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 eâ—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 actioÌ„ 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 pâ—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 1â—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 4â—2 Godâ— of Egypt ouerthrowne at the Israelites departure 191. Godly men their lot is to be slaundred 64 1â—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. Gosheâ— 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 theÌ„ 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.
is Christ known but frō the rising of the sun to the going downe of the same c. Thus may we profit by their multiplication 2. The second head in this chapter is the crueltie of the Egyptians by meanes whereof a very bitter and heauie affliction followed this great and glorious multiplication The vse to our selues may bée this that euen so dooth aduersity follow prosperitie and therefore prosperity should euer prepare for aduersitie A wise man in his good day thinketh of his euill and dayly beholding the sunne ouer shadowed at times with a darke cloude maketh vse of it to his good Sorrow and ioy wil not dwell togither but by composition they were thus agréed as the Poets feigne that as soone as the one hath had a time the other shall enter and haue his time also the former passing away and giuing place Let no wise-man therefore say as Dauid said tush tush this estate shall neuer decay for the Lord turned his face and Dauid was soone troubled Iob on a day could not thinke on such a change as after happened to him and yet all to the glorie of God and his good No earthly father louing his childe doth forbeare to chastice him much lesse dooth the father of Spirits leaue his children without fit corvection since both hée loueth more and knoweth how better to correct for their good The path to heauen is beaten out through many tribulations and vp must euery man and woman take their crosse that will bée his in eternall comfort Let vs note againe in this place the causes of this their affliction oppression as the Spirit of wisedome for our good hath héere laide them downe The first is their very increasing and multiplying For the king saide Behold the people of the children of Israel are greater and mightier than we come let vs worke wiselie with them lest they multiply Where wée sée that Gods fauour bestowed in mercy where hée liketh is still an eye-sore to euill men matter inough for them to grinde and grate their téeth at and to cause them to enter into plots and conspiracies against them The eye of enuie looketh euer vpward who is aboue who riseth who prospereth who is well spoken of well thought of or any way fauoured by the Lord and as much grieued is a spitefull spirit at the good of an other as at the harme of himselfe Which Diogenes noted when hée saw a knowne enuious man looke sadde No man saith hée can now tell whether harme hath happened to this fellow or good to his neighbour for both alike vexe him It was the blot of Athens that renowned Citie to haue few of any excellent vertue escape the rage of enuie in it but that either they were disgraced or banished or put to death in the end Those whom no sword of hating foe could daunt in the field enuie vanquished at home in the Citie deprauing their seruices blotting their names and breaking at last their guiltlesse hearts Which made the Philosopher prescribe this remedie against enuie whē one asked him how he might auoide it Euen neither to do nor say any good thing Thus did enuie rage against their multiplying héere And if Gods actions escape not mans malice shall yours shall mine shall any mans no no praemoniti praemuniti forewarned forearmed the streame ran euer so and God make vs euer patient and strong to go on in our duties A second cause of this affliction is a suspicious feare which entreth into these Egyptians that if there should be warre the Israelites would ioyne themselues to the enemie fight against them and so get themselues out of the land Such fruite groweth vpon such trées misdéeming thoughts causelesse iealousie vaine feares and all vniust opinions Why surely because it is the course that God hath in his word threatned to wicked persons which feare not him as they ought to doe Astonishment of heart a trembling heart feare both night and day c. reade the scriptures and you shall finde much proofe of what I say Suspect bewrayes our thoughts betrayes our words suspicious eies are messengers of woe Well fares that man howsoeuer his meate doth tast that tables not with foule suspition Better to die then to be suspitious Trust not too soone nor yet too soone mistrust for mistrust will treason in the trustiest raise The heart being once infect with iealousie the night is griefe the day is miserie Jealousie is the torment of the minde for which no wit or counsell helpe can finde Suspition wounds and iealousie striketh dead Causelesse and vndeserued suspition sendeth manie an one too swiftlie to their end These sayings of wise and true experience should much moue euery wise person We sée what we nurse when wee nourish this vice And if all this should not moue vs yet let our owne credite moue vs which by this meanes is shrewdly drawne in question the knowne versés saying thus Too much suspition of another is A flat condemning of thine owne amisse A third cause of their affliction was a new King she former being dead vnder whom they felt no such miserie Which may iustlie occasion vs to note carefullie what danger often is in change of Gouernours if the Lord be not mercifull Salomon may haue his wants but when his sonne commeth in his place he thundreth and telleth the people that his little finger shall be heauier vpon them than all his fathers hand This might we as déepelie haue tasted of as euer did these Israelites if God almightie had not thought vpon mercie in stead of iudgement The great neglect of those gracious daies which vnder the blessed gouernment of Quéene Elizabeth our late renowned souereigne wee comfortablie enioyed deserued punishment in a high degrée we must néedes confesse if we will say truth yet in steade thereof our most swéete God whose goodnes knoweth neither bottome nor measure hath raised vp ouer vs such a King againe as both so firmelie is fastned to the loue of the Gospell and so enriched with all other princelie vertues either of nature or grace as not onelie we with bowed knées may euer praise the name of God but all forreigne Nations speake and write of so admirable mercie vouchsafed vnto vs God for his Christes sake make vs thankfull That the King knewe not Ioseph Diuines say it was either for want of reading the Histories or because vnthankfullie hee contemned the good that was done in other times and to other men S. Augustine héere giueth a note how men may know what King ruleth within them to whose words I refer the reader And let this forgetting of Ioseph that is of the seruice and good that Ioseph did to all that land of Egipt in the great famine mentioned in Genesis be the fourth and last cause of this affliction And this indéede if you marke it is a mother of great mischiefe wheresoeuer it is euen this forgetting of such benefites as we ought neuer to
forget This maketh the child vndutifull to his parents because hee forgetteth what they haue done for him which made the olde father Tobiah call vpon his sonne earnestlie to remember what his mother suffered for him when he was in her bodie what care after when he was brought into the world to make much of her as long as she liued when she should die to burie her by him The good father doubted not but due remembrance would work gratitude as he well knew vnkind forgetfulnes would do the contrarie This is the sinne of seruants to their Maisters of Maisters often to their seruants Of one neighbour towards another of all the world almost this day But could such seruice may you thinke as Ioseph did to Egipt be euer forgotten yea yea we sée it héere noted by God himselfe and therefore we must know it for truth that ingratitude will make no bones to swallow vp any vertue any merit any goodnes whatsoeuer Which causeth a saying to be most true Si ingratum dixeris omnia dixeris if thou canst truly say he is vnthankfull in that one word thou hast saide all the euill of him that may be spoken Honourable therefore was it and thrice honourable in King Henry the 3. King of this land so to remember the seruices of his oppressed seruant Hubert Lord chiefe Justice of England thereupon to frée him from the malice of his enemies and to saue his life I sée no reason saith he why we should deale so hardly with Hubert when his enemies vrged his execution and expected the Kings cōmandement for the same for first from the time of his youth he serued mine Uncle King Richard then my father King Iohn in whose seruice as I heard say beyond the seas he was driuen to eate his horse and in my time he hath stoode constantly in the defence of that Realme against forreigne Nations kept the Castle of Douer against king Lewis and vanquished the French-men vpon the seas also at Bedford and Lincolne he hath done great seruice If hee should be guiltie of anie thing done vntruly against me which is not euidentlie proued yet by me he shall neuer be put to such a villanous death For I had rather be accounted a king foolish and simple than to be iudged a tyrant and séeker of blood especiallie of such as haue serued me and my Auncestors in manie perils so dangerously weighing more the few euils which yet be not proued than so many good deserts both to me and the whole Realme euidently knowne vnto all men As then remembrance and forgetfulnes of a good are contrarie so you sée the effects of them are contrarie the one bringing forth all honourable actions the other oppression and crueltie as in this place These were the foure causes of this great affliction of Gods people and let vs neuer forget them nor their vse 3. In the next place let vs note their manner in bringing their purpose to passe first they haue a méeting and a consultation then an exeeution of what they haue deuised Their méeting the king caused when he said Come let vs work wiselie c. In which wee sée the guise of the world the wicked haue a Come as well as the godlie but farre and farre differing for the godlie haue their Come as a word of encouragement to religion and the exercises thereof as when they say O come and let vs sing vnto the Lord let vs hartily reioyce in the strength of his saluation But the wickeds Come is to conspiracie and practise in which they are more diligent than the children of light are in their good for their bodies méete their heads méete their hearts méete both outward inward they are earnest in euill Such a Come we reade of against holie Ieremie Come sayd the wicked and let vs imagine a deuise against Ieremie let vs smite him with the tongue and not giue credite to any of his words Such another haue Kuffians and théenes and swaggering fellowes in the booke of the Prouerbs Come and cast in thy lot with ours for we will haue all but one purse c. Such another hath the harlot to the young man Come my husband is not at home c. But against such cursed Comes let vs euer remember what the Psalme saith Blessed is the man that hath not walked in the counsell of the vngodly nor stand in the way of sinners and hath not sit in the seate of the scornfull And that Arnobius an olde Writer well noteth vpon those words Primus psalmus vnde scit beatitudinem perijsse inde recuperat In consilio impiorum abijt Adam id est in serpentis et mulieris Et nunc Adam noster id est consensus noster beatus erit si non abierit in consilio serpentis et mulieris id est inconsilio carnis et diaboli aut si abierit non ibi stet aut si steterit non sedeat c. The first Psalme saith he where it knew happines was lost there beginneth to recouer it againe for Adam walked in the counsell of the wicked namely of the woman and of the serpent And now our Adam that is our consent shall be blessed if it doo not walke in the counsell of the woman and of the serpent that is of flesh and the deuill or if it happen to walk yet standeth not still or if it stand still yet sitteth not downe in the same that is abideth not and tarieth in it but remembring the law of the Lord taketh his delight therein and in the same doth exercise himselfe both day and night This cursed conuenticle and malicious méeting albeit wholely it sauoreth of crueltie and blood yet if you marke it it is couered and smeared ouer with a vizard and die of wisedome for Come faith the King let vs wisely worke So still is the Deuill like himselfe if you marke it and euer in his colours His followers learne of him and they also delight in colours The proud man is cleanlie the couetous man is prouident the drunkard a good-fellow and such like But the day will come wherein all such colours will be washed away and the cleare sunne breaking out and dispiersing all clouds sinne will be discerned to be sinne and eternally punnished Thus of their méeting and their counsell 4 The conclusion resolution of their counsel if you marke the text is to lay burthens vpon this people and to kéepe them downe Burthens of labours as appeareth and burthens of payments as some write So that by this way their strength should be shaken and their liues made wearisome vnto them that thereby lesse encreasing might be amongst them and lesse feare had of them Where marke if you doe not sée the deuises of some in our daies wise as they thinke but héerein wicked as we know séeking by such practises to breake both backs and hearts of those that deserue better then
gold Rayment or any thing néedefull and wished they shal graunt it and lend it giue it or send it with a fauour with a loue with so willing a mind as the partie taking néedeth to wish This shall the Lord doe by a secret power of his working grace and fauour for his people to their good This was that which hee did for Iacob the Father of these Israelites when Laban angerly pursued him the Lord changed his hart To Isaac and Abraham before the Lord gaue fauour in seuerall places To Ioseph the like to his owne comfort and the good of many And this is it which the Psalmist affirmeth The Lord giues grace and worship and no good thing shall he with-hold from them that liue a godly life This is it which all of vs haue tasted of euen in our selues and God make vs thankfull Thus may wee profit by this Chapter CHAP. 4. The generall Heads of this Chapter are chiefely these Moses his power to worke myracles His excuses not to goe into Egypt His comming to Egypt at last 1. BVtloe they wil not beleeue me sayd Moses c. Sée first and formost the ingrafted weakenes of mans nature when any great or difficult thing is to be taken in hand It is euer fearing and doubting euer quaking and shaking euer casting of perils more than stand with that prompt readines and willingnes which ought to be in all the seruants of God when he their Lord once speaketh and saith Doe this Such feare as this was in Ionas when he was commanded to Niniuie In Ieremie when hee was caused to prophecie and in many others Secondly obserue in these words also what a powerfull Pul-backe euen to the best mindes incredulitie crookednes in the people is Surely it pierceth déepe and woundeth fore as you sée in this place For euen the feare of it héere daunteth Moses a man of such faith a man of such grace as wee reade before this hee had shewed himselfe to be What what will it doe when it is not feared but found not suspected but tried and tasted of euery day Let that great Prophet of the Lord tell vs whom it so wounded that he sate him downe and desired to die to be out of woe saying It is enough Lord now it is enough take my soule for I am no better than my Fathers Let Esay againe another famous Prophet witnes whose words shewed woe when hee said and wrote Who will beleeue our report and to whom is the arme of the Lord reuealed as if he should haue said Alas alas what comfort haue wée when so vngraciously our preaching is reiected and the comfortable tidings of Jesus Christ not beléeued Let the sighes of Ieremie and the groanes of his soule when he cries Ah Lord c witnes the like also to all Readers but most wonderfully that spirituall battell that hée tooke such a fearefull fall in as that hee said I will not make mention of him nor speake any more in his name O firie dart then and piercing stroke to a tender hart of flesh that meaneth well an vntoward and froward people when so great a Prophet thus is shaken by it I néede to pursue this matter no further wee sée enough yet could I remember you of other Prophets also and many moe deare children of God faithfull members and Ministers in the Lords busines whom yet crookednes of the people hath mightily agréeued discouraged and dismayde yea it caused a sigh in our very Sauiour from the rootes of his hart that the people hee spake vnto so fitly might be resembled to children complained of for not dauncing when they were piped vnto not lamenting when they were mourned vnto c. Conclude wee therefore what wee sée héere the effect of incredulitie in the people to be bitter to the Lords Messengers sent or to bee sent vnto them for their good But so sée wee it that our selues auoide it and both day and night pray against it remembring alwaies as deare children the Apostles words to the Hebrewes Obey them that haue the ouer-sight of you and submit your selues for they watch for your Soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you c. The like Scriptures there are many moe all which may comfort vs if wee obey them and iustly iudge vs vnto the lake of Hell if we contemne them God that biddeth will neuer be abused finally but will repay Ionas had rather commit himselfe to the wilde Sea and raging gulfes than goe to preach to a people that hee could conceiue no hope of that they would beléeue and be turned vnto God 2. This infirmitie in Moses the Lord mercifully cureth when in iustice hee might haue reiected him for it So good and gracious is our God Hée cureth it by a power giuen him to worke Miracles so great and fearefull that if not to moue Pharaoh to true repentance yet aboundantly to shewe his authoritie from God to conduct that people they should suffice His Rod is turned to a Serpent and backe againe to his owne nature His hand put into his bosome is become leaprous and by and by whole againe The water is turned into blood and other great things wrought when hee came before Pharaoh Thus can the Lord and thus will the Lord enable euer to the worke that he appointeth and calleth vnto A great comfort to Magistrates and Ministers if it bee well considered 3. Then flieth hée to another excuse and saith Hee is not eloquent But the Lord also prouideth for that as you sée in the Text and promiseth helpe Still so weake and wayward is man and so good and gracious is God The Jewes haue a Tale amongst them how Moses came by this infirmitie of spéech And say that when hee was a childe and brought by Pharaohs daughter before her Father the King the King playing with him and offering hun his golden Crowne the childe tooke it and threwe it vnder his féete wherewith the King being offended and some lookers on iudging it Fatall as if that childe should ouerthrowe the King the Nurse to shew the childes want of wit put an hote coale to his mouth which hee streight licked with his tongue and so hurt his spéech But the Scripture telleth vs not any cause and therefore ignorance is best This rightly wee may note that God chooseth men in mans eies not so fit that his glory may more appeare and therefore take wee héede how wee censure our Calling for some defects since God could haue made Moses eloquent and did not In our owne Stories how M. Tyndall complained for want of vtterance wée sée and yet what a notable member and Martyr in Gods Church was hee 4. Lastly when these excuses serue not Moses breaketh out euen to an height of weakenes and prayeth him to send some other A strange thing that a
workes how hée had not to doo with man but with God and so be voyde and naked of all excuse But This that the Lord saith Hee will harden his hart troubleth some and they séeke to temper it according to their fancies lest it should séeme iniustice in the Lord first to harden and then destroy not remembring what the Apostle saith God will haue mercy on whom hee will haue mercy and whom hee will hee hardneth And if any obiect and say why doth he then complaine for who hath resisted his Will His mouth is stopped by the same Apostle in the same place with this O man who art thou that pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Noting that no reason is to be demaunded aboue Gods Will for who will goe further shall tast the reward of his rashnes and the Maiestie of God shall ouer-whelme him Hath not the Potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour And shall lesse authoritie bee giuen to God Aske the Potter a reason and it is but his Will and yet dust and ashes wil demaund more of God Againe if we be all of one Lumpe of corruption as wee must needes confesse wee are if it please God to exempt some from the death due to so sinfull wretches dooth hée any wrong to others that hée vouchsafeth not the same vnto leauing them but to their owne natures No he may doe with his owne as it pleaseth him and what hée dooth still is iust holy and good Let the wicked then accuse themselues and not God for still in themselues they shal finde the cause if rightly they looke into their owne will 9 It followeth in the Text Then thou shalt say to Pharaoh thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say to thee let my Sonne goe that he may serue me if thou refuse to let him goe beholde I will slay thy Sonne euen thy first borne Marke then the Title God giueth to his Church and meditate on it earnestlie Hée calleth it his Sonne yea his first borne noting therein to all flesh that it is to him as a man-childe to the Father yea as the first borne which commonly is loued most tenderly and in greatest honour Now then thinke with your selfe what heart is in you to the fruite of your body and to your first borne thinke how you could endure to stand and looke vpon the abuse offered by any to the whole or any parte as to sée but a legge or an arme cut-off iniuriouslie by bloody butchers and then thinke of God to his Church and euery part of it whose affection so-much excelleth yours as God excelleth man and holinesse and perfection misery sinne and corruption What a comfort is this when the Deuill roareth and Tyrants his instruments rage breathing-out blood at their nostrils and nothing but death and destruction at their mouthes with furious phrases and spéeches of pride as though there were none that could stop them or controle them in what they will Thinke on the difference of GOD and man in this point that many harmes may be done to our Sons and our first borne which wée sée not neither know of and therefore at the instant féele not any touch for it or by it But God séeth euer and euery where all actions all intendments and purposes all thoughts and secret attempts whatsoeuer and still is aboue man in his tendernesse of loue to his sons children as far as God excelleth dust and earth and sinne and corruption as I saide O what a touch giue these raging cruelties then against his Church vnto him what a féeling hath hée of them and how doo they pierce his gratious bowels wherein he hath wrapped-vp his people as his Sonnes and as his first borne Still thinke of your selfe what heart would be in you and then try the difference of God and you But you will say vnto mée it is comfortable to consider this tender loue that you note indéede but why then doth God suffer such iniuries and oppressions béeing able to auert them as man is not for the most part This is the loue of a Father that he neither can sée nor suffer to be done to the childe hée loueth any outrage and crueltie his power béeing able to saue his childe from it To which if I answere I must pray you to continue euen still in your owne resemblance and to tell me if you dayly sée not most tender Fathers perceiuing cause for a further good to suffer their children to lie in prison to bée tossed in lawe to bée schooled many wayes by suffering want and biting vpon the bridle for a time yet in the midst of al these things haue an eye to them a loue to them and asetled purpose when they know themselues their strength the world his practises men and their humors and many such things not otherwise of many well learned often but by these meanes then to set-hand-to to helpe them that then a loue may bée knowne a loue and a good a good with a liuely taste in comparison of that which would haue béene if sooner the Father or friend had stepped in So so is it with the Lord for our capacitie though indéede no comparison betwixt Him and vs. Hée knoweth his times and turnes and our wants perfectlie fitting the one to the other most mercifully that both onr corruption and his goodnesse may best appeare to the greatest benefit vnto vs. Therefore let him alone in his own waies tarrie we as the Psal saith his blessed leasure Be strong and he shall comfort our hearts put we our trust euer in him Of the earthly father or friend the Prouerbe saith wel he may sée his childe or kinsman neede but he cannot endure to see him bleede So our sweete God wel he may see vs humbled schooled and tamed wained from the loue of this wretched world but vndone cast away finally for euer he cannot endure it he will not suffer it he will not sée it O blessed bée his Name for euer euer for it Haue this in your remembrāce therfore as a swéete Comfort the occasion of this Note Israel is my Son euen my first borne And therefore tell Pharaoh he were best take héede what he doth for I will make his Sonne and first borne féele it if he hinder mine and will not let them go to serue me The world you know contemneth despiseth vs counting vs the refuse of the people and what may bee base or vile but this loue is life and this regarde with God is honour most high in the comfort whereof we may sup-vp these earthly scornes if his Grace bée with vs. The Prophet Esay in his spirit tasted this when so swéetely hee prophecied and published to this day to bée séene and heard
Ver. 8. vnto the 13. you sée the sixth plague of Egypt euen a foule scab breaking out into blisters vpon man and beast Whereof Iosephus saith no small number died yet could not this moue them to sée the hand of God Such vglie sores and maladies our age also hath and as far from leading to true repentance as these héere That gréeuous Disease began in Spaine but afterward crept into Fraunce and there so abounded as euer since it hath caried the name of that Country not of Spaine Be it that by diuers meanes it may happen as by a cup a combe a stoole and such like so that euery one is not guiltie of lewde life who happily is spotted with it yet which way so euer it commeth the Lord toucheth and it is euer good to sée his hand distinguished from other causes and to fall downe before him in humble acknowledgement of our sinne making our peace by true submission and beséeching him either to remoue such punishment frō vs or to seale vp our hearts in the assurance of his loue notwithstanding all earthly trials Let vs also in this place marke how the Sorcerers were smitten with this plague so that they could not stand before Moses They had séene many things before to make them giue place the deuouring of their roddes their inhabilitie to make that base vermine spoken of before yea their owne mouthes then said it was Gods Finger yet they will not giue ouer their gaine-saying and crossing of Gods Ministers till the Plague of God light vpon their owne persons in these vglie soares which surely is a very effectuall warning to all Kebellers against good things that they giue ouer betimes and yéeld to God so auoiding his wrathfull stripes either vpon themselues or their goods God is the same as iust as euer as strong as euer and will flesh and blood prouoke him A better course shal be our wisedome 6 This seuenth Plague now following ver thirtéenth hath also his Denunciation his Execution and his Effect Which in order obserued will yéelde vs sundry Meditations And first the Denunciation will more and more beate into vs the wonderfull hardnesse of Pharaoh and his People who neither by any nor all the Plagues before mentioned of Blood of Frogges of Lice of Flyes of Moraine of Botch could be mooued and turned to the obedience due from man to God Can we wonder at waywarde creatures in our times when wée sée this No no the heart of man Woman is a most wonderfull peruerse thing whē God worketh not these often Repetitions are made by Gods Spirite that we should marke it know it and continually pray against it 7 You sée God willeth Moses to Rise vp early in the morning and stand before Pharaoh Let the vse of it be to teach with what diligence and care God would euer haue his businesse how he hateth negligence and loose slubbering ouer what belongeth to our charge saying in plaine tearmes Cursed be he that doth the worke of the Lord negligently Ministers then forasmuch as their calling is to doo the worke of God and to stand before Pharaoh they must be diligent zealous carefull and painfull doing what lieth in them euer Magistrates also must doo the like for they execute not the iudgments of man but of the Lord and he will be with them in the cause and iudgment For there is no iniquitie with the Lord our God neither respect of persons nor receauinge of reward Parents and Maisters doo the worke of God and therefore they must be diligent calling vpon their children and families with blessed Abraham to feare the Lord. There bee also in Parishes Church-Officers Sworne-men with such like who for their yéere haue Gods worke in hand and therefore they should haue a great conscience to doo their duties diligently for feare of the curse aboue mentioned But surely their grosse dulnes crieth for great vengeance and I pray God it reach not to their posteritie also and to all that they haue gathered together for them For so good Offices to so good vse both of the Church and Common-wealth cannot be so wilfully and wittingly so careleslie and presumptuouslie neglected as they are but it will smart one day When thou seest a thiefe saith God in the Psalme thou runnest with him and thou art a pertaker with the Adulterers When thou seest a thiefe that is an euill doer any way thou consentest vnto him that is either thou doest as he doth or at least doest ouerlooke him and conceale him not bringing him by thine Office vnto the ordinarie correction of his fault and hast beene pertaker with the Adulterers in not presenting them and following the presentment with zeale vntill there were Justice had These things saith God hast thou done and I held my tongue and thou thoughtest wickedly that I am euen such a one as thy selfe but I will reprooue thee and set before thee the things which thou hast done That is I will make thée knowe and the world also shall know by my dealings with thée that thou hast not risen vp earlie in the morning as Moses did héere that is thou hast not had care and conscience to doo the dutie of thy Place zealouslie and carefullie as thou oughtst for his sake whose worke it is and who hath raised thée to credite and accompt for thy Prince his sake who watcheth ouer thée for thy peace and is greatly abused by thée for thy Countrie sake which by thy negligence becommeth wicked and sinfull hastening to destruction most due and deserued Oh consider this better you that feare God saith the place lest I PLVCKE YOV AVVAY or teare you in peeces and there be none that can deliuer you 8 Obserue againe the word All in the 14. verse when God saith I will at this time send all my plagues vppon thine heart meaning many sundry and seuerall plagues for God did not bring All according to y◠Letter diuers others following after as the 8. 9. 10. Plague The vse is this that wee consider the perill of rebellious obstinacy against God For first he wil punish it with one rodde then with another happely with a thirde and if these single chastisements will not serue then will he go to many plagues heaping wrath vpon wrath and woe vppon woe with a fierce hand yea he will lay euen All his plagues vpon vs at once as he here speaketh to our greatfall and confusion Add vnto this proofe here those wordes in Deut. But if thou wilt not obey the voice of THE LORD THY GOD to keepe and to doe all his Commaundements and his Ordinances which I commaund thee this daie then all these curses not one or two but All these curses shall come vpon thee and ouertake thee Cursed shalt thou be in the towne and cursed in the field Cursed shall thy basket be and thy dough Cursed shall be the fruite of thy body and the fruite
so small poore wretched vile and miserable Remember Saint Peters words in the tenth Chapter of the Actes If Iudges will be frée from respect of persons then needes must they be free from giftes for giftes will lead their affections will they nill they the olde saying being true Beneficium accepisti libertatem amisisti Hast thou receiued a gift then hast thou lost thy libertie and freedome All this is contained in the words ot the text Thou shalt not esteeme a poore man in his cause And if al Iudges followed this course Hesiodus should not néede to feigne that Astraea hath left the societie of men is flowen vp to heauen But it is to be feared that as Ulisses seruants when he was asléepe opened a bottle which Aeolus had giuen him wherein the windes were all inclosed and so let the windes out they thinking there was treasure in the bottle which as well at sea as at land they loued so some Iudges opening mens purses whilest they looke for gaine let truth escape from them to their owne hurt and the Common-wealthes If any do so God make his word profitable to them and so I leaue them to him 4 It followeth in the text If thou see thine enemies Oxe or his Asse going astray thou shalt bring him to him againe If thou see thine enemies Asse lying vnder his burden wilt thou cease to helpe him thou shalt helpe him vp againe with it Let vs heere remember that Gods actions are after two sortes generall and particular Generall to all men Particular to his friends So must ours be taking our president from him As therefore by his generall Action he suffereth his Sun to shine vpon the bad aswell as vpon the good and such like so must we extend our loue which is the common bond of mankinde as well to our enemies as to our friends By which common loue all hurting of the bodies or goods wiues or children of our enemies without iust and necessarie cause is forbidden and contrariwise the law of nature to be obserued Quod tibi non nocet alteri prodest praestandum What hurteth not thee and profiteth an other is to be performed From which fountaine of this generall loue spring many lawes and by name this bringing back our enemies straying Oxe and helping vp his oppressed beast That also which you read in Deuteronomie of not destroying the fruit trees in the enemies ground which they did besiege because there is vse of such trees Againe as God hath his speciall action to his friends to his Church namely Sanctification so must friendship which is our speciall Action reach it selfe but to such as are of the householde of faith and our friends For although we must loue with that generall loue all mankinde Turkes Pagans c. Yet to such may we not be friends and familiars but must beware inward and vsuall conuersation with them that hate God and all his graces Both these are conteyned in that rule of Christ Be simple as Doues and wise as Serpents for by the Doues simplicitie is meant we should learne to hurt no bodie but as neere as wee can be helpfull to all by the Serpents wisedome that we should yet know to put a difference betwixt the houshold of faith and Gods enemies betwirt the religious prophane betwixt the godly and the wicked By this distinction you may see better the meaning of that Scripture Loue your enemies Concerning this helping vp of our enemies beast vnder his burden fallen I pray you marke if the margent of your Bible note it not wel That if God commaund vs to helpe our enemies Asse vnder his burden will he euer suffer vs to throw down our brethren with heauie burdens It reacheth to many thinges wherein is hard dealing if you thinke of them Thou shalt not ouerthrow the right of thy poore in his suite Before vers 3. he commaunded that a poore man should not be spared for pittie Héere now he enioyneth that a poore man should not be wronged in respect of his pouertie such equall steppes would God haue Iudgement to walke in Thou shalt take no gift for the gift blindeth the wise and peruerteth the words of the righteous The equitie of this lawe was séene by the dimme eye of Nature for the Romanes as appeareth by the lawes of their twelue Tables Used to punish that Iudge with death which was conuicted to take a Bribe for giuing iudgement Dioclesian the Emperour likewise enacted Sententiam a iudice corrupto prolatam fore ipso iure infirmam sine prouocatione That a sentence giuen by a bribed Iudge should by the lawe bee of no validitie without any farther appeale Now corruption and giftes as One saith are not onely Money Gold Siluer and Presents Sed etiam propter laudem qui iudicat â—ale munus accipit munus quo nihil 〈…〉 anius But he also which iudgeth wrongfully to get PRAISE thereby receiueth a GIFT and a GIFT than which there is nothing more vain Patuit enim illi auris ad accipienduÌ„ iudicium linguae alienae perdidit iudicium conscientiae suae For his eare hath beene open to receiue the flattering verdict of another mans tongue and hee hath lost the comfortable testimonie of his owne conscience Innocentius reprooueth corrupt Iudges with these words Vos non attendit is merit acausarum sed personaruÌ„ non iura sed munera non quod ratio dictet sed quod voluntas affectet non quod liceat sed quod lubeat Nunquam enim vobis est tam simplex oculus vt totum corpus sit lucidum Pauperum causam cum mora negligitis Diuitum causam cum instantia promouetis c. Aliquid semper admittitis fermenti quototam massam corrumpitis In giuing iudgement YOV respect not the worth of the causes but of the person not the lawes but gifts not what reason doth counsail but what the wil doth affect not that which is lawfull in it selfe but that which is pleasing to your selues For your eye is neuer so single that the whole bodie might be light Poore mens causes with prolonging delay you neglect rich meÌ„s causes with instant earnestnes you set forward c. You alwaies mingle some leauen which corrupteth the whole lumpe 5 The law of mercie to strangers vers 9. hath béene touched before therefore obserue next this law of Rest to the ground the 7. yeare for the reliefe comfort of the poore Six yeares shalt thou sow thy land and gather the fruits of it the 7. yeare thou shalt let it rest lie stil that the poore of thy people may eate and what they leaue the beasts of the field shall eate In like maner thou shalt doe with thy vineyard with thy oliue trees with great profit we may note sée this gracious care which the Lord our God hath ouer all his creatures learne
Gouernment is of God and God in Gouernours and is honoured greatly euer was and will be 9 Keepe diligently that which I commaund thee this daye and beholde I will cast out before thee the Amorites c. Who subdueth enemies casteth them out God and God onely man is but by his meanes and preuaileth and faileth as the Lord will Why dooth God subdue That wée may keepe and keepe diligently what he commandeth doo this and prosper as shall be good euer doo it not and vaine shall all strength bée when the Lords patience is expired and Iustice taken in hand Publikely and priuately this is true thinke of it 9 Take heede thou make no compact with the inhabitants of the land whither thou goest lest they be the cause of thy ruine among you It séemeth cruel if the inhabitaÌ„ts would yeeld and submit themselues not to receiue them But learne here and euer that God is the true line of mercie and where he condemneth beware pittie For that is to condemne him and to exalt thy selfe aboue him in mercie Because saith the Prophet to Benhadad thou hast let him go whom I appointed to die thy life shall goe for his life and thy people for his people Lest saith this Text they be the cause of thy ruine False Religion you sée in the end worketh destruction and how then is it policie how better for a Common-wealth as some Romish Catholiks vainly haue written Thirdly Thou shalt ouerthrow their Altars c. Then no tolleration to be had of two Religions in one GouernmeÌ„t If the Lord be God he must be worshipped but if Baal be he he must be worshipped solely and only not GOD and Baal both Thou shalt worship the Lord thy God and him onely shalt thou serue God is a ielous God and will not giue his glorie to another Dauid a Prince truly religious saith Their offerings of blood will not I offer neither make mention of their names within my lips Princes destroying Idolatrie and purging the Church are renowned in Scripture with a blessed memorie Salomon for his mingling was plagued Valentinian sought of Ambrose a Church in Millan for the Arrians and Ambrose denyed it c. But by whom are the Altars to be broken downe By the Magistrate onely or by priuate men also and by euery one that is zealous Surelie publike things by publike persons in authoritie Constantine Theodosius and such like But for priuate things priuate men may doo them as Iacob purged his owne house of his Wiues Idols And the Councill coÌ„demneth Maisters that will suffer in their houses images and not take them away Priuate men to meddle with publike things is dangerous Paul came to Athens and found an Altar yet he threw it not down The Councill decreed that he which beeing not a Magistrate should breake downe an Image and be slaine in the fact should not be numbred among Martyrs Theodoret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum and saith thus that a priuate man ouerthrewe this I praise it not c. Extraordinary instincts God hath giuen but let men take heede they be not deceiued Gideon had Gods instinct euery motion to such matters must not be such a warrant Ambrose defendeth the Bishop that burned the Iewish Synagogue and reckoneth one among Martyrs which in the time of Iulian threw downe an Altar and was condemned Our owne times haue yeelded some examples But you see all are not of one minde Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate So euery man may bee a Magistrate and the swéete societie of man with man turned to blood and slaughter Some yet are too milde and they tell vs Idolatrie must first bee taken out of the heart by true teaching c. They say well that true teaching goeth before but what then Therefore is the Magistrates worke excluded No. For are not the sinnes against the second Table also to be taken out of the hart by teaching and yet I hope the magistrate may concurre with teaching and punish theeues and murderers and adulterers c Much more in the first Table touching Gods honour and seruice 10 Mariage with thâ—se Idolaters is forbidden and I wish it marked I haue els where touched it and the curse of God is often so great vpon such matches as I wonder at the presumptuous prouoking of Gods wrath that I sée in many A Recusants liuing is respected and bodie and soule destroyed for euer The father wilfull throweth his déere childe away and neuer thinketh of the iudgment he shall haue with God at his fearefull daye for the same I know where I am and I stay God in mercie worke féeling and true repentance Tertullian perswadeth Christian Widowes to take heede of these mariages Salomon was ouerthrowne by them c. 11 When Moses came downe from the mountaine Aaron and all the children of Israel looked vpon him and behold the skin of his face shone bright and they were afraide to come neere him Diuers and sundrie causes might cause the Lord thus to change Moses face First to assure him by this outward token that his prayers were accepted and Gods fauour againe restored to the people Secondly that thus the lawe written in the two Tables now the second time and Moses also the Minister of the law might receiue authoritie and dutifull regard with the people Thirdly that it might note Moses to shine with heauenly knowledge and Wisdome instructed by the Lord for the good of the people Fourthly to note that Ministers faces that is their outward actions and words which appeare to men should glister shine So let your light shine that meÌ„ may see your good works c. Fiftly to shadow that the law which Moses now represented is onely bright and shining in the face that is outwardly for the righteousnesse of them that obserue the lawe for outward actions is onely a seeming iustice shining before men who looke no further than to the out-ward apparance but before God who séeth the heart and reines it is none Whereas the righteousnesse of Christ is all glorious within and without Sixtly to teach that the law lightneth the conscience which is as the face of the in-ward man making it sée and know sinne but the minde it lightneth not wich any faith to saue from sinnes Christ onely dooing that by his holy Spirit c. Therefore the people feare and dare not approach the lawe euer striking a terrour into the harts of them that behold their sins in it and by it Moses himselfe saith your Chapter knew not of this glorie of his face And modest men are not carried away with knowledge of their own gifts but are as it were ignorant of them Socrates when all men iudged him most learned yet of himselfe held this both thought and spéech That he knew nothing And in matter of our almes
inward trueth and cleanenesse of heart euer fit for such as belong to him and without which none can be accepted of him At this therefore as I sayd wée must carefully ayme that we may be holy as our heauenly Father is holy And among all vncleanenesse beware of that which is noted by such things as goe vpon their pawes Namely to professe the Gospell for lucre-sake For where that is the cause the effect will fayle with the cause and whilest it continueth and faileth not yet is it hatefull to GOD for his ground The Gospell must bée loued to gaine Heauen and not to purchase the earth by it further than GOD shall please to cast it as an adiacent by his promise Seeke first the Kingdome of GOD and the Righteousuesse thereof and all these things shall be cast vnto you Saul his Armour was not fit for Dauid neither could hée march well against Goliah till hée had put it off no more shall men clogged with earthly cares couragiously and effectually goe against Satan that proud Philistim that would destroy them Peter walked aboue the water and Peter began to sinke vnder the Water Whilest thou louest GOD vnfeynedly thou walkest and when thou louest the world thou sinkest Loue not the world therefore neither the things that are in the world c saith Saint Iohn 1. Epist Chap. 2. verse 15. For it flattereth vs to deceiue vs it allureth vs to slay vs and it lifteth vs vp that it may throwe vs downe with a greater fall But meditate further with your selfe what inconstancie in earthly things you haue â—éene and let this suffice of this Chapter CHAP. XII IN this Chapter is contained the maner of VVomens purifying in those dayes after Child-birth A thing not to bée forced vpon vs in maner and forme as it then was vsed no more than other the Ceremoniall Lawes of Moses Yet is the Law and honestie of nature still and euer to be obserued amongst all people And forasmuch as in the Gospell there is mention made of the Blessed Virgins Purifying let vs bréefly consider this custome and labour to draw fit profit from it to our selues 1 Moses is willed to speake vnto the Children of Israel that is to the men that when a Woman hath brought foorth seede c. Why should the Law for VVomen be published and giuen to the men and not rather to the women themselues Surely to the ende that men might ioyne also with the women in a care to sée it obserued and kept according to the Commandement As the Lawes of Kings and Princes which belong to Labourers are giuen to Lords to sée them executed and performed Let Men note what trust God reposeth in them to sée that their wiues kéepe his Lawes and Ordinances and let them neuer be vnfaithfull to one of such loue towards them to trust them and of such power to punish their breach of trust Let WomeÌ„ note it to mooue their hearts to thinke both of their Husbands charge and their duetie They may not breake a Ceremonie but their Husbands shall be shent for it much lesse the substance of all Religion and obedience to God What a happy grace then for both to ioyne together and either to striue to excell other in carefull kéeping of God his Lawes 2 By this Ceremonie of Purification the Iewes and in them all men were put in minde of their naturall corruption and led as it were by the hand to the remedie against the same Christ Iesus Of the former plainly speaketh Dauid in his Psalme when hee sayth Behold I was shapen in wickednes and in sinne hath my Mother conceiued mee Before our birth and in our birth wée are vncleane and from our vncleanenes our mothers also become vncleane Which very plainly and truely confuteth that grosse error of Pelagius denying the propagation of sinne from Parents to children and affirming that by Imitation onely and not originally wée became euill But if the birth were cleane the mother by the birth should not become vncleane as this Ceremonie of Purifying did shadow that shee was God would therefore haue all men know what they are by Nature and inheritance from their Parents and what by grace through the remedie prouided Christ our onely righteousnesse and puritie Also that God had rather haue them neuer enter into the Church than to enter with corruption vnsorrowed for and vncared for 3 But why then was the Virgin Marie purified since the Childe shee bare had no vncleanenes or corruption in him being neither conceiued nor borne in sinne but the immaculate Lambe and the Sonne of God The Answere is that although Christ in himselfe was not onely pure but euen puritie it selfe and the Virgin Marie his Mother was not indéede properly and directly subiect to this Lawe because shee conceiued not by mans seede of which the Law was meant and Christ was Lord of the Lawe Yet forasmuch as it pleased him to take vpon him the person of all mankinde which was corrupt and sinfull so and in that respect both hee and the Blessed Virgin became obedient to the Law He saith the Apostle that he might redeeme vs from the curse of the Law who were indéed subiect to it as also by this his voluntary submission to it He might take away abrogate and giue an end to this Ceremonie so that now it is not néedfull to present any children in the Temple with an Offering as then was vsed but all puritie and cleanenes is to be sought for in Christ Iesus himselfe onely the body and truth of all these Figures and shadowes in the Law 4 A Question againe may bée asked why the time of Purification was doubled in a woman-childe to that it was in a man-man-childe And Answere is made by some that it was in respect of a naturall cause in the body which I leaue Others because in women there is more vice and euil than in man A hard iudgement and without any Warrant for who knoweth what is in either but onely God I meane the greatnes and full measure of euill Thirdly therefore it is answered and with more probabilitie that it was because the woman was the beginning of our fall deceiuing her husband when she was deceiued her-selfe and so drawing all her posteritie into the like fall and ruine with her But the last Answere and best as I thinke is because a man-childe was circumcised and not the woman therefore the punishment of being vncleane was lessned in the Male and doubled in the Female 5 The Difference of Offering allowed to the poorer sort very comfortably sheweth the gracious care God hath of our pouerty meane estate as also how little he passeth for any of our pompe riches accepting aswel of two Turtles or two yong Pigeons as of a Lambe when abilitie serueth not to bring a Lambe Let the due meditation hereof raise vp our hearts if wée
all that mourne The Angel at his birth Beholde I bring you tydings of great ioy that shall bee to all the people that is that vnto you is borne this day in the Citie of Dauid a Sauiour which is CHRIST the LORD Why a Sauiour An other Angell told the blessed Virgin because hee should saue his people from their sinnes This is the true fréedome and Christian Iubile we speake of If the Sonne make you free you shall bee free in deed Bee it knowen vnto you therefore saith the Apostle men and brethren that through this Man is preached vnto you the forgiuenes of sins And from all things from which ye could not bee iustified by the Lawe of Moses by him euery one that beleeueth is iustified Thus Rom. 6. Galat. 3. and in many 〈◊〉 places Thirdly in this Iewish Iubile there was a returning to their Lands and former possessions which were alienated from them so by this Christian Iubile euen this fréedome proclaimed by Christ we returne to our old Paradise againe from whence we were cast by sin that is to the inheritance of the sonnes of God in Heauen the true Paradise from which wée shall neuer bée remooued any more O ioyfull Iubile then if wée féele it that by the Trumpet of the Word is preached vnto vs in Christ Hee that hath eares to heare let him heare 4 Besides these two Iubiles thus instituted of God you haue a third in these dayes instituted of the Pope to get vnto him from foolish people great summes of money The first Authour whereof was Boniface the eight who deuised to promise vnto all them that would come to Rome in the yeare 1300 and after that euery hundreth yeare to séeke pardon for their sinnes a full remission of all their sinnes After him Clemens the 6. who was made Pope in the yeare 1342 finding the swéete of this deuise and thinking euery hundreth yeare too long cut it of in the middest and according to this Mosaicall Iubile made his Romish Iubile euery fiftieth yeare promising like pardons and indulgences to all commers After him came Sixtus the fourth in the yeare 1473. and hée thought fiftie yeares too long also and cut it of once againe in the middle appointing euery 25. yeare a Iubile But sée the desire of money in these holy fathers When this time also was too long to tarry for pardon-money and they were ashamed to shorten it againe they deuise that certaine appointed persons should goe into all Countries with pardons to sell and offer to fooles that would buy them by which pardons they should receiue as full remission of all sinnes as if they had come in the yeare of Iubile to Rome to fetch them Which grosse abuse was the meanes God so hauing appointed to stirre vp Luther to preach against that abuse and so was drawen on to other points till light brake out of darkenesse c. 5 In the 20. Verse the Lord méeteth with an obiection of some men that might happily say what shall we eate the seuenth yeare for wée shall not sowe nor gather in our increase c And most graciously and comfortably he answereth it I will send my blessing vpon you in the sixt yeare and it shall bring foorth fruite for three yeares c. The like swéet promise Verse 19. Sée then and sinke it into your heart soundly what God is able to doe for you touching all worldly necessaries if you will obey him and trust in him Such a promise in Exodus hée made also to kéepe all things in safetie for them at home while they were at Hiorusalem seruing him according to this Lawe And what losse had the Shepheards when they left their flockes in the fieldes and went to the childe Iesus according as the Angel had told them Let this place againe strengthen your faith against all obiections of flesh and blood made from naturall reasons and causes as they sééme to men For if the Lord be able euen then when the earth is weakest hauing béen worne out with continuall tillage 5. yeares together to make the 6. yeare bring foorth a triple blessing inough for that yeare for the 7. yeare and for the 8. yeare till haruest were readie what vnseasonable weather what barennesse of land what this what that shall make a man dispaire of Gods prouidence for things néedfull Leaue God to himselfe and to his Almightie power doe you your dutie feare him loue him serue him obey him with a true heart call vpon your children and seruants to doe the like and you shall sée the louing kindnesse of the Lord to your comfort These things shall be cast vpon you and hée that knoweth your charge and gaue you that charge will neuer faile you nor them of what is fit You sée héere what hée can doe and let it profit you I will tell you the féeling of my heart further in this point and thus I reason Can God bée thus strong when the land is weake and will he be thus strong to the comfort of his seruants Why then cannot he be or why will he not bée strong in my weaknes in your weaknes in euery man womans weakenesse that beleeue in him Away feare away I may not hearken vnto thée when I am weakest he wil be strongest For his power is best seene in weaknes and I will trust in him drawing an Argument with Dauid from my weaknesse to mooue him and not to discomfort me Heale mee O Lord for I am weake My weakenes shal driue me vnto thée not from thée I wil tarry thy good leasure Lord strengthen me Lord comfort me and vnder the couering of thy wings let me be safe from al temptaions displeasing thée and hurting mée Amen Amen 6 In the 29. Verse If a man sell a dwelling house in a walled Citie hee may buy it out againe within a whole yeare after it is solde c. First this and such other Lawes confirme our trading and dealing one with another by buyings and sellings assuring vs that such contracts are lawfull and with a good conscience one man may vse them with another Secondly we sée and learne that GOD doth not only know and regard the greater matters of Kingdomes and Princes affayres but euen the meaner actions also of men and the very smallest things are not hid from him Therefore doe iustly in all trading knowing that God his eye is vpon thee and then looke for a blessing he shall not faile thée 7 Moreouer if thy brother bee fallen in decay and impouerished with thee thou shalt relieue him c. It is not ynough to abstayne from taking that which is not mine owne but I must giue that which is mine owne where need is For mercie and humanitie to distressed persons smell sweete in the nostrils of the Lord and haue many blessings assured 8 If thy brother impouerished sell himselfe vnto thee thou shalt not compell