it . We may note in it , how God dooth not say , he that killeth Father or Mother shal be killed for it ; but he that smiteth , so that not so much as a tip is to be giuen to parents vpon paine of death , no not wich the tong may wée smite them , that is , by any euill and vnfit words abuse them , as you may at large reade in the exposition of that Commandement . So great is the honour of Parents before God , and so sharpe a Iudge is God against all abusers of them : Little thought of by too many in our daies , & the rather because continually in the Church there is not a beating of these points of Catechisme into Childrens heades , and hearts , by carefull Ministers . O , that they woulde bée once drawen to doo this dutie in their seuerall Churches : Soone , soone shoulde they finde the Fruite of it , and the greatnesse of their Sinne in so long neglecting it . In Plato an heathen we reade the like law , wherein is decréed that all beating and contumelies of Parents should bée punished with perpetuall banishment and death . By the Romane lawes the slaier of his parents was not to be slaine either with sword or fire , or other ordinary punishment , sed in sutus culeo , &c. sowed in a sacke with a Dogge , a Cocke , a Viper , and an Ape , he should be throwne into the Sea or Riuer , that the ayre whilest he liued , and the earth when he was dead might be denied him , who so had wronged them that gaue him a life and beeing in the ayre and vpon the earth . A good Writer testifieth hee saw one put to death at Tigurine who had cursed and reuiled his Mother .

5 He that stealeth a Man and selleth him , if hee be ver. 16. found with him , shall dye the death . To flocke away ( as wee speake ) a mans seruant , Man or Maide , or to buy Plagium . or sell a freeman , and so to bring him into bondage , was a grieuous sinne with God , and therefore thus seuerely punished . Thus sinned the brethren of Ioseph against him , when they sold him to bee a bondman , and to be vsed as pleased the buyers , which might haue béene so as twentie deathes had béene better . Great therefore was their sinne in that action . This law is to be referred to the 7. Commandement and to the 5. also .

6. When men striue together , and one smite an other with the stone , or with the fist , and he dye not , but lyeth in ver. 18. bed , If he rise againe and walke without vpon his staffe , then shall he that smote him go quite ( meaning for mans ver. 19. law ) saue onely he shall beare his charges for his losse of time , and shall pay for his healing . By the stone or fist are meant all other things whereby any wound is giuen , although these onely bée named for example . For with sword or dagger or any weapon all was one , if hée were wounded and recouered so , that hée was as fit for his vocation as before , then this was the law ; but if he were maimed , then otherwise . If a man smite his seruant or his ver. 20. mayde with a rod , and he dye vnder his hand , he shal surelie bee punished ; But if he continue a day or two , he shall ver. 21. not be punished ; for hee is his money . These lawes of God were fitted for the state of that people , when many things were indured which were not allowed . If the seruant dyed presentlie , it was more grieuous , and therefore punished , but if hee liued a time after , not so ; yet before God it was murder also , though by Mans law he escaped both in regard he was his money in his masters power , and also because there might in that daye or two happen some other cause of death than that beating . Perfection in these lawes wée must not looke for , because God was pleased to beare with much weakenesse ; But yet know wée euer what his Morall law requireth , and follow that which forbiddeth the abusing of seruants aswell as of others , because they also beare the Image of God , and God careth for them , as hath béene shewed .

7 If a man striue and hurt a Woman with childe , so ver. 22. that her childe depart from her , and she yet dye not , hee shal be surely punished as the womans husband shall appoint him , or he shall pay as the Arbiters determine . But if ver. 23. death follow , them shal he paye life for life , eye for eie , tooth 24. 25. for tooth , hand for hand , foote for foote , Burning for burning , wound for wound , stripe for stripe , &c. Still obserue how these lawes tend to the explanation of some of the Ten Commandements , and referre this to the fift . The light of Reason and Nature giuen vs of God teacheth , That what measure we mete , it is iust we should receiue Luke . 6. 38. Math. 26. 52. Esay . 33. 1. Wild. 11. 13 , euen the like againe : That hee that taketh the sword should perish with the sword : That he which spoileth should be spoiled : That by what a man sinneth , by that he should be punished : That what a man doth , the same he should suffer : That euil should hit the worker , and the offendor be pressed with his owne example . This law of equalitie was in effect thus also in the 12. Tables at Rome , the equitie thereof béeing deriued to them either from other Nations or by the light of Nature . The verse saith

Iusta malis haec , admisso pro crimine , paena est , Si quae fecerunt , eadem patiantur & ipsi .

It is verie iust if men suffer the same things of others which they haue done to others . If any man obiect , that by Lex Talionis . Christ in the fifth of Matthew this law is repealed , or was disliked : we answere , neither ; but there our Sauiour condemneth the abuse of this law according to priuate affections , and for the nourishing of a lust to reuenge by priuate persons that are not Magistrates , and neuer would be intreated to forgiue any . Whereas he liketh euer in his children mercy , and kindnesse , and patience , and so to ouercome our enemies as his words shew , Recompence not euill for euill , but ouercome euill with goodnesse .

8 The other lawes that follow in this Chapter of setting seruants free , for hurts done them by smiting . Of ver. 26. 27. the Oxe that should gore any bodie , Of digging a well whereby my neighbours cattle receiue harme falling into Quod de Boue hic & in sequentibus dicitur , proportionabiliter de quibuscunque alijs animantibus intelligendum esse , docet Augustinus q. 81. & 82. in Exod. it , Of harme by one beast done to an other , and such like : they are so easie that without any Commentarie , you may by reading of them be satisfied . All of them teach vs , with that care we should liue of our Neighbours goods as well as of our owne , no way hurting either the one or the other , small or great , frée or bond , but peaceably spending our daies with all men , and doing what good wée can any way . God wée sée is iust , and we should be iust . God careth for the safetie and well béeing not onely of all sorts of Men , but euen of the very brute beasts ; and we must learn to doo the like , that by our resembling of him , we may be knowne to be his Children , one day to inherite with his deare Sonne in his eternall kingdome . This will not such cursed courses , as many men delight in , bring them to , who in oppressing their neighbours , in hurting their seruants , in spoyling mens goods , and killing their Cattle , in fightings , and striuings , and all euill , take their great and dayly pleasure . Who hath eares to heare Mat. 11. 15. shall heare , and to others doe what we can , the word of God shall be a Sauour of death vnto death in Gods iustice . 2. Cor. 2. 16. And thus much shall suffice of this Chapter .

CHAP. 22.

THe Lorde goeth-on with more lawes , all tending to the explanation of the ten commaundements : and in this Chapter verie excellent lawes , are laid downe : which how soeuer they are not in vse among vs , yet yeeld this good by the reading and marking of them . To teach vs priuatelie in our selues an honest , good , and holy carriage of our selues . Princes may alter laws , as circumstances of times and place shall require ; but the equitie that God had in these laws euer remaineth . And therfore what he punished we must auoide , if we doo well .

First , hee beginneth with lawes against theft , which Ver. 1. must bée referred to that Commandement : and according to seuerall degrees and differences of theft , he maketh seuerall and differing paines . If a man steale an * * Quinque vtilitates Bouis . Pascit , arat vitulus , triturat , no , calciat , armat . Oxe or a * * Quatuor Ouis. Lactat , pascit , Vestit , immolatur . Hugo . Sheepe , and kill it or sell it , he shall restore fiue Oxen for the Oxe , and foure Sheepe for the sheepe . The greater theft hath the greater punishment . Other Nations , by the light of God set in them , followed much this course and punished theft diuersly . Draco punished it with death . Solon ( if it were manifest ) with foure folde ; if not so manifest , with double * * Romani furtum manifestum quadruplo , non manifestum duplo puniebant . The Rom. 12. Tables did the like . Latter lawes with vs , make theft death , if aboue such a value : following therein a constitution of Lotha●●us the Emperour , whose summe was aboue fiue shillings .

An other case concerning theft , followeth in the second and third verses . If a Thiefe be found breaking vp a house , Ver. 2. and bee smitten that hee dye , no bloud shall bee shed for him ( his meaning is , if this bée in the night : ) But if it bee in the day light , blood shall bee shed for him : Ver. 3. for hee shoulde make full restitution : if hee had not wherewith , then should he be solde for his thest. The lawe therefore appointing that punishment , hée should not bée killed that brake a house in the day . The Romans twelue Tables followed this equitie , and in the night these breakers might bee killed anie waie : But in the day not , except he defended himselfe by a weapon . Our owne lawes haue made a difference betwixt day-thieues , and night-thieues , as indéede there is much cause to distinguishe them ; the feare in the night beeing farre greater , and the helpe to be had farre lesse , with many other circumstances . But here may bée a Question asked , what is lawfull before God , these béeing but ciuill constitutions ? And answere may be made , what God permitteth surely is lawfull before him , and hurteth not the censcience , if it be done as he permitteth . But if our owne affection , cruelty , and rage step in , béeing méere priuate men , take héede , for wée may doo a thing lawfull not lawfully . The Law biddeth kill not , but if a man smite to driue a thiefe away , and death follow without a killing minde , the case is altered : for there is inculpatatutela , as Lawyers tell vs , within the compasse whereof I take this case to bée :

An other law followeth in the 4. verse , That if the theft were found with him , aliue , he restored double : if killed Ver. 4. or solde , you saw in the first verse an other punishment more heauy . So must circumstances direct Iudges to seuerall punishments : and the wisdome of God make man wise in all his proceedings . They that thinke death too much , must remember that euen Gods law made the stealth of man death , And Dauid said , he that had taken the poore 2. Sam. 12. 5. mans one sheepe should surely dye . Draco made it death , as you heard before : and the Romans decreed , that stealing * * Cato : Fures priuatos in nexu & compedibus viuere , publicos in auro et purpura . seruants , should first be beaten , and then throwen down from a Rock , & slaine . But I pray you , would these men that thus pleade for the continuance of this law of Moses , That Thieues should restore & not dye , be aswell content that other lawes should stand in force also , as namely , That adultery should be punished with death ? gathering but stickes on the Sabbath day , with death , & c ? No I warrant you . And therefore what they thinke , is not a Rule , but what God alloweth , whose will is euer iustice it selfe , and who by his Apostle hath taught , That so long as lawes haue this end to be a terror to the euill , & a defence to the good , the forme of them may be diuers : Neither now a daies is all theft death , but the Iudge weigheth circumstances of neede for sustinance only , of the first offence , of repentance , of youth , of towardlinesse , and such like .

2. After theft , follow lawes for damages or trespasses done to our Neighbours : & the Text saith , If a man hurt a Ver. 5. field or a Vineyard , & put in his beasts to feed in an other mans field , he shall recompence of the best of his owne field , & of the best of his own Vineyard . And if fire breake Ver. 6. out , and catch in the thornes , and stackes of corne , or the standing corne , or the field be consumed , he that kindled the fire , shall make full restitution . Who knoweth not , that the societie of man cannot continue without recompence of losses and harmes ? Therefore mercifully dooth God regard it & make lawes for it . Euripides maketh Iocasta speake of this equitie , when he giueth her these words , Melius est equalitatem colere , quae amicos amicis , vrbes vrbibus , socios socijs deuincit &c. Better it is to regard equality , which bindeth friends to friends , Cities to Cities & fellowes to fellowes , &c. Now equalitie is , if I haue hurt any man , to make amends that no man be pulled in his estate .

3. Concerning pledges , borrowing , lending , &c. If Ver. 7. a man deliuer his neighbour money or stuffe to keepe , and it be stollen out or his house , if the thiefe be found , See the 8 Commandement of these matters more . Ver. 8. hee shall paye the double , If the Thiefe bee not found , then the maister of the house shal be brought to the Iudges to sweare , whether he hath put his hand to his neighbours goods or no ? That is , whether himselfe hath stollen it or no & c ? vnto the 16. verse . In all Nations , faithfulnesse and truth in matters committed to trust hath béene highly regarded , and the contrary punished . Therefore euen with Heathens , beside recompence imposed , hée was infamous that offended this way , which how great a punishment it was , they sée that rightly consider it . The Lawyers called it a ciuile death , because it leaueth to a man no Ciuiliter mortuis . honest place among men in the common-wealth , he being disabled to sue for any thing , to giue any voice , to be any witnesse , or to be of any credit any way . There is too much iniquitie amongst men in these matters , & therefore to be wished greatly , that these lawes of God were often read and marked . Truth in trust is a iewell of price pleasing to God and man , and mest honorable euer to the partie aliue & dead . Let Christians of all other men so thinke , that the waies of God be not ill spoken of for their faults , such men had better neuer haue béene borne , than without care so to sinne . Now go we a little farther than this law expresly goeth , and iudge in our owne heart , if falshood in pledges committed to me by man be thus odious , is not vnfaithfulnesse in Gods pledge much more odieus ? Remember the place to Timothie , Custodi depositum : That worthy 2. Tim. 1. 14. thing which was committed to thee , keep through the holy-ghost which dwelleth in vs . What worthy pledge is this but the pure and holy doctrine of the word , which I must neuer mingle with mans traditions ? The manner of teaching it , if I be a Teacher , must be plaine , profitable , and to the most edification , not to the greatest ostentation . Be faithfull in these things therefore , for they are pledges lest with vs by God , which he wil aske for againe , and require an accompt what we haue done with them &c.

4 For wanton and licentious life the Lord prouideth saying , If a man entice a maid that is not betrothed & lie with Vers. 16. her , he shall endow her and take her to wife . But if her father refuse to giue her to him , he shall pay money , according Vers. 17. to the dowry of virgins . Where you may obserue the seuerity of God & the remisnes of man in punishing matters of this kinde . For man made his law disiunctiue , he shall marry her , or giue her dowry : But God maketh a copulatiue , Aut. Et. he shall marrie her and giue her dowrie , yet leauing frée the fathers authoritie , whether he would so bestow her or no. If the father would bestow her , then both must he marrie her and endowe her , because he had thus offended with her . So God euer regarded parents consents in the placing of their children . Yea Nature it selfe saw this equitie in Hermione the maid in Euripides , who answered Orestes the sought her to wife ; that the mariage of her belonged to her father . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that will , may read S. Ambrose vpon the storie of Rebecca , and sée his iudgement of this thing . But why was not the maid punished also , aswel as the man ? partly because yeares and sex & weaknes of iudgement might be occasion of fall in her , but chiefly because such money imposed vpon her , must haue come from the parents , who were innocent , and had griefe inough by the fall of their child . Furthermore , this is to be remembred here , that if the parents would bestow her , neuer might he that had abused her , put her away by bill of diuorce as other might . The Romans did not inforce marriage , because the man might be noble & the woman meane ; or contrariwise , the woman noble & the man mean . Wheras the Israelites were all alike noble descended from one & the same house , & the pedegree knowne , but i● he were rich , he lost halfe of his goods , & if worth little , his bodie was punished and he banished , which was sharper .

5 Of witches , your Chapter saith , Thou shalt not suffer a witch to liue , which God would neuer haue laid downe , if Ver. 18. either there had béene no wi●ches , or being yet they can do nothing , as some haue to their blame affirmed . The shiftes they vse to auoide this place are weake , and by the best learned reiected . God maketh no law in vaine , but for more of this matter , I refer you to the Commandement . In this place , saith One , God ioyneth this law next after that of inticing young women , because many times these witches are iustruments to work them to mens sinful desires . The next law , against vnnatural lustes with Beasts , I passe ouer , the fact being more filthy than to be spoken of . Death Ver. 1● . Aug. l. 3. Confes . cap. 8. Flagitia quae sunt contra naturam , apud omnes gentes det●st and a sunt , qualia Sodomitarum fuerunt ; Violatur enim talibus flagitijs societas illa , quae cum Deo nobis est . ver. 20. it was by law , and death eternall followeth the temporall . God and Nature abhorre it , and he tasteth neither of God nor Nature that committeth it . The eyes of God sée all things , and the Justice of God will finde out all things in time .

6 He that offereth to any Gods , saue vnto the Lord onely , shal be slaine . The like law you reade in Deut. If there bee found amongst you in any of thy Cities which the Lord thy God giueth , the man or woman that hath wrought wickednesse in the sight of the Lord thy God in transgressing his couenants , and hath gone and serued other Gods and worshiped them , as the Sun or the Moone , or any of the host of heauen which I haue not commanded , and if it be told thee , and so forth , then stone that person to death , &c. In the 13. Chapter the like death is Deut. 13. 6. 9. 10. imposed vpon those that shall perswade & draw to this sin . So both worker and willer suffered death . And indéede shoulde théeues dye for robbing man , and not man dye for robbing God ? Can mans goods be compared with Gods honour ? No , no. Againe if we smeare fealtie to the Prince his enemie , Dye wée not worthely ? To sweare fealtie to the Diuell by Idolatrie is worse to God than that to man . Happy were deceaued creatures , if any thing would make them wise , & bring them backe againe to God only , only , and marke the word .

7. Thou shalt not doo iniurie to a stranger , neither opresse him : forye were strangers in Egypt . Ye shall not ver. 21. ver. 22. trouble any widowe nor fatherlesse childe . For if thou vexe or trouble such , and so he call and crie vnto mee , I ver. 23. ver. 24. will surclie heare his crie . Then shal my wrath be kindled , and I will kill you with the sword , and your wiues shal be widowes , and your children fatherlesse . Our state in this world is not tyed to any place , but God at his pleasure may remooue vs euen when we thinke least , therefore the Lord would haue them then , and all men still favourable to strangers . Experiences of euill past and expectances of future , if God so please to haue it , must make men forbeare Non ignara mali miseris succurrere disco . those discourtesies to strangers , that otherwise mans corruption will offer . By the law of Nations it was euer forbidden and sharpely punished to violate the trust that a poore stranger hath in vs , when he liueth with vs and vnder vs . The Athenians were good , the Lacedemonians were bad , and so praised , and dispraised in Bookes to this day . The next Chapter verse 9. teacheth this matter againe , and often is it beaten vpon by God , that they may remember it . Hippias in Plato saith By Nature euery like Simile , Natura , cognatum est simili . is cozen to his like , and surely it is a great knot among men , likenesse either of wit , manners , iudgment , or fortune , &c. Which Plutarch also witnesseth when he saith , Plut. lib. de discrimine amici ●t adulatoris . Senis lingua suanissima est seni , puer puero , mulier mulieri iucunda est . Et aegrotus afficitur calamitate aegrotantis , & arūnosus socio calamitatum suam sententiam a scribit . The speech of an old man pleaseth an other old man , a childe contenteth a childe , and a woman a woman . One sicke body feeleth the paine of an other , and pittieth it . So do fellowes in affliction talke together and expresse each to other their mindes . Wherefore God vseth for his reason here , that they also haue bene Strangers in Egypt . It pleaseth the good Spirit of God to vse this comfort to his Church , touching Christ , if you remember : That we Heb. 4. 15. haue not a high Priest , which cannot be touched with the feelings of our infirmities , but was in all things tempted in like sort , yet without sin . And thereupon concludeth , Let vs therefore goe boldly vnto the throne of grace , 16. that we may receaue mercie , and finde grace to helpe in time of neede . If wée be not in abilitie to doo Strangers any good , yet comfortable words shal please both them , and God that made this law for them .

The other law concerning Widowes , & fatherlesse Orphanes , Ver. 22. Mortuis et iacentibus omnia insul tant . Sophocles . as the Lord made it in great mercie , so will he euer punish the breaches with sharpe iustice . Affliction , saith Salomon , is not to be added to the afflicted . Widowes & fatherlesse children therfore must be pittied , & comforted , & helped if neede require , séeing they haue lost their head ; & not oppressed and wronged , vexed & grieued , as often they are . Now , that the Lord wil punish , you sée the Text plaine , and how ? ( O reade it againe , for it is fearefull ) with the Ver. 24. sword will he destroy those wringers and crushers , that their wiues also may become widowes , and their children fatherlesse . So verifying the wise Saying . By what a man Christ had a care of his mother at his death . Iob. 31. 16. sinneth , by that shal he be punished . Careful therfore was Iob to auoide this danger , and voweth vehemently that he neuer restrained the poore of their desire , nor caused the eyes of the widow to faile , by long waiting for her request . Let this , mooue vs , and strike vs , and euer profit vs .

If thou lend money to my people , that is , to the poore Ver. 25. Vsuraius super omnes mercatores maledictus . Chrysost. hom. 38. super Mat. Amb. li. de Dauid . Et esca Vsura est , et vestis Vsura est , et quodcunque sorti accedit , quod velis ei nomen imponas , Vsura est . with thee , thou shalt not be as an Vsurer vnto him , ye shall not oppresse him with vsury . This matter of vsury is so largely handled by many , and so little regarded by moe , that I spare my labour in it . To allow all that some allow , or to condemne as much as * some condemne , as yet I sée no reason . Many are the cases , and intricate are the questions mooued & mentioned in this matter . Orphanes are left with nothing to bring them vp , but a portion of money , some in the Vniuersities , some in the Country . Spend the stocke and it will soone be gone ; vse it , & occupy it themselues they cannot . So they haue money and want a trade , others haue trades , and want money . Bucer in Cambridge was asked this question , and did not dislike In King Edward the 6. dayes . of some interchange profitable to the Orphane ; and yet not opening the way to flat vsury . Strangers likewise and exiles out of their countrey for religion and good causes , bring a little money with them for easines of carriage , and nothing else , themselues happily may not trade in a forraigne land ; how then shall they , their wiues , and children liue ? workmen peraduenture also they are not , but of an higher degrée . In short therefore , we know the end of the commandement is loue : so far them , as borrowing 1. Tim. 1. 5. & lending breaketh not that , but agréeth with it , moderate men may do what is fit for them , & no scope giuen to the condemned vsurer . To méete with one inconuenience , & to bring many others into the common-wealth , was neuer wisedome . Wherefore let euerie man search his own heart , and well obserue his owne dealings , in lending to his neighbour that liueth with him , as knowing that nothing is hid from God , but must be accounted for one day . If contracts & charitie agrée not together , but what profiteth you , hurteth your neighbour , the case is altered I speak of , & what ( agréeing with loue ) is by learned men allowed , the same disagréeing from the same , is condemned & blamed .

9 The next law is concerning pawnes and pawne-takers . A great trade still in this wringing world . And of them thus the Lord speaketh . If thou take thy neighbours Ver. 26. raiment to pledge , thou shalt restore it to him before the Sun go downe : for that is his couering onely , and this is 27. his garment for his skin , wherein shall he sleepe ? Therefore when he cryeth vnto me , I will heare him : For I am mercifull . The 24. of Deutro. is to be referred hither , for explication further of the mercie that God requireth in this matter from all men . Mark it & euer remember it , the nakednesse & miserie of the poore body cryeth against thée to the Lord , and hée hath vowed to heare . All is not gained then that is put in thy purse , but only that which is wel put in .

The other laws of reuerence to Magistrates , neither reuiling Ver. 28. &c. them , nor thinking lightly of them , of due and true paying of tythes to the maintenance of Gods truth and Ministers and so forth , will come hereafter to be touched againe , and therefore no more now of this Chap.

CHAP. 23.

THis Chapter also as hath béen said , Ver. 1. goeth on with mo Lawes , tending likewise to the exposition of the Morall Law , and namely , of the 8. and 9. Commandements .

Touching the procéeding with moe lawes , we may make vse of these and the like Sayings . Arcesilaus in Laertius did not like that there should be many laws , saying . Quemadmodum vbi multi medici , ibi multi morbi : it a vbi permultae lege● , ibi plus vitiorum . Like as where there are many Phisitions , that are many diseases : so where there are very many laws there are moe faults . Demonax very vnaduisedly spake against all lawes saying . Leges prorsus esse mutiles , Vt quibus boni non egerent , mali nihilò fierent meliores . That lawes were altogether vnprofitable , because the good needed them not , the bad would not be bettered by them . But Chrisostome with a better spirit , both approoued goodlaws , and would haue them ALL to be obeied , Saying . In citharanon satis esse , in vno tantum neru● , concentum efficere , Vniuersos oportere percuti & numerosè & decenter : ita ad salutem , non satis esse vnam Legem , vniuersas esse audiendas & seruandas . To make musicke on a Harpe , it is not sufficient to playe on one sting , but all must be striken in due measure and proportion : so to saluation one Law is not sufficient , but all must be wel vnderstood & duly kept . These laws therefore here following continued by God himselfe , & seruing by explanation to helpe our vnderstanding , & consequentlie to direct our practise , concerning former lawes , are dillgently by vs to be obserued .

In the two first verses , obserue the vertues of a good and vpright iudge , and add them to that which was spoken in the 18. Chap. His first vertue is Truth , Truth , ( I say ) in his sentence and iudgment , which he must euer carefully labour for by all good waies and meanes . Contrary to truth are false tales & rumors which therefore here in the first words are forbidden either to be receaued of the Judge , or reported by others . Thou shalt not receaue a false tale , neither shalt thou put thy hand with the wicked , to be a false witnesse . The Word signifieth both to receaue and report , therefore both forbidden . That the Iudge may thus doo , he must euer remember Epicharmus his little saying , Memento diffidere , Remember to distrust , or be not too credulous ; which Cicero so commendeth and liketh , that he doubteth not to call it the synews and ioints of all humane Wisedome . It hath place in all our priuate life and actions , but especiallie in iudgment . This cannot hée doo , vnlesse he haue an other vertue included in this , namely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 * * Non prius feras sententiam , quam vtriusque partis causam cognoueris . diligence to heare both sides , patientlie , fullie , & indifferently , which euer good Iudges doo : for want whereof , how fowlie some haue bene caried awrie , many Stories testifie . That one let me remember of Apelles the Ephesian , who was accused to Ptolemie by his enemie Antiphilus , that he had imparted to one Theodorus treasonable conspiracies & plots against the King , which Theodorus , in truth Apelles had nener seene in his life . The King lightlie and hastelie gaue credit to this tale , and clapt Apelles vp with full purpose to execute him for it . And indeede had so done , if a prisoner in the same prison mooued in conscience , had not opened the whole truth & acquainted Apelles : which when the King saw he perceiued also his great fault in crediting too lightly , and gaue that accuser to Apelles , to doo with him what he would , or , as some write , to be his Bondman for euer . Iudges , therefore , must beware of this great fault , and heare euer the defence of the accused . Now because we be not al Iudges , doth not this law concerne vs ? yes , yes , your owne heart can tell you , if they must not receiue them , we must not tell them , raise them , and coyne them . If we do , the Lord séeth it and marketh it ; and although they wisely auoid the snare of them , and set frée the accused and slaundered ; Rumor est sermo sine authore , cui malitiaded it initium , credulitas incrementum , & deus tantum finem . yet God remaineth a swift Iudge and verie sure to consume such wretches , who so against his lawe haue wrought euill against their neighbour and brother . If we may not rashly smite and kill with the hand , although he be a thiefe , no more with the tongue although it be true , for charitie hideth a multitude of faults . The phrase moueth Fama malum , quo non aliud velocius vllum . me , and therefore I note it , that ( if God so please ) it may moue you also . Thou shalt not put thy hand with the wicked , to be a false or cruell witnesse . If to giue the hearing be in some measure to put to the hand , surely to haue an itching eare to heare euil reportes of our Christian brethren , with delight & contentment to beléeue them wholy or half , & to report them againe , is to put to the hand much more , and to be grieuously guiltie before God . Yet what so common in our mouthes , as , I am not the author , I am not the first rayser , I heard it , I haue my author , and so forth ? God that made this law against receiuing knoweth , hearing goeth before receiuing , & if not receiue , then not heare , not beleeue , not report to others . For he shal bée thy Iudge , who will not be mocked with shifts . How many men satisfie their owne consciences herein , I know not , when they heare with gréedines , and haue their instruments laid abroad for that purpose , neuer imparting to the partie what they heare , that he may answere it , but kéeping all close from him , and thinking what they please . I know there may be some reason to conceale the accuser , but to conceale the accusasion , I know none . For if they will heare with one eare , let them heare with the other Pro. vt aquilo Pluuias . in the name of God , the wrong side being as broad as the right ; and after two or three accusations cléered , they will better know both the accuser and accused to their owne good . Would God this fault were not where it least should be , and where the sinne of it is as well knowen , as others féele the iniurie . Till it be amended , let the childe of God say with Dauid , O God of my righteousnesse : Psal. 4. 1. Psal. 135. 24. and againe , God thou knowest mine innocencie , and my faults are not hid from thee . To thee , therefore I flie , as knowing all both my good and my bad , and in thy knowledge I rest , be it vnto me as thou wilt . I know thou hast meanes to humble Dauid , and what thou doest shall be euer good in the end . After a cloude the sunne breaketh foorth , and the weather cleareth and is more comfortable .

2 After Truth and diligence to attaine to it by hearing both sides , the Lord also requireth in a good Iudge , Skilfulnesse in the law , & Constancie : saying in the next verse : Thou shalt not follow a multitude to do euill , neither agree in a controuersie to decline after many , & ouerthrow Vers. 2. the truth . Skilfulnesse in law to giue a right sentence , not fitting the line to the stone , but the stone to the line . The line is fitted in the stone , when the multitude is followed to doe euill , than the which multitude nothing is more mutable and vncertaine . The stone is fitted to the line , when sentence is giuen according to law and truth , that the Iudge hauing his name of Iustice , his name and his actions must agrée . Constancie stayeth the Iudge skilfull to discerne right , and to doo what hee discerneth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inquit . Plato . notwithstanding any company gainsaying it , and therefore is Constancie also required in him . Now if this may not be done in ciuil matters , whose heart will not tell him , much lesse may it be done in religion , and matters of Vers. 2. August . in Psal. 19. Multitudo non sequenda . Lib. 1. de Ciuitate Dei . Vulgi iudicium errore plenum . faith . The wordes are playne . Thou shalt not follow a multitude to doe euill , therefore a multitude may erre and doe euill . Neyther decline after many to ouer-throw truth , therefore a multitude may ouerthrowe truth . And how then can it bee a rule to guide my conscience by , either in ciuill or ecclesiasticall matters ? O weigh it well and with a religious heart , and let neither poperie tell you of multitude , nor Anabaptists of fewnes and paucitie , but euer looke you for truth , be they many or few , and let that be the issue . For proofe , there is too much to be recited now , that many may erre , and many holde truth , therefore neither the one number , nor the other any rule to a Christian conscience .

3 The next vertue in a Iudge is equalitie , which is opposed Comic . Iudices s 〈…〉 ad 〈…〉〈…〉nt diuiti propt●r 〈…〉 idiam , & addunt paupe●● propter misericordiam . Iudicium inflecti non debet propter lachrymas cuiusque . Non enim 〈◊〉 i●●ra mis●ricordia est. 23. q. 4 Can. 35. to respect of persons . Equalitie giues like vnto like according to one rule certaine , from which there must be no departing a haires breadth , for any qualities in men , as wealth or pouertie , and such like . On the contrarie part , respect of persons giues to like vnlike , to like causes vnlike and differing iudgements , for qualities in the partie , corruptly carying the Iudge his affections . As Alexander the Great more respected Ephestio nothing so well deseruing , than Craterus a valiant Gentleman , and right well deseruing of the common-wealth . This equalitie , and indifferencie God requireth , that it may expresse his nature vpright and indifferent to all men , eyther in accusing them by his lawe , or sauing them vpon repentance by his Gospell , in neither of which , he respecteth any mans person . Which , as it is a iust terror if we do euill , how great soeuer we bée : so is it as iust a comfort , if we turne from it , be we neuer so small , poore , wretched , vile and miserable . Remember Saint Peters words in the tenth Chapter of the Actes . If Iudges will be frée from respect of persons , then needes must they be free from giftes , for giftes will lead their affections will they nill they , the olde saying being true , Beneficium accepisti ? libertatem amisisti . Hast thou receiued a gift ? then hast thou lost thy libertie and freedome : All this is contained in the words ot the text . Thou shalt not esteeme a poore man in his cause . And if al Iudges followed this course , Hesiodus should not néede to feigne , that Astraea hath left the societie Vers. 3. 6. &c. 7. 8. of men & is flowen vp to heauen . But it is to be feared , that as Ulisses seruants , when he was asléepe , opened a bottle which Aeolus had giuen him , wherein the windes were all inclosed , and so let the windes out , they thinking there was treasure in the bottle , which as well at sea , as at land they loued : so some Iudges opening mens purses Read Deutro. 17. Chap. whilest they looke for gaine , let truth escape from them to their owne hurt , and the Common-wealthes . If any do so , God make his word profitable to them , and so I leaue them to him .

4 It followeth in the text . If thou see thine enemies Vers. 4. Oxe or his Asse going astray , thou shalt bring him to him againe . If thou see thine enemies Asse lying vnder his 5. burden , wilt thou cease to helpe him ? thou shalt helpe him vp againe with it . Let vs heere remember that Gods actions are after two sortes , generall , and particular . Generall to all men , Particular to his friends : So must ours be , taking our president from him . As therefore by his generall Action he suffereth his Sun to shine vpon the bad , Mat. 5 45. aswell as vpon the good , and such like : so must we extend our loue , which is the common bond of mankinde , as well to our enemies , as to our friends . By which common loue , all hurting of the bodies , or goods , wiues , or children of our enemies , without iust and necessarie cause is forbidden , and contrariwise the law of nature to be obserued . Quod tibi non nocet , & alteri prodest praestandum . What hurteth not thee , and profiteth an other is to be performed . From which fountaine of this generall loue spring many lawes , and by name this bringing back our enemies straying Oxe , and helping vp his oppressed beast . That also , Deut. 20. 19. which you read in Deuteronomie , of not destroying the fruit trees in the enemies ground , which they did besiege , because there is vse of such trees . Againe , as God hath his speciall action to his friends & to his Church , namely Sanctification : so must friendship , which is our speciall Gal. 6 10. Action , reach it selfe but to such , as are of the householde of faith , and our friends . For although we must loue with that generall loue all mankinde , Turkes , Pagans , &c. Yet to such may we not be friends and familiars , but must beware inward and vsuall conuersation with them that hate God , and all his graces . Both these are conteyned in that rule of Christ , Be simple as Doues , and Mat. 10. 16. wise as Serpents : for by the Doues simplicitie is meant , we should learne to hurt no bodie , but , as neere as wee can ; be helpfull to all ; & by the Serpents wisedome that we should yet know to put a difference betwixt the houshold of faith and Gods enemies , betwirt the religious & prophane , betwixt the godly and the wicked . By this distinction , Iere. 15. 19. you may see better the meaning of that Scripture , Loue your enemies . Concerning this helping vp of Mat. 5. 44. our enemies beast , vnder his burden , fallen , I pray you Vers. 5. marke , if the margent of your Bible note it not wel . That , if God commaund vs to helpe our enemies Asse vnder his burden , will he euer suffer vs to throw down our brethren with heauie burdens ? It reacheth to many thinges wherein is hard dealing , if you thinke of them .

Thou shalt not ouerthrow the right of thy poore in Vers. 6. his suite . Before vers. 3. he commaunded that a poore man should not be spared for pittie : Héere now he enioyneth , that a poore man should not be wronged in respect of his pouertie : such equall steppes would God haue Iudgement to walke in .

Thou shalt take no gift : for the gift blindeth the wise , and peruerteth the words of the righteous . The equitie of this lawe , was séene by the dimme eye of Nature , for Vers. 8. the Romanes ( as appeareth by the lawes of their twelue Tables ) Used to punish that Iudge with death , which was conuicted to take a Bribe for giuing iudgement . Dioclesian Lex . 12. Tabul . the Emperour likewise enacted , Sententiam a iudice corrupto prolatam , fore ipso iure infirmam sine prouocatione . That a sentence giuen by a bribed Iudge , should by the lawe bee of no validitie , without any farther appeale . Now corruption and giftes ( as One saith ) are not onely , Money , Gold , Siluer , and Presents : Sed etiam propter laudem qui iudicat ●ale , munus accipit , & munus Greg. Moral . 9. cap 26. Tres sunt acceptione munerum : Munus a corde , est captata gratia a cogitatione : munus ab ore , est gloria per fauorem : munus ex manu , est praemium per dationem . quo nihil 〈…〉 anius : But he also which iudgeth wrongfully to get PRAISE thereby , receiueth a GIFT , and a GIFT than which , there is nothing more vain : Patuit enim illi auris ad accipiendum iudicium linguae alienae , & perdidit iudicium conscientiae suae : For his eare hath beene open to receiue the flattering verdict of another mans tongue , and hee hath lost the comfortable testimonie of his owne conscience . Innocentius reprooueth corrupt Iudges with these words : Vos non attendit is merit acausarum sed personarum , non iura sed munera , non quod ratio dictet sed quod voluntas affectet , non quod liceat sed quod lubeat : Nunquam enim vobis est tam simplex oculus , vt totum corpus sit lucidum : Pauperum causam cum mora negligitis , Diuitum causam cum instantia promouetis , &c. Aliquid semper admittitis fermenti quototam massam corrumpitis . In giuing iudgement , YOV respect not the worth of the causes but of the person , not the lawes but gifts , not what reason doth counsail but what the wil doth affect , not that which is lawfull in it selfe , but that which is pleasing to your selues : For your eye is neuer so single that the whole bodie might be light : Poore mens causes with prolonging delay you neglect , rich mens causes with instant earnestnes you set forward , &c. You alwaies mingle some leauen which corrupteth the whole lumpe .

5 The law of mercie to strangers vers. 9. hath béene touched Vers. 9. before , & therefore obserue next , this law of Rest to the ground , the 7. yeare for the reliefe & comfort of the poore . Six yeares shalt thou sow thy land , and gather the fruits of Vers. 10. it , the 7. yeare thou shalt let it rest & lie stil that the poore of thy people may eate , and what they leaue , the beasts of 11 the field shall eate . In like maner thou shalt doe with thy vineyard , & with thy oliue trees : with great profit we may note & sée this gracious care which the Lord our God hath ouer all his creatures , & learne , 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 Math. 10. 42. Mat. 25 34. 35 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 Psal. 41. 1. 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 1. King . 17. 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 , Ver. 14. &c. 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 Vers. 19. Domitianus , apud Suctonium , mescas necat & crudelis &c. Athenis damnatur puer iudicum sententia , quod cornicum eculos confixisset . 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 Vers. 1. 2 Nazianzen . 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 signified 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 Vers. 3. to receiue of the Lord , and to deliuer to his people what 1. Cor. 11. 23. 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 Chap 24. ver. 3 Hierony : in cap. 5 Ecclesiafles . 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 , than not to keep promise : & it is better for a doubtful thing to be long deliberated on , than to grant it easily , & performe it hardly . Gregorie againe obersuing Greg. Moral . 31. cap. 19. this fault in the Iews , saith , Iudaeorum populum locustae significabant subitos saltus dantes , & protinus adterram sadentes : Saltus enim dabant , cum 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 * * Theophilact . in Hebr 9. Quamobrem Liber & Populus aspergitur ? Nimirum , vt pretiosu sanguinem praefiguret , quo sumus ipsi , & corda haec nostra , aspersi , quae profecto nobis pro codicibus insunt . Vers. 5. 6 7 8 a Populus obedientiam spondet ●on 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Non vt ferebat naturae imbecillitas , sed vt postulabat diuina voluntas , Vers. 9. 10 11 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 Vers. 14. 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 Vers. 16. 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 Vers , 18. into the middest of the cloud , and went vp to the Mountaine . So will the Lord haue a comfortable time for all those that waite for him , and the knowledge of him in his word . They shall sée and heare at last , what he will say vnto them . For their hearts he will touch , their eares he will bore or open , and they shall see with their eyes , heare with their eares , and vnderstand with their hearts to eternall life . But how ? they must come to God in the Cloud , couered with it , &c. that is , in the humanitie of Christ , whereof this Cloud was a figure . For w●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 mountaine , 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 , then 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 Ver. 1. vnto the children of Israell , that they receiue an offering for me of euery man , &c. The vse and profit whereof to vs 2 may be this . First , to obserue , how although the Lord The first vse . 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 Psal. 50. 9. Bullocke out of thine house , nor Goates out of thy folds . For all the beastes of the forrest are mine , and 10 so are the cattell vpon a thousand hilles . I know all the fowles vpon the mountaines ; and the wilde beastes of 11 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 Psal. 16 2. 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 The 2. vse . 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 The 3. vse . Redde rationem will come . 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 The 4 vse . of his holy Name among them , we sée & learn , that God will be worshipped outwardly also with our bodies , aswel 1. Cor. 6. 19. 20 as inwardly with our spirits , for they are both the Lords .

2 Touching the things to be offered , as Golde , Siluer , Vers. 3. 4 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 Rom. 12. 6. 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 giuen vnto vs , whether we haue prophesie , let vs prophesie according to the proportion of fayth : Or an office , let vs wait on 7 the office ; or he that teacheth , on teaching : Or he that exhorteth , on exhortation : he that distributeth , let him do it 8 with simplicitie : he that ruleth , with diligence : hee that sheweth mercy , with cheerefulnesse . To the Corinthians , 1. Cor. 1e . 5 6 There are diuersities of gifts , but the same spirit . And there are diuersities of administrations , but the same Lord ; And there are diuersities of operations , but God is the same , that worketh all in all , &c. To the Ephesians againe , He Eph 4. 11. therefore gaue some to be Apostles , some Prophets , some Euangelists , & some Pastros & Teachers , for the repairing 12 of the Saints , for the worke of the ministerie , and for the 13 edification of the bodie of Christ , Till we all meete together ( in the vnitie of faith , and that acknowledging of the Son of God ) vnto a perfect man , & vnto the measure of the age of the fulnesse of Christ , &c. Thus some men are indued with Gold , some with Siluer , some with blew silke , some with purple , and so forth , that is , with seuerall gifts & graces , all profitable in some sort for the building of the Sanctuarie , & such as God hath giuen , such must they bring & offer , & such shall be accepted . For to this end also pleased it God to appoint such seuerall things , that poore and meane persons might be able to offer , and no man exempted for want of power , the verie poorest being able to offer goates haire , and that their meane gift to him was as welcome as the greater gifts of the rich . To teach vs at this day to despise in no man what God himselfe accepteth well , and despiseth not . For had they in those daies that were able to offer Gold , Siluer , precious stones , blew silke and so foorth , disdained the poorer sort that brought Goates haire , Badgers skinnes , a little Shittim wood and Pelles arietum et taxonum siue melium , quorum pellis pilis horrentibus pluuiam arcet . Plin. lib. 8. cap. 38. such like , grieuously would God haue béene displeased with it . And so assuredly now , if any man , vpon whom God hath bestowed more , shall proudly scorne and deride him that hath lesse , ●et ioyning with his little to build Gods Sanctuarie , as wel as he that hath much , God will sée it , abhorre it , & punish it . Away then with all disdaine and scorne in this matter , & humbly acknowledge , that as some men want what thou hast of Learning , Wisedome , Eloquence , and other good giftes to build with all : so dooest thou want as much of others , who as farre excell thée , as thou in thine owne opinion doost excell others . O hatefull pride in this behalfe , too much , too much in some that should be wiser , & neuer since the world was , more than now . We trudge from place to place to féede our fancies , we choose , wée iudge , wée censure , wée shoote our boltes in euery corner , neuer remembring this and other places telling vs of the seuerall powers of men , and GOD his good acceptance of the meanest . Let it mend , and let it end before God end vs and al this pride to our lasting paine . Joy in them that bring any offering to this worke , béeing the best they are able , and knowe it as true as any thing is true , that the harmelesse simplicitie of some shepeheards in the olde Church did sometimes more profit the Church , than the great , exquisite , & fine , or delicate ( but a little too proud ) Confess . Heluet. learning of some others . A learned man of our time saith very wel : Euery man must walk in his place contentedly , Non omnes possumus esse Caesares . They that brought not gold nor siluer , nor precious stones , yet did good Offices if they brought but wood or stone . If we cannot attaine to be In primis , to haue the first place , yet it is praise worthy if wée may haue the second , or the third . In the building of the Temple after this Tabernacle , they that laide the foundacions , nay , that digged places to lay the first stone in , that hewed and squared the stone and the timber , were of lesse reputation and account , than those that carued & guilded the Temple : yet was the others worke and labour far more necessarie . They that till the land , and sow the séede , that thresh and grinde the corne , are of lower place than those that liue in Princes courts , yet is their labour & seruice far more néedefull . In mans bodie the souereigntie is the head , the eyes and eares , as in place , so in dignitie excelling the hands and feete : yet cannot the eye say to the hand , I haue no need of thee : nor the head againe to the 1. Cor. 12. 21. feet , I may be without you . The greater may not despise the lesse , nor the lesse murmure against the greater &c. Here therefore Basils spéech is good , Attende tibi ipsi , Looke to thy selfe . For euery one hath in his own house accusatorem , testem , iudicem ; an accuser , a witnesse , a Iudge . Accusat te conscientia , testis est memoria , ratio iudex . Looke then to thy selfe , to thy conscience , to thy memory , to thy reason , and thou shalt censure thy selfe if thou liue not in thy place accordingly , without either enuie of superior , or contempt of inferior . Surgunt indoctiet coelum rapiunt , nos cum doctrinis nostris in infernum detrudimur . The vnlearned rise and get Heauen , saith S. Augustine , and we with our great learning are cast into Hell . Thus haue good men estéemed of their brethrens meaner gifts , and not despised them . They offered their earerings and Iewelles , which were ornaments to them , and obserue their zeale , learning by it that nothing ought to be so deare vnto vs , which we cannot finde in our hearts to bestow willingly to the seruice and honour of God . Qnaeprius luxui , iam Tabernaculo seruiunt . Those things , saith One , that serued for superfluitie before , now serue for Gods Tabernacle . Euen so should our bodies , that haue béene wanton & sinfull , seruing sinne , serue the Lord in his holy feare , and such humane learning as hath serued error , may be applied to Religion and serue God &c , of which we spake in the spoiles of Egypt .

3. But with what hart were these offerings to be made ? The Lord also expressed that , when he saide : Whose hart giueth it freely , v. 2. & in the 35. Chap. v. 5. Whosoeuer is Cap. 35. 5. of a willing heart let him bring this offering to the Lord . Againe v. 21. And euery one whose hart incouraged him or lifted him vp , and euery one whose spirit made him willing . And v. 22. as many as were free harted , &c. By all 22 which Repetitions , you sée what an eye God hath euer to the heart of one that dooth any thing to him , yea although the thing it selfe be commaunded , as héere such offerings were . Forced seruice God regardeth not , but will haue euer our wil concurre cheerefully , & hartelie . Wherfore in that Great offering of Dauid and the people towards the building of the Temple which Salomon built , note it and marke it diligently what a mention is made of such a hart , as well as of such & such gifts . The people reioiced when 1. Chron. 29. 9. they offered willingly , for they offered willingly vnto the Lord with a perfect heart . Againe , in 〈◊〉 17. v. O my God thou tryest , I know , the heart and hast pleasure in righteousnesse : I haue offered willingly in the vprightnesse of mine heart all these things : I haue also found thy people which are here , to haue offered willingly with ioy . The Apostle also witnesseth , that God loueth a cheerefull giuer , and what is done grudgingly , that is , with a sparing & 2. Cor. 9. 7. nigardly hart , or of necessity , that is , against a mans will as loth to be euill reported off ; all that , be it whatsoeuer , the Lord despiseth and regardeth not : to which agréeth that aduise of the wise-son of Sirach , Giue vnto the most High Eccles. 35. 10. according as he hath inriched thee , and looke what thine hand is able , giue with a cheerefull eye . With a cheerefull 11 eye , I say againe , and doo you mark it . For the Lord recompenceth , and will giue thee 7. times as much , meaning as thou giuest with such a cheereful eye . Such a matter in al offerings , gifts , and duties to God is willingnesse , cheerefulnesse , & hartinesse , making good that Saying of S. Augustine : Nemo inuitus benefacit , etiamsi id quod bonum est Aug. confes . lib. 〈◊〉 . cap. 12. facit . Euen a good deede vnwillingly done , is not well done . Were this considered of people , that for feare of lawe or such like respects come to Church and to the holy Communion without al conscience & loue ; of such as cannot be drawne to giue any thing to the poore , to reparation of their Church , to the Minister that preacheth the Word of life vnto them , & is in Gods stead sent by him , & directed and inabled by him for their saluation , more than by méere authoritie and strength of the law & the Magistrate they shal be forced vnto , surelie it would work some better disposition in them I would hope , & so draw from a gracious God reward vpon willing duties , which now perish without any profit to them from him , because they are altogether forced . He is able to make it felt and considered .

4 The fourth point is , to what end these offerings Vt faciant MIHI Sanctuarium , non idolis , non sibi , sed MIHI &c. should be ? euen for a Sanctuarie saith the Text , that is , for a place to offer Sacrifices in , and to heare the lawe in , as wée now speake to make a Church . For this Sanctuarie was in steade of a Church vnto them till Salomon built the glorious Temple , The fauorites of Rome often obiect to the Professors of the Gospell , that we haue no Churches built by any of our Religion &c. To whom true answere is made , that first our bodies are the Temples of the holy Ghost , & therefore were there no other Temples 1. Cor. 6. 19. than these , yet God might dwell in vs , and we be his . Secondlie , this people of the Iewes , and our Forefathers 2454. yeares . had no such Churches as now be , but worshipped the true God in Tabernacles or tents in the wildernes before this Sanctuarie was made , & then in this Sanctuarie , which was moueable also from place to place . Thirdly , Jesus Christ in Math. 11. the Mountaines , in Ships , & such like places taught the people , & they heard his word & beléeued . Iohn Baptist in the prison preached Christ , and that was his Church . Paul did like , & begat disciples to Christ in his bands . He preached Act. 28. 30. &c. & taught two yeares together in his owne house hired in Rome . Thereupon it hath bin said that our Fathers ( true godly men indéed ) had dark Churches & light harts , afterward counterfet Christians had shining Churches , and darke Auentinus . harts . Men became like the Disciples of Christ in that error of theirs , when they so gazed vpon , delighted in , and doted vpon the outward forme and matter of the Temple , comming to their Master to shew him the building of the Temple , Mat. 24. Mar. 13. and saying to him , Maister , see what manner stones , and what manner buildings are here , how it was garnished with goodly stones , and with consecrate things . To whom Christ answered : Are these the things that ye look vpon ? Luke . 21. 6. As if he should haue saide , this is but lightnesse in you to eye so much these things , for they are not the things that I most estéeme : And therefore the time will come , when not one stone shall be left vpon an other , which shal not be throwen downe . Earthly temples and Churches haue an vse whilest God pleaseth , but true Religion may bée without them , and God rightly serued if none were . But now there are Churches in the World , and did the Papists builde them all ? No , No , Assuredlie the Iewes , and the Gentiles did build most of them , and their labours we inioye . Some peraduenture were built , or repaired by men of Romish Religion , Princes , Bishops , or others ; but what said their great man Campion preaching at the nerall of Sir Thomas White ? Surely ( saith he ) this they did ( in maxima rerum vilitate , et multorum opibus adiuti ) in a time of great cheapenesse of euery thing , and helped with the riches of many men . Thus could he sée and say before discontentment made him Popish , and blinde Popery made him blinde also . Constantine the Great built Churches before euer Popery was hatched . Charles the Great built Schooles of diuinitie and Vniuersities in Germanie , Fraunce , Italy , not for Popery , but for the Bible to be taught in , and Saint Augustines workes reade at their tables . Edward the third King of this Realme loued Wickleff , adorned the Vniuersities , and speaking honorablie of the bountie of Princes blameth & accuseth Epist. ad Clementem . de fundationibus , dotationibus , &c. greatlie the spoile and ouerthrow of Churches by Popes . The Britans auntientinhabiters of this Nation , as Beda witnesseth had their Churches and Temples and yet no Popery . Therefore all was not done by papists . The varie papists themselues confesse the contrarie . Churches then wée haue , and not built by them , which yet if wée had not , wée might bée Gods people . Worthy persone in our daies which haue built Colledges , inriched Cities with many such other good works , would also haue built Churches Till now no certaine place , & about 2●5● . yeares , as some doo reckon . Vers. 9 Esay . 66. 1. Acts. 17. 24. if wée had wanted , &c.

5 To what end would God haue this Sanctuary builded ? That I may dwell among them saith the Lorde . Hee that hath Heauen for his seate and earth for his footestoole , dwelleth not in * * Sola in 〈…〉 atio Dei Templum Dei facit . Thom. So still because in our Churches the Word is preached , the Sacraments administred , our prayers made & heard , therfore God also dwelleth in them according to his promise , where two or three &c. Mat. 18. 20. My house shall be called the house of praier Matt. 21. 13. and he that sweareth by the gold of the Temple sweareth by the Temple and by him that dwelleth in it . Mat. 23 21. Temples made with hands , Neither is included in any place . But because there he gaue them visible signes of his gratious presence , and was not called vpon in vaine , but with effect and profit to all men that rightlie made their refuge to him , therfore such mercie is called euen dwelling among them . God is not changed in these daies , but still kinde & comfortable to his people . And therefore euen our Temples also are his house in which he is trulie worshipped , and euer present to heare our true prayers , and to send vs away with his comfort as then he did . Which vse and end of the Church is a matter of great good to all minds that rightlie and religiouslie will meditate of it , and be instructed . For if it be his house , where he dwelleth and is present , if it bée the house of prayer and the worship of God , with what zeale and desire should we go to it , with what reuerence should we remaine in it , and how vnwillingly depart from it before an end ? What is for the decencie of it : how chéerefully should we giue , and the wicked prophaners of it how seuerely should wée punish ? The Prophet Dauid being letted by his persecutors , that he could not be present in the congregation of Gods people , grieuously complaineth for it , and protesteth , that although he was separated in bodie from them , yet his heart was with them , and that after a very earnest maner . For euen as the Hart desireth the water brookes ( saith he ) so Psal. 42. 1 &c. Psa 26. Lord I haue loued the habitation of thy house & the place where thine honor dwelleth . longeth my soule after thee , O God . My Soule is a thirst 2 for God , yea euen for the liuing God : when shall I come to appeare before the presence of God ? My teares haue bin 3 my meate day and night , while they daylie say vnto me , where is now thy God ? Now when I think therevpon , I 4 poure out my very hart by my self , for I went with the multitude , & brought them forth into the house of God in the voice of praise & thanksgiuing among such as keepe holy day . In an other Psalme , I was glad , when they said vnto Psal. 122. me , we will goe into the house of the Lord . In the fifth Psalme , But as for me , I will come into thy house , euen vpon Psal. 5. 7. the multitude of thy mercy & in thy feare will I worship toward thine holy Temple . Againe , We will go into Psal. 132. 7. his Tabernacle and fall low on our knees before his footestoole . Lord remember Dauid , how he sware vnto 1 2 3 4 the Lorde , and vowed a vow vnto the Mighty God of Iacob . I will not come within the Tabernacle of mine house , or climbe vp to my bed , I will not suffer mine eies to sleepe , nor mine eye lids to slumber , neither the Temples of my head to take any rest , Vntill I finde out a place 5 for the Temple of the Lord , an habitation for the mighty God of Iacob &c. Thus earnest to haue a Temple , thus earnest to go the Temple , and thus grieued to be from the Temple was this holy King and Prophet in whom Gods Spirit ruled . Others also that haue zealously loued to go to the Church , hath God noted and chronicled in his booke , both for the incouragement of such as will doo the like , and for the iust condemnation of all stubborne despisers of the same . Anna an olde Woman that had béene Widow foure score and foure yeeres the Lord hath caused his holy Euangelist to register this praise of her , that shée went Luke . 2 37. not out of the Temple , but serued GOD with fastings and prayers day and night . It is said of old Father Simeon , Ver. 27. that he came into the Temple by the MOTION OF THE SPIRIT when the parents brought the babe Iesus to doo for him after the custome of the lawe . Gods spirit then moueth men to the Church , but neuer from the Church . The Pharisie and the Publican went both vp into the Temple Luke . 18. 10. to pray . And so good a thing as to go to the Church , God wil not leaue vnnoted and praised in a very Pharisie . The blessed Apostles Peter & Iohn went vp together into Act. 3. 1. the Temple at the ninth houre of prayer , when they might haue prayed at home , yet they would goe to the Church . Three times in the yeare , said the law of God , shal all the males appeare before me in the place that I shall Deutro. 16. 16 choose : stil , still to kéep them in vse , and loue , and care of the Church , albeit they dwelled a great way off . Where you may obserue , that although the law reached but to the males , because God gratiously considered that the women might be with childe , or nurses , and not able to come , yet godly women , when they were able , and had no impediment , would go vp also with their husbands , such a zeale had they to the house of God where the assemblie met to serue God . So went vp Anna with her husband Elcanah , when shee made vnto her Son Samuel a little coate , & brought it vnto 1. Sam. 2. 19. him from yeare to yeare . So went vp the blessed Virgine Luke 2. 41. Women then would go with their Husbands : now refuse themselues , & hinder their Husbands . to Hierusalem euery yeare at the feast of the Passeouer , both of them when there were grosse and foule corruptions . For when Anna went vp , what read you of the Sons of Heli the Priest ? And when Mary went vp , Scribes and Pharisies and wicked Priests were in their ruffe . Yet they went vp and many other godly and wel disposed , to teach vs euer not to fall out with God for mens faults , nor to absent our selues from Church , and Church exercises because all things are not perfect in the Ministers . O let men be men and full of miseries ; let God be God & ful of mercy to regard & reward them the so loue him , & cleaue vnto him , to his house , & to his seruice , as for no vices & faults of men they wil be plucked & seuered from him . To conclude what a care had Christ our sauior himself of Church meetings , comming to them , & obseruing of them , that he might do good in them to Luke . 2. 46. many . Yea euen in his childhood where was he found when his Parents had lost him , but in the Temple sitting Luke . 2 46. Vnaquaeque res propria loca babet . Pisces in aqua quaeruntur , ferae in desertis et montibus , pecora in pascuis , fructus in arboribus , Christ , in Templo . in the midst of the Doctors , both hearing them , and asking them questions ? To teach it euer to the worldes end , that the place to séeke Christ and finde Christ in , is the Church : for in other places you may misse of him as his Parents did , but neuer in the Church shall you faile if you séeke him duely . It is written of S. Iohn , that when he was so olde as he could not go to Church , he would be carried by his schollers & friends to it . Chrisost. Quod apud te precatus accipere non potes &c. That which praying priuately thou canst not obtain , go to the Church and pray there for it , and thou shalt obtaine . The prayers there made , saith S. Hierom. are like a great thunder-clap ; yea like the roaring of the sea saith Basil . One sticke maketh a fire , but many stickes a great and hot fire : One string giueth a sound , but many strings a melodious sound &c. I could not therfore refraine teares , saith S. Austine , at Aug. Confes. 19. cap. 13. the hearing of the songs , which thy Church & congregation ( met together ) did vse to sing to thee , O Lord what time I first began to recouer my Faith vnto thee , yea me think euen yet still I feele my selfe rauished , not with the singing , but with the sweet matterwhich is sung , &c. To the Church , to the Church then let our harts be , euer following these blessed examples laide before vs , & know it well to be but a late deuise of the Diuell to vphold his kingdome by secret perswading of people from the Church . There is nothing in the Church but the Scriptures of God , the Sacraments of God , holy praiers , holy and comfortable exhortations to amendment of life drawen out of the Scriptures , all in a tongue that we vnderstand , instruction of our children & seruants for whom wée must answere if by our negligence they be cast away , and in one word , nothing that may hurt or offend iustly a religious mind . The contrary spéeches are slaunders & shamelesse lies , as your self may sée , if you wil make trial . Priuate houses & holes , woods & thickets , hay-mowes & barnes , night & darknesse may please them that loue darknesse , & walke in darknesse , but a good man , & a good woman will loue light , & open assemblies , will open both eare and heart to the truth , when God knocketh , and stand no more wilfull against God , that so made them & bought them , & must iudge them . The next point Obserue here also the sin of the prophaners of it . Luke 1. 10. is reuerence & fit behauiour in the Church , when we come there , because it is Gods house where he dwelleth and is present . In the first of Luke it is said that the whole multitude were without in prayer , while the incense was burning , so reuerently & religiously did they then vse the place . But alas , in our daies S. Chrysostome his complaint may Hom. 24. in Act. be taken vp . Alios videostare , et nugari dum preces fiunt , neque solum dumpreces fiunt , sed et dum Sacerdos benedicit . Nescis quod cum Angelis stas ? cum illis cantas ? cum illis Hymnos dicis ? et stas ridens ? Non mirum esset si fulmen emitteretur non solum in eos , sed etiam in nos , dignaenim fulmine sunt haec . I see others stand and trifle while prayer is said , yea not onelie when prayer is saide , but when the Priest blesseth . Doest thou not know that thou standest with the Angels , singest with the Angels , thou saist Hymns with them , & standest thou laughing ? It were no maruell if God should send out a thunder-bolt , not only vpon them but vpon vs also , for surely these things deserue a thunder-bolt . In an other place againe , Non est ecclesia tonstrina , aut vnguentaria Hom. 36. in 〈◊〉 Cor. taberna , aut officina forensis , sedlocus Angelorum , Regia Coeli , Coelum ipsum . The Church is not a Barbars Shoppe , or an Apothecaries house , or a common Court , but a place of Angelles , the Court of Heauen , and Heauen it selfe . Surely the deuout behauiour of the Iewes in the Temple , wil be a witnesse to condemne Christians in the great day . For they to types and figures shewed more reuerence than wee now a dayes to the truth and body . Such in those dayes as did not regarde this reuerence of the place , he whipped out , shewing by that base punishment , Ioh 2 15. Cum flagellis titur , ostendit tales homines seruile genus esse , non filios sed seruoss vel mancipia Diaboli . Exod. 3. 5. Exod. 30. 18. that such people are base , not sonnes , but seruile slaues of the Diuell . If Moses were commaunded to put off his shooes , & told that it was holy ground where God appeared , we may fitly learne by it reuerently to demean our selues in the Church . The washing in the law , when they entred iuto the Tabernacle , The forbidding of burdens to be carried through the Temple , all shewed then , & teach vs now , reuerence of Churches and holy places where Gods people are assembled to heare and serue him . And if he , saith Augustine , were worthy great punishment Contra Donatist . that should abuse a common well where all the Cittie fetch their water , may we not say much more is he seuerely to be checked , who abuseth the common well where Gods people fetch the water of life for their soules ? yes assuredlie , for the sinne is greater . I will wash my hands in innocencie saith Dauid , and so go to thine Altar , meaning Psal. 26. 6. he would euer remember what that holy place requireth . Wicked men will forget it , and do otherwise , till Gods wrath breake out against them . Sée Nicanor , Antiochus , 1. Michab 9. 2. Mach. 15. 2. Mach. 3. Dan 5. & Heliodorus in the Machabees , and Belshazzar in Daniel . When the king conceiued that Haman would haue forced Quéene Hester , he tooke it the worse , because it was in his house , and before him , and we meaner men also cannot abide our poore houses to be abused , & polluted by any : How much more should not Gods house , where he is & séeth all ? Stat Sacerdos Dei orationem offerens cunctorum , tu autem rides , nihil timens ? Non contremiscis , non colligis teipsum ? Chrysost. 15. in Hebr. In aulam Regiam intraturus , et habitu , et oculis et incessu componis te et exornas , huc autem ingressurus , vbi est aula Regis Coelestis , rides , garris , ambulas , negotiaris . The Priest standeth , saith Chrysostom againe , offering vp the prayers of all , & doest thou flire & laugh fearing nothing ? doest thou not tremble & recal thy selfe ? If thou wert about to enter into a Princes Court , thou wouldest order thy habit , thy look , & thy gate , but entring into the church , which is the Court of the heauenly King , thou doest laugh , iangle , walke & make bargaines . As a wise man knoweth the difference of times & places , and when to speake and when to holde his peace : so a foole obserueth none , but doeth in the Church what was to bée done in his priuate house . And as the swine putteth his filthy foote in the very same trough where hée putteth his mouth to take his meate : so the prophane Man and Woman there speake to their dog , where they pray to their GOD , and shew no reuerence to so holy a place . In olde time mens houses were their Churches , Chrysost. Hom. 36. in 1. Cor. but now the Churches are our houses , yea more prophaned than our houses , with noise , with babling , with gazing and staring at euery one that commeth in , or goeth out , with fliring and laughing , with sléeping , and what not that is vnfit ? If we will buy and bargaine , méete at the Church ; if you will brawle and brable , méete at the Church ; thus , thus are we odious to God & men for abusing the house of Almightie God . The Priests of Dagon & 1. Kings . 5. 5. all that came into Dagons house forbare to treade on the threshold where Dagon their Idol brake his necke , for very reuerence ; and we shew no reuerence in the Court of the High God , his Church and Temple . To goe in to please God and further to displease him , and so to encrease the sinne thou prayedst pardon for , what a madnes is it , if it be well considered ? Great care then let vs euer haue in the Church of God , where Father , Sonne , & Holy Ghost behold vs , to doo nothing any way vnfitting the place . The Lord shall neuer suffer such Christian reuerence of his house want a rich and comfortable blessing . Let vs To repaire our Churches . also consider the dulnesse of many men to adorne this house , to repaire it , to maintaine it , and doo these remember it is Gods house ? what cost wée bestow on our owne dwellings who séeth not ? and yet neuer shall they bee ours longer than this GOD shall kéepe them to vs , whose house wée thus neglect . Truly it is fearefull to sée Mens backwardnesse in this behalfe . Were GOD without a house til they built one , that will not vphold one alreadie built , it would be long . How then can they say they desire his dwelling among them , and his presence to their comfort ? No , no , they are far from féeling the true vse of Church méetings , that thus hardly , or not at all are drawn to any contributions for them . They tast not what Apol cap. 19. Tertullian tasted , when he said , Coit caetus , congregantur omnes , et quasi manufacta praecationibus ambiunt Deumorantes . Grata haec vis est Deo , quodque singulis petentibus negaturus forte fuerit , multorum 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 aboundeth in our Churches , namely to depart away before the end of Prayers and Sermon . Medicamentum inquit si tibi Chrysost. de non contemnenda ecclesia . Tom. 5. 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 company 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 Concil. Agathen . Concil. Aurel. 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 Huius Tabernaculi Architectus non Daedalus cuius statuae per se mouebantur , testibus Arist in Polit. & Platone in Memnon : enon Phidias , non Pol 〈◊〉 cletus , non Callicratides & Myrmicides , qui currus moliti sunt qui muscae alis tegerentur , non alius quicumque aut fabrili , aut statuaria arte celebris sed Deus ipse qui semper iuxta Platonem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui iuxta Scripturam semper 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , qui ideam & exemplar fabricae totius sacrae primus proposuit . &c. Act. 7. 44. Heb. 8. 5 Deut. 4. 12. Deut. 12. 8. 11. Numb. 15. 38. Gen. 17. Exod. 22. 31. Leuit. 7. 22. 23 Iohn . 15. 14. Colos. 2. 23. them .

6 The last point is the forme & fashion of it , which God here expresly commandeth 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 riband of blew silke . That when you looke vpon them , ye may remember all the commandements of the Lord to do them , and THAT YE SEEKE NOT AFTER YOVR OWNE HART , NOR AFTER YOVR OWNE 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 and Gentiles had all things so rich and costly in their Temples , therefore it pleased God to match and excéede that beautie , least ignorant soules should haue thought him lesse worth , being the true and euerlasting God , than those Idols , and his children and people baser and lesse to be regarded than those Idolaters , true Religion worse than false and so haue fallen away to their vtter consusion . Which also was some reason , why the Lord burdened them with such a multitude of Ceremonies , lest they should haue leasure to looke vnto the Gentiles , and to deuise new matters in imitation of them , as mans curious Nature is too apt to do . Ablessed care of humane frailtie , and an vnsearchable goodnes to keepe man from falling . But a second Question ariseth vpon this , whether now vnder the Gospell it should not be so also , séeing Temples of Idolaters & Idolatry are now also very glorious to the eye ? The Answer is true , No. For , as S. Paule teacheth , all these Mosaicall Ceremonies Colloss. 2. 17. were but shadowes of things to come , and the Epistle to the Hebrewes plainely saith , that the Old Testament was nothing but the shadow of the New , which shadowes are vanished the bodie and truth being come , as was said a little before . For a time thus it pleased God to submit himselfe to man , & to teach him by these things , but it was not the course he intended to continue . Since therefore the Iewes had a commandement , and Romish Idolaters now haue none , since those things represented what now is come , and can no longer be represented as future , you sée the case is farre differing , and He said well that said it : Tell me ye Priestes , what doth gold in the Church or in Di●ite Pontifices , in Templo quid facit aurum ? Nempe hoc quod veneri donatae a virgine puppa . Gods worship , & c ? Thus could the Satyricall Poet reprehend the excesse of the Gentiles in adorning their Churches . Exuperius Bishop of Tolouse a citie of Narbon in France néere the Pyrene mountaines carried the Sacrament in a little wicker basket ( I meane the bread , ) & the wine in a glasse . S. Hierom writing to Nepotian inueigheth also against too much glorie & glistering in Churches . Saint Ambrose likewise in his Offices , lib. 2. cap. 28. And when in the Councill it was argued whether golden or wooden vessels were fit for the Temple , Boniface the martyr answered : Cum aurei essent Sacerdotes , ligneos habuerunt calices , nunc lignei Sacerdotes volunt habere aureos calices . When the Priestes were golden , they had wooden cups , but now when the Priestes are wooden , they will haue golden cups . These things reprooue not what is fit in Churches , but condemne rightly all vnnecessarie excesse and superfluity , such as is in Popish Churches at this day , and was in vse among the Gentiles ; God is now worshipped in spirit and trueth . Iohn . 4. 24.

Now as an appendix , héere I may remember you , what Beda saith of these things , to wit : Cuncta haec quae Dominus sibi a priore populo ad faciendum Sanctuarium materialiter Vers , 3. offerri praecepit ; nos quoque qui spirituales filij Israel , hoc est , qui imitatores Dei viuentis populi esse desideramus spirituali intelligentia debemus offerre , quatenus per huiusmodi oblationes voluntarias , & ipsi Sanctuarium ei in nobis facere mereamur , & ipse in medio nostrum habitare , hoc est , in corde nostro mansionem sibi consecrare dignetur . Cui , videlicet , Aurum offerrimus , cum claritate verae sapientiae , quae est in fide recta , resplendemus : Argentum , cum ex ore nostro confessio fit ad salutem : Aes , cum eandem fidem publica praedicatione diuulgare gaudemus : Hyacinthum , cum sursum corda leuamus : Purpuram , cum corpus passioni subijcimus : Coccum bis tinctum , cum gemino , hoc est , Dei & Proximi amore flagramus : pilos caprarum , cum habitum poenitentiae & luctus induimus : pelles arietum rubricatas , cum ipsos Dominici gregis ductores suo sanguine baptizatos videmus ; pelles ianthinas , cum nos post mortem spiritualia corpora habituros esse speramus : Ligna Sittim , cum expugnatis peccatorum spinetis , munda carne & anima , Domino soli seruimus : Oleum ad luminaria conciunanda , cum fructibus charitatis & misericordiae refulgemus : Aromata , vnguentum , & Thymiamata boni odoris , cum opinionem bonae nostrae actionis , multis ad exemplum bene viuendi longè latèque diffundimus : Lapides onychinos , & gemmas ad ornandum Ephod , cum miracula Sanctorum , quibus cogitationes Deo deuotas & opera virtutum ornauere , digna laude praedicamus , atque haec in adiutorium fidei nostrae , vbi opus , assumimus , &c. All these things which the Lord commaunded to be materially offered vnto him by the people of Israell to make a Sanctuarie ; we also which are the spirituall children of Israel , that is , which desire to be the followers of the people of the liuing God , must offer the same vnderstanding them spiritually , so farre as by such vountarie offrings , both we may deserue to make a Sanctuarie vnto him in vs , and also he may vouchsafe to dwell in the middest of vs , that is , to consecrate vnto himselfe a mansion place in our hearts . For example , we offer vnto him Gold , when we do shine by the brightnesse of true wisedome , which is the right faith : Siluer , when with the mouth also , confession is made to saluation . Brasse , when we delight to noise abroad the same faith by publike praising of it . Blew silke , when we lift vp our hearts : Purple , Ver. 4. when we make our bodie subiect to suffering : Scarlet , when we be inflamed with a two-folde loue , that is , of God , and our Neighbour : Fine linnen , when we feele or perceiue in our selues the cleannesse of the flesh : Goates Vers 5. haire , when we put on the habit of penaunce and mourning : Rammes skinnes coloured red , when we see the guides or rammes of the Lords flocke washed in their bloud : The skins of Badgers , when we hope that after death we shall Vers. 6. haue spirituall bodies : The wood Shittim , when the thickets and the thornes of sinne being broken through with a cleane bodie and soule we serue the Lord onely : Oyle for the light , when we be beautified with the fruites of loue & mercie : Spices for annoynting oyle , and for the perfume of sweet sauour , when we spread farre and wide the opinion of our well doing , to be an example vnto many of well liuing : Onix stones , & stones to adorne the Ephod , when we doe publish with due prayse The myracles of Saints , Vers , 7. wherewith they haue beautified their deuout thoughtes and vetuous deeds : And these things , for helping our faith , ( when neede is ) we take to our selues .

The Arke .

HAuing passed ouer the Preparation of Ceremonies and shadowes , now in the tenth verse beginneth the matter it selfe , and first of the Arke . They shall also make an Vers. 10. Arke of Shittim wood , two cubits and a halfe long , and and a cubit and a halfe broad , and a cubit and a halfe high . And thou shalt ouerlay it with pure golde within and 11. &c. without , and so foorth : Read you the text , and marke euerie particular thing as it is expressed . For exposition whereof you may know that first this Arke was an out-ward Read August . his Epistle to Bonifacius . signe vnto that people of God his presence amongst them , and therfore as in other things the name of the thing signified is attributed to the signe , so is it in this . For you read Dauids words so , when he sent to fetch the Arke of God . WHOSE NAME IS CALLED BY THE NAME 2. Sam. 6. 2. Numb. 10. 35. 1. Sam. 3. 5. OF THE LORD OF HOSTES , THAT DWELLETH BETWEEN THE CHERVBIMS . And in the Booke of Numbers , when the campe remooued they spake to it as to God . Vp Lord and let thine enemies be scattered . &c. Secondly , as men are apt and prone to abuse outward signes and Sacraments , tying God to them , and too much trusting in them : so did the Israelites abuse this Arke . For in the time of Heli that Priest , when they had war with the Philistines and were put to the worse , streight way they sent for the Arke out of Shiloh , and alledge this reason , That it might saue them out of the hands of their enemies . And when it came into the host they shouted a mightie shout , so that the earth rang againe , when God was not tied to the Arke , but could be present with them without it , neither could the outward matter of the Arke profit them . So abuse some men that words of the Scripture , as of S. Iohn his Gospel , hanging them about their necks , and putting trust in that outward words , whereof S. Chrysostom much complaineth , if that be his work vpon Mathew which is ascribed to him . Thus in our time is the Sacrament of the Lords bodie abused , by carying the outward signes vp & down on horsback , & foot , and giuing that to the signe which is proper to the thing signified . Thirdly , for that Name you may obserue , it is called the * * Arca foederis . 1. Sam. 4. 3. Arca Testamenti Arca Testimonij . Aug. lib. 10. de ciuit . cap. 17. Testimonii arcam dictam dicit , non solum quod voluntatis diuinae testimonia inde perhiberentur , & quod legis tabulae ibi essent quae & diuinae voluntatis testimonia sunt : sed etiam cui legi reddita sunt deinde testimonia multa , vt quod Iordanis aquae ad eius praesentiam subsisterent : quod muri Iericho subito ceciderunt septies ea arca circumacta , nulla manu , nullo ariete &c: quia Dagon cadit & frangitur , &c. Psal. 78. 10. Non custodierunt Testamentum Dei . Psal. 119. 2. 14. Arke of the Couenant , the Arke of the Testament , & the Arke of the Testimonie . The reason , because in this Arke was the law kept written in the two tables , which law is called the book of the Couenant Exo. 24. 7. or the Testament of God , Psal. 78. 10. or the Testimonies of God . ps. 119. Blessed are they that keep his Testimonies : I haue had as great delight in the way of thy Testimonies , as in all maner of riches . And in this Chapter , Thou shalt put in the arke , the Testimonie which I shal giue thee . v. 16. for the like cause also shall you read the whole Tabernacle called the Tabernacle of the Couenant or of the Testimonie because Tabernaculum soederis , siue Testimonij . Beda . Arca de lignis Sittim sig. corp. Dom. omni vitiorum labe carens : longitudo arcae longanimē Redemptoris nostri patientiam , latitudo amplitudinem charitatis , quae ad nos venire interque nos habitare voluit : altitudo spem futurae sublimitatis . Rupertus obseruauit eam esse mensuram arcae quae hominis staturam non excedit , & quam homines porrectis manibus in longitudine amplecti queant , vt ostendatur accessibilem esse atque attrectabilem intus atque foris . Vers. 12. 13. 14 15 Numb. 4. 5. it contayned this Arke wherein the lawe was . Fourthly , for the signification some make this Arke a figure of Christ and resemble it thus . The wood wherof the Ark was made , was Sittim wood , a durable and lasting wood , not subiect to wormes and corruption as other wood is : so representing and shadowing the humanitie of Christ , whose bodie in the graue felt no corruption or putrifaction as other mens flesh and bodies doe , neither was subiect to sinne . That wood was ouerlaid with pure gold both within and without : so shadowing out the diuine nature of Christ vnited to his manhood , the incomprehensible excellencie whereof , wee haue nothing heere in earth more precious than Gold to resemble , and yet euen in that no comparison . The crowne of gold that went about it shadowed the Maiestie of his kingdome of which so great things are spoken in the Scripture . The Ringes and the Barres by which the Arke was carried , were shadowing figures of the preaching of the Gospell , by which Christ is caried & borne from place to place through the world , as his owne diuine will shall appoint . The Barres remained euer in the Rings , & might not be taken out , so figuring that preaching & Christ must not be seuered , but euer be together . Wherefore whosoeuer teacheth & preacheth mans merits as eyther wholly or partly the cause of saluation , the Preacher & Teacher pulleth the Barres out of the Rings & seuereth them from the Arke , a thing forbidden & vnlawfull , offending God , hurting eternally the partie so doing , without vndeserued mercie . The Arke must be carried onely by the Leuites , and not by euerie Tribe ; so is there a calling still to the preaching of the word , and euerie man indifferently may not do it : those Leuites were able to carrie the Arke , and so should men called to the Ministerie be able to preach in some measure , though not in like measure , as neither had the Leuites like bodily Math. 25. 15. strength , neither had like burdens imposed vpon them . They were also willing and carefull to do what they were able and commaunded to do ; and certainly euen so should it be in preaching : power and paines should goe to gether , otherwise the sinne is as great now , as it should haue béen then , in that kind of bearing that material Arke the figure and shadow of Christ and of this bearing of him before our brethren , if it had béene then neglected eyther for want of strength or will . Hence are the Ministers called the pillars of the Church . A thing not so deepely considered of many Ministers as it should , and as I pray God make it to be . To the calling we come of carying the Arke , but from the paines many runne , and let the Arke alone . It will not euer be borne of a iust God , and therefore happie he that returneth soonest to his office . This Arke , as hath beene said , was a signe of Gods presence , so that when the Arke was there , God was thought to be there , but how much more is Iesus Christ the cause that God is present with vs ? from whom our sinne had so seuered Hebr. 9. 4. Iohn . 6. 51. Hebr. 9. 4. Obiect . 1. Reg. 8. 9. & 2. Chron. 5 10. Onely the two Tables . Some answer by distinguishing times : others by a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a third sort by Deutro. 31. 26. 1. Ecclesia est incorruptibils , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 3. Induta Christi merito . 4. Ornata . S. S. donis . 5. nusquam certam sedem habet . 6. custos librorum Prophetarum & Apostolorum . vs , as where we were hee would not bee , and where hee was wee could not be . In this Arke was the lawe , to shadow how Christ for vs should vndergoe the lawe , satisfie and fulfill it in all points , and so free and deliuer vs from it . There was the pot of Manna shadowing that Christ should be the true bread from Heauen nourishing to eternall life all those that faithfully feede vpon him . And thirdly there was Aarons rod that budded , so to represent the Priesthood of Christ for euer . ( after the order of Melchisedech ) and his Resurrection , who being dead liued againe , as Aarons rod dead and drie budded and bare againe . Finally , where the Arke was , there was it lawfull to serue God , and not in euerie place ; and where Christ is , there is the Church , and without him , no seruice nor labour acceptable , in whom and by whom only we can please . What an excellent figure then was this Arke of Christ , and how rightly , though some-what obscurely ( for so then it pleased God to deale ) did it lay before the Iewes their future Messiah ? Others haue made it a figure of the Church and followed the application that way . As for the name , the Arke , as you haue heard , was called the Arke of his Couenant ; and what is the true Church but the people of his Couenant , that is , a peculiar flocke and companie chosen of God , with whom he hath made a gracious league and couenant as you read in Esay , The mountaines shall remooue , and the hilles shall fall downe ; but my mercie shall not depart Esay . 54. 10. from thee , neither shall the couenant of my peace fall away , saith the Lord , that hath compassion on thee , &c. This is my couenant with them saith the Lord : My Spirit that is vpon thee , and my words which I haue put in the Esay . 59. 21. mouth of thy seede from hence forth for euer . A comfortable meditation in all the stormes and stirres of the Church Militant here on earth , to looke and runne vnto this Couenant which shal neuer faile , because God is true , and to consider that whatsoeuer men be , or do , or threaten to do , the Church dependeth not vpon men nor their fauours , or leagues , or promises , but vpon Gods couenant with it , euen the Almightie maker of all the worlds Masse , who bloweth vpon all earthly Potentates and they perish , who saueth not with bow and speare , but with his word and will , no confederacies of men being able to indure his wrath . He , he is our strength and stonie rocke , he is our defence , our Sauiour , our God , and our Psal. 18. 1. might , in whom we will euer trust , our buckler , the horne also of our saluation , and our refuge . By his commandement it is said to the members of his Church , I baptize thee in the Name of the Father , of the Sonne , and of the Holy Ghost . As much , as if he should will his Minister to say from him to me , to you , to euerie one particularly , 〈◊〉 the Almightie God maker and preseruer of all things together with my coeternall Sonne crucified for thee , and raysed vp againe , and with the Holy Ghost powred vpon the Apostles , make with thee a Couenant of euerlasting peace , which by no power of the Deuill or his members shall euer be made frustrate . And to this Couenant I flye in all my feares , séeking no vnlawfull meanes , but remembring comfortably the words spoken , Quoniam in me sperauit , liber abo eum ; protegam eum , quia cognouitnomen meum , &c. Because he hath hoped in mee , I will deliuer him ; I will saue him , because he hath knowen my Name . I am with him in trouble ( to wit , as his confederate ) I will deliuer him and exalt him to honour , I will fill him with length of life , & shew him my saluation . Then for the kéeping of the law , as the two Tables of Moses were kept in the * * Area typus Ecclesiae , quae est fida custos Testimoniorum Dei , ea lignea quidem est , sed operta auro mundo : sie Ecclesia colligitur ex hominibus infirmis , sed donis Spiritus Sancti ornata est , atque Dei gratia munda , splendida & illustris . In hac Deus sua gratia praesens est . Tegitur Propitiatorio ; sit Christus tegit Ecclesiam , & caput est , legem nos accusantem tegit , impetrata remissione merito suo , & communicata iustitia sua . Adsunt illi Cherubini : sic Angelorum omnium ministerium Ecclesiae , qui alis suis eam obumbrant , id est , defendunt , & castra sua iussu Dei &c. Duobus vectibus gestatur : sic Ecclesia nondum habet certam sede● in terra , gestatur ministerio & doctrina ●eteris & noui Test●menti . Arke : so is the Church the kéeper of the Scriptures , not onely by intertaining and holding the holy doctrine in our senerall hearts as in an Arke , but euen also by preseruing the Bookes & the ministerie of that trueh to the end of the world , in prosperitie and aduersitie . So , whether we apply it as a figure of Christ , or of the Church , you sée the consideration of this Arke may yéeld vs many good meditations .

The Mercie Seate .

THe Arke , as you may sée , had a couer appointed to be made for it , which was the Mercie Seate or the Propitiatorie . The wordes of your Bible are thus . Also thou shalt make a Mercie seate of pure gold two cubits Vers. 17. and a halfe long , and a cubit and a halfe broad . And thou shalt make two Cherubims of gold , &c. How notable a figure againe this was of Christ , I pray you sée ; for 18 first , it was the couer of the Ark where the law of Moses lay : and who hideth and couereth vs from the wrath of God , and from the accusation of the lawe but Iesus Christ ? He is like a coole shadow to flie vnto in the scorching heat of Gods deserued displeasure , which is a consuming fire . And were it not for him , vp would the law rise against vs Hebr. 12. 29. with his heauie curse , and crie for condemnation against vs for our manifolde breaches and contempts , which no flesh is able to abide . Wherupon the Psalmist saith , O Lord , O Lord , if thou wilt marke what is done amisse , who , Psal. 130. 3. who is able to indure it ? But do not thou , O Lord , enter into iudgement with thy seruant ( to wit , without this Psal. 143. 2. mercie seat , couer , or propitiatorie ) for without Christ thy Sonne represented and shadowed héereby , shall no flesh be iustified in thy sight . Our first Parents hauing sinned , couered themselues with Figge leaues , and did Gen. 3. 7. they help ? Euen so are all couers beside this , against God and sinne , trie them and trust them who will . One Dionysius a sowre and seuere defender of that Stoicall vnfeelingnesse Dionysius Heracleotes acerrimus defensor Stoicae delirationis de Apathia . of passions , being tormented in his reines , cried out , That all things were false which he had till then held of paine & griefe , as that it might so easily be borne & indured whatsoeuer it was ; for now he felt the contrarie , that pain pincheth & wil be felt , notwithstanding all plaisters of philosophie & humane reasons . Euen so shall the sense of Gods diuine iudgement conuince all hypocrites when he shall please to touch them with it , & make them confesse , that will-worship & outward works whatsoeuer , are as figge leaues to hide them from God & their sinnes , whatsoeuer opinion they haue formerly held of the force and merit of them , and that Christ onely is the couer of the Arke , when the accusing law lyeth , to whom whosoeuer flie , and in whom whosoeuer trust , being iustified by faith , they haue peace with God through him . Thinke you then of it for euer , and lay hold on him , and on him Rom. 5. 1. onely , by your vnfeigned faith in him , if you meane to be sure and safe without perill and hazard . He is our mouth whereby we speake vnto God , he is our eye whereby we sée God , and he is our hand whereby we offer to God . Quo nisi intercedente , nec nobis nec omnibus Sanctis cum Deo quicquam est . Without whose intercession , neither we , nor any of the Saints haue any thing to do with God . Quem inuenirem qui me tibi reconciliaret ? an eundum mihi ad Angelos ? At qua prece ? quibus Sacramentis ? verus Mediator Christus . Whom should I find to reconcile mee to thee ( saith S. Angustine . ) Must I go vnto Angels ? But with what praier ? with what Sacraments ? The true Mediator is Christ . Quisquis pro peccato compunctus esurit & sit it iustitiam , credat in te qui iustificas impium , & per solam fidem iustificatus pacem habebit apud Deum . Whosoeuer feeleth compunction for sinne , and hungreth and thirsteth after righteousnes , let him beleeue in thee that doest iustifie the wicked , and by faith only he shall haue peace with God , saith S. Bernard . Non in fletibus & actibus nostris , sed in Aduocati nostri allegatione confidimus . We doe not trust in our weeping or working , but in the allegation or pleading of our Aduocate for vs , saith S. Gregorie . Thus spake the olde Fathers all , & we must marke it . Popes pardons were pro fisco , non pro Christo , for their own gaine , not for the good of Christes people , as One of their owne side said well of them . &c.

2 Secondly , it was of gold , that so it might shadow and shew , that all though Christ should suffer & die for sin , yet he should himselfe haue no sinne , but be pure as gold , that is , holy , iust , vnspotted , the immaculate Lambe of God in whom there is no blemish of impuritie . * * Hebr. 4. 15. In all things ( saith the Apostle ) he was tempted in like sort , yet without sinne .

3 a a Vers. 18. There were two Cherubims set vpon this b b Apponebantur ad arcam , vt ille qui colebatur intelligeretur esse Do. exercituum , summis etiam spiritibus praesidens : qua ratione passim super Cherubim sedere dicitur . Psal. 80. 1. & Psal. 99. Esay . 37. 16 &c. Cur Deus non di a 〈…〉 r sedere super Seraphim Hierony . Epist. 113. ad Damase . Mercie seat , in manner as you sée expressed in the picture of your Bible , which Cherubims , whatsoeuer Iosephus saith , were , in the most receiued opinion , like c c Yet conclude not that Cherubims are euer like Angels , but see Ezech. 1. 10. Angels , happely to shadow out the subiection of all Angels to Christ , and their readie seruice at his commaundement for the Church and any particular member thereof . For vnto which of the Angels , saith the Apostle , did God say at any time , Heb. 1. 5. Psal. 2. 7. Thou art my Sonne , this day begat I thee ? No , it is said , Let all the Angels of God woship him . And of the Angels he saith , He maketh the Spirits his messengers , and his ministers Psal. 104. 4. Of Cherubims , see Sixtus Senensis lib. 5. biblij . annot. 58 a flame of fire . Also to shew , as they are obedient and seruiceable at all appointments , so should we be ; remembring the incomprehensible goodnes of our God , who among other his infinite fauours whereby he bindeth vs to his seruice , hath made euen this , one , That these holy Angels also are our seruants by his appointment . A mightie motiue to a good and thankfull minde to labour to become obedient and dutiful to such a Father , to such a Creator , to such a God . Lastly , to figure out , that when we draw néere to the Propitiatorie ( a figure of Christ , ) and are of God in his great mercie adopted in Christ for his sonnes , we are called , and as it were ioyned to the companie and societie of the Cherubims and holy Angels of God : A comfort also for vs that come vnto him .

4 The Cherubims stretch their wings on high , couering the Mercie Seate with their winges : so representing Vers. 20. the maiestie of Christ , who though he should humble himselfe to a verie low estate for mans good , yet indéede was of that glorie and brightnesse in his Godhead , as no flesh could be able to behold , but must Math. 17. 2. See his transfiguration . Twelue legions of Angels could he haue had . &c. hide their eyes , and acknowledge their infirmitie , if but a small glimse thereof should be shewed them . Figuring also the most comfortable protection of the Lord Iesus our Sauiour , who spreadeth as it were his wings ouer his Church , and euerie member of it , to repulse any harme that might happen , other than he will graciously turne to his glorie , & the Church or parties good , which then indéed is no harme , but a benefit rather , although bitter to the flesh , & disgracefull in the world . Thus spread he his winges ouer Iacob , and saued him from Laban ; ouer Ioseph , & saued him from his brethren ; ouer Eliah , & saued him from Iesabell ; ouer Elisha , 2. King . 6 : and thus euer as the Hen to her chickens , so is the Lord our gracious God to all that truly feare him . A maruellous swéet Meditation , if you follow it .

5 The faces of these Cherubims were one towards another , and both of them toward the Mercie Seat : so representing the consent of the Old and New Testament , in both which there is but one truth and one doctrine ; the Olde hauing his face towards the New , and the New also Act. 26. 22. looking at the Olde . For what is the Olde Testament , but the newe ( obscure ? ) and what the new Testament , but the Olde made plaine ? And both Olde and New looke vpon Christ , the promised seed of the woman that should bruise the Serpents head . They being saued in the olde Testament , by beleeuing he should come ; and we being saued in the New , by beléeuing he is come .

6 And there ( saith God ) I will declare my selfe vnto Vers. 22. thee , and from aboue the Mercie Seat betweene the two Cherubims which are vpon the Arke of the Testimonie , I will tell thee all things , which I will giue thee in commaundement vnto the children of Israel . Still note the excellencie of this figure of the Mercie Seat . For as God before had spoken out of the bush , Exod. 3. 4. vers . and out of the cloud , Numb. 12. 5. vers : so hereafter , saith he , I will speake to you from betwixt these Cherubims , and so he did . For in the Booke of Numbers you reade thus ; When Moses went into the Tabernacle of the congregation , Numb. 7. 89. to speake with God , he heard the voyce of one speaking vnto him from the Mercie Seat , that was vpon the Arke of the Testimonie betweene the two Cherubims , and he spake to him . Whereupon the Prophet Esay saith , God Esay . 37. 16. Psal. 99. 1. dwelleth betweene the Cherubims . And Dauid in his Psalme also . The Lord is King , be the people neuer so impatient , he sitteth between the Cherubims , be the earth neuer so vnquiet . And againe , Heare O thou Shepeheard Psal. 80. 1. of Israel , thou that leadest Ioseph like sheepe : shew thy selfe also , that sittest vpon the Cherubims . And fitly did this resemble Christ by whom God afterward would speak vnto his Church whatsoeuer he would commaund . As the Apostle writeth to the Hebrewes , when he saith : At sundrie times , and in diuers manners God Hebr. 1. 1. spake in the olde time to our Fathers by the Prophets ; but in these last daies he hath spoken to vs by his Sonne : which still hee continueth and will vnto the end of the world , though not by liuing voice and personall presence in earth as he did for a time . How then ? Still looke vpon the figure . Two Cherubims were vpon the Mercie seat representing ( as you haue heard ) the Two Testaments , and from betweene those two Cherubims God spake : so doth Christ still by the Two Testaments , the olde and the new , the lawe and the Gospell , the Prophets and Apostles ; and so will he still speake to the end . Other waies wee must not now expect ; Reuelations and dreames , visions and miracles are ceased , and if they will not heare Moses and the Prophets , neither wil they beleeue , if one should rise and come from the dead vnto them . In Moses and the Prophets is the new Testament conteyned , though obscurely , as you haue heard ; and therefore still to these Cherubims resort , if you meane to heare your God speake . Huge is the heape therfore of their sinne , that barre Gods people from this way , and will make themselues to be Cherubims onely to be heard and beléeued , shamefully affirming , That the people are not to search the Scriptures , but to receiue all things from their Teachers vpon their bare credit , not reasoning , not disputing , not asking any Questions more than the horse asketh his maister , why he turneth him this way , or that ? but simply obeying . Thus neuer dealt God with people since he gaue them his Scriptures you well know ; but as the other parts of their spirituall armour , Helmet , Breastplate , and Ephes. 6. 17. so forth , so he bad them take their weapon , ( without which what should armour do ? ) euen their sword , which , saith he , is the word of God . But truth séekes no darkenesse , and lies loue no light . Be you armed being warned , and go you to the Cherubims , where you shall heare God ( that deceiueth not ) speake vnto you , knowing that as these people of the Iewes were tied to the Propitiatorie , so are we now to Christ in his word .

The Table of the Shew bread .

1 THou shalt also make a table of Shittim wood of two Vers. 23. cubits long , &c. The building and parts you must read in your Bible . This Table againe was a third figure of Christ who is propounded of God to his Church as a table furnished with all dainties and contents . Nothing 1. Cor. 1. 30. wisedome , righteousnes . &c. is wanting in him that we can want and is good for vs to haue , but aske and you shall haue , seeke and you shall finde . He is the riches of God to all that beléeue in him . The Shew bread vpon this Table represented the word and the preaching of the same , whereby as by bread man is fed , strengthened , and continued aliue . The one thus worketh to his bodie , the other effecteth it to his soule . A great blessing is the one , a farre greater is the other . And therefore labour not for the meat which perisheth saith our Sauiour Christ , but for the meate which Iohn . 6. 27. indureth to eternall life , &c. It was called Shew bread because it alwaies shewed it selfe before God . For it was not lawfull to remooue the olde before they brought and placed their new , and so it neuer wanted , vers. 30. In Hebrew , the bread of faces , because it euer stood before the face of God , as a continuall remembrance of the twelue Tribes of Israell . The being of it continually , figured how preaching ought to be continuall .

2 When as the Israelites did eate of the same wheate whereof the Shew bread was made ( the same being of the first fruites of their corne offered ) they were thereby admonished by type and figure to eate and drinke euer as if they sate before God and were his guestes . And that the bread & meate whereon they fed was in some sort holy and consecrate to God , to be vsed therefore soberly and reuerently . The like good meditation may we haue at this day , although we haue not the same Ceremonie . For whose are all the creatures we vse for the refreshing of our bodies , but the Lords ? And should we then abuse them riotously , prophanely , wastfully and wickedly , as many do ? The fault is manifest , the truth and right is as manifest . Such as be Gods will note it , and amend it , if there be any fault , giuing thanks both before and after , for such goodnes as we little deserue , and vse them well .

3 Thou shalt also make dishes ( to set the bread vpon ) Vers. 29. for it , and incense-cups , and couerings , and goblets , &c. Deseruedly was that Bishop commended , which solde the holy vessels in the time of famine to relieue the poore with the money , and excused himselfe to the Church : That because GOD neyther eateth nor drinketh , therefore hee needeth no dishes nor cups . But to haue said thus in the time of these Ceremonies , and by that pretext to haue robbed the house of GOD of those things , had not beene well . For euerie thing hath his proper time . As then to take them away , being commaunded for Types and figures , had béene euill : so now to bring them in without commaundement , and to kéepe figures when the truth and bodie is come , is also vnlawfull . Which might yéeld a sober minde due contentment against the idle and superfluous furniture of Popish Churches , neither to desire it when it is wanting , nor to like it when it is present . Neither is the Church now in her infancie ; nor true beléeuers in their minoritie ; but shadows are gone , Christ is come , & his true worshippers worship him in spirit and truth . Moses and the Prophets are read Iohn . 4. 23. and preached , mens hearts are opened by the holy Ghost in the ministerie of the word being powerfull and strong . Good life is sought and sinne is reprooued . Prayers are offered vp vnto God in a tongue vnderstood , the Sacraments administred dulie according to their Institution ; & this is a blessed beautie in a Church , though there be neither Gold nor Siluer shining vpon the walles . The truth and comfort of conscience shining within vs is far more excellent &c.

The Candlesticke .

ALso thou shalt make a Candlestick of pure gold : of Ver. 31. work beaten out with the hammer shal the Candlestick be made , his shaft and his branches , his bowles and his knops : and his flowers shal be of the same . Six branches shall come out of the sides of it , &c. A fourth figure Ver. 32. of Christ is this Candlesticke , and of other good things also taught by it mystically . As first , the whole Candlestick beeing an instrument of light , noteth out fitly , that euen so , Christ is the light of his church , which light of his , in his holy Scriptures he proposech continuallie to Men & Women that will reade them . The Heathens & Pagans had their Religion : but because they had not this Candlesticke Christ , therefore they had no light , but were vaine in their thoughts , and their foolish hart was ful of darknesse . They turned the glorie of the incorruptible God to the Rom. 1. 23. similitude of the image of a corruptible man , and of birds , and foure footed beastes , and of creeping things . They turned the truth of God into a lye , and worshipped 25 and serued the Creature , forsaking the Creator , &c. The Faithfull haue this Candlesticke , and therefore their Religion is true , they haue light and know what they worship . Iohn . 4. 22. Their actions and manners also are directed aright : for they are made to sée what truly pleaseth , & what truly displeaseth , not following their owne imaginations and willes , dooing what séemeth good in their owne eyes , but what God hath commanded , that doo they .

2 The Candlesticke was in the Sanctuarie or Church , and the light of the Word whereby Christ shineth should be in the Church , that all the congregation thither comming might sée and receiue the comfort of it . This is the true beautie of a Church indéede , as hath bene saide , and therefore either their ignorance , or their malice was monstrous , who set Candlestickes of Gold , and Siluer , and Shining brasse in their Churches , but could not abide the word vnlesse it were in a strang tongue ; all light ( but that light ) was regarded , banners and pictures and silkes and smelles and all beautie but not the Scriptures . Therefore séeing they had not the true Candlesticke Christ in his Word giuing light , their glorie was vanitie and their light was grosse and grieuous darknesse .

3 The Candlesticke , as you sée in the picture of your Bible , had an vpright stemme and six branches issuing out , three on either side of the stemme . The stemme represented Christ from whom all light groweth , euen as the six branches come from the stemme . The branches are set in the stemme , and so are all that giue light set in Christ . The Greg. ho. 6. super Ezech. Iohn . 15. 4. branche , saith our Sauiour , cannot beare fruite of it selfe , except it abide in the vine , no more can ye , except ye abide in me . I am the vine ; ye are the branches ; he that abideth in me , & I in him , the same bringeth foorth much fruite : for without me can ye doo nothing . Euen so say you of light . No man is an instrument of any light to others , but as he himselfe is in the stemme Christ from whom commeth all light . In him men giue much light and shine vnto many both farre and néere by Word and writing , &c.

4 There are many branches of the Candlestick . The branches are chieflie the Ministers of the Church , and the varietie noteth their diuers degrees and orders . These all grafted in the stemme , and growing out from the stemme , do also giue light in the Sanctuary . A great honor to themselues when they do giue light , and a great comfort to the beholders that sée their light . Thus to shine , is rightly and truly to shine in Gods house , and all glorie els , pompe , and port , and state , is vtter vanity if this be away . The light was euer in the Church , and so diligent should Ministers be that their sound should be heard still , still , as the Lord willeth , In season and out of season , 2. Tim. 4 2. holy day and worke day , if the place require it , and tenne thousand times happy that seruant , whom when his maister Luke . 12. 38. commeth he shall finde so doing . I lay no burdens on any mans backe , but the Lord that called hath inioined the worke , accounted vs faithfull , and put vs in his seruice . He , he it is that hath deliuered out his money , Mat. 25. 14. and will looke for a reckoning , that lent vs his light and will one day aske what wee did with it . He gaue it not to be put vnder a bushell , but to be shewed out to all that are in the house . O that Hee may giue the feeling remembrance of it ! Then will not loyterers condemne labourers , and thinke it vnfit to preach too often ; curiositie shalnot put out the candle a quarter of a yéere together , or censure diligence and plainenesse in others for want of it . Euery mans labour shal be accepted for the end whereunto they are directed , and godly ioy in euery mans well doing . That snake of enuie will flye away , & where discouragement hath growen , confort will spring , that God may be pleased , and his Church profited by all mens measures and abilities . He that walketh in the midst of the Candlesticks séeth the light or darknesse of them , and wil remooue Apop . 2. 1. any one that amendeth not , being faultie .

5 This Candlesticke had bowles & knops and flowers to adorne it and beautifie it withall . The bowles figuring againe the spirituall gifts wherewith God Almighty doth beautifie his Pastors and Teachers which are as lights in his Church , as Wisedome , Learning , Eloquence , 1 Cor. 12. 8. &c. Tongues , and such like , teaching also these Ministers that as Bowles do containe and kéep water or wine : so should they conteine and euer kéepe doctrine and exhortation , to coole and comfort the consciences of men bringing ( as the good Scribe ) out of their store , things new and old . The knops and flowers seruing for delight , well represented what pleasure and contentment Godly people should take , in a godly Teacher placed by Gods gratious prouidence ouer them . They will not treade vpon them but smell to them , not cast them at their heeles but set them in their bosomes , as trulie pleasing flowers vnto them . Still gold is the matter , and pure gold , to shew out , by way of Ver. 36. shadow , the excellencie of Christ , and of his faithfulll Ministers in him , and for him .

6 There were againe seauen Lampes and oile in them Ver. 37. Septimus num erus numerus plenitudinis . for this light . The number of Seuen noting sufficiencie , as ( indeede ) the Lord neuer faileth his Church of what hée knoweth néedefull . Oyle commonly signifieth the Gospell and Faith kindled in the hearts of men by the efficacie of the Ministerie ; and the lampe shadoweth out a good conscience . Because , as oyle cannot be kept in a broken lampe , but in a whole : so is true Faith euer preserued in a good conscience ; & hurt the conscience , loose faith , loose the Holy Ghost , and loose eternall life . This is prooued by the blessed Apostle , when he saith , Fight a good fight , hauing 1. Tim. 1. 18. 19. 5. faith & a good conscience ; And againe , The end of the commandement is loue out of a pure heart , and of a good conscience & of faith vnfeigned . Furthermore , as the only lampe , emptie and drie , could not light those foolish Virgins to the Bridegroomes chamber : so neither can a good conscience , as Philosophers spake of it , that is , honest externall action , saue a man , without there be also the oyle of the knowledge of the Gospell of Christ . Lastly , as a Lampe of glasse is brittle and soon broken : so the conscience is a very tender thing , and quickly may becrakt , if not cleane broken . A iust cause to make men chary what they doo .

7 Snuffers and snuffe-dishes are appointed for these Ver. 38. lightes , wherein we may also profit and bee instructed . For first , in that GOD leaueth not the least and basest thing to their willes , but himselfe appointeth and preand prescribeth all , we very truly learn how odious in his seruice mens meere inuentions be , and how he euer tyed men to his owne commandement , not suffering them to doo what séemed good in their own eyes , and to salue vp the matter with their good intents . Amongst then many other things in the Word , euen this also should haue his force in our hearts , to beat vs from will-worships , and to make vs carefull to learne how God will be serued , and so onely and euer to serue him . Secondly , this is a great comfort to Ministers , and to all the faithfull of God , who are also here shadowed , namely , that although my gifts be not such as to set me high in the Tabernacle ; yet am I not therefore vtterly vnprofitable , or vnfit , or reiected of God . But if I may be among the meanest vessels of the Sanctuarie and of the Church , If I may be but as the Snuffers , or Snuffe-dishes , as a doore keeper , as a besome , or an ash-pan , wherof mention wil be made hereafter , euen this shall well please me , & herein will I reioyce , thanking my God right humbly , that hath looked vpon me in that measure . Euery faithfull man or woman cannot be great , and haue great places in the Church , the body hath diuers members , and all good , and made by God : the Church hath diuers degrees of Beléeuers , and yet all Beléeuers and loued of God : so , if you be one in any place , blessed be God for it : Your ioy shall be eternall also , and incomprehensible . Thirdly , for the vse of these Snuffers , you know they serued to make the lampe & light shine more bright : So shadowing out , that the doctrine of the Church must be pure , bright , and light , not mixed with darknesse and snuffes in it : and to this end , the Lord hath discipline in his Church and disputations , so to cleere , when obscuritie groweth , and to set things well that went awrie . Discipline is profitable when it is rightly exercised by men authorised , but if men not authorised , by means not allowed , will be snuffing of lights , ( indéede ) rather aiming to put them out , than to amend their light , from a good heart to haue all well , although they so may profit the lights accidentallye , yet their owne fingers may be so burned or blacked , as they had better haue dealt more charitably . Disputations also haue their excellent vse , to cléere matters obscure in the doctrine or light of the Church , but so , that they be rightlie ordered & guided , not béeing a strife of words , whereof commeth enuie and raylings , Neither froward disputations of men of corrupt mindes and destitute 1 Tim. 6. 4. 5. of truth , whereof the Apostle speaketh , and biddeth Timothie auoide them . Both these good vses and their contrary abuses , we may draw from the matter of the Snuffers which was pure gold , so to teach , that neither men exercising discipline to remooue darknesse and amend the light , should be brasse or iron , wood , or worse , nor disputations and explications diuers & differing from the matter of the Candlesticke , but both of golde , the one brotherly affected and méekely minded , the other true , right , naturall , agréeing with the bodie of the Scripture , with the proportion of faith , and the consent of the godly members of the Church in their times . Such Snuffers and snuffing wée shall euer praise God for , as heartelie intreate him , on the contrarie side , to remooue away malice & rage from vexing his poore seruants , and fruitlesse contentions & corrupt glosses from hurting or hindering his holy doctrine , the true lampe that lighteth vnto him . Thus may this Chapter profit vs , if we reade it ouer , and yet abstaine from too bold wading into allegories of euery particular thing , as some haue done both in times of old & since not without danger and deserued blame . A measure is fit , and that nothing bee vrged against Faith . For , of the two Rules in these things to be obserued , the first is , as S. Paul teacheth vs , That he which hath prophecie , prophecie according Rom. 12. 6. to the proportion of faith , that is , so expound things , as nothing disagree from the Articles of our faith which 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . aliud pes , aliud numerus sonat . is a short Summe of all doctrine . This did not Origen obserue , and therefore in all succéeding ages he still carieth a blame . The second Rule is out of the old Prouerb , The safest way is the best way . The safest way is that , wherein the Prophets or Apostles haue gone before , who albeit they doo not euer at large fellow an allegorie , yet many times they point their fingers at some , giuing so the diligent Reader occasion to note more . So in Esay the Storie of Gideon 1 Cor. 5. 7. 2 Cor. 3. 13. &c. Gal. 4. 22. &c. Rom. 3. 25. is referred to Christ and his Church . And in S. Paul that of the paschal Lamb , of Moses vayle , of Abrahams two wiues , the free-woman and the bond-woman , of the propitiatorie , &c.

CHAP. 26.

THE former Chapter hath shewed GOD his purpose to haue a Sanctuarie or Tabernacle made , and what offering to that end hee required : now will this Chapter goe forward with the description of the same , & in what order things were placed in it . To the description belong the first thirtie verses , and to the order Diuision of the Chapter . the other last seauen verses . Touching the Tabernacle , these things you may marke , the first couering consisting of ten curtaines of fine twyned linnen , and blew silke and Ver. 1. &c. purple , and scarlet with Cherubims of broidered worke wrought , as you sée in the picture of your Bible , of which speake the first sir verses . Then the 2. couering made of curtaines of Goates haire , and spoken of from the beginning Ver. 7. &c. of the seuenth verse vnto the fourtéenth , vpon which was put a couering of rammes skinnes coloured red , and Ver. 14. a third couering of Badgers skinnes aboue that againe , Tabernaculum a tabulatis . all to defend the weather and to kéepe the Tabernacle drie . Lastly , a frame of boordes to support all these couerings , and to make it a house for God and his people to méete in , from the fifteenth verse to the thirtie . Concerning the order of things laide down in the last seuen verses , you must note , that in this Tabernacle there were three distinct places or roomes . First the outward Court ( as they called it ) wherein the people were , where stood the Brazen Altar and the Lauer , of which you reade in the next Chapter , which roome was as the bodies of our Churches . Secondly , a place within that , seuered from it , wherein the Priests onely were , in which roome stoode the Golden Altar of Incense , the Table of the Shew-bread and the Golden Candelsticke . This was called the Holy Place , and it was as our quires . Thirdly , there was a roome within that againe , seuered also by a vayle wherein did stand the ARKE couered with the Mercie seate or propitiatory , Hebr. 9. 4 and the golden Censer was there kept . Chap. 40. This was called the most holy place , into which the High Priest but once a yéere entered , and that with blood . This was resembled in the Popish time ( as I take it ) by drawing a Curtaine crosse ouer the quire and so parting the vpper end of the quire from the rest , which , as I remember , was done by them in Lent . Thus was the matter and forme of that Tabernacle .

2 To make allegoricall vse of all these things one by one , shoulde be vnwarranted curiositie , as I haue saide ; * * Yet remember what Luther saith in Gen. 12. Nihil putandum exiguum , siquidemid . S. S. noluit literis mandare , quod non profit . what Hierome in Ephes . 1. Singuli sermones , syllabae , apices , puncta , in diuinis Scripturis plena sunt sensibus . What Chrysost . ●o. 18 in Gen. cap. 4. Reconditum habent thesaurum : or as Origen , instar herbae peculiarem habent vim & proprietatem . Only therefore , as either others haue taught vs , or as wel standeth with Faith , let vs walke and profit our selues . And first obserue what the Apostle to the Hebrewes doth , whose steps wee may safely follow , and by his example apply the Holiest place of all to Christ . Read the 9. and 10. Chapters of that Epistle . Others , not contrarie to the Scriptures , haue noted by the Common Court or Tabernacle in general , the visible Church of God , imbracing his Word , praying to him and heard of him , defended by him in all perills , and in the end made partaker of eternall life . To this end therefore they thinke of Dauids words in many Psalmes , as when he saith , O how amiable Psa. 84. 1. 2. are thy dwellings , thou Lord God of hosts ! My soule hath a desire and longing to enter into the Courts of the Lord , &c. Againe , One thing haue I desired of the Lord , Psal. 27. 4. which I will require , euen that I may dwell in the house of the Lord all the dayes of my life , to behold the faire beautie of the Lord , and to visit his Temple . For in the 5. time of trouble he shall hide me in his Tabernacle , yea in the secret place of his dwelling shal he hide me , & set me vp vpon a rocke of stone . Lord , who shall dwell in thy Psal. 15. 1. Tabernacle ? that is , who shal be a member of thy Church ? Blessed is the man whom thou choosest and receiuest vnto Psa. 65. 4. thee : he shall dwell in thy courts , and shall be satisfied with the pleasures of thine house , euen of thy Temple . All which places , vnder the figure of this worldly Tabernacle , as the Apostle calleth it , note out the visible Church of God , dispersed now far and wide ouer the face of the earth , the comforts of it , and the blessings in it .

3 The sumptuous dignitie of euery thing so pure , so cleane , and so excellent , noted figuratiuely the puritie of the Church cleansed in Christ , and how carefull euery member of the same must be , to kéepe himselfe pure and cleane , as the Lord shall strengthen him . The goodly & rich furniture and ornamentes shadowed out ( as hath béene saide ) the rich gifts and Graces of God powred vpon his Church , and the blessed estate of it vnder Christ . Of which sée a description in the Prophet Esay most notable . O thou afflicted and tossed with tempest , that hast Esay . 54. 11. no comfort , behold , I will lay thy stones with the Carbuncle , and laye thy foundations with Saphires . And I 12. will make thy windowes with Emerandes , and thy gates shining stones , and all thy borders of pleasant stones . And 13. all thy children shal be taught of the Lord &c.

4 The three distinct Rooms they haue applied to three kindes or measures of righteousnes thus . There was an outward Court , and that may represent the first step to God , when a man vseth the outward Ceremonies and actions commanded , as then of sacrificing , washing , and so forth , now of comming to church , hearing , &c. Those be good things , but yet a man is not gotten into the Church , only into the outward Court he is gotten , & there remaineth ; For euill men may doo these outward matters . Then there was an inward place , called the Holy place , & a third within that againe , called the Holyest of all . So they say there is a second degree of righteousnesse , or a second step to God , when a man dooth these outward things hartely , truly , & vnfeignedly , And a third step , when by so dooing , his hart is opened , and he beléeueth in him that redéemed him , and for euer holdeth fast by him . And now is he gotten into both , the Holy place , and the most holy of all . Into the Holy place , in possession , that is , to be a true and sound member of Christ his Church , and into the most holy of all , by hope and in expectation , because after this life is ended , he passeth into the presence of God in heauen , and there liueth for euer .

5 By the vaile , men haue noted how the obscurity of those Kites and Ceremonies was figured , and that the time of full Reuelation was not yet come , in which , things should be most plaine , as when Christ came , they were . Those Types and shadowes being open in him , to whom they all caried their meaning . Also , they noted in it how reuerently we must speak and heare of the Maiestie of God , of his Word , of his holy exercises , & whatsoeuer belongeth to Religion . And lastly , by the rending of the vayle from Mat. 27. 51. the top to the bottome , when Christ suffered , plainely was shewed , that then that kinde of teaching the Church by such figures was ended , and they also were ended . The body and truth was come & had finished all things ; Now intending to poure out his Spirit more aboundantly , and to teach more plainly whatsoeuer belonged to eternal confort . Read S. Peters Sermon in the 2. of the Acts , when the Holy-ghost fell vpon them , & ignorant men déemed them Act. 2. 14. & 3. & 13. drunke . Thus may we profit by this Chap. & leaue many particulars which idle men haue béene too busie with , abounding with * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vnquiet thoughts and itching loue of nouelties . Still , still carry this in your minde , how God loueth a place of publike méeting for holy exercises , and to haue al his come thither vpon daies and times appointed , and euer loue you the Church , and be not drawen from it .

CHAP. 27.

THis Chapter also goeth forwarde with the description of the Tabernacle , and namelie of those pointes which in the former Chapter were not mentioned , as the Altar of burnt offerings , the Court of the Tabernacle , and the Lampes continuallie burning . Concerning the Altar , how it was made for matter , height , length , and breadth , the Text is plaine , and you may there read it in the first 8. v. For the vse to vs , wée may note two things . First , that it was a figure of * * Heb. 13. 10. &c. Fuit vnicum Altare Sacrificiorum , vt vnus ille significaretur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Christus . Per Cornua notatur vis & potentia Salvatoris erigentis nobis Cornu Salutis . Cauitate Alearis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 illa Christi sig. De qua Apost. ad Philip. 2. Ver. 7. & . 8. Vectibus & instrumentis notantur Ecclesie Ministri , Christum voce sua & praedicatione fideli ex loco in locum portantes , purgantes Ecclesiam a sordibus , & fouentes Charitatis ignem . Greg. Christ , as the Apostle to the Heb. expoundeth it : and secondly , that the Altars vsed in Popery are not warranted by this example . But that the Primatiue Church vsed Communion tables ( as we now doo ) of boords and wood , not Altars ( as they doo ) of stone . Origen was about 2. hundred yéeres after Christ , & he saith , that Celsus obiected it as a fault to the Christians , * * Quod nec imagines , nec Templa , nec aras haberent . that they had neither Images , nor Churches , nor Altars . Arnobius ( after him ) saith the same of the Heathens . Accusatis nos quod nec Templa habeamus , nec aras , nec imagines : You accuse vs , for that we haue neither Churches , nor Altars , nor Images . Gershon saith , that Siluester first caused stone● Altars to be made , and willed that no man should consecrate at a wooden Altar , but himselfe , and his successors there . Belike then , the former ages knew not that profound reason , that Altars must be of stone , quia Petra erat Christus , because the Rock was Christ , as Durandus after deuised . Upon this occasion in some places stone Altars were vsed for steddinesse & continuance , wooden tables hauing béene before vsed , but I say in some places , not in all . For S. Augustine saith , that in his time in Aphrica they were made of wood . For the Donatists , saith he , brake in sunder the Altar-boords , Againe , the Deacons dutie was to remooue the Altar . Chrysostome calleth it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The holy board . S. Augustine men sam Domini , the table of the Lord. Athanasius men sam ligneam , the table of wood . Yet was this Communion table called an Altar , not that it was so , but onely by allusion metaphorically , as Christ is called au Altar or our Greg. ho. 22. super Ezec. ad mentem nostram , quae ar● quaedam Dei est , accomm●da●it . hearts be called Altars &c. Marke with your selfe therefore the newnesse of this point for stone Altars in comparison of our auntient vse of Communion tables , & let Popery & his parts fall , & truth and sound antiquitie be regarded .

2 Touching the hornes of the Altar spoken of , they litterally serued to kéepe vp the sacrifice from falling of , and figuratiuely noted strength : so that , to binde the sacrifice to the hornes of the Altar , was to giue themselues wholly 2. Sam. 22. 3. with a strong faith , and onely to rest and trust and stay vppon him , & to tye al carnall affections fast also to the Altars hornes , by subduing and making them captiue to God . This Altar was in one place , & the Sacrifice in one place , noting how Christ should onely once , and in one place offer vp himselfe for al mankinde .

3 Concerning the lampes , as little doo they warrant Popish tapers and candles , as the Altars before , did their Altars . And Christians vsed no such follies and apish imitations of things abrogated and seruing only for the time . For a a Ceras non clara luce accendimus , sed vt noctis tenebras temperemus . Hier. con . Vigilant . we doo not light candles at noon day , saith S. Hierom , but in the night wee vse lights as a comfort against darknesse . The same saith Augustin , Eusebius , & others , whose Testimonies are often vsed . And Lactantius asketh , whether b b Nummentis compos putandus , qui authori & datori luminis , candelarum & cerarum lumen offert pro munere ? Lib. 6. cap. 2. they be wel in their wits or no , that offer candles and lightes to the Author and giuer of all light ? Tertullian saith , they daily light Candles , who haue no light Accendunt quotidie l●●er●as quibus lux nulla est , illis competunt et testimonia tenebrarum , immo & auspicia poenarum . De. Idol . in themselues , to whom agree both the Testimonies of darknesse , and the reward of punishment . But , by way of figure , these lights shadowed * * Lucerna pedibus meis verbum tuum . Psa. 119. the light of Gods Word which ought euer to shine in his Church , as hath bene saide ; and oyle vsuallie in the Scriptures noteth the Holy-Ghost . As in the Psalme , He hath anointed thee with the oyle of gladnesse aboue thy fellowes . And that anointing which he receiued of him , dwelleth in you , and ye neede not that any man teach you , but as the same anointing teacheth you of all things , &c. This Holy Spirit Christ giueth to his Church , and therefore saide , * * Iohn . 16. 7. Hilar. in Psa. Omnis doctrina coelestis , lux nihis ad iter vitae est , quae lucernae modo in hac nocte seculi praeferenda est cum aliquid aut agimus , aut cogitamus , aut loquimar , vt ea in omni progressu cuiuscunque operationis vtamur . Et vt lumen exolco luminis habet causam : ita vt lucem spiritualis gloriae retineamus doctrina atque operatio p 〈…〉 stat. Idem in Psa. 104. It is good for you that I go way . For if I go not away , that Comforter will not come vnto you : but if I depart , I will send him vnto you . And this Spirit maketh the light of the Word in the heart , as that oyle made the light of the lampe in the Church . But the a a Aaron summus Sa●r los luce●●as fouens 〈…〉 infundens 〈◊〉 Christi est , qui solus ministrat et donat Spiritum Sanctum . Ioh. 20. 22. Per Lucernas semper ardentes commendatur nobis assidu●tas tractandi ver 〈…〉 , quod perpetuo lucet in loco caliginoso , vsque dum Lucifer exoriatur in cordibus 2. Pet 1. 19. lampes were attended and fed euer with more and more oyle , and so God by his Ministers dealeth still . They attend vpon this light , and read and interpret this word vnto Gods people , that they may haue light : which holy worke and profitable seruice should yéelde them all comfort and fauoure from the people againe , if it were well considered , as of some , blessed be God , it is . These lampes and lights were not in the holy place of all , but in the Sanctuarie ; and so b b Aug in illa verba Nemo accendit Lucernam , Math 5. Ista domus , inquit , totus mundus est , Lucernae accensio verbi est incarnatio , Candelabrum Crucis est signum , Lucerna in candelabro lucens est Christus in cruce pendens &c. Orat. de 5. haeres . Tom. 6. Idem tract. 23. in Ioh. Gratia Dei gratuita est oleumlu ernarum . in the Church militant , the light of teaching and preaching is onely necessarie : in Heauen , which was resembled by the most holy place , no such matter shall be requisite . I am shorter in these things , because I trust the long and happy vse of the Gospell hath remooued such errors out of our hearts , & we are not now to be perswaded in these matters . The truth is manifest , and we are grounded . Popish foilyes may deceiue and carry away such as refuse knowledge , not any others . Blessed be God for his mercies , and euer so establish and strengthen vs with his gratious Spirit , as wée may not looke back to Aegypt any more , but still , still take comfort in the light of his Word , which is light indéed , and leaue Romish tapers and trinkets to the abusers of God his offered grace , praying yet for them , that if it may stand with his blessed will , he would vouchsafe to open their eyes , and to touch their hearts , that at last they may thinke , What the whole World will profit a Man if hee loose his Soule , and what an horrible sinne it is , to pinne that Soule ( for which the Lorde Iesus suffered such things ) vpon any mans sléeue , that refuseth to shew the ground of his doctrine out of God his written word , as all true Teachers euer did .

CHAP. 28.

1 AFter God hath spoken of the Tabernacle , and the seuerall things to be placed and set in the same ; now he commeth to the persons that shoulde gouerne , and , as it were , be the masters in the same , namely the Priests . And first hee calleth & chooseth the men which he will haue , then he adorneth them with fit and decent apparrell for so high a calling . Concerning the first , Cause thou , saith God to Moses , thy brother Aaron to come vnto thee , and his sonnes with him , from among the children Ver. 1. Moses hauing not the like dignitie , neither annointed , nor apparelled &c. yet is bidden to cal them . Ergo Sacraments depend not vpon men , but vpon the commandements of God . See Caluin . No man ought to take this honour except called as Aaron was . Heb. 5. of Israel , that he may serue me in the Priests office , I meane Aaron , Nadab , and Abihu , Eleazar , and Ithamar Aarons Sonnes . No reasons God here alleageth , why he woulde haue these to bee his Priestes rather than any others , but simply commandeth to choose them , thereby plainly teaching vs , that out of his own will and pleasure , he euer maketh choise of his Ministers , not regarding any dignitie or excellencie in man , but only mooued with his owne mercie and fauour first to choose him , and separate him euen from the wombe to such seruice , and after ( in time , by degrées , & as he will , ) to fit him and frame him to performe it . The inward calling hereunto , euery man rightly entring into the Ministerie féeleth in his hart and conscience within , which maketh him a true Minister to God and his conscience . The outwarde is not now by voice , as here it was , and after in the new Testament , but by the approbation of such , as in the Church where we liue , haue authoritie committed to them so to approoue , which maketh him a Minister be fore men , not to be refused vpon euery priuate mans fancie , before authoritie haue heard the reasons , and allowed them well : knowing , that his insufficiencie or fault maketh not the ordinances of God voyde to them that rightlie vse them , but that so to thinke , is altogether Anabaptisticall . I referre the willing Reade Beza Quest. 14 1. Reader to my Treatise vpon the Lords prayer ( the last Petition ) for more in this matter , in the temptation that ariseth vpon conceiued wants in Ministers .

2 In this choise againe of his Priests , you may note the words , from among the children of Israel , which are all one as if he had saide , men as you are , and of your acquaintance , not my selfe , or my Angels , who might feare you with Maiestie and excellencie : and surelie this both then was , and still is a great fauour . For you remember before , how when God shewed himself in the mount by those fearefull signes , the people cryed to Moses , Talke thou cap. 20. 19. with vs , and we will heare : but let not God talke with vs , lest we dye ; so vnable is man to indure the voice of God . How Angels also haue feared men , the Scripture is ful of testimonies . Wherefore , in great mercie was Moses then , & still are the Ministers now , vsed as meanes betwixt God & his people , to speake from him to them , without any terrifiyng feare , a thing to make vs more careful to heare than , & to vse them wel , thankfully acknowledging both that blessing to our weakenesse , and the honor done vnto our nature , when our owne flesh is in the stead of God vnto vs , &c.

3 When God had made thus choise of the persons , he pleaseth to prescribe them a kind of apparell differing from others , & teaching them and that people ( figuratiuelie ) many things , wherof stil vnto the end of the world there may be vse for profitable instruction . Also thou shalt make ( saith Ver 2. the Text ) holy garments for Aaron thy brother , glorious and beautifull : so to shew , as the marginall Note saith , Soto teach mans vnworthines to approch before God in su 〈…〉 , Nisi exvtus communi habitu , tanguan nouus homo prodiret . his office and function to be glorious and excellent ; so to shew the Maiestie & glorie of the true High Priest Christ Iesus of whom Aaron was a figure ; & so to teach , with what excellent vertues the Priestes of God , as with garments , ought to be adorned and beautified . The shadowes of the lawe I confesse are gone , and Ministers of the word are not now figures of an other Christ to come , yet still is it both lawfull and commendable that they should be distinguished from other men by a decent and fit at tyre , &c.

4 But who shal make these glorious garments for Aaron Ver. 3. the Priest ? The Text answereth : Thou shalt speak to all cunning men ( or men wise in hart ) whom I haue filled with the Spirit of wisdome , that they may make Aarons garments to consecrate him , &c. By which words two things are taught vs . First , that in the seruice of God , nothing ought to be done , but what procéedeth from the direction of God his Wisdome & Will , that being the Rule and only Rule of his owne worship . Mens inuentions , without warrant from him , haue no place , be they neuer so gloriously coloured & painted with good intents and meanings . Secondly , that mechanicall Arts , Trades , Occupations , & handy-crafts , are not found out by men without direction of Gods Spirit : but God is the Author of them , as here appeareth , to the great confort of the vsers of them well . Many men ( otherwise good men ) do condemn Gold smithes , Iewellers , perfumemakers , Imbroiderers , Arace-weauers , & such like , as though they serued onely for vanitie & excesse , when indéede they be the workes of God ( I meane their seuerall skils ) and fruits of his Spirit , as héere we sée . If any man abuse them , it is the fault of man , not of the skill ; and what may not be abused ? The verie Heathens haue acknowledged these things Inuenta Deorum , the Inuentions of God . Our Bookes mention * * Magnificam illam Alcist hinis Sybaritae vestem quam senior Dionysius pro 120. talentis Carthaginensibns tradidit . Athenaeus . lib. 12. ca. 16. ex Aristotele . Demetrii ii Maced . Regis ●hlamidem , mundi astrorumque imagine intertextam , quam regum nullus gest are ausus fuit , quod inuidiosa nimis esset impendij magnificentia . Coel. li 6. ca. 9. Heliogabali auream sericamque tunicam , Plutarchus . Lycidorum & Tyriorum colores . Sabel . lic . 8. cap. 17. strange garments the workes of mens handes : Yet none like vnto this haue béene described , being Exquisitioris artificii , diuinioris inuenti , vtpote à Spiritu sapientiae coelestis & dignioribus sanctioribusque hominibus tributus . Of a more exquisite workmanship , and of a more diuine inuention , giuen by the spirit of heauenly wisedome , to more worthie and more holy men . Let vs giue God the glorie , and make right vse of the skill of men .

5 The a a Vers. 4. seuerall sorts are laid downe in the 4. verse , & are Six in number . A Brestplate , an Ephod , a Robe , a Broidred coat , a Miter , & a girdle . The b b Vers. 5. matter is specified of all these garments , namely gold , blewsilke , & purple , and scarlet , & fine linnen . He c c Vers. 6. &c. beginneth with the Ephod . v. 6. & sheweth how that should be made , vnto the 15. ver. Where you are to remember , that there were two sorts of Ephods , one of this sort that is here described , rich & precious , vsed only of the d d Iudg. 8. 27. High-priest , and an other of plaine linnen which was common to others ; whereupon it was said , that Saule caused foure-score and fiue persons , that did weare a linnen Ephod , to be slaine , that is , so many Priestes . Little Samuel also , being a childe , is said to minister before the 1. Sam. 2. 18. Lord , girded with a linnen Ephod . And his mother made him a little coat ( that is , say some , a little Ephod ) and 19. brought it to him from yeare to yeare , when she came vp with her husband to offer the yearely sacrifice . Dauid , againe , 2. Sam. 6. 14. danced before the Arke , girded with a linnen Ephod . Touching the first kinde of Ephod you sée here it is said , that in two Onix stones the Names of the children of Israell Vers. 9. Vers 10. Vers. 1● . were to be grauen . Six Names of them in one stone and sixe in the other . And these stones to be put vpon the shoulders of this Ephod , that Aaron might beare their Names before the Lord , &c. Whereupon Beda thus noteth , lib. 3. de Tabernac . cap. 4. Tres ob causas Aaron nomina Patriarcharum in humeris portasse sicut in pectore . Primò , vt ipse fidem vitamque Patriarcharum meminisset imitari . Secundò , vt 12. tribuum quae de his natae sunt , in orationibus & sacrificijs memor existeret . Tertiò , vt idem Pop. scripta in veste Praesulis sui patrum nomina videns , curaret sedulo ne ab illorum meritis desciscens , ad errorum contagia declinaret . For three causes Aaron did beare the names of the Patriarches vpon his shoulders as vpon his breast . First , that he might remember to imitate the faith and life of the Patriarkes . Secondly , that he might remember both in his prayers and sacrifices the twelue Tribes whereof the Patriarches sprang . Thirdly , that the people seeing the Names of their Fathers written in the garment of their high Priest , might diligently take heed that they fell not from the vertue which was in them , vnto vice and error . Mysticus vsus , vt signaret Christum humeris suis portantem , instar Pastoris , oues perditas &c. A mysticall vse of this Ephod with these Names , to represent or shadow Christ like a Shepeheard bearing his sheepe vpon his shoulders , &c. The second is the Breastplate , from the fifteenth verse to the thirtie one . In which brestplate was Vrim & Thummim , Vnde certior factus est Sacerdos de Dei erga se & populum voluntate , quoties de iure consulentibus responsa erant danda . Num. 27. vers. 21. Esdr. 2. vers. 63. Nehem. 7. vers. 65. By which the priest was informed of Gods wil toward himselfe & the people , as often as counsaile was sought , and an answere to be giuen . How this was done , seuerall men are of seuerall mindes . Iosephus saith , Tantus erat splendor in 12. lapidibus quos suprapectus Pontifex portabat , vt omni fieret multitudini manifestum , Eorum auxil●is adesse Deum . li. 13. Antiq. cap. 12. The twelue stones which the Priest did beare vpon his breast did so shine and glister , that the whole multitude might obserue Gods fauour to them , Suidas in the word Ephod ( if I forget not , hauing not the booke now with me ) maketh mention of an Adamant in the Ephod , which the priest putting on when he sought counsell of God , and putting his hands vnder it , Cum detraheret , deprehendebat eas quasi colore quodam infectas , When he drewe them out , he did finde them as it were stayned and coloured with a certaine colour . Et si Deus petitioni annuebat , confestim micabat lapis Adamas ; sin negabat , nihil ad proprium & pristinum lapidis fulgorem accedebat : quod si Deus voluit pop. obijcere gladio , lapis reddebatur cruentus ; si autem imminebat mors , lapis fiebat niger . And if God would graunt the petition , presently the Adamant stone would glister extraordinarily , but if God denied it , then the Adamant remained still without any change in his colour and shining : if God would deliuer the people to the sword , then the stone was made bloodie ; and in case of death , it would shew blacke . The like things Epiphanius hath , speaking of the Adamant which the High-priest did beare and weare . August . was of an other minde , and beléeued not those things . Quest. 117. in Exod. And so you sée in a matter obscure , mens guesses . Diuers others Virtus est Theologica rerum arcanarum ignorantia . What wants in vs , is to be sought for in Christ our true High-Priest and his intercession for vs . See Hierom. ad Fabiolam Epist. 127. & Epist. 130. ad Marcellum I might repeat , but let it be a vertue sometimes to professe ignorance . The third is the Robe , from the 31. verse to the 36. The fourth is the golden plate vpon his forhead or miter , whereon was grauen HOLINES TO THE LORD , from the 36. vers. to the 39. The fift is the broidred coate , verse . 39. And the sixt , the girdle , in the same verse . Of euerie parcell to stand and search out particular significations , should be more curious than profitable . Diuers haue done so , but with little contentment to their Reader , because their assertions are but guesses and verie vncertaine . The Names grauen in the Onix stones might teach both the Priest to remember the people , and the people to rest in the iudgement of the priest . The bearing See Beda before , Mysticus vsus , &c. of them vpon his shoulders , shadowe how Christ the true High priest with his power and strength noted ( by the shoulders ) doth and euer will support his Church , defend and preserue his little flocke . Deutro. 32. Esay . 49. And therefore in all perils flie comfortably to this Meditation . Consule libellum Epiphanii de 12. gemmis , quem Hierony . insigne ingenij & eruditionis volumen appellat : Et Gesnerum lib. de ge 〈…〉 mis. The Breastplaces twelue stones with particular names , figure that God hath not onely a ioynt care and knowledge , but euen a particular of one by one &c. Sweete also against temptation &c. The bearing of the names of the Tribes vpon Aarons brest , being in grauen in the pretious stones which were vpon his breast , may profitably remember a godly Minister , how déere vnto him his flock and people committed vnto him , should be , euen grauen ( as it were ) in his breast , & euer in his mind to profit them Before vpon his shoulders , now vpon his breast . by all the meanes he may , that they may be saued . Chiefly it noted the loue of Christ to his Church and euerie member of it , who beareth vs not onely in his armes as a nurse , or on his shoulders as a strong man , but vpon his heart and in his heart , as a most kinde God . Esay . 49. Can a mother forget , & c ? The Vrim noting knowledge , Vers. 30. Vers. 33. and Thummim holines , shew how fit for a Minister these vertues are . The Bels about the garment , how a Minister should not be * * Esay . 56. 10. dumbe , but heard euer in his Church preaching and teaching the Gospell of GOD : for woe be vnto mee , saith the blessed Apostle , if I preach not , &c. The Pomgranats , good works with good words ; gold , life with true doctrine . From the 40. verse to the ende of the Chapter , Apparell is appointed for the inferiour Vers. 40. &c. Priestes . So both Superiour and Inferiour the Lord had a care to haue fitly attired for their holy Calling : and it much should mooue all honest mindes to obey the lawefull Orders of a Christian Church wherein they liue . The punishment of contempt , in going in without these garments , is death , and shall contempt of Christian Magistrates in disobeying their good lawes be life ? Let it sinke and he religiously thought vpon .

CHAP. 29.

1 OBserue how the Lord procéedeth . First , hee will haue a Church , Then Priestes to serue in the same , Thirdly , comely and fit apparrell for them , and Now a verie reuerent and solemne consecration of them , to & for their holy office : of which Consecration , as before of the apparrell , there is much good to be taken by due consideration of it . For , it serued greatly to the honouring and gracing of this high Function in the eyes of the people , who are much mooued with outward Ceremonies . It serued ( beeing no idle shew ) for the procuring of Gods blessing vpon them . For the Lord gratiously wrought in their hearts by his holy Spirit , what was outwardly shadowed by Ceremonie . The anoynting oyle outwardly was powred Vers. 7. vpon them , and the Holy Ghost ( signified by the oyle ) was effectually giuen . 2. Cor. 3. We are not the ministers of the letter , but of the Spirit , that is , by our preaching , the Holy Ghost is not onely effectuall , but indeede truely giuen to them that beleeue . By oyle the Holy Ghost was signifyed for the fitnesse of resemblance betwixt them . For the oyle hath igneam vim , a force of * * Math. 3. 1● . Act. 2. 3. fire , and so hath the Holye Ghost ; Oyle penetrateth and pearceth inwardly , so doth the Holy Ghost ; Oyle cherisheth and comforteth , so doth the Holy Ghost ; and Oyle confirmeth and strengthneth , and so doth the Holy Ghost . It serued to shadowe out the anoynting of Christ with the holy Spirit without measure . The Spirit of the Lord hath anointed me to preach , and so forth . Esay . 61. God , euen thy God hath anoynted thee with the oyle of gladnes aboue thy fellowes , Psalme . 45. But to iustifie Popish oyling , or necessarie vse of it now by this example , were to reduce the Ceremoniall law againe , and not to be Christians , but Iewes . Consecration againe in this sort , notably ●al. 4. 3. serued to seale vp to their consciences their vocation to this office , that in all troubles and afflictions they might be cheered with it , they had not thrust themselues in , but of God were appointed , and that God neuer would forsake eyther them , or his owne ordinance . In the beléefe whereof , let vs euer reuerence and defend the ministerie , vse the blessing of it with true thankfulnesse to the Author , and beséech him heartely , that in his tender mercie to his poore lambes , he would continually send faithfull labourers into his haruest . In this faith againe let vs cheere vp our hearts , when we sée the Church shaken with rage of worldly troubles , so that many fall away in weaknesse . For if the Lord will euer haue a ministerie greater or lesse : surely he will also euer haue a flocke for those true Pastors to imploy their gifts vpon , greater or lesse . Thinke of the Speech in Amos often . Behold the eyes of the Lord God are vpon the sinfull kingdome , Amos. 9. 8. and I will destroy it cleane out of the earth . Neuerthelesse I will not vtterly destroy the house of Iacob , saith the Lord . And let faithfull Ministers of God lay vp in their hearts that example of Alexander the Great , to Iaddus the High-priest and his companie at Ierusalem , with other such like testimonies of Gods power , when he pleaseth to vse it . This Great conquerour of the world Alexander hauing besieged seuen monethes the strong Citie of Tyrus , sent to his néere neighbours the lewes , for some men and helpe to besent vnto him but they by pretense of gratitude to the kings of Persia , who had euer béene kinde ( they said ) to them , denied him any ayde . Whereupon entering into a great rage against them , assoone as hee had gotten the Citie , be gathered all his forces to goe against Hierusalem to be auenged of them , which when Iaddus the High priest vnderstood , he put on all his Priestly attire , and tooke the rest of his company also with him , and went to méete Alexander in the way , desiring peace at his hands . Whom when Alexander saw ( now sée the finger of God with his Minister ) he presently alighted downe from his horse , and falling vpon his knées to the High-priest , granted him and all the Iewes their desired peace . A most admitable sight in such a warriour , such an Emperour , such a powerfull Prince as made all the world to stoope , himselfe so to humble his bodie to an vnarmed Priest , vnknowne to him , and neuer séene before . His chiefe Counsellours Parmenio , Clitus , and others , were amazed at it , and asking a reason , Alexander tolde them , God had shewed him in a dreame the verie same man so attired , and so accompanied , and promised him victorie ; which now remembring , and hauing preuailed against Tyrus , in reuerence of that vision , and hope of further successe according to the promise , he held it most fit to behaue himselfe in such sort . So was the case altered by an Omnipotent God , striking euen that Lyon with a reuerence of his Minister , and after great gifts giuen to the Colledge , he departed peaceably into Aegypt . Not an vnlike reuerence did God strike into the heart of Herode of Iohn Baptist , the Text saying , Herod feared Iohn , knowing that he was a iust man & a holy , and reuerenced him , and when he heard him , he did many things , and heard him gladly . Surely , the Lord is the same both in power and mercie , if we will be true Pastors and Ministers to him and his people . Well may the mountaines be moued , and the lesser hilles tremble , but his mercie shall neuer depart from his Ministers , nor the Couenant of his peace be altered . Onely , onely let vs looke to our part of the Couenant and performe it , not loytering , but labouring , and that in such sort , as maketh most for the edifying of our flocke . Let not them gape vpon vs , and catch nothing , our words passing like a streame for our praise , not for their profit . &c.

2 The a a Vers. 12. Vide Cyril . lib. 11. super Ioan. cap. 56. bloud was to be put vpon the hornes of the Altar , saith the 12. verse ; that so might bee shadowed , how the preaching of the Gospell concerning the blood and passion of Christ , should be published and sounded through the foure corners of the world , euen ouer the whole earth . And all the rest of the bloud thou shalt powre at the foote of the Altar : So noting againe how the bloud of Christ though in it selfe sufficient for all , yet becommeth not helpfull to all , but is vnprofitably powred out for many , as this héere was , at the foot of the Altar , through their owne vnbeleefe and wicked hardnes of heart , treading vnder their féete that holy atonement . Hebrewes . 10. The b b Ver. 13. & 22. fat was to be offered vnto the Lord , euen the fat that couered the inwardes and the kall that is on the liuer , and the two kidneyes &c. That so men mightlearne * * Alij membra concupiscentijs seruientia , & carnis nostrae desideria mortificanda , & crassamentum ipsum naturae vitiatae , imo 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 adolendum & abolendum , veterisque Adami fordes extra ecclesiam relinquēdas esse quasi aenigmasi quibusdam iudicatur , velut Theodoretus quaest. 61. in Exo. omnia illa affectionum nostrarum aenigmata esseait . Adeps enim qui ventriculumoperit , gulae atque abdominis vitium notat : Renes vero , voluptates illas quae ventrem maxime oblectant : fibrae autem iecoris , irascibilem animi vim declarant . Vide non inelegantem huius loci expositionem in Basilii magni oratione de Virginibus . to giue vnto God their best seruice & duetie , most thankfully euer confessing , that all fatnes , that is , all comfort and prosperitie and ioy commeth from him as from the fountaine , and it is due to him as his owne , from all men . But O change of mens hearts in these daies from this perswasion and duetie ! When the verie worst is thought good inough for God , our worst corne , our worst Calfe , our worst Lambe , and too often neyther good nor bad shall God haue of vs . Is this to burne the fatte vpon the Altar vnto the Lord ? Then for thankefull feeling as giuen of GOD , it is also farre from vs , ( many I meane , ) as we are néere to consuming vengeance for the same . We sacrifice prayse to our purses , to our wits , to our friends , and to any thing rather than to God . So that I feare the prophane Atheisme & wickednesse of Aiax & Timotheus , two Captaines of Athens , stealeth into the hearts of men in these daies . Of which Aiax it is written , that when he went to the Troian warre , his carefull father Telamon aduised him to behaue himselfe manfully , and to be valiant in attempting great things , honourable and praise-worthie , adiutore Deo , God being his helper . But Aiax like a mad Athiest answered , Timidis & ignauis opus esse auxilio Diuino , That feareful and cowardly men had need of Gods help , he would attaine to victorie without God . Which odious and damnable Speach of an arrogant wretch , Sophocles saith was punished with burning torches of Furies , whereby he was bereaued of his wits , and Ardentibus t●dis Furiarum . so madde , slew himselfe . A fit end for such a monster . Of Timotheus the other Athiest thus we read : That when certayne enuious persons spiting his successe , made and spread abroade certayne pictures or fables , wherein they portrayed Fortune , hanging nets about such Cities as he had subdued , he sléeping fast and dooing nothing , whereby they maliciously sought to rob him of his due prayse , and to giue it to Fortune , hee vnadvisedly , out of a proud and prophane heart , brake out into these wordes : Ego feci , non Fortuua , These thinges , I tell you , my selfe haue done , not Fortune . After which wordes hee neuer had successe in any seruice more . Understand by Fortune , GOD , as the Fortuna est , cum Deus operatur occulte . better Heathens did , and the wickednes will appeare better of this Speach . Let vs then learne to burne the fat vnto God , that is , euer and euer to acknowledge , that all our prosperitie and successe , all our comfort and good is from him , and him onely , without whom we can do nothing .

3 But the flesh of the Calfe , and his skinne , and his Vers. 14. doung , shalt thou burne with fire without the host : It is a sinne offering . By these things was represented the Olde man subiect to sinne and curse , which hath no place in the Church , but must be carried out of the host : flesh and bloud cannot inherit the kingdome of God . Others apply it to Christ , as a figure of him , and aleadge the Apostles words to the Hebrewes , where he saith , The bodies of those beastes whose bloud is brought into Iebr. 13. 11. the Holy place by the High-Priest for sinne , are burnt without the campe . Therefore euen Iesus , that he might sanctifie 12 the people with his owne bloud , suffered without the gate . As if he should haue said , the carrying out of these things out of the host , and burning of them there , was a notable figure how Christ should suffer ( being an offering for sinne ) without the gate , not in the Citie . The vse whereof followeth in the same place , Let vs therefore goe foorth to him out of the campe , bearing his reproach . Sée your Marginall Note in your Bible vpon the words .

4 Going from this sacrifice to the next , of the Ramme , vers. 17. he saith , Thou shalt cut the Ramme in peeces , &c. Vers. 17. Diuisione partium 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verbi veritatis proculdubio adumbrata est : Intestinorum ablutione , interiorum omnium purgatio : Holocausto ipso , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 siue integra corporum animorumque nostrorum consecratio & oblatio . It was not lawfull to teare and rend the sacrifices , but there was vsed a cunning & right cutting of euerie part whole vp , as it grew vpon the bodie , both for reuerence of the sacrifice , and to the end euery part appointed by GOD to an vse , might truely , and rightly , and wholly be so vsed . From this cutting and diuiding the Apostle drewe his word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , 2. Tim. 2. 15 , To deuide the word aright . Not to rend and teare , not to wring & wrest to our fancies the holy Sayings of God , not to bring a sense , but to take a sense , and to kéepe the puritie of doctrine , the soundnes of truth , the proportion of Faith , teaching , conuincing , correcting , and instructing in righteousnes rightly , that the man of God may be absolute , being made perfect to all good workes . How men haue fayled in this , who so readeth the Monuments of times may sée to his griefe . In Tertullian and others how the Valentinian Heretikes and many moe abused the holy Scriptures by their interpretations , euerie man may read . Origen was learned , yet how ill he diuided holy Writ by forced and conceyted allegories , it is pitifull to see . Thus may you go ouer older times . And for these later times our Romish teachers haue excéeded all that went before them in this fault , as may be shewed When I come to Leuiticus . by many miserable expositions when time shall so require .

5 Thou shalt kill the Ramme , and take of his bloud and Vers. 20. put it vpon the lap of Aarons eare , and vpon the lap of the right eare of his sonnes , and vpon the thumb of their right hand , and vpon the great toe of the right foote , &c. By the eare is noted obedience ; whereupon the seruant that would stil continue with his master , was put to the post of his maisters house , and bored in the eare , in token of perpetuall seruice and obedience : So by this figure the Lord would shadow out that the Priestes ( from whom others should draw example ) should themselues be obedient to his word in all things , and first heare , and then teach : Obedience was euer acceptable and pleasing to God . Sacrifice and meat offerings , saith the Psalme , thou wouldest not haue but mine eare thou hast opened . Psal. 406. Hath the Lord as great pleasure in burnt offerings and 1. Sam. 15. 12. sacrifices , as when his voyce is obeyed ? Beholde , to obey is better than sacrifice , and to hearken is better than the fat of Rammes &c. Especially in them that call vpon others to obey , obedience must needes be looked for , and the want seuerely punished . * * Alij , Significatum est omnem piorum ministrorum sufficientiam & aptitudinem a Christo esse , qui tum aures verbo percipiendo , tum pollices actionibus sacris praeparat asperso suo sanguine , vt officio suo recte fungantur . Agitatione pectoris & exaltatione armi monemur , toto pectore & opere inuigilandum esse diuinis , excitato semper animo . Partium distributione , indicata communis sanctorum cum Deo , & Dei vicissim cum illis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vide plura apud Gregor. in Pastor . part. 2. ca. 3. & li. 1. Moral . ca. 40. Cauda offerri iubetur . sig. Omne bonum quod incipimus , etiam perseuerantiae fine complendum . The right eare is chosen , to shadowe a right hearing of the word for amendement of life , and not a left for confirmation of errour and further obstinacie against the Lord , as many do heare it . The Thumbe of the hand is touched with bloud , to teach that we must not onely be hearers , but dooers of the word , ioyning workes to faith , and holy life to a sound beleefe . For the kingdome of God standeth not in word , but in power . The right Thumbe not the left , to shadow out , that we may not deceiue our selues in our workes , and doe what séemeth good in our owne eyes , thinking to please GOD with our good and fayre intents , but our workes must be right , commaunded by God , not inuented by vs . For want of which due consideration , O , how many are deceiued , and wearie themselues in dooing what God neuer will accept or reward ? Wo be to the Teachers , that for their owne aduantage haue thus abused Gods poore people the worke of his hands , the price of his déere Sonnes bloud . The Thumbe is touched , but it is the right Thumbe , and both by figure and plaine testimonies , the Scriptures are manifest in this point . To the like end , was the great Toe of their right foote also sprinkled with bloud , that they might so remember to walke worthie of their vocation . And vsually , by the foot , in Scripture , is both action and affection noted . Their feete are swift to shed bloud , that is , their actions are cruell and tyrannicall . My feete had almost slipped , saith Dauid , meaning both action and affection . Looke to thy foote when thou enterest into the house of God , that is , to thy minde , intent and affection . Lastly , both Aaron and his garments , and his sonnes , and their garments were sprinkled with bloud : To teach , that he and Ver. 21. all his seruice and intercession for the people , was onely in his bloud acceptable , who should shed his bloud for mankinde , the true Aaron and High priest , Christ Iesus .

6 The brest & the shoulder were the Priests part , as you Ver. 26 & 27. sée , alotted by God to them for their maintenance , yet not without some figuratiue resemblance : for the brest is often vsed to signifie wisdom , & the shoulders to note strength in bearing . So by these parts giuen to the Priests , God would shadow how the priests ought euer , both in wisdom & iudgement , & in bearing & induring the many difficulties of their own function , & all other crosses whatsoeuer , go before the people , and be examples to them of comfort and courage , of counsell and good aduise in all things . Great vses are then of Ministers , if people had eyes to see them , and harts wisely to consider them , that with thankfulnes both to God and his instruments , they might righly vse Gods goodnes prouided for them .

7 The head was cast away , not without an excellent figure . For thereby was signified , that in matters diuine and heauenly , we must cast away our owne heads and wits , as not able to attaine to such depth , and pray with the Prophet Dauid , Open mine eyes O Lord , that Psal. 119 18. I may beholde the wonderfull things in thy lawe . The naturall man , saith Saint Paule , vnderstandeth not the things that belong to God , neyther can he , for they are foolishnesse vnto him . This meditation is a notable stay when we cannot vnderstand , and so are tempted to thinke it false and absurd , &c.

8 * * Vers. 29. The garments of the inferior priest were not so rich and glorious , is the garments of the High Priest . Quaeres discrimen adumbrare debuit inter Christum qui sine mensura consecutus est Sp. Sanc. & alios Sanctos qui de eius acceperunt plenitudine , & quidem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nec non inter Sanctos ipsos , quos donorum varietas dispares facit , vnoquoque proprium ferente donum a Deo . See . Ioh. 3 ver. 34. Iohn . 1. 16. 1. Cor. 7. 17. And the holy garments which appertaine to Aaron , shall bee his sonnes after him , to be anoynted therein , and to be consecrate therein , &c. The same garments continued , although the Priest by mortalitie ( being a naturall man ) changed : and so was signified , that our High priest ( not meere man , but God and man ) is one , and his righteousnesse ( our blessed garment ) remayneth to Father , Sonne , and sonnes sonne , to the worlds end , in them that feare him , and by a true faith beléeue in him . Againe ( by the way ) we may note that by Gods lawe the high priest was not buried in his Robes & Pontificalibus , as now ( forsooth ) Bishops be among apish imitators of these Iewes Ceremonies , a toy taken vp without reason , vnlesse this may be reason , because being dead they meane to discharge that dutie of their place , which aliue they neuer made any conscience of .

9 Aaron and his Sonnes shall eate the fleshe of the Ramme , and so foorth . But a straunger shall Vers. 32. Vers 33. not eate thereof , bycause they are Holye thinges . When any Sacrifice was effected in this sort , the bringer or owner , and the Priestes did eate part , and so were as Gods guestes inuited of him to a holy feast ; which that it might be with more reuerence and spiritual presence , all things were done in the Holy place , the meat soden and eaten , &c: so a difference made betwixt that and their ordinarie diet at other times , their mindes drawen to the meditation of such mysteries , and they present rather at a Sacrament than an earthly repast . No prophane person was admitted , but onely such as were of the family of God , and yet in our daies they that will séeme most religious teach and striue to maintaine , that wicked and prophane persons may aswell eate the bodie , & drinke the bloud of Christ , as the godly may ; and to that end teach a grosse reall presence of materiall flesh and blood by transubstantiation . Nothing will draw them from this madnesse , neyther the figures of the lawe nor the plainnesse of the Gospell , but headlong to hell they will runne with it against Scripture , Fathers , Reason , and whatsoeuer ought to perswade wise men . The late beginning of this cursed error they read and sée as well as we , Tertullians Rule they acknowledge with vs , That trueth is first , and that which was first , is truth ; and yet they fayle and still will fayle to graunt and make the conclusion . Their handes are red in their poore brethrens bloud , who haue auowed trueth and chosen rather to loose life than to forsake trueth : what remaines but searefull confusion , without repentance ? God giue them eyes .

10 Now , if ought of the flesh of the consecration , or of the bread remayne vnto the morning , then thou Vers. 34. shalt burne the rest with fire . It shall not be eaten because it is an holy thing . First , this was done for more reuerence of those holy Sacrifices , lest by reseruation , eyther any loathing might haue growen from wormes and such like , or neglect and contempt , by casting it away or loosing it . Secondly , by this shadowed , that God will haue no part of his worship put ouer till an other day , but cheerefully euer will hee be serued without delayes . Cras , Cras , To morow , to morow , is the noice of a Crow , not the voyce of a Christian . But To day if you will heare his voyce , hearden not your Hebr. 3. 15. 13 hearts ; And , while it is called To day , exhort one another , with many other such Speaches in the Scripture are we stirred vp to take present time , and not to delay . Thirdly , by this denying them to keepe any , the Lord would preuent superstition by abusing those parts kept contrarie to Gods will : as , to heale diseases , to keepe away ill Spirits , to hang them about their necke , to sweare by them , and such like , as at this day is to be seene in the Popish Church by reseruation of the Sacrament . Sathan was readie then , had not this lawe preuented him ; but after , in the time of the Gospell , hee preuailed , and euen in Tertulians time were crept in foule abuses growing to adoration of the bread .

11 These things thus passed ouer belonging to the consecration of the Priestes , your Chapter commeth to Vers. 39. the Sacrifice which was continuall . A Lambe in the Morning , and a Lambe at Euen , with what further is specified in the Text. By which kinde of Sacrifice notably the Lambe Christ Iesus was figured , which taketh away sinnes of the world . The manner how the Lambe resembled Christ , you may read in the 12. Chapter of this Booke , where Speach was of the Paschall Lambe , & thither I referre you . Oyle and Wine were added to this Vers. 40. sacrifice , to signifie , that vnto these holy exercises of the lawe , they should bring with them faith and repentance which should make the tast of them good , as oyle and wine doth the Sacrifice . For without these two , what sauour or relish could God haue of them ? Sorrow for my sinne , and faith in him that hath redeemed mee from my sinne , is all the camfort God can conceiue in me ; and therefore beware of dooing any dutie to him without these two , lest the Lord say , I haue no pleasure in them . Oyle and wine then with that Legall Sacrifice , and faith and repentance with our spirituall duties and Sacrifices , agrée well .

As all Sacrifices then led vnto Christ , so did this daily Sacrifice of the two Lambes Morning and Euening , most plainely ; and therefore after Christ was exhibited in the flesh , accordingly these legall Sacrifices had their end all , and by name this , whereof read the praediction of Daniel in his ninth Chapter . Yet neuerthelesse the Synagogue of Antichrist is not ashamed hereupon to build that filthie Idol of their Masse , saying , that all they are Antichristes which take away their daily Sacrifice of their Masse . But their mouthes are no slaunder . The trueth we holde , and GOD euer make vs holde it , both in this point , and the rest . In this point we say thus , that this daily sactifice of the Lambes , figured Christ ; he is come , and therefore no longer to be figured as to come . But these Lambes are gone , and he the true Lambe remayneth , once offered vpon the crosse , but daily sauing vs from our sinnes , vpon our true repentance and faith in him . He is our daily sacrifice and continuall Mediator . And who so taketh him away , hee is Antichrist , ware he thrice three Crownes vpon his head : But that doth the Man of Rome and his Succession , who teach that remission of sinnes may bee obteyned by other meanes than by him onely . Wee haue none but him , yesterday , and to day , and the same for euer . His blessed Sacrament he hath left vs , to remember vs of his worke wrought for vs , and wee so vse it to thankesgiuing , and not as a sacrifice for quicke and deade , as they doe . Judge betwixt vs , good Christian Reader , and the Lord giue thee wisedome in all thinges .

13 Finally , the Lord promiseth , they vsing these his appointments rightly , he will dwell among them , and Ver. 45. will be their God . It is not hard in prosperitie to thinke God is present and careth for vs , béeing indéed , as Philosophers could say , the Cause of all good things in Nature . Deus est mens aterna , causa boni in Natura . Plato . But when the cloudie day of aduersitie commeth , and wée are ouerwhelmed ( as it were ) with perilles and crosses , then is it a gratious strength to thinke and beléeue so stedfastly . Cato a Wise-man , as long as Pompei stood and flourished , defended stoutlye a Prouidence , but when he fled into Egipt , & was slaine of a base fellow , & lay vpon the shore without any honor of buriall , when Cato himself also was beset with Caesars army , then in this mist of miserie , he fell from his former doctrine , turning his tale as if there were no Prouidence at all , but euery thing went by Hap , and saying , There was a great darknesse in Diuine things , seeing Pompei , who had many times prospered and had good successe in ill causes , now was ouerthrowen in a good cause most misearably , namely , in the defence of his countrey . Too many taste of this weakenesse , which know more than Cato knew ; and therefore in the day of comfort and faire Sunneshine , it is good to gather strength against a change ; And to remember such Spéeches as this of God to his Church , and to his people . I WILL DWELL AMONG YOV , AND WILL BE YOVR GOD. Hee is true in this promise aswell in foule weather as in faire , and we must be assured of it . Other like Spéeches there are many . If any man loue me ( saith Christ ) He will keepe my word , and my Father will loue him , and wee will come to him , and dwell with him . The Psalmes are full of such comforts . The Lord is neere vnto all them that are of atroubled spirit , the LORD is neere to all them that call vpon him faithfully . It is a memorable place , where Esay the Prophet bringeth-in GOD saying , Ego DEVS habito cum contrito et humili SPIRITV , vt erigam SPIRITVM humilium , et viuificem CORDA contritorum , I the Lord will dwell with the contrite and humble spirit , that I may raise vp the spirit of the humble , and reuiue the hearts of them that are contrite . It is the manner of sinfull men to insult ouer them that are in affliction , and to go ouer where the wall is broken , but with our swéete & gratious God it is far otherwise , of whom the Prophet Hosea speaketh thus , Quomodo affligam te , Israel ? aut quomodo puniam te , O Ephraim ? Iusté quidem te delerem , sed conuersum est in me cor meum . Exarsit comiseratio mea , non faciam furorem irae meae , quia Deus ego sum , et non Homo , &c. How should I afflict thee , O Israel ? Or how should I punish thee , O Ephraim ? Iustly might I destroy thee , but my heart is turned within me , & my mercie burneth towards thee , I will not execute the furie of my wrath , because I am God & not man , &c. Thus , thus let vs gather comfort , and in all stormes look vnto him , and hold fast by him : he is the same and no Changling , good , before , good now , and good euer : Chastise vs he may for our good , but forsake vs to our harme he will neuer . Fyre tryeth gold , & affliction the godlie . Abraham euen past hope , yet beleeued vnder hope , and so doo you . If the Lord should kill me , Rom. 4. 18. saith Iob , yet will I put my trust in him . Aske since the world was made , who euer claue fast vnto him , and was Iob. 13. 15. shaken of by him ? No saith Christ , whom I loue , to the end I loue , and he that commeth vnto me , I neuer cast away . God for his Sons sake strengthen our harts in al our waies , and giue vs assurance immoueable , that he dwelleth with vs according to this promise .

Amen , Amen .

CHAP. 30.

1. THe Holy-Ghost hauing thus passed ouer the ordinarie Sacraments of the lawe in the 25. and 26 Chapters , the obseruations belonging thereunto in the 27. and 28. the Sacrifices in this last 29. Chapter : Now , in this 30. he layeth down such things as belonged to the Ministring of all the former ; And by name noteth 5. sorts of holy instruments . whereof the first belongeth to Gods seruice , the second to the whole Ministerie , to wit , the money for the maintenance of the Sanctuarie : the third is the Lauer ; the fourth is the holye Oyle ; the fift is the Incense & the manner to make it . Touching the Altar of Incense , if you marke the Text , you shall sée in the first verse the matter of it , Sittim wood : in the second Ver. 1. Ver. 2. Ver. 3. verse the forme of it , thus long , thus broad : in the third verse , the adorning of it , it was ouerlaide with gold : in the fourth and fift verses , the helpes to carry it , as rings , Ver. 4 & 5. Ver. 6. Ver. 7 & 8. barres &c , in the sixt verse , the place for it , to wit , before the vayle neere the Arke , in the seauenth and eight verses , the vse of it , to burne sweete perfume vpon it Morning and Euening : in the ninth verse the holinesse of it , in that Ver. 9. no strange incense might be offered vpon it : And lastly , in the tenth verse , a peculiar reconciliation by sacrifice to Ver. 10. be made vpon the hornes of this Altar , once in a yeere by blood .

2. Concerning the mysterie and meaning of all these , thus you may safely meditate of them . The Altar of incense was of Wood and couered with gold , figuring so , Christ in both his Natures , the Wood his humanitie , the gold his Diuinitie , the Deitie yéelding glorie and Maiestie to his Manhood , as the gold adorned and beautifyed the Shittim wood . You remember an other Altar in the Court of the TABERNACLE whereupon all the Sacrifices were offered , and that was of Brasse , now this ouerlaide thus with gold , and as as it were , of gold . Both of them shadowed out Christ , and this difference of matter , happely the difference of his estate , when humbled here on earth , and when glorified now in Heauen . The brasen Altar standing in the Court , might note his meane accompt in the World before his passion . This golden Altar standing in the Sanctuarie , might note his Glorie and Maiestie in Heauen after his ascension . For the Sanctuarie is a figure of Heauen . The forme of this Altar square , significantly represented the firme stabilitie of Christ who cannot bee ouerthrowne . The Crowne about it , the regall dignitie of Christ , and of all those that are ingrafted to him . For wee are kings , and Priestes in him and by him . Peter saith , A royall Apoc. 〈◊〉 . 10. 1. Pet. 2. 9. Priesthood &c. The hornes of the foure corners , the power and force of our heauenly Altar CHRIST dispersed ouer the Worlde to the East , West , North , and South , in such as will beléeue in HIM . The sweete Incense generally noted all duties and seruices which the people of GOD doo to him by his appointment and warrant , and that they smell swéete before him as the Incense , and are accepted of him . But particularly the Prayers of GODS faithfull for so DAVID in his PSALME expounded it , saying , Let my prayer come before thee as the Incense , and the lifting Ps. 141. 2. vp of my hands be as an Euening SACRIFICE . And so the Custome noted , which was That whilest the Luke . 1. 10. Priest was burning this Incense within in the Sanctuarie , the people were without at prayer . Also in the Reuelation thus you reade , That the twentie foure Elders Apoc. 5. 8. fell downe before the Lambe , hauing Harpes and Golden Viols full of odours which are the PRAYERS OF THE SAINTS . Againe in the eight Chapter . Apoc. 8. 3. An other Angell stood before the Altar , hauing a golden censer , and much odours was giuen vnto him , that he should offer with the prayers of all Saints vpon the golden ALTAR which is before the throne . This resemblance was very fit , if you marke it , & shewed the Nature of true praier . For what dooth the smoake of the incense but ascend vpward & scatter it selfe abroad in the ayre euery way ? so shewing , that the Faithfull Prayers of true Beléeuers ascend vp to Heauen , and the profit of them disperseth it selfe far and wide ouer the World , the members of the true CHVRCH praying one for an other through out the Worlde , and beeing profited one of another by naturall prayer , although they liue in seuerall countries , and neuer knowe or see one another . The burning of this Incense vpon the ALTAR which was a figure of Christ , shadowed out that in Christ and for Christ onely our prayers are of force with God ; and therefore by him they ought to bee offered to GOD , hee himselfe telling vs , That No man commeth to the FATHER , but by HIM . and whatsoeuer we aske the FATHER in his Name , we shall receiue it . No Saint , nor Creature was shadowed by the ALTAR of Incense , but Christ ; & therefore let them take heed that will pray to others , & make others the presenters of their desires to God . Againe , no strange Incense was to be offered vpon this ALTAR , but Prayers either to others than to GOD in the Name of Christ , or for vnlawfull and vnfit things , are strange Incense , and therefore not to bee offered to GOD. The LORD by the Prophets much complained of Incense offered without Faith in those dayes , and prayers without faith , are as odious . Lip-labour , & much babling by number vpon Beads for to kéepe the reckoning , is not incense that pleaseth God . It was forbiden that any man should make such Incense as this in the lawe was , and that also shadowed , that no creature is to be prayed vnto , but this honor reserued only to God . Euery Morning and Euening this Incense was offered vp , that so might bee shadowed the continuall vse and exercise of prayer , both when wee rise , and when wee goe to rest . The Apostle therefore commandeth true CHRISTIANS to pray continually . Thinke with your selfe , I 1 Thes. 5. 17. pray you , as you reade this Note , what fearefull negligence is in this behalfe , and for your owne part neuer be guilty in it , but let the Lord smell your swéete odours Morning and Euening at least , sent vp to him , which many wayes he assureth you are to him acceptable , and to your selfe most profitable . Last of all , Note it , that this Altar of incense was once in a yeere sprinkled with the blood of the expiatorie sacrifice , to signifie so , that no prayer auaileth any thing with God , vnlesse he or she that prayeth be reconciled to God in the blood of his Sonne Iesus Christ the true sacrifice of reconciliation . So haue you this figure of the lawe euery way leading your prayers to God only in the Name and mediation of his Sonne Christ , and all other waies and meanes condemned : which , if you be the Lords , shall so sinke in your hart , as all the Inchanters of Egypt shal not remooue you from yemaner of praying . You may follow the meditation further , if you please .

3 Afterward , the Lord spake vnto Moses , saying , Ver. 11. & . 12. &c. when thou takest the summe of the children of Israel after their number , then they shall giue euery man a redemption of his life , &c. Unto the seuenteenth verse . This is the second part or point of this Chapter , concerning a Tribute raised vpon the people of Israell , toward the maintetenance of the Tabernacle , and what belonged thereunto , and diuers things wee may obserue in it . First , that to number people in a Land is lawfull , And if you thinke of Dauid , why he was plagued for so dooing , surely it was not for that he numbred the people , but because he did it in a pride and confidence in mans strength , which indéede is very odious before God , all victory and prosperitie resting in the helpe of God , and not in man , or horse , or any humane meanes . These are things men may vse , not trusting in them , but in the Lord : but to slip from the Lord in any measure or degrée , to a confidence and vaine hope in these , is most sinfull . The Hebrewes say , Dauid offended because he numbred the people , and tooke not this Tribute here spoken of , according to the lawe . But the former opinion is more like . Among the Romanes we read one Seruius ●ullus first ordained this mustering or numbering of the people , that so he might know the number of able men for the warres , the worth of them in worldly estate , and so impose a Tribute accordingly , with other such ends and vses . But here neither wealth , nor other such ends were respected , rather obedience was aimed at , and that they should professe themselues thus Gods people , him their King , and themselues his tributaries , and so be strongly comforted euer in his protection and defence of them , whose power no worldly Princes could match . It was also a redemption of their liues , or a matter expiatorie to them , that there should be no plague among them when they were numbred . How often this was , is not mentioned , whether euery yeare , or euerie fiue yeare , as it was in Rome . How Moses numbred , you Num. 1. 2. &c. may reade in the Booke of Numbers at large . From twenty yeares olde and vpward they were numbred , and what they gaue , you reade in the Text. That the poore payde Math. 17. 27. A peece of twentie pence for himselfe & Peter . as much as the rich , and the rich no more than the poore , it is worthy noting . It was a personall tribute , imposed to testifie obedience to God , and therefore equally was payde , to signifie that God is no respecter of persons , but the poore are as déere and acceptable vnto him ( dooing his will ) as the rich , we are all wholly the Lords , the price of our redemption is one , the precious blood of the immaculate Lambe Christ Iesus . In worldly matters the rich may go before vs , but in matters belonging vnto God his seruice and worship we ought to be as forward as the rich &c. Againe , here may you thinke , what an acceptable thing to God it is , to preserue the Ministerie & to giue to the Church ; on the contrary side , how odious to spoile the Ministery & to take from the Church , what men & women of better harts than we haue , gaue to the Church . You sée how this was not posted ouer to Princes and great men only , but euen priuate men also must ioyne in this . For if he be borne to inherite Heauen , he must thinke himselfe borne to maintaine the meanes that leade vs vnto Heauen . Our shéepe and cattle we prouide for , because they labour for vs and féede vs , what hearts then should wée haue to sée them comfortably maintained , that labour for vs in a far higher sort , & féede vs with a much better foode . They draw body and soule out of the pit of death , and leade them both to eternall comfort . Of this tribute againe was the question mooued in Christ his time . For the Romanes hauing conquered , tooke this tribute to themselues , which was here appointed for God : and this offended much the Iews : but Christ knowing these legall types were ended by his comming , bad them giue Caesar that which was his , & God that which was his . Himself also paying for himself & Peter .

4 This * * Ver. 21. De labro aeneo vide Aug. To. 10. Serm. 38. ad Fratres in Ermo . Et Sacerdotibus iam consecratis ac sanctificatis imponitur manuum pedumque lotio , vt Sanctis etiam quotidiana peccatorum venia opus esse agnoscamus . Ps. 316. Et preterea Fidelium infantibus , quamuis generalis ad eos Gratiae promissio spectat , non minus quam Gentilium liberis necessarium esse salutarem S. Baptismi vsum : siquidem de Christianis non Christianus nascitur , ●um non generatio , sed regeneratio facit Christianos . Aug. lib. de peccat . meritis & remissione . Cap. 9 Hieron . Christiani non nascuntur , sed fiunt . Greg. Labro paenitentiam sig. dicit . Labrum enim de speculis mulierum factum esse &c. Specula maculas ostendunt &c. Hom. 17. in Euang. plura . Notata etiam mystice precum nostrarum efficacitas & qualitas diuersis istis speciebus . Primo , Balsamum calefaciendi & abstergendi vim habens , pingit eum Orationis fructum qui permoueat Deum , vt abstersis criminibus nostris , animae corporisque infirmitatem curet . Eccles. 38. Iac. 5. Secundo , Candor & odor Onychae sig. orationem oportere esse ab hypocrisi omn● alienam ac sinceram Mat. 6. Ver. 5. Tertio , Galbanum quod accensum serpentes necat , precatione Daemones ipsos fugari denotat . Mat. 17. 21. Et quia Galbanum odore fertur suaue , tamen olentibus miscetur , significatum est grauem quantumuis crucis nostrae odorem , salutarem tamen nobis esse , Deoque gratum . Quarto , Thus rodolens , & exciccās , plurima naturae nostrae vitia precibus auerti recte admonet . Q●into , aequalitas ponderis dubio procul indicat eam inuocationem esse optimam , quae ex fide , spe , charitate & gratitudinis studio suscipitur . Sexto , Contusio aromatum , symbolum est cordis contriti & humiliati , quod singulare Deo sacrificium est . Septimo , Situs eregione Propitiatorii , Christum praefigurauit , sine quo preces nunquam gratae , qui de seipso , 24. Eccles. V. 21 , suauitur inquit redolui quasi Galbanum & onyx &c. Octauo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 huius artifex , ne quem alium orationis magistrum quam Christum audiamus , hortatur . Nono , Praeceptum de vltando abusu inculcat , ne cultum orationis vlli creaturae , sed soli Deo tribuamus : quia ille gloriam alteri non dabit . Esay 4 8. Chrysost . Ho. 12. Operis imperfecti : Sicut Thimiama bene confectum delectat hominem od●rantem : sic oratio iusti suanis est ante Deum . Lauer ( spoken of in the next place ) wherein the Priestes washed their hands and feet when they went to performe their office , plainly resembled how with vnwashen hands we ought not to medle with holy things , that is , with prophane hearts , tongues , or mindes , as they doo , that reade the Scriptures not to guide their liues , but to maintaine table-discourses , & with vnholy tongs speake most vnholy and false things , drawing the Scriptures to their iudgments , & not framing their iudgments according to the Scripture . The Pharisies were great washers of the out-side , and still left the in-side very foule . Such washers still the world is full of . But as Christ rebuked that superstitious folly in them ; so hee will iudge sharpely this hypocriticall mockery in vs . These washings againe in the law had a ●urther reach , béeing vsed in Faith , euen vnto the inward washing of the spirit , whereof they were true Sacraments to the beléeuers . So you sée by Dauid in his Psalme , Wash me O Lord and I shall be cleane , that is , inwardly , inwardly , O Lord , by thy blessed Spirit , from my foule transgression and fall . So you may sée by the Prophet Esay 1. 16. & 17. Wash you make you cleane : ( how ? ) it followeth , take you away the euill works from before mine eyes , cease to doo euill . Learne to doo well , seeke iudgment , relieue the oppressed ; iudge the fatherlesse , and defend the Widow . This washing was shadowed by the other , and wrought by Gods holy Spirit as verely in all true beléeuers , as they truly were partakers and vsers of outward washings . So the 15. Psalme also , v. 1. Lord who shall dwel in thy Tabernacle ? euen he that is thus washed and made cleane . Read it ouer your selfe .

5. In the 23. v. it followeth thus , Take vnto thee principall spices , of the most pure myrrhe so much , of sweete Cynamon so much , &c. Thou shalt make hereof the holy anointing oyle , euen a most precious oyntment , wherewith all things appertaining to the Tabernacle were anointed , and the Priestes , ver. 25. &c. No man might vse this for his priuate vse , &c. This holy and most excellent oyle was a figure of the Holy Ghost , without whom nothing is pure , nor swéet . All things were anointed therefore , Priest , Arke , Table , Candelsticke &c. to teach that all the exercises of Religion are vtterly vnprofitable without the inward working of the Holy Ghost in our harts , by whom only we are made partakers of Christ his holines , Priuate vses it might not serue vnto , nor be for strangers , to maintain the reputation of it , & to kéep vnder the proud desires of corrupt minds . The note in your margin concerning stran 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 imitation 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 confer vpon 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 maintenance 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 , Ver. 2 it may comfortably assure vs , that such a care hath the Lord of vs , as euen our very Names are knowen 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 , Simon 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 Esa. 43. 1. Esay . 49. 1. Luke . 10. 20. 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 Ver. 3. 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 Prou. 20. 12. 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 Ver. 4. more daylye .

4 Notwithstanding keepe ye my SABBATH &c , A Ver. 13. 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. Ier. 17. 25. &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 written with Ver. 18. 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 , Augustinus . nec sic in illo membra et digiti cogitandi sunt , quemadmodum videmus in nobis ; sed quiaper Spiritum Sanctum dona Dei sanctis sic diuiduntur , vt ●um diuersa possint , non tamen discedant a concordia charitatis : in digitis enim maxime apparet quaedam diuisio , non tamen ab vnitatepraescisio : Siue propterea , siue propter aliam quamcumque causam , Spiritus Sanctus appellatus est Digitus Dei . For God is not limitted or concluded within any forme or shape of bodie , neither are limmes and Fingers to be imagined so to be in him , like as we see them in our selues ; but because by the Holy Ghost the gifts of God are so distributed vnto holy men , that although they be able to doo differing things , yet they do nothing contrary to the quietnesse of loue : For in the Fingers most of all is seene some certaine separation , howbeit no cutting off from vnitie among themselues : Either for that cause , or for some other cause ( whatsoeuer it be ) the Holy Ghost is tearmed the Finger of God . Theophilact Theophilact . in 11. cap. Luc● . thinketh Spiritum Sanctum , Dei apellari digitum propter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sicut enim ( inquit ) Digitus toti corpori est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : ita Spiritus Patri & filio . That the holy Ghost is called the Finger of God , because of the same substance . For euen as ( saith hee ) the finger is of the same substance with the whole bodie : so is the Holy Ghost with the Father and the Sonne . Ambrose noteth that the naming of the Finger Ambros . lib. de Spiritu sancto . is to be referred ad formam vnitatis , non ad distinctionem potestatis , to the maner of vnitie in the Godhead , not to the distinction of power . But an Obiection is made , how they were written with the Finger of God , when Moses is saide to haue written them , Exod 34 28 ? & diuerse men answere diuersly . S. Austine thinketh the first Aug. lib. 5. quaestein Deutr● . cap. 15. were written , by God , which béeing broken , the second were written by Moses . But Moses plainly affirmeth that both were written by God . Exodus 31. 18. Deut. 10. 2. Lyra therefore saith , Deum scripsisse authoritatiuè & dictando : Lyra. Mosen ministerialiter & figurando . God wrote as the Author that prescribed , but Moses as the Minister & a figure . Then not liking this so wel , Fieri potuit ( ait ) vt Moses manum tabulae admouerit , Deus autem miraculose litter as formauit . It might be ( saith he ) the Moses hand was put to the table of God miraculosly framed the letters . Hugo saith , Hugo . Moses wrot the Tables , that is , He receiued them written . Later Writers make this answere , that the words Exod. Neoterici . 34. 28. referred to Moses , should be referred to God . And for Moses writing , it was that volume Exod. 17. ver . 14. But let this much suffice of this Chapter .

CHAP. 27.

I will shut vp these Chapters following , as briefely as I can , & leaue the amplifications of the Notes to the diligent Readers owne meditations . In this Chap. we see 4. principall Heads . The Idolatrie of the people . The wrath of God . The Intercession of Moses . The fact of Moses .

1. TOuching the first , follow the words , and note things as they lye . The text saith , when the people saw that Moses taried long ere hee came Ver. 1. downe from the mountaine , &c. The causes of Idolatrie are moe than can be reckoned vp , but some you may here think of : and first of this that appeareth in these words , impatiencie to stay for Moses comming down from the Mountaine . Such impaciencie made Saul run to a Witch , & euen at these times many to doo the like . God dooth deferre many times his helpe for the tryall of men , and then hauing not his holy Spirit to make them patient , they rashly and hastily flye to forbidden meanes for help . It was truly said , Feare maketh Gods , to wit , false Gods . Timor fecit in orbe Deos. Lucanus . For in distresses & agonies , as I say , men doe ( as here they did ) run to wicked deuises , thinking so to comfort themselues . A second cause of Idolatrie is often an ignorant imitation of things not rightly vnderstood , as , because Abraham was commanded to offer vp his sonne Isaack , and his readinesse to doo it so wel taken ; therefore men would follow him herein and offer vp their sonnes and daughters with bloudy hands to their false Gods . A third cause , foolish doting loue and affection : Thus was Salomon made an Idolater for his loue to his Wiues . And it is written of Alexander , that he so loued Ephestio , as he decréed diuine honor to be done vnto him . A drian the Emperour did the like to a most wicked and naughtie person whom he loued . A fourth cause , good hap or prospertie : Thus did the Athenians , who hauing but Ten Thousand in their armie against the Persians at Marathe ( the Lacedemonians being not yet come ) it is saide a certaine Spirit apeared in their armie in the likenesse of Pan , and mightily daunted their aduersaries , assuring them after of victorie in the same likenesse . Whereupon in great kindnesse ( forsooth ) they would euer after worship Pan , and built him a Chappell vnder the Temple of Pallas . Thus is mans nature prone to Idolatrie , and taketh very small occasions to fall from God . The roote of this foule Idolatrie here , was that foule and odious vice of ingratitude , forgetting all the great works and wonders of God done and shewed for them ; and by name , their so comfortable deliuerance from such thraldome and miserie in Aegypt . Such vice and such effect of it ruleth still in too many whose eyes haue bene lightened , and whose hearts haue béene comforted with truth of the Gospell , and yet cursedly and damnably they fall from this kinde God , and run a whoring after their owne inuentions , whose wisdome herin is much like the Thracians , that could not ( as Aristotle saith ) number aboue fiue . Wherefore against this feareful inconstancie and mutabilitie of our natures , let vs often vse ( from our harts ) the words of the Psalme , Make me a cleane heart , O God , and renue a right spirit Psal. 51. 10. within me . Cast mee not away from thy presence , and take not thy Holy Spirit from me . Giue me the comfort of thy helpe againe and stablishe me with thy free Spirit . I am thy seruant ; O giue me vnderstanding to learne thy Testimonies .

2 They gathered themselues together against Aaron , & said vnto him , vp , and make vs Gods to go beforevs . They neuer aske Aaron , whether it might bee done lawfully or no , but vp , & doo it ; most presumptuously directing him , who should direct them , & audatiously vrging him to approoue what they liked . Think here of some people , & some parishes , where if the minister will not doo as they fancie , allowing their dancings & drinkings , their bowles & their pastimes full of disorder and sin ( for orderly recreation is good ) they fall out with him , they turne both hart & hand from him , & he is now become their greatest enemy , because he hartely wisheth their saluation . But I said I would not amplifie much , and therefore your selfe meditate of this hatefull and pernitious boldnesse in some Congregations .

3 For this Moses ( the man that brought vs out of the land of Aegypt ) we know not what is become of him . And is this all the care of him , if he be gone ? Such an instrument of God & good to them , such a deliuerer , such a famous Gouernour , so deare to God , so familiar with God , & so graced & honoured by God ? O ingratitude ! O world ! and fickle tickle hold-fast of the multitude ! A man would haue thought they would haue wept out their eies almost , & sighed their harts in sunder for such a man , if they had conceited the losse of him : But it is not so . And therefore by this example let all men be wise , & look at the Author of their calling , ioye in their obedience to him , rest vpon his gratious acceptance , which shall neuer fayle a single hart , & leaue the world to be a world full of vnthankfulnesse to all degrées of well deseruers . Marke also how contemptuously they speake of this worthy man , when they say , This Moses , This Moses , &c. How many circumstances taught them more reuerence to such an one ? make vse of it , & prepare for the like . Forewarned forearmed , if it happen .

4 Aaron demaunded their golden eare-rings , thinking they would not haue giuen them . For in the East countries such eare-rings were ornaments , and the pleasures of women . Tokens also of Nobilitie , as the Romanes had their Bullas . But hee was deceiued : so pleasing to our corruption is Idolatrie and superstition , that no cost is much vnto vs to set forward that . Women in all countries are much wedded to their Iewels , yet to such a purpose they will part with them , when vnto goodnes and trueth a verie half-penie grieues them . Reade Nehemiah , 13. vers. 10. and Agge , 1. vers . 2. Ut lapis Thracius ignem & flammas Lapis Thracius . concipit , quando in aquam mergitur , contra vero perfusus oleo , extinguitur : sic quidam magnam operam in rebus fictis ponunt , nullisque sumptibus parcunt ; contra vero , audita voce Euangel●● ( quod est salutare oleum mitigans dolores vulnerum ) fiunt segnes ad omnia bona , &c. As the stone , that cast into the water burneth , and hauing oyle powred vpon it , is extinguished : so some men bestow much labour about vaine things , and spare no cost ; but as soone as they heare the voyce of the Gospell ( which is as a wholsome oyle mitigating the griefe of wounds ) they become dull and heauie to all goodnes , &c. As wicked Adulterers will bestow much vpon their harlots , and pinch for any thing to their lawfull wiues : so do Idolatrous and superstitious Vers. 4. men and women , &c. Aaron maketh them an Idol when he saw their rage , and from the folly of the people and the weakenesse of the ministers , what Idolatrie and impietie hath come ? Hee maketh it like a Calfe , following the manner of Aegypt , wherein Calues , Oxen , and Serpents were worshipped , and shewing how apt we are to learne the corruption of any place where we soiourne and abide . This fearefull fall of Aaron doth not incourage any to fall as hee did , in hope to finde mercie as he did , more than the example of one that hath broken his legg , and beene healed , hearteneth any man to doe the same . But it well teacheth and sheweth the shamelesse pride of them , who being neither in calling nor giftes like Aaron , yet say they cannot erre . I would they saw their errors themselues , aswell as the world séeth them : And being great and grieuous errors , had hearts themselues to leaue them , and to thinke well of those that for them onely ( without any hatred to their persons ) dissent from them . The Leuiticall High priest ( by the ordinance of God ) was aboue all Priestes , and yet Ieremie , Zacharie , and others dissented from them that had the place . And the Apostle giueth it for a true course , if an Angell from heauen teach amisse , he must not be followed , but accursed . Some haue excused Aaron heere , as Bernard : Aaron Sceleratis tumultuantis populi Bernard . Epist. 38. clamoribus contra voluntatem suam cessit . Aaron against his will gaue place to the cries of this tumultuous people . Theodoret saith , Vitulum formare necessario coactus est . He Thodoret . was forced to make this Calfe . Augustine , Aaron erranti populo ad idolum fabric andum non consensit inductus , sedcessit Aug. lib. 14. de ciuit . Dei . cap. 11. obstrictus . Aaron did not yeeld to this erring people for an Idol , induced by perswasion , but forced by compulsion . Ambrose leaueth it in doubt , saying , Neque excusare tantum Ambros : Epist. 56. Sacerdotem possumus , neque condemnare audemus . Neither can we excuse so excellent a Priest , neither dare we condemne him , &c. Thus in reuerence and modestie haue men written , when indeed the fall was foule , and not to be excused : for séeing the Idol so to please . Hee made also an Altar , and appointed an holy day , &c. Vers. 5. Sée Deut. 9. 10. how angrie God was , &c.

5 They did not take this Calfe for God , neyther was it their meaning to worship the mettall that themselues had giuen ; but it must bee a Representation of God to them , and they will worship God in the Calfe . Therefore , they proclayme a holy day vnto the Lord , not to the Calfe . But did all these excuses mocke God ? No , no. The Lord by Dauid saith , They worshipped the molten Psal. 106. 19. 20. Image . They turned their glorie into the similitude 20. of a Calfe that eateth hay . And they forgat God ( O marke this ) they forgat GOD their Sauiour , which had done so great things in Aegypt : And therefore the fierce wrath of God pursued them , as followeth . Let it teach our Romish Idolaters , what will bée their end , for euen in this sort they excuse their worshipping of Stockes and Stones .

6 When Aaron saw this , he made an Altar before it , &c. Is not this strange , that such a man should thus fall , and goe forward in euill ? Let it strongly settle in your thoughtes what flesh is , if God holde not vp ; and how one errour begetteth an other : an ill beginning draweth-on a further proceeding ; and therefore euer the counsayle good , Obsta principiis , Stop beginnings .

7 They offered burnt-offerings , and brought peace-offerings * * Vt iugulent homines surgunt de nocte latrones . Vt teipsum serues non expergisceris ? betimes rising in the Morning to this golden Calfe , That we might haue a liuely patterne of mans corruption . For who would euer haue beleeued thus much , if we had not seene it in this sort . Those Sacrifices were such as God appointed , but now diuerted from their vse , and therefore nothing lesse than pleasing to God . Euen so learne you , that although we vse the same words in our prayers , and doe the same things the the Scripture appointeth , as to giue almes , and such like ; yet , if we do them not in manner and forme as they are appointed , they differ from right , as these Sacrifices did heere ; and we prouoke God to his fearefull wrath in steade of reward , or any blessing . Be not blinded then with the matter , but carefully looke also at the manner , and vse things appointed by God to the verie end that God appoynted them for . * * Luxuriant animi rebus plaerumque secundis . Duo simul admissa capitalia crimina , opprobria carnis , & mentis sacrilegia . Ambros . Epist. 36. ad Sabinum . The people sate downe to eate and drinke , and rose vp to play , namely , to daunce , to leape , and be merrie , reioycing in their New God , &c. So did the Gentiles at their Sacrifices and great méetings , so do the Romish company at this day , and so will it euer be , where Cum corpus in refectionis delectatione resoluitur , Cor ad inane gaudium relaxatur . Greg. 1. Moral . cap. 5. vide Moral . 10. cap. 14. Idem Hom. 40. Bernard . epist. 152. Mens assueta delicijs , nec exculta disciplinae sarculo , multas contrahit sordes , &c Chrysost. de prouident . Dei lib. 1. & Hom. 54. ad Pop. mans will , and not Gods will is followed . When men haue made vnto themselues a Golden Calfe , it is a wonder to see how they please themselues with it , and how they ioy in their absurd inuention . The Scripture speaketh of workes in some places , and of Faith in others , ioyne therefore ( say some ) both together in the matter of Iustification , and then all is well . This is their Calfe , and who may speake against it ? Thus thinke of more , Neuer was the world so full of Calues as now , &c.

8 * * Ver. 7. Ingratitudinem notat . q. d. tuus Pop. quem eduxisti , quem docuisti &c. Then the Lord said vnto Moses , Go , get thee downe : for thy people which thou hast brought out of the land of Aegypt , hath corrupted their waies , &c. Thus knoweth the Lord euer what men doe , albeit they little thinke of him in their actions . Thus dangerous againe is the absence of the Pastor , which is too little thought of eyther by the Pastor many times , or the flocke . Note it also that hee saith , tuus populus , thy people , giuing a proprietie , by reason of his charge ouer them ; it may work good thoughts , if it be meditated vpon , both in a people and in a Pastor .

9 Sometimes the Lord indureth mens misdoings long , and sometimes speedily he toucheth them , and restraineth them , as here . This later is the better if God vouchsafe it , and to be prayed for : more sinne heaping vp more wrath against the day of wrath . The Lord calleth them Moses his people , saying , thy people haue done thus , which thou hast brought out of the land of Aegypt , when as they were the Lord his people , & by his mightie arme deliuered , not by Moses his strength . Thus doth the Lord ascribe to his Ministers what his power worketh by them , that so they may be incouraged in their paynes , and the people knowe to loue them deerely , hearing GOD himselfe to say , that They bee their people .

10 They are soone turned out of the way which I commaunded them , Soone , soone , Note the worde , and note our manner , if the Lord kéepe vs not in his true obedience , Leuitatem & inconstantiam notat populi , qui cito &c. and send vs good Guides . To fall away from God is fearefull , but soone to be turned aside is an amplification of the fault , and makeh it greater . Pray that neyther the one , nor the other happen vnto vs .

The second part .

1 AGaine , the Lord said vnto Moses , I haue seene this people , and behold , it is a stif-necked people . Now therfore let me alone , that my wrath may waxe hote against them , &c. Still obserue with your selfe , how in-wardly God knoweth all people : before he tolde their action , now he telleth their hearts full of hidden contumacie and stubbornnesse against him , and let it haue this fruit in you , to make cleane both the inside and outside of the platter , that is , watch ouer your actions for they are séene of God , & watch ouer your heart from whence your actions procéede , for euen that also is well knowen to God . Deceiue your selfe you easily may , but deceiue him you neuer can . Be wise and be warned , qualis vita , finis ita , such life , such end vsually , &c.

2 * * Non abducit seruum ab intercessione pro pop. sed potius accendit , vt ignem furoris sui precum imbre extinguat . Greg. lib. 2. Moral . cap. 12. Bern. considera hic , quid precibus tribuatur Sanctorum , quomodo illis Deus teneatur , vinciatur & ligetur . Quis te ligauit Domine Deus ? Ligatum habent Sancti Deum , vt non puniat nisi permiserint ipsi ; vt non puniat nisi dimissus ipse . Sermo. 30. super Cantic . That God willeth Moses to let him alone that his wrath may breake out , it is a place to be laid vp in your heart , and euer to be readie in your remembrance for your comfort . For it sheweth the incomprehensible mercie and louing kindnes of the Lord towards such as truly feare him and serue him , making them in his goodnes , in his bottomlesse goodnes ( I say ) so powerfull and so mightie with him , that they are to him ( as it were ) bandes to tye him , and a wall against him , that he cannot execute his anger against offenders , vnlesse they will suffer him , and ( as it were ) stand out of his way . O sweete God , what is man that thou shouldest thus fauour him , and haue respect vnto him ? Is there any thing in man to deserue this ? No , no. It is thy meere mercie and loue to such as thou pleasest to loue , and the comfort of it vnspeakeable . When Sodom was to be destroyed , what read you ? Gen. 18. 19. for so many , and so many , I will not doe it . In the Prophet Ezechtel , when sinne so abounded , and wrath was so due , Ezech. 22. 30 what saith the Lord , but thus ? I sought for a man among them , that should make vp the hedge and stand in the gap before me for the land , that I should not destroy it ; but I found none . Therefore haue I powred out mine indignation vpon them , and consumed them with the fire 31 of my wrath : their owne waies haue I rendred vpon their owne heades . As if hee should haue said , might I haue found but one to stand in the gap against my wrath , euen for that one , I would haue shewed mercie and louing kindnesse . What a speach of God is that in the Prophet Hosea ? I pray you read it often , and often tast the sweetnesse of it : How shall I giue thee vp , O Ephraim ? How shall Hosc . 11. 8. I deliuer thee , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? My heart is turned within me : my repentings are rowled together . I will not execute the fiercenes of my wrath : I will not returne to destroy 9 Ephraim , for I am God , and not man , &c. Could euer father speake more compassionately ouer his childe , when he were about to beat him ? Surely no tongue can expresse the Lords goodnes and pittie . Therefore settle with your selfe this comfort , that if for other mens sinnes a true Moses be such a stop to God , that he shall not punish them , and if tenne righteous persons , that is , men and women truely louing God , though full of humane weaknesse , shall saue so many thousand soules as were in Sodom and Gomorrha ; nay , if the Lord himselfe haue such a melting heart towards his poore people , that when the Rod is vp and he readie to smite , he stayeth his hand of himselfe , and breaketh into these Speaches ; How should I doe it ? my heart is turned vp and downe in me , &c , what force haue your owne sighes and grones for your owne sinnes before him ? your true teares flowing from a grieued heart , that you haue offended him ? Can he strike you holding vp your hands for mercie , and looking vpon him with watrie eyes , humbled in the dust before him , and for Christ , Christ his deare Sonne in whom he is perfectly pleased , begging pardon ? O no , no , be assured . And therefore euer make vp this wall of defence by true prayer and repentance against him , and stand your selfe in the gap , thus crying to him in his Sonne , against your owne sins , and be assured you shall preuaile . By Moses for these Israelites , and by Christ for you , God is stopped and will not destroy .

3 Note againe with your selfe , how intollerable a sinne Idolatrie is before God , when the Lord vseth such vehement words as these , That my wrath may waxe hote against them , and that I may consume them . Thus sinne our Romish Catholikes euerie day , and because God striketh not presently , they thinke hee will neuer strike . Their Idolatries are many , and you may consider of them by other learned Treatises published in this matter .

The third part .

1 THen Moses prayed and said , O Lord , &c. Heere , Ver. 11. héere then sée A faithful Magistrate , A faithfull Minister , A true Shepeheard ouer his people committed 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 A . * * peculio & haereditate , quia tuus , inquit , populus . 1. A memoria beneficiorum praeteritorum , quae irrita essent omnia , populo non amplius superstite . 2. Agloria Dei ▪ quae ab Aegyptiis obscurabitur ad interitum tantae gentis . 3. A promissionibus quae Patribus factae sunt quarum fidem toti mundo constare oporteat . Qui expositionem velit illustriorem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 huius sacr● , legat Hierony . in Esay . cap. 5. Chysost . super quartan . Ho 12. Ambro. li. 2 offic. cap. 7. Cum ipsi dicant Patres veteris Testamētiin lim bofuisse , & ignorasse quae hic aguntur , quomodo hunc locum ad deorum inuocationem detorquent ? As first , of his fauour all waies extended to them , vers. 11. Secondly , of his glorie which would be obscured by the A●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 common●with a a Psal. 4. 1. Vers. 13 Remember Abraham &c. that is , thy promise made to Abraham &c. not Abrahams prayers made in heauen for them , &c. 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 broken ( 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 : * * Vt discat P●p . contemnere quod in secessum proijci videret . Hieron ▪ ad Fabiolam . Factum est ( inquit Aug. ) magnum sacramentum . Et addit , O ira prophetica , & animus non turbatus , sed illuminatus &c. Vide eundem prolixius lib. 22. contra Faustum , ca. 43 Ambros . de Mose . ad Romulum Omnia ( in quit ) impietatis vestigia abolere voluit , de populo : absorbuit omnem & perfidiam & superbiam , ne eum absorbeat impietas & arrogantia . Aug. in exposit. Psal. 73. 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 * * Yet this fact made them not irregular , nor vnfit f●r the ministerie . Ambrose was a man that had sit in iudgement of bloud before , yet a good Bishop . &c. 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 companion , & 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 concerne 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 , Math. 10. 37. 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 Vers. 30. now I will goe vp to the Lord , if I may pacifie him for your sinne . Moses therefore went againe vnto the Lord , 31 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 32 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 Rom. 9. 3. 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 his Sonnes sake giue it vs . Againe , you may note here , how Moses doubleth ouer and ouer in this Chapter the foulenesse of their fault , calling it a great sinne , a grieuous sinne , &c. so learning you not to extenuate faultes before God , if you sue for mercie , but to set them out in their true colours , that mercie may the more appeare .

4 Touching this Booke of life , you must know it to be a figuratiue Spéech , borrowed from the manners of men , who vse Bookes and writings for their memorie , and not conceiue that God hath , or néedeth any such things . It is therefore ( in sense ) as if Moses had said , O Lord pardon them , or depriue me of that saluation which is as sure before thee , as if it were registred and written in a book . Such borrowed speeches you haue more in Scriptures , as you may remember . In the Psalme Psa. 139. 16. you read of a Booke wherein , Dauid saith Were all his members written , which day by day were fashioned , when as yet there were none of them . In the Reuelation you read of bookes againe , when he saith , I sawe Apoc. 20. 12. the dead , both great and small stand before God , and the Bookes were opened , &c. And for the Booke of life , you read persons written in it of two sortes , one as it seemed , the other true indeed . Of the first speaketh the Psalme , Let them be wiped out of the Booke of the liuing , and not be written among the righteous , meaning wherein they séemed to be written , or might perswade themselues they were written , but indêed were not . For then they could Dan. 12. 1. Apoc. 20. 12. Luke . 10. 20. not be wiped out . Of the later you read here , and in other places . Where though Moses speake of rasing out , yet indéede there is no such matter , being nothing but the Aug. Si homo dicit , quod scripsi scripsi , multo magis Deus &c. Ezech. 18. 19. eternall election of God , which neuer can be altered . This is more plaine in the words following , when God answered Moses , that Whosoeuer sinned against him , he would put him out of the Booke , meaning , hee would make it appeare , that he neuer was written in it . For , the house built vpon the Rocke can neuer fall . They Math. 7. 25. Math. 24. 24. should deceiue the verie Elect , if it were possible , as if he should say , but it is impossible . Hee that commeth to mee , Ionn . 6. 37. Ioh. 10. 28. I neuer cast away . No man taketh my sheepe out of my hand , and many such other places .

Lastly , consider and note here , how he biddeth Moses No certaine time noted , but often were they punished . Aaron was very sorie : and , Quem poenitet peccasse , pene non peccauit , inquit Plautus ; & Seneca , qnem poenitet peccasse pene est . &c. go on with his charge , but for the people he wil visit them . vers. 34. And so the Lord plagued the people , because they caused Aaron to make the Calfe which he made , vers . 35. It telleth Magistrates and Ministers that they may not desist from their dueties for the peoples frowardnes , but indeuouring to their vttermost to reforme them , they must go on though they perish ; and euen in them so perishing , they shall be a sweet sauour to the Lord . That Aaron thus escaped among them , if you thinke of it , Answere your selfe , The Lord knoweth whom to spare Dominus nouit cui parcat vsque ad commutationem in melius , & cui parcat ad tempus , quamuis eum praescierit in melius non mutari : & cui non parcat vt mutetur in melius , & eui non farcat ita vt vitae mutationem eius non expectet . Aug. in Quest. in Exod. for their amendment , and whom for a time to spare , though he know they will neuer amend . O , how vnsearchable are his iudgements , and his waies past all finding out ! Grieuous , and thrise grieuous is the sinne of Idolatrie , that not for Moses his so earnest prayer may be fréed wholy from all further punishment , though in part the Lord yéeldeth , as vers. 14. you saw . God make it sinke where it is so much vsed by deceiued Romish Recusants .

CHAP. 33.

1 GReat was the sinne which this people had committed , mentioned in the former Chapter ; and therefore the Lord ( whose mercie hath neither bottome nor measure ) not willing the death of any sinner , much lesse of so many thousands , but rather that ( by repentance ) pardon may be procured ; in this Chapter gratiously vseth the meanes that their hearts may smite them with true féeling of their fault , and so they turne , and be spared . Their sinne ( I say ) was great , and great sinnes are not so easily repented of as they ought to be . Againe , in sinnes of this kinde , namely , when they are coloured and couered ouer with a good intention , by them to serue to GOD , most hardly are men and women drawen to acknowledge an errour and mistaking . Matters of the second Table committed against our neighbour we much better discerne , than matters of the first Table concerning the worship of God . For here we thinke wholy our meaning should be accepted , which was , to worship God , be the thing we do , eyther neuer so void of warrant in the word , or neuer so contrarie to the word . The meanes that God vseth here , is by letting them know , that he will be no more with than as he hath beene , nor trauell with them as he hath done . Vers. 1. 2 Moses shall goe on with them to the land which God had promised to giue them ; And to send his Angell to driue out the Canaanites ; But himself would not go , for they were a 3 stif-necked people , lest he should consume them in the way . The Lord noteth a maner of repentance , namely , to put away 4 their costly rayment from them , not that this is a necessarie part of Repentance alwaies , but that at this time by this 5 outward signe , the Lord would haue them testifie that which is néedfull indéed , the true remorse and sorrow of their harts . And vpon the hearing of this fearefull newes , 6 that indéed the Lord would thus deale with them , they cast from them accordingly their best attire , and sorrowed for their fault .

2 For further working of this sauing sorrow in them , the Tabernacle wherein the Lord will conferre with his seruant Moses , vntill the other ( now so much spoken of ) was readie , is , by the appointment of God to Moses , pitched without the host farre of from the host , that by this Vers. 7. signe also it might be shewed , how God was estranged from them for their sinne , who earst so comfortably , and so powerfully had shewed himselfe for them , and amongst them . All which things religiously considered , manifest vnto our soules what a sweete God the Lord whom we serue is , who thus séeketh his lost people ; euen a father ful of all pittie & compassion , that they may returne to him againe , and haue that which so ill they haue deserued , his fauour and loue for euer . Will this God ( can you thinke in your conscience ) euer cast away the poore sinner that commeth in sorrow , when he worketh thus to draw men to sorrow ? Féele , and be comforted with it .

3 * * Vers. 8. Argumentum resipiscentis animi assurgere . &c. Aquila per senectutem tam curuum acquirit rostrum , vt vesci non possit , nisi ad lapidem percutiendo aduncitatem frangat : sic peccatori moriendum same , nisi ad petram Christum per Poenitentiam se fortiter at diu percutiat , vsque ad propositi mutationem & duritiei abiectionem . And when Moses went out vnto the Tabernacle , all the people rose vp , &c. now reuerencing him , whom before they spake verie lightly of , saying : This Moses we know not what is become of him . What caused this , but that still he was in fauour with God , and they out ? So , so shall a sound and vpright heart to God euer in the end procure honor , howsoeuer for a time contempt may be shewed : for God will honour them that honour him ; it is his Word , and it shall neuer fayle . That vnion that was betwixt God and his seruant Iohn Baptist ( when he was true to God , and God truly fauoured him againe ) gaue him more honour and good estimation in the heart of Herod ( though an euill man ) than they had whose worldly shew was farre greater . For Herod feared Iohn Mar. 6. 20. ( saith the Gospell ) knowing that hee was a iust man , and a holy , and reuerenced him , and when he heard him , hee did many thinges , and heard him gladly . Would God then men might be moued to séeke honour this way . Surely the Lord is the same still , and will make them rise vp to you , that haue formerly little ( and too little ) regarded you , aswell as heere he did to Moses , if you with Moses keepe fast your foote with him when others wickedly fall away , as these vnhappie Israelites had now done .

4 In the 14. verse , and so to the 18 , sée and marke the faithfull heart of a true Gouernour , how he prayeth and neuer giueth ouer till the Lord hath yeelded to goe with this people , as in former time , whereas he had said hee would not do it . O force of faithfull prayer ! It subdueth all things in time , yea it pleaseth the Almightie Maker of all worlds masses to be subdued withit . In the end it preuaileth , though it be long , but stil this is mercie , & not merit , Vers. 17. no not in Moses himselfe . For I will do this also that thou hast said , ( saith God ) because thou hast found grace in my sight , and I know thee by Name . Grace it is therefore , and no merit , and a blessed grace it is , to see and hold it firme , against al proud & ignorant Merit-mongers .

5 Againe Moses said , I beseech thee shew me thy Vers. 18. glorie , &c. Hitherto Moses kept himselfe in his desires within the bonds of modestie , but now he excéedeth , séeking what was neyther lawfull , nor profitable ; for so by the deniall and repulse which GOD gaue him , it appeareth . Yet was it not any foolish curiositie that mooued Moses , but a verie earnest desire to bee further strengthned in his charge . Wherefore , if to such a minde , that might be hurtfull which he so much desired , and thought so profitable ; let it schoole vs , and teach vs what we do , when in a vaine curiositie of our corrupt nature , we search and prie into such things as God hath kept hidden and close from vs . It is a true saying , Mitte quod esse nequit , quaere quod esse potest . Let that alone which cannot be found out , and seeke that which may be found out . The Secrets of God are to himselfe , and reuealed things for vs . He that curiously searcheth his glorie , shall iustly be oppressed of his Maiestie . To profit and goe forward in knowedge is good , but the right way must also be held , which is , To follow God going before , that is , to haue an eare to heare where God hath a mouth to speake , and not else .

6 But concerning this sight thus desired of Moses to speake a little more , to an ignorant man the Scripture in that point may séeme contrarie to it selfe . For heere it is said , There is no man shall see God and liue . And Saint Vers. 20. Paule that he dwelleth in light not to be attained to , whom no man hath seene , neither can see . Againe , To the king immortall , inuisible . And Iohn , No man hath seene God at any time . On the other side it is often in Scripture testified , that God was not séene of the old Fathers and Patriarches , and in the Gospel , Blessed are the pure in Math. 5. 8. heart , for they shall see God . Saint Iohn saith , We shall see him as he is . Saint Paule , Now I know in part , but 1. Cor. 13. 12. then shall I know euen as I am known . To the Ephesians , That ye being rooted and grounded in loue , May be able Ephes. 3. 17. & 18. to comprehend with all Saints , what is the breadth , and length , and height , and depth of Christ , &c. But to a diligent obseruer of the Scriptures these places are not contrarie . Therefore consider with your selfe , that Seeing is of two sorts ; with the outward eye , and with the in-ward minde . Concerning the outward sight ( whereby indeed curious and ignorant men would be glad to sée God , hardly thinking ( often times ) that there is any God , when none in this sort can be séene ) the truth is , God cannot be seene . For , if he could , then must he be a bodie ; & if a bodie , then to be diuided into parts , & included in a place , and so not infinite , and therfore not God . Wherefore grosse are those Old Heretikes that gaue to God an humane forme , Anthropomorphites monkes . Audiandi . See Epiphan. Because the Scriptures ( speaking after our capacitie ) giue vnto him the parts of man , as féete , hands , face , &c. And concerning those visions and apparitions which the Fathers had , as Abraham of three going to destroye Sodom , &c. We answere with S. Augustine , that God appeared vnto them , yet not in his Nature , but in such forme as it pleased him . Many saw , sed quod Voluntas elegit , non quod Natura formauit , but what saw they ? surely what his Will chose , not what Nature formed . Men saw him when he would , in such forme as hee would , not in his Nature , wherein he laye hid euen then when hee was séene . The Diuinitie when it taketh these shapes , is not conuerted into these shapes , but appeareth vnder them . GOD his Nature is simple , one , and immutable ; those formes in Scripture were diuers and sundry ; therefore by the very diuersitie of them , We knowe none of them were the true Nature of GOD. Onely in our flesh wee may say GOD was séene , after 1. Ioh. 1. 1 Christ had taken it into the vnitie of his person , but that is not the matter now spoken of . So , touching the first kinde of seeing , with bodily eyes , we conclude , that No man hath , or can see God at any time and liue , Ver. 20. as here GOD himselfe saith in this Text. The second kinde of seeing is by minde , wherein wée must distinguish our estate here , from that it shal be in the next world . For neither by minde ( whilst wee liue here ) are wee able to see God as he is . The reason ; Because all our knowledge is by some formes and fashions which wée conceiue in our mind , and for the most part floweth from the out-ward senses ; but God ( as hath beene said ) cannot be perceiued by our senses : Therfore , neither by our mind can we comprehend him as he is . And for these words in the Chap. That the Lord spake to Moses face to face , as a Manspeaketh vnto his friend , they note out a more familiar & gratious Ver. 11. maner of spéech , than before was vouchsafed to any , but not any bodily sight of God in substance & essence , as he is . But in the life to come wée shall in far more exellent manner sée GOD , yet not simply , neither as he is , because he is infinite , we still finite although changed from our corruption . So , no way can GOD bée séene as he is of any creature , either with his bodily sense , or with his minde in this life , or that to come . Yet such a measure shal be affoorded to vs , as no heart can comprehend now the comfort of it . Let it suffice , and bée carefull rather to attaine to it , than curiously and vnprofitably to sift & searh Omnia ad Christum rectissime accommodantur , qui petra est vnica , in qua consistendum fidelibus , qui a posteriori visus & agnitus est a Iudaeis , hoc est , post mortem & resurrectionem suam omnis gloria posterioribus temporibus ( interprete Tert. ) nobis reuelata est . vide Hierony . in Math. cap. 8. in Eccles. cap. 4. Hilar. lib. 4. de Trin. Aug. quaest. 154. in Exod. &c. Tertul. Gloria mea quam videre desideras , posterioribus temporibus reuelabitur . Cyprian quod Idola non sunt Dij . the manner of it .

7 The couering of Moses face with GODS hand till he was past him , is but a borrowed spéech from the fashion of men , who vse to holde their hands ouer their eyes when they looke vpon the Sunne ; for the brightnesse and glorie thereof is more than their eyes can indure . It is fit therefore to note and teach vs the incomprehensible Maiestie and glorie of God , aboue all power in man to looke vpon , but it may not leade vs to any erronious conceipt , the God hath hands or humane forme , or did thus in any materiall maner . So his back parts note such a measure of glory , as Moses ( a mortal man ) was able to indure . Otherwise , God bath no back nor back parts , but is a Spirit incomprehensible & aboue al mans strength to know fully as he is , in maiestie , glorie , substance , and nature . We may be said to see the back parts of GOD , because there is much more which wée know not than which wée knowe , and wée must still goe forward while wée liue , in the knowledge of him . Deus videri non potest , quia visu clarior ; comprehendi non potest , quia tactu purior ; non aestimari , quia sensu maior est . Ideo eum digne aestimanus , ●um inaestimabilem dicimus . In nostra dedicandus est me●te , in nostro consecrandus est pectore , &c. God cannot be seen , saith S. Cyprian , because he is brighter than our sight ; God cannot be comprehended , because he is more pure than can be touched , he cannot be esteemed as he deserueth , because he is greater than our sense . Therefore we rightly estimat him , when we say hee is inestimable . In our minde he is to bee dedicated , and in our breast to be consecrated , &c. Solemne Dionys. est Deum dicere inuisibilem , cum sit luxclarissima ; ineffabilem , cum multis insigniatur nominibus . Attribuunt ergo ei priuationes , vt habituum exellent iam demonstrent . It is vsuall to call God inuisible , when indeede he is a most cleere light ; to call him ineffable , when indeede he hath many Names . The reason is , that these negatiues or priuations might shew the ercellencie of the affirmatiue or habit .

CHAP. 34.

1. THere is little in these Chapters following , which hath not bin touched already in the former : and therefore I may in fewe words end them , and referre you to that which hath béene said . First then , you read here that the former Tables béeing Ver. 1. broken , the LORD renueth them againe . And obserue these things for your good . Moses is commanded to hewe the stones , but the Lord would write in them ; so may Gods Ministers by preaching and crying vpon men , as it were hew their stoniehearts , that is , prepare them for writing , but onely the Lord must write in them by the finger of his blessed Spirit and no man can make any thing enter without him . Paul may plant , &c , but HEE , HEE giueth all increase . Cathedram in coelo habet , qui corda mouet , His chaire is in Heauen that mooueth the heart . And did God write before the stones were hewed ? No. Nomore assure your selfe will he euer in your heart set any good , if you contemne and despise the outward hewing and preparing of you by the Word in the Ministerie of his seruants . Take héede the refore what you doo , you despise not men , but GOD and your owne good . Others by these former Tables broken and latter Tables remaining , haue thought to bée figured the abrogation of the Old Law , and the establishment of the New , the law of the Gospell : The cutting o●● of the Iewes , and the grafting in of the Gentiles : Our old corruption which must bee broken , and our new regeneration which must come in place , &c.

2 And bee readie in the morning , that thou mayst come vp early to the mount Sinai , &c. The godly Ver. 2. must bee ready to ascend at all houres when the LORD shall appoint , and they neither must nor will stay to bid their friends farewell , or to regarde any earthly impediment whatsoeuer . O Lord , make vs thus readie euer : For here wee haue no abiding Cittie . Early , earely must wée ascend , and so did the Apostle , when he desired to be loosed , and to bee with Christ : Forward , not backeward was that happie man , and so must we be .

3 Let no man come vp with thee , &c. Feare and reuerence is euer fit for holy things , & presuming boldnesse Ver. 3. sauoureth neuer of that Holy Spirit whose effects feare and reuerence are . Moses did with spéede ( as God commanded ) hew two Tables of stone , and went vp earely . Two biddings hée néedeth not , and a thousand thousand Ver. 4. will not serue vs , &c.

4 And the Lord descended in the cloud , &c. Moses Ver. 5. ascendeth , and GOD descendeth ; So is it in our manner of knowing him : we must ascend in heart , and minde , and will ; he dooth descend , most gratiously submitting himselfe to our weake and féeble capacities , &c.

5 Conferre the 6. and 7. ver. with that which was in the former Chapter ver. 18. and so foorth , and the one will notably explane the other .

6 Then Moses made haste , and bowed himselfe to the Vers. 8. earth , and worshipped . The greater measure of manifestation of God and his truth is vouchsafed vnto vs , the more ought wée to humble our selues and bee thankfull , worshipping and adoring that God which so mercifully dealeth with vs . Againe , when GOD vouchsafeth signes of his presence , let vs haste vnto him , and not suffer him to passe away whilest wée are hindred with this and that . Hee giueth signes of his presence in the Word preached , hee giueth signes of his presence in my heart by good motions . O let him not passe away , but make haste as Moses here did , bow down and worship &c.

7 Moses said , O Lord , I pray thee , if I haue found fauour Ver. 9. in thy sight , that the LORD would now go with vs , for it is a stiffe-necked people , &c. The promises of God kindle prayer , and see it in Moses here , wherefore vse ( when you are dull to pray ) to meditate a time vpon the promises of GOD generall , particular , so many , so sweete , so full of power to inflame an heart halfe dead , and when you féele the fire kindle , then pray , it will flame out at last . His prayer is for assistance in his charge , and well noteth the heauie burden of Gouernment which so many desire that little think of the weight . Domosthenes said if there were two waies before him , the one leading to Gouernment , and the other to death , he would take that which leadeth to death before the other . Aeschines desired to be deliuered from Gouernment as from a mad dog . Traian said , who knew the cares of an Emperours Crowne , would not take it vp in the way if he found it there . Such , and many such Spéeches read we , al to note the great charge , and to snubbe the vaine ambition of Man . Yet Gouernment is of God , and God in Gouernours , and is honoured greatly , euer was , and will be .

9 Keepe diligently that which I commaund thee Ver. 11. this daye , and beholde I will cast out before thee the Amorites , &c. Who subdueth enemies & casteth them out ? God , and God onely ; man is but by his meanes , and preuaileth and faileth as the Lord will . Why dooth God subdue ? That wée may keepe and keepe diligently what he commandeth , doo this and prosper , as shall be good euer ; doo it not , and vaine shall all strength bée , when the Lords patience is expired , and Iustice taken in hand . Publikely and priuately this is true , thinke of it .

9 Take heede thou make no compact with the inhabitants Ver. 12. of the land , whither thou goest , lest they be the cause of thy ruine among you . It séemeth cruel , if the inhabitants would yeeld and submit themselues , not to receiue them . But learne here and euer , that God is the true line of mercie , and where he condemneth beware pittie : For that is to condemne him , and to exalt thy selfe aboue him in mercie . Because , saith the Prophet to Benhadad , thou hast let him go whom I appointed to die , thy life shall goe 1. King . 20. 42. for his life , and thy people for his people . Lest ( saith this Text ) they be the cause of thy ruine . False Religion ( you sée ) in the end worketh destruction , and how then is it policie ? how better for a Common-wealth , as some Romish Catholiks vainly haue written ? Thirdly , Thou shalt Ver. 13. ouerthrow their Altars , &c. Then no tolleration to be had of two Religions in one Gouernment . If the Lord be God , he must be worshipped , but if Baal be he , he must be worshipped 1. King . 18. 21. solely and only , not GOD and Baal both . Thou shalt worship the Lord thy God , and him onely shalt thou Mat. 4. 10. serue . God is a ielous God , and will not giue his glorie to another . Dauid a Prince truly religious saith , Their Ps. 16. 4. offerings of blood will not I offer , neither make mention of their names within my lips . Princes destroying Idolatrie and purging the Church , are renowned in Scripture with a blessed memorie . Salomon for his mingling was plagued . Valentinian sought of Ambrose a Church in Millan for the Arrians , and Ambrose denyed it &c. But by whom are the Altars to be broken downe ? By the Magistrate onely , or by priuate men also , and by euery one that is zealous ? Surelie publike things by publike persons in authoritie , Constantine , Theodosius and such like . But for priuate things , priuate men may doo them , as Iacob purged his owne house of his Wiues Idols . And Euseb. lib. 3. the Councill condemneth Maisters that will suffer in their Concil. Arelatens . Canon . houses images , and not take them away . Priuate men to meddle with publike things is dangerous . Paul came to Athens , and found an Altar , yet he threw it not down . The Councill decreed , that he which ( beeing not a Magistrate ) Concil. Eliberin . should breake downe an Image and be slaine in the fact , should not be numbred among Martyrs . Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum , and saith thus , that a priuate man ouerthrewe this , I praise it not , &c. Extraordinary instincts God hath giuen , but let men take heede they be not deceiued . Gideon had Gods instinct , euery motion to such matters must not be such a warrant . Ambrose defendeth the Bishop that burned the Iewish Synagogue , Ambrose . Epist. 24. and reckoneth one among Martyrs which , in the time of Iulian , threw downe an Altar and was condemned . Our owne times haue yeelded some examples . But you see , all are not of one minde . Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate . So euery man may bee a Magistrate , and the swéete societie of man with man turned to blood and slaughter . Some yet are too milde , and they tell vs Idolatrie must first bee taken out of the heart by true teaching &c. They say well , that true teaching goeth before , but what then ? Therefore is the Magistrates worke excluded ? No. For , are not the sinnes against the second Table also to be taken out of the hart by teaching ? and yet I hope the magistrate may concurre with teaching , and punish theeues , and murderers , and adulterers &c: Much more in the first Table touching Gods honour and seruice .

10 Mariage with th●se Idolaters is forbidden , and I wish it marked : I haue els where touched it , and the curse of God is often so great vpon such matches , as I wonder at the presumptuous prouoking of Gods wrath that I sée in many . A Recusants liuing is respected , and bodie and soule destroyed for euer . The father wilfull throweth his déere childe away , and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same . I know where I am , and I stay . God in mercie worke féeling and true repentance . Tertullian perswadeth Christian Widowes to take heede of these mariages . Salomon was ouerthrowne by them &c.

11 When Moses came downe from the mountaine , Ver. 29. & . 30. Hoc signo & intollerabilis diuini iudicij splendor adumbrari debuit , & legis divinae operatio , quae conspicientibus peccata sua terrorem incutit . At per velamen , cum naturae nostrae caligo , tum Iudaeorum excecatio , de qua anagogice . 2. Cor. 3. 13. &c. Mys●ice exposuerunt : Orig. Ho. 12. in Exod. Ambros . in Psalm . 118. Greg. lib. 28. Moral . Cap. 23. &c. 2. Cor. 3. Aaron and all the children of Israel looked vpon him , and behold the skin of his face shone bright , and they were afraide to come neere him . Diuers and sundrie causes might cause the Lord thus to change Moses face . First , to assure him by this outward token , that his prayers were accepted and Gods fauour againe restored to the people . Secondly , that thus the lawe written in the two Tables now the second time , and Moses also the Minister of the law , might receiue authoritie and dutifull regard with the people . Thirdly , that it might note Moses to shine with heauenly knowledge and Wisdome , instructed by the Lord for the good of the people . Fourthly , to note that Ministers faces , that is , their outward actions and words ( which appeare to men ) should glister & shine . So let your light shine , that men may see your good works &c. Fiftly , to shadow that the law which Moses now represented , is onely bright and shining in the face , that is , outwardly , for the righteousnesse of them that obserue the lawe for outward actions , is onely a seeming iustice , shining before men , who looke no further than to the out-ward apparance ; but before God ( who séeth the heart and reines ) it is none : Whereas the righteousnesse of Christ is all glorious within and without . Sixtly , to teach that the law lightneth the conscience which is as the face of the in-ward man , making it sée and know sinne ; but the minde it lightneth not wich any faith to saue from sinnes , Christ onely dooing that by his holy Spirit , &c. Therefore the people feare , and dare not approach , the lawe euer striking a terrour into the harts of them that behold their sins in it , and by it . Moses himselfe ( saith your Chapter ) knew not of this glorie of his face . And modest men are not carried away with knowledge of their own gifts , but are as it were ignorant of them . Socrates when all men iudged him most learned , yet of himselfe held this both thought , and spéech , That he knew nothing . And in matter of our almes , the Lord biddeth , That the right hand know not what the left hand dooth .

12 Moses put a couering ouer his face , &c. For the Ver. 33. signification whereof you may reade S. Paul 2. Cor. 3. 7. It was figure of the Couer that is ouer our vnderstanding till the Lord take it away , whereby we are not able to discerne the things of God . Pray we therefore euer , that as our Sauiour hath come out of the bosome of his Father to reueale all truth , and hath in his holy Word perfectly taught the same ; so he would be pleased to open our eyes , to bore our eares , & to soften our harts , that we may receaue to our endlesse comfort what he hath reuealed . Thus much of this Chapter .

CHAP. 35.

THese last six Chap. following doo but repeat how those things were done which GOD in the former Chapters commanded to be done ; and therefore néede not further to bee stood vpon , the chiefe things in them hauing beene before spoken of : As , in the twenty fifth Chapter you haue this Chapter , and so on , if you conferre them together . Onely I will remember two or thrée things out of the Fathers , not noted before ( as I take it ) in the 25. Chapter . The first is an earnest and an aftionate Spéech of Origen Ho. 13. in Exod. Domine Iesu , praesta mihi , vt aliquid monimēti habere queam in tabernaculo tuo . Ego optarem ( si fieripotest ) esse aliquid meum in illo auro , ex quo Propitiatorium fabricatur , vel ex quo Arca contegitur , vel ex quo candelabrum fit luminis et lucernae : aut si aurum non habeo et argentum , saltem aliquid inueniar offerre , quod proficiat in columnas et bases earum : aut certe vel aris aliquid habere queam in Tabernaculo vnde circuli fiant , et caetera quae sermo diuinus describit . Utinam mihi esset possibile vnum esse ex Principibus , et offere gemmas ad ornamentum pontificis humeralis atque 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sed quia haec supra me sunt , certe vel pilos caprarum habere merear in Tabernaculo Dei , tantum ne in omnibus ieiunus et infoecundus inueniar . Lord Iesu , graunt that I may haue some monument in thy Tabernacle . I woulde wish , if it could be , that some part of that gold might come from me whereof the propitiatorie is made , or with which the Arke is couered , or whereof the Candlestick is made , or if I haue no gold or siluer , at the least I may be found to offer some thing that may helpe froward the pillars and sockets of them : or that I may haue some brasse in the Tabernacle , whereof the rings may be made , and other things prescribed by thy Word . O that it were possible for me to be one of the Princes , and to offer precious stones to the adorning of the Priestes garment ! But because al these are aboue my power , at the least let me finde fauour to offer goats haire in the Tabernacle of God , that I be not found emptie & vnfruitfull in all . Let this deuout Spéech much mooue thee good Reader . The second thing is , concerning the skilfull workemen Bezaleel and Aholiab . For the first beeing well descended of the honorable tribe of Iuda , & the 2. not so well , but from a more vnnoble tribe , that tribe of Dan , it affoordeth vs this good obseruation ; that God bestowes not his gifts euer according to birth , but maketh them in vertue equall whom earthly respect & humane descent haue made very vnequall . Neither doth he yéeld them praise for birth , but for gifts & graces of his Spirit in themselues , and for a singular abilitie to teach others , which euery man cannot doo , either by some impatiencie in his nature , or for slouth , or for one thing or other . Uery well therefore said S. Hierom , Summa apud Deum nobilitas clarum esse virtutibus : nescit religio nostras personas , nec conditiones hōinū , sed animas inspicit . In Epist. ad Caelantium . It is the chiefest nobility with God , to be indued with vertue : Religion knoweth not our persons , neither dooth it looke vpon the conditions of men , but vpon their minds . Thirdly , in the example of these worthy workemen , is notably commended vnto vs the vertue of agreement and consent in the Lords worke , that they ioyne and are not seuered : A thing of great consequence if I would follow it by discourse . But God make vs all follow it in our places : their faithfulnesse in not conuerting any thing to their owne vse , and many other good things might be noted in them : but I stay .

CHAP. 36.

TUrne backe to the 31. Chapter for the explanation of this Chapter , concerning these workemen thus raised vp of God , and inabled with skill for this great worke . In this place note the singular liberalitie of the people to this house of God , when they brought so much that they were stayed and stopped from bringing Vers. 6. any more . O , where are these hearts now a daies ? Note also the rare faithfulnesse of the workemen , who gaue notice of this bountie , and said , vers. 5. It was more than needed , being much of it gold , and pretious stones , and costly things . What might they in such plentie haue put aside for their priuate profite , if they had béene men of such a stampe ? Thirdly , sée the Magistrate in this matter , how he also wil not haue the people further charged than is cause , when once he knoweth of it . All these are examples to vs , to learne in our seuerall places to doe the like , that with God and man wee may reape like commendation .

CHAP. 37. 38. 39.

REade oueragaine the 25. 36. 27. Chapters , where these thinges now repeated are explaned .

CHAP. 40.

OBserue how often in this Chapter is repeated ( as the Lord commaunded , ) and see how sweete commanded obedience is . Were it as swéete to God to be serued with inuentions , neuer would these Repetitions be made . Beware therfore of these waies , and in verie reason conclude , that if you looke of your seruant seruice according to your will , and not according to his ; much more may God . And if your commaundement be a discharge to your seruant , much more is God to his a sure rest and comfort .

2 Consider heere what Saint Augustine noteth : Moses Aug. Quaest. in Leuit. that is appointed to anoint and consecrate others , was neuer anoynted and consecrated himselfe ; that so we might learne not to value externall Sacraments or signes by the dignitie of the Minister , but by the ordinance of God . Againe , that the inuisible grace is of force without the visible signe , when God will haue it so , as in Moses here .

3 The cloud couered the Tabernacle , and the glorie Vers. 34. of the Lord filled it . That thus hee might grace that outward place now appoynted for holy assemblies to serue him , and so to the worldes end teach how great account all people ought to make of their Churches , and Churchmeetings , whereof I haue spoken before , Chap. 25. The cloud ascended when Vers. 36. they should trauell , and was vnto them a direction when to remooue : by the day also it went before Vers. 38. them , and a fire by night ; so day and night the Lord directed them in their waye to Canaan . Blessed were those men ( thinke you ) that were thus directed . And is God now changed ? No , no : in his word he is , and by his word he offereth to lead you to the true Canaan in heauen as comfortably , as plainely , and as powerfully , as he did his people by these outward meanes , vnlesse you be wilfull and will not follow . Looke therefore , in his name I beg it , at his word : haue it , read it , loue it , & meditate vpon it , and continually ( as you may ) exercise your selfe in it . It will set you at the last where all the pleasures of the world cannot set you , and from whence you would not come ( when once you are there ) for ten thousand millions of such worldes . These helpes of mine to this end accept , and vse as the pledges of his loue that wisheth you eternall comfort and peace . Read first a Chapter in your Bible , and then read these Notes vpon the same , they will stirre vp your minde to further meditation : For who is able to sound the full depth of the Lords word ? God that hath no measure in mercie , for his déere sonnes sake make them profitable vnto you .

Amen ; Amen .

¶ The most of the Latine marginal Notes came later than that they could be added into the Chapter in their places : and therefore they were put in the margine ; the roome suffering no translation of them into English .

Comfortable Notes vpon the Booke of Leuiticus , as before vpon Genesis .

Gathered and layd downe still in this plaine manner , for the good of them that can not vse better helpes , and yet are carefull to reade the Scriptures , and very desirous to find the comfort in them .

By the reuerend Father in God , Geruase Babington , Doctor of Diuinitie , and Bishop of Worcester .

With a Table of the principall matters contained in this Booke .

Blessed is that man whose delight is in the Lawe of the Lord , and in that law doth exercise himselfe day and night .

Psal. 1.

Printed at London for Thomas Chard . 1604.

¶ A Table setting downe Alphabetically the principall matters contained in this Booke . A. A Aron a figure of Christ , 71 , 73. his consecration 71 not hated of God , although his children were punished , 84. compared with Christ , 125 , 126. Absent men should not be evill spoken of , 167. A solution , 116. Adams apple defiled not but the breach of God 〈…〉 s commandement 93. Adultery , 122. not punished sharply en 〈…〉 h with vs , 139. Affection must not rule in iudgement ●●8 . Afflictions of the godly prefigured , 15. 〈◊〉 comforte in them , 19. a sacrifice 22. 〈…〉ed by salt 28. in them were must be 〈◊〉 82 , 83 , 115. they are not ever signes 〈…〉 s hatred and dislike 210. they doe 〈◊〉 obedience 86. divers ends why God 〈◊〉 his children 210. A 〈…〉 tie 137. A 〈…〉 sacrifice 21. A 〈…〉 ion figured by the Eagle 99. A 〈…〉 xters figured by the Sea-mew 99. by linnen and woollen garments 170 A 〈…〉 baptisticall separation 87. forsaking of their wives 145. Anger 197. Avenging condemned 169. Auricular confession 108. 220. Ashes the ceremony of them 54. The Authors comfortable experience in his Ministrie 85 , 86 , 128. his counsell for reading , and his intent in writing this Booke 186. B. BElles , God calleth vs to the Church by them 192. Betrothing or contract in mariage must be with consent of parents 146. it must not be secret 148. how many sortes there are of it 149. Beasts that might be vowd to God 216 Beasts were called vnclean in the time of Noah , because God did exclude them from sacrifices 94. cleane beasts resemble the godly & contra . 95. Blasphemy 195. to be punished with death 196. Blemishes forbidden in the Priests are applied 183. Blood , why regarded as an holie thing 131. why the apostles commanded to abstaine from eating blood 132. Blessings enioyed by Christ 73. Blessings outward are not ever accompanied with Gods favour 209. wee must waite Gods leisure for enioying of them , 210. Blind men who they are 167 , 183. Bodily comelines is a blessing of God , 182. Buriall 85. Buriall of Christ prefigured 54. Burnt offring , three sorts thereof 8. that out of the heird , in what case it was vsed 9 , 9 and with what rites 10 , &c. the second kinde out of the flockes 17. why it was killed on the north side of the Altare ibid. & 18. the third kind of the fowles 19. the ceremonies of it 47 , &c. C. CAtechising 63. Calling to be followed 88. Canopus honoured for a god 50 , 51. Ceremoniall laws gave place to necessity 89. why some part thereof was continued in the New Testament 132. Cedar wood shadowed out a holie life 118. Mourning for the dead 85 , 180. The Mowse figured such as live vpon others labors 102. Murther to be forborne 131. Multitudes of sinners punished 41. N. NAlab and Abihu slaine 76. Name of God not to be prophaned 198. Naturall corruption 104 , 121 , 125. Naturall reason gathereth good observations for weather 172. for sowing , mowing , &c. 173. Natures lawes 135. Nations forraine are not to be imitated 134. Nose , either flat or great what it noted 183. O. OAthes vnlawfull are not to be performed 44. The Obedience of Christ prefigured , 17. Observation of nature in creatures 172 if it bee superstitious it is condemned 173. Olde men are to be reverenced 175. Oppressors figured by the Goshawke and the Kite 99. and 167. Order 16. to bee observed in Gods church 69. Originall corruption 121 , 174. it was in the Priests 180. Ostrich figured painted hypocrites 99. Outward blessings are not ever signes of Gods favour 209. Owle figured vnsociable men 99. Oyle , a signe of Christ his mercie 24. the ceremonie of it 45. a shadowe of the spirite 71. a figure of pure doctrine 194. P. PArtialitie 199. Pardons 205 , 218. Patrons 53. Priest , a figure of Christ 24 , 38 , 49. a figure of the church 30 , 59 , 71. the dignitie of his calling 40. it was first instituted , and then confirmed , and the contempt of it punished by God 69. no man might enter on it without a calling , and the reasons thereof 69. ceremonies vsed at their consecration 71. their chiefe office was to teach the people , &c. 87. other dueties belonged also to them 90. they might not mourne for every one dead 179. there were degrees to distinguish them among themselves 180. their marriage limited 181. they ought not to have blemishes of body , that their calling might not come into contempt 182. Priesthoode of Christ 109. Peace-offering , wherein it was like or vnlike the burnt-offering 31. two sortes thereof 61. Papists figured by the Sea-mew 99. Passeover 190. Parents vnnaturall signified by ravens , 99. Parents consent required in marriage of children 146. they must provide fitte matches in time 147. Parting the hoofe signified teachers that divide the worde aright : and beleevers that distinguish things 96. Patience 82 , 83. Pelagius confuted 104. People shoulde bee touched with the griefe of their Minister 85. Pentecost 191. Persons which might be vowed to the service of God 215. Posteritie provided for 171. Pleasures are to be mortified 32. and forsaken for God 66. Policie may not destroy pietie 141 , 170 , 185. Poligamie vnlawfull 149 , 150. Poore provided for in sacrifices , 19. their little is accepted 20 , 37 , 45 , 106 , 119. God hath care of them 162. and so should we have 163 , 164 , 207. Povertie comforted 37 , 45. 100. Popish frankincense 24. fasts 34. rapers 53 , 194. performance of their devotions by another 67. elevation 67. priest-hoode 70 , 180. greasing 71. devises without the word 81. forbidding of marriage and meates 92. shrift 108. wronging of the soules of men 124. transubstantiation 132. kinred 134 , 143. cloystering 139. forced chastitie 141 , 181 , 185. forbidding ministers marriage , 161. shaving , 174. stewes , 174 Priestes and Iesuites of an vnquiet humour 183. representation of the Trinitie , 194. Iubile and pardons 204 , 205. vowes 218 , 219. Prayers signified by incense 24. they pierce onely by the blood of Christ 39. a reason why they are not alwayes heard 213. Preaching of Christ through the world prefigured 13 , 58 , 67 , 192. it is a sacrifice 21. not to be turned to popular applause 27. Prophetes exhortations vppon what grounds 209. In promised blessings wee must not appoynt God a time 210. Providence 59 Prosperitie may not puffe vs 84. Pride scorneth excuses 89. it bindeth men 184. Purification 106 , &c. Punishments are necessary to preserve common-wealths 176 , 177. Punishments of wilfull contemners of Gods will 211. Puritie of Christ prefigured 10 , 16 , 20 , 23 , 180. all puritie to be sought in him only , 105 , 185. Puritie of his doctrine and life 25. and of his nature 104. Purifying of women not to bee forced now in maner as it was vsed amongest the Iewes 103. why it was doubled in a woman childe , to that it was in a man child 105. Q. QVestion , whether divorce may bee made for the leprosie 114. Question whether errour or mistaking make a marriage voyde , or no 141. Secondly , whether a vow hinder marriage , 143. Thirdly , whether spirituall kinred hinder marriage 143. Fourthly , whether a man may marry her whome hee adulterously abused in her husbands life time , 144. Fiftly , whether diversitie of religion breake marriage ibidem Sixtly , what if marriage be forced 145. Seaventhly , what if marriage be with one violently taken away 145. R. RAvens figured vnnaturall parents , vnkinde friends , and ill husbands 99. Remembring of wrong forbidden 169. Relapse into sinne 58. Repentance neglected 44. 45. it should be continuall 120. when it is true there is comfort 212. Resurrection of Christ prefigured 20 , 55 , 128. that it should be on the third day 64. Restitution 46 , 49. Religious vowes 219. Revelation now clearer than in the old Testament 20. Riches are to be forsaken for God 66. Righteousnesse of Christ shaddowed , 125. S. SAcrifices were not meritorious by the worke done 4 , 22 , 36 , 38 , 49 , 178. they were shadowes of such vertues as the sacrifice of Christ shoulde woorke 4. but chiefely of the death of Christ it selfe 5. why there were many sortes of them 5 , 6. what things were to be sacrificed 6. why

❧ The Praeface .

IT is Saint Hierome his speech in one place , That almost Singulas fere syllabas spirare Coelestia sacramenta . euery syllable of this Booke of Leuiticus conteyneth a mysterie . A great motiue to stirre vp all God his people , both to the reading of it , and to a verie great obseruing of whatsoeuer we read in it . We see by experience , that , if a man happen to finde any old and ancient Monument of some Famous man , that liued many yeeres ago , with any inscription of old Letters or Characters , how he reioiceth at it , keepeth it , sheweth it to his friends , and is neuer wearie of it . Much more should it please vs to view and marke the ancient Figures of this Booke , wherin ( as in pictures ) Iesus Christ , the great King of all Kings , and the eternall Sonne of almightie God was set-out and expressed to the world before he came , and still most profitably noted and knowne now , when hee is come . Let vs therefore begin to read this heauenly Booke with comfort , & continue the same with constancie , to the end . And ( most gracious Father ) for thy deere Sonnes sake , I beseech thee , throw my sins out of thy sight , that make me vtterly vnworthy to come nere thy word , much more , both to taste the sweetnes of it my selfe , and to be a means that others may doe the like with mee . And as it hath pleased thee to vouchsafe mee a place of teaching in thy Church , with many and many mercies more , & to stir my heart vp to this course of doing some part of my dutie in the same ; so vouchsafe to giue power to my will , and to enable me with thy grace , that I may see and set downe , obserue and note what may bee to this end ; namely , to worke , both in mine owne soule , and in the hearts of thy deere Chosen , knowledge and feeling of thy heauenly truth , that may bee to the praise of thy vnspeakable goodnesse and our owne aeternall comfort for euermore . O grant it , ( sweet Lord ) grant it , and be strong in weakenesse , as thou hast promised to be . Let no sinne of mine , or of thy people that shall euer vse my poore labours , hinder and hold this mercie from vs .

Amen , Amen .

The like Notes vpon euery Chapter of the Booke of Leuiticus .

CHAP. I.

BEfore you come to the words of the Text , you may consider in your minde , why God should institute and appoynt such a kinde of worship as this , hereafter described in this Booke ; séeming to be delighted with the slaughter of Cattle , and liuing creatures , to his seruice . And ( the rather ) I wish you to thinke of this point , because we read of some in old times , that by reason hereof , and by the commandement , and approbation of warres also ( wherein men , women , and children are often slaine with great rigor and force ) haue condemned the holy Law of God , his sacred and Diuine word , as not agréeable to his Nature , who is all good , and not delighted with slaughter and crueltie , but with louing mercie , and mildnesse , vnitie , amitie , and peace . Such were the Cerdonian and Marcion Heretickes , as witnesse Turtullian , and Augustine . Others haue fallen into this foolish and false conceite , that there were two Gods ; one God , the Father of Christ , and the Authour of the new Testament : the other , seuere and sowre , cruell and bloody , the Authour of the olde Testament , wherein so many commandements , concerning blood by warres , and by sacrifices , are giuen . Againe , Lucian , that prophane Scoffer , scoffed and iested at this kind of worship by blood , and death . The former folly is so grosse and senselesse , as in our dayes ( God be blessed ) it néedeth no confutation . For we well know , that euen the Scriptures of the olde Testament also , Came 2. Pet. 1. 21. not by the will of man , but holy men of God spake as they were moued by the holy Ghost . We know the Law it selfe is holy and vndefiled , giuen ( as a good Schoolmaster ) Psal. 19. 7. 8. 9 to lead vs vnto Christ . And euen the whole Scripture together , Olde Testament and New , Law and Gospell , is giuen by inspiration of God , & is profitable to 2. Tim. 3. 16. teach , to improue , to correct , & to instruct in righteousnes , That the man of God may be absolute , being made perfect 17. vnto all good works . The other poynt may be a litle touched ; namely , his prophanenesse , that rested at this worship , and thought it vnfit . Wherein first , let vs consider , that not man deuised it , and God approoued it ; but euen God himselfe both deuised it , and accepted it . For the first man Adam , was taught of God , and he taught his sonnes , Cain and Abell : otherwise , in Faith could not Abell haue so worshipped ; Faith being Heb. 11. 4 : Rom. 10. 17. by hearing , and hearing by the word of God . So from man to man it procéeded as the Wil of God in all generations , and was vsed with the godly as the forme of dutie , which God required of them and allowed . And now here in your Chapter , the words are thus . Now Verse 1. the Lord called Moses , and spake vnto him out of the Tabernacle of the Congregation , &c , concerning this kinde of worship . Whereupon it followeth , that , being his owne appointment ( who is wisedome it selfe , iustice it selfe , and all goodnes ) flesh and blood , dust and ashes should not dare to censure it , but as good , although no reason thereof could appeare to his vnderstanding .

The singular vse of it , and great fitnesse to the ende God appointed it for , will after appeare in the whole Booke by noting the particular Sacrifices mentioned , and commanded . But in the meane time , although God be not bound to giue reasons euer to vs of his Will , nor we bound to search out for them , but humbly and obediently to rest in his good pleasure , made knowne by his Word : yet if we thinke he chose this course to confound the wisedome of the wise , we shall not thinke amisse . For all the learned Writings and wise Lawes deuised by man , to make people good , could neuer worke so much to that end , as this did , in such as tooke the right vse of it . The more therefore any despised it , & thought it folly , the more did it ouerthrow him in his iudgement , and prooue his wisedom to be starke folly .

2 Yet , concerning the continuance of this kinde of Worship , the Lord neuer intended , it should be perpetuall ; but onely for a time , namely , till that great Sacrifice ( figured and shadowed by all those Sacrifices ) should be exhibited and giuen vnto mankinde , according to the Scriptures , with whom all shadowes should cease and take an end . And this was well knowne to such as rightly vnderstood the Scriptures , albeit to some others it was not tollerable doctrine , but very dangerous to be touched . The Prophet Dauid vnderstood it , when he said , Sacrifice and Offerings thou Psal. 40. 8. 9. wouldest not haue , but mine eares hast thou opened . Sacrifice for sinne hast thou not required , then said I , Loe , I come . The Prophet Malachie spake of it , when he alleageth Mal. 1. 10. the Lord speaking thus . I haue no pleasure in you , saith the Lord God of Hostes , neither will I accept an Offering at your hand . For , from the rising of the Sun , 11. vnto the going downe of the same , my Name is great among the Gentiles , and in euery place ( Marke this ) Incense shall be offered vnto my Name , and a pure offering : for my Name is great among the Heathen , saith the Lord of Hostes . Agréeable to which place , are the words of Christ to the woman , in the fourth of Iohn : Woman , Iohn . 4. 21. beleeue me , the houre commeth , when ye shall neither in this Mountaine , nor at Ierusalem , worship the Father &c. Also the Apostle Paule his words : I will that the men 1. Tim. 2. 8. pray , euery where , lifting-vp pure hands , without wrath , ●empiterno ritu . or doubting . Whatsoeuer therefore you read in the Word of the perpetuitie of this kinde and forme of worship , you must still take it by restraint , vnto the comming of Christ , and the continuance of that common wealth and policie of the Iewes , not longer .

3 Touching these Sacrifices and Rites , we are to know , and euer remember , that God neuer instituted and ordeined them to be meritorious , and euen by the workedone ( as we say ) to appease the wrath of God , and deserue eternall life . For so thought some Hypocrites in those dayes , and are sharply , and often rebuked for it . And the Apostle telleth vs plaine , The blood of Bulles and Goates cannot take away sinne , &c.

4 They were not appoynted to be onely Allegories of good workes , and ciuill vertues , and darke deliniaries of a politicall life , as were the Symbols of Pythagoras , or the Hieroglyphicks of the Egyptians : And yet there may be a fit application of them this way . For indéed they do shadow-out such vertues , as the Sacrifice of Christ should worke by Faith in true beléeuers , but I say , they were not instituted onely for this purpose , but the holy Ghost looked at higher matters in these Ceremonies , namely , that they might shadow-out the Lord Jesus , the promised Messias , and the true Sonne of God , and that Sacrifice which he should make of himselfe for the Redemption of all mankinde vpon the Crosse according to the Scriptures , that they should nourish and maintaine the promises hereof in mens hearts , and that sauing Faith hereupon springing in him , & in him onely to be saued for euer . For euery Sacrifice was a Sermon of this matter , of his comming , of his suffering , of his death &c. And by such visible sights the Gospell was preached , concerning life by him . Thus iudged S. Iohn , when he sayd , Behold the Iohn 1. 36. Lambe of God &c. as if he should haue saide , that Lambe , that was shadowed by all the Lambes and Sacrifices of the Law . Hetherto tend the words of Saint Paul to the Ephesians , Christ hath loued vs , and hath giuen Ephes. 5. 2. himselfe for vs , to be an offering and a sacrifice of a sweet smelling sauour to God . The words of S. Peter ; Knowing , 1. Pet. 1. 18. that ye were not redeemed with corruptible things , as siluer and gold , from your vaine conuersation receiued by the tradition of the Fathers : But with the precious blood 19. of Christ , as of a Lambe vndefiled , and without spot . The words of Saint Iohn , The blood of Iesus Christ clenseth 1. Iohn . 1. 7. vs from all sinne . In the Reuelation , The Lambe slaine Apoc. 13. 〈◊〉 . from the beginning of the world . How ? Surely not onely in the purpose and appointment of God , but by the Sacrifices which were offered euen from the beginning . For by all such , his death was shadowed , and he as it were slaine ( to the faith of man ) as often as any Sacrifice was offered . The whole Epistle to the Hebrewes also , in full manner teacheth thus much , and marke the words well in the 10. Chapter . The Law had Hebr. 10. 1. the shadow of good things to come & not the verie image of the things .

5 For the varietie of them , there were many sorts of sacrifices , and yet but one Christ , to be signified by them all . This did the Lord in great mercie and wisedome , that so his people fully busied , and pleased with such varietie , might haue neither cause , nor leasure to looke vnto the wicked Idolatries of the Heathens , according to the seuerall charges giuen them of God , To beware lest Deut. 12. 30. they were taken in a snare , to aske after their Gods , saying , how did these Nations serue their Gods , that I may doe so likewise ? &c. Séeing all the abhomination that God hateth they did vnto their Gods , burning both their Sonnes and Daughters with fire to their Gods , and the Lord would haue them doe onely what he commanded , putting nothing vnto it , neither taking any thing from it . Secondly , although Christ be but one , and his Sacrifice but one ; yet great is the fruit , and many seuerall mercies flow from him , and his death vnto vs . By him our sinnes are dashed and washed out , by him Gods wrath against vs is appeased , by him we are adopted and taken for the Sonnes of God , and Fellow-heires with him , by him we are iustified , and indued with the holy Ghost , inabled thereby to die vnto sinne , and to liue vnto righteousnesse , walking in his holy Commaundements with comfort , and longing for our deliuerance out of this vale of miserie , That we may bee cloathed with our house , which is from Heauen , &c. Diuers 2. Cor. 5. 1. sorts of Sacrifices therefore were appointed , to note , by that varietie , the varietie of these fruites of Christ to all beléeuers , though he be but one . Thirdly , and lastly , there were many sorts of Sacrifices , that so plainely the Church might sée , that these kinde of Sacrifices were not the true Sacrifices for sinnes . For if any one had béen able to take away sinne , the other had béen in vain added : as the Epistle sayth to the Hebrews , Those sacrifices which by the Law were yeerely offered , Heb. 10. 1. could not sanctifie the commers thereunto . For then would they haue ceased to haue been offered , because the 2 offerers once purged should haue had no more conscience of sinnes , &c. Therefore , as I say , the varietie and multitude of them was of purpose to shew ( amongst other things ) the insufficiencie and weakenesse of them . In the second , and 14. verses of this Chapter you may sée , and note , of what things they might offer sacrifice lawfully ; Namely , Of Cattell , Beefes , and Sheepe , vers . 2 : and , of foules , Turtle Doues , or young Pigeons , verse Vers. 2. 14. For , what God commanded that only might they lawfully doe , neither adding , nor diminishing . Therefore , detestable before God was that offering of men and children , that we read of , both amongst Jewes and Gentiles . Of the Jewes , the Psalme sayth , They offred their Sonnes and Daughters vnto Diuels . And againe , They shed innocent blood , the blood of their Sonnes and Daughters , which they offred vp to the Idols of Canaan . Of the Heathens , read how the King of Moab , in his distresse tooke his Sonne , and offered him , &c. 2. Kings , 3. 27 * * Lactantius de falsa religione lib. 1. cap. 21. Euseb. de preparatione Euang. lib. 4. cap 7. Arnob. lib. 8. Aug. de ciuitate Dei . lib. 7. cap. 14. See more examples of this crueltie . Happily these Heathens had it from the Patriarches , that a man should come , by whose Sacrifice Gods wrath should be appeased : and they not vnderstanding how that should be , namely by Christ , founded therevpon this bloody cruelty to offer vp men and children in sacrifice . Or else , in their reason , they framed this argument , that if Sacrifices of Béefes , shéepe , and foules , were acceptable to God , much more must néeds be offerings of men . But it was not so , the Lord commaunding the one , and abhorring the other . Concerning these lawfull Sacrifices , a good Note is giuen ; that forasmuch as God is pleased , to receiue his Sacrifices of such thinges , as man hath for his common meat , béefe , and shéepe , &c. Why should vile earth and ashes so hunt for delicacies to pamper vp their sinfull bodies , as they doe , neuer thinking any thing daintie ynough , that may be gotten for the things sacrificed . Ea sibi sacrificari Theodoret in Leuit. q. 1. iussit Deus , quae ab Egyptijs pro Deo coluntur : nempe , de numero quadrupedum , Vitulum , Capram , & Ouem , é volatilibus , Tu●turem , & pullos Columbarum &c. vt sacrificijs destinata ne Deos putarent , sedeum solum adorarent , cui conuenit ista offerri . Sic de immundis . &c. God would haue these things sacrificed vnto him , which the Egyptians worshipped for Gods : to wit , of foure ▪ footed creatures , the Calfe , the Goat , the Shéepe ; of soules , the Turtle Doue , young Pigeons , &c. that being thus appointed for sacrifice , the Israelites might well know , and sée , that they were no Gods : but that they ought to worship him onely , to whom all these things were offered . So of vncleane things &c.

If his Sacrifice be a whole burnt offering of the heard , Vers. 3. hee shall offer a Male without blemish , &c. Here begin the seuerall sorts and kindes of Sacrifices , and first is named the burnt Offering , and 3. sorts thereof . One of the heard , in this verse ; A second of the Flocke , verse 10. and the third , of foules , verse 14. Concerning the first kinde , you may obserue first , in what case it was vsed : and secondly , with what rites , and after what sort . It was vsed both by the ancient Patriarkes , & their succéeding posteritie , cheefely in the agonies of their consciences , in their worldly distresses , and their greatest In magnis conscientiae pauoribus . In grauibus rerum difficultatibus . In timore periculorum . &c. feares , to confirme their faith in God his assured assistance , when , and how his good pleasure should be , that he would not forget them , forsake them , and leaue them , but surely , and mercifully he present with them , looke vpon them , and helpe them to their contentment and comfort . When the Floud was ceased , and Noah should enter out of the Arke , to comfort his heart after such a great danger , and heauy iudgement of an angry God , vpon all flesh , and to assure his soule of Gods gracious fauour , to continue towards him , for future times , as it had mightily shewed it selfe for the time passed , He built an Altar to the Lord , and tooke of euerie Gen. 8. 20. cleane beast , and of euerie cleane foule , and offered a whole Burnt Offering vpon the Altar . The Lord , pleased therewith , gaue him comfort accordingly , and promised no more so to curse the ground againe for mans cause , neither 21. any more to smite all thinges liuing , as he had done . 22. From thence forth there should be againe seede-time & haruest , cold and heat , Summer and Winter , day and night , should not cease so long as the earth remayned . When the Israelites endeauouring to reuenge that great wickednesse of the Beniamites to the Leuites wife , and were twise fearefully ouerthrowne by the Beniamites , then Iudg. 20. 26. they went vp to the house of God , and wept , and fasted , and offered Burnt Offerings , &c. When the Philistines came vp against Israel to fight with them , and the Israelites 1. Sam. 7. 8. 9. were sore affraide , then Samuel offered a Burnt Offering to confirme and comfort them , and behold the effect ; the Lord thundred with great thunder vpon the Philistines , and scattered them , so that they were slaine before Israel . When that great plague was amongst the people , for Dauids sinne in numbring the people , then in that griefe of minde , and woe of heart for his owne fault , and the peoples death , Dauid bought the threshing floore of Aranah , &c. And offered Burnt Offerings 2. Sam. 24. 24 25. vnto the Lord , wherevpon his comfort followed : The Lord was appeased towards the Land , and the plague ceased from Israel . Thus might I wearie you with Examples , but I will adde but one more , the example of Salomon , who béeing brought of God , to the Kingdome of his father Dauid , and wisely weighing the great charge and burthen of it , as also his owne want of experience , and skill , to guide so great a ship , troubled and perplexed in his heart , betwixt a desire to doe well , and a feare to light short of what he desired , through his owne weakenesse , got him in this agonie to his God , and offered Burnt Offerings , which likewise had effect to his ioy , the Lord saw him , and heard him , and gaue him both wisedome for his charge ( which he 1. Kin. 3. 4. 12. 13. onely begged , ) and riches and honour , ( which he begged not : ) so that before him was neuer such a one , neither after him should euer be the like . Sée then , as I said , the vse of this kinde of Sacrifice in all feares , and troubles , when comfort was wished , and a strong stable heart in Gods promises , till the time of the same co 〈…〉 for t came , without fainting , or falling away .

Secondly , after obseruation , in what case the burnt Offering was vsed , let vs consider the maner and circumstances of it , which likewise you sée in this third Uerse , &c. First , it must bee of the Herde or flockes ( if it were a beast ) not a wild Hart , Bore , Beare , Woolf , &c. For these kinde of creatures being fierce , sauage , cruell , and by force brought to death , not otherwise , could not be figures and shadowes of a méeke , milde , swéete , and gracious Sauiour , who willingly and louingly should euen lay downe his life for vs ; that wée by his death might be saued . Secondly , it was required 2 to be a Male. The Male is stronger , and perfecter than the Female , and therefore fitter to shadowe and shew the strength , and perfection of Christ in vanquishing sinne , death , druill , and hell , which the mightiest Monarche , the earth euer had , could neuer doe . Thirdly , 3 it was required , that it should be without blemish , that is , not blind , not lame , nor broken , and so foorth , as you may read , Leuit. 22. ver. 22. which when the Iewes obserued not , sée how the Lord complaineth , Malachie , 1. 8. If any man thinke these bodily imperfections small things to be regarded of God , it is very true : but for an expresse commandement of God to stubbornely broken by dust and ashes that should obey , is no small matter . If we looke at the Apple eaten by our first Parents , it was but an Apple , a matter of small moment ; but when the Commandement saide , no , and yet they did it , their fault was not small , and so the punishment shewed . Therefore euer in the Commandements of God , we must not regard so much the thing , as his Will , who ( being our maker ) may command what he will , and his will being euer iust , holy , wise , and for our good , if we haue grace , ought to be obeyed precisely , carefully , and chearfully . This condition of the burnt Sacrifice figured out the puritie of that Lambe , that indéede had no blemish any way , no guile found in his mouth , but so cleane as by his cleannesse , his righteousnesse béeing imputed vnto vs , his Spirit dayly worketh our Sanctification , and newnesse of life from sinne and vncleanesse . Fourthly , your Chapter saith , it must be presented of voluntary will , so to figure 4 out that Christ should willingly ( not constrainedly ) giue himselfe to death for mankinde ; and , peraduenture also , to shew that God neuer liketh of constreyned seruice , but will haue men doe their duties to him voluntarily , as indéed is fit of the creature to the Creator euer . Fiftly , it must be presented at the doore of the 5 Tabernacle , God tying them to a place appointed by him , and not suffering them to sacrifice where they listed themselues in euery place . Deut. 12. 13. 14. as in Leuit. 17. 4. 2. Chron. 28. 29. Ezech. 6. Ose. 4. the Margin the places are noted . If this thought come in your minde , why God should thus tye them to a place , when as ( for the shadowing of Christ , and confirming the faith of the Godly ) it seemeth rather , it should haue béene lawfull euery where to sacrifice , because euery where Christ is a comfort to all beléeuers , and Faith in al places should receiue her appointed helpes , to make strong and stable from despaire , or doubt . You againe may remember , that there were two reasons chiefly of this Commandement . The first , is expressed in Leuit. Chap. 17. ver . 3. &c. Namely , that by this meanes , they might be stayed from vsing any vnlawfull maner in their Sacrifices , and from following the fashions of their adioyning neighbours , the Heathens , which happily they might haue done , if in euery place , at their pleasure , they might haue sacrificed . The second reason was , to signifie by this means , that he only was the true Sacrifice for sin , whom that Mercie seat , there in the Tabernacle , did represent , & which in that place , where after the Temple should be built , to wit , in Ierusalem , should offer himself for our sinnes . If you aske whether ( by this example ) at this day , a certaine place be requisite ? you may remember , that , euen by this example and true experience , wisely our Elders haue both thought of & prouided , that in every Parish there should be a publike place , euen a Church or Chappell , whither , ( except in case of necessitie ) all people of that Limyt , should come to performe their duties to God , publiquely after one maner , not allowed at their wil , euery one to haue a seuerall place , lest priuate places should bréede priuate fancies , errors , and heresies , schismes , and deuisions in the Church . Sixtly , vpon 6. the Burnt Offering , you read here , they must lay their hand euen vpon the head of it . vers . 4. And diuers good things were taught hereby to them that vnderstood rightly those Ceremonies , then vsed . For first , the partie bringing that Sacrifice did by this means acknowledge , that he himselfe deserued to dye ; but ( by the mercy of God ) he was spared , and his desert laid vpon the beast , for which he ought to be thankfull . Secondly , as that beast then was to die for him , and to be offered in Sacrifice ; so did he beléeue Christ should come , and die for him . Thirdly , that it is not enough to beléeue that Christ should come , and die for sinne , but he must put his hand vpon Christ , that is , lay vpon him all his iniquities , by the hand of his Faith ; apply Christ to himselfe , and beléeue that hée must die then , and wée now , that he hath dyed for his sinnes , my sinnes , your sinnes , &c , Being the onely propitiation for sinne . The Iewes put their hand vpon the workes of the Law , the Heathens vpon their deuised worships , Hypocrites vpon their almes , fasts , prayers , &c , Making these things satiffactorie to God for them , and so wronging the Lord Jesus , & his All-powerfull blood . Fourthly , this laying on the hand shewed , that men bringing Sacrifices to God , should rather sacrifice themselues , and all their exorbitant affections , than that beast . For manie are content to giue their goods to God , but themselues to the deuill , which God abhorreth . Lastly , this Ceremonie taught them , of what minde they should be when they offered ; namely , of this , that they thought the fauours and mercies of God so great and gracious towards them , that if they should euen offer themselues to the death for him , and indéede dye as that beast must , yet no recompence would that be , worthy such a louing Lord , and answerable to such his great kindnesse . When it is said in the Text , that such sacrifice should be axcepted to the Lord , to be his atonement , vers 4. and in the 9. vers . for a sweet sauour vnto the Lord , or a sauour of rest , which pacifieth the anger of the Lord , these promises being no deceiuings of men , but true , as the Promise-maker is euer true : We must note and consider , that there was a satisfying power in those Legall sacrifices , whereby the right Offerer was loosed and cl●ered from guilt in the sight of God : not that brute creatures of themselues could doe thus , but as they were true figures of Christ and grace by him to be obtained , and had sacramentally . Therefore they satisfied and helped , or reconciled to God , as at this day we are washed sacramentally by Baptisme . Profitable then no further , but as they were exercises to true repentance , and faith , that sinners might learne to feare the wrath of God , and to séeke saluation in Christ , and Christ onely . Seuenthly , the burnt Offering was slaine , 7. to fore shew the death of Christ . O fooles , and slowe of heart , saith our Sauiour , to beleeue all that the Prophets Luke 24. 25. 26. 27. haue spoken ; Ought not Christ to haue suffered those things , & to enter into his glorie ? And he began at Moses & all the Prophets , & throughly interpreted vnto them . &c. Now thinke with your self , wherin , Moses ( that is , the Law ) did so shew the death of Christ , as by these deathes and killings of the Sacrifices ? But who offred the slaine sacrifice ? any but the Priest ? No : that so it might be shadowed , how that there is no power in man to please God , but by the chiefe and high Priest Christ Jesus , of whom the Leuiticall Priest was a type and a figure . Eightly , the Priests sonnes offered the 8. Verse 5. blood , and sprinkled it round about vpon the Altar , that is , by the doore of the Tabernacle of the Congregation . The blood , noting the death of Christ , and the sprinckling the preaching of it through the world . Ninthly , the burnt Offering was flayed , and the skinne plucked off , then was it cut in peeces , vers . 6. Hereby was noted the great and gréeuous bitternesse of Christ his Passion , who should ( for mans sake ) be stripped-out of all humane helpe , and made as bare and naked of all worldly glory , shew , credite , and estimation with men , as this Sacrifice was turned out of his skinne . Remember what you read in the Psalme , spoken of Christ in the person of Dauid . I am a worme and no man ; a shame of men , Psal. 22. 6. 7. and the contempt of the people . All they that see mee , haue me in derision : they make a mowe , and nodde the head , saying , He trusted in the Lord , let him deliuer him , 8. let him saue him , seeing he loueth him : And so foorth , as followeth in the Psalme . Adde vnto it what you read in Esay , He hath neither forme nor beautie : when wee Esay 53. 2. shall see him , there shall be no forme that we should desire him . He is despised and reiected of men , &c: we hid 3. our faces from him , he was despised , and we esteemed him not . Both which Prophecies are Expositions of this shadow , & may truly tell vs , how his skinne was plucked of . An other vse there might be to the partie that Offered the burnt Sacrifice , euen to teach him to pull-off his skinne , and to offer himselfe vp to the Lord flayed , and without skinne , that is , without all counterfeit and bypocriticall shewes , without all earthly , vaine , and proud confidence in himself , or any workes or vertue , or worth whatsoeuer in him , but naked and bare to present himselfe to his God , that is with a single , a simple , a true , and a faithfull heart , boasting of no desert , but humbly crauing mercy and pardon , and life for the true Sacrifice sake , Christ Iesus , who in time should come , & so suffer for mans sins , to set him frée . And surely thus still must wée be flayed & skinned in all our prayers , & approachings to God , or else we shall deceiue our selues , & be disappointed of our desire . The proud Pharisce in the Gospell was not thus , but came Iohn 15. with his skinne on : and let his example teach vs . The poore Publican was flayed , and came with skinne off ; let it comfort , and incourage vs . Tenthly , your Chapter 10 saith , And the sonnes of Aaron the Priest , shall put Verse 7. fire vpon the Altar , and lay the wood ( in order ) vpon the fire . Then the Priests , Aarons sonnes , shall lay the parts 8. ( in order , ) the head and the kall vpon the wood that is in the fire vpon the Altar . In that , body , and head , and all was laid in the fire , it might note how whole Christ should suffer for vs ; that is , Christ wholy , both in body and soule , for our bodies and soules that had sinned ; and so , you know , Christ did , verifying , and fulfilling the Figure . Againe , by the head , might be vnderstood himselfe ; and by the parts , his Church and members ; all in the fire & all burnt together , that it might be shewed , the suffering of Christ to belong to his Chosen , both Tam fr●●●u quam sens● . in fruite , and sense . The fruite is his taking away of their sins . The sense is their suffering also with him , & for him , which is fit , when it shall be his blessed pleasure , and alotted to vs but in mercie , that so suffering Rom. 8. 17. 2. Tim. 2. 10. Coloss. 1. 24. with him , we might also reigne with him eternally in his Kingdome . The Disciple is not greater than his Master , &c. Matth. 10. 24. And Blessed is the man whom God correcteth , therefore refuse not thou the chastising of the Iob. 5. 17. Almightie . For hee maketh the wound , and bindeth it 18. vp ; He smiteth , and his handes make whole againe , &c. So saith S. Iames againe , Blessed is the man that endureth Iam. 1. 12. temptation ; for when he is tryed , hee shall receiue the crowne of Life , which the Lord hath promised to them that loue him . Thirdly , in the fire might be shadowed the power of the Spirit ; and this Lesson so learned , that as the fire gaue those Legall Sacrifices their sauour , & was ( as it were ) the sawce that made them taste well : so is the Spirit , to all our duties , the means to season them , and giue them liking with the Lord . Pray then without Spirit , and what is it ? Heare the Word preached without Spirit . and what doe you ? Receiue the Sacrament without this working Spirit , and how can you doe well ? Marke it therefore that all Sacrifices had either all , or part , burned with fire , &c. We know not ( saith the Apostle ) what to pray as we Rom. 8. 26. 16. ought , but the Spirit helpeth our infirmities &c. The Spirite beareth witnesse to our spirit , that we are the children of God . If any man haue not the Spirit of Christ , the same 9. is none of his . The Spirit is life for righteousnesse sake . 10. 11. The Spirit shal quicken your mortall bodies ; and so foorth . This fire therefore the Lord euer vouchsafe vnto vs , and we shall doe well . Lastly , when it is sayd , the wood must be layd in order , the peeces in order , and all in order : well might they then , and we now obserue and learne , how highly God is pleased with order , and how much he abhorreth confusion . Wherefore the Apostle , giueth it for a Rule , Let all things be done decently , and in order . And the more we frame our selues vnto good order , the more assurance we euer haue , the Spirit gouerneth vs . But the Inwards & the Legges thereof shall Verse 5. ye wash in water , sayth your Chapter . The eleuenth Circumstaunce in this kinde of Sacrifice , notably 11. shadowing , how Christ our Sauiour brought nothing impure or vncleane vnto his Passion . as all other men doe , when they suffer . For although they suffer willingly & ioyfully , yet doe what they can , they shall euer finde a law in their members , rebelling against the law of Rom. 7. 23. their minde , and leading them captiue vnto the law of sinne , which is in their members . No man therefore can offer a perfect offering to his God for his sinnes . Onely Christ hath , whose Inwards and Legges were washed , that is , who wholly was pure and immaculate , within and without , & euery way . This , This is my wel-beloued Sonne , in whom I ( and in whom onely I ) am well pleased . Lastly , this burnt Offering , in this sort vsed and offered , 12. was a sweet sauour vnto the Lord , sayth the Text. Not that God is delighted , as man , with any outward sauour : but because first , being done according to his prescript , he accepted it , and liked it ; and secondly , he saw in it his slaine Sonne , and smelled , as it were , his obedience , which though it was fulfilled in time , yet was with God from the beginning , as hee was also slaine from the beginning . Thus haue you viewed the Ceremonies of the first kinde of Burnt Sacrifices taken from the Herd . Consider of them againe , and often ; the Lord being intreated shal make them profitable to you .

The second kinde of Burnt-offerings .

ANd if his Sacrifice for the Burnt-offering be of the Verse 10. Flockes , ( as of the Sheepe , or of the Goates , ) he shall offer a Male without a blemish , &c. The first kinde was of the Herde , as you haue séene ; now the second is of the Flockes , where againe you may note the Ceremonies before in the other kinde obserued , and let that Exposition serue here without any repetition againe of the same things . One thing here is , which was not before touched , namely , how they shall kill it on the Verse 11. North-side of the Altar , not on any side indifferently , but on the North-side onely ; which was done assuredly , to draw this his people from the idolatrie of the Gentiles , who worshipped the Sunne in many places , and therefore euer in their seruices turned them towards the place where the Sunne was , as in the morning to the East , at mid-day to the South , at night to the West . And matters of great moment they would referre to the iudgement of the Sunne . The Persians in choise of a Iustine . King , agréed that all should méete at a place on Horsebacke betimes , and whose Horse first neighed before the rising of the Sunne , he should be King . For they tooke the Sun for a God , and Horses with them were consecrated to the Sunne , as things pleasing to him . In Tyrus , when seruants and slaues had cruelly slaine , by treachery and villanie , their Masters and all Freemen , they forsooth would make a King of themselues , and how ? Euen thus , they would all assemble before the Sunne , and he that could first sée the Sunne arise , he should be King , as chosen out by that their God , the Sunne . These toyes , lest the Israelites should learne of their neighbours the Heathens , God , not onely by words , & expresse prohibitions , but also by such signes Deus . 4. as this , would teach and instruct them . On the North-side therefore must this Burnt-offering be killed .

2 This Ceremonie might admonish them , that the full Sunne , Christ Iesus , was not yet risen vnto them , but ( in time ) he should come and shine in his strength . For these Sacrifices and Legall Rites , were but as litle candels that gaue some small light , and a farre more excellent Light should they expect , that beléeued , in due time . And now , I pray you , hath it not appeared , and with his glory put out all these dimme Lights of the Law ? We know it , and find it , with thankefulnesse euer may we thinke of it . For he that reserued vs for these times , and these times for vs , could haue made vs be borne , and to haue our being in the darkest times .

But now this Ceremonie of turning to the North is gone , and we may turne any way , and please God . The time is come , when the true worshippers shall worship in Spirit , and trueth , euery where and euery way , lifting vp pure hands vnto God , Thus much would our old Fathers signifie by the placing of the vpper ende of our Churches East-ward , not North-ward , which they would not haue done , if they had thought this Ceremonie had bound men still . Let vs then vse things indifferent , indifferently , and not vnto any superstition , or sinne .

The third kinde of Burnt-offering .

1 ANd if his Sacrifice be a Burnt-offering to the Lord of Verse 14. Fowles , then he shall offer his Sacrifice of the Turtle-Doues , or of the yong Pigeons . Behold , the third sort of burnt Offerings taken neither of the Herde nor of the Flocks , but of the Fowles , wherein first , the Lorde , ( by varietie ) did méete with the variable and mutable nature of man , and so kept that people from lusting after the fashions of the wicked . Secondly , he mercifully regarded and prouided for the poore that should not be able to offer the former sorts , and so might haue béene discomforted with it . This appeareth Chap. 5. vers. 7. 11. & 14. 21. 22.

2 But of Fowles you sée héere , not all sorts might be offered , as Géese , Cockes , and vncleane Fowles whereof you read els-where , but Turtles and Pigeons . Which Fowles long before this time God appointed Abraham to offer , Gen. 15 , ( Happily ) because these most aptly figured Christ , In whom was all holy simplicitie , pacience , innocencie , &c.

3 Concerning the Rytes , your Chapter specifieth Verse 15. them in this sort . The Priest shall wring the necke of it a sunder , ( or , pinch it with his nayle , ) so as not the head should be quite plucked of , but wounded , that the blood might goe out , and the creature die . Thus was the Passion of Christ shadowed out , whose blood was shed , and he dyed , yet his head not plucked from his body . And his head not plucked from his body , to signifie he should not be taken from his Church , which is his body , by any death , but raise himselfe vp againe , and bée with his to the end of the world . Thus then the Elect of God comfort themselues , both in aflictions of the world , and in death it selfe : that forasmuch as their Head thus liueth , and neuer was , nor can ●e plucked of from them , therefore as he hath ouercome , so shall they by him ouercome both the malice of the world , and the power of Satan , and enter into ioy with him for euermore .

4 The Maw and feathers were not offered , but cast-away as vncleane , so still noting that which I haue often noted , the puritie of the Lord Iesus , our true Sacrifice .

5 The Priest did cleaue it with his wings , but not deuide it in sunder , againe to shadow , that though Christ dyed , yet hée was not quite extinguished , but should rise againe , and liue . To which end also it was that not a bone of him was broken , as were theirs that dyed with him . That being also figured in the Paschall Lambe .

Lastly , it is repeated here , for a sweete fauour vnto the Lord , and not in vaine , but to the great comfort of all such poore offerers . For thus are they assured , that albeit they were not of abilitie to offer vnto him Oxen , and Shéepe , or sacrifices of great cost , yet were they as déere to him , as those that could so doe , and their Sacrifice of Turtles , or two Pigeons , yéelded as swéete a sauour . O swéete still ! for this God is not changed , but the same for euer , and therefore still euen two mites of a poore widow graciously accepted , still a little spice , a little Goats-haire , or what my power is to bring vnto him , is accepted . So that I haue no cause to grieue at my pouertie , if my heart be sound , and therefore looke vnto that , and be chéerefull in this .

Thus haue you viewed this Chapter . And now a little ( with your selfe , ) thinke of the maner of Reuelation then , and now . What a darke and dimme light ( I say again ) was that to this vouchsafed vnto vs now ? Surely , so darke , as the Apostle feareth not to call that Night , and ours Day : saying , The night is gone , the day is come . God , for his Christ his sake , make vs thankefull .

But now that these kindes of burnt Offerings and Sacrifices are gone , is there no sort left vnto vs Christians ? yes indéede . First , it is a Sacrifice to God 1 Holocaustum Deo gratissimum praedicare Euangelium . most exceptable , To preach the Gospell , and it is euen as that song which Dauid speaketh of , pleasing the Lord better than a yong Bullocke , that hath hornes & hoofes . Thus S. Paul offered vp the Gentiles to God for a sacrifice , winning them by his Ministrie vnto the truth . Rom. 15. verse 16. A Sacrifice so farre passing all others , as man passeth all brute beasts . And the faithfull Preachers of the Gospell dayly doe the like . Secondly , it 2 Praecipuum holocausti genus . is a Chiefe kinde of burnt Offering for Christians , To beléeue in Iesus Christ by the Gospell ; because he that beléeueth , offereth Christ dayly to God for his sinnes , than the which nothing can be more pleasing to Christ and his Father . Thinke of it early , and thinke of it late , when you are vpon your knées , desiring mercie and pardon , fauour and comfort , both presently and to death , yet laden and ouer-laden with a great burthen of gréeuous sinnes , blemishes , and imperfections , hatefull to God , and hatefull to your selfe , through Grace giuen . What hope haue you to spéed and preuaile but by his Sacrifice ? you will take Christ your déere Sauiour in the armes of your Faith , and say ; holy Father , looke vpon him , not vpon me without him , ( For then I dye in iustice : ) but vpon me in him , and then shall I liue in mercie . Thus you offer Christ dayly , and it is the Chiefest Sacrifice still of all beléeuers .

Thirdly , it is another kinde of burnt Sacrifice left 3 vs , To offer-vp our selues wholly to God , our selues , I say , our soules , and bodyes , a liuing , holy , and acceptable Sacrifice , enery member to doe his Will , and not ours . Of which S. Paul speaketh to the Ro. Chap. 12. 1.

Fourthly , euery good worke commaunded of God , 4 and done of vs in Faith , is a pleasing Sacrifice ( in this sort ) to God . As Almes , Coloss. 4. To doe iustly , to loue mercie , and to humble thy selfe , to walke with thy God . Mich. 6. vers . 8. To offer spirituall Sacrifices , sée S. Peter . Lastly , all our aflictions paciently indured , 5 Psal. 51. 17. according to the Psalme , The Sacrifice of God is a troubled spirit , &c. Doe therefore what God willeth , or suffer what he appointeth , as you are taught , and you offer Sacrifice dayly to God . Thus let this Chapter profit you .

CHAP. II.

FRom bloody Sacrifices now to Unbloody : and because the Burnt-offering , described in the former Chapter could not bée without the Meat-offering , as you may sée , Num. 15. 4. therefore , before he procéede to other kindes of Offerings , Moses describeth in this Chapter , the Meat-offering , laying downe thrée sorts of it . The first , The Heads of the Chapter . Of raw Flesh , vers 1. to the 4. The second , of Flowre not raw , but baked , fryed , sodden ; vers . 4. to the 14. The third sort , of Corne , not ground to Flowre ; verse 14 , to the end . For the institution of these Meat-offerings , it was not because God hath néede of any meate or smelling sauours , in the Psalme he telling vs , that if he be Psal. 50. 12. hungry he needes not shew vs , &c. Neither yet that the déede done might merit , and turne away Gods anger : For , he that offereth an oblation , is as if he offered Swines blood , and he that remembreth incense , as if he blessed an Idoll , saith God by his Prophet ; but by these the Lord Esay 66. 3. would teach to his Church and children , good things concerning Christ their Sauiour , and his comming : good Lessons also for life and maners , as by particulars will appeare .

First , This Meat-offering of Flowre and Corne might greatly comfort them touching their labours , and assure them , that yearly God would blesse their Corne , and their fields , because it pleased him to be a partner with them in those fruites .

2 The Meat-offering of flesh , might draw their hearts to God in all times of their dyet , teaching them that God giueth , and God sanctifieth , God prospereth , and Ose 2. 21. 22. is the staffe both of bread and meat , They are not vpon our tables by chance , but by his kinde prouidence , and great goodnesse ; and therefore to forget him , were to become most vnworthy of those blessings .

3 The Flowre must bee fine Flowre , to signifie still vnto them the cleannesse and puritie of CHRIST , in whom there was no sinne , neither any guile found in his mouth . Of whom is all puritie in any of his members , our foulnesse being washed by his blood . It taught also that our best things should be giuen to God , and not our worst , as our manner is .

4 The Meat-offering taught , that Christ is the remedie against all hunger . As , am I gréeued with sin , and hunger for righteousnesse ? Christ helpeth this hunger , being made righteousnesse , and wisedome , and sanctification 1. Cor. 1. 30. and redemption vnto vs . Am I afraid to die , and hunger for comfort ? Christ is my helpe for this hunger , and telleth me , that blessed are the dead which die Apoc. 14. 13. Iohn . 1. Cor. 54. 55. 57 in him . He that beleeueth in him shall not die eternally . But though he be dead , yet shall he liue . Death is swallowed vp in victorie . O Death , where is thy sting ? O Graue , where is thy victorie ? Thankes , Thankes be vnto God , which hath giuen vs Victorie through our Lord Iesus Christ .

5 He shall powre Oyle vpon it , and put Incence thereon , Verse 1. saith the Text ; Oyle delighteth the taste , and Incense the smelling . Neither of them careth God for , we know . But thus it pleased him to shadow-out vnto his people , that they should euer serue him according to his owne presciption , which is acceptable , as a good taste or smell is , and not with the vnsauourie inuentions of their owne braine , as hatefull vnto him , as the other is pleasing . Againe , the Oyle noted Christ his kindnesse and mercie , which he should euer shewe to poore penitent sinners , wounded and smitten with woe for their manifold frailties and sinnes . He should not be rough vnto them , sterne and cruell ; but soft as Oyle , gracious and kinde , swéete and comfortable , ready to receiue them and pardon them . Learne of mee , I am meeke and lowly in heart , take my yoke vpon you , and Matth. 11. 29. you shall finde rest vnto your soules . For my Yoke is easie , 30. and my burden is light . Come vnto me all yee that are wearie and laden , and I will ease you . 28.

6 Incense againe figured out the prayers of Christ for his Church so powerfull with God his Father , that not onely he was heard himselfe , but thereby he obteyned , that whatsoeuer we should aske in his Name , and for him , we should receiue also . The vaine vse of Frankincense in Popish Churches , as an imitation of the Law , is still to loue darkenesse , when God vouch safeth light , still to continue abolished Ceremonies , and still to be stubborne against God , with a will-worship of our owne , neglecting his Will.

And shall bring it vnto Aarons sonnes the Priests ; and Verse 2. he shall take &c. Whatsoeuer was offered to God must be giuen into the hand of the Priest , still representing vnto men this Doctrine ; That onely by Christ there was accesse to God , and no way els . According to that plainer Reuelation in the Gospel by himselfe . No man commeth to the father but by me , I am the way ; And , let vs therefore by him offer the Sacrifice of praise to God , &c. Heb. 13. verse 15.

2 A handfull of the Flowre , and of the Oyle , with all Verse 2. the Incense , and the Priest shall burne it for a memoriall vpon the Altar , for it is an offering made by fire , for a sweet sauour vnto the Lord . Not all the Flowre , but a handfull ; not all the Cakes , but one ; & not all was burned , but onely a little part of one : the rest went to the Priests , and none could eate of it but the Priests . It was a Memoriall to them , to assure them , that God did respect the partie Offering , and would be mercifull vnto him . And because it so pleased God it should be , to him also it was a Memoriall , to extend his swéete goodnesse to his penitent seruant .

3 This Meat-offering you sée in your Chapter was either baked , vers. 4. or fryed in the Frying-panne , vers. 5. or sodden in the Caldron , vers . 7 : And which way so-euer it was , thrée Rules were to be obserued , specified The first Rule . in the Text. First , It must be without Leauen , vers . 11. In the 7. Chapter , vers. 13. and in the 22. Chap. verse 20. You may read of a lawfull vse of Leauen , but it was neuer lawfull ( by the Law ) to offer vnto GOD for a Sacrifice any Leauened bread , Leauen being a Figure both of corrupt Doctrine , and bad life . Beware of Matth. 16. 6. 11. 12. the Leauen of the Scribes and Pharisees , that is , of their corrupt Doctrine . Mat. 16. And let vs keepe the feast not with old Leauen , neither in the Leauen of maliciousnesse and wickednesse , but with the vnleauened bread of sinceritie and truth . 1. Cor. 5. 8. Leauen noted bad life . Christ then being shadowed in al these burnt Offerings , by this Rule of hauing no Leauen , they were taught the puritie of Christ his Doctrine , and the holinesse of his life . His Doctrine so pure , that it maketh others pure . Ye are cleane through the Word which I haue spoken Iohn . 15. 3. Iohn 8. 51. vnto you . And , Verily , verily , I say vnto you , if any man keepe my Word , he shall not see death . Then you sée it maketh cleane . His life also so pure , that not onely his false accusers could fasten no fault vpon him ; but by his innocencie he appeased Gods wrath for our impuritie . Againe , it taught the Church in that Legall fashion by darke figure , that after Christ his example they ought also to be frée from both these ; to wit , false doctrine , and ill manes . Not teaching ( if they be Teachers , ) any corrupt matter , not beléeuing and holding ( if they be no Teachers ) and absurd vntrueths . Neither Teachers nor People leading a wicked life , but in holinesse and righteousnesse , as the Lord shall inable , spending all their dayes . The second Rule is , That The second Rule . there he no hony in his Meat-offering made by fire vnto the Lord . Of Hony , we read many things ; as , that the nature of it is to preserue bodyes , not suffering them to rot and putrifie : That many ( by the vse of it ) liue vnto a great age , as namely , in the I le of Corsica , by Plinies Testemonie , who calleth them long-liuers , onely by the dayly vse of Hony . Hony hath a swéete and pleasing taste , not sharpe . Whereupon Salomon saith , Faire words are as a hony combe , sweetnes to the soule , Prou. 16. 24. and health to the bones . My Sonne , eate Hony , for it is Prou. 24. 13. good ; and the hony-combe , for it is sweet vnto the mouth . What might be the reason then , that God did forbid any hony to be vsed in this Offering ? Answere is made , that hony , although it be swéet in taste , yet it is bitter by effect . For it greatly increaseth , choler , which is as bitter , as the hony is swéet . Secondly , although hony be good to eate , yet a man may eate too much of it . Prou. 25. 26. Thirdly , euen in taste it will not séeme swéete ( if you eate much ) but very bitter or sowre . Lastly , it hath the very nature of Leauen , béeing boyled , Mel coctum , vt statim acorem contra●at , panem fermentat . Caluin . and so hauing gotten a little sharpenesse . Nowe , forasmuch as none of these things are in Christ , who was shadowed by this Sacrifice , therefore is hony forbidden to be vsed in it , as you read here in your Chapter aswell as Leauen , vers . 11. First , in Christ there is no such swéetnesse as ingendreth bitternesse , or any euill to the true Cater of him by Faith . Secondly , Christ cannot be receiued or eaten too much , but the more we féede on him , the better . Thirdly , Christ is not swéet at the beginning , and bitter at the ende ; but contrariwise , bitter at first , and swéet at the ende . He that forsaketh not all , and followeth me , cannot bee my Disciple : How bitter is this at the first , but in the end how swéete ? You shall sit vpon twelue Seates , and iudge the twelue Tribes of Israel : You shall eate of my Table , &c. Lastly , Christ puffeth no man vp , as Leauen doth the Dough , neither sowreth his seruant in whom he dwelleth ; but he maketh him lowly and humble , and swéete in behauiour to his brethren poore and gréeued , and néeding comfort . Melancton ( not vnprofitably ) saith , Hony was forbidden also to be offered to God , to teach that 1. Cor. 2. the Word & Doctrine of God , is not to be turned to popular applause , not to content the Prince , and to please the people , contrary to the Truth and edge of it : Art may not drawe his Diuine precepts , to make them delight humane Reason ; but his Word must be left to his right Nature , please it , or displease it the Hearers . For such Hony-offerers are but dawbers , and sowers of pillowes vnder mens elbowes , flatterers , & time-seruers , hatefull to God , and hurtfull to his people . Others haue noted , that if hony be burned , it smelleth not well : and therefore was forbidden to be vsed in the Sacrifice shadowing Christs death , as this Sacrifice by fire did : because his death smelleth most swéetly , and right deere vnto God also is the death of his Saintes for him . The Gentiles , againe vsed to offer hony in their Cakes , to their Gods , as we read : and therefore ( happily ) God also forbad it .

The third Rule you haue in the 13. verse : All the The 3. Rule . Verse . 13. Meat-offering shalt thou season with salt , neither shalt thou suffer the salt of the Couenant of thy God to be lacking from thy meat-offering , but vpon all thy Oblations , thou shalt offer salt . First , it is called , the salt of the Couenant of God , because God required it in all these Sacrifices as a Couenant , and thing agréed vpon firme and stable , not to be broken , which kinde of Couenants were called Couenants of salt . Num. 18. 19. 2 Chro. 13. 5. Secondly , the Commandement is generall . All the Meat-offerings , whereupon our Sauiour Christ taketh occasion to exhort , that all men would addresse themselues vnto the perpetuall & faul●les kéeping of Gods holy Couenant , by the example of these Offerings , which ( without salt ) were no way acceptable nor tollerable . To the continuall kéeping I say , because the Text sayth . Thou shalt not suffer the salt of the Couenant Chap. 2. 13. of thy God to bee lacking from thy Meat-offering . which is , as if he had said , euer haue in thy selfe the Word and Law of thy God , with which thou art seasoned as with salt , the Offerings of strangers from Gods Couenant being neuer acceptable , but an abhomination to God . For the true seasoning , which findeth grace Translata locutio a sensibus ad animum . Tremel . with God , is no where found but in the Word , and therefore all worships deuised by man ( séeme they neuer so wittie , and gay in the eyes of the Inuenters ( are vnsauorie and odious . Others looking at Christ his alluding to this place in the 9. of Marke abouesaid , gathered thus of it : that Christ from this Ceremonie draweth his exhortation to his faithfull , that they patiently indure to be purged and purified , if they desire euer to be acceptable to God . For euery Sacrifice saith he , must be salted with salt , and euery man shall be salted Mar. 9. 49. with fire : that is , our corrupt affections , by the Word and the Crosse , as by a holy fire , clensed and cléered from that displeasing sauour they yéelde , and we wholly seasoned vnto God , as this mortalitie will giue vs leaue . If you thinke farther of salt thus preferred before Leauen and hony , you shall sée that salt is most commodious for mans vse . For salt kéepeth our meate from putrifaction , it kéepeth wine from sowring , it preserueth dead bodyes a long time swéet and sauourie , it yéeldeth our meate a good taste , and dryeth vp the superfluous moisture of it in our bodyes , which might bréed diseases : and ( in a word ) so good it is , that the Prouerbe ioyneth it with the Sunne , without which we cannot liue , saying : Sale & Sole nihil viilius : Than Salt and the Sunne nothing is more profitable . Wittie and sharpe Sales . pleasant speeches haue their name of salt , and hée that hath no wit , is said to haue no salt in him . Salt then was Non habet salom . required in the Sacrifice to figure out Christ , who indéed is the true salt , that seasoneth vs & all our works , or else neither we nor they please God . Sinne hath made vs vnsauourie to God ; and , till this salt be sprinkled ouer vs , we haue no accesse to him , nor fauour with him , but when once we are seasoned with Christ , Then he that toucheth you , toucheth the apple of mine Eye . And as our persons , so our workes then please him , before béeing foule , and as a stayned cloath . So that now it is said , He that beleeueth in me shall not perish , but haue eternall life . To Christ we are begotten by the Ministrie of the Word , and therefore the Apostles were called salt , and the Ministers of GOD , still are the salt of the earth . For as salt lighteth vpon the flesh , and byteth and dryeth vp corrupt moystore , pre●eruing and kéeping swéet the same : euen so the Ministers by their labours consume and dry vp the errors , the lustes , the pride , the vaine-glorie , the couetous affections and whatsoeuer maketh vnsauourie , preseruing body and soule swéete vnto God in Christ , and frée from eternall corruption .

If thou offer a Meat-offering of thy first fruites vnto the Verse . 14. Lord , thou shalt offer eares of Corne dried by the fire , and wheat beaten out of the greene eares , &c. It was sayd in the beginning , that these Meat-offerings were here layd downe in three kindes : The first , raw flesh ; the second , flowre not raw , but either baked , fryed , or sodden ; the third , Corne not ground to flowre . The two first kindes you haue séene with their Ceremonies ; and now followeth this third kinde . You may here remember the many sorts of Offerings of first-Fruites mentioned in the Scriptures , whereof this is but one . In Deutro. you read of first-Fruites , but in a basket , and carried to Deut. 26. 2. the place appointed , In Leuiticus here you read of a Leuit. 23. 10. sheafe of the first-fruites of the haruest to be brought vnto the Priest . In Exodus you read of that generall Offering of first-fruites . In Deutro: againe of the offering Exod. 23. 16. Deut. 12. Leuit. 23. 17. Numb. 15. 20. of Tenths . In the Chapter also ( aboue noted ) of this Booke , you read of two leauened loaues to bee brought . And , in Numb . of cakes to be made of their first dough . Lastly , this kinde here noted of Eares of Corne dryed by the fire , &c. By this diuersitie wée may well note , ( and sincke it déepe into our hearts ) what a reckoning God maketh of Thankfulnesse in man , for the benefits and mercies he receiueth at Gods hands ; and how odious it is to him , and dangerous to man , when it is otherwise . And by this sort we may still sée Christ figured , and taught : wherevpon Christ compareth himselfe to Corne , which except it fall into the ground and dye , it abideth alone ; but if it die , it bringeth forth much Iohn 12. 24. 〈◊〉 . Cor. 15. 20. fruite . And the Apostle calleth Christ the first-fruites . The beating also of the Corne out of the husks , shadowed the bitter Passion of our Sauiour .

2 The remainder ( a memoriall being burned to God ) did remaine to the Priests : so shadowing out , that Christ should not obtaine Heauen for himselfe , but for his Church , which was represented in the Priest , all being a royall Priest-hood . Againe , it taught how carefull God would haue his seruants for the maintenance of the Ministrie , when they sée him so carefull of them , and for them . From which care how farre they are that spoyle them , and all manner of wayes abus● them , let their owne soules witnesse vnto them before the smarting day come . And thus doe you profit by this Chapter .

CHAP. III.

THE Burnt-offering and the Meat-offering thus passed ouer , this Chapter returning againe to the Sacrifices of liuing creatures , speaketh of The Heads of the Chapter . the Peace-offering , that is , a Sacrfice of thanksgiuing , offered for peace and prosperitie , either generally , or particularly . For who , sayth Iob , hath beene fierce against him , Iob. 9. 4. and hath prospered ? He remoueth the Mountaines and they feele not when he ouer-throweth them in his wrath . He remoueth the Earth out of her place , and the pillars thereof do shake , &c. That men therefore might know their peace and safetie both of their persons and goods , to procéede only from this Almightie GOD , therefore would he haue a set kinde of Sacrifice to be offered of them for the same , and called a Peace-offering . This kinde of Sacrifice hath something like , and something vnlike to the Burnt-offering , described in the first Chapter . Like were these , It was brought to the doore of the Tabernacle as that was : the Offerers hand layd vpon the head , killed , and the blood sprinckled about the Altar , as there &c. Vnlike were these : In that , onely a Male might be offered : in this , either Male , or female : in that , the whole was burnt ; in this , onely a part : namely , the fat , and as you sée vers. 4. &c , in that , no part went to any man but the skinne , this was deuided into 3. parts , one to the Lord , one to the Priest , and one to the Offerer , as you see in the 7. Chapter of this Booke , and Deut. 18. in that , foules might bee offered ; in this , not , &c. Of the former nothing néeds to be sayd againe , because in the first Chapter they were sufficiently opened , but of the latter a little .

1 First then , what might it meane , that in the Burnt-Offering , onely a Male might be offered , and in this Peace-offering , both Male and Female ? Answere may be made , that first the Lord in this would drawe the Israelites from the manner and fashion of the idolatrous Egyptians , who in their Sacrifices ( as Herodotus noteth ) vsed to offer no Female . And secondly , hée would herein yéeld a comfort to all women , that for them Christ should die aswell as for men , and they should be heires of his Kingdome ( by Faith in Christ ) aswell as men . For there is neither Iewe , nor Graecian ( saith the Apostle ) there is neither bound nor free , there 〈◊〉 . 3. 28. is neither Male nor Female , but we are all one in Christ Iesus . And ye husbands , saith S. Peter , dwell with your wiues as men of knowledge , giuing honour vnto the women , as vnto the weaker vessell , ( Now marke ) euen as they which are heires together of the grace of Life , that your prayers be not interrupted . A swéet Sauiour then is the Lord Iesus , you sée , to women aswell as to men , if they haue grace to beléeue ; and in token here of GOD would haue the Female offered , aswell as the Male. It was a blessed Woman that sayd , My spirit reioyceth in God my Sauiour : And so may euery true-beléeuing woman say with comfort .

2 In the Offering of the fat that couereth the Inwards and all the far that is vpon the Inwards &c. vers . 3. 4. Some haue iudged the delights and pleasures of the flesh to be shadowed , which of a true childe of God are to be killed and slaine as Sacrifices were , and mortified . Others , looking at the phrase of the Scripture , which vsually noteth by the word ( fat ) the best things , haue thought , that herein was figured & taught , how men ought to offer to God euer of their best , and not , as we now a dayes doe , of our worst . For the phrase , you haue it often in Scripture , as when God saith . All the fat of the Oyle , & all the fat of the wine haue I giuen thee : that is , the chiefest , or the best . Numb . 18. In the Numb. 18. 12 Psal. 81. 16. Psalme , God would haue fed them with the fat of the Wheat ; your vulgar Translation expresseth what that is , euen with the finest Wheat-flower . In another Psal. 63. 6. Psalme , My soule shall be satified as it were with marow and fatnesse . That is , euen ( as it were ) with the best things , and so in many places more . For the matter , who in right should haue the best , if God should not ? of whom we haue the best , and all whatsoeuer we haue . Thinke then of this many wayes by your selfe , andaamend what is amisse . In your Tythes and Duties do you giue the best ? Do you offer the fat ? No , no , your conscience accuseth you fearefully ( I feare ) in this behalfe . He that sweareth & swaggereth all his youth , and intendeth to offer vnto God his old age , when for debilitie of body he can doe no more harme , doth he offer to GOD the fat , or the leane ? the best , or the worst ? He that hath many sonnes , and can indure none to serue God in his Temple but onely one that is lame and full of imperfections , doth hée offer willingly the fat vnto his God , Who gaue him all these branches of his body , and must giue him comfort of them , or else he shall neuer haue any , but vnspeakable woe and griefe in stéed of it ? Thus may you go further in this Meditation , and be the better by it in many particulars . Againe , because this fat appoynted to be offered was an inward thing , and not an outward . Others haue thought , that thereby was figured , how carefull we must euer be to offer vnto God our inwards , without which no eternall dutie can or will please God . Hypocrites are full of out-ward holinesse , make cleane diligently the out-side of the platter : but God abhorreth them and their painted shewes . The true worshippers of God take an other course , and looke that all be well within . The Lord ( saith Dauid ) loueth truth in the inward parts , and his Sacrifice is a troubled spirit , a broken and a contrite heart within , not a pale face , a downe looke , many out-ward sighes that are heard of men , vaine fasting from flesh , and surfeting vpon Fish , &c. Enter into thy Chamber and shut the doore to thee , and thy Father which seeth in secret shall reward thee openly . Still , still , offer to God thy in-wards . Moses prayed within , Anna prayed within , Exod. 14. 15. 1. Sam. 1. 13. that her chéeke quiuered with the vehemencie of her spirit , &c.

3 ( In that , part of the Sacrifice went also to the partie that offred it ) plainly was figured , that Christ should die for all , and Lay-men ( as wée speake ) should haue their portion in him , aswell as the Clergie ; the Hearers as well as the Preacher ; the people as well as the Minister be blessed in him , if God vouchsafe Faith . So men , so women , so learned and vnlearned , and All take hold , and hold fast ; He is All-sufficient for vs all , to bring vs to the Kingdome of his Father , without vaine supplies of sinfull Idolaters , and he belongeth to vs all , if we be not in fault our selues . This I say againe , might be learned by the allowance of part of the Sacrifice to them that offered it , of what degrée and calling soeuer they were .

4 You may here obserue how they were forbidden Vers. 17. to eate either fat , or blood . The Lords prohibition of fat , might teach them to like and vse a modest , moderate , and fiting diet , which as it is good for the body , so also hath it profite for the soule . Hee that loueth Wine Prou. 21. 17. and Oyle , ( saith the Wise-man ) shall not bee rich . And , Beware of surfeting and drunkennesse , of excesse and belly chere often saith the Scripture , inregard of the soule . Fasting and prayer are ioyned together , not feasting and prayer . A ship too much laden ●●nketh ; and , a body too much stuffed with fullnesse of bread perisheth . It is a Bi● vincit , q 〈…〉 se vincit . Bis interimitur , qui suis armis perit . Vino formaperit , vino corrumpitur aetas . Vino s●pe suum nescit amica virum . Propert. double conquest to conquerthy selfe : And It is a double destruction to destroy thy selfe , Iohns meat was Locusts and wilde hony , a moderate diet . The companion of Gluttonie is rottennesse , and the follower of drunkennesse is forgetfulnesse and sottishnesse . Gods people are here forbidden to eate their fat , and thinke euer on the meaning . Blood also was forbidden to them , that so they might learne to take héed of crueltie , and to taste of mercie and louing kindnesse , in all their actions and behauiour . God is mercifull , and we must follow him . Satan and his members are bloody and cruell , we must auoyd it . Mercie and Crueltie are two large matters , you may your selfe ( as you like ) follow the Meditation Leuit. 17. 10. farre . Whosoeuer ( sayth the Lord ) he be of the house of Israel , or of the strangers that soiourne among them , that eateth any blood , I will euen set my face against that person that eateth blood , and will cut him off from among his people , &c.

Thus had this people their Peace-offerings , that is , duties of Thankefulnesse to their God , for their peace and prosperitie vouchsafed vnto them . And most fit it was , that he should often be thanked for such fauours . The like mercies and goodnesse remaine to vs at this day ; & are we either fréed from the dutie , or left without meanes to performe it ? No , no ; but as they had Oxen and Kine , and Shéepe and Goates then appointed and allowed ; so haue we the Calues of our lips , and the Sacrifice of Thanksgiuing still remaining for vs , and as strictly required of vs , as these ( in those dayes ) were of them . Offer them vp then with a frée heart , and with a féeling soule . Our Peace is great , our prospeperitie comfortable , our GOD most swée and kinde , and shall we not offer ? The publike is swéete , the priuate is swéet , and forget you to offer ? We lay vs downe and take our rest , and this our God maketh vs dwell in safetie , O where is your Offering ? We rise againe and goe to our labour , and a Dogge is not heard to mooue his tongue among vs : Owe we no Offering ? O Lord , O Lord , make vs thankfull to Thee for these mercies ; The whole state we liue in , for the common , and our seuerall soules , for seuerall mercies now many yeares inioyed . O touch vs , O turne vs from our fearefull dulnesse , and abusing of this so swéet , so long , and so happie Peace . Continue thy sacred Seruant , the chiefest meanes vnder Thee of this our comfort , and euer still furnish him with wise helpes , truely fearing Thee , and truely louing him . Let our heads goe to the graue in this peace , if it may be thy blessed pleasure , and our eyes neuer sée the change of so happie an Estate . Make vs thankfull and full of Peace-offerings , be Thou still ours , and euer mercifull ,

Amen , Amen .

CHAP. IIII.

MOses hauing spoken of such Sacrifices and Oblations , as were Exercises of pietie and gratitude to God ; now beginneth to adde such as were Expiatorie , and did reconcile men vnto God , abolishing their guiltinesse and sinne : yet , not by the vertue of the thing , but by Faith in Christ promised and shadowed by the Sacrifice , Heb. 10. In this Chapter he speaketh of the Sinne-offering , that The Heads of the Chapter . Galat. 6. 1. is , of a kinde of Sacrifice ordained to be offered for sinnes committed of error , such as S. Paul noteth , when he faith , Brethren , if any man be suddenly taken in any offence , Ye which are spiritual , restore such a one with the spirit of meekenesse , considering thy selfe , lest thou be also tempted . For there be other sinnes of errour , which are not here meant , which Dauids distinction of sinnes in his Psalme may teach you : whereby he maketh a difference betwixt his Secret sinnes , ( O Lord , clense me from my Psal. 19. 12. 13. seciet faults ) and presumtuous sinnes , ( O Lord , keepe thy Seruant from presumtuous sinnes , lest they get the dominion ouer me . ) The sinnes therefore of error , here meant , are such , as haue in them no wicked pride against God , but of méere weaknesse are committed , whilst the infirmitie of the flesh choaketh reason and iudgement , that the offender is for the time blinde , and séeth not his fault . The Kites and Ceremonies of this Sacrifice differeth according to the qualitie of the person for whom it was . The manner was diuers , the matter was diuers . If it were the High-Priest , then thus ; If the Prince , then so ; If a priuate-man , then after Aliter . another fashion ; as your Chapter sheweth . The matter also was one , If rich men offered ; an other , If Aliud . poore men ; and a third sort , if men of the middle-sort ; that is , neither rich nor poore , but well offered . Wherein , that still still the Lord pleased to respect the poore , and to fit his Sacrfice to their abilitie , what a comfort containeth it , if it be well marked ? Shall any worldly want breake thy heart , when to thy GOD thou art so déere euen in that want , & with that want ? No , no , be of good comfort , and let this world be as God pleaseth , the next world is thine , where is true and during-comfort . This was felt of Dauid as swéete , when he preferreth the light of Gods countenance vpon him , before wine and Psal. 4. 6 , 7. oyle and worldly wealth whatsoeuer . And yet ( euen here ) the Lord will neuer leaue you without his merrie , as shall be fit , whose prouidence feedeth the young Rauens .

2 Consider the ende of this kinde of Sacrifice . It was not instituted to abrogate Ciuill punishments which according to the Law were to be inflicted vpon offenders , as Theeues , Murtherers , and so foorth : but it was ordained ( as hath béene said ) for the expiation of those faults which ignorantly ( as not thinking of the Per incogitantiam . matter ) were committed against the Ceremoniall Law chiefly , and for which there was no other punishment layd downe either Ciuill or Criminall . Neither was this expiation other , you must euer remember , than as Faith truly tooke hold of Christ figured by the Sacrifice . For , it standeth firme , that it is impossible for the blood of Bulles and Goates to take away sinnes : Heb. 10. 4. But Christ with his owne Offering hath consecrated for euer them that are sanctified : vers . 14. Sée also Rom. 8. 3. 2. Cor. 5. 21. Heb. 13. 11. &c.

3 The first person that is named is the Priest , that is , Verse 3. the High-Priest , that is anointed , who , saith your Chapter , If he doe sinne ( according to the sinne of the people ) then shall he offer for his sinne which hee hath sinned , a young Bullocke without blemish ( for a sinne-offering ) vnto the Lord , &c. By which you may profite thus ; When you read that the High-Priest had need also some times to offer for his negligences and ignorances , you sée how plainly it was taught to that people , that the High-Priest , was not the true High-Priest which should make perfect and sound satisfaction and attonement to God , but another was to be expected , of whom that was but a Figure and shadow , to wit , the Lord Iesus Christ the Sonne of GOD , promised in the Scriptures . Then for the Ceremonies vsed : The bringing of him to the Verse 4. doore of the Tabernacle , The laying his hand on his head , The killing of him , &c , haue béene expounded before . But where mention is made of The blood brought Vers. 5. into the Tabernacle of the Congregation , you may remember , that there were two sorts of these Offerings for sinne . One , whereof the blood was thus brought in , and of these the Priest might eate no part , but the flesh , the Skinne , the head , &c , were burned without the Hoste , Heb. 13. 11. Leuit 6. ●0 . & 16. ●7 . Vers. 6. vers. 11. An other , whereof the blood was not brought in , and the flesh of such the Priest might eate , Chap. 6. of this Booke and 10. The sprinkling of the blood seuen times , signified that the satisfaction and expiation for , and of sinne made once by Christ , endured good for euer in all ages and times , and néeded not to bée iterated ; The number of seuen representing the whole time of this worlds continuance . Others , by this seuen-foldsprinckling , haue thought , that the grieuousnes of sinne was shadowed and noted . For ( say they ) it is written , He that slayeth Cain shall be punished seuen-fold ; that is , Gen. 4. 15. 24. grieuously . And againe , If Cain be auenged seuen-fold , truely Lamech seuentie-times seuen-fold : that is , more grieuously a great deale . Wherefore , this seuen-times sprinkling of the blood , might note , that euery sinne ( with God ) deserueth seuen punishments , that is , sharpe and great punishment , if he should deale with vs in Justice , and not in mercie .

4 The blood was put vpon the hornes of the Altar of Verse 7. &c. sweet incense , to signifie , that no prayer can perce vnto God , but in and by the blood of Christ . All the rest of the blood was powred at the foote of the Altar of burnt Offering , to note still the true shedding of CHRISTS blood for mankinde , and because also it was holy , it might not bée cast out as prophane . The burning of the body without the hoste , plainly shewed that Christ should not suffer in Hierusalem , but should be led out of the Citie to a place appointed , and there suffer : which you know was fulfilled accordingly . Heb. 13. 11. 12. And , the whole Bullocke was to be burned , being a sinne offering , to teach men to burne all their sinnes , and not to diuide them ( as we do ) when we say , I will amend my drunkennes , but I cannot leaue my swearing ; or , if I leaue that also , yet my licencious life a litle more must haue a swinge , &c. But burne all , thou were best , and willingly kéepe none , burne them ( I say ) by true sorrow and detestation of them , euen All , All , lest but one ( béeing wilfully still delighted in ) burne thée all and wholy in Hell for euer . When Moses with the Israelites was to depart out of Egypt , and Pharaoh would haue had them leaue their cattell behind them , sauing what they intended to sacrifice : Answere was made , they would not leaue one hoofe of Exod. 10. 26. a beast behinde : and so deale you with your sinnes , leaue not one hoofe of sinne behinde , No one sinne , no part of sinne , that is ( still I say ) by wittingly , willingly , and boldly continuing in it , and delighting in it : Otherwise , frée from sinne in this life we cannot be . But ( through the grace of GOD ) we may be frée from presumtuous pleasure in sinne , and sigh and grone more and more , for that any way we should offend so good a God , as we finde infinite wayes of him that we do offend , desiring and longing to be frée euen from all sinne .

5 In that there is more solemnitie about the Sinne-offering of the Priest , than of a priuate-man ; you may first sée the care of God , to set out to his Church the Dignitie of his Calling , which euer with him was great , and for him , with all that truely reuerenced and feared his name . Secondly , you may thinke of the greatnesse of sinne in such a One. For , the more is required to the expiation of it , the greater is euer the sinne . The like may be said of Princes faults , and great mens . Also , by the heauy punishment which God Verse 22. 1. Sam. 4. ●8 . 1. Sam. 2. 22. 23 24. 1. Sam. 15. 9. 23. 2. Sam. 12. 11. Wisd 6. 5. hath layd on them , when they fell , the same appeareth , for how heauily did God punish Eli the Priest , for not correcting his sonnes faultes , but by a sinfull kinde of gentlenesse , suffring their grieouous misdemeanours to continue ? King Saul for sacrificing against the Law , how sharply punished ? Dauids adulterie and murther , O how fearefully punished ? Horribly and suddenly will God appeare to the great Officers of his kingdome . And The mightie shall be mightily tormented , saith the Booke 6. of Wisedome . Read your selfe the 6. Chapter of the Booke .

6 In the 13. verse Note , how a multitude of offendors excuseth no offence : but , if euen the whole Congregation Verse 13. should sinne through ignorance , yet a sinne-offering must be offered by them all , and their number yéeldeth no excuse . Great was the number of sinners , when God sent the Flood , but their number defended them Gen 6. not . So in Sodom and Gomorrha the offenders were Gen , 19. many . Ten Tribes of twelue fell away from GOD and became Idolaters . Broad is the way that leadeth to Hell , and many finde it , going to Hell , though they be many , &c. Secondly , obserue with your selfe the phrase ( hid from your eyes ) and sée the state of many a man and woman doing euill . The matter is hid from their eyes in Gods anger , and albeit they lie at the pits brinke of damnation and destruction , yet they sée it not , féele it not , are not troubled with it . Because ( indéed ) they neuer sit and take an account of themselues and their workes , laying them to the Rule of the Word : which if they did , conscience would quickly bite and spie , and speake of a misdoing . The Godly doe this at last , and therefore you sée héere in your Chapter , a time of knowing to them , as there was a time of hiding . Pray we euer for this grace , that we sleepe not in death : I meane in sinne that leadeth to death , but that we may awake Ephes. 5. 14. and stand vp from the dead , and lesus Christ vouchsafe vs Light to amendment of life , and eternall comfort and saftie .

7 In the 22. vers. you sée the like Offering for the Verse ●● . Ruler when he should sinne , that is , for the Heads and Chiefe men of the Tribes , who had authoritie among them . No man is exempted , Priest , nor Prince , but all that sinne must vse the meanes appointed to remooue their sinnes , or else all must taste the punnishment for their contempt . For he that is Lord ouer all ( saith the Wisd 6. 8. Booke of Wisedome ) will spare no person , neither shall he feare any greatnesse : for he hath made the small and the great , and careth for all alike . Yea , the mightie abideth 9. the sorer tryall .

8 In the 27. verse , you haue the Sinne-offering for priuate persons ; which , by this already spoken , is plaine ynough , and you may confer it with the 15. of Numb . vers . 22. And let this suffice of this Chapter .

CHAP. V.

BEfore Moses will procéede to shew what poore people should offer for their sinne , in this Chapter he layeth downe certaine kindes of sinne for which they must offer , and by which The Heads of the Chapter . they may learne to iudge of other the like offences . And , the first is an Example of the Iudiciall Law , in the first vers . The plaine meaning whereof Vers. 1. is , if any shall heare one sweare that either he hath not had , or hath not done , what he ( vpon his owne knowledge ) vnderstandeth he hath had , and hath done , if he testifie not what he knoweth , and reueale not the iniquitie of the other that hath so falsly sworne , he shall be guiltie of his sinne . Where you sée and ought euer to remember , that not onely he taketh the Name of God in vaine , which sweareth falsly ; but euen he also that winketh at the same false oath , béeing able to reprooue him , and zealously doth not his endeuour to haue that abuse of Gods Name punished by reuealing and making it knowen . A Law that toucheth vs néerely , as the world goeth now , men wholy preferring many Vsitatum humani generis vitium est , peccatum latendo committere , negando defendere , & defendendo multiplicare . Greg. times their affection to their friends before all the glorie of God in this behalfe .

2 The second example is of the Law Ceremoniall in the 2. vers . As if he should haue said , whensoeuer any person becommeth vncleane by touching of such things as make him vncleane , and carelesly neglecting ( according to Rites of the Law ) to purge himselfe from that vncleannesse , eate of the sanctified Sacrifices , assoone as that his sinne shall be knowne vnto him , he must offer the Offering here prescribed &c. The true drift of which Law was to draw men to the carefull & diligent consideration of their impuritie , and to the knowledge of their sinne . Read ouer the first of Esay , and sée how the Lord abhorreth all Sacrifices and seruices whatso-euer , when men sée not their sinne , but runne on with their offences , and yet thinke to please God with out-ward Religion . No , no , saith God there , that will not be . But wash you , make you cleane , take away the euill of your workes from before mine eyes , cease to doe euill , learne to doe well , seeke iudgement , releiue the oppressed , iudge the fatherlesse , and defend the widow , and then the case shall be altered , &c. Then , though your sinnes were as Crimsin , they shall bee made as white as snow , and though they were red as Skarlet , they shall be as wooll . If you consent and obey , ye shall eate the good things of the land : but , if ye refuse and be rebellious , ye shall be deuoured with the sword , for the mouth of the the Lord hath spoken it . Thus séeketh the Lord to haue vs know sinne , and flye sinne . And marke it againe in the Text , vers. 2. ( And is not ware of it ) making to your selfe this good vse of it : That we are not euer cleane , when we sée not any vncleannesse ; for our fault may be hid from vs , and we not ware of it , and therefore Dauid prayeth for his secret sinnes . But still it remaineth an vncleannesse , though we be blinde , and it will bestroy vs , if we sée it not in time . Wherefore pray for eyes and the Lord shall giue them ; pray for a heart of flesh , and the Lord shall giue it . If thou see thy sinne , Si tu peccata videris , Dominus obliuiscetur ; si tu neglexe● is ea videre , Dominus memor erit eorum . God shall not see it , and if thou see not , God will remember it . Upon our Garments we indure not vncleannes an houre , not a mote , not a little mote , but we brush , and beat , if we be not brushed ; yea , the very shoo vpon our foote is regarded that it be cleane , and euery day we looke vnto it often : yet see ( and tremble to thinke on it ) our bodyes and soules are vncleane , and we see it not , no , we go not about to sée it , but vse all the means we can to be farre from the sight of it , as sports , playes , company , and such like . We hate him that will rubbe vs that way , and we auoyd the place where sinne is reprooued , It bréedeth melancholy , and marreth mirth , We cannot abide it at any hand . But remember you this your Chapter , and follow the Law of the Lord , if you will be safe .

3 The third Example is of the morall Law , in the 4. vers , concerning rash Oathes and vowes : where , I pray you , carefully marke , That albeit rashnesse and inconsiderate haste , with man hath some excuse , before set and purposed actions ; yet ( with God ) it is euill , and there must be an Expiatorie sacrifice offred for it . Let it reforme our rash swearing in our common talke , and our foolish vowing of things neither lawfull , nor in our power . And thinke with your selfe , whether they erre not greatly , that thinke what they haue rashly sworne and vowed they must néedes kéepe , when you sée héere , God would haue them offer a sinne-offering for their rashnesse ; and not adde more sinne vnto it , by performing what they haue sinfully sayd . Also by this occasion consider , how defiled creatures we are before our God , when éuen that is sinne in vs , wherein we haue not a minde to sinne , as in such rash things wée often haue not .

4 But if he bee not able to bring a Sheepe , hee shall Verse . 7 & 11. bring for his trespasse which hee hath committed , two Turtle-Doues , or two young Pigeons vnto the Lord , one for a Sinne-offering , and the other for a Burnt-offering . Now sée the swéete goodnesse of the Lord to his poore People , that are not able to bring such Offerings to him as others doe , and so by the subtiltie of Satan , and frailtie of Faith might be drawen to thinke that God regarded them as men doe , that is , either little , or not at all . To these he appointeth small Offerings , framing his Lawe to their powers , and so giuing them most swéete and true comfort of his loue to them , as also in accepting of their little aswell as of the greater Sacrifices of richer persons . It hath béene touched before , but it can neuer be learned too much , so weake are we , and subiect to doubts .

5 Note againe in the 11. Verse , how no Oyle might The Ceremonie of Oyle , and Incense . bee put vpon that Offering , neither any incense . Oyle signifying gladnesse , and Incense a swéete sauour . The Lord by this Ceremonie shadowed how hatefull a thing sinne is , and all that commit it , till the Lord be reconciled to them againe . He hath no ioy in vs , neither yéeld we any swéet sauor . And as he ioyeth not in vs , so should we not ioy in our selues . For if we do , we powre Oyle vpon our Sacrifice , contrary to the Law : and if we thinke well of our selues we put incense also vnto it . The Lord loueth a sorrowing sinner adorned with sackcloth and ashes , and they that so weepe , shall laugh : he abhorreth proud sinners , that doe euill , and yet reioyce , assuring such laughers that they shall weepe . But alas our dayes ! who sorrow lesse than they that sinne most ? and who are more lustie and iolye , than they that haue least cause , ( if they knew their estate ? ) Read the 21 of Iob , and sée the merry dayes of the wicked , so in the Booke of Wisedome againe , & in many more places in the Scripture . These men offer prayers to God at times , after their fashion ; but they put Oyle and Incense vpon their Offering , they reioyce , and are merry being full of euill , and they thinke their smell is as Incense to God , pleasing and acceptable , when hée abhorreth them , and all their workes . O , take héede therefore of this vuféelingnesse , and remember this Ceremonie often in al your doings , and you disliking your selfe , the Lorde shall like you in his liked and beloued Sonne , your onely Sauiour euer .

6 In the 15. verse Sée and marke the Law against purloyning and taking away of Tythes or First-fruites due to the Priests . God still loueth his Ministers , and still requireth , that they be honestly & liberally maintained ; God still abhorreth the wilfull and wayward breakrs of such Order for their maintenance , as the Christian Magistrate in his authoritie ( according to right ) establisheth and appointeth . Therefore let such as desire to be acceptable to God , neither offend him , nor their own consciences by such fraud , and iniurie . S. Augustines Speach is as true , as old , The fault is not forgiuen with Non dimittitur peccatum , nisi restituatur ablatum . Aug: Epist. 54. contra Maced . Si res aliena propter quam peccatum est reddi possit , & non redditur , poenitentia non agitur , sed fingitur . Idem . God , vnlesse that which was taken away bee restored to men ; not , that restitution taketh away sinne before God , but because true Faith must néedes haue good fruite , and cannot be without restitution , if there be power , and if not , yet in heart and will . For againe , Saint Augustine , If that which is another mans , sinfully purloyned by me , be not restored , repentance is but feigned , there is none indeede . How little this false and vniust dealing with Gods Ministers is regarded with many in these dayes , who knoweth not ? and they are neuer troubled for it , much lesse doe they purpose either restitution , or amendment . But the day will come , when it will smart , this Lawe of God hauing his enduring equitie , and God in other places professing , That this robbing of his seruants is the robbing of him ; Malach. 3. 8. Leuit. 22. 14. and so he taketh it , and so will punish it . But let this suffice of this Chapter . These things will come in other places to be remembred againe .

CHAP. VI.

THis Chapter first speaketh of the The Heads of the Chapter . Offering for Sinnes that are done willingly . And secondly , setteth out more fully the Rites and Ceremonies of other Sacrifices , briefly touched before , beginning with the fire and ashes of the Burnt-offering . Of the former the Text saith thus . If any sinne and commit a trespasse against the Verse 2. Lord , and denie to his neighbour that which was taken him to keepe , or that which was put to him of trust , or doth by robbery , or violence oppresse his Neighbour , Or verse 3. hath found that which was lost , and denieth it , and sweareth falsly , for any of these things , that a man doth , wherin he sinneth : when I say , he thus sinneth and trespasseth , Verse 4. he shall then restore the robbery that he robbed , or the thing taken by violence which he tooke by force , or the thing which was deliuered to him to keepe , or the lost thing which he found , Or , for whom soeuer hee hath Verse 5. sworne falsly , he shall both restore it in the whole summe , and shall adde the fift part more thereunto and giue vnto him to whom it pertaineth , the same day that he offereth for his trespasse . Also he shall bring for his trespasse vnto Verse 6. the Lord , a Ramme without blemish out of the flocke in thy estimation worth two sickles for a trespasse Offering vnto the Priest . And the Priest shall make an atonement Vers. 7. for him before the Lord , and it shall bee forgiuen him , whatsoeuer thing hee hath done , and trespassed therein . This Place thus written out at large , yéeldeth great comfort to many a trembling soule , and therefore duely to be regarded . Sinnes of ignorance haue not such blacknesse in them ( although Sinnes , as you saw before , ) as sinnes wittingly and willingly committed : and therefore , when féeling commeth , this Circumstance of knowledge greatly afflicteth the conscience . But blessed be God , euen these sinnes also finde mercie with him vpon true Repentance . So did Abraham for his lye , ( which contrary to his knowledge ) hée wittingly and willingly committed . So did Dauid for his fall , Peter , and many more . Here you sée a Speciall sacrifice appointed , and an atonement to bee made . Should it not be so likewise now , that euen for these sinnes there were an atonement by Iesus Christ , our state vnder the Gospell were worse than theirs vnder the Law . Yet let no mercie and goodnesse in God make vs bolde and presumptuous to sinne , but with Dauid pray against such kinde of sinning euer . Keepe me O , Lord , from presumptuous sinnes , that they haue not dominion ouer me , &c.

2 You may obserue the examples or particulars layd downe in the Text , and sée how before God all these are sinnes which yet many persons in the world make little reckoning of , To denie the thing committed to our keeping , To breake the trust reposed in vs , To robbe our Neighbours and violently to take things from them , To denie that which was lost and wee haue found , To sweare falsly many times , and euen for trifles , with such like , doe euery one thinke them sinnes , and stand in feare to commit them ? No , we know it well , they are lightly thought of by too many . But let Gods Lawe profit all his to a true knowledge what is sinne , and to a due care to auoide it , when we know it . So shall it he well with vs for euer , and with those also we wish well vnto after vs , to a thousand generations .

3 Note in the 5. vers . The restitution againe which God appointeth to be made to the owners , euen with a fift part more , the same day that hee offereth for his trespasse . And still gather this Doctrine for your vse , When we will agree with God , we must also agree with 〈◊〉 neighbour . That GOD is neuer pleased with any thing that is ours , whilest wee retaine and keepe that which is not ours . But marke well an Offering to the Lord , beside that satisfaction of men . And through all Moses , finde me a place where sinne is taken away otherwise than by Sacrifice . Now , whatsoeuer is attributed to the Sacrifices , the same is plainly taken away from mans workes . And if it was neuer the meaning of God to tye that people to the out-ward Sacrifice it selfe , but by the same to leade them to Christ shadowed by the Sacrifice , then apparant it is to all men , that there is no meanes to take away sinne , but onely by Christ : Which all men will not confesse , because they would establish works in farther strength than God hath giuen .

4 Well , weigh it againe , in the 7. verse and euer Vers. 7. throughout these Bookes , That the Priest must make the a●onement ; so euer signifying , that not in the Sacrifice , but in the Priest-hood was the matter . Now , that Priest-hood noted Christ his Office . And therefore , as then no Sacrifice pleased , but offered by the Priest , so at this day nothing of ours , as prayer , and such like auaileth , but in Christ , and by Christ our onely and eternall High-Priest . Againe , the Text saith , before the Lord this atonement shall be , thereby ouerthrowing the wicked error of them , that affirmed a ciuill purgation onely of sinne by those Sacrifices , and not any spirituall promise in them . Which , I say , is most wicked , as well as false . Because so , those Sacrifices and Exercises of pietie , should no way haue serued , to bréede and strengthen Faith , in man touching his spirituall estate , whereunto in déede they wholly aymed , and effectually wrought in the godly that vsed them rightly .

5 The second point in this Chapter is , concerning the Rites and Ceremonies of the Sacrifices ; And first of the firevpon the Altar , wherwith the Burnt-offering was consumed . The Text is thus . Then the Lord spake vnto Moses saying , Command Aaron and his sonnes saying , This is the Law of the Burnt-offering , ( it is the Burnt-offering , verse 9. The Ceremonie of fire . because it burneth vpon the Altar all the night vnto the morning , and the fire burneth on the Altar , &c. ) So carefull is God of this continuall burning , that ( if you marke ) it is repeated ouer and ouer . In the 12. verse againe , but the fire vpon the Altar shall burne there verse 12. 13. and neuer be put out . Againe in the 13. verse , The fire shall euer burne vpon the Altar , and neuer goe out , &c. To this ende , the Priests care was to féede it with wood , and sée to it , day and night , and with no other fire might either Sacrifice , or Incense , be burned and offered to God . This fire was carefully kept vpon the Altar to the captiuitie of Babilon , and afterward found againe of Nehemias , 2. Mach●b . 1. 18. & 19 verses . Of like from hence might grow that great honour and regard , which the Heathens had fire in , whereof we read often . The The Greeke word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and the latine Vesta , are thought to come originally of the Hebrew Esch Iah , the fire of God . Xeno : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . l. 8. Plutarch : in vita Artax●●xis & Alexandri . &c. Athenians in their Prytaneo , and at Delphos , and at Rome of those Vestall Virgins continuall fire was kept , and of many it was worshipped as a GOD. The Persians called it Orismada , that is , Holy-fire , and in publicke pompe they vsed to carry it before Kings , with great solemnitie . A merry Tale there is of this god ( Fire ) which I will repeate . The Chaldeans , say our Bookes , worshipping this vaine god , proudly boasted that of all other gods he was the strongest , conquering and consuming all other gods of the Gentiles . And no maruell , for they were either wood or mettall that by fire might bée defaced . This bragge at last came to the eares of a Priest of Canopus . This Canopus was Maister of Menelaus shippes , and dying in an Jland , at the entrie of Nilus , the famous Riuer of Egypt , caused that Iland to be called after his name , and was there honoured for a God . This Priest fearing lest his god Canopus ( the Image béeing belike of some mettall ) might come in contempt , and so his liuing be taken away , deuised thus with himselfe . Hée got a water-pot full of holes , ( like vnto these that we water gardens withall ) stopped vp all the holes with waxe , filled it full of water , painted it very trimme , and setting it very artificially vpon the toppe of the old Image of his god Canopus , brought him foorth to contend with the Chaldeans god of fire , which of them should be the greater . The fire was set about him , and great expectation in the beholders , which way the victorie would goe . By and by , when the heat of the fire had melted the waxe that stopped the holes of the pot , the water began to streame out at all the holes , & quite put out the fire about it . Then there was a cry by all Canopus friends , Victorie , victorie : and from that time Canopus that Idoll was counted , through this subtiltie of the Priest , the strongest God of all others . Thus blinde are men , when God giueth not light , and thus easily abused when they are blinde . We may maruell lesse at this great simplicity , if we consider what is taught and held by these , that thinke themselues wise in these dayes ; Namely , that the water , called Holy-Water , sprinkled in the graue of a dead man , not only purgeth the same man from all spot of sinne , but extinguisheth also , in great part , that fell-fire , which they call Purgatorie-fire . Thus you sée mens follyes both of fire and water . But passe we them ouer , and come to the Matter . What might be the reason , why God appoynted this Ceremonie of continuall fire vpon the Altar , and Sempiterna Christi occisi● , per sempiternum ignem . &c. how may we profit by it ? First , there was figured by it , the death of Christ from the beginning of the world , Namely that he was the Lambe slayne from the beginning for Mankinde , and by this shadow they were led to beléeue , That although as yet Christ was not come in the flesh , neuerthelesse the fruit of his death belonged to them , aswell as to those that should liue when hée came , or was come : for this fire was continuall and went not out , no more did the fruite of his Passion faile to any True-beleeuer , euen from the beginning . But they were saued by beléeuing that he should come , as we are now , by beleeuing that he is come . Also this fire came from Heauen , Leuit. 9. vers . 24 : and so should Christ in the time appointed . This fire was euer in , and neuer went out ; and so is God euer ready to accept our Sacrifices and appointed duties , euer ready to heare vs and forgiue vs ; but we are slow and dull , and come not to him , as we ought . No other fire might be vsed but this , and so they were taught to kéepe to Gods Ordinances , and to flye from all inuentions of their owne heads . For euer it was true , and euer will be true , In vaine do men worship me , teaching for Doctrines mens Mat. 15. 9. praecepts . Our owne deuises ( séeme they neuer so wise , so fit , so holy and excellent ) they are strange fire , not that fire that came from Heauen , Not that fire that God will be pleased withall , or indure . This fire comming first from Heauen and thus preserued , still preached vnto them by figure , that aswell did their Sacrifices and seruices duly performed according to the Law please God ; as that did when first God sent his fire from Heauen to consume it , in token of approbation , which surely was a great comfort to their consciences , and a mightie proppe to fainting , fearing , weake Faith . This fire thus mayntayned and kept with all care , and not suffered euer to goe out , taught them , and still may teach vs , to be carefull to kéepe in the fire of Gods holy spirit , that it neuer die , nor go out within vs . The fire is kept in with wood , with breath , or blowing , and with ashes : so is Gods Spirit kept in ( that holy and happy fire ) by honest life as by wood ; by true sighes of vnfained repentance , as by breath or blowing , and by méeke humilitie as by soft ashes . O , that we may haue care to kéepe it in ! what should I say ? This continued fire taught then , ( and though it be now gone and abrogated ) may still teach vs now to be carefull to kéepe in , amongst vs , the fire of Gods Word , the true preaching of his Truth , to the saluation of our soules . Foolish men , foolishly will imitate this Law , by maintening of lights and Lampes , candels and tapers to burne continually , but let vs care to preserue this Lampe and Light of Gods Gospell amongst vs , that it goe not out , and God shall be pleased , We and ours bettered in his blessing . It had bene a hainous sinne then to suffer the fire of the Altar to goe foorth ; and can wée thinke it is no sinne now , by taking away the maintenance , to serue our gréedy couetousnesse , to put out this fire from amongst vs , and all Gods people about vs ? GOD make Patrons thinke of it , and giue them conscience before there be no more time for mercie . Fitly is the Preaching of the Gospell shadowed by the fire vpon the Altar , consuming the Burnt-offering . For the fire hath these properties , it shineth and giueth light , it heateth , it consumeth , it tryeth : so the Preaching of the Gospell . Thy Psal. 119. 105. Word is a Lanterne vnto my feete , and a light vnto my 2. Pet. 1. 19. path . S. Peter calleth it a Candle in a darke place , and many Scriptures teach the shining light of it . The Luke 24. 32. heate in like sort , Did not our hearts burne within vs , whilest he talked with vs , and opened the Scriptures ? The Psal. fire kindled , and I spake with my tongue saith the Psalme , and as fire it pleased the Holy Spirit to appeare at Pentecost , Act. 2. 3. to shew this fruite of effect of the Word preached by their mouthes , it heateth the heart to all good life , and maketh vs zealous of good workes . The drosse of our corruption by degrées it washeth , the stubble of our fancies it burneth-vp and consumeth , so that we abhorre the sinnes we haue bene pleased with , and hate the remembrance of euill passed . Lastly , it tryeth Doctrine , and seuereth Truth from error ; it tryeth men , and discouereth Hypocrites . All worthy Motiues to make vs carefull to preserue this fire perpetually amongst vs whilest we liue , and in a holy zeale to prouide for it also , when we are dead . So shall we liue béeing dead , Nay , so shall we assuredly neuer die , but with immortall soules , and neuer dying tongues , praise his Name that liueth foreuer , and will haue vs with him . This is the Ceremonie of the fire .

6 The next Ceremonie is concerning the Ashes of the Burnt-offering wherin your Chapter saith thus , ver. 10. And the Priest shal put on his linnen-garment , & shall put Verse . 10. on his linnen breeches vpon his flesh , & take away the ashes , when the fire hath consumed the Burnt-offering vpon the Altar , & he shall put them beside the Altar , &c , to the 14. vers. First , concerning these linnen-breeches , you sée the Law for them to be made Exod. 28. 42. with the Reason of the same , modestie and comelinesse in their Ministrie . Vers. 11. &c. This putting-off their garments figured that bareing of our Sauiour Christ when hée suffered , from his Garments ; Mat. 27. 35. so that as the Priest héere layd aside the clothes he ware , and put his linnen-breeches about his nakednesse ; euen so was the Lord Iesus stripped out of all his clothes , and , onely with his nakednesse couered , nayled vpon the Crosse for our sake . Some haue said also , that this laying aside of their garments , shadowedout that laying aside ( as it were ) of his Diuinitie , whilest in his humanitie hée truely suffered vpon the Crosse . Not that euer there was any reall seperation betwixt his Natures , ( that being impossible ; ) but because his God-head did ( as it were ) hide it selfe , by not shewing his Power , that the decréed Saluation of man ( by the meanes also decréed ) might be effected . The carying the ashes foorth without the Hoste , notably figured-out the suffering and buriall of Christ , with-out the Citie of Hierusalem , which was performed . The ashes Mat. 27. were to be put in a cleane place , not prophaned or abused , or carelesly cast away ; so to note , that although Christ his body should dye , and be as ashes in the conceite of men , yet should that body reuiue againe , and must not be putrified , but put in a cleane place , euen a newe Tombe , wherein neuer any man lay before , &c. Mat. 27. 60.

7 In the 14. verse and so to the 19. The Ceremonies of Verse 14. &c. the Meat-offering are more fully set down , than they were before , in the second Chapter . That the remnant should Cap. 2. 3. be the Priests , was before said ; but it was not layde-downe how Aaron and his sonnes should vse this remnant . Wherefore now it is further added , That they should eate it , vers . 16. But how ? It shall be eaten without Verse 16. 17. 18. Leauen , in the holy Place , in the court of the Tabernacle . The Males onely might eat it , and not women , &c. What Leauen vsually in Scripture signifieth , you haue heard before , Namely , corrupt doctrine , and bad life , with either which , the Lord would not haue his Priestes stained . In the holy Place onely , and not else-where must they eate it , to signifie , that onely in the Church is the benefit of Christ to be had , and not out of the Church . The branch beareth not fruite but in the Uine , and the Uine is onely in the Uine-yard . This Church is not a building of lyme and stone , but a societie of Christian people , among whom the Gospell is truly preached , the Sacraments duely and rightly administred , and who with one consent firmely beléeue , that they haue remission of sinnes , and life euerlasting , not by the merits of mans righteousnesse , but by , and for the merites and righteousnes of the Lord Iesus onely . To be in the Church therfore , is not to be in the place of Lyme and stone built to méete in ; but to be one of this number , that holdeth and beléeueth as all Patriarks and Prophets , Apostles and Martyrs , and all the faithfull Elect of God , euer haue done from the beginning of man , and hereafter shall doe to the ende of the world , who all , as you sée , by these Sacrifices were drawen to Christ , and Christ onely , or else their Sacrifice auailed them nothing , but to them was vnprofitable , and to the Lord God abhominable . In this Church are no Turkes , no Iewes , no Infidels , nor any that liue a wicked life , with carelesse securitie and sinfull delight ; or yet a holy streit life in shew , but inwardly are nothing lesse than they séeme . Wherefore with God they haue no remission of sinnes , and without a change they shall also fayle of eternall life . That here the Males onely might eate , let it Leuit. 22. Numb. 18. lead you to the 18. of Numbers , which will make it moreplaine , shewing you there , what women might eat aswell as the men . In some things they were barred , to signifie that God would not haue women beare any publike Office and charge in the Church as the Priests did , and as among the Heathens , women did , ( to say nothing of some better knowen : ) and againe in some things they were allowed to eate , that so it might appeare they belonged also to the Couenant of God , & the merites of Christ should saue them aswel as men . For in Christ there is neither Male nor Female , bond nor free , Gal. 3. 28. rich nor poore , Noble nor base , but a new creature , that is , Christ reiecteth no sort , but of what sort soeuer , if they be new creatures , that is , borne a new by the Spirit to forsake sinne , and liue vnto him in holinesse and righteousnesse , they are receiued , they are wel-come , and hee or shee that thus commeth , Hee neuer casteth away , &c. Iohn 6. 37.

8 From this 19. verse to the 24. the Meat-offering of the High-Priest , so often as he should be elected , by Verse 19. &c. the death of the former , is layd downe , wherein this onely I note , That euery Meat-offering of the Priest , Verse 23. must be wholly burned , and none eaten , as was of other Meat-offerings . Therein was shadowed the perfection of that Atonement and expiation which Christ made , and so their error confuted , that hold and teach the death of Christ onely to haue taken away originall sinne , and that men themselues must satisfie for actuall sinnes . Or , that Christ hath merited but the first-grace for vs , that is , he hath merited , that we haerafter by our merites may take away our owne sinnes and others , with such like wicked and damnable assertions . But euer remember you , That here this Offering was wholely burned , and no part left to man ; to teach , that euen so in appeasing Gods wrath , Christs Sacrifice of it selfe was most perfect , and no part left vnto man in that matter . Other Scriptures also abundantly teach so much , which now often haue bin touched , and still must , to the end of this Booke . Worthy is that Place of the Apostle to the Corinthians , where speaking of actuall sinnes , as Adulterie , Fornication , worshipping of Idols , &c , Such 1. Cor. 6. 11. ( saith he ) were some of you : but yee are washed , but yee are sanctified , but yee are iustified in the Name of the Lord Iesus , & by the Spirit of our God . Héere euen actuall sinnes , and not onely originall are taught to be taken away by Christ , and by Christ onely . To which agréeth the like Saying to Titus , and many more . And as for Titus . 3. 3. &c. Luke 17. 10. our merites , the words are playne , When we haue done all , We must say , we are vnprofitable seruants &c.

9 Lastly , in this Chapter , you haue the Ceremonies Vers. 2. 4. &c. of the sinne-offering touched againe , from the 24. verse to the end of the Chapter . All tending to teach this strongly , That out of the Church , ●here is no benefit to be reaped by Christ , as before hath béene sayd . Namely , this Ceremonie , that if any of the blood dropped vpon a 27. garment , that blood might not so be caryed out of the holy Place , but must there be washed away , and not caryed out . What a plaine figure was this , That Christs blood profiteth none out of the Church ? If it were an 28. earthen pot that it was sodden in , it must be broken , not applyed after to prophane vses , and if a brasen-pot , then scowred and washed with water , all to teach the holines of Christs blood which should be shed for man , and how odious and damnable it is , after we are washed and purged by this blood , to giue our members againe to vncleannes and sinne , and to fashion our selues like vnto this wicked world . Many things more doth both this Chapter and others containe , if with exact curiositie , they should be stood vpon , and euery particular examined ; but my purpose being onely to giue a taste of the vse of the Scriptures , to our edification and comfort , ( when we read , and haue not better helpes ) this much may serue to that ende , and so in euery Chapter , onely a touch of things shall serue . GOD ( in mercie ) giue it a blessing to vs .

Amen .

CHAP. VII .

NOw to the Rites and Ceremonies of the Trespasse-Offering , Verse . 1. which are héere more fully described than in the 4. Chapter before . This kinde of Offering was not vulgar , but it was reckoned amongst the most Holy ; and therefore hath such Rites and vsage as they had . It was killed in the place where the Burnt-offering was killed , Namely , at the North-side of the Altar ; so shadowing Verse . 2. also that Christ should die at Hierusalem of which the Prophet saith . On the North-side is the cittie of the great King . The blood was sprinckled round about on the altar , shadowing that the merites of Christs-blood should be sprinckled by preaching throughout all Nations . The Inwards were burned to ashes , shadowing , that all the Vers. 3. 4. 5. honour and reputation of Christ , was by his ignominious death and Passion brought ( as it were ) to ashes , that is , to no account with men that knew not the mysterie of it . All they that see me , laugh me to scorne : they Psal. 22. 7. 8. shoote out their lippes , and shake their heads , saying : He trusted in God , that he would deliuer him : let him deliuer him if he will haue him , &c. My strength is dryed-vp 15. like a pot-sheard , and my tongue cleaueth to my gummes , and thou shalt bring me into the dust of death , &c. The remnant was eaten by the Priest in token that the benefit of Christ belongeth to the Faithfull . The Skinne of the verse 6 , 7. verse 8 , 9 , 10. Burnt-offcring here , was the Priests , and all the Meat-offering that is baked in the Ouen , & that is dressed in the panne , &c. Why God should thinke of so smale and base a thing , as the Skinne , some may aske a Reason ? and sée you the Reason , and the good of it . First , it notably confirmeth our Faith in his Prouidence , that hée will neuer forget vs , and leaue vs destitute of things néedfull and good for vs , séeing we are much better than the skinne of a brute beast , whereof yet , hée hath care and thought . Therefore we must not shrinke in the time of want , nor hearken to Satan that so busily layeth our infirmities and vnworthinesse before vs , that so hée may shake vs off from God , and make vs beléeue , hée will neuer regard so vile persons , &c. But let Faith answere , auoyde Satan . For I learne that God regardeth Mat. 16. 23. the Sparrowes , and forsaketh them not , though two Mat. 10. 29. 31. of them shall be sold for a farthing yea , the beastes skinne in the Law hée vouchsafed to thinke of and to dispose of it , to his will , and hée telleth vs we are better than Sparrowes , and therefore better also than the beasts-skinne , that hath no life , as the Sparrowes haue . Hée saith , O yee of little Faith , If we doubt of it , and therefore Mat. 8. 26. I know , he will , and doth thinke of me , and I shal haue , in his time , euer what is conuenient and profitable . Secondly , it shewed that swéete and comfortable care that the Lord then had , and still hath of the Ministerie , that it should be maintained , and not defrauded of the least thing alotted to it , which still he sheweth in all other particulars , vrging still , that they be giuen to the Priests according to his will . Great things to moue our consciences in these dayes , if God be with vs , to a true and iust dealing with those that serue at the Altar amongst vs , and not so gréedily , so wickedly , and so vnféelingly to rob and spoyle them , as we do . If this people of the Iewes had done so , in these matters alotted to the Priests , as we do with our Tythes , and portions giuen to the Church in our dayes : do you think , or can you think GOD would haue indured it ? No , you know well he would not . And is he changed ? will he not still haue vs taught by the Ordinance of his Word , & still them that serue at the Altar , to liue of the Altar ? Are not these duties from vs now , as due as euer those were then ? It may not , it cannot with truth be denyed . How then may we first or last , escape the wrath of God for sinning so , as if the Iewes had sinned , we confesse that God would haue seuerely punished it ? If you say , so much , and so much is ynough for him , and this , & that he may spare : Make the case so of the Israelites , and in this particular of the beasts skinne , durst any flesh haue so reasoned then ? Beware therefore of making your selfe a iudge where you are none , of robbing them , that haue the title , and inriching your selfe that haue no right . What is alotted by the Gouernment you liue vnder , is his and not yours , if he be not worthy so much , the Law helpeth that by a due tryall of him , and yet leaueth the maintenance still to a more worthy , not to you . Harden not your heart against God , against Law , against right and truth ; accustome not your heart to couet your neighbours due , your hands to purloyne it by fraude , or to take it by strength , it is theft , spiritual theft , Sacriledge , your house receiueth stolne-goods , & the wrath of God may happily shake the foundation of it for such sin , and you in yours , or you & yours be punished . Thirdly , this care of the Lord for the beasts-skinne , to appoint it to one that should haue it , well taught that people then , and still teacheth vs euer , to be carefull to preuent strife , and to take away all Questions and controuersies as much as wée may , that euery one knowing what is his , may therein rest , and peace ensue . The more God hath giuen you , the more must bée your payne this way , in your good health and perfect memorie .

2 Your Chapter goeth on with the Peace-offering , Vers. 11. 12. whereof he specifieth two sorts : the one of Thankesgiuing , the other of a Vow . Touching the first , you remember how greatly GOD testifieth his liking of it throughout the Scriptures . In the 50. Psalme , he séemeth to preferre it before all others in some sort . For I will not reprooue thee ( saith God ) for thy Sacrifices , or Psal. 50. 8. forthy Burnt-offerings , because they were not alway before me . I will take no Bullocke out of thy house , nor hee-goates 9. 10. out of thy Folds . For all the beasts of the Forrest are mine , and so are the cattell vpon a thousand hilles &c. Offer vnto God thankesgiuing , and pay thy Vowes 14. 23. vnto the Most-High . Who so offereth vnto mee thankes and prayse , he honoureth mee : and to him that ordereth his conuersation aright , will I shew the saluation of God . Vnto thee therefore O God ( saith Dauid ) will I pay my Psal. 56. 12. Psal. 107. 22. vowes , vnto thee will I giue thankes . O that men would prayse the Lord for his goodnesse , & c ! O that they would offer vnto him the Sacrifice of Thankesgiuing , and tell out his workes with gladnesse ! and so foorth all the Psalme ouer , you sée it is repeated as the foote of his Song . Ionas said , I will Sacrifice vnto thee with the voyce of Ionas 2. 9. Thankesgiuing , and will pay thee that that I haue vowed : Saluation is of the Lord . I will prayse the Name of God Psal: 93. 3● . ( saith Dauid againe , ) with a Song , and magnifie it with Thankesgiuing . This shall please the Lord better than a 3● . Bullocke that hath hornes and hooses . Yet careth not the Lord so much for this in respect of himselfe , as forman , because there is nothing , that increaseth Feeling , Faith , Hope , and Prayer , as this exercise of Thanksgiuing doth . Let it therefore be in vse with vs more and more , that is so accepted of him , to whom we owe so much .

3 In the 13. verse you sée Leauen admitted of , which verse 13. before you remember was reiected and forbidden . Hee shall offer his Offering with cakes of Leauened-bread , &c. Leauen therefore in the Scripture is taken both in ill part , and in good part . In ill part , Matth. 16. 6. 1. Cor. 5. 6. Gal. 5. 9. In good part , Matth. 13. verse 33. and Luk. 13. verse . 21. when the Apostles are resembled to a little Leauen , that leaueneth the whole Lumpe , they being sent out of God into the vnleauened world by preaching and teaching to leauen it cleane through . And there is a Leauen of the new nature accepted , as the Leauen of our old nature is reiected . For looke how the Leauen maketh the bread sauourie and strong and wholesome , Looke also how it maketh it rise and heaue vp , which otherwise would be sad and heauy : so doth Gods regenerate Spirit change vs , make vs sauorie , and all our duties pleasing to God in our new birth , and we rise vp , yea , our hearts and soules are heaued vp in all loue and thankfulnesse to him , that in mercie hath so looked vpon vs . This Leauen therefore of new nature is accepted . Try your selfe then in your secret Meditation , how you are seasoned , whether with old Leauen , or new . It will be good for you to take this viewe , and heartily to pray for what you want . Are you a Minister called of God to leauen his people with good Leauen ? Looke how you doe it , and be painfull : Faithfulnesse will be crowned , when slouthfulnesse shall be condemned , and condemne you . And submit your selfe to the profit of your people , not hunting after your owne glory , that you are thus and so learned , eloquent , profound , and so foorth . If your people profit not , because you flie too high a pitch for them , and scorne to lay a foundation of the Catechisme among them , you will be found an vnprofitable seruant in the Reckoning-day , one that hath gayned Mat. 25. 2● . nothing to his Lord , but hid his talent in the fowle Napkin of fruitlesse matter , and idle figures of affected spéech . Are you a hearer and no teacher ? Looke at your Leauen : doth it heaue you vp in thankes for the Gospell vouchsafed vnto you ? in loue to them that truely preach it ? in honest life to them that looke at our example ? Doe you season your children , seruants , & familie , as you are able : This is new leauen then in you , and good leauen , accepted of GOD , and profitable to your selfe : be thankefull for it , and God increase the measure of it .

4 In the 14. verse you read thus . Of all the Sacrifice Verse 14. hee shall offer one Cake for an heaue-offering vnto the Lord &c. And bui one Cake , ( saith a Writer vpon this Booke ) was appointed , that it might shadow out one Holy Communion to be celebrated in time to come of the Church , and not so many Masses , euen Masses vpon Masses , &c.

5 In the 15. verse , &c. A Law is made that the 15. Flesh of the Peace-offerings for thankesgiuing , shall bee eaten the same day that it is offered ; and nothing thereof left vntill the Morning . A Ceremonie vsed ( saith One ) to signifie that publike Feasts should not be superfluously continued , and kept long vnder the colour of Religion . For GOD loueth not idle banquetting and prodigall spending , although hée alow graciously what is fit for the occasion . Mariage-Feasts therefore in some Places according to the equitie of this Law are restrayned to one day , or two dayes , and not more . So of other lawfull occasions of méetings . A Ceremonie ( sayth Another ) made in wisedome by God ; lest , if the Flesh should haue smelled by longer kéeping , Religion might Caluin . so haue béene vile in the eyes of tickle persons . Happily also ( saith the same Person ) to restraine vaine glory , which some would haue shewed in sacrificing often , with small charge , if the meat might haue béene kept salted , and so offered againe for a glorie .

6 But if the Sacrifice of his Offering be a Vow , or a Vers. 16. Free-offering , it shall be eaten the same day that he offereth his Sacrifice : and so in the Morning the residue thereof shall be eaten . But as much of the offered flesh as remayneth Verse 17. Verse 18. vnto the third day , shall be burned with fire . For if any of the Flesh of his Peace-offerings bee eaten in the third day , he shall not be accepted that offereth it , neither shall it be reckoned vnto him , but shall be an abhomination : therefore the person that eateth of it shall beare his iniquitie . That is , the Sinne for which he offered , shall still remayne and not be forgiuen . The Flesh then of the first sort , must be eaten the same day , and this of the second sort , in two dayes , none might be eaten the third day , but ( if any remained ) burned . A Ceremony ( say some ) fore-telling and fore-shewing that this out-ward worship of God by Sacrifices , and such Ceremonies should haue his being no longer , than vnto the Resurrection of the Messiah , which was on the third day . Others make vse of this Ceremonie thus , euen to learne thereby , that the taking hold of Christ and his benefits , is not to be deferred and put off , but spedily and quickly to be done , whilest time serueth & oportunitie is offered : for behold ( saith Christ ) to day , and to morrow , I cast out Deuils , and the third day , &c. Luke 13. 32. that is , a short Luke 13. 32. time I haue yet to go on with my Ministerie , and then I shall be slaine . So the Phrases , to day , and to Morrow , signifie a short time , and therefore when this Law alotteth but one day to eat the one sort , and but two at the vttermost for the second , well may we learne by it , that whilest by the Preaching of the Word , the fruite and benefit of Christ is offered , we spéedily take hold and deferre not , lest the time elaspe , and we finde the doore shut against vs . This poynt hath bene handled before .

7 Others deuide all time into three dayes ( as it were , ) and the first day they make from Adam to Christ ; The second , from Christ to the Iudgement ; and The third , euer after . In these two first dayes , the Gate is open to true penitent sinners , that come when they are called , without putting-off from day to day , but these two dayes neglected and ended , there is no more sacrifice for ●●nne , no more mercie , no Christ , nor Comfort any longer , but a fearefull expectation of iudgement , and eternall death for euer . More particularly euery man and woman may be said to haue three dayes ; The first of Youth till Age come ; The second of Age till death come ; and in these two dayes there is mercie offered ; but the 3. day is after death , and then no helpe : As here on the 3. day no Offering was accepted , but the sinne remayned vnpardoned and not forgiuen . All these applications by Godly men , tending to our good , are agreable to the proportion of Faith , & we may be bettered by them .

8 In the 19. verse &c. You haue another Law of verse 19. vncleannesse growing by touching . For the Flesh , ( sayth your Chapter ) that toucheth any vncleane thing shall not be eaten , but burnt with fire , &c. Againe , If any eate of Chap. 15. 3. 20. the Flesh of the Peace-offerings that pertayne to the Lord , hauing his vncleannesse vpon him , euen the same person shall bee cut-off from his people . Moreouer when any 21. toucheth any vncleane thing , as the vncleannesse of man , or of an vncleane beast , or of any filthy abhomination and eate of the Flesh of the Peace-offerings , which pertayneth vnto the Lord , euen that person shall bee cut-off from his people . A man would thinke , that rather this Flesh of the Sacrifice representing Christ shonld sanctifie all things that it touched , than be defiled by any thing , so that it might not be eaten . But the Ceremonie aptly teacheth , what it was intended for , if you marke it . For as it was meant , it sheweth that Christ sanctifieth and bettereth none , but such as take hold of him by a true Faith . To others , if they touch him , hée is vncleane ( not in himselfe , who euer is holy and pure , the immaculate Lambe of God ) but accidentally , he is hurtfull by reason of their want of Faith , and prophanesse , according to the Scripture . We preach Christ Crucified ; 1. Cor. 1 , 23. to the Iewes a stumbling-blocke , to the Graecians foolishnesse : but to them that are called of both sorts , wee Esav 8 14. Luke 2 34. Rom. 9. ●3 . 1. Peter 2. 7. preach Christ , the power of God , and the wisedome of God . And that the vncleane Toucher of this Sacrifice was to be cut-off , it taught them the punishment of vnreformed Hypocrites , and still doth shew what shall bée the ende of those that touch Christ , that is , beare his Name and are called Christians , vse his Word , come to his Sacraments , and yet , as the Psalme saith , Hate to bee amended : surely , they shall be cut-off ; their ende shall Psal. 50. 17. be destruction , and they shall perish eternally . Euer therefore let the prayer of Dauid bée in our mouth , and vttered from our heart , O knit mee fast vnto thee , that I Psal. 86. 11. may feare thy Name . Let vs ioyne inward truth to out-ward shew , For the Lord loueth trueth in the in-ward parts : Absolon , Ananias and Saphira , Iudas , &c , had Psal. 51. 6. their vncleannesie , and how ended they ?

9 The forbidding to eate the fat , was a Ceremonie , verse 23. that euen at home in their houses contynued them after a sort in the exercise of Religion . For still they remembered 24. the Law , and obeyed the same . It also ( as I haue noted before ) preached vnto them figuratiuely , 25. that for God ( if he so appoint ) all the swéet pleasures of this world , riches , honours , friends , and whatsoeuer else , being as the fat pleasing and delightfull , are forsaken , forborne , refused and left . A Lesson neuer ynough Nunquam satis dicitur , quod nunquam satis discitur . learned , though often repeated ; so cleane our hearts to this earth , and this fatnesse thereof . But pray often , and pray heartily with Saint Augustine * * Da quod iubes , & iube quid vis . Aug. That the Lord would vouchsafe to giue vs what hee requireth , and then require what he pleaseth . Hée is strong though wée be weake ; can make vs as contentedly leaue them , as euer we receiued and inioyed them .

10 The forbidding of them to eate the blood also , as Verse . 26. 27 before hath béene noted , signified vnto them that the Lord abhorreth crueltie in euery Childe of his , and will haue them mercifull , pitifull , gentle , &c. In the 30. vers . Verse 30. The bringing of the Sacrifice with his owne hands , and not sending it by others , taught humilitie and dutie to God , taught that euery one must liue by his owne Faith , and not by anothers ; and may serue vs now , to sée how foolish an Error it is in Poperie , to giue another his beades to say them ouer for him that day &c. The heauing of it vp , was a Figure of the lifting vp of Verse 32. Iohn 12. 32. Numb. 2. 8. 9. Christ vpon the Crosse . So was also the lifting vp of the Brasen-Serpent . Some haue made it a Figure also of his Exaltation after Death & Hell conquered ; of which the Apostle speaketh , when hée saith , Wherefore God Philip. 2. 〈◊〉 hath highly exalted him , and giuen him a Name aboue all names , that at the Name of IESUS euery knee should bowe , &c. That is , hath highly exalted him , and giuen him Authoritie and Power , and Rule , whereunto All shall bée subiect , men , women , and creatures whatso-euer : Little thinking of any earthly scraping with the foote , at the Word of Iesus , when neither word , déed , nor thought yéeld him reuerence due to him . Popish eleuation of their consecrated Cake was neuer thought-of in this heauing ; and therefore vainely doe they vse this proofe . The shaking of it too and fro foure wayes , Verse 34. East , West , North and South , shadowed the spreading of that lifting-vp of Christ ; that is , of Christs death and Passion throughout all the world , by the preaching of the Gospell .

11 Lastly , the brest and the shoulder were the Priests , and so they were admonished to bée as Brests and shoulders to the people . Brests , for counsaile and direction in all their affaires : Shoulders , to beare-vp the burthen of care and labour of them , to vnder goe Crosses and troubles in gouernment for them , and for them to rest , as it were , and lea●e vpon , in all their wo●s of heart , and agonies of minde whatsoeuer . A profitable Meditation for all faithfull Ministers euer , thus to bée , as the Lord shall inable them , to their seuerall Flockes in this world . And as worthy a Meditation againe , for the people to increase loue , and singular loue in their hearts , towards their Pastors , for their worke sake , euen for this vse of them in all their distresses , and occasions whatsoeuer . A godly Pastor is a brest of swéete comfort in aduersitie , and a faithfull Shoulder to leane vppon euer , and to support both vs and ours , when without him we shall fall fearefully , and paraduenture eternally . Happie are the people that haue them , and God worke in their hearts to make much of them . In the 37. verse , sée a short Rehearsall Verse . 37. of all the sorts . These are some of the chiefest things in this Chapter .

CHAP. VIII .

IF you turne to the 28. Chapter of Exodus , you shall finde the most of this Chapter there explaned ; and therefore a bréefer touch may serue héere . It contayneth the Sacrifices and Ceremonies vsed at the Consecration of The contents of this Chapter . Aaron and his sonnes into the Priests Office , and fitly followeth vpon the other Chapters , because after Sacrifices appointed , the next care is , for Priests to offer and vse them according to appointment . For vse and benefite to our selues ; First , let vs note , that this Office of holy Priest-hood was not of man , nor Vers. 1. 2. from man , but the Lord Almightie first instituted and Exod. 28. ordained it by his owne expresse commandement : then ( being ordained ) he confirmed the honour and reputation of it , by that great Miracle of the budding of Aarons Num. 17. 8. rodde ; and he very seuerly and fearefully punished the contempt of it in Corah and his companie , whom the Numb. 16. 32 earth opening swallowed vp with their Wiues and children , and families all their goods . Upon Ieroboam also 1. Kin. 13. 4. 2. Chro. 26. and Vzziah for in●hroching vpon it , And the Law was sharpe and generall : If any stranger whatsoeuer ( not 19. Numb. 4. 15. Heb. 5. 4. called to this Office by GOD ) approach the Altar , hee was to dye . The Reasons why the Lord thus precisely appointed these Priests , and would not leaue it to euery man , to performe this Office , were these and such like . First , it was to be knowen , that not euery man , No , not any man , but the Man Christ Iesus could appease Gods wrath , satisfie his iustice , and take away the sinnes of the world , reconciling vs to GOD and putting vs in assurance of eternall life . This could not be figured out better , than by secluding all the whole Hoste of Israel from this Office , and choosing but Aaron and his sonnes as Types of Christ , this onely able Priest to doe ( as I haue said ) and therefore they onely were chosen , and so by such ordinance the Maiestie , authoritie , and ( if wée may so speake ) the propriety of Christs Office resembled and shadowed . Secondly , God was euer the God of order , decencie , and comelines , and therefore in his Church would haue all things done accordingly , not induring any to be an inuader of an other mans right , an intruder of himselfe into another mans Office , and a busie-body out of Rule , out of order . Certaine men therefore are appointed , and they onely shall doe it . Others if they meddle , being strangers , because not called , shall dye the death , as you heare before . Thus hath he also in the New Testament established a Ministerie , and giuen some Apostles , some Ephes. 4. 〈◊〉 . Euangelists , some Pastors and Doctors for the building-vp of his Church &c. Hée also decréed , that the contempt I●●● 10. 16. of these , is the contempt of him ; and then iudge you , first or last , what punishment will insue . In neither Olde nor New-Testament can we finde the Popish Priest-hood ordained to Sacrifice for the sinnes of quicke and dead . For this is to denie the perfection of Christs one Oblation , and that there is now remission of sinnes , séeing the Scripture saith , Where there is remission of sinnes , Heb. 10. 18. Verse 4. there is no more offering for sinnes , &c. Heb. 10. 18.

2 So Moses did as the Lord God commanded him , and the companie was assembled at the doore of the Tabernacle of the Congregation . Obedience in Moses the Head and chief , obedience also in the People vnder him , do offer vs here a good Example . Such mutuall agréement in great & litle , to come together to the Tabernacle to vnderstand further of Gods Wil , O , how commendable in it self , how acceptable to God , how profitable for others that shall behold & sée it ! Would God any thing might smite our hearts , to come to Gods House diligently ! Certainly , the praise of it wil endure when we are dead , and the blessing of such zeale , vpon our childrens children . Banish then vngodly whisperers to the contrary , with all their deceitfull and damnable perswasions : and he that hath an eare let him heare what God will say to his soule . Let him speake as that good Samuel was taught to speake : Say on Lord , forthy Seruant heareth . 1. Sam. 3. 9.

3 Then Moses said vnto the company , This is the thing which the Lord hath commanded to doe . Nothing but Verse 5. Gods Commandement doth Moses offer vnto them . For he well knew , Gods will onely , in his owne House , must be the Rule . Our own heads were neuer the best heads to follow ; and for God , he knoweth our mould too well , to giue that swinge vnto vs . If we will preach his will , he hath a blessing , and if we teach our owne fancies , he will with his breath blowe away both vs , and our idle fancies . We offering then but his will to his people , and by a plaine course of teaching , according to their capacities , making that appeare to them , as many as are ordayned Act. 13. 48. to eternall life shall beleeue in time , to our vnspeakable comfort , and their eternall good● and such as must perish , ( if any such be in our flock ) e●● in those also , we shal be a sweet sauour to God , because we haue only 2. Cor. 2. 15. 1. Cor. 11. 23. deliuered to them , what we receiued of God , & not abused them , with any mans Traditions that cannot saue .

4 And Moses brought Aaron & his sonnes , and washed verse 6. them with water , And put vpon him the coate , and girded 7. him with the girdle , &c. Of all these Ceremonies , reade what hath bene noted in the 29. Chap. of Exod. The verse 10. Tabernacle , ( a type of heauen Heb. 8. 2. cha. 9 , 11 , 12 , 24. ) anoynted , to signifie that Heauen is the sanctified Place for perpetuall and eternall rest , vnto all the Sonnes of God his Elect , before the foundations of the world were laid . 4 4 verse 12. He powred the Oyle vpon Aarons head , so in him , who was a Figure of Christ , shadowing out the fullnes of the Spirit vpon Christ , Psal. 44. and Esay 61. x x verse 13. He put also coates vpon Aarons sonnes , &c. They were a Figure of the Church , which by Faith eateth also of the Sacrifice of Christ , being made partakers of his merit aswell as the Priests . Their garments figured out the Graces and gifts , wherewith the beleeuers in Christ are adorned & beautified Rom 13. 12. Casting away the works of darknes , and putting on dayly more and more the deeds of light . The Lap of z z verse 23. 24. Aarons right eare , and his sonnes thumbes of their right handes , and the great toes of their feete are a a What ground Popish greasing ha●h here , iudge you , the Apostles words also remember , protesting that whosoeuer was circumcised became a debtor to the whole Law to keepe it . Gal. 5. 2. So ●o , &c. anoynted to represent that , b b In Christo nihil sinistrum , sed omnia dextra . in Christ there is no left , but all right . To shew , that that his blood should make blessed them c c Mat. 15. 34. on his right-hand and to teach that such as bée his Chosen haue their eares touched and made right , hearing with profit good things , and sincerely abhorring to heare euill . Their workes also , shadowed by their right thumbe , are holy , honest & good , and in their seuerall vocations , they paynfully and carefully walke , shadowed by their right toes anoynted with the blood .

5 Upon Aarons sonnes , Moses did but sprinckle the Verse 30. anoynting oyle , which before was said he powred vpon Aaron vers. 12. so plainly shewing , that in Christ the spirit should be without measure , and vpon his seruants Ioh. 1. 14 , 16. Col. 1. 19. in measure , wée all receyuing of his fulnesse according to his good pleasure some more , some lesse .

6 That which is said , of abiding at the doore of the Tabernacle day and night , seuen dayes , and ye shall keepe Verse . 35. Consecratio septem dierum significat totius huius vitae tempus ordinatum diuinitus , vt in eo consecremur in spirituales sacerdotes . Ante septem diem non plene sanctificatus Sacerdos : sic nec pij ante mortem . the watch of the Lord , that ye die not ; is thought , to haue shadowed that watch , which all our life long ( noted by the seuen dayes ) wée kéepe in auoyding sinne , and working righteousnesse , as the Lord shall inable . Which indéede may be called the wrath of the Lord , being a holy , Christian , and happy watch . The seuenth day wée shall bée , frée , fully sanctified , and deliuered from this vale of misery , to kéepe an eternall Sabaoth in Heauen to our endlesse comfort . Thus bréefly for order sake of this Chapter , the chiefe points , ( as I said ) hauing béene touched in the 29. of Exodus .

CHAP. IX .

THe Consecration of Aaron and his sonnes being fully ended , in The Contents of this Chapter . this Chap : is shewed how they entred vpon their Office , & began to doe the duties thereof , Aaron offering the foure principall Sacrifices , to witte , the Burnt-offering ; the Sin-offering ; the Peace-offering ; & the Meat-offering . And for vse vnto vs . First , it may be obserued , that Moses who was neuer consecrated himselfe , doth consecrate and inuest Aaron into his Office , that so men might learne to ascribe all to God , the authoritie I meane , and effect of the outward signe .

2 In that Aaron is commanded to offer aswell for Verse 7. himselfe as his people verse 7. The Apostle to the Hebr. reasoneth that the Leuiticall Priest-hood was weake , & but a shadow of a stronger , namely of Christs . For such an High-Priest ( saith he ) it became vs to haue , as needeth not dayly , like those in the Law , to offer vp sacrifice first for his owne sinnes and then for his peoples , &c. Read the 7. Chap. verse 26 27. Also the 5. Chap. Verse 3. Hée was also herein a Figure of Christ , not that Christ had any sins of his owne , but that ours were so layd vpon him , and he so made satisfaction to God for them , as if they had bene his owne . Surely , saith the Prophet , He hath Isaiah 53. 4. borne Our infirmities , and caryed Our sorrowes , yet We did iudge him as plagued and smitten of GOD , and humbled : That is , wée iudged euill , as though hée were punished for his owne sinnes , and not for ours . But hee 5. was wounded for Our transgressions , he was broken for Our iniquites , the chastesment of Our peace was vpon him , and with his stripes We are healed .

3 When it is said , Aaron lift vp his hand and blessed Vers. 22. the people , vers 22. Wée must consider , that héerein hée was plainly a Figure of Christ , who onely can blesse , béeing onely the séede of Abraham , In whom all the Nations of the world are blessed , and in whom ( saith Gen. 18. 18. Ephe. 1. 3. S. Paul , The Father hath blessed vs with all spirituall blessing in heauenly things : As with the blessing 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 . Vers. 23. 24. 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 1. King 18. 38. 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 , 39. and sayd : The Lord He is GOD ; The Lord Hee is GOD. Againe , When Salomon had made an ende of 2. Cro. 7. 1. 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 verse 13. by that miracle of fire from 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 , Verse 1. 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 2. Locum sacrum etiam ingressi sunt , quod ne summo quidem sacerdoti licebat , nisi semel in anno . Tremelius . 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 Deut. 12 8. &c Deut. 4. 10. owne eies but what I commaund , 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 Iudg. 2. 7. 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 10. was gathered to their fathers , there arose vp an other generation , which neither knew the Lord , nor yet the works which he had done for Israell , And these did wickedly in 11. the sight of the Lord , and serued Baalim &c. Wherefore 14. the wrath of the Lord was hote against them , and he deliuered them into the hands of spoylers &c. And whithersoeuer 15. 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 Iudg. ● . 27. 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 1. Sam. 15. 23. set-vp without warrant , & worshipped without warrant , ouerthrew him and all his also , I exalted thee , saith 1. King . 14. 7. 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 8. all his heart , and did onely that which was right in mine eyes . For thou hast gone and made thee other Gods , and 9. molten Images , to prouoke me , and hast cast me behinde thy backe : And therefore behold , I will bring euill vpon 10. 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 Note . 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 Mat. 15. 5. 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 Will , saith S. Chrysostome , &c. Cyprian telleth vs , We must follow Cypr. lib. 2. Epist. 3. contra Aquarios . 1. Cor. 11. 23. Coloss. 2. 22. 23. Vatablus in Annot: in Deut: 4. 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 Good intent : 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 Deut. 12. 8. 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 Prou 14. 12. 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 Iohn 16. 2. 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 Gen. 48. 18. hand , and to lay his right hand vpon his elder sonnes head . What ill meant Iosua when hée wished Moses to Numb. 11. 28. Iudg. 17. 3. 1. Sam. 15. 15. Matth. 16. 22. Luk. 18. 15. Luk. 9. 54. Iohn 13. 8. 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 Word , 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 his word , séeing it is so sure a way for mée to walke in ? Or why should any Teacher deliuer to me , that which hée neuer receiued of God , to be deliuered to his people ? If they craue obedience , why should they bée angry , that I pray to haue it shewed out of his word , whom onely I must obey ? Hée hath prescribed a forme of seruing him , that forme hée will accept and blesse with eternall peace ; all other formes hée will abhorre and punish . Nadab and Abihu preach so vnto vs and all flesh . They wish vs to take héed by their harme : God is in other things full of patience , but in this , he is full of wrath , and his authoritie , to appoint his owne worship , he will not indure it to be taken from him by any man . Let Popish whisperers then , make good out of Gods word Latine Prayers when we vnderstand no Latin , Calling vpon Saints that heare vs not ; Flying from the sufficiencie of Christs Passion , to our owne merits , crossings and creepings , with a thousand deuised toyes , and we will obey them . But if they cannot , let them leaue vs to serue God , according to his word , that we may bée accepted .

3 You may also well note it here , that Nadab & Abihu , were two of Aarons eldest sonnes , which after their father should in his place haue succéeded him , yet there is no mercie with God , to stay his iudgement , when they will not be ruled by his word . No prerogatiue therefore of any man , shall saue him from wrath , if hee thus offend , but the eldest shall die , aswell as a yonger , the richest aswell as the poorer , a great man or woman aswell as a small . There is no regard with God of these things But the soule that serueth him according to his owne will reueiled in his Word , that is regarded , and euer déere vnto him , &c. Build we not therefore , vpon any titles , and so swarue from the rule laid downe vnto vs . If so little a transgression cannot be qualified any way , by any circumstance ; O what will bée their case one day , that so many wayes stray from the Law of God , and almost in no one iote of their worship , haue any warrant ? Thinke with your self more of this matter , and meditate further of it at your times .

4 Then Moses said vnto Aaron , This is that the Verse . 3. Lord spake , saying , I will be sanctified in them that come neere mee , and before all the people I will be glorified . You can conceiue what wo it was to Moses , to sée this end of two of his brothers sonnes , but he must stoope to God , and so he doth , telling Aaron the trueth of the fault , and so consequently defending God , that he did but iustly . In déede ( saith he ) we must confesse that this is that we were told before , how God will be sanctified in them that come neere vnto him : that is , how he will haue his Law obeyed and followed in his worship , and not any way else , how though he vse the Ministerie of man , yet no man liuing must be wiser than Hee , to swarue from the forme appointed , and to follow his owne libertie , but man must thinke it his wisedome , to doe as God biddeth , &c.

5 But Aaron held his peace , ( saith the Text ) that is , Verse . 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 was so astonished with the fearefulnes of it , that he had no spéech , but all amazed and shaken with the woe of it , held his peace . He howled not out with any vnsé●mly cries , neither vttered any words of rage and impatiencie , but méekly stooped to Gods will , kissed his rodde , and held his peace . If thus Aaron in so great a iudgement , how much more we , when our friends dye naturally , swéetly , and comfortably , so that we may boldly say , Non amisimus , sedpraemisimus ; We haue not lost them , but sent them before vs , whether we our selues hope to follow . Lay to this heauie harted father , yet silent and patient , the example of olde father Elye the Priest , to whom when Samuel had related such fearefull things , quietly he answered . It is the Lord , let him do what seemeth 1. Sam. 3. 18. him good . The example also of Dauid , who in his distresse very bitter and heauie , yet notably said , Let 2. Sam. 15. 26. the Lord doe to me as seemeth good in his eyes . These are most excellent Paterns for vs to follow in all our crosses and griefes , not forgetting that golden Saying of Iob , Wee haue taken good things at Gods hands , and Iob. 2. 10. Iob. 1. 21. shall we not take euill ? O yes , yes , The Lord giueth , and the Lord taketh , and euer , euer , blessed be his Name for all . The fish groweth greater in salt waters , and the Lord for his mercie make our Faith , Pacience , and Comfort in him great , in the saltest and bitterest waters of this world . Amen .

6 Obserue here againe with your selfe , the strange and admirable change of these worldly matters , in the turne , ( as we say ) of a hand . For but Yesterday ( as it were ) Aaron and these sonnes of his had a famous and glorious consecration , into the greatest and highest dignitie vpon earth , ( nothing vnder the Sunne being more glorious than that Priest-hood in those dayes ) And how may you thinke his heart reioyced to sée , not onely himselfe , but his children , ( which Parents often loue more than themselues ) so blessed and honoured ? But , O change now sudden and fearefull ! O fickle fading comfort that man taketh hold of in this world , whatsoeuer it be , if wordly : These sonnes so lately exalted and honoured to their old Fathers swéet and great ioy , now lye destroyed before his face , to his extréeme and twitching torment . And how ? Not by any ordinarie and accustomed death , but by fire from Heauen , a sore and dreadfull iudgement . For what also ? Euen for breach of commaunded dutie by the Lord , all which doubled and trebled the fathers sorrow . As it did in Dauid when his sonne Absolon died not an vsual death , and in rebellion and disebedience against his king and Father . You remember his passion then vttered . O my 2. Sam. 18. 33. sonne Absolon , my sonne , my sonne Absolon ; would God I had died for thee , O Absolon , my sonne , my sonne . He considered the cause wherein he dyed , & the manner how he dyed ; to a father so kinde as Dauid was , both of them full of woe and sorrow . Let neuer therefore any prosperitie in this world puffe vs : for wée little know , what to morrow-day may bring with it ; The glasse that glistereth most , is soonest broken ; the rankest corne is soonest layd , and the fullest bough with pleasant fruite is soonest slit , hauing more eyes vpon it , & moe stones cast at it , than all the other boughs of the trée . Pleasant wine maketh wise men fooles , and fooles often starke mad . Thousands fall at the left hand , but tenne Psal. 91. 7. thousand at the right . Multos frangit aduersitas , sed plures extollit prosperitas : Many ( saith Saint Bernard , ) are crushed Bernard . with aduersitie , but more are puffed vp by prosperitie . Lacertus Milonem perdidit , ambitio Caesarem . Nimis alter Naturae , nimis alter Fortunae credidit . Milo his strong arme ouerthrew him , and Caesar his ambition . The one trusted too much to Nature , and the other to Fortune . As a Spiders webbe ; so is a mans greatnes in this world , soone wiped away with a little whiske . Often therefore thinke of Saint Iohns words : Loue not this world , neither the things that are in the world . If any man loue 1. Iohn 2. 15. this world , the loue of the Father is not in him . For all 16. 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 : 17. 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 , Verse 4. 5. 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 Verse . 6. 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 2. Cor. 6. 8. 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 , Verse 7. 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 Ezek. 18. 32 turne and liue .

12 Thou shalt not drink wine nor strong drinke , thou , Vers. 9. 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 10. 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 21. 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 1. Tim. 3. 3. of wine , meaning disorderly and vnfitly , for otherwise Timothie is exhorted to drinke a little wine for his stomacke-sake , Chap. 5. 23. Ephe. 5. 18. and his often infirmities . To all men the same Apostle saith againe : Bee not drunke with wine Vinum est blandus daemon , dulce venenum , suaue peccatum , quo qui delectatur , non facit peccatum , sed totus est peccatum . August . 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 Malach. 2. 7. 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 Verse 12. 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 Verse 16. 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 , Verse 19. 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 Vers. 20. 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 Psal. 103. 8. 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 9. 10. rewardeth vs according to our wickednesse , &c. Secondly , you may sée here , how these Ceremoniall Lawes 1 Sam. 21. 6. Mat. 12. 4. 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 Iob. 31. 13. 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 Abraham his wife . I know ( saith he ) that thou didst it euen with Gen. 20. 6. 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 , The summe of the Chapter . 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 , Gen. 1. 29. 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 Gen. 9. 3. you , euen as the greene herbe haue I giuen you all things . But flesh with the life thereof , I meane with the blood 4 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 Coloss. 2. 16. 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 man , 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 , Esay . 64. 6. 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 Deut. 14. 1. 2. 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 Act. 10. 15. 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 , Ephe. 2. 14. 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 Act. 10. 13. Mat. 28. 19. meates ; and Goe , and teach ( now ) all Nations : Call not any meate ( now ) any more vncleane , for all is cleane to Tit. 1. 15. 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 , and worketh righteousnesse Act. 10. 35. is accepted . In the Gospell therefore , there is now no difference of meates , but all meate frée with 1. Tim. 4. 4. Matth. 15. 11. Thanks-giuing . That which goeth into the mouth defileth not the man , but that which commeth out of the mouth , that defileth the man : saith our true Teacher , Christ Iesus , and wée must marke it . His Apostle ( after Rom. 14. 14. him ) Saint Paul , I know and am perswaded through the Lord Iesus , that there is nothing vncleane of it selfe ; but vnto him that iudgeth any thing vncleane , to him it is vncleane . Whatsoeuer therefore is sold in the Shambles , eat 1. Cor. 10. 25. 1. Tim. 4. 1. &c. yee , and aske no question for conscience sake . Neuerthelesse there shall come in the latter dayes some that shall forbid to marry , and command to abstaine from meates which God hath created to bee receiued with Thanks-giuing . For it is sanctified by the Word of God , and Prayer . But these forbidders and commanders , are departed from the Faith : giue heed vnto the spirits of errour , and doctrines of Deuils . They speake lyes through hypocrisie , and they haue their consciences burned with an hot iron . O note these things earnestly with your selfe , and acknowledge Gods goodnesse in thus plainly fore-warning vs long before , of that which wée sée in these dayes fulfilled . Vnto the pure ( saith the same Apostle ) Tit. 1. 15. all things are pure ; but vnto them that are defiled and vnbeleeuing , nothing is pure , but euen their minds and consciences are defiled , &c. That Commandement to abstayne from things offered to Idolles , and from blood : In the Acts of the Apostles , was but for a time , and is ended also in Christ , or els it was no Ceremonial law . But Acts 15. 20. you thinke per aduenture with your selfe , may not the Church in these dayes also forbid some kinde of meate as flesh , & c ? The answere is , that cause and circumstance must bée considered , Ciuilie the Magistrate may , that is , for the good of the Common-wealth , in maintaining Mariners for seruice , in helping the yong bréed of Cattle that victual may be more cheape , by sparing the eating for a time , and so foorth , but not for Religion and Conscience , as if one meate pleased God more than another : for ( as you heard ) Peters sheete with all sorts Act. 10. Coloss. 2. 20. &c. of meates confuteth that ; many other Scriptures also , which yo● may read your selfe ouer . But what if one pretend the Magistates law being indéed popish , and making Rom. 14. 17. Heb. 13. 9. difference of meates for religion ? You must néedes confesse such an one is an Hypocrite , and therefore odious to God , who hateth hypocrisie , and cannot be mocked . And what if hée do it in déede for Religion ? Then hée denyeth in effect , that Christ is yet come , and hath taken away this Ceremoniall Law of vncleane meates , Gal. 5. 2. and as the Apostle saith , of Circumcision , that if we be circumcised now , Christ profiteth nothing ; so is it true also , that if wée yet hold a difference of meates for Religion and Conscience , Christ to vs is no Christ , and wée shall perish . What if I sincerly in regard of the Magistrates Ciuill Law , for the good of the Land , forbeare to eate any flesh vpon times named by Law , yet well knowing my libertie in Christ ? You doe most well , and would God the Land had more of these , that would obey godly Lawes according to their meaning , and abandon all sinfull ryot and libertie contrary to them . GOD should bée pleased , the Magistrate pleased , our Countrie profited , and wée knowen to God and man for people of g●ouernment and order .

2 But how did God in this Law of his , call that vncleane which himselfe had made and saw to be good , as Gen. 1. 31. all his workes were good ? Surely , in respect of Creation , and of themselues nothing is euill or vncleane , but in respect of vse forbidden , as God hath libertie to forbid at his good pleasure , without impeachment of himselfe , or of his Creature ; Euen as the Tree of Knowledge of Gen: 2. 17. good and euill hurt not of it selfe , or the apple , but the transgression after Commandement , the thing in it selfe good , but the vse forbidden . If you say , that which Mat : 15. 11. goeth into the mouth defileth not , and therefore not the apple ; it is true , for the apple defiled not , but the breach of Gods Commandement , You shall not eate : So that Rom. 14. 17. euer it was true , The Kingdome of GOD is not meate or drinke , &c.

3 How were beastes called vncleane in the time of Noah , when they entred into the Arke before this Law was made , except of themselues and their Nature , they were so ? I answere you truely , they were then so called , not in respect of any fault in themselues , or of eating , but in regard of the Sacrifices , from which God did then exclude them , as here hée did from being eaten . And as well might God then , at his good pleasure , choose what he would haue offered for Sacrifice , and what not ; as now what he would haue eaten , and what not ; all being his , and his prer●gatiue to doe with his owne as hée pleaseth . As now therefore , that which was forbidden to be meat , is called vncleane , yet not so in Nature , but in regard of vse therof forbidden ; so then , was that called vncleane , which was forbidden to be Sacrificed , and not for any euill nature at the Creation , but only because of this prohibition of vse that way . Now let vs a little looke at the words of the Chapter .

1 In the Chapter you sée three sorts Namely beasts , of the Land , Fishes of the Sea , and Foules of the Ayre , and these are distinguished or noted by Names ; and by Signes . The Names that are héere set downe , Wée are not so well acquainted with some of them , because in those East-parts , there were diuers creatures not knowne to vs in these Countries , by their Names . The Beasts . Signes therfore is the best note for vs , and in the beasts they are these , diuiding the hoofe , and chewing the Verse . 3. cudde , for so saith the Text. Whatsoeuer parteth the hoofe , and is clouen footed , and cheweth the cudde amongst the beasts , that shall ye eate . But if hée did the one , and not the other , or neither , hée was vncleane ; Read the words your selfe . You saw before that these were but shadowes of other things . For doth God regard Oxen , ( saith the Apostle ) and careth hée for diuiding , or not diuiding the hoofe , chewing , or not chewing 〈◊〉 Cor. 9. 9. the cudde : who made them all as they are , and could haue made them all of one sort , otherwise than héereby to resemble berter matters ? No. And therefore consider with your selfe , that in this difference of beastes , the Lord shadowed out a difference of men and women in this world , some cleane , and some vncleane . The cleane beastes resemble the Godly and Elect which being clensed by Faith in Christ from their sinnes , and sanctified by the Spirit of GOD , earnestly and feruently loue the Word of God , heare it , learne it , embrace it , Night and Day meditate of it , labouring to kéepe it by framing all their words and works , counsailes and actions according to it . The vncleane beasts resemble the wicked and reprobate that despise the Word , and liue as the Dogge that returneth to his vomit , Or the Swine 2. Pet. 2. 22. that walloweth in the myre , that is , wickedly , filthily , and beastly . This taught Irenaeus many yeares agoe , Irenaeus lib. 5. and both for his antiquitie and worthinesse let vs marke his words . They that haue the Pledge of the Spirit , ( saith hée ) and serue the concupiscence of the flesh , but subiect themselues to the Spirit , and reasonably behaue themselues in all things , rightly of the Apostle are called spirituall , because the Spirit of GOD dwelleth in them . And they that cast away the Counsaile of the Spirit , and serue the pleasures of the flesh , liuing vnreasonably , and vnbridledly , following their sinfull desires , hauing no working of the Spirit , but liuing as dogges or swine , rightly hee calleth carnall because they sauour of nothing but the flesh . And the Prophets , for the selfe same cause , compared them to bruite and vnreasonable beasts , as to fed-Horses neighing after their Neighbours wiues , &c. Ier. 5. 8. Psa. 49. 20. Dauid also in the Psalme . Man being in honour hath no vnderstanding , but is compared to the beasts that perish , &c. Now all these things are done Figuratiuely , to note cleane and vncleane persons as before . For they that haue a true Faith , and a good life , by meditating in the Word , are such as diuide the hoofe , and chew the cudde , and they are cleane . Such doe neither or but the one , are vncleane , as hee that beleeueth in GOD , but liueth not well , or hee that liueth in an outward honestie , but beleeueth nor rightly ; hee also that doth neither liue well nor beleeue well , all these are vncleane . The Iewes , ( saith this Father ) may be sayd in some sort to chewe the cudde , because they read the Scriptures , but they diuide not the hoofe , because they beleeue not in the Sonne of GOD , Christ Iesus , as well as in the Father . To this effect Irenaeus . Others haue by cleane beasts parting the hoofe , noted the true Teachers of the Word , which diuide the same aright , the Lawe and the Gospell , Praecepts and promises , &c.

They againe , say others , may be well called cleane , diuiding the hoofe , who doe not beléeue in great or in grosse , but discerne and distinguish things , as Christ , and Moses ; Nature and Grace ; Truth and falshood , &c. Iohn 4. 1. Not beleeuing euery spirit but trying the Spirits whether they be of God or no. Things may not bée taken euer litterally ; And againe , we may not be too bold with Mysteries and Allegories , leauing the letter , but a true wisedome is to be prayed for , and vsed in both . Hee that is 1. Cor. 2. 15. spirituall ( saith the Apostle ) discerneth all things , That , for diuiding ; and be wise vnto Sobrietie , that , for beeing Rom. 12. 3. too busie in deuising Mysteries . For chewing the Cudde , They may bée said to doe it , and so to be cleane , who meditate of that they heare and learne out of Gods Booke , and often repeating it in their mindes , ponder Luke 2. 19. it in their heart , as is said of the blessed Virgin . A thing much commended in the Scripture , as in the first Psalme . Blessed is that man that meditateth in the Law of God day Psal. 1. 2. Psal. 19. 14. Gen. 24 63. Deut. 6. 7. and night . Let the words of my mouth , and the meditation of my hart be alway acceptable in thy sight , O Lord , my strength , & my Redemer . Isaac went out to meditate ; &c. Commended also by the Fathers : Meditatio Dei dulcis est . To meditate of God is a sweete thing , Saith Saint Augustine . Meditatione pericula agnoscimus , oratione euadimus . And by meditation , saith Saint Bernard , Wee know perils , by prayer we auoyd them .

2 Your Chapter nameth many particulars , which Verse . 5. were but curiositie to stand on . A few may be touched , for example sake . The Cony was vncleane because hee cheweth the cudde , and diuideth not the hoofe . And by this , some haue thought , were figured out such men and women , as lay vp their treasures in earth , because the Conies digge and scrape , and make their berryes in the earth , whereas the Scripture teacheth vs not to doe thus , but to lay vp our treasures in Heauen , where no Math. 6. 19. theefe , no moth , &c. These men and women are vncleane , and God will haue none of them .

3 The Hare was also vncleane for the same cause , Verse . 6. because hee cheweth the cudde , but diuideth not the hoofe . The Hare is a very fearefull creature , and therefore by him figured out fearefull men and women , despayring of grace and shrinking from God , fearing crosses and losses , and forsaking Faith . Such persons are vncleane , and excluded out of the Kingdome of GOD. Read Apoc. chap. 21. But the fearefull and vnbeleeuing , Reuel. 21. 8. and the abhominable , and murtherers , and whore-mongers , and forcerers , and Idolaters , and all lyers shall haue their part in the Lake which burneth with fire and Brimstone , which is the second death .

4 The Swyne was vncleane , beause hee parteth the Verse 7. 8. hoofe , but cheweth not the cudde ; and of their flesh they might not eate , nor touch their carkeise , &c. Tertullian saith , Herein was figured such vncleane persons as bee good for nothing , but to be slaine . For if you consider , what a creature the Swyne is : Hee neuer looketh vp to Heauen , but hath his mouth euer in the earth and myre , caring for nothing but his belly . Hee serueth not to ride vpon , as doth the horse ; to till the ground , as doth the Oxe ; to giue milke , as doth the Cowe ; to cloath vs with his fléece , as doth the Sheepe ; to watch by night for vs , as doth the Dogge , and so foorth , but he is onely nourished for the knife , and his death hath vse , his life hath none . Such ought not men and women to bée , and if any be such , they are vncleane . God would admonish the Iewes by this Figure , and still we may learne by it , to be no Swyne , no Hogge , no filthy myrie creatures wallowing in sinne and vncleanes , without regard and féeling , louing the earth and looking euer on the earth , rooting in it all the day , and féeding the belly with all gréedinesse , nourished onely to the slaughter , and profiting no way whilest we liue . A profitable meditation for Gods children , that they may so continue , and a profitable remembrance to others not yet called , that they may become his children . A good caueat to rich Cormorants in this world , who neuer profite any , till they dye , with all the wealth they haue . A knife therefore for the Hogge , that wée may haue Puddings ; and death for such Wretches , that the Common-wealth may haue vse of their bagges .

5 From the Land , Your Chapter commeth to the Water , and so from the beastes , to the Fishes therin ; vers. Fishes . 9. shewing what was cleane , and what vncleane , what might be eaten , and what might not . But Fishes in particular are not named as the beastes were , & the Fowles afterward are , because the most part was vnknowen to Iewes , hauing little vse or none of Fish , and few Waters or none but Iordan for Fresh-fish . Sea-fish was sold néerer the East , and came not to the Iewes much , where they were . By the markes therefore , God describeth them , and saith . Whatsoeuer hath finnes and skales in the Waters , in the Seas , or in the Riuers , them shall yee Verse 9. eate . But all that haue not , &c: they shall be abhomination 〈◊〉 . &c. vnto you . By the synnes some haue thought was figured Faith ; and by the skales good and honest works . These two , make a cleane man or woman acceptable to God . But hee or shee , that wanteth both , or either , is vncleane . Faith without workes is not a true Faith , but Iames 2. 17. a dead , and beautifull workes without Faith , are the blossomes of Hypocrisie , and please not God .

6 After Land and Water , Moses commeth to the Ayer , Fowles . and sheweth what Fowles therein are cleane and vncleane . Verse 13. Wherein you may note the great mercie of God , in that most of these vncleane Fowles are indéede odious to our Nature and we eat them not , whereas he might haue restrained them from those , that they loued and liked . So good is hée in all things , and carefull not to The Sea●ew . The Swanne . The Heron. The Lapwing lay heauie burthens vpon vs . Some good Foules are yet restrained , that man might learne Temperance and Obedience . For Gluttonie and Excesse , wée are very prone vnto . Some haue considered the nature of euery Fowle , and laboured to learne somewhat for amendement , but it is good to be sober in these things : As for example , by the Eagle which flyeth high , they haue noted mounting mindes to be a fault , and to make men vncleane , as indéede they doc , howsoeuer the meaning was thu● , to teach , by making the Eagle vncleane . By the Goshauke , men that prey vpon their weaker brethren & neighbors , and gripe them so as they kill them , or vndoo them . By the Vulture , men that delight too much in Wars Verse 14. and contention . By the Kyte , cowardly-men , that yet are deuourers as they can . By the Rauens , vnnaturall Parents , Verse 15. that forsake their children ; Vnkinde Friends which shrinke away ; Ill Husbands which prouide not for their Families , &c. By the Ostrich , painted Hypocrites , and verse 16. carnall men , that haue faire great feathers but cannot flye , &c. By the little Owle , and the great Owle , such as verse 17. loue darknesse , and flye the light , such also as are vnsociable with men , and loue solitarines too much . By the Sea-mew ( which liueth both on Land and Water ) such as will be saued both by Faith and workes , partly by the one , and partly by the other , &c. Such Ambodexters also as the world hath store of , holding with the Hare and running with the Hound ; Fire in the one hand and water in the other ; Two faces vnder a Hood , &c. By the Hawke , such as are kept for others harme , whereof also there are too many . We must haue an Oliuer for a Rouland , and so we maintaine such as the earth is weary of , and their wickednes shall be our destruction , if not of our whole house and posteritie . By the Cormorant , all gréedy couetous persons , &c. By the Lapwyng , you Verse 19. may take occasion to remember what the Poet saith , which is thus .

TEREUS King of Thracia , maryed Progne daughter of Pandion ; which Progne hauing a sister called Philomela , Ouid. Metamor : Fab. Septima . after certaine yeares , desired her husband , that either shee might goe to her sister to see her , or haue her sister fetched vnto her . The King willingly yeelded , He would fetch her sister to her , and to that end went to sea , came to her Father and his Father in-law , obtained leaue for her , to goe with him for awhile to her sister . But see , as they were in their iourney , his vncleane heart burned in lust towards Philomela his wiues sister , and by force abused her , cutting out her tongue after , that shee might not tell . Thus dumbe & speachles he brought her home to her sister , who amazed at this change in her , and not knowing more then her husband the King would tell her , in stead of ioy , had great sorrowe in her selfe , no way now able to talke with her sister , and to haue any comfort in her . But Philomela getting an needle and silke , expressed thereby as by writing , how her husband had abused her bodie , and cut out her tongue , as hee brought her to see her . Then Progne all inraged with furie and wrath , casting which way to bee reuenged of him for this odious fact , caught at last her little sonne by him , and slew him crying vpon her , Mother , Mother , and clasping about her neck with kisses as long as he could , making meate of him for the King his father . The King liking the meate well , called for the little childe , that he might haue some of it , when shee with a fierce looke told him , he had his childe in his bellye for the good he had done to her sister , and with that shewed him the head , flinging foorth from him as fast as shee could , hee so astonished that he could not tell what he did . Then ( saith the Poet ) they were all three , to auoyd further mischiefe , suddenly changed into three Fowles : Progne , this cruell Mother , into a Swallowe , who caryeth red vpon his brest , to note the bloodinesse of her brest ; Philomela her sister , into a Nightingale , who keepeth in the woods , as ashamed of the villanie done to her by the King , and lamenteth it in the Night by her sorrowfull song . The wicked King , who was cause of all , into a Lapwyng , which is delighted with dounge and filth to note his foule and filthy minde to his sister in-law , hath a long bill wherewith he striketh and hurteth other Birds , noting his cruell knife , that cut out his sisters tongue , feathers vpon the head like a crowne , noting his place & dignitie that he was a King , wherevpon the Verses were made .

Rex fueram , sic crista probat , sed sordidavita , Immundam e tanto culmine fecit auem .

The Lapwyng then , may shadow out all foule vncleane mindes , full of crueltie and lust , full of crueltie also to worke the concealment of lust , as you sée in Dauid , 2. Sam. 11. first lusting , and then killing . But thus to follow Allegories I forbeare , onely noting thus much , to shew you Learned mens applications of these things for our good . And surely , although I dare not say , that by these vncleane birds and beasts thus much was meant , yet thus much is most certaine , that whoso haue these qualities noted in the nature of them , they are as certainly vncleane to God , as these birds were for vse of meat to this people . Let vs euer therefore abhorre such spots , that we be cleane to the Lord who is cleanenesse it selfe .

8 Some thing is spoken in your Chapter , of creeping things , whereby men haue noted the vncleanenes shadowed of such as minde earthly things too much , and particularly by the Weasel , deceitfull persons , because the Weasell is deceitfull and craftie . By the Mouse , such as liue vpon others labours and are vnprofitable themselues . By the Want , or Mole , such as are blinde and ignorant .

Lastly , that which is spoken of vncleanenes , growing by the touch of these things , and that which you reade Vers. 2. 4. &c. of washing and breaking earthen Vessels , you must euer take it so , that God stood not so much vpon these Ceremonies , as to teach his People héereby 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 verse 27. 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 Matth. 6. 33. GOD , and the Righteousuesse thereof , and all these 〈◊〉 . Sa. 17. 39. Mat. 14. 29. 30 Amas Deum ? ambulas super mare ; amas seculum ? absorbebit te . &c. Aug. de verb. Domini : ●erm. 13. 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 Vna haec placida , solida , firma , & perpetua securitas , si quid in rebus humanis sublime & magnum videtur , oculis ad coelum elatis , infra conscientiam tuam iacere , possis gloriari . Cypr. Epist. ad Donat. 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 ●éene , and let this suffice of this Chapter .

CHAP. XII .

IN this Chapter is contained the maner of Womens 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 Luke 2. 22. 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 , vers. 1. 2. that is , to the men , that when a Woman hath brought foorth seede , &c. Why should the Law for Women , 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 Note . 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 Women 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 Psal. 51. 5. 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 Imitatione , non Origine . 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 1. Iohn 1. 8. 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 〈◊〉 1. 19. 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 Matth. 12. 8. 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 Gal. 4. 5. 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 Col. 2. 17. in the Law .

4 A Question againe may bée asked , why the time Vers. 5. 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 1. Tim. 2. 14. 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 Verse 8. sort , very comfortably sheweth the gracious care God hath of our pouerty & meane estate , as also how little he passeth for any of our pompe & riches , accepting aswel of two Turtles , or two yong Pigeons as of a Lambe , when abilitie serueth not to bring a Lambe . Let the due meditation hereof raise vp our hearts if wée bée poore , and pull downe our stomackes if wée bée rich : for the matter accepted with God , is not glorie and Pompe , but a true heart fearing to doe euill , and hungring to do well , resting in Christ , and in nothing els , as the true medicine for all our sores , and most pleasing Sacrifice for all our sinnes . Riches are comfortable if God giue them and grace with them , but pouertie is no miserie when wée feare God .

6 Lastly , concerning the vse with vs , wée must well consider , that although this Ceremoniall Lawe of Moses be abrogated and gone , yet honestie of Nature , and modestie in women-kinde is neither abrogated nor gone . Therefore , euen still wée retaine in our Church , a lawfull and laudable custome among women , that they shal rest a time after child-birth , to gather strength againe in their houses , without comming abroad , and when God shall inable them to indure the Ayer , then to come to Church , accompayned with their louing friends and neigbours , there thankfully to acknowledge Gods great mercie to them , in both giuing them safe deliuerance , and blessing them with fruite of their bodyes to their comfort . But sée the difference of the Mosaicall Law , and this our Custome . There the woman was put apart by God , and so continued vncleane Fortie dayes vpon a man-childe , and double vpon a Mayd ; With vs neither by God nor man is shee put aside for any time certaine , but as the Lord shall giue strength sooner or longer she is at her libetry , yet euer obseruing womanly modestie , as is most fit . There , she was to touch no holy thing , neither to come into the Sanctuarie , til that time was out : with vs , she may touch any thing , and come to the Sanctuarie when shee will , with respect aboue said : There , was a difference betwixt a man-childe and a mayd , with vs , none , but both alike : There , was a Burnt-Offering , and a Sinne-Offering ; with vs , neither the one , nor the other : There , an Attonement was made for her , with vs , no such thing . Lastly , there , shee was vncleane till all were ended , with vs , neuer vncleane , at all , And doe wée then retaine still a Iewish Purifying ? Farre bée from vs both vntrue speach and false iudgement . Our custome , you sée , differeth greatly from This Iewish Ceremonie , and is nothing but a néedfull thing in regard of weaknesse , a modest Ceremonie in regard of womanhood , and a Christian dutie in regard of mercie and comfort receiued , to come to the Church , and to giue him thanks most humbly and heartily , that hath dealt so kindly and mercifully with vs . Let vs therefore loue to bée obedient to good things , hate to be contentious and troublesome in a peaceable Church , and let modestie euer make vs estéeme better of our Gouernours than of our selues . There was neuer the thing since the world was made , which an euill heart and a lawlesse tongue may not carpe at , but the Apostles wordes must rule the Apostles Schollers , Wee 1. Cor. 11. 16. haue no such custome , neither the Church of GOD. Women in Womens matters may haue authoritie to discerne what is fitte , and why should any immodest minde meddle with them , so much as to raise stirres , and breake peace in things established by Law , by honestie , by modestie , by long continuance , and all good approbation ? I trust what is past is dead , and will neuer reuiue againe . God make vs thankfull for our Gouernment and Lawes , and for the happy peace both of Church and Common-wealth , and let vs neuer bée the breakers of it . Amen , Amen . And so no more of this Chapter .

CHAP. XIII .

IN this Chapter , you haue an other kinde of vncleanesse spoken of , namely the Leprosie , a disease verie fearefull and vgly . Whereof three sorts The summe of the Chapter . are named , to wit , Of the bodie ; of the Garments ; and of the house ; for all these might be infected and vncleane . And learned men are of opinion , that after some speciall and peculiar maner vnknowne this day to vs , the Iewes were troubled and afflicted with this disease . For profite and vse to vs , when we read these thinges ( which is all my drift ) thus wée may better our selues and gather good . First , let vs marke who were appointed Iudges hereof to tell when any man was infected with this maladie , surely not all the Leuites , but Aaron onely and his Sonnes , who were Priests . By which , our popish Teachers would gather an argument for their Verse 1 : auricular confession , and ea●e shrift , that as these Priests were made Iudges of this contagion of bodie by viewing and looking on it , so they should bée Iudges of the Leprosie of the soule by hearing confessions of men and women , and iudging of the qualities of their seuerall sinnes . But alas , it hangeth together as the sand doth , the one hauing expresse warrant , and the other none . And if it were good to gather arguments in this sort , we might rather conclude the contrarie , that forasmuch as Aaron and his Sonnes were not made Iudges of any secret matter , but onely when it was broken out into plaine apparance of a swelling in the skinne , of a scabbe , or a white spot &c. Therefore , neither must these Romish Verse 2. Masters meddle with hidden and secret thinges as they doe , but onely with matters publique , and publiquely . Let this idle collection therefore of theirs goe , and we truely and rightly learne by this , that herein was figured , not that Romish Priesthood , but the pure and holy Priesthood of our blessed Sauiour , who doth sée and know , handle and touch , regard and heale all our spirituall spots , as these Priests here dealt with this bodily infection . So that , if wée be vncleane , wée cannot deceiue him , but full well He séeth and knoweth vs to be so , He iudging vs so , putteth vs apart for such , and till sorrow sinking into our hearts for the same we repent and take hold of him by Faith , that we may be healed by him , we neuer recouer any health ; and when we doe , then are wée cured , and so pronounced by him to our eternall ioy and comfort . Away therefore with our figge leaues , for they cannot couer vs , if I be a swearer , an vncleane liuer , a drunkard , an enuious person , a slaunderer , or such like , I am a Leper , a spirituall Lèper , and Christ is Iudge whome I cannot mocke , he wil neuer say I am cleane , till indéede I be so , and so without amendment of life , I must out of the host , that is , out of the Church and number of his chosen , to die for euer in my impuritie . Thinke , thinke of it while you haue time .

2 When you read in the fourth verse , of shutting vp the Vers. 4. 5. partie for seuen dayes , and then to looke on it againe , you may note with your self , how greatly God hateth hasty , rash , and vncharitable iudgement . A thing , which many men and women otherwise honest and good , are carried away withall , to their owne great hurt , not onely in soule , but in worldly reputation also , and to the bitter and biting discomfort of those whom they ought to loue and iudge well of . Nay , you may reason further with your selfe thus , that if in a matter thus subiect to the eye , as these sores were , yet God would haue no hast , but a stay for seuen daies , and longer as occasion serued , before any iudgement should bée giuen that the partie was vncleane . O how much more doth he abhorre hast , & loue leasure , in pronouncing of the hearts & thoughts of our friends and neighbours , which are not seene , nor subiect to an easie censure ? Be admonished therefore and bettered by this , as long as you liue , in this matter , and you shall much please both God and man . The more to strengthen you in this course , often remè̄ber what holy Fathers and vertuous men haue done in their times . What doth Peace ( saith S. Augustine ) in Aug. in Psa. 147. this pilgrimage of our mortalitie , wherein no mans heart can bee knowne or discerned what it is ? I will tell you ( saith hee ) what it doth . It iudgeth not of vncertaine thinges , it confirmeth not vnknowne matters . It is more prone and readie to beleeue well of a man , than to suspect euill . It greeueth not much if happily sometimes it erre by thinking well of one that deserueth it not , but it feareth much to erre in thinking ill of one that deserueth well . What loose I , if I iudge one good , when it is vncertain Quid perdo , si credo quia bonus est , si incertum est , vtrum sit malus ? that he is ill ? Although thou beware , for feare it be true , yet thou mayst not condemne him , as if it were true . This Peace requireth , and follow peace and ensue it &c. S. Bernard againe notably . Beware euer to be a curious scanner of other mens liues , or a rash iudge although thou see somewhat amisse , but rather excuse his meaning , if thou Dicito apud reipsum , vehemens fuit tentatio , quid de me illa fecisset si accipisset in me similem potestatem . Bernard . Notaui luctum , nec vllum in eo detractionis aut condemnationis vestigium inueni . canst not defend his act , as that he did it ignorantly &c. And if the matter admit no excuse , then say to thy selfe in thy heart , ô it was a vehement and strong temptation , and what would it haue wrought in me , if it had assayled me , as it did him ? Againe , there are none so readie to iudge others as they that neuer iudge themselues . But could that veyle be remooued from their eyes , and they made to see themselues , though they could liue an hundred yeeres , & the flood Iordan be turned into teares flowing from their eyes , they would thinke all too little to bewayle their owne spots , and neuer busie themselues with other mens . I haue noted sorrow , and I neuer saw so much as a step of detraction or condemnation of others in it &c. Againe , as onely pride is ynough to condemne a man without any other vice with it , so is this sin of iudging . For by this the Pharisie Luke 18. 11. Bern. Clim . grad. was condemned . A wise gatherer of grapes gathereth but the ripe and good grapes , and medleth not with the sowre and ill grapes , and euen a good man or woman noteth mens vertues & speaketh of them , when a foole will bee medling with their imperfections . Saint Chrysostome , Chrysost. in Matth. followeth also this way , and hath these words ; As it is hard for one that is good himselfe , to iudge another to bee naught : so it is againe , as hard for one that is naught himselfe , to iudge another to bee good . Euery man by himselfe will iudge of others . The Fornicator thinketh no man chaste , but the chaste-man so easily suspecteth not the Fornicator . The proude man thinketh none to be humble , but the humble man thinketh none to bée proud . It was Aesops speach , that euery one hath a wallet on his shoulder , and into the end that hangeth before him , putteth other mens actions , but his owne euer into the ende behinde him and out of his sight . It was Tullie his speach , that as euery one is good himselfe , so Cic. ad Q. fratrem . Vt quisque est vir optimus , ita difficilim● esse alios improbos suspicatur . 1. Chro. 19. he hardly conceiueth others to be euil . And contrariwise , how hardly euill persons doe thinke well of others , consider in them that could not beleeue that Dauid sent his Messengers in loue and kindnes as hée did , but rather as spies to some euill purpose , and thereupon they abused them as they did , by shauing their beards and cutting their clothes . Which lewd suspicion turned to the ouerthrow of them and theirs , yea , of the whole kingdome , that by such a punishment we might euer learne to hate such a vice , as false suspicion is . You sée nowe the practise and doctrine of the wise , let it mooue you , let it smite you , let it better you till your death .

3 In the 7. verse , you haue an example how one Verse 7 , quit and pronounced cleane , may yet be viewed after againe , and bee found vncleane , which may thus profite you , to make you remember two iudgements , the one of Man , the other of God . By the former , we may bée cleered , and by the later we may bée condemned . Therfore euer looke how all is in his eyes that knoweth all , and make peace with him by true repentance and amendement of life , little ioying in Mans iudgement who taketh mée for a Saint , if this righteous Iudge of all Iudges know me for a Deuill . Let vs search and try our wayes , ( saith the Prophet Ieremie ) and turne againe to Ier. Lament. 3. 40. 41. the Lord , let vs lift vp our hearts with our hands vnto God in the heauens , &c.

4 When the Leprosie brake out and couered all his Vers. 13. &c. flesh , the Priest pronounced him cleane , and not to bée put apart , because saith your Marginall Note , this was not that contagious Leprosie which infected , but a kind of skirf which had not the flesh rawe as the Leprosie had . This diuersitie of sores may put vs in mind of the diuersitie of sinnes , and punishments to be imposed vpon men for them . And make vs more wise in chastising others , and patient when wée are corrected our selues , the punishment being fitted to the fault . But most notably it may strike vs with a thankfull consideration of that mercie , that among this diuersitie of sores , layeth neither one nor other vpon vs , but graunteth health and freedome from all . The Lord of his goodnesse make vs euer thankfull for our selues and ours , and continue this fauour to vs .

5 The Leaper also , saith your Chapter , in whom the Vers. 45. plague is , was to haue his clothes rent , ( in signe of sorrow and lamentation ) and his head bare , and must put a couering Hee dwelt alone out of the tents , and if hee were a Priest he did eate no more of the holy things . Chap. 22. vpon his lippes , ( either in token of mourning , or for feare of infecting others ) and should cry , I am vncleane , I am vncleane . So carefull was God , to haue vncleane persons knowne and discerned from others in those dayes . And wée may take occasion to wish , that with vs also in these dayes , all bold and presumtuous mislyuers , being most vncleane before God and al good men , were distinguished from them that hate their wickednesse , by some such open markes as these were , to the end that others might both auoyd them , and they themselues bee stricken with some shame to amendment of life and sauing of their soules . In former times harlots had obscure and remote places to dwell in , and by their habitation they were discerned , but now it is to be feared , both in dwelling , in apparell , and other things they compare with , and farre excéede to , those whose shooee they are not worthy to beare . But yet God knoweth them , and ●ee is iust if they amend not . No gaudie gallants can deceiue him , but his eyes pierce through all Maskes and colours whatsoeuer . Allegorically , some haue saide these things in the Leaper shadowed the state and case of all wicked men and women . As the rent clothes , that they are vile and odious before God ; his bare-head , that in Christ their head they haue no portion , but are depriued of him ; his lippes or mouth couered , that such gracelesse persons cannot open their mouthes before God in any praier to be heard ; his shutting out of the Campe , that such are to bée excommunicate from the number of the faithfull , and are depriued of the heauenly inheritance , &c. Sée more the 22. Chapter .

6 In the 47. ver. you read of the Leprosie of garments Verse 47 , &c. &c. Which kinde of contagion and infection , the Lord in his infinite mercie hath made vs ignorant of . The washing commaunded here of such garments admonished them , and in them still vs , that our dutie is to abstaine from all vncleannesse , and to purge our selues from all pollution both of body and spirit . If garments may haue such things layd vppon them by God , how much more our flesh and our bodyes , and therefore againe thinke with all thankfull thoughts of the blessing of health , and of the meanes vouchsafed of God for health , as Prayer , Physitions , Chirurgions , Hearbs , and Medicines many , whereof the wise Syrach speaketh in his 38. Chap. reade it often and with feeling . One Ecclus. 38. sight of your face in a glasse as the Lord could smite it in a moment , would make you féele and sée what God doth for you in giuing health and fréedome from such strange sores , &c.

7 Much more might bée noted in this Chapter , but it is fitter for Physitions , and therefore I passe it ouer . Onely I will remember a Question mooued , whether for any such fearefull infections a man and wife may bée diuorced , and leauing all large discourse , which they that are fit may haue in many Writers , I answere bréefly , that more causes of diuorce than wée read in Scripture , wée may not presume to make , and that is , but in the case of Adulterye . This excepted , the Rule , standeth firme , Whom God hath ioyned together , let no Mat. 19. 6. man put asunder . Secondly , it were a kinde of bitter crueltie to adde such affliction to the afflicted so sore alreadie , as to take husband from wife , or wife from husband , who mutually should comfort each other in all extremites and crossing woes of this changing world , and with that condition haue béen ioyned and plighted their troth one to the other , that in sicknesse as well as health , they would cleaue together forsaking all others till the death of one of them . But then againe on the other side , as cruell and inconvenient it were , to bynde the partie cleane , to company and due beneuolence with the infected . For this were euident danger to the cleane , and to the seede that should come of them in that case , and so consequently to the Common-wealth also , by the spreading of such a fearefull maladie in it . Wherefore the middle-way is best for all parties , Namely , that the knot of Mariage remaine vnbroken , and the partie cleane performe all Offices of helpe and comfort to the vncleane , sauing coniunction of bodyes , that the partie infected sée how hée is called of God vnto Chastity during this case of his , and therefore by Dyet , by Watching , and Prayer , and all good meanes , indeuour to kéepe his body vnder from such desires , laying his sinnes to his heart , for which this & much more is due vnto him , ( although happily imposed vppon him , not for his sinne , but for his tryall and the glorie of God ) and yet taking a true and comfortable hold vpon his God , whose mercie hath neither bottome nor measure , and who hath promised most graciously that hée will neuer lay more vpon any childe of his than hee shall 1. Cor. 10. 19. be able to beare , but will giue an yssue to the temptation and tryall that he may beare it . Thus God hath his time to heale as well as to stricke , to comfort aswell as to afflict , and to wipe all teares away aswell as to cause them any way . Looke vp then to him and euer trust in him . Say with Iob , in a holy chéerefulnesse , If the Lord Iob 13. 15. 1. Sam. 3. 18. shall kill mee , I will not shrinke from him . With Heli , and Dauid , It is hee , it is hee , let him doe his good pleasure . His correction hath an ende , but his loue shall neuer haue an ende , if I submit my selfe and bée patient . Let friends also be full of comfort to such a one , and not by the least looke , word , or action adde griefe vnto griefe . God will sée it and reward it .

CHAP. XIIII .

NOw , that it is most true , God hath a The summe of the Chapter . time to heale as well as to strike , and to comfort aswell as to grieue , behold your selfe in this Chapter , where you shall read , that many thus afflicted , were in God his goodnesse healed againe , and restored both to their houses in the host , and their places in the Tabernacle , as sound as euer they were . The Ceremonies of this restitution are here also appointed both to the one place and the other , whereof let vs labour to make some good vse to our selues .

1 Hee was brought vnto the Priest , as to him that Vers 2. must iudge whether hee was cleane or no , and why the Priest was so appoynted to be Iudge , you had the reason in the beginning of the former Chapter . But where must hee be brought vnto the Priest ? into the Campe & Congregation where the Priest was ? No , but the Priest , saith the Text , shall goe out of the Campe , and consider him . So is it still the dutie of all faithfull Ministers to goe to the sicke , to sée them and consider their estate toward God , ministring comfort to them in due season , whilest their hearing is good , their vnderstanding good , and their memorie good . For when these things are decayed , we labour often to little purpose . And would God both they that are sicke had more care often to send for their Ministers to them in due time , and the Ministers when they know it , to goe , and with all care and diligence to labour with them whilest time serueth . For it is too late for both parties , when Death hath stricken his strooke .

2 If the Priest thus comming to him , found him cleane , then did hée so pronounce him to be and appoint him to offer his guift , &c. But except hée were cleane , the Priest durst not pronounce him cleane . Thus remayned the glory of his health to God that had giuen it , and to the Church the vse of the Ministerie both for order and comfort . Sée héerein the manner of our Absolution reteyned in the true Church of Christ , and practised . Wee doe not heale the sinner from his spirituall disease of soule by forgiuing his sinne , as the Priest here healed not the reall disease of the body by making him sound , but when wee sée heartie repentance and a liuely faith in the promises of God made to penitent sinners for Christ , then wée pronounce him according to our Warrant to be forgiuen , euen as the Priest did heere him that indéed by Gods mercie to him was now healed of his Leprosie . So haue wée the Ministerie of reconciliation committed vnto vs for the comfort of the penitent , but challenge not the power to forgiue , which belongeth to God onely , as that man of sinne doth , who in his blasphemous Pardons taketh vppon him to forgiue both Paenam & Culpam , the punishment and the sinne . In regard then of this order and vse of the Ministerie it was , that Christ bad the Leper whom hée had Matth. 8. 4. cleansed goe shew himselfe to the Priest , because till the Priest vpon view said he was cleane he might not bée admitted into the Congregation . The Fathers alleage other causes which also may stand with this , and with profit be obserued , as for that he would haue all honour preserued to the Priests that God had bestowed on them , and himselfe be no example of taking any iote away . Now to be Iudge was an honour , and therefore Hierom , in Matth. Tertul. lib. 4 : con . Marcion . he will haue it preserued . That thus the Priests might bée drawen to beléeue on him and so to bée saued , or else to be made inexcusable for their contempt ; That he might not séeme a breaker of the Lawe , as often hée was accused to bée ; That he might be thankfull to God who had so mercifully healed ; a thing often promised in sickeneste , but seldome performed after recouerie , &c. Vt doceret ciuiles & legitimas rerumpub . ordinationes in vnaquaque politia obseruandas esse , seque non venisse vt eas abrogaret , cum regnum eius nonsit de hoc Mundo . That hee Chrysoft . hom. 26. operis imperfecti in Mat. might teach the dutie of men to obserue ciuill and lawfull ordinances in euery Common-wealth , and that hee was not come to breake them , seeing his kingdome is not of this world .

3 For Ceremonie further there must be taken for him Verse 4. that was cleansed two sparrowes aliue ( or little birds ) cleane , that is such as were permitted to be eaten , & Ceder wood , and a skarlet lace and Hyssope . And the Priest Verse 〈◊〉 . should command to kill one of the birdes ouer pure water in an earthen vessell . After hee must take the liue sparrow Verse 6. with the Cedar-wood , and the skarlet lace , and the Hyssope , and must dip them and the liuing sparrow in the blood of the sparow slayne ouer the pure water , And he Vers. 7. must sprinkle vpon him that was cleansed of his Leprosie , seuen times , and cleanse him , and then let goe the liue sparow into the broad field , &c. Eusebius Emissenus in one of his Homelies saith , these things might seeme light , if they had not beene appointed by him whose least commandement is not light . By the two sparrowes therefore ( saith he ) the clensed person might be put in minde , Theodoret. ad duas in Christo moriente naturas accommodat . Dialog. 3. to offer vnto God both soule and body a liuing sacrifice no more to serue the world and the pleasures of this life , but the God of goodnesse and mercie that had clensed him from so great and greiuous a maladie . The Cedar-wood being a wood that will not easily corrupt , and that hath also a good and pleasing smell might shadow out vnto him also a holy life , sweet manners , and incorrupt actions how pleasing to God , how fit for him that thus was clensed . The skarlet lace being red and of the colour of fire might tell him how due from him were hote thoughts of heartie thankefulnesse from a burning heart to God , and true loue & charitie to all his neighbours . The Hyssope growing vsually in the rock , how rooted hée ought to be in Christ the sonne of God the true Rocke . The sparrow slaine might teach him the necessitie of mortification in the body which in deede is an earthen vessell , the killing of it ouer pure water , that nothing more worketh this mortification than pure water of Gods word contayned in the Scriptures . The liuing sparrow letten flye abroad , might shadow the soule liuing vnto righteousnesse through the grace of God , and set at libertie to mount aloft when the body is dead . Thus Eufebius too curiously and nicely skanneth these things . But hauing noted therein the fancies of men otherwise graue , and wise and learned , I hold it better that we gather but thus much , that by the blood of Christ we are truely clensed and set at libertie , not otherwise : as héere the liue sparrow dipped in the blood of the slayne sparow is set free . The seauenfold sprinkling might happely shadow an earnest and continued meditation of Gods goodnesse to him that thus was comforted , and not for a bay or two , and then no more . Surely our thoughts of his mercie vouchsafed to vs are euer too short and transitorie , and therefore seauen sprinklings are little ynough to teach vs our dutie herein , God for his mercie so sprinkle vs ouer and ouer , that wée may euer remember his kinde goodnes towards vs a thousand wayes : Saying with the thanfull Prophet to our selues and soules often , Praise the Psal. 103. 2. Lord O my soule , and forget not , forget not all his benefites : his infinite benefits , his sweete benefits , his most vnderserued benefits on our parts . The Shauing and Verse 8. &c. washing mentioned also , shadowed truely vnto him his new life , in the obedience of GOD , aswell as his perfect and full curing from the Leprosie . The care that GOD hath still of the poore in allowing Verse 21. a difference of Offering for them , is still to bée noted how often so-euer it commeth , that wée may sée his goodnesse and bée soundly rooted in our hope in him , Verse 10. bée wée neuer so poore . The Oyle , as before in this Booke hath béen noted , shadowed the holy spirite of God purchased for vs and to vs by Christ , and the anoynting of his right care and thumbe &c , That our vers. 14. eare ought to heare , and all our might performe the blessed Will of him that clenseth vs from our soule diseases .

4 Now hauing thus spoken of the Ceremonies of clensing men and women , hée commeth in the 34. vers. 34. verse to speake of clensing of leprous houses . Where remember againe , that this kinde of leprosie is vnknowne vnto vs , and God make vs thankfull for it . But when it was , and where it was , the Text saith , God sent it , and it well sheweth , that euen the well being of our Verse 34. houses is a mercie and not a little one , although we too little thinke of it . And if the walles of stone or timber may be thus smitten with such a disease , O what can he doe with these bodyes of ours ! these pampred and dainty bodyes of ours , vppon which we spend all our care and cost , neuer thinking on the soule , till it be too late , I say what , what can God lay vppon them in the twinkling of an eye if he be angry & turne the comfort of his face from vs ? wherefore meditate of his mercie in giuing health both to body and house , and let it neuer be vnthought vpon , some-time at least euery day . The markes whereby this Leprosie was discerned of the Priest you haue in the Text , deepe spots greenish verse . 37. or reddish which séeme to belower than the wall . Also how the Priest might not rashly condemne the house , but must shut it vp a time and then loke vpon it again , and yet we can hastily and rashly condemne our brethren , our equals , our betters , that they are thus and so . There was an easier clensing by scraping and changing the infected stones , and a harder clensing by quite pulling it downe . God gently dealeth with sinners if it may serue , and quite ouer-throweth the incurable . The expiation sheweth we ought to haue cleane houses , and the Offering noteth from whom all health is , euen from God .

CHAP. XV.

SOme other vncleanes incident to man and woman is mentioned in this Chapter , whereof modestly you may thinke as you read it . Unto the 9. verse he speaketh of man , and then verse 19. of the woman . For vse vnto your selfe first consider by occasion of these things that originall corruption which is gotten into our nature by the fall of our first Parents , through which we are most vncleane many wayes in the eyes of God . The Lord hath a great care to worke this meditation in vs strongly , when hée so amplifieth these natural vncleanesses in vs , as that euery thing is made vncleane which toucheth him in that case . Euery bed whereon hee lyeth , euery thing whereon hee sitteth , whosoeuer toucheth the bed shall wash his clothes , &c. He that sitteth vpon the seate where hee sate , The saddle that hee rideth on , yea , the vessell that hee toucheth , and so foorth . So also of the woman in the latter part of the Chapter , modestly read and be edified . Thinke of the Scriptures that note this corruption in vs , telling vs that all the imaginations of the thoughts Gen. 6. 5. of our hearts are onely euill continually : That in vs , that Rom. 7. 18. is , in our flesh dwelleth no good thing : For to will is present Rom. 8. 5. with some ( as with the Apostle that spake it , and yet he found no meanes to performe that which is good . ) For hee could not doe the good which he would , but the euill that he would not that did hee . And so foorth , as followeth in that Chapter most notably . That they which are 1. Cor. 2. 14. in the flesh , sauour the things of the flesh . That the naturall man perceiueth not the things which are of God , but Deut. 29. 4. Ephes 4. 18. Chap. 5. 8. Rom. 3. Psal. 19. they are foolishnesse to him , &c. Thinke what particular parts of vs are charged with this corruption , & sée if they be not the very chiefest , as the vnderstanding , the will , the heart , the eyes , the eares , and so foorth . Be mooued with it , and renouncing your selfe , séeke for remedie where it onely is , and not in your selfe . Follow the Counsaile of the Apostle & take his words as an explication of the end of this Ceremonie , Namely , that wée indeauour to 2. Cor. 7. 1. cleanse our selues from all filthinesse of the flesh , and Spirit , and that wee finish our Sanctification in the feare of GOD. To this end the Lord hath ordained holy Matrimonie , and taught that it is honourable among all men . To this end hée hath forbidden all vncleane lusts , and taught vs that Whoremongers and Adulterers hee will iudge . For this is the Will of GOD , ( saith the Apostle ) Euen your sanctification , and that yee should abstaine from Fornication ; That euery one should know 1. Thes. 4. 3. to possesse his vessell in holinesse and honour , And not in 4. 5. the lust of concupiscence , as the Gentiles which know not God . And , blessed are the cleane in heart ( saith our Sauiour Christ ) for they shall see God . Strengthen your Matth. 5. 8. selfe therefore in this holy course by these Scriptures and the like . Consider often the Commandement of God , in whose hand is death if you disobey . Consider his nature that hée is puritie and cleanenes it selfe , and as hée is our heauenly Father , so should wée bée his children and seruants . Consider how it is impossible to pray to him aright with an vncleane minde for any want wée haue . Consider what hope wée can haue of eternall life , if we loue vncleanenes , when the Rule is thus , Follow holinesse , without which no man shall see the Lord . Consider the hurt of example . The danger that groweth to a Common-wealth when for such filthinesse the Lord often Hebre. 12. 14. ouer-throweth a whole state , as the licentious life of one Paris did Troy . And finally , thinke what vgly diseases and maladies , what rotting and burning , what shame and confusion the Lord layeth euen in this life vpon vncleane persons , besides the fearefull fall etern●ll that is assured afterward when this life is ended . Meditate I say of these things , and pray continually for grace and strength . Say with the good old Father when any wicked motion péepeth vp . O Lord helpe , O Lord O Domine , vim patior , succurre , succurre . &c. strengthen , for I suffer violence , and am assaulted , &c.

2 In the washing here mentioned and in the Atonement , note the mercie of God towardes all miserable sinners , and sée with comfort , that although the fall of our first Parents hath thus blotted vs and spotted vs , that indéede we are most vncleane ; yet ought wée not to despaire , but take hold of him by a liuely Faith , Who Ezech. 18. will not the death of a sinner , but rather that hee should repent and liue , disliking himselfe for his manifold sins , and cleaning to his God for his manifold mercies . And when you read thus often of water , cleane not in the clement or creature of water , but remember Saint Iohn , that Iesus Christ came by water and blood , and it 1. Iohn 5. 6. is hee onely that washeth away our spots , and saueth vs from our sinnes . Water cannot do it , nor any worke of ours , but if wee wash our selues with snow water as Iob saith , and purge our hands most cleane ; Yet shall Iob. 9. 30. 31. he plunge vs in the pit , and our owne clothes shall make vs filthy . And by the Offering of the Turtles it was playnly figured , that not in themselues but in some other they must bée made cleane from all their impurities . * * Sunt qui statim se mundos putant , si peccata defleant , ieiunia multiplicent , eleemosynas largiantur , Bona sunt haec , Fratres , sed debitum peccati non adaequant . I remember the Speach of a good Writer , yet a Fryer , and I pray you marke it . There are some , saith Hee , That thinke themselues by and by made cleane if they shed a few teares and bewayle their sinnes , Multiply their fasts , and giue Almes , &c. But my Brethren , although these bee good things , yet they are not equiualent to our sinnes . Thus breaketh trueth out of them that otherwise affected Rome . Sée then how Poperie wrongeth the soules of men in sending them to the things that cannot helpe , and drawing them deceitfull from the true and perfect sanctification and satisfaction of Christ . Remember the words of One of theirs . Fiducialiter ad Sanctos cur●●mus , vt corum meritis & praecibus ad immortalitatem peru●mamus . Gabriel . in can . Missae . Venite ad eam ( Mariam ) omnes qui laboratis & onerati estis , & dabit refrigerium & solatium animabus vestris . We runne with great boldnes to the Saintes , that by their merites and prayers wee may come to immortalitie . Come vnto her all ye that trauell and are heauie laden ( meaning the Virgin Marie ) and shee shall refresh and comfort your soules . What is it to leaue the fountaines and springs of God , and to digge vnto our selues Cisternes that can hold no water , if this be not ? Saint Iohn telleth vs , Hee , Hee , not she shee , is the propitiation for our sinnes . And therefore Come vnto him all that trauell , not vnto her , &c. But thus séeing our manifold vncleanenes and the right remedie of it by modestly and chastly reading ouer this Chapter , I wade no further in it . This is a taste of the vse of it . More will follow in the next Chapter , and Chapter 23.

CHAP. XVI .

1 STill the Lord goeth on to note mans imperfections & how he is freed from them , séeing herein consisteth all , that wée truely know our selues to be as we are , and the way of God appointed for our remedie . First , hée Verse 2. forbiddeth Aaron at al times to enter into the holiest of all , whereby may be learned that euen Ministers aswell as other men are not rashly to enter into all the things of God , but to stand in reuerence of some mysteries , either dealing not at all , or very aduisedly and sparingly with them as their nature requireth .

2 It is shewed how he should come in , when hée did Verse 3. enter ; Namely , with a yong bullocke for a sinne offering and so foorth . Learne wée may by it with what ornaments men and women should come before God . It is not silke nor veluet that he careth for , neither the costly Iewels of pearle and stone that wée thinke so highly of , but come with a sinne offering , that is , come with an humble acknowledgement ( as this sinne offering figured ) that thou art a sinner , confesse it to God with a gréeuing heart , and bring Iesus Christ in thy soule with thée , offering him by thy true faith to God his Father as a sure safetie for all sinners against deserued wrath and punishment .

3 Hee must also put on the holy linnen coate &c. Another Verse 4. shadow of Christ his righteousnes , wherewith wée must be clothed and couered if wée euer finde acceptance with God . For to that end Aaron did change his garment , to shewe that hée sustayned an other person , who was holy , he himselfe beeing but a man subiect to imperfection and sinne . To which end tended also his washing and sacrifice héere mentioned .

4 This likewise serued to beat into the people their corruption , when they sawe Aaron thus changed , that was the Priest chosen of God and anoynted with the holy Oyle . For if hee might not enter but in such sort , how much lesse might they appeare at any time before God but in Christ , and by Christ , shadowed in all these sacrifices . And concerning this once entring into the Holy place , you haue had the figure of it before , and the Place to the Hebre. noted Chap. 9. verse 8. Aaron entred but once a yéere , and Christ but once , the Tabernacles diuers . Aaron by blood , Christ by blood , but the blood diuers . Aaron made an Atonement , Christ made an Atonement , but in a differing manner . Aaron outwardly or ciuily , as touching the sight of man ; Christ , of the conscience truely and rightly and touching God . Hebr. 9. verse 9. & 13. Aaron often Heb. 10. 11. Christ but once Heb. 9. ver. 9. & 13. verse 12. 14. Aaron confessed sinnes and layd them vpon the Goate , but his owne sinnes aswell as the peoples ; Christ had no sinnes of his owne , and ours hee bare himselfe , Esay . 53. 4. and layd them vpon himselfe , not vpon any creature whatsoeuer .

5 The two hee Goates béeing presented , lots were Verse 7 8. to be cast ouer them , one Lot for the Lord , and another for the Scape Goate . Thus was it shadowed that in a sinner there is nothing to make him worthy of God his choise . And therefore as GOD would not chuse either the one Goate or other , but by lot the one was appoynted , and not by choyse ; so wee are accepted whensoeuer we finde fauour , without all merit or matter , worth or dignitie in our selues to mooue the Lord to such goodnesse .

6 The Goate vpon which the Lords lot fell was offered for sinne-offering ; And Incense cast vpon the fire to Verse 9. Vers. 13. make a cloude to couer the Mercy-seate that Aaron dyed not , the one shadowing the death of the Sonne of God , & the other with what feare & reuerence we ought euer to come before God . For if to Aaron the Maiestie of him were so dangerous , how much more to others not to bée compared to Aaron ? Would God we thought of this euer , when we come to Church to doe our duties to him . Then would there not , in that place , bée so much light behauiour and sléepie vsage of our selues as is , by Vers. 16. which things the holy place is defiled , verse 16. Homines ita contaminant Dei sacra , ne quid tamen discedat eorum naturae , nec dignitas violetur . Quare diserte exprimit Moses purgari Sanctuarium ab inquinamentis non suis , sed Filiorum Israel . Men doe so pollute the holy things of God , that nothing departeth from their nature neither is their glorie violated . Therefore playnly doth Moses lay downe that the Sanctuarie is to bee purged from pollutions not of their owne , but of the Children of Israel .

7 But as touching the other Goate ( called the Scape vers. 21. Goate ) it was brought aliue , And Aaron ( saith God ) shall put both his hands vpon his head of it , and confesse ouer him all the iniquities of the Ch●ildren of Israel , & all their trespasses in all their sinnes , putting them vpon the head of the Goate , and shall send him away ( by the hand of a man appointed ) into the wildernesse . So the Goate Vers. 22. Herodotus in Euterpe . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . shall beare vpon him all their iniquities into the land that is not inhabited , &c. From this Law of God , no doubt did spring that Custome among the Heathens , who offering Sacrifices , ( as Herodotus witnesseth of the Aegyptians ) vsed to banne and curse the head of the beast offered in Sacrifice , with these words . That if any Euill bee to come either vpon the Sacrificers themselues , or vpon the whole Countrey of Aegypt , it would please the Gods to turne all vpon that Head .

The Massilians also yearely vsed to make an Atonement Verbenis vestibusque sacris ornatum . or expiation for their Citie with some holy man , whom decked and set out with holy garments and with Garlands after the maner of a Sacrifice , they led through the Citie , and putting all the euils vppon his head that might any way hang ouer their Citie , they cast him into the Sea sacrificing of him so vnto Neptune , speaking these words with great solemnitie , Be thou an expiation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sis pro nobis p●aculum . for vs . Thus the Heathen catched at things , but not in a right maner , whereby wée may well sée what a darkenesse it is to bee depriued of the light of the Word of God . In like maner receiuing it from the Doctrine of the olde Fathers , by the tradition of Noah his sonnes , that there should in time come a Man who taking vpon him the sinnes of all men , should become a Sacrifice for the saluation of all men , and not vnderstanding the maner how this should bée , they vsed in great extremities & perils , as Plagues , Famine , Warres &c , to offer vp men to their Gods to appease their wrath thereby . So in Liuie wée read Quintus Curtius did in a time of Pestilence : The Decij , Father and sonne , in a time of hard Warre with the Latines and Samnites ; Codrus King of the Athenians in Lycurgus ; Menoeceus in Euripides , and the daughters of Erecteus offered themselues to be sacrificed for their Countrey . So Achas , 2. Kings 16. Manasses , Chap. 21. and the King of Moab , Chap. 3. their owne sonnes . This was a great mistaking you plainely sée , and therefore let it mooue you to send vp thankfull thoughts to God for your better knowledge and vnderstanding . What a notable Figure againe this Scape Goate was of * * Of the resurrection of Christ , who though he bare our sinnes , yet remayneth aliue . Christ you sée , vpon his head all the sinnes of mankinde were layd , hec bearing them himselfe and remoouing them away from vs , Esay . 53. 4.

8 Well may you also marke héere when Confession was made ouer the head of this Goate , what diuersitie of wordes are vsed , as all iniquities , all trespasses , all sinnes . Why so many wordes ? but to teach that confession of sinnes must not be light and formall onely , but earnest , vehement , heartie , and zealous . And in déed neuer can a good childe of God satisfie himselfe herein , but still wisheth hée could more bewayle his sinnes , and more earnestly expresse with words what his soule féeleth in this behalf : Saying as I heard a dying woman once say to the good profit of all about her , O Sir , I am sorie and sory , that I can bee no more sory . &c.

9 And he that caried forth this Scape Goate shall wash Verse 26. his clothes and his flesh in water , and after that shal come into the Host . If such a thing did separate a man in some sort from the Church , how much more doth that sinne that is our owne cleauing to vs and resting in vs , make a diuorce betwixt God and vs , and the Church and vs ? Sée therefore the vse of these Figures , to worke a touch in them of the effect of sin , & let our corruption bée displeasing vnto vs , that we in Christ may be pleasing to God .

10 A certaine day they had named héere , The tenth Verse 29. day of the seauenth moneth , but wée haue now no one day , & therefore all our life should be a time of true humbling of our selues before God . Not of bowing downe our heads like bul rushes , but of humbling our soules , euen our inward soules , as here is said and repeated . And this often iteration , that the Priest , and none els vers. 30. Vers 32. Verse 33. should make the Atonement ; should put on the linnen clothes and holy vestments , should purge the holy Santuarie & the Tabernacle of the Congregation , should clense the Altar , & make Atonement for the Priests and People , this , I say manifestly noted out the graces of the Messiah Christ Iesus , and directed all to him to finde remission and pardon in him of all impurities and defilings whatsoeuer . Thus haue you some taste of the vse of this Chapter , Meditation with Prayer , will yéeld much more .

CHAP. XVII .

IN this Chapter you haue two seueral The summe of the Chapter . lawes giuen , which you may obserue . The first , that euery Sacrifice should bee brought to the doore of the Tabernacle , and no man should dare to offer it otherwise . The second against eating of any blood . Concerning the first the words are sharpe , Namely , that the Lord will vers. 4. impute blood vnto him , that hee hath shed blood , and that hee shall bee cut of from among the people . The reasons both of the Lawe and this seueritie , were these and such like . First , because it serued for the preseruation of the ministerie which God had ordained , & that euery man should not bee his owne Priest . Secondly , because it was a chiefe meanes to kéepe them from idolatrie , and offering the honour due vnto God to deuils as the By Deuils vnderstanding whatsoeuer is not the true God , read your Marginall note and marke it . Heathens did , or to other creatures to whom it was not due . Thirdly , because thus they were taught that all worship of God ought to bée g●ided and directed by his word and commandement , not by the priuate willes of men , as often before yée haue séene . Deut. 12. That which I command , that onely shall yee doe . Yea in this place , note it , and euer thinke of it , to follow my owne fancie and not Gods prescription , is to become as odious to God as if I had killed a man Esay 66. hee that killeth an Oxe , is as if hee killed a man , ( meaning when hée killeth not the Oxe according to the maner appointed of God . Yet , yet , will some men teach , and some vnwise people beleeue , that a good intent will beare out all , and wée are not tyed to the Word of God , but read and remember such places as these . Fourthly , because héereby was signified that onely in the Church , by faith in the chief high Priest Christ Iesus , Our sacrifice and seruice accepted of God , is , and can bee offered and done , and no where els . 1. Peter 2. verse 5. Hebrews 13. 15.

2 But you will say , the Scripture doth often ment●●n that sacrifices were offered elsewhere , and not brought to the doore of the Tabernacle . Which is very true ; but then marke you the complaints that God maketh against such persons and their doings . Iehoshaphat did that which was right in the sight of the Lord , but the high places were not taken away . The first of Kings 22. verse 43. The like of Ioas , the second of Kings 12. 2. 3. Of Manasses marke what is written 2. Chron. 33. 16. 17. Of Israel , 2. of the Kings 17. 32. 33. Of Iuda , Iere. 44. &c. For in all these places you may sée , that no good meanings or intents , no colours nor couers will serue , but forasmuch as the prescript forme of bringing their sacrifices to the doore of the Tabernacle , and offering them according to the rules giuen by God were not obserued , therefore both they & their worship displeased God , and that so highly , as grieuously he punished them for the same . And is it not a most strange dotage , to thinke that God should not appoint his owne worship , but wee out of our idle & darke braynes do what séemeth good to vs ? Let it mooue you & euer worke with you to your good .

3 Yet you will say againe , not only these , but the Prophets that knew their duties , and were carefull to doe it , did not bring the sacrifice to the Tabernacle , but offered in other places , as Samuel in Mispah . 1. Sam. 7. and Elias in Mount Carmel . 1. Kings 18. You must answere your selfe thus touching these men , That all this in them was extraordinarie , and wée may not follow extraordinarie matters without some such personal and speciall vocation as no doubt they had . For wee doe not liue by examples , but by Lawes . And thus much Non exemplis , sed legibus . of the first Lawe in this Chapter .

Concerning the second Law of abstayning from eating of any blood , it was first giuen to Noah , Genesis 9. Vers. 1● . then repeated againe , as you saw in the third & seuenth Chap. and shall sée in the Nineteene Chap. of this Booke of Leuiticus . The Lord by this Lawe would teach men to abstaine from murder and bloodshed , the blood of Verse 11. man being Vehiculum animae vitalis : for the Vitall spirits which yéeld vnto man through his whole bodie , heate and motion and action , are begotten of blood by the power of the heart , and therefore mans life and the life of euery other creature , is said to bée in the blood . Purpuream vomit ille an m●m Virgil. Secondly , because the Lord had ordained blood to bée vsed in the Atonements made for sinnes , as a plaine Figure of the blood of Christ , the only able thing to purge and wash away our sinnes and offences , therefore hée would haue blood regarded as a holy thing , and not vsed by man as other meates might bée . Thus God in his Law , would not suffer man to eate the blood of a beast because it figured the blood of his Sonne , & in poperie we are taught to make no bones at Christ his own blood , but to beléeue that the Wine in the Sacrament is turned into his very blood really , and then to drinke the same boldly . The Gospell shall not yéelde so much reuerence to Christ , as the Law did ; Is it to be taught and bléeued ? God forbid .

2 You may remember how the Apostles continued this Law , Acts 15. 29. and aske why being a ceremoniall Law it was more continued than others ? To which answere is made , that chéefly for three Causes they did it . First , to auoyd offence in the mindes of ignorant Propter Scandalum Propter Confessionem . Propter Disciplinam . people not yet taught , nor of the suddaine apt to heare of the abrogation of so ancient a Lawe euer since Noah his time . Secondly , that thus they might shewe that their doctrine was no other , but euen the old ancient doctrine since the beginning of the Church . And thirdly , for discipline , that men might still be afraid of murther by this continued ceremonie . After when God had vouchsafed to his Church further knowledge , this also was abrogated , and men left to their liberties to eate blood as well as the flesh .

CHAP. XVIII .

IN a godly Common-wealth two things are necessarie , right Religion according to Gods word ; and holy honesty of Matrimonie . The first , the Lord hath laid downe both in the ten Commandements , Exod. 20. and in these Sacrifices thus passed ouer . The summe of this Chapter . Now therefore it pleaseth him to come to the second , Vnspotted Marriage . Where he first vseth a Praeface to mooue them to diligent obseruation of what héerein he should say , and then he commeth to the matter it selfe . The first , is contayned in the fiue former Verses . And Verse 1. the Lord spake vnto Moses saying , Speake vnto the children verse 2. of Israel , and say vnto them , I am the Lord your God . After the doings of the land of Aegypt wherein ye verse 3. dwelt , shall ye not do ; and after the maner of the land of Canaan , whither I will bring you , shall yee not doe , neither walke in their ordinances . But doe after my iudgements , verse 4. and keepe my ordinances , to walke therein : I am the Lord your GOD &c. This Praeface of some is taken Rom. 10. 5. taken generally . generally to concerne all the Lawes of God , the obseruation whereof , is euer the sure safetie of a state publike or priuate . For it is not the munition of walles , leagues & aliance with forreigne Princes , largenes of confines , plentie of treasure , or such like , that preserue a Common-wealth but carefull and diligent obseruation of publicke Lawes ordeyned of God for the good of man . It is sayd Lacedemon flourished whilest Lycurgus his Lawes were obserued , much more any Common-wealth when Gods be kept : for what comparison betwixt mans Lawes & Gods ? Demosthenes saith , It was the maner of the Locrenses that if any man would publish & deuise a New law , he should put his necke into a halter ready to be put to death , if the Law were not good ; by which meanes they made men more carefull to obserue old & ancient , tryed & knowne Lawes , than with busie heads to make new . Now what Lawes so olde and so approued good as Gods Lawes ? Euer therefore are they to be regarded and hearkened vnto . Others take this Praeface particularly of these Lawes concerning Mariage now following , that if they be carefully kept , a kingdome long flourisheth , and if not , soone it commeth to a fearefull fall . For so odious and abhorred of God is the vnlawfull mixture of man and woman , that the Lord cannot long with-hold great iudgements . And thus much remember as you reade them euer , that these lawes doe not concerne the Iewes onely , as the Ceremoniall lawes now spoken of , and iudiciall did , but these lawes belong to all men and women and to all succeding times , being eternall , immutable , grafted by God in mans nature , and giuen by him for holinesse sake . Note all the wordes well , that God would not haue them like either the Aeygptians or Canaanites , and wish with mée , that there were a like law against our béeing like forreigne nations néere vs , with Ruffes dipped in the deuils liquor called starche , bursten-belly doublets , garded as the French , fringed as the Venetian , Turkish heads , Spanish backs , Italian wastes &c. giuing dayly occasion to the mockers that say , French nets catch English fooles .

2 The Praeface ended , God commeth to the matter Vers. 6. it selfe , in the 6. verse , saying . None shall come neere to any of the kindred of his flesh to vncouer her shame ; I am the LORD . Kindred is of two sorts , by societie of blood , which is called Consanguinitie , or by carnall coniunction of man and woman , which is called Affinitie . That popish kindred which they called spiritual kin dred arising by baptisme or confirmation , this Chapter knoweth not , neither any other part of Gods booke , it was onely deuised for Popes gaine .

* * verse 7. Lot his incest . Gen. 19. Inter Pelopei am & Thyestem patrem , vnde Aegisthus natus est . Inter Oedipum & Iocastam matrem , vnde Eteocles & Polynices procreati sunt Inter Neronem & Agrippinam &c. 3 The greatest Consanguinitie , is betwixt Parents and children , and therefore , that is forbidden in these words . Thou shalt not vncouer the shame of thy father , nor the shame of thy mother , for she is thy mother &c. The very Heathens abhorred this wickednes as most vnnaturall and vile . Yea , the Camels ( saith Aristotle ) abhorre it by nature , and the Colt will not come néere in this sort to the Dam ; God being pleased in brute beasts to giue vs an example against this thing . Hermiene in Euripides could crie , it was barberous . Now , when thus hée nameth father or mother , you must not tie the words to our immediate parents onely , and to immediate children , but the words stretch to all the right line of Consanguinitie either ascending or descending . For as it is vnlawfull for the daughter to marry with her grandfather , or so vpward in the streight line ; so is it for the Father to marrie the Neece , his Neeces daughter , or her daughters daughter , or any other down-ward again in the right line . For all these , if you reckon ten thousand of them , are said to be as parents and children in En ijs qui infra aut speciatim nominantur vsque ad verse 17 : aut ex illorum comparatione , per analogiam intelliguntur . Tremel & Iun. respect one of another . And by the Lawe of Nations it was euer accounted incest , to marry vpward or downeward in the right line .

4 The next Lawe is , * * verse 8. 1. Cor. 5. 1. The shame of thy fathers wife shalt thou not discouer : for it is thy fathers shame . Hée meaneth the wife of my father , that is , my step-mother , not mine owne mother . Which indéed properly is but Affinitie , but because shee is a kind of mother , it is put héere among those that are of Consanguinitie . The Heathens detested this vncleanenes , and therefore S. Paule speaking of it , saith , It is heard certainly , that there is fornication among you , and such fornication as is not once named among the Gentiles , that one should haue his fathers wife . Wherefore more monstrous was the saying of the step-mother of Anthonie Caracalla , for when Anthony was so bewitched with her beauty , that he desired to marrie her , and sighing sayd . O , if it were lawfull ! O si liceret ! She shamefully answered , if thou list , it is lawfull : Si libet , licet : principes enim dant leges , non accipiunt . for Princes giue lawes , & take not . A most vntrue speach in things concerning the law of nature , as well confelsed Dionysius , when his mother would haue married otherwise than became her age , sayd , O mother , the ciuil lawes of man may be changed & altered , but the law of Nature may not . The Apostle vrgeth this law , you know , in a small matter , as vnchangeable , saying , Doth not Nature 1. Cor. 11. 14. tell you , it is a shame to a man if hee haue long haire &c. Much more then are the weightie poynts of Natures Law not to bee altred and changed , as by these wicked marriages they are . Remember Ruben his incest Gen. 35. 22. 2. Sam. 16. 22. with Bilhah ; and Absolons with his fat 〈…〉 s concubines , and see the end .

5 Thou shalt not discouer the shame of thy sister the Vers 9. daughter of thy father , or the daughter of thy mother , whether shee be borne at home , or borne without ; thou shalt not discouer their shame . This belongeth to the collaterall line , wherein Marriage is not euer forbidden as in the streight line . This Law forbiddeth the sister by both Parents , that is , the full sister , or the halfe sister , the full by both , the halfe by one . For by borne at home , Alij domi genitam interpretantur in coniugio legitimo &c. Foris genitam extra coniugium . 2 Sam. 13. 14. is vnderstood the sister borne of an other wife in thy fathers house , and by borne without , the sister of thy mother married to an other man out of her house , where shée dwelled before . Ammons incest with Thamar his sister was against this Lawe , and many other like matches . Herodotus writeth that Cambyses King of Persia coueting to marrie with his sister , asked his Counsellers , whether there was any Lawe to permit the brother to marrie with the sister ? they answered after deliberation , that they could finde no Lawe commaunding such marriage , but they found a Law whereby it was permitted to the King of Persia , to doe what hée list . A most vile answere , when the Question was of the Law of Nature . But you will say in the beginning it was thus , that brethren and sisters married , and such like . Saint Augustin answereth ; True it is because of necessitie , there being then no choyce . But the older this thing may Quanto antiqu●us compellente necessitate : tanto postea factum est damnabilius prohiben●e Religione . be said to bee in regard of such necessitie , the more damnable it is now because Religion forbiddeth it .

* * Vers. 10. Verse 11. 6 The shame of thy sonnes daughter , or of thy daughters daughter thou shalt not , I say , vncouer their shame ; for it is thy shame . This is the right line againe wherin neuer marriage is lawful , and was touched before verse 7.

7 The shame of thy fathers wiues daughter , begotten of thy father ( for shee is thy sister ) thou shalt not , I say , discouer her shame . This is a repetition , as men thinke , of the Lawe before verse 9. to shew that that Lawe was to be vnderstood of a sister by the one parent or other , and not of a sister by marriage of father and mother . For the husbands sonne by another wife , may marrie with his wiues daughter by an other man , albeit they be brother and sister in lawe .

8 Thou shalt not vncouer the shame of thy fathers sister : Verse 12. Vers. 13. for shee is thy fathers kinswoman . Thou shalt not vncouer the shame of thy mothers sister : for shee is thy mothers kinswoman . These two Lawes concerne the Aunt by father or mother . It is a law of Nature . And as it is not lawfull for the man to marrie his mothers sister , so it is not for the woman to bée married to her mothers brother , because these persons be as Parents . So goe on to the great Aunt by father or mother .

9 Thou shalt not vncouer the shame of thy fathers Vers. 14. brother : That is , thou shalt not goe into his wife , for she is thy Aunt . Now hée commeth to affinitie , as the Vncles wife by either father or mother , that is , either my fathers brothers wife , or my mothers brothers wife , for these are as step-father , or step-mother .

10 Thou shalt not discouer the shame of thy daughter Verse 15. in Law ; for she is thy sonnes wife ; Therefore shalt thou not vncouer her shame . This is the neerest affinitie that is , of the father to his daughter in law , and the mother in law to her sonne in law . Therefore it is no marriage lawfull . Read Chap. 20 , Vers. 12.

11 Thou shalt not discouer the shame of thy brothers verse 16. wife : for it is thy brothers shame . This ▪ was to bée vnderstood then , during the life of his brother , and so in the next Chap. verse 21. For otherwise in those dayes , it was lawfull for the brother to raise vp séede to his brother , Deut. 25. But now it bindeth vs euer , as appeareth by Iohn to Herod , It is not lawfull for thee to Marke 6. 1● . haue thy brothers wife .

12 Thou shalt not discouer the shame of the wife and verse 17. of her daughter , neither shalt thou take her sonnes daughter , nor her daughters daughter , to vncouer her shame ; for they are thy kinsfolkes , and it were wickednesse . These horrible incests are well knowne to any , and therefore néed no further speach . God giue grace and strength to auoyd them according to our knowledge .

13 Thou shalt not take a wife with her sister , during Verse 18. her life to vexe her , in vncouering her shame vpon her . Know that Moses héere , hath written but a bréefe of these matters , not naming all , but leauing to Naturall reason , by these examples to vnderstand all others , which by the same Law of Nature are forbidden . Moses nameth not the Vncle by Father , or Vncle by Mother . But as in genealogies , commonly the mention is of men ; so in these descriptions of Marriages , lawfull and vnlawfull , mention is made but onely of women . But the same degrees restraine both men & women . If any man thinke of some marriages of holy men in scripture contrary to these Rules , let him remember , that wée now liue by lawes and not by examples . What God then either approoued or tolerated , let vs neither rashly condemne , nor vnaduisedly follow , but obediently tary within the precin●●s of the law of nature . And again , in these cases let it euer be remembred , as good reason is it should , not only what is lawfull , but what also is conuenient and fit to be done . For many things are lawfull which are no way yet expedient , but most vnfit in regard of some circumstances .

14 Thou shalt not goe to a woman to vncouer her shame , whilest shee is put a part for her disease . Neither Vers. 19. Verse 20. shalt thou giue thy selfe to thy neighbours wife , to be defiled with her by carnall copulation . Héere he descendeth to other foule and vngodly mixtures which very Nature should teach men also to abhorre , and the first , is that whith is with a woman when shee hath her naturall course repeated in the 20. Chapter , verse 18. and a penaltie of death set vpon it , both for the man that doth it , and the woman that will suffer it to bée done to her in that case ; so God loueth puritie and would haue all his to loue it . The second is Adulterie , which likewise by the Law then , was death , and should haue some sharper punishment than in our dayes it hath among vs .

15 Also thou shalt not giue thy children to offer vers. 21. them vnto Mo●ech , neither shalt thou defile the Name of the LORD thy GOD ; For I am the LORD . Some thinke Molech was a holow Image , Wherein the Children were put and fire vnder , so to burne them as pleasing Sacrifices to their Gods . Others thinke they were two fires , betwixt which they went . Reade your Marginall note in your Bible , which is large . This after a sort did they , that gaue their children euer to be cloystred vp , there to burne in sinfull lusts , to the losse of both body and soule , whereas the other fire burned but the bodie .

16 Thou shalt not lye with the Male , as one lyeth Vers. 22. Verse 23. with a Woman : for it is abhomination . Thou shalt not also lye with any beast to bee defiled therewith , neither shall any Woman stand before a beast to lye downe thereto : for it is abhomination . Yee shall Verse 24. not defile your selues in any of these things : for in all these the Nations are defiled which I will cast out before you : And the land is defiled : I will visite therefore the Verse 25. wickednesse thereof vpon it , and the land shall vomit out her inhabitants . Of these vgly pollutions the least thought it too much . God and nature abhorre them , and the fearefull fire of God vpon Sodom and Gomorrah Gen. 19. 24. biddeth all flesh beware them . Read the first to the Rom. Vers. 28.

17 From the 26. verse to the end , you sée the penaltie of breaking these holy lawes of a pure God , as in the beginning you sée the profit of kéeping of them . Learne then , that not forreigne foes onely may bring a land to desolation and destruction , but much sooner and soarer , these home-bred impurities , which if a godly magistrate , master , father , or mother kéepe downe , they procure the peace and safetie of the land or house , more than if they resisted violence with armes and weapons . To vomit out her inhabitants and to spew out her people , are tearmes of great vehemencie in God , and therefore most great should mans feare bée , lest hée should prouoke him to such ver geance . Sit but with your selfe , and meditate of great men and great houses , meaner men and meaner houses and you will remember great examples of the effect of an vncleane life in men and women . Happie are they whom other mens harmes do make to beware .

18 Although I might héere stay vpon these things , that haue bin thus bréefly noted , concerning this Chap. and leaue you not without some profit : yet for asmuch as vpon these lawes concerning lawfull and vnlawfull marriages , many points fall often to be spoken of , I wil a little further procéed , and acquaint you with the good labours of some writers , which you by your selfe , peraduenture , otherwise shall not obtaine and get knowledge of . And first , concerning marriage it selfe , in generall , let it euer be duely considered , that as vnlawfull and impure coniunction of man and woman is detested of God , so is holy & lawfull matrimonie , with him euer accepted , and allowed , and crowned with many blessings of his fauour and loue , being honourable among all , and the bed vndefiled . The Scriptures are full of the Heb. 13. 4. praises of it , and of good aduise giuen to married persons . Wée haue all béen borne by it , and as God shall appoint , may come to it . Let therefore no crosses worldly , abate the reputation of it in our hearts . Let no popish parasite trouble vs , that with a foule mouth from a foule heart , calleth that vncleane , which God hath sanctified . Deceiptfull time-seruers , God in time will discouer , together with their impurities couertly committed , by contempt of his ordinance appointed for their good , nothing casting out such an vgly sent into his nostrels , as their forced chastitie , indeed very monstrous villanie , doth . Till then , scorne them that scorne God , and if they thinke you incumbred , know you them to be tormented within and without , a further torment tarying for them , when God his time shall be . In policie to destroy pietie , will prooue but bad policie in the end , if this Chapter be true , which wée know cannot deceiue . But marriage must bée according to these Rules of Consanguinitie & Affinitie , about which if any doubt arise , that by this Chapter you plainly cannot discusse , it shall be safe to conferre with men learned in the lawes of God and men . The Ciuill lawe reckoneth degrees one way , and the C 〈…〉 non law an other way . The Ciuill kéepeth this Rule still , that looke how many persons there are , so many degrees there are , taking Quot sunt personae , tot sunt gradus , vna dempta , scilicet stipite . one away , to wit , the roote . The C 〈…〉 on lawe stretcheth restreynt further than Gods word doth , therfore idle in that respect , there being no transgression where no law of God is . Concerning marriage , many questions happen by occasion to be both thought of and spoken of , whereof I will giue you a taste .

First , séeing nothing is more contrary to marriage than want of consent , Marriage , indéed , being but a consent of two fit persons to goe together in such sort , according to the will of God , and nothing more contrary to consent than error and compulsion , of both these , there ariseth question . And first of Error or mistaking , whether it doth make a marriage voyd or no ? Answere is made , that Error or mistaking is of foure sorts ; namely , of * * Fortuna . Qualitatis . Personae Conditionis . Fortune , of Qualitie , of Person , & of Condition . And for the two first , the Rule is , that error of Fortune or qualitie excludeth not Consent of Marriage . But the error of the two latter , Namely , of person and condition , doth . Now error or mistaking of Fortune , is when the Man taketh his Bride , or Shée her Bridegroome to be richer than he prooueth to be . Error of Qualitie , when the Bride is thought to be honest , chaste , modest , painfull and a good huswife , when in déed shée is de●●led , drunken , slouthfull , and a waster . Error of Person , is when to the woman is betrothed the eldest sonne , and the youngest by deceipt giuen her . This was Iacobs case , who expected Rachel and had Leah , but his consent after , made it a marriage . Error or mistaking Gen. 29. 23. of Condition is when the man or woman is thought free , and in déed is bond , which in old times was wont to dislolue matrimonie , but if the man knew it before , it was no cause of breach : Yet if his happe was to light of a woman defiled in steade of an honest , it might not dissolue the marriage , although the error was a great deale worse , than to marrie a bond-woman in stead of a free . Neuerthelesse in some Consistories of forreigne Countreys , if a man finde such an error , and accuse her , and pray to be seperated , this order is kéept . First , if the woman deny it , and the man cannot plainly prooue it , although he haue shrewd suspicions , hée shall not put her away , the 22. of Deut. playnly forbidding it . But if the fact be euident by béeing with childe , &c. Then the Iudge first perswadeth a reconciliation , willing the woman with all submission to pray pardon and forgiuenes at the mans hands , and wishing the man compassionately to remit it vpon a newe life , it being not done in his time . If the man will not bée mooued so to doe , then in the third place , the Iudge diligently inquireth , whether after it was knowne , the man had euer knowledge of the womans bodie , and if hée had , then shall he be remedilesse and take her , if he had not , the next Question is whether shee was abused after shée was betroathed to the man or no ? if she were , then as an adulterer she is iudged , if it were before she was betroathed , and the man , after he knew it , touched her not , neither can be perswaded to remit it , as an Adulterer also she is sentenced the 22. of Deutro. requiring her to bée put to death , who being defiled , yet after marrieth as a mayd and so deceiueth him that knew not of it . Thus did euen the honester Heathens also censure such women , as you may sée in the Tragedie of Euripides called Ion. And thus of Error in mistaking .

Question againe is sometime mooued touching a Vowe . vowe , whether that doe hinder marriage or no. And true answere is made , that a vowe made by man or woman to liue sole & chaste , who finde not that power and gift giuen them of God , hindreth them not from the remedie and ordinance of God against it in that behalfe . Because mans vowe against Gods will may not binde , and Gods will is , that such as féele cause Numb. 30. 6. should marrie 1. Cor. 7. Againe , if a vowe in a thing possible and lawfull might not binde against she wil of an earthly father or superior , how much lesse must it Vinculum iniquitatis . Quidam nubentes post votum asserunt adulteros , Ego autem dico vobis , quod grauiter peccant , qui tales diuidunt . lib. 1. Epist. dict. 28. Cap. hold against the heauenly Father , our God and maker , and become so a bond of iniquitie to vs ? Playnely therefore , saith Cyprian . Some affirme them to be A 〈…〉 terers that marrie after a vowe , but I tell you they grieuously offend that seperate such .

A third Question , Whether Spirituall kindred , ( as they call it ) growing by Christning a childe , or béeing Godfather at the Byshop &c , hinder marriage ? The answere is , that God hath no such lawe , but mans couetousnes was the inventor of it , making many restraints , to get the fée thereby of many dispensations . We are all the spirituall sonnes and daughters of God , and yet may marrie except in cases by him forbidden , whereof this is none , that if shee and I christned a childe together , or if I were Godfather to her childe , I may not after marrie with the mother of the childe , and so foorth .

Fourthly , whether a man may marrie her whom formerly hée hath adulterously abused in her husbands life time ? Auswere , No , by the Canon Law , and surely they had much reason to dislike of such matches . * * Concil. Triburiense in Germania , Anno 895. Can. 40. tale connubium anathematizat . Aug. to . 7. de nuptijs & concupiso . lib. 1. Cap. 10. Damnat . 1. Cor. 7. 12. Yet in some countries after penance and punishment , they suffer , it to auoyd other inconueniences , & they ground themselues vpon Dauids marrying of Vriah his wife , whom he had wronged in her husbands life .

Fiftly , diuersitie of Religion whether doth it breake marriage ? The answere is , No , and these scriptures so teach vs . If any brother haue a wife that is an vnbeleeuer and shee consent to dwell with him , let him not put her away . And if any woman haue an vnbeleeuing husband , Verse 13. who consenteth to dwell with her , let her not put him away . For the vnbeleeuing husband is sanctified by Verse 14. the wife , and the vnbeleeuing wife is sanctified by the husband 1. Cor. 7. If any man come vnto me , and do not hate his wife and children , and brethren and sisters ( to wit , thinking ill in Religion , or going about to draw him away ) he cannot be my disciple . Luke 14. 26. Therefore such a wife a man may haue , and yet his wife . Let the wiues be subiect to their husbands ( meaning although happily differing in Religion ) that euen they which obey not the Word , may without the Word bee wonne by the conuersation of the wiues 1. Pet. 3. 1. After , the Church forbad such Marriages to be made , as the Israelites were forbidden to marrie with Strangers , lest by such Wiues they might be allured and drawn from God vnto Idolatrie , as was the wisest man that euer was Salomon . Read Deut. 7. Exod. 34. Iosua . 23. Esra 10. Nehem. Quomodo potest congruere charitas , si discrepet fides ? &c. 13. &c. And still it is good to continue this care , for it is the chiefe band of loue , when both hearts be knit in God . * And how can there bée an agreeing loue , where there is a disagreeing faith ? saith Saint Ambrose . And therefore beware , O Christian , how thou giuest thy Daughter to a Gentile or a Iew . But when two are alreadie married dissenting in Religion , they may not by colour thereof be put a sunder . as Anabaptist , vse to forsake their wiues . The safe way is to looke before hand , and so may you preuent many a twitching griefe in the heart , that will arise if you draw two wayes . Examples there are too many knowne vnto you of this thing . Inward woe , & outward shame with much charge and cost some endure by their wiues wilfulnesse , when their children might also be better brought vp , but I stay my selfe . It is a biting thought to consider , that one halfe of me dayly serueth the Diuell .

Sixtly , yet force and compulsion , you will say , is contrarie to marriage , because it is contrarie to a free consent . In déede it is a great wrong , to compell children against their wils to marrie with such as they abhorre . For what peace can be where loue is not ? Nay , what mischiefe will not there créepe in , as brawlings , raylings , hatred , neglect of childrens education , of houshold affaires , and many times , vnfaithfulnesse of the one towards the other , which God plagueth , and the world speaketh shame of . In a word , what comfort either in sickenesse or health , or any way ? But yet , if a marriage bée thus made , although the Childe , ( if at libertie ) would not haue so married , it is a marriage and must stand .

Seauenthly , for one that is violently taken away , what shall wée say ? Surely , the Ciuill Lawe appointed , that a Mayd taken away should neuer marrie with the person that so did take her ; but should haue all his goods . And if shée did marrie with him , then should she neuer bée capable of any goods of his , and if the Father would consent to such a marriage , hée should bée banished . But the Canon Lawe determineth otherwise , Namely , that if the Mayde taken away willingly consented , and the Parents also afterward , Romani Sabinas , &c. apud Herod . pag. 1. alia exempla . then hée that stale her away , after penance done , might marrie her .

Eightly , for matter of contract before Marriage , Sponsalia , Sponsus & Sponsa , a sponte spondendo . you may héere take occasion to thinke of it , and to remember , that it is a very auncient and commendable thing in the Church of God , thus to bée betrothed with consent of friends , before the day of full marriage . There are diuers Treatises of it which you may read . With consent of friends I say , because so the Scriptures teach and much vrge , giuing the Father authoritie to denye his Childe , although shée haue béen carnally knowne , if hée doe not like , Exodus 22 ; and if hee will consent , the offender shall both marrie her and indowe her , whether hée will or no , such a thing is the Parents authoritie in marriage . Sampson though a man growne , yet speaketh to his parents for a wife . Iud. 14. Of Abraham for his sonne Isaac , and Isaac for his sonne Iacob , what doe you read ? As also how it grieued them that Esau was so Gen. 28. 26. disobedient as to marrie without their consents . And as was noted before in the Question of a vowe , if a promise made by a Childe to God without consent of Numb. 30. 6. Father might not stand , much lesse must a promise made to man bée good without Parents allowance . For the Ciuil Lawes of men , surely so did they insist vpon this consent , that if the Father bée absent , and it vnknowne either whether hée is dead , or whether hée bée aliue ; yet require they , that the childe stay thrée yeares , to sée if hée may bée heard of , and his consent had . And they will not admit that childe that is borne of one married without this consent , vnlesse it bée such a match as is apparant the Father would not haue misliked , if hée had béen present . The Canons in like sort , altogether confirme this consent of Parents aledging that example of Rebecca , and saying . Honorantur Rebeccae parentes muneribus , consulitur puella , non de sponsalibus ( illa enim expectat iudicium parentum , non est enim Virginalis pudoris eligere maritum ) sed iam desponsata viro , de profectionis die consulitur &c. The Parents of Rebecca are honoured with giftes , and the Mayde is asked , but not touching the marriage , ( for therein shee rested vpon the iudgement of her Parents , it not agreeing with a Maydens modestie , to chuse a husband ) but being promised to a man shee is asked concerning the iourney . &c. In Euripides also , whereso-euer hée had it , a Mayde is brought in saying , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Touching my marriage my Parents will take care , for this thing belongeth not to mee . Which saying , Luther Sponsalium meorum pater me●s curam subibit : & non est me●● statuere hoc . very fitly , with change but of two wordes applyeth vnto Faith , not disputing in temptation of the greatnesse and multitude of sinnes , but simply and wholy relying vpon the mercie of God in Christ , and saying : * * A 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of my sins my Sauiour taketh the care , and that care belongeth not to mee . Uery Naturall reason againe , telleth and teacheth , that a childe , bred vp with such care and charge of Parents many yeares , should not at the ende requite all their loue so , as to dispose of himselfe , or herselfe in a state that dureth to death , without their priuitie , aduise , and consent . And the most vndutifull childe that euer was , if hée or shée liue to haue a childe , would not bée so serued by that childe . Let then Gods Lawe , and mans Lawe , Naturall reason , and common honestie preuaile with all good Children , to performe this dutie to their Parents , and let good Parents againe , not neglect in due time to prouide fitt matches for their Children , whereby their vertue and good report may remayne without blot or blemish not standing euer vppon the heapes of trash to bée had , but chiefly of Religion and Honestie . Such Parents as are faultie this way , being verie well able to giue that which is conuenient for the preferment of their Children , it is to be wished , that the Christian Magistrate would compell them , as hath béen vsed in good gouernments and states . Certainly , it is a tyrannie ouer their children that is most worthy of punishment and amendment . The disparagement that hath growne to good houses this way , is too well knowne , and the spoyle of those that might haue béene a comfort to their friends by well doing , if their Parents would haue done their duties , is to be lamented as often as it is thought of . Had I wist , ( saith the old prouerbe ) commeth euer too late : And I pray God worke in the hearts of all Parents to thinke of it , whilest they haue time to preuent euill .

Ninthly , touching secret contracts , they haue euer béene odious to God and his Church , and therefore as many as regard either , will beware of them and auoide them . And if any such thing be done , discreet Gouernours haue held this course according to good Lawes . First , if a partie claime a promise denyed by the other partie , and haue no proofe at all of it , not so much as one witnesse , but onely offereth to sweare it , in that case no oath shal be taken , neither shall the partie procéede to vexe the other , but must simply giue ouer and be quiet . But if he or she can prooue it by due testimonie , a day is appointed for both to appeare , and first the Complainenant is to be heard apart , and his tale layd downe with all circumstances , then is the Defendant called , and required to answere euerie point of the former tale , and if so truth cannot appeare , then to Witnesses , &c. The Canon Law is much to blame in this point , yéelding more to these secreat contracts than it should be , so crossing both the Law of God and Nature , as also of good Emperours and Gouernours in their time . Contracts Sponsalia De futuro , de presenti ; pub 〈…〉 a , clandestina : cum consensu , sine consensu parent● : pura , conditionalia : certa , in●erta , &c. Ego ac●ip●o 〈◊〉 in meum . Ego accipiam te in meum . before Marriage , are made either by wordes of a future time , or a present time ; either publiquely , or secreatly : either with consent of Parents or without ; either pure or conditionall ; either certaine or vncertaine : &c. Words of the present time , when it is sayd , I doe take you for my Husband ; I doe take you for my Wife . Words of the future time , when it is sayd , I will take you . The first of these formes doth bind , so that if either part breake and marrie elsewhere , that actnall Marriage is to be dissolued , and the former contract ratified , yea , although they haue lyen together ; but the latter forme bindeth not but may be altered , and the parties marrie otherwise , if they dislike before marriage . Publique Contracts are when the Minister and other honest friends and Witnesses are present ; Secret when none but the parties either to other passe promise , the former hath consent of Parents , the later hath none , and therefore is wicked and sinfull . Conditionall Contracts are with conditions honest and lawfull , or otherwise : honest and lawfull condition performed make the Contract good ; dishonest and vnlawfull although perfourmed , make no lawfull Marriage , &c. Certaine Contracts are when the partie is certaine , as this Daughter by name ; vncertaine when the partie is vncertaine , as I will marrie one of the Daughters , naming none . Of all which points , the Law hath large discourse and many questions , which you may best learne of them that are Professors of that knowledge , vnto whose good aduise , ( as I said before ) I hold it the safest way euer to haue recourse vpon any occasion . For a building well made and vpon firme ground , will stand with comfort against all assaults and obiections , cast out either by Satan desirous to trouble our consciences , or by euill tongues enuying our peace .

Tenthly , touching Poligamie , whether it is lawfull for any man at once to haue two or more wiues . The truth is plaine ; No. For God made but one Adam and Gen. 1. 26. Gen. 2. 22. one Eue , that neither man might expect moe Wiues , nor woman , moe Husbans at once than one . And in this first institution , expresly it was said . A man shall leaue father Gen. 2. 24. and mother and cleaue to his wife , not wiues , and they two , not they three or more shall bee one flesh . Also when Lamech brake this Lawe by hauing moe wiues , and Gen. 4. 19. after him both Iewes and Gentiles followed this libertie ; Christ the true teacher calleth them to the first institution , and plainely saith , From the beginning it was Mat. 19. 8. Mat. 19. 5. 1. Cor. 7. 2. not so , repeating the former Scripture , they two shall be one . &c. The Apostle S. Paul following this truth , saith , for auoyding of fornication , let euery man haue his wife , not wiues ; & let euery woman haue her owne husband , not Verse 3. Verse 4. husbands . Againe , let the husband giue to his wife due beneuolence , not to his wiues ; And the wife hath not power of her owne body , but her husband . Let a Byshop 1. Tim. 3. 2. be the husband of one wife , not of many , as then was vsed of too many ; still and euer vsing ( as you sée ) the singular number , not the plurall . Further , you know that marriage representeth the couenant betwixt Christ and his Church , and therefore is called a mysterie , but Christ Ephe. 5. 32. hath onely one Church , and the Church hath onely one Christ , therefore pluralitie of wiues or husbands is a fault , and may not be indured . The good peace and vnitie Read Euripedes in Andromache . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . &c. Againe : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that ought to be in married couples is thus broken , and the house filled with brawlings , and heart-burnings , factions , diuisions , and all vngodlinesse . Therefore very Reason teacheth vs to abhorre Polygamie . Good Gouernours mooued herewith , haue euer by their imperiall and godly lawes punished it and forbidden it , as might be shewed if it were fit .

But you will say , the godly Fathers in the old Testament had many wiues & God suffered it : &c. You must then againe consider with your selfe touching them , that suffering and allowing or commanding differ much . Suffered it was , commaunded or allowed simply neuer . Secondly , latter lawes take away former , and Christ by calling men to the first institution of Marriage tooke away that permission and sufferance of Moses . Thirdly , Priuiledges doe not ouerthrow a rule . And therefore , although Priuilegia non euer tunt regulam . Gen. 22. 17. God hauing promised to make Abrahams seede as the starres of the heauen for multitude was pleased to suffer varietie of wiues for a time , as a fit meanes spéedily and greasly to increase that posteritie & of-spring ; yet was not a taking away of his certaine rule , but when the cause ceased by a multitude procéeding from Abrahams loynes , the thing suffered only for that end , ceased also , and may net any further be followed .

Fourthly , wee truely answere againe , that we liue Legibus , non exemplu . Sancti non fuerunt . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ezechiel . 20. 18. 19. by lawes , and not by examples . And touching faultes in the Fathers wée well must remember the wordes of God to the Iewes by Ezekiel his Prophet , In Praeceptis meis , In my Commandements you shall walke , and not in the commandements of your Fathers . And againe in this Chapter . After the dooings of the Land of Aegypt , wherein yee dwelt shall yee not doe , neither after the maner of the Land of Canaan whither I will bring you &c. But after my Iudgements shall yee doe , and you shall keepe My Ordinances to walke therein for I am the Lord &c. Thus of marriage making & kéeping . Now , a litle of Diuorce and seperation might be added , if there were not more cause in these sinfull times , to ex●ort al married couples to mutuall loue & faithfulnes , to patience and quietnes , & to the vtter abandoning of al vaine & wicked imaginations , suspicions , & ielousies , than to speake of breakings & departing one from the other , to the great offence of God , grief of friends , & ill example to others euermore apt to learne what is euill than what is good . I wil therfore spare this paines , and rather intreat all those that feare God , often to remiber yong Tob●e his prayer , that God in mercie would grant to Tobie . 8. 7 〈…〉 9 ●0 . Solinus lib. 10 cap. 5. Cic. Ius● . 〈◊〉 . 〈◊〉 . him & his wife that they might become aged together , to which she said with him , Amen . We read of the Indian women that though their husbands haue diuers wiues , yet they did by al means indeauor to continue in loue with him . and when he dieth , she that was best beloued , with great ioy and glorie that she was so , goeth into the fire with his Corps and burneth with his dead bodie . Such continuing affection in those that know not God , must needs be a condemnation to all tickle tickle starting aside in such as know God , and his commaundement in this behalfe . Holy , constant , and continued Matrimonie is like ( say some ) to that little Citie Zoar , where Lot was saued , when to the Mountaine he was unwilling to goe , and in filthy Sodom could not be safe . To liue licentiously , is to liue in Sodom , to liue single ( hauing the gift ) is to escape into the mountaine . Such as flying from the one , cannot attaine to the other hauing not the gift giuen of God , in litle Zoar , that was betwirt both , that is , in holy wedlocke , which is the middle estate , may be saued . Euer therefore make much of it , and lightly and vniustly breake not in sunder that holy knot . Sweetnesse is the Sister of Loue , as bitternesse is the Sister of hatred . Marriage loue then being an holy loue , will in all troubles tast contentment and comfort though not one way , yet another , still to the preseruing of the knot , and of Christian cohabitation . The two Kyne that carried the Arke of God kept one path & turned neither to the right 1. Sam. 6. hand , nor to the left : so should married couples doe saith S. Gregorie , seeing by the profession of the Christian faith they also carry the Arke . If the Glasse which you looke in should returne your countenance sad when you are merie , or merrie when you are sad , were it not a great fault in the Glasse ? Certainly so is it , if married couples differ and be not merrie together , sorie together , contented together , and either of them euer as a true glasse to the other , shewing such agréement as is fit for them , till God and time shall breake their dayes of , and take the one of them to him . The Wife of Augustus Caesar , Liuia , being asked of one , how she did liue in such peace with her Husband the Emperour , who had his infirmities some wayes to worke anger ? answered , Castitatem meam accuratè tuendo ; quicquid ille vult alacriter faciendo : nullas res eius curiose vestigando &c. By preseruing mine owne c●●stitie carefully : by doing whatsoeuer he willeth cheerefully : and by not prying into , or medling with any matters of his curiously or busily , &c. Three notable vertues in a wise woman , to continue loue and peace betwixt her and her Husband , the contraries whereof , are causes of many fires and flames where they should not be . For these points of rare wisedome ; and for that she had béen a meanes to preserue many a Senators life and others that were questioned and in danger in her time , had not she graciously wrought for them ; and for that she had brought vp many a mans child by her charity ; and married many a poore Mayden by her liberalitie ; she was mourned for a whole yéere , by all the Matrons and women in Rome when she was dead , by a speciall decree of the Senat. So will vertue priuate and publique haue his due honour with thankefull hearts at last . Chast she was , you sée , and no enuie or malice of man or Diuell can burie that vertue so , but that it will rise and liue with renowne in despight of all Diuels . Matronis dos pulcherima Bias : & Plautus in Amph. vita pudica . O! it is a dowrie of dowries to a woman a chast and vertuous carriage of her selfe . If she be hard of fauour , yet when she looketh in a glasse , she may chéerefully say to her selfe , Woman comfort thy selfe , for thy Plutarch in praeceptis coniugalibus . beautie is inward , thou art honest , and it is a great and an approoued beautie of all men . If she be faire and not chast , she may sigh and say , O how faire shouldest thou haue beene , if honest ? Nulla , reparabilis , arte , lapsa pudicitia . Oxid epist. 5. No art of man & wit can make whole againe decayed and broken vertue in this point ; therefore , with all power and strength of will , wit , & prayer , preserue it , and leaue the report of it to the comfort of your posteritie and friends . Obedient also , you see , was this worthy Liuia to her husband , not onely doing , but doing cheerefully , that is , without any maner of crossing or stopping , grudging or grieuing , whatsoeuer hée required . A vertue againe that will not die , but force-foorth praise euen from very enemies . Vir a vi dictus ; mulier a mollitie : A man hath his name of strength and force ; a woman Varro . Lactant. of softnesse , because in all things towards her husband , shée is soft and gentle , and most readily obedient and tractable . Gods lawe hath so appointed that they should Gen. 3. 1. Pet. 〈◊〉 . 1. 1. Cor. 7. 4. Ephe 5. 22. Coloss. 3. Verse 18. In Oeconom . 2. ca. 1. obey , and all vertuous woman deepely regard it . Uery Aristotle an Heathen man could write and teach , that a good woman taketh her husbands will to bee a Lawe to her , which she will obserue and not violate . The starres all haue their light from the Sunne , and if you aske them , they will very thankfully acknowledge it . The bodie hath his grace from the head , and will be ruled by the head in all things without gain-saying . The man , you know , is the womans head , Ephesians 5. Women had their v●●les , and still haue their long haire , to note this holy order of obdience and subiection to their husbands , and therefore it was saide , Etiam Anathema sit mulier , quae comam sibi amputat , quam Deus ad memoriam subiectionis illi dedit : Euen accursed let that woman bee which cutteth of her haire , giuen her of God to remember her of obedience and subiection to her husband . Vashti her refusall to come when the King sent for her , turned to her hurt you knowe ; and ●est . 1. the example of such disorder is desired by all the Wise to bée preuented . Sara is proposed to all vertuous women to bée followed in her ready , louing , and constant obedience to her husband Abraham , calling him Lord , &c.

The third Vertue of renowned Liuia was you saw , that shee busily pryed not into her husbands actions , neither medled with his matters but left his place and the workes of it vnto him , herselfe dealing with her owne duties . And what a thing is this to preserue loue and peace euer betwixt couples ? Iezabels such 1. Kin. 21. 7. medling with the matter of Naboth , wounted Ahab , ouerthrew herselfe , and the ignominie of it liueth and will neuer dye . Stories doe yéeld vs many other examples , and I would our owne times yéelded vs none . I speake of vnfit curiositie , and not of any good concurrence in well-doing . For wee all know , Pilate had been happie , if in that matter of his Office Mat. 27. 19. and of Iustice , hee had hearkened to his Wiues dutifull wish , and not proocéeded as hée did , against the Lord Jesus , Thus remayneth honourable Liuia the Empresse a worthy Example to all of her Sexe , how to liue in Loue and Peace with their husbandes , so that no diuorce shall bée either spoken or thought of during life , but longing wishes for contynuance many yeares , and euen to bée the later of the two , that goeth to the earth . For such Wiues , as they were worthy ones whiles they liued , so will they bée missed and many times thought of , when they bée gone . Héere might I stay , but since I am entred into this matter , giue mée leaue to adde two or three things more , beeing euer-shining Vertues in Women , and great meanes of Loue , Amitie , and Vnitie betwixt married couples . Faithfulnesse to their Husbands is one , I meane a true constancie of heart , preferring their wel-doing , before all men and matters whatsoeuer worldly . Such as was in Zipporah Moses his Wife , who most tenderly louing her Childe , and therefore very loath to shedde any of his blood , yet when shée saw her Husband in danger , for omitting that Circumcision , rather than hee shall miscarrie , shee Exod. 4. 25. addresseth her-selfe and that spéedily to doe that dutie , whereby her Husband might liue , although her childe smarted . And shee did it not in a furie , ( as some haue taken the place ) but in a most faithfull affection , to the preseruation of her husband like a louing wife . Neither doe her wordes Sponsus tu mihi es sanguinum , Thou art a husband of blood vnto me , sound foorth anger and choler , but sweetnesse and loue ; as if shée had said , My loue to thee hath been such , ( deere husband , ) as that it hath made me forget woman-hood , to lay aside all motherly affection , and to redéeme thy life , and contynuance to mée , with the blood of my childe , &c. Such againe , was that in Michal to Dauid her husband , 1. Sam. 19. 11. when she let him downe at the window to escape from her fathers furie , and layd an Image in the bed as if hée had béene there sicke . Such the care of Abigael , when shée heard her husband had ouer-shot himselfe toward Dauids messengers , rather than any hurt should come to 1. Sam. 25. him for such vnaduised speaches , shée prepared a very honourable Present , and goeth her selfe to preuent anger , which shée did indéede , to the safetie of her husband and all his . Such the loue of Theopompus his wife , who when her husband was taken and put 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 Chiliad . Erasm . 3. Contur . 6. Prouerb . 77. 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 Vbi minus est roboris aut cordis , plus est linguae . an Orator ; or false arguments to a Sophister , that is , they abound with them , and often superabound . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eurip. in A●ace . Few words in a woman is a great ornament . b b tacita quoque melior est mulier semper , quam loquens . Plautus in Rudente . And many a woman holding her peace is better thought of , than when shee speaketh . c c Plutarch . in praeceptis coniugalibus . 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 Basil . 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 : Prou. 14. 1. Pro. 31. 23. 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 Verse 25. is her clothing , and in the latter day shee shall reioyce . Shee openeth her mouth with wisedome , and the Verse 26. 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 Diuorces .

But what may some say ? I haue touched many things how a woman ought to behaue herselfe to worke and continue liking in her husband , and I haue said nothing or little of the mans dutie to the woman . Indéede it is true . First , and more I haue spoken of women , because as they are the weaker , so they are often the workers of discontentment , either through wilfulnesse , or at the least through want of care to doe otherwise ; but yet I acknowledge there is a Law also for the man , which hée should regard and not breake , deliuered in the Word , and easily to bée remembred by good mindes . Bee not as a Lyon in thine owne house ( saith Ephes , 4. 30. Wise Syrach ) nor oppresse them that are vnder thee . Husbands loue your wiues and bee not bitter to them , ( saith Colos. 3. 19. the Apostle Paul ) and dwell with them ( saith S. Peter ) as men of knowledge , giuing honour to the Women as the weaker vessels , euen as they that are heyres together of the grace of life , that your prayers may not bee interrupted . Her parents and friends haue committed her to thy trust , and shée herselfe forsaking father and mother and all the world , hath giuen herselfe vnto thee , how then may shée be vsed ill ? so could S. Chrysostome reason . Hom. 26. in 1. Cor. Arist. polit. 1. Ca. 1. Aristotle himselfe being but a Heathen could finde fault ( and most iustly ) with certaine that made no other reckoning of their wiues than of seruants . Shall a man contend with his wife ? Non habet victoria laudem . There is no praise in the victorie , saith One well . By ill dealing , Morbus non tollitur , sed augetur & exasperatur , The disease is not taken away , but increased and exasperated . Wherefore in olde times , they did vse at Marriages to place Mercurie by Venus , and the Goddesses of Eloquence Suadam & Oratias . and delectable speach , to note that whatsoeuer marryed couples will obtaine one of the other , it must be done not by any vnkinde course , but by good perswasion and louing speach . And when they offred sacrifice , they pulled out the gall of the sacrifice and cast it away , to signifie likewise that in marriage no bitternes should be vsed . Thus are men also aduised by al means to louing carriage of themselues in all things towards their wiues . Wherefore since God commandeth it , and man perswadeth it , who is hée regarding either God or man that will forget it ? Away then with all thoughts of Diuorces , and as men and women that makè account of a Iudgement day , let either part beare with the weaknesse of the other , and abhorre such crimes as should stirre vp to any separation . God in mercie strengthen vs all .

Amen .

CHAP. XIX .

THIS Chapter contayneth a The summe of this Chapter . Repetition of Lawes , formerly giuen and comprised in the Decalogue , to the end that by this Second Rehearsall , they might both bée better explaned and receiued with greater care and regard of them . The first is generall , Yee shall bee holy , Verse 2. for I the Lord your GOD am holy : Where , by holines is meant true pietie towards God , and iust dealing towards our Neighbours in such measure as wée are able in this mortalitie to attaine vnto . For here we see but in part , know but in part , & are regenerated but in part , being neuerthelesse ●ust by imputation , and labouring Imputatione & inch 〈…〉 - one , to perfection . These wordes are by Romish Teachers applyed to Ministers , and vrged to prooue that they ought not to marry . But doth the Text here so say , or you sée with your eyes , that God speaketh these words to all Israel , and Peter aledging them in his Epistle 1. Pet. 1. 16. applyeth them to all in generall . If therefore they forbid Marriage as a breach of Holinesse , sure they must forbid it to all men and women aswell as to Ministers , But woe to that Doctrine that opposeth Gods Ordinance to Holinesse when no vnholinesse can bée ordained by him , and the ende of Marriage is to preserue holinesse , and to abolish vncleannesse both from man and woman . The reason aledged , because our Heauenly Father is holy , should much mooue vs . For d● wée not sée here among vs dayly , how they that serue wicked and ill disposed men , will labour to please them euen in euill ? How much more then should wée with our best care indeauour to please him in holines , that is most holy himself , and will crowne it with eternall comfort in vs ?

2 The reuerence of Father and Mother , The kéeping of the Sabbaths , The auoyding of Idolatrie and Verse 3. verse 4. Verse 5. verse 6. 7. 8. Molten Gods , A free heart in all Offerings , and a due regard of commanded circumstances in the same ; these are all , Lawes which haue been spoken of before , and therefore to that , and to my Treatise vpon the Commandements I referre you . In the 9. Verse you read thus , verse 9. When you reape the haruest of your Land , you shalt not reape euery corner of your field , neither shalt thou gather the gleanings of thy Haruest . Thou shalt not gather verse 10. the Grapes of the Vine-yard cleane , neither gather euery grape of thy Vine-yard , but thou shall leaue them for the poore and for the stranger : I am the Lord your God . A worthy Law , euer to teach vs both what care the Lord hath of the poore , and what care wee must haue . If wée haue it there are many blessings promised to it , if wée want it , as fearefull curses . Yet what coldnesse possesseth mans heart who séeth not ? But when the Lord commanded something to bee left in the field for was his meaning that of that which came home and was put into the Barne , they should haue nothing ? No , no , both in the Fieldes , and out of Barne and House , the poore must euer bée remembred , if we meane to heare that ioyfull Speach one day , When I was hungry you fed mee , and when I was naked you clothed mee . But the LORD willed héere precisely some-what to be left in the field because hée knew our corruption which more hardly parteth with a thing alreadie housed and brought in , than when it is yet abroade in the Field . A Purse once tyed vpon knots will not easily Reclusa semel difficilius retrahuntur , & C●umena multis nodis ligata disficilius soluitur : Ergo in agro . &c. open when it should ; and therefore to méete with this hardnesse and to prouide the better for them hée commandeth a care in the Field before it come in , and yet expecteth the other too as néede requireth . O where is this care with wolrdly men that rake and ouer rake their Fields with greedy minde to haue euen the vttermost they can get from it , that gather their fruite so , as if they sée but one Apple left vpon the tree , will rather set a Ladder of purpose to fetch it downe , than they will goe without it ? If any poore come , they are rated , and reuiled , and driuen away , as if they were Dogges rather than Men and Women as wée bee , Children of the same Father , Heyres of the same promises , and redéemed with the same price , the precious blood of the Lord Iesus Christ our Sauiour . Will God euer winke at this wickednesse , and prosper these thus gotten goods vpon our posteritie ? Thinke of it but in reason , and tell me what your conscience saith ? The Example of Boaz , God hath left vs in his Word for a good Rule in this kinde worthy a religious and carefull following . Into whose Field when Ruth came Ruth 2. 2. to gleane a fewe eares of Corne for her reliefe and her Mother in lawe Naomi , first an honest seruaunt appoynted ouer the Keapers ( let all seruants and ouerseers marke it ) gaue her leaue without rebuke & checke . And then Boaz himselfe comming called her , when hée knew shée was a poore Stranger , and sayd vnto her , Hearest thou , daughter , goe to no other fielde to gather , Verse . 8. neither goe here-hence , but abide here by my Maydens . Let thine eyes bee vpon the field that they doe reape , and Verse . 9. goe thou after the Maydens . Haue I not charged the seruants that they touch thee not ? Moreouer when thou art a thirst , goe vnto the vessels and drinke of that which the seruants haue drawne . At the Meale-time come thou hither , Verse 14. and eate of the bread , and dip thy morsell in the vineger . He also bade his seruants not onely to suffer her verse 15. to gleane , but of purpose to let fall some of the sheaues for her that shée might take it . &c. Here is mercie and pittie to a poore Stranger Chronicled vp in this Booke of GOD , that his Fame may neuer dye who shewed it , that it may teach vs that liue , and that it may condemne all churlish gréedy gripple Natures to the worldes end . O , let it profite you , & let the poore man bow before you & blesse you for your confort , as she did here to Boaz. Again , forasmuch as haruest time is the time of your receiuing at Gods hands a great largesse & bountifull Almes , your Fruites of Hay and Corne , of Grapes and all good gatherings , therefore at that time especially the hand that receiueth should giue , thankfully towards God , feelingly in it selfe , and cheerefully towards the poore receiuer . So , so should all be well , and God both giue more and prosper vpon posteritie what hée giueth , which otherwise by all the Lawyers in the world , and all the perpetuities in the world cannot be so tyed to your séede , but that God will blow both it and them away . And when wée thus speake of giuing the poore their part , doe you thinke God his owne part must bée imbesseled and taken away , I meane your due and true tythe ? No , no , if the creature must not be defrauded , much lesse must Mal. 3. 8. 9. 10 the Creator be robbed . Read the Prophets wordes , and pray for a feeling heart and an open hand according to dutie and right . I cannot forbeare to tell you ( in this Note well . place ) of a fearefull Iudgement of God , shewed not many yéeres agoe in these parts , vpon a greedie grudger of his Tythe to them , to whom it was by Lawe due . A Gentleman of good sort , our neighbour hereby and well knowne to all this Countrey , had the tythes of a Parsonage , and by the right thereof demaunded wooll , of a man also rich , and the Owner of many hundreds of shéepe . This hard-hearted man sent a small quantitie , the seruants shewed it their Maister . Hée willed vpon the Holy-day next it should bée brought to the Church that the neighbours might sée it , who all vpon sight knew the wrong . The Gentleman demaunded his due ; the other denied any more , and withall vowed in choler out of a naughtie heart , that if hée were forced to pay any more , he would neuer kéepe any more shéepe , but depriue him of that profite from him . The Lawe forced him , and hée thereupon put away his shéepe , euer-after falling so in decay ( GOD following of him with his wrath for his wicked minde ) that the day when the Gentleman was buryed ( being not very long after ) hée among the rest of poore people , stood to receiue such Almes as was giuen at the Funeralls . Let it strike , O let it mooue vs to thinke with our selues what it is to grudge God his Tythe , or any man his due in this sort , to whom the Lawes we liue vnder iustly giue it , and euer pray we against a naughtie heart choaked and poysoned with the loue of this world aboue all care to bée saued in the great and fearefull day .

3 The Lawe against stealing hath an explanation Verse 11. here added worthy marking in these wordes , Neither deale falsly , nor lye one to another ; as if he should haue sayd , Mistake not the matter of stealing , neither iudge better of your selues than there is cause , but know it euer for a trueth that although you breake no houses nor robbe vpon the way , &c. Yet if you deale falsly one with the other in Buying and Selling or any way , and lye one to an other by affirming it cost so and so , or by denying any thing committed to your credite and custodie , assure your selfe you are a stealer and guiltie of that Commaundement , Thou shalt not steale . An other Braunch followeth in the thirteenth Verse , The Workemans verse 13. hire shall not tarie with thee till the Morning ; whereof reade Deutronomie the foure and twentie : And Syrach 34. For this also is stealth and a great stealth little thought of , to robbe the poore Labourer of his hi●e . God graunt it be not found in many that make great shew of Religion , great Gentlemen , great Merchants , great Clothiers , &c. Neuer is the poore Workeman brought lowe inough , neuer is his payment slowe inough . Shall not God visit for these things ? Thinke of it more , and bée well assured you cannot thinke of it too much . Iob saith his land cryed not against Iob 31. 16. him , neither the furrowes thereof complained together . Take héed it be so with you in your land , in your merchandise , in your clothing : Let them not crie , for their cry is shrill and fearefull . You may sowe and an other eate for this wickednesse , and your plants bée cleane rooted out . Iob saith ( and doe you marke it as you feare your God ) If I restrained the poore of their desire , Or haue caused the eyes of the widdow to faile , Or haue Verse 17. eaten my morsels alone , and the fatherlesse haue not eaten thereof , ( For from my youth hee hath growen vp Verse 18. with mee as with a Father and from my mothers wombe I haue been a guide vnto her ) If I haue seene Verse . 19. any perish for want of clothing , or any poore without couering , If his ioynes haue not blessed mee , because Verse . 20. hee was warmed with the Fleece of my sheepe , If I Verse 21. haue lift vp myne hand against the fatherlesse , When I sawe I might helpe him in the gate : Then let myne Verse 22. arme fall from my shoulder and mine arme bee broken from the bone . How much lesse then would Iob pinch and wring and grinde the faces of poore men that worked for him and his , of poore widowes and children that rise vp earely and goe late to bed , eating the bread of carefulnesse , and giuing away their beloued sléepe , all to make him rich , and his house gay , and his posteritie strong ; O how much lesse , I say againe , would hée haue pinched them and twitched them either by an vnconscionable price for their worke , or by an ill payment ? You sée it , you must marke it , and to your soule I leaue it .

4 Thou shall not curse the deafe , neither put a Verse 14. stumbling Blocke before the blinde , but shalt feare thy GOD : I am the LORD . It was euer estéemed a Barbarous erueltie to insult ouer a mans imperfection and the Children of GOD must beware it . By the Deafe , héere are also meant men and women absent , who though they could heare béeing present , yet béeing not there , they are deafe and heare not . Such should not be cursed , that is euill spoken of , because they are not present to heare and answere . GOD ( you see ) hateth and forbiddeth this wrong , and as many as are Gods , will forbeare it for their good . Base and bad persons spend their time in carping , slaundering , and ill reporting as though they were so much better by howe much they make others worse . So did Saint Augustine that worthy Father Quisquis amat dictis absentum rodere vitam , Hanc mensam vetitam noutrit esse silis . abhorre this vice , that ouer his Table where hée dyned hée worte two Verses , to tell all them that sate with him , if they carped at any person absent , that Table was not for them , nor they Guests welcome to him . By the Blinde are also meant such as are ignorant and vnskilfull in any thing , as an ignorant Buyer , Learner , Trader , &c. Before whose eyes you may not lay a stumbling Blocke , deceyuing them either by False Doctrine , Badde Life , craftie cunning , or the like . For as pitifull or more is the blindnesse of minde , as the blindnesse of bodie , and therefore , any way to abuse the one or the other by Qu● quis deb 〈…〉 r , eo per te sit tutior . Verse 15. stumbling blocks , is hatefull and damnable .

5 Yee shall not doe vniustly in iudgement . Thou shalt not fauour the person of the poore , nor honour the person of the mightie , but thou shalt iudge thy Neighbour iustly . A good law against a great euill in the Common-wealth , touched before in Exodus , whether you may turne and sée the euill . Who can be safe in life or limbe , Exod. 23. 3. in lands or goods , if Affection be Iudge . Booteth it to be honest or iust , or blameles if not Truth , but Fancie try me ? No , no. And therefore blessed bée God for Law and Iustice , and woe to the Land where Affection ruleth . Honestius est cum iudicaueris amare , quam cum amaueris iudicare . It is farre better to loue when thou hast iudged , than to iudge when thou louest . Clamat pauper & nullus exaudit , clamat diues & quilibet applaudit : The poore man cryeth , and no man heareth , the rich man cryeth , and euery man prayseth and smootheth . O heauie Countries case where thus it is . Doe the thing that is iust therefore to rich and poore , and that shall giue thée peace at the last . Honoured men may be for their wealth , and feared greatly for their strength ; but onely iustice is that which getteth loue , and a good report with all men that can speake well for any cause , and haue not sold their tongues and soules too , vnto enuie .

6 Thou shalt not walke about with tales among thy verse 16. people . Thou shalt not stand against the blood of thy Neighbour , I am the Lord . Both these are branches of Read Ezekiel 22. 9. murder , and in the Commandement sée more of them . A great mischiefe in either Kingdome , Countrey , or House , is a babling tale-teller , and hée that is wise will beware him . It is a shrewde blow that killeth thrée at a blowe , and that not in body onely , but in soule also . The tale-teller killeth himselfe , & peraduenture twenty more that heare him , & rashly thereupon condemne the innocent . The spirit of God stirreth vp Dauid that Holy Psal. 12. 3. man , to begge of God , that hee would roote out all such deceiptfull lippes and tongues that speake proude things . Deceiptfull lippes are those that speake smoothly and thinke wickedly , and those also that speake falsly and slanderously of their brethren . Both shall be rooted out in time , but til then they vexe the soules of those that deserue it not at their hands .

7 But what if I bée so wise , that I can holde my Verse 17. tongue from speaking euill , and yet secretly hate him in my heart ? Sée what followeth in your Chapter , Thou shalt not hate thy brother in thy heart , but thou shalt plainly rebuke thy neighbour and suffer him not to sinne . Secret hate then is murder of the heart , and against the Commandement . Use it therefore at your perill , and say God either séeth not or regardeth not ; Your iudgement at last shall teach you , hee doth both . For this Law is not idle , nor any Law , Hee giueth to the sonnes of men .

8 Thou shalt not auenge , saith the next Lawe ; and Verse 18. why ? In another place we read , For vengeance is mine and I will repay . Wrest not Gods sword therefore out of his hand , sit not downe in his seate , and make thy selfe a God for feare of the ende . Well , let him goe then , I will not auenge , but sure I will remember him , forgiue I may , but neuer forget , &c. Sée what followeth in the very next words of this Verse , Neither shalt Loco diuitiarum , quidam odia sua fili●s relinqunt . Deadly fende . thou bee mindfull of a wrong against the children of thy people . Remembring then , you sée , is condemned aswell as auenging , and therefore it standeth you vpon , both to forgiue and to forget , or els the Lord shall forget you , out of his Booke of life . Nay sée more , all this is not yet enough , but wée must loue also our Neighbours and that euen as our selues , or els we perish . For I am the Lord , ( saith the Verse ) that is , one that séeth , and hateth . and wil● smite thée in that strength that thou canst not resist nor indure . Foolish Politicke , thinke then of pietie , and abhorre that poli●ie that deuoureth pietie and destroyeth thee , Thou canst not liue euer , but must die and come vnto iudgement .

9 Thou shalt not let thy cattell gender with others of diuers kindes . Thou shalt not sowe thy fielde with mingled verse 19. seede , neither shall a garment of diuers things , as linnen and woollen , come vpon thee . God will haue his creatures vsed in their kinde as hée hath created them , and his ordinance neither ouerthrowen , nor corrrected . With diuers seedes they sowe their ground , which follow diuers doctrines in Religion . And linnen and woollen garments are forbidden , either because the Gentiles vsed them , to whom God would not haue his people like , or to note , how hatefull to GOD is a fantasticall head caryed about with toyes and idle deuises . He that is a Papist héere and a Protestant there , hée that taketh part with both sides in a quarrell or matter worldly , as a plea of law or such like , you may rightly thinke odious A Linsey woolsey Lawyer . Verse 20. by this Lawe , &c.

10 Whosoeuer medleth with a woman that is a bondmayd affianced to a husband , and not redeemed nor freedome giuen her , hee shall be scourged , but they shall not dye , because shee is not made free , &c. With God there is no respect of bond or free , but in seates of Iustice and execution of punishments there is , & ought to be great difference , because there commeth not so much hurt to the Common-wealth by one as by another . The Lawe of the free woman you had in Exodus 22. 16. And least any should thinke this fault to be little , because they are but scourged , there is a sacrifice appointed to make an atonement , so shewing that it is a sinne not to be done Verse 〈◊〉 . away but by Christ . And as well doth fornication shut out from the Kingdome of God as Adulterie . 1. Cor. 6.

11 Also when ye shall come into the Land and shall haue planted euery tree for meate you shall count the fruite thereof vncircumcised three yeares , and it shall not bee eaten , &c. A mercifull prouidence for posteritie : for if a Trée be suffered to beare too soone , as the first , second , or third yeare , it doth not vsually indure long , but decayeth sooner than otherwise it would , the fruite draweth away the nourishment which should make the roote and trée strong . Secondly , it rest rained Couetousnesse in the Iewes ; and taught them how God hateth scraping all to a mans selfe for his time , and nothing careing for posteritie . Such are they that will take the heart out of land before their tearme ende , cut downe the wood , fruite trees , hedges , destroy the game , and doe all the mischiefe they can and dare doe . The LORD séeth them and thinketh of them , though they little thinke of themselues , and of their malicious actions . Thirdly , it shadowed how little worth the fruites of youth vsually are either to the Church or Common-wealth , till yeares haue bred strength of iudgement , and made them both sée and doe what is profitable . Euen as vncircumcised fruites : Psal. 26. so are the Actions of youth , and therefore Dauid prayed for pardon in this case .

12 But the fourth yeare all the fruites thereof shall verse 24. bee holy to the praise of the LORD . And in the fift verse 25. yeare shall yee eate of the fruite thereof , &c. Three years they must forbeare , to suffer the fruite to growe as neere as they could , to the end the trée might bée strong and endure to posteritie , The fourth must now bée consecrated to the LORD , And the fifth they might begin to eate . This Consecration of one yeare to the Lord , sheweth how due from man , and accepted of God , true and heartie thankfulnesse is . Secondly , that God Deut. 26. would haue them acknowledge the fruites of trees , aswell as of the earth by corne , to procéede of Gods goodnesse , mercie , and prouidence , without all desert or merit of theirs . Thirdly , that they were to vse them as all other his good gifts , soberly , temperately , & orderly , not ryotously & wantonly , as too many now a dayes do giuing so , & so much for a few Cherries , or such like , when there is no cause in Phisicke for health , or so foorth : but onely wantonnesse and luxurie , little thinking how vile themselues are , if God should looke vpon them in Justice , or how many néedie naked soules , as déere to God as they , want , and would be glad of one penny or halfe penny of that mony so wantonly without cause bestowed vpon their belly .

13 Yee shall not eate the flesh with the blood ; ye shall not vse Witch-craft , nor obserue times . The first Part Verse 26. was spoken of in the 17. Chap. verse 10. in the 7. Chap. verse 26. Contrary to which they offended . 1. Sam. 14. verse 32. Touching the latter Part , you may know that the Gentiles obserue Fowles after two sorts . Either their a a Ex garritu augurium ; crying , or their b b Ex volaiu auspicium . flying . And neither of these is forbidden , as farre as their is any naturall reason and cause , which is in fore-shewing of raine and tempests , and alteration of weather . For example , long obseruation hath found it , and good writers agrée of it , that the continuall crying of the night Owle all the night long , prognosticateth death : the gathering together of many Rauens playing and crying , fore-tell faire weather : Chickens crying lowde , * * Et studiose quaerentes pedunculos . Swallowes flying about the waters and pooles crying , shew it will bée raine . &c. These and the like may be obserued , and it is lawfull wisedome , no offence at all . But either by flying or crying , to gather Argument of good successe or ill in your actions , and busynes , this is wicked and damnable , and therefore the Art and skill pretended of such wizards vnlawfull , what feates soeuer they play to confirme the credite of it , as one with a Rasour cut a whetstone in péeces to confirme his Art . You may bée Actius Nauius . sure it was but either a ingling cast deceiuing the eye , or the power of Satan , which may not lead vs to prohibited things . And wise-men in all times haue noted the folly Deut. 13. Contra Appion . of these toyes . Iosephus telleth how one Mosselanus a Iew a valyant Souldier in the campe of Alexander the great , when the march suddenly stayed , asking what was the cause , was told , that it was to take notice by such a Fowle , sheewing the Fowle , whether they should go for-ward or no , for if she tooke her flight before them , then should they march on , if not , then returne : wherewith hée mightly displeased , saying nothing , tooke his bow , and with an arrowe presently strake the Fowle dead . Whereat when the Southsayer and many of the Hoste were offended , hée answered , that it was a foule shame for so many worthy men , to seeke knowledge of her , that knew not what should happen to herselfe . For if she had , she would not haue come there , or not sitten til he had shot : and so the matter was laughed out , and the feare gone . Augustus Caesar was woont to make a great obseruation of it , if his left shooe came in stead of his right in the morning ; and among vs , if the Salt fall at His morsel out of his mouth : his staffe out of his hand . &c. the table , &c. These are follies and as follyes they must bée reiected . Yet touching times , there is a lawfull obseruation of Holy-dayes and Festiuall-dayes , of fasting-dayes , &c. And there is a naturall and Physicall obseruation for planting , sowing , mowing , &c. For purging , blood-letting , bathing , &c. All lawfull and not forbidden Sub cano & ante Canem periculosae purgation●● &c. héere . Onely superstitious obseruations , deuised by man seduced by Satan , without any Christian or natural reason are héere prohibited , and must of vs stil be abhorred , in which kinde the Heathens abounded for want of knowledge . Remember the 28. of Deut. To feare God rightly and truely , and then blessed at home and abroad , in the towne and in the field , in thy basket and in thy dough , in thy sheepe and in thy kyne &c. Contrariwise , for want of Religion , and not because the Crowe sate on that hand ; or the Hare crossed the way , &c.

14 Yee shall not cut round the corner of your heads , verse 27. Apud Herodotum , Egyptij tondent in funere barbam Alij capita . Persae & se , & equos , & iumenta . Popish shauing is heathenish . verse 28. neither shalt thou marre the tufts of thy beard . Many times it hath béen noted how carefull the Lord was , not to haue his people imitate the fashions of the Gentiles , for feare one thing will draw on another , and in the ende euen Idolatrie and false worship . Wée in these dayes are wholely giuen to forreigne fashions , the Lord in mercie saue vs from forreigne superstition , and continue his Gospell and peace vpon Israel , preuenting & confounding their purposes that craftily indeauour the supplanting of both Trueth and Peace , vnder the colour of policie and safetie , &c. The cutting and marking of their flesh was also Heathenish .

15 Thou shalt not make thy daughter common , to cause her to be a whore , least the land also fall to whoredome , Verse 29. 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 , Verse 31. 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 Verse 32. 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 , 1. Tim. 5. 1. 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 , verse 33. verse 34. 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 , Verse . 35. Verse . 36. Verse 37. 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 The summe of this Chapter . 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 , Verse 2. ( 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 Verse 3. verse 4. 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 Verse 5. that man and against his familie , and will cut him off , and all that goe a whoring after him , &c. Why Lord , why so ? Because hee hath defiled my Sanctuarie and polluted my holy Name . See , in these tearmes , the nature of Idolatrie : yet there is mercie with the Lord , and great patience . Tempt him not therefore , but meditate of these Examples . Salomon fell to Idolatrie , and what a iudgement did God shew vpon his house in his sonnes entrance : Rehoboam , by cutting off for euer from him ten of the Tribes ? Manasses was an Idolater , the people followed him , and what did the Lord to him , till he saw his fall and was most sorry for it ? The whole state of the Iewes , how was it ouer throwne for this wickednesse ? Read that notable Chapter of Ieremie the Prophet Iere : from that 28. verse forward . It is true may some say , Idolatrie grieuously offendeth God , but what is Idolatrie ? Let that person know , that euery worship not commanded of God is Idolatrie , & the worship also that is commanded , if it be done in other maner then is commanded . To make it plaine , the worshipping of God in and vnder that similitude of a golden Calfe was therefore Idolatrie , because God commanded and appoynted no such thing , were their intent neuer so good , & their distinction betwixt God & the calfe neuer so plainely made . Againe , to offer those sacrifices which the law appointed , and by God were commaunded , with affiance in that out-ward worke done , was Idolatrie , because in a thing commanded they did not vse the maner commaunded . So , so , ( & God make it enter ) is the reading of Lessons of Scripture , saying of Prayers , singing of Psalmes , Fasting , and such like , very offensiue to God and plaine Idolatrie , when they are vsed with an opinion of merit , & the Lord Iesus robbed by them of that praise that is only due to him , for meriting our reconciliation with God and eternall saluation . Beware , beware we then how we kindle the wrath of him against vs , that hath here vowed to set his face against such persons to cut them off and their Families also with them , although the Magistrate wink , and will not sée what the Lord hath willed him both to sée , and to punish . Yea , the Lord will himselfe bée reuenged both of doer and sufferer , bée hée Father , Husband , Master , Magistrate or whatsoeuer , bound by place and Office to looke to such things and to reforme them . And therefore beware of winking at , and suffering what you are able to amend . Great is the good that a willing Superiour may doe , although nor euer what hée would , through the enuie and practises of some that should not hinder . For it is true , that either sincerely , or at least séemingly inferiours will frame to his will that is ouer them : And séemingly I say , because all is not euer gold that glistereth . And I remember when certaine Embassadours praysed the Lacedemonian souldiers for being so orderly , who before had béen so iniurious , one of them answered , No , no ; the prayse is Nos ijdem sumus qui & nuper , sed alius nunc dux est & . Xenophon . not ours that wee are thus changed , for wee are the same men still , but wee haue now another Captaine , and hee it is that ordereth vs , &c. Thus goe ouer your Chapter , and sée the seuerall punishments annexed to euery lawe , and feare his wrath that is so strong and iust .

CHAP. XXI .

Three principall Heads are contained in this Chapter . The Priests mourning for the dead . His Marriage . His bodily qualities .

COncerning the first , the Priests in the Law might not lament and mourne for euery one , but for such as here are mentioned , Namely , His kins-man that is neere vnto him , by his mother , or by his father , or by his sonne , or by his daughter , or by his brother , or by his sister ; a mayde that is neere vnto him which hath not had an husband , for her hee may lament , &c. The drift of this whole matter in short , was to restraine them from such Heathenish fashions as were then vsed among the Gentiles round about Cic. Tusc. 3. them , who vsed to cut themselues , to teare their cloathes , to beate their heads , and foolishly many wayes to vse themselues . In the 19. Chapter before , this was touched . Ezek. 44. you may reade of it and in the 6. of Baruch , directly contrary to this Law did the Priests mourne . Yet euen Gentiles did sée the folly of much of this , as Bion his speach sheweth , who tested at Agamemnons furious pulling of his haire , and saide hée pluked it of , as though baldnesse were an excellent remedie to aswage griefe .

2 That of following his sisters Funerall not married , and not following if shee were married , was not to derogate any thing from that holy Ordinance of God , but because his sister marryed , was ingrafted into another house and familie , and so was not the next of kinne in that respect .

3 The high Priest might neither follow father nor mother , nor any . A thing that God would haue to distinguish the Priests among themselues , and so to shewe how he not onely liketh and alloweth of degrées among them , but euen he maketh the same degrées , & appointeth some higher , & some lower , & some to doe this , others not to doe that , that reuerence may bée among themselues one to another , and of all the people to them all . Allegorically this restraint of the High Priest from that which was then a legall pollution , noted , that in Christ was no spot , nor blot , nor pollution of any sort whatsoeuer . And the suffering of others to goe , that in them also touching themselues , there was originall corruption aswell as in others , howbeit their Office was more excellent , and gaue them preheminence aboue other men . Popish priests say , their Priest-hood was shadowed by this in the Lawe , yet they vse shauing , and going to Funerals , &c.

Of the Second Point concerning their Marriage , your Chapter sayth . They shall not take to wife an Whore , or one polluted , neither shall they marry a woman diuorced from her husband , for such a one is holy vnto his GOD. Thou shalt sanctifie him therefore , for he offereth the bread of thy GOD , he shall be holy vnto the &c. All which things are thus layde downe to giue credite to his Office and function , and to shadow out that the Church , which is the Spouse of the great High-Priest Christ Iesus , is and should be without wrinkle , a chaste Virgin , holy & vndefiled by imputation through Christ . If Marriage had béen such an vnfit thing for the Priests , the Lord could as easily haue simply forbidden them to marry at all , as thus to haue limited them what manner of women they should marry . But neuer shall they sée , whom God in wrath hath blinded . How plainely héere doth God require reuerence to them and magnifieth their Office , that they offered the bread of God and were holy , yet marryed ; but I will not enter into this matter , it hath béene touched before that Marriage euer was honourable among all men and the bed vndefiled . And Let euery man haue his wife and euery woman her husband &c. The heauen and earth were ashamed ( when time was ) of their holinesse that vnder the colour of holinesse , forbad marriage , and the Lords wrath is vpon the houses where they dwelt to this day , &c.

The Third Poynt concerning bodily qualities in the Priests , beginneth in your Chapter heere at the 17. verse making exceptions against all blemishes , and particularly making mention of diuers , which may not bée so taken , as if God respected the outward fauour and personage of any man . For when Samuel went to annoint Dauid , and sawe the elder brother a goodly tall man , thinking in himselfe , this is hée , GOD plainly tolde him , Hee looked not as men doe , vpon the out-ward Primum ipsa spe us 〈…〉 gra impe●io fuit , nunc 〈◊〉〈…〉 am a 〈…〉 a Sacerdotio . 〈◊〉 . 36. C. illiteratos . Vide quomodo hanc pae●e●og●am , Pon 〈…〉 sices ●am sub Euange 〈…〉 o obtrud●●e velint , cum haec lex quoad lit teram nihil ad nos . Dist. 49. C. hinc etenim de animi vitijs . shewe , and therefore bad him not looke vpon the same . But this was done to preserue the dignitie of the calling in that infancie of the Church , which otherwise might haue come into contempt , together with the holy things they dealt withall , for the contemptible shew of the Priests . Yet thus much w●● may learne by it further , that if these infirmities of bodie which they could not helpe , made them vnfit then to be Priests vnto the Lord , may not now , wilfull impietie being a blot in soule and minde , disable a man from being a Minister to God in his owne conscience , although he haue the outward calling of men ? Yes , yes , and that will some know one day , that thinke full well of themselues now , and sit in iudgement vpon their brethren , despising in a hautie pride all that they doe , and dée 〈…〉ing no men worth any thing but themselues , when indeede there is no man lesse worth then themselues .

2 Yet for out-ward feature and comlinesse of bodie if it may bée had , it is the blessing of a good GOD , and more acceptable is ( saith the old Prouerbe ) Vertue comming Gratior est pulchro veniens in corpore virtus . in a comely bodie . Example might be shewed both in Ecclesiasticall men and temporall . But if it cannot be had , good Ministers must be preferred rather than fine . According to that which wée read of the men of Sparta , who when Agesilaus was desired to bée their Captaine that were mustred out against ye● Persians , being in déed very fit for warre , but lame of one foote , they long consulted , whether they should hearken to that desire or no , but at last concluded , that it was better the Captaine should bee lame of a foote , then the Armie of a Captaine , and so let him goe . Euen in the like sort may it truely bée sayd , it is better that a good Minister should want an eye or such like , then that the Church should want a good Minister .

3 Saint Gregorie in his Pastorall learnedly and largely applyeth these ble●ishes here mentioned , to the vices and blemishes of our mindes . As , blinde is hée who Blinde . wanting light from aboue , is wholy drowned and ouer-whelmed with the darknes of this world , &c. Lame Lame . is hée , who séeing whither hée should goe , yet is not able through weakenesse of minde to goe thither , but fainteth , and faileth , stumbleth and trippeth in his going , and commeth short of his right end . To whom may bée applyed that of the Apostle , Lift vp your hands which hang downe and your weake knees , and make streight steps vnto your feete , least that which is halting bee turned out of the way , &c. Hebr. 12. 12. By a flat-nose may bée noted a weakenesse in discretion and A flat nose . iudgement , because the nose discerneth good sauours from euill , as the minde should also doe things fit and vnfit . In the Canticles among the praises of the Spouse , It is sayd , her nose is like a Tower in Libanon , because by Cant. 7. 4. iudgement shée discerneth a farre of temptation and euils comming , as out of a Tower . There are some againe that are too quicke and busie , searching and prying further into many matters then they should , and so by their busie factions , and seditious heads , by their turbulent and vnquiet wits , ouerthrowing the praise of their actions , and these are sayd to haue great noses or A great Nose . crooked ▪ a blenish and that a great one , vnfit for all men , but most foule in a Priest , and therefore such not admitted to the Altar of GOD. In these dayes , what out-cryes by the Secular Priests against the Iesuites for this vnquiet humour are ●ublished , you cannot but vnderstand . They are therefore not so fit for the ALTAR as for the old Prouerbe , Busie must haue a band , and ouer-busie must bee hangd . By broken foote or hand , such as haue no goodnesse at A broken foote and hand . all in them , not lame as before , but flat without . A crooked backe hath hée , who is bowed and pressed downe with the care of earthly things , so that hée looketh not vp to heauen and future ioyes ; but if hée heare any thing thereof , presently the other plucketh him to his bias againe , like to that séede sowen in stonie ground which is choked by earthly and worldly cares . A bleared eye hath hée , who hauing some sense and knowledge of good things , yet by an ill custome of bad behauiour is diuerted and ouerthrowne . For in bleared eyes , the candle or sight of the eye is said to be good , but by a bad humour distilling downe , the eye-liddes are hurt and made out of order , so grieuing and hindring the sight of the eye . A Blemish in his eye hée is said to haue , who puffed vp with pride and arrogancie , seeth not indéede what he is , but as a sight that is able to sée , by a white-skinne growing ouer is hindred ; so a man able to see and discerne good things for his wisedome , learning , and good naturall partes , through a vile whitenesse growing in his eye , that is , a proude conceipt in his minde of his whitenesse aboue other men , is made starke blinde , and foolish , and absurd to all wise-men . To such therefore it is good counsell which the Lord giueth , To annoynt the eyes with eye-salue that they may see , &c. The Skiruie is a heate comming from Apoc. 3. 18. the Inwards to the out-ward skinne , and therefore such men noted , as haue inward concupisence and heat breaking foorth into the outward act of vncleanenesse , most vnfit for such as are and ought to be holy vnto GOD. The Scabbe , is a foulnesse arising of an Itche , and spreading broader & greater if it be not looked vnto , and therby is noted the vice of Couetousnesse , which first beginneth with an itching desire , and afterward for want of looking to , spreadeth to a great foule vice deforming any man , and most vnséemely in a Priest , who ought to bée cleane . Couetousnesse , ( saith the Apostle ) is the roote of all euill . Lastly , by him that hath his stones broken , such are noted as though they doe not the act , yet haue euer in their mindes , lewde and vncleane thoughts , whereby they are so sinfully carryed away , as pure and cleane and holy Meditations can take no place . A fruite too well knowne to growe from forced chastitie : This burning fire of Hell in any man is damnable , and therefore our gracious GOD hath prouided a remedie . In a man consecrated to God to meditate in his Word day and night , it is mostodious . And therefore for no worldly respects to be suffered by the contempt of Gods Ordinance , if God vouchsafe not the gift of Continencie , which is a vertue in the minde , and not an outward restraint of the body onely . Cursed are those policies that destroy both body and soule in hell-fire . These are the blemishes mentioned in your Chapter , which GOD would not haue in his Priests , and therefore such as had them , were not admitted to his Altar . How learned men haue laboured to apply them to 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 Heb. 7. 2● . 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 . Mal. 1. 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 summe of this Chapter . 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 Exod. 13. 14. &c. 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 Iosua 4. 6. 7. 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 . Psal. 103. 2. Psal. 105. 5. 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 , verse 2. 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 verse 3. your dwellings : Learne ( saith S. Augustine ) that no place priuiledgeth thée to breake Gods Lawe , but as being a sinner wheresoeuer thou goest , thou carriest the yoke of sinne , so being the sernant of God , in all places obey his will &c.

4 When they are called holy Conuocations , thinke verse 4. in your conscience , whether gadding , and riotting , and wanton dauncing , with such like , be holy exercises and méete for a holy conuocation .

5 For the Feast of the Sabbath , in the Commandement it is handled , and thither I referre you . It had vse to preserue the Doctrine of Creation against all idle Philosophers dreames of an Eternitie . To confirme Faith in the Article , Maker of Heauen and earth , and to refute all hereticall assertions touching the same . To be a refreshing to the bodyes both of man and beast , which without rest cannot indure . To giue time for men to serue God , who all the wéeke-long , and euer doth serue them . Finally to prefigure , and in some sort to lay before vs , our assured eternall rest in Heauen , when the Esay 55. Hebr. 4. sixe dayes of this life shall end , and that ioyfull seuenth day shall come .

6 The Feast of the Passeouer or Easter you know was Verse 5. kéept in remembrance of their diliuerance out of Aegypt . And it was a Figure to foretell them their deliuerance from sinne by the death of the true Lambe , &c. Sée Exod. Chap. 12. and 13.

7 The Offering of a sheafe with the Ceremonies Verse 10. &c. mentioned taught them to acknowledge that the blessing of New corne euery yeare , commeth neither from the fertilitie of the ground , nor the labour and industry of man , but from the Lord . Secondly , this Feast hauing his time assigned , they could not enter vpon their haruest before it was full readie , which by this time it would bée , vnlesse they would either reape before they offered this first sheafe , or offer it before the day appoynted . And so , you sée , it had an vse to restraine ill husbands , and to make them more carefull , that old corne might be gouerned to bring in new . A gracious God that will so care for sinfull man . Thirdly , it serued to direct them to the time of Pentecost , for from this day they reckoned seauen Sabbaths , &c. as you read verse . verse 15. 15. Lastly , béeing but one sheafe , it might strike their hearts with a fit féeling of his goodnesse , that giueth so much , and taketh so little , that giueth without measure and taketh by measure , yea by a very small measure : So let it still profit vs to this day , for euen now also wereceyne much , and giue little , would wée giue that thankefully and cherefully , what a comfort would God take in it ? Though he néed none of our goods , only séeking to exercise our obedience and loue .

8 And they might not eat till they had brought an offering Rom. 11. 〈◊〉 vnto God . ver. 14. Then God was first , but now is last with vs , yet as good to vs , as euer to them , and we as déepely bound to him for infinite mercies . Will not our sinfull hearts in making God last , and giuing him the worst , one day condemne vs ?

9 Till they haue brought , are the wordes , ver. 14. and note them , they then brought , to shew their willingnes ; we will bring none , but thinke we deale wel , if our minister may haue it for fetching , &c.

10 The feast of Pentecost , sometimes called the feast of Weekes , was a remembrance of the Law giuen , and so of their receyued libertie by Gods out-stretched arme , hauing now a law , and gouernment of their owne , when before they were subiects and seruants to the Egyptians , and their lawes . So still you sée these holy daies , were to remember mercies , & to giue thankes . Againe , this feast figuratiuely fore-tolde them , there should come a Pentecost , when the first fruits of the spirit should be giuen to men , fulfilled when Christ sent the holy Ghost vpon his Disciples assembled at Ierusalem Acts. 2. at the feast of Pentecost .

11 The feast of Trumpets , here also appointed had verse 24. many vses , as first in the opinion of some Hebrue Doctors , for a remembrance of the deliuerance of yong Isaac from being sa 〈…〉ed , God giuing a Ramme fast in the Gen. ●2 . 13. bushes for him . Secondly , in the opinion of others , for a remembrance of the creation of the world , which in some probabilitie was about this time . Thirdly , for a remembrance ( saith one ) of the pardoning of that grieuous Idolatrie committed by erecting and worshipping the golden calfe , which is thought was about this time . Exod. 32. 4. Fourthly , for a remembrance that this Moneth was once the first Moneth . Fiftly , that they might learne holy assemblies to bee appointed by the voyce of God . And if they then when they heard these Trumpets blow , might thinke God called for them to the meeting : why should not we now hauing our Bels for their Trumpets , thinke God calleth for vs to the Church and assemblie of the faithfull , when we heare them ring in our eares ? Surely I know a feeling heart doth , and thereupon cannot bee quiet without going . Sixtly , that they might learne their duties to be through their whole life to follow God , when and whither so euer he should cal . Lastly , ( as our marginall note saith ) to put them in remembrance of the many feasts in this Moneth , being the fittest time in déed after all fruits and blessings gotten in , to meete and praise God for them ; praying also for grace soberly and orderly to vse them to his glory , and their owne comfort , with all theirs whom God would haue also cared for , children , feruants , poore , &c. I forget to tell you , that one saith this feast also was a figure shewing how Christ by the preaching of the Gospel , as by a loud Trumpet should be spred oner the world , and our saluation by him . In regard whereof Iohn was called the voice of a crier , and the Prophet biddeth other Mat. 3. 3. Esay 58. 1. criers , lift vp their voyces like Trumpets , &c.

12 In the 27 verse , the feast of Reconciliation is mentioned , Verse . 27. of which more fully before in the xvi . Chapter .

13 Of the feast of Tabernacles , ver. 34. the vse was verse 34. to remember them of their estate , when they had no houses , but liued in Tents , or Tabernacles , or Boothes made with laughes ; no fields , nor lands , but liued in the wildernes , and so to stirre vp a thankfulnes for their happie change . Secondly , to remember them of the Lords great workes in driuing out the Cananites , and giuing that fruitfull land vnto them : Then they were a pray to all men , but now a terror to all men , wheresoeuer the same of them came . Thirdly , it serued to preach vnto them the doctrine afterward deliuered by the Apostle , to wit , that here we haue no abiding citie , but should reckon of our houses , as but of Tabernacles for the time , our true hope being for houses and dwellings , and euerlasting Tabernacles not made with hands in heauen , &c. And may not wee consider on our feast dayes all these things , although we haue not now the same ceremonies ? May not we remember our state past vnder superstition , crueltie , and bondage ? May not we remember burnings and killings , and most hateful handlings of bloudic Butchers and persecutors ? May not we remember great warres and dissentions in this our natiue Countrie , the fall of our friends , and the change of many houses ? May not we remember great impositions and payments , and in one word , verie many miseries and calamities ? Laying them to the present times , wherein we enioy truth , and libertie of conscience without either death or danger , or so much as any feare : what a change is this to a man or woman , that knoweth and feeleth the blessing ? O that we may send vp to God most thankful thoughts for it while we liue ! Now againe we entoy peace : such as no Nation hath had the like . We are not eaten vp with heauy and continuall payments , but we liue as in heauen , by comparison to former times . The Lord hath driuen away the Cananites that would haue inuaded & conquered , had not he resisted for vs , and ouerthrowne them . He hath made vs a terror to our foes , ●a refuge or sanctuarie for our friends , when earst forreigne nations were Lords ouervs . And for the last point , we haue no more certaintie of abode here than they had , but looke for the same end of faith , an induring house in heanen . Let vs then do what we ought to do , and what they did , thank God most hartily for the change , & beséech him in his bottomles mercie to continue his fauors to vs that in peace we may liue , in peace die , & in peace that neuer endeth liue with him for euer . God for his sons sake grant it to vs .

Amen , Amen

CHAP. XXIIII .

IN this Chapter the first thing spoken of , are the Lights vsed in the Tabernacle , Verse . 2. whereof mencion was made also before in the 17. Chapter . These lights were not ordeined for our imitation now vnder the Gospel , but in those times of shadows and figures they signified , that while they were thus vsed the true light was not yet come , by which all true beléeuers should be deliuered from the darknesse of death , as Saint Paul speaketh of the Tabernacle , Heb. 9. Papists lights then vsed still in their Churches and Massing places , are euident signes that themselues see not the true light , and as much as lyeth in them they thus confirme that Iewish expectance of the true light Christ , as if yet hée were not come . I know they haue their excuses or reasons for euerie thing , but who is able to abide most of them ? As in this particular , why vse they lights ? Forsooth , in representation of the Trinitie , the wax representing the Father , the weeke the Sonne , and the light the holy Ghost . This boldnesse is fearefull , and sinfull , hauing neither warrant , fitnesse , nor reuerence . Away with these lights therfore , and imbrace we the true light , who lightneth all that come into the world , &c. Iohn 1. 9.

2 This light also was a figure of true doctrine which euer must shine in the Church and Tabernacle of God . 〈◊〉 Chap. 27. The oyle Oliue which they are commaunded to bring , you see here must bee pure , to note that doctrine must haue no mixture of mans deuices , but be pure . The Priest Ver. 4. is the man that hath charge of these lights , and God his Ministers still are the Ministers of light , and haue the charge of it in the house of God . Happie they , if they be carefull of it , to their best abilitie , that they may one day heare that ioyfull voyce , Come , come , thou good and Mat. 25. 21. faithfull seruant , thou hast beene faithfull ouer little , and therefore now I will make thee ruler ouer much , Enter , enter into thy Maisters ioy , &c.

3 The next thing spoken of , is the Shew-bread , spoken Verse 5. &c. of also before . It likewise represented , that as yet the true bread from heauen was not come . That it is God , vpon whom the eyes of all things wait , and that openeth Psa. 145 15. 16 his hand , feeding both man and all his creatures with his blessings . That God so loued the Iewes , as hee had them continually at his table with him : yea euery Tribe particularly he loued , there being 12. Cakes , for euerie Tribe one , &c. More you may see , Chap. 25.

4 The third thing touched in this Chapter , is the matter of blasphemie , vers. 10. wherin your words are these . And there went out among the children of Israel the son Verse 10. of an Israelitish woman , whose father was an Egyptian ; and the sonne of the Israelitish woman , and a man of Israel stroue together in the host . So the Israelitish womans verse 11. sonne blasphemed the name of God , and cursed , and they brought him vnto Moses . And they put him in ward , till Verse 12. he told them the mind of the Lord . Then the Lord spake vnto Moses , saying , Bring the blasphemer without the verse 13. Verse 14. Verse 15. host , and let all that heard him , put their hands vpon his head , and let all the Congregation stone him . And thou shalt speake vnto the children of Israel , saying , Whosoeuer curseth his GOD , shall beare his sinne . And hee Verse 16. that blasphemeth the name of the Lord , shall be put to death ; aswell the stranger , as he that is borne in the land ; when he blasphemeth the name of the Lord , let him be slaine . What this blaspheming was , if you looke your marginall note , it saith , by swearing or despiting God . Interpreters mencion diuerse opinions , and scanne both the Hebrew wordes , and the Greeke translation of them , all which I omit , as still mindfull for whom I lahour , and I ioyne with him that saith , Ego hunc locum sic intelligo , quod filius viri Egyptii male precatus sit alteri in iurgio , vt fieri solet , & exoptauerit ei exitium aut calamitatem , idque non simpliciter ▪ sed per nomen Dei. Non dixit tantum , exopto tibi malum sed addidit ac diserte nominanit Deum , aut nomen Domini , inquiens , Dominus det tibi malum , & per dat te perpetuo . I vnderstand this place thus , that the sonne of the Egyptian father cursed the other in chiding as the maner is , wishing destruction or some calamitie , to him , and that not simplie , but by the name of God . For hee said not onely , I wish thee euill , but added and plainly named God or the name of God , saying ; the Lord giue some euill to thee , and vtterly destroy thee . Our fearful & damned phrases are , Gods curse light on thee : the plague of God take thee , &c. Which kind of speaking , is most grieuously to abuse the name of God , and to prophane it , being not onely a breach of the second Table , concerning the loue of our neighbour , but a breath also of the first Table , by taking his most holy name in vain . This grieuous offender therfore , is not winked at by them that heard him , neither yet punished by them that had no authoritie , out of a colour of zeale , but he is orderly , and by a right zeale carried to Moses the magistrate , and his offence opened there . Moses againe ( although such a man ) yet will do nothing has●ily in iudgement , and especially touching life , but he will be aduised by God , who then spake from betwixt the Cherubims , Exod. 25. and Num. 7. And in the meane time committeth him to ward . The Lord answereth him , and commandeth that he shall be slaine , giuing a law also in general , that who soeuer so offendeth shall die , the whole congregation stoning him , and the witnesses putting their handes vpon his head . By which Ceremonie , the Lord made the witnesses carefull what they said . For it taught them , that if they bare false witnesse , then were they guiltie of the bloud ●f him so shed by their testimonie : but if they spake truly , then as he that offred a sacrifice by laying his hand vpon the head of it , and cast his sinnes vpon the beast : so they by that ceremonie , laid his bloud vpon his owne head , and they remained cleare and blamelesse . Yea the whole Congregation by such execution of iustice , as by a sacrifice , is clensed and profited . So that when Phineas had slaine the wicked person , it is said , hee turned Num. 25. 〈◊〉 the wrath of GOD from the land . And the slaying of the wicked , by the Prophets is called , Victima Esay . 34. Ierem. 46. Dei , the Sacrifice of the Lord . For further vse of it , you may thinke with your selfe , how the father of this offender was a straunger , an Egyptian , and yet God would not spare him : how much lesse then his owne people , I meane now , a Christian by father and mother , brought vp in his feare , baptized in his faith , a hearer of his word , a professer of it , &c. Secondly , this man was angrie , and in his anger hee committed this fault , yet God spareth him not , how then do we excuse our offences by our anger , saying , it was in my wrath that I said so , or did so . For first , that anger and furie , and desire of reuenge is naught , then to vse God in it , and to make him a partie , or an executioner of your rage , seeking and wishing that he may curse and plague , where you will ( hée being all iustice , all mercie , all goodnesse , &c. ) O what an encrease of your sinne is this ? Euer therefore settle it and sinke it in your heart , what it is thus to abuse God , to abuse Christ , his wounds , his passion , whereby we are sa●ed , and , by his grace , you shall abhorre swearing , ●●ging , and ill wishing , to any man , and especially to seeke of him to do euill , and to vse his name to that end . Thirdly , when the Lord will haue the whole Congregation to stone him , hee taketh triall of the zeale of ALL , and teacheth ALL to concurre with the Magistrate in loue and liking of iustice , and in furthering of it so farre as belongeth to euerie mans place . Whereas now a dayes , we haue such factions , such affections , such corrupt humors in vs , out of which i●ue such dislikes , carpings , and bad censures of Magistrates , as they are grieued with , iustice is hindred , and God prouoked to that which will smart , if he stay not . Fourthly , hee is carried out of the host to be slaine , as a token of detestation of his sinne , by which he was vnworthy , not onely to liue in the Congregation , but also to die in the same , he was vomited or spued out , that all others might see , and feare , Esay . 14. read it . Fif●ly , by cursing of God , and blaspheming of his name , vnderstand not onely swearing , and such euill speaking as now hath beene noted , but all other vnseemely , vnreuerent , and wicked wordes , prophane iests of him , his name , his word , his attributes , mercie , iustice , anger , prouidence , knowledge , patience , or such like . For all these shall come into iudgement , and find wrath . If the law of man passe them . God will neuer passe them . The tongue wee haue was giuen to blesse , not to curse . And the name of God ●ro . 18. 10. ( saith Salomon ) is a strong tower : The iust shall runne to it , and be exalted . For whosoeuer calleth vpon the name Act. 2. 21. of the Lord shall be saued . His name serueth for faith , for prayer , for thankes-giuing , for deliuerance in danger , to obtaine all good , and to auoid all euill . To abuse this then in our furies , to our corrupt and sinfull desires : O what a sinne is it , and how prouoketh it God to plague vs ! So are his precious woundes our plaisters , his blessed passion our saluation , his Sacraments our comforts and seales of mercie , his Scriptures our light , and by no meanes to bee prophaned in earnest or iest . Wee may not peruert his nature , making him ( as much as lyeth in vs ) of a benefactor a malefactor , of a Sauiour a killer , of an helper an oppressor , neither may wée abuse these holy things , &c.

5 The fourth and last point of this your Chapter beginneth Verse 17. &c. at the 17. verse , concerning the law of Tali● , that is , that looke what a man doth , or intendeth to his neighbour , the like should be done to him , life for life , breach for breach , eye for eye , tooth for tooth , such a blemish as hee hath made in any , such shall bée repayed vnto him , verse 20 ▪ Of this you haue heard , Exod. 21.

6 One law for the straunger , as for the home-borne , Verse . 22. verse . 22. which both restrayned that pride which otherwise might haue béene in the Iew , and sheweth the common care of God for all men , as well as for the Iew . If therefore a Iew hurt a stranger , looke what hée had done that should he suffer , as well as the stranger should if he had hurt the Iew . This indifferencie is a blessed vertue to be learned from our God . For surely , we are altogether affectionate , if God guide vs not . If other mens children , seruants , or friends hurt ours , fire and sword for them ; but if ours hurt them , no such matter , al must be boulstred out , or bought out , or borne out , and iustice may not be done . Among our owne againe , one must bée crucified , and another not touched , on● made a Saint , another a Diuell . Who so is wise , will note God and his Law here , and labour to follow it euer by such indiffer●ncie as is fit for his place in Church , Common-wealth , or familie . It comforteth the Subiect , it hartneth the Child , it encourageth a Seruant : And the want of it , doth infinite much harme to all these . Finally , God is pleased with it , and you are graced by it your selfe , it getting you loue and all good report farre and neare , among as many as are to be cared for . Thus much of this Chapter .

CHAP. XXV .

YOu haue heard the obseruation of certaine The summe of this Chapter . verse 4. Dayes , now will this Chapter speake of the obseruation of Yeares , Namely , euery seauenth yeare , and euery fiftieth yeare . First , of the first , and then of the Second . Euery seauenth yeare was the Sabbath of the earth , or the Rest of the Land , because that yeare they might neither plowe , nor sow , nor dresse their Vines , but take what did growe of it selfe , and that must be common to all . For so is the first verse to bée vnderstood . That which groweth of it owne accord Verse 5. of thy haruest , thou shalt not reape , &c. That is , to thy priuate vse and for thy selfe alone thou shalt not reape it , or gather it , but with others & among others , they with thée , and thou with them , the fruites of that yeare so springing shall be common . True therefore we may say it is of the land also and earth , That which lacketh Quod caret alterna requie durabile non est . mutuall rest , cannot indure . Whereupon among vs we haue an vse , to let land rest , some more , some lesse , according as it is in strength and goodnesse . And that land that should continually beare without want sixe yeares , wée would say were good land . I remember the speach of one out of a good féeling , to some wretched minded men that haue neuer inough . Quid das tu terrae pro tot messibus , mari pro tot piscibus , caelo pro pluuia , stellis pro●uce , &c. Si nihil das , inuides requiem ? &c. What giuest thou the earth for so many haruests , the sea for so many fishes , the heauens for rayne , the starres for their light &c. If thou giuest nothing , doest thou enuie a rest ? &c. This therefore was a politicall cause of this Sabbath of the land the seuenth yeare , that it might contynue and indure fruitfull . Secondly , it had a Ceremoniall vse , thus to put them in remembrance of that sinne & fall which cast vs all out of Paradise , and brought men to labour , and the earth to néede labour : whereas if we had stood , the earth should haue yéelded of it selfe fruites and profits , as in some glymse they might sée by the seauenth yeare . Againe , it shadowed out the true Sabbath and rest in Heauen , where shall bée no labour and yet no lacke , but all comforts & ioyes aboue the reach of our hearts now to féele or imagine . Read Esay . 65. Behold , I create new heauens , and a new earth , &c. Some-where also I haue read , that this rest of the earth might rebuke the wicked crueltie of some Masters , who haue no pittie of their seruants or cattell , but euer are labouring them , & sorry that their bodyes be not brasse that they might neuer cease , when as a gracious GOD hath pittie vpon the very earth , and will haue that to haue a Sabbath and ●est .

2 In this seauenth yeare , it was not lawfull to require their debts . For so you may read Deutro. 15. But some difference of opinions men haue touching this . Some say , their debt was cleane lost , others say no , but for that yeare deferred and forborne , after demaunded lawfully and payd willingly , which is more likely , forasmuch as these politicke Lawes of God were not ordained of God to ouer-throw Iustice , but to preserue it , and direct it in a commendable and fit manner among men . Now it is Iustice to let euery man haue his owne . Then againe , the Hebrew Text in the place named Deutro. 15. is , Ab extremitate septimi anni facies remissionem . Extremitas autem sunt initium & finis , From the extremitie of the seuenth yeare thou shalt make remission . Now the extremitie is the beginning , & the end ; betwixt these , it was not lawfull to aske a debt , but before or after . Because for that yeare there was no tillage to make money of , but after that returning to his vse , the right of the Creditor returned also , and the Lord graciously requited this forbearing , if hée did not with-draw his help because the seauenth yeare approached . A right and true application of this , may euery féeling heart make in those Cities and Townes within this Realme , where it hath pleased God to lay his sore visitation of Plague and infection , thereby stopping the Trade whereby euery man was inabled to get for his maintenance , and the discharge of such debts as were due from him to others . God forbid but mercie should bée found towards their brethren in those , that looke for mercie at Gods hand to themselues . When men cannot receiue , they cannot pay , and no dishonest meaning giuing the stop , but onely the Lords hand staying Trade , who will bée rigorous in such a case , and say hée feareth God ? when the earth rested and there was no tillage to raise money by : You sée the mercie of Gods Law here , and is it not all one when Trade ceaseth ? Let your bowels then shew whose childe you are . If the Image and superscription of God be vpon you , surely you will shew mercie , and giue some fit time to your debtor that meaneth truely . Reade-ouer , and often , I pray you , what God saith Esay 58. Verse 3. and so on : and remember hée is the same God still .

3 There was then an other great Sabbath yeare besides this seauenth yeare , Namely euery fiftie yeare , and it was called the Iubile , for saith your Chapter , Thou verse 8. shalt number seuen Sabbaths of yeares vnto thee , euen seuen times , seuen yeare , and the space of the seuen Sabbaths of years will bee vnto thee 49. yeares . Then thou shalt 9. Iubilaeus a Iobel , quod significat buccinam . cause to blow the Trumpet of the Iubile , &c. Upon which blowing , it had his name of Iubile . The Ceremonies of this yeare were diuers and great : For it was a great yeare . First , it was vnlawfull againe in this yeare , to till the ground , or to require debts , but a generall rest and cessation was giuen this way , as in the seauenth yeare you haue heard . Secondly , all Israelitish seruants in this yeare were frée , and Lands , the profits whereof were sold , returned againe to the Tribe and Familie for preseruing that Law . Numb . 36. Ne transferatur a tribu ad tribum , that it might not bee alienated from tribe to tribe , least so the tribes might haue béen confounded , and the truth not so certainly haue appeared , of what Tribe Christ came . This yeare of Iubile kept the distinction most sure , and yet had they power to sell from Iubile to Iubile as their neede required . Thirdly , this yeare was an excellent figure of that true Iubile and fréedome , which by Iesus Christ the bodie of all shadowes should by trumpet bée proclaymed to all that truely should beléeue in him . And sée the resemblaunce . This Iewish Iubile was proclaymed by trumpet : so should the Christian freedome bée by the trumpet of preaching the Gospell , which is the most notable trumpet . In this Iubile of the Iewes there were no debts demaunded and such things as grewe of themselues were common : so in the Christian Iubile is fréedome proclaymed by CHRIST , Satan hath no power to demaund what by sinne wée owe him , to wit , either soule or bodie , and all the graces of CHRIST which growe of themselues , that is , fréely are bestowed vpon vs , and common in Christ to all , there béeing with him no respect of persons , but all accepted that feare him and worke righteousnesse . Of this fréedome speake the Scriptures comfortably euery where , As by the Prophet Esay 61. The Spirit of the LORD is vpon mee , Esay 61. &c. He hath sent me to preach good tydings to the poore , to binde vp the broken hearted , to preach libertie to the captiues , and to them that are bound , the opening of the prison , to preach the acceptable yeare of the Lord , & the day of vengeance of our God , to comfort all that mourne . The Angel at his birth , Beholde , I bring you tydings Luke 〈◊〉 of great ioy that shall bee to all the people , that is , that vnto you is borne this day in the Citie of Dauid , a Sauiour Matth. 1. which is CHRIST . the LORD . Why a Sauiour ? An other Angell told the blessed Virgin , because hee should saue his people from their sinnes : This is the true fréedome and Christian Iubile we speake of . If the Sonne Iohn 8. 36. Act. 13. 38. make you free , you shall bee free in deed . Bee it knowen vnto you therefore ( saith the Apostle ) men and brethren , that through this Man is preached vnto you the forgiuenes of sins , And from all things from which ye could not 39. bee iustified by the Lawe of Moses , by him euery one that beleeueth is iustified . Thus Rom. 6. Galat. 3. and in many 〈◊〉 places . Thirdly , in this Iewish Iubile there was a returning to their Lands and former possessions which were alienated from them : so by this Christian Iubile , euen this fréedome proclaimed by Christ , we returne to our old Paradise againe , from whence we were cast by sin , that is , to the inheritance of the sonnes of God in Heauen the true Paradise , from which wée shall neuer bée remooued any more . O ioyfull Iubile then if wée féele it , that by the Trumpet of the Word is preached vnto vs in Christ ! Hee that hath eares to heare , let him heare .

4 Besides these two Iubiles thus instituted of God , you haue a third in these dayes instituted of the Pope , The Romish Iubile . to get vnto him from foolish people great summes of money . The first Authour whereof was Boniface the eight , who deuised to promise vnto all them that would come to Rome in the yeare 1300 , and after that euery hundreth yeare , to séeke pardon for their sinnes , a full remission of all their sinnes . After him , Clemens the 6. ( who was made Pope in the yeare 1342 ) finding the swéete of this deuise , and thinking euery hundreth yeare too long , cut it of in the middest , and according to this Mosaicall Iubile made his Romish Iubile euery fiftieth yeare , promising like pardons and indulgences to all commers . After him , came Sixtus the fourth in the yeare 1473. and hée thought fiftie yeares too long also , and cut it of once againe in the middle appointing euery 25. yeare a Iubile . But sée the desire of money in these holy fathers . When this time also was too long to tarry for pardon-money , and they were ashamed to shorten it againe : they deuise that certaine appointed persons should goe into all Countries , with pardons to sell and offer to fooles that would buy them , by which pardons they should receiue as full remission of all sinnes , as if they had come in the yeare of Iubile to Rome to fetch them . Which grosse abuse was the meanes ( God so hauing appointed ) to stirre vp Luther to preach against that abuse , and so was drawen on to other points , till light brake out of darkenesse , &c.

5 In the 20. Verse , the Lord méeteth with an obiection Verse . 20. 〈◊〉 of some men , that might happily say , what shall we eate the seuenth yeare , for wée shall not sowe , nor gather in our increase , & c ? And most graciously and comfortably he answereth it . I will send my blessing vpon you in the sixt yeare , and it shall bring foorth fruite for three yeares , &c. The like swéet promise Verse . 19. Sée then and sinke it into your heart soundly , what God is able to doe for you touching all worldly necessaries , if you will obey him and trust in him . Such a promise in Exodus Exod. 34. hée made also , to kéepe all things in safetie for them at home , while they were at Hiorusalem seruing him according to this Lawe . And what losse had the Shepheards when they left their flockes in the fieldes and went to the childe Iesus , according as the Angel had told them ? Let this place againe strengthen your faith , against all obiections of flesh and blood made from naturall reasons and causes as they sééme to men . For if the Lord be able , euen then when the earth is weakest , hauing béen worne out with continuall tillage 5. yeares together , to make the 6. yeare bring foorth a triple blessing , inough for that yeare , for the 7. yeare , and for the 8. yeare , till haruest were readie ; what vnseasonable weather , what barennesse of land , what this , what that , shall make a man dispaire of Gods prouidence for things néedfull ? Leaue God to himselfe and to his Almightie power , doe you your dutie , feare him , loue him , serue him , obey him with a true heart , call vpon your children and seruants to doe the like , and you shall sée the louing kindnesse of the Lord to your comfort . These things shall be cast vpon you , and hée that knoweth your Matth. 6. 33. charge , and gaue you that charge , will neuer faile you nor them of what is fit . You sée héere what hée can doe and let it profit you . I will tell you the féeling of my heart further in this point , and thus I reason ; Can God bée thus strong when the land is weake , and will he be thus strong to the comfort of his seruants ? Why then cannot he be , or why will he not bée strong in my weaknes , in your weaknes , & in euery man & womans weakenesse that beleeue in him ? Away feare , away , I may not hearken vnto thée , when I am weakest he wil be strongest . For his power is best seene in weaknes , and 2. Cor. 12. 9. I will trust in him , drawing an Argument with Dauid from my weaknesse to mooue him , and not to discomfort me , Heale mee O Lord , for I am weake . My weakenes Psal. 6. 2. shal driue me vnto thée , not from thée , & I wil tarry thy good leasure . Lord strengthen me , Lord comfort me , and vnder the couering of thy wings let me be safe from al temptaions displeasing thée , and hurting mée , Amen , Amen .

6 In the 29. Verse , If a man sell a dwelling house in a Verse . 29. walled Citie , hee may buy it out againe within a whole yeare after it is solde , &c. First , this and such other Lawes confirme our trading and dealing one with another by buyings and sellings , assuring vs that such contracts are lawfull , and with a good conscience one man may vse them with another . Secondly , we sée and learne , that GOD doth not only know and regard the greater matters of Kingdomes , and Princes affayres : but euen the meaner actions also of men , and the very smallest things are not hid from him . Therefore , doe iustly in all trading , knowing that God his eye is vpon thee , and then looke for a blessing , he shall not faile thée .

7 Moreouer if thy brother bee fallen in decay and Verse 35. impouerished with thee , thou shalt relieue him , &c. It is not ynough to abstayne from taking that which is not mine owne , but I must giue that which is mine owne where need is : For mercie and humanitie , to distressed persons , smell sweete in the nostrils of the Lord , and haue many blessings assured .

8 If thy brother impouerished sell himselfe vnto verse 39. thee , thou shalt not compell him to serue as a bond seruant . But as an hired seruant , and as a soiourner shall he be with thee , he shall serue thee vnto the yeare of Iubile . Before it was said , that seruants should go frée at the seuenth yeare , here that this solde man should serue till the Iubile , how agrée these together ? Surely it is to be vnderstood of such , as hauing their eares bored haue made themselues seruants , vnwilling to depart . Wh● therefore in regard of longer assurance of them , might hap●ily haue beene hardlier vsed of some masters , than they that should be free sooner .

Lastly , when it is sayd , vers. 42. For they are my seruants Verse 42. whom I brought out of the land of Egypt , they shall not be sold as bond-men are solde . Thou shalt not rule verse . 43. ouer them cruelly , but shalt feare thy God . Let vs remember , that albeit Moses lawe in these things hath his end for forme , yet the equitie still bindeth in these things , & the estate of seruants vnder the Gospel brought and bought out of spirituall Egypt & bondage of sinne by Christ the Lord , may not bee worse than it was vnder the Law , when you see they might not be cruelty ruled and dealt with . To this end the Apostles exhortation teudeth . Ephes. 6. 9. And let thy soule loue a good Eccles. 7. seruant ( saith the Wise man ) and leaue him not a poore man . Other things in this Chapter I leaue to your owne reading , and these seruing for a taste of the fruit of it , I stay here .

CHAP. XXVI .

HAuing now made an end of his Lawes● The summe of this Chapter . in this Chapter the Lord most effectually exhorteth to the obedience of the same . First , by his gracious promise of blessing if they so did ; and secondly , by a fearefull threatning of punishment if they did otherwise . His blessings which he promiseth are these . First , fruitfulnesse of the ground , in the 4. and 5. verses . I will send you raine Ver. 4. in due season , and the land shall yeeld her encrease , and the trees of the field shall giue their fruit , and your threshing shall reach vnto the vintage , and the vintage shall Verse . 5. reach vnto sowing time , and you shall eate your bread in plenteousnesse , and dwell in your land safely .

2 Secondly , forasmuch as the fruitfulnesse of their ground should be little woorth , if the enemie came in and spoyled it , or euill beasts deuoured either it , or them , therefore , the Lord promiseth them peace and publique tranquilitie both from man and beast , saying , I will send peace in the land and you shall sleepe , and ●erse 6. none shall make you afra●d ; also I will rid euill beasts out of the land , and the sword shall not goe through your land .

3 The third blessing promised is victorie ouer their enemies , when he saith . And you shall ch●se your enemies , Verse 7. and they shall fall before you vpon the sword . And fiue of you shall chase an hundred , and an hundred of you shall put ten thousand to flight , and your enemies shall verse 8. fall before you vpon the sword .

4 The fourth blessing is increase of the fruit of their Verse 9. bodies in these wordes , For I will haue respect vnto you , and make you increase , and multiply you , and establ●sh my Couenant with you .

5 To this increase of people , hée will also giue increase of foode , without which , the more popul●us the more miserable . Ye shall eate old store ( sayth he ) and carrie verse 〈◊〉 out old because of new .

6 Finally , in few wordes much , I will set my Tabernacle verse 11. among you , and my soule shall not loath you . Also I will walke among you , and I will be your God , and you verse 12. shall bee my people . I am the Lord your GOD , which verse 13. haue brought you out of the land of Egypt , that yee should not bee their bond-men , and I haue broken the bondes of your yoke , and made you goe vpright . This I say againe , in few wordes is much , nay all , all . For what can want to that people , nation , towne , or house , where God dwelleth and walketh being their God , and they his people ? If I walke in the shadow Psal. 23. of death ( sayth Dauid ) I will not feare , for thou art with m●e , &c. See and reade with this Chapter the 28. of Deut. Upon these grounds , are all the exhortations of the Prophets .

7 Yet take it not , as though euer where these out-warde blessings are , there were Gods fauour and loue . For by these things ( sayth the Scripture ) No Eccles 91. ●sal 73 , 5. &c. man knoweth loue or hate , and , The wicked swim in wealth , sayth Dauid , and haue no misfortunes like other men . The LORD suffereth both his raine to fall Mat 5 45. and his Sunne to shine aswell vpon the euill as the good . Blessed are the people that bee in such a case Psa. 144. 1● . but rather blessed are they that haue the Lord for their God And therefore one truly instructed sayth againe with Dauid , The greater sort of people doe wish th●s Psa 4. 6 , 7. things , but Lord lift thou vp the light of thy countenance Psal. 〈◊〉 . vpon mee , &c. Secondly , touching these promised blessings , you must euer beware of appoynting GOD a time , or of fainting and slipping from God , if by and by our expectation and desire bee not answered . But , though he tarrie , waite ; for hee shall surely come , and Abac. 2. 3. shall not stay . Your prayer is dayly , Thy will be done , Thus of blessings promised .

The Lords second Argument ( as I sayd ) is drawne from Punishments assured if they would not obey his lawes , verse 14. and so forward . Where first you may verse 14. do well , to obserue how the word MY is repeated in the 15. verse . Mine Ordinances , My Lawes , My Commandements , Verse 15. My Couenant . It teacheth vs that it is sinne in déede which is committed against GODS commaundements , not against I know not what superstitions traditions of men , as neither is the obedience to them any obedience cared for of God .

2 As before we were not to conclude , sauour and loue vpon the outward blessings n●med , so neither now may we reason from these aff●ictions euer to hatred or dislike . For as outward blessings befall the euill so out-ward crosses befall the good , and diuerse are the endes why God afflicteth his children , not euer for sinne , nor in anger , But whom the Lord loueth he chastiseth , &c. Abel was slaine that the lot of the godly might bée noted in him . Iob sore afflicted for the triall of his faith , and the Churches instruction . Ioseph imprisoned and much wronged , that first he might be humbled , and then exalted . The blind man in the Gospell , neither for his owne sinnes nor his parents , but that Gods glorie might appeare . The Apostles afflicted that they might learne , and we know our Maister his kingdome is not of this world . By impietie iudge of crosses not by crosses of impietie .

3 The punishments in particular threatned to all wilfull contemners of Gods will , it is better for you to reade as they lie in the Text , then for mee to stand vpon . They are many , they are fearefull : manie and sore diseases : Inuasion by enemies , whereof see example , Iudg. 6. and 10. and 2. Chron. 12 : Barre●nesse of the earth , see example . 1. King . 17. Esay . 5. Amos. 4. &c: Euill beasts , see Deutro. 32. and Ezek 5 : Besieging of foes , plague , and ●estilence , see 2. King . 6. Lament. 4. &c. O tremble to prouoke this God against you .

4 But after all these dreadfull and terrible threats , see what you reade . vers. 42. Then I will remember my Verse 42. Couenant with Iacob , and my Couenant also with Isaac . &c. The land also , in the meane season , shall be Verse 43. left of them , and shall enioy her Sabbaths wh●lest shee lyeth waste without them , but they shall willingly suffer the pun●shments of their iniquitie , because they despised my lawes , &c. Yet notwithstanding this , when Verse 44. they shall bee in the land of their enemies , I will not cast them away , neither will I abhorre them to destroy them vtterly , nor to breake my Couenant with them , for I am the Lord their GOD. But I will remember for verse 45. them the Couenant of olde , when I brought them out of the land of Egypt in the sight of the Heathen , that I might be their God , I am the Lord , &c. Some are of opinion , that these wordes were fulfilled in the captiuitie and deliueraunce out of Babylon . But the Iewes perswade themselues , that this promise of regard when they should be in the land of their enemies , is not yet accomplished , but that they shall by vertue héereof , bée deliuered one day out of this estate they are now in , scattered and dispersed into many places . The which conceipt of theirs , others thinke to be but an idle dreame , alledging that the Law and Prophets were vnto Iohn , and that the Iewes shall neuer haue any more gouernment as they had . They applie therefore this promise to a true penitent sinner , who shall euer bée respected vpon his conuersion , albéeit hee neglected the time of grace offered . Yet this is no imboldning to presume , but a comfort when repentance is true .

5 Wayes yet of God his deliuering penitent sinners are diuerse , and to bee obserued that wee erre not . For some , vpon their sorrow God not onely receyueth to mercie and fauour , but also deliuereth them out of their present affliction . So did hée Manasses the king , 2. Chron. 33. when béeing for his sinne bound in yron and carryed away captiue , the Lord vpon his remorse in those yrons , not onely forgaue his sinne , but released those bands , and brought him to his kingdome againe . Others hee receyueth vnto fauour , and forgiueth their sinne , but yet suffereth them to fall by their outward affliction . So did hée to the penitent Theefe vpon the Crosse , he receyueth him into Paradise , but saued him not from that temporall death . The due remembrance of this , is a great comfort agaynst the losse of friends in warres , and plagues , and such like calamities , when others escape and do well . Let vs therefore cleaue fast vnto God , beléeue his mercie , feare his iustice . So whatsoeuer hapneth vnto vs , shall happen for our good one way or other .

6 In the 28. of Deutro. these blessings and cursings are repeated againe , most effectually to moue any heart that hath grace . Wherefore I often erhort all that desire to liue godly , to read it often , that it may power-fully perswade them to bée wise , and to take time while time serueth , to turne to the Lord , while his arme is stretched out to receiue them . For with the foolish Virgins to come to late , will bee woe without comfort , and destruction without helpe . Make no tarrying , saith Ecclesiasticus to turne vnto the Lord , Eccles. 5. 7. and put not off from day to day , for suddainly shall the wrath of the Lord breake foorth , and in thy securitie thou shalt be destroyed , and thou shalt perish in the time Aug in . Exo. 5 of vengeaunce . Hoc in multis impletur , sed nemo intell●git , nec quisquam aduersa sustinens malis suis aestimat irrogari , sed quod pertulerit , consu●tudinis potiusputat esse quam criminis , &c. This ( sayth Saint Augustine ) is fulfilled in many , but none vnderstandeth , neither doth any man when he suffereth euill , perswade himselfe that his sinne is punished , but attributeth such happes rather to custome then to crime , &c. This is a great blindnesse , and therefore pray against it , and beware of it . This Chapter will euer assure vs , sin will haue plagues first , or last , and therefore when they happen , complaine of sinne , and not of God , remembring that true and good saying . Quae ratio est vt doleamus nos non audiri à Deo , cum ipsi non audiamus Deum ? Et suspiremus non respici à Deo terras , cum ipsi non respiciamus in coelum , & molestum sit despici à Deo praeces nostras , cum praecepta eius despiciantur à nobis . What reason is there wee should grieue that God will not heare vs , when wee our selues will not heare God ? Or why sigh we that God will not looke downe to the earth , when we our selues will not looke vp to heauen ? We can despise his precepts , and yet he may not despise our prayers . We beat our seruants if they offend vs , being but men as they are , and God may not beate vs for our faults , he being our Creator , and we but dust . Thus make vse of these curses , and in stead of them , God euer vouchsafe vs , for his sonnes sake , his blessings .

CHAP. XXVII .

This is the last Chapter of this Booke , and containeth two generall Heads . The matter Of Vowes . The matter Of Tythes .

TOuching the First , A Vowe properly signifieth , a Promise Votum significat desiderium ; vnde , Pro voto successit ; & voti compos sum , &c. Significat etiam promissionem Deo factam ; Si enim quid Deo promittitur , dicitur votum ; si homini , dicitur promissum . made to GOD willingly and aduisedly in a matter lawfull and possible . In the Booke of Numbers , Chap. 30. You may sée what Vowes were lawfull , and what not ; here , how lawfull Vowes are to bée performed , or redeemed being of that sort that might be redéemed . For of Vowes , some are commaunded of God and cannot bée redeemed , but must néeds be performed : such a Vowe is the Vowe of Baptisme , of Faith , and of newnesse of life in the Lords Supper . Of which sort of Vowes the Psalme saith , Offer to GOD the sacrifice of prayse and pay thy Vowes to the most High . If thou Vowe , Psal. 50. pay it , &c. Eccles . 5. Some Vowes are simply vnlawfull , Eccle. 5. being either sinnes when they are made , or not to bée performed without sinne . Some are neither forbidden , nor commaunded , but indifferent . And in these we must take héede , that we make them not as any services of God , or merite to our selues . For true it will euer bée , that , in vaine doe men worship GOD teaching Matth. 15. for doctrine mens precepts . In this Chapter obserue sundrie particulars of things named that might bée vowed to God .

Persons . Beastes . Houses . Fields , &c.

Concerning Persons , a man might then vowe either himselfe , or such as were subiect to his authoritie and power , vnto the seruice of God . Thus Anna vowed to GOD the Male-childe which God should giue her , if hée in mercie would vouchsafe to giue her one , according to her great and earnest desire . And shée accordingly performed her vowe , when God graciously gaue her Samuel 1. Sam. 1. 2● . her sonne . But in case a person thus vowed had a desire to be frée againe , the Lord permitted that there might be a redemption made according to sexe and age with money . And if the partie were so poore that such a rate could not be performed , then was the Priest to nominate and appoint the quantitie or summe that should bée payd . The proportions named in your Chapter héere are these . Verse 3. A Male from 20. yeares to 60. was valued See Exo. 30. 13 twenty Gerah● Thus might Iephtah haue redeemed his daughter , and therefore his sin the great & . at 50. sicles , that is 50. pounds . Verse 4. A Female at 30. sicles , that is 30. pounds , after 5. shillings the ounce sterling . Verse 5. From 5. yeares to 20. the Male at 20. sicles , the Female at 10. Verse 6. From a Moneth to 5. yeares olde a Male at 5. sicles , a Female at 3. Verse 7. From 60. yeares vpward , a Male at 15. sicles , a Female at 10. Verse 8. If any could not pay this , then the Priest rated as I sayd . Et hac redemptio fit , vt quae morte propria non expletur , saltem praetio vouentis deuotio compleatur . And this redemption is made ( saith one ) that the deuotion which was not made by death , at least might be made by the commutation which the Vower should giue .

2 The second sort of things that might bée vowed verse 2. were beastes , Verse 9. where you sée if it were a Beast that lawfully might bée offered in sacrifice , then was there no redemption allowed of it . But if it were any vncleane beast of which men doe not offer a Sacrifice vnto Verse 11. the Lord , then it might be redeemed , and in case the partie would not redeeme it , the Priest might sell it . If there were a redemption made , then was a fifth part more aboue the valuation to be giuen , because it was a a a D●licti speciem habuit , & in expiatione del cti , quinta pars dabatur . Chap. 6. Verse 14. kinde of fault ( at least in shew ) to take that backe againe , which was once giuen to God , and to retayne to a priuate vse what was giuen to a religious and holy vse .

3 The third sort were Houses Verse 14. when a man shall dedicate his House to bee holy vnto the Lord , then the Priest shall value it , whether it bee good or bad , and as the Priest shall prise it , so shall the value be . Here also lay a redemption , as you may sée in the next verse . The fourth sort were fieldes , whereof some were by inheritance , Verse 15. some by purchase . If the Field were inheritance , then was there one maner of redemption , Verse 16. &c. verse 16. Verse 22. if by purchase , then an other verse 22. &c.

4 Verse , 26. Notwithstanding the first borne of the beasts because it is the Lords first borne , none shal dedicate such , bee it Bullocke or sheepe , for it is the Lords , &c. You know the first borne were the Lords by an other Law , and no redemption might be made of such , but they must be left to the seruice of God , as they were appoynted either to bée offered in Sacrifice , or to be to the vse of the Priests , &c.

5 There were of Vowes againe two kindes , one simple , whereof you haue séene these perticulars , an other which had an execration or curse ioyned to it , if the Cherem Hebr. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gr● . thing vowed should be changed from the vse and end allotted , whereof now your Chapter speaketh in the next Verse 28. place , Verse 28 , and 29. Notwithstanding , nothing seperate from the common vse , that a man doth seperate vnto the Lord of all that he hath ( whether it be man , or beast , or land of his inheritance ) may be sold nor redeemed : for euery thing separate from the common vse , is most holy vnto the Lord . Nothing separate from the common Verse . 29. vse , which shall be seperate from man , shall be redeemed , but dye the death . Where you must vnderstand by seperate , such a seperation or vow as is made with a curse if it be altered . In which there was no redemption allowed , or sale , or alienation any way . In this sort , if men were vowed , they must dye and not be spared . But then not innocent men must be vowed , but Malefactors that by euill doing deserued death . Such were the men of Iericho . Iosua 6. and Achan , Iosua 7. the Amelakites , 1. Sam. 15. and such others , which made the sinne of Saul and the people very great , when they spared Agag the King and the better sheepe and Oxen , and the fatte beastes , and the Lambes , and all that was good & would not destroy them . And héere hence sprang that kinde of giuing things to the Church for the seruice of God , that you sée in many old Charters in England , with a grieuous curse vpon all those that should alter & change those things from that vse , wherein they shewed their earnest desire to haue things continue as they were giuen .

6 Now , if you aske why God ordayned these kinde of Vowes ? the answere is , that he did it in two respects . First , that his people might not follow the fashion of the idolatrous heathens round about them , who had their fashion of vowes wicked and sinfull , but might be directed in a good sort , séeing they would follow some sort . Secondly , that here-hence might spring some maynteinance for the Minister , whereof in all things , and by all meanes , hee shewed his gracious care .

7 They of the Romish Religion , as from these Rites and customes of the olde Testament , they haue borrowed many things ; so haue they vowing , and many strange Vo 〈…〉 es haue they in vse and high regard . They haue also redemptions of their Vowes , namely Pardons , and dispensations , matters of no small profit to them . But the Leuiticall Priest-hood béeing ended , and all these Ceremonies , Rites , Customes , and Lawes that were not Morall , by the comming of the Lord Iesus the truth of all Figures and shadowes , and man hauing no power of his owne head , to erect and deuise any worship of GOD without his warrant in his Word , easily may wée sée and all men with vs , what ground their Vowes haue , and how pleasing they are to GOD. Their owne Friendes and Fauorites doe say and write , In malis promissis rescinde fidem , in turpi voto muta decretum . fouleVowe change thy determina●ion . Quod i●cauté vouisti ne facias : hastVowed , accomplish not . Et non erit hoc praeuaricatio , sed temeritatis emendatio : And this shall not bee any vnfit varying , but a most fit reformation of rashnesse . Melius est non vouere , quam vouere id , quod sibi is cui promittitur , exolui nolit : toVowe , then to Vowe that , which hee to whom the promise is made , will not haue payde to him . Virginitas carnis non seruatur mente corrupta : intactis corporibus , fugit castitas de moribus : Virginitie of the flesh is not kept when the minde is corrupt : Though the bodie bee neuer touched , yet chastitie often flyeth from a man and womans manners . With many such like sayings worthy noting .

8 Yet let vs knowe , that there are two sorts of Vowes , Ciuill Vowes , and Religious Vowes . Ciuil An other diuision of Vowes . Vowes are such as Men make to Men in honest , lawfull , and possible things , binding themselues thereby to a performance of what they promise . And those in honestie 〈◊〉 firme , vntill they bée either performed , or r 〈…〉 ased by him , or them , to whom they were made . Religious Vowes are such as are made to performe thereby some worship to GOD , and they are of two sortes : either such as are Vere Religiosa , Truely religious , Or Speciem habent , or such as haue a shewe of Religious Vowes . Truely Religious are they , that bynde to the performance of things commaunded , as that in Baptisme named before , and in the other Sacrament of the LORDS Supper , with such like . In Prayer also and Thanksgiuing , vnto which vsually Vowes were annexed , in Prayer shewing their most earnest desire to obtaine their requests at Gods hand ; and in thanksgiuing shewing their due féeling of his goodnesse , and in regard thereof promising to doe this or that lawfull thing , when they should come to the place where Sacrifices onely were to be offered all places as you know béeing not allowed , but the place which God did choose , from which many Iewes dwelled farre , & came but at times . And as prayers were made in perill of sicknesse , of sea , of warre , and such like so were Vowes . Such as haue a shewe of Religious Vowes are those that are deuised for the honouring of God ; but haue no warrant from him , neither indéede are allowed of him . And these againe may be said to bée of two sorts . For sometimes they are directly against and ●ontrary to the Word , as to vow any mans death , as they did Pauls in the Acts , to vow to call vpon Saints and Creatures in our prayers with such like . Sometimes they are not contrary , yet not expresly commanded , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 indifferent . And these things béeing drawen by a vowe from their true nature of indifferencie , and made necessarie to saluation and to Gods seruice , there is a will-worship dispeasing ●al 〈◊〉 . 1. to God . But because this matter of Vowes will come in a more fit place to be spoken of ( if God please ) in the Booke of Numbers , there 〈◊〉 leaue the orderly Treatise of them to that pl〈…〉

9 The reference here made to the 〈◊〉 farre it is from establishing any Popish eare-shri 〈…〉〈…〉 ry childe may perceiue , and therefore weake is that doctrine that leaneth vpon such weake grounds . I haue else where sufficiently disprooued this error , and therefore stand not vpon it here .

The second part of the Chapter is concerning Tythes , which matter hath been also some-what touched before , with this people of the Iewes there were three kindes of Tythes . One , that was yearely giuen to the Leuites of all corne and cattle : An other , that the Leuites payd to the Priests out of those which they receiued of the people , which Tythes were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Tythes out of tythes , whereof you read . Numb. 18. 26. Speake Decimam partem decimae . also vnto the Leuites and say vnto them , when yee shall take of the Children of Israel the Tythes which I haue giuen you of them for your inheritance , then shall yee take an heaue offering of that same for the Lord , euen the tenth part of the tythe : A third that was payed euery third yeare beside the general tythes , out of all fruites growen vpon the earth , and layd vp to the reliefe of the poore , and of the Leuites and strangers ; which tythes were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the poores tythes whereof yo 〈…〉 ead Deutro. 14. 28. At the end of the third yeare , thou shalt bring foorth all the tythes of thine increase of the same yeare . and lay it vp within thv gate , &c. Read the Marginall Note , there in your Bible . The like againe in the 26. Chap. The paying of tythes wil tau●ht them , that life and all the nourishments of life , which the ●arth yealdeth , are the giftes of a gracious God , that ouer and aboue all deseruings , powreth his mercies vpon men . They maintained the Ministerie , relieued the poore , &c. As hath been sayd , and they shadowed Christ the inheritance of the Leuites , and as yet of all Ministers , and the comfort of all men that depend vpon him . The number of Ten , is a perfect number and absolute , beside which there is no other which is not conteyned in it : So is Christ the beginning and end of all . And they taught that a part being made holy by dedication to God , all the rest should bée holily vsed , and neither spent in ryot and sinne , nor hoorded vp to make a dearth and famine to the destruction of the poore , &c.

2 There are spirituall tythes , which the godly haue a care euer to giue vnto God , by referring all the gifts of body and minde which the Lord had bestowed vpon them to the seruice and glory of his Name . Which tythes Pharaoh payd not , when hee said , Who is the Lord , that I should obey him or heare him . Neither Asshur when he boasted of his strength and power against God , whereof Esay 10. Verse 7 , and so on , read it I pray you . Neither Nabuchadnezzar , Antiochus , and others that being wormes meate and dust , yet insulted ouer God and forgot themselues . God kéepe vs out of the companie of them , and the ranke with them , and God graunt that wée may carefully , as wée are able , giue the Lord Tythe of our seuerall abilities any way . My Brethren the Ministers of his holy Word and Sacraments by teaching and labouring euery way to saue foules , and to bring men to the fold of Christ , neuer caring what euill men may say of their preaching or writing , of the plainenesse of it , manner of it , or such like , but pitching their eyes and hearts vpon God and his people , Feede , feede , feede his Sheepe , his L●mbes , the price of his Sonnes blood with all their loue & strength , thinking , whilest there is 〈◊〉 , how much the prayse of man for curiositie , eloquence , and affectation , shall differ from the praise of GOD when hee shall say , O good and faithfull seruant . &c. What should I adde ? some men will scorne all admonition , yet all , neither doe nor will . So to fly a pitch here , as a man may both fly-vp , and pitch in heauen hereafter , is an happy thing , And I say no more .

Thus much shall suffice of this Booke called Leuiticus , the vse whereof I shewed in the beginning , and I hope haue now fully made manifest by the perticulars that haue been handled . My poore labour . I humbly commend to him that made my heart and knoweth my heart . Hée hath blessed , and can blesse euery mans indeauours according to his gracious will and pleasure . In which had I not rested ; too well I know these dayes and times what discouragements they yéeld many wayes , than in them to haue gone foreward any further , but to haue staied with that which I began when things were better taken . Yet blessed bée GOD , hée hath his portion , and Wisedome is iustified of her children . The Preacher , saith Saint Gregorie , In Ezech. Hom. 3. should bee like the Smiths burning iron , which not onely heateth those that are neare , but casteth sparkes farre of . The Sunne ( saith an other ) is content not onely to shine vnto vs present , but will do the like to those that succeede when wee are gone : and so should the Preacher doe . Et paucis natus est qui populum suae aetatis tantummodo cogitat : And hee is borne but for a fewe , that onely thinketh of the people present when hee liueth , sayth wise Seneca . Homo nascitur reipub : A man is borne for the Epist. 82. Common-wealth saith the Ciuill Law , and not for the time onely wherein hee loueth . For non minoris curae est mihi qualis post mortem meam Respub : fuerit , quam qualis bodiè : My care is no lesse for the time to come after mee , then for the present , could Tullie say . Ano Aristotle , Bonum vniuersale diuinius est . The good that is generall is more excellent . All which sayings , I trust no man will deny may as rightly be applyed to the Minister of God , and his Church . Let no man therefore accept with the left hand what is giuen with the right . We haue all a Iudge , and he is righteous . We must giue an account one day both how we haue laboured , and encouraged or discouraged others to labour . Our abilities are not alike , but the God of mercie accepteth faithfulnesse in the meanest . The hearbe that is good is not reiected in the vse it serueth for , because the Gardiner that planted it was inferiour to many Gardiners more excellent . I will say no more , but with eyes and heart cast to him that onely giueth encrease whosoeuer planteth or watereth , beséeth him for his Sonnes sake , to make these my poore endeauors profitable , as I wish them to his Church .

Laus Deo .

❧ Printed at London for Thomas Chard . 1604.

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