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 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 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 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 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 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 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 the Holy place by the High-Priest for sinne are burnt without the campe Therefore euen Iesus that he might sanctifie 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. 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
man so full of Gods Spirit after such comforts should yet bee so backward But this is againe I say the mightie discomfort of incredulitie and want of the tast of good things when a man before hee goeth to doe his message cannot conceiue that his seruice shall preuaile And I would all Gods people might marke it with féeling for then should they sée how Preachers harts consume to dust within them by griefe conceiued of backwardnes waywardnes and incredulitie of their hearers to whom God hath sent them O! it biteth and wringeth day and night it lieth gnawing and grinding the whole inwards when others comfortably féede vpon ioy and mirth It maketh a great Prophet fearefully to passe the bounds of patience and forget himselfe For Cursed be the day wherein I was borne saith that worthie Ieremiah and let not the day wherein my mother bare me be blessed Cursed be the man that shewed my Father saying A man-childe is borne vnto thee and comforted him And let that man be as the Cities which the Lord hath ouer-turned and repented not and let him heare the crie in the morning and the shouting at noone-tide Because hee hath not slaine me euen from the wombe or that my mother might haue beene my graue or her wombe a perpetuall conception How is it that I came out of the wombe to see labour and sorrowe that my dayes should be consumed with shame And shal this be good for such people as cause it thinke you No no saith the Lord But Obey them that haue the ouer-sight of your soules as they that must giue accompts that they may giue it with ioy and not with griefe for that is vnprofitable for you Unprofitable for you I say againe and marke it Now then mourneth the Preacher but the day commeth when such Hearers shall mourne yea rore and crie in the wound of their consciences for such Discomforts giuen to Gods Messengers sent vnto them O what are wee in this age to Moses the great Seruant of the Lord And yet hee for feare of this is so out of hart that hee prayeth God plainly to send some other Wee feare it not but féele it finde it and sée it and haue not the Spirit in such measure as Moses had Alas how can it be but sometimes our weakenes should appeare 5. Doe wee then iustifie Moses in this No the Lord doth not iustifie him and therefore wee cannot For Then the Lord was very angry with Moses saith the Text not angry onely but very angry So that wee sée most apparantly héere that there must be a measure at least in our passions and tendernes or else God is prouoked to great anger If the Lord appoint vs we must goe if wee feare or finde discomfort we must beare continue still obedient to God in our seruice who wil giue an issue to his pleasure And in the meane time to our vnspeakeable comfort hath saide That we are a sweet sauour to him in them that perish Yet the Lord casteth not a way his seruant for all this but telleth him againe that Aaron shall be his Spokesmā to the people c. Setting the authority in Moses making Aaron as it were his Interpreter Not vnlike the example of Flauianus in the History of Theodoret. Moreouer saith hée Thou shalt take this rod in thine hand and doo miracles Where wée may not dreame of any vertue inthe rod but cast both eies and heart vpon God who is able to make his Seruant with a poore Rod to match a kings glorious Scepter 6. Then Moses yéeldeth to Gods commaundement returning to Iethro his father-in-law prayeth him to let him goe c. Yéelding vs therein these Obseruations First that hée will giue no offence to Iethro by departing otherwise than was fit Seruants and Subiects may profit by it Secondly he concealeth as it séemeth the matter from him lest to a man not so fully yet tasting Heauenlie things it might séeme vnlikelie and so hée bée assalted with new Pulbacks Thirdly he delayeth not but spéedily addresseth himselfe to his businesse And lastly though outwardly he appeare but the same man yet inwardly he hath thoughts concerning Gods glorie which is a very Patterne for all good hearers of Gods word 7. Iethro hindreth not though no doubt it was to his great griefe according to nature to part with him and with his Daughter and their Children So is it euery one of our duties to yéelde vnto the will and working of God in all things For his we are and for his glory and seruice wée haue béene created where when how and how long they are circumstances knowne and directed by him euer to the best if wée beleeue and obey Moses taketh the Rod of God in his hand saith the Text his Wife his Sonnes vpon an Asse and away he goeth Husbands see the heart of a good man to haue his wife and children with him Wiues and Children see a dutie due to be followers willinglie of their Husbands or Fathers calling euen into any country And when I looke at his Rod mée thinke I sée liuelie little Dauid marching chéerefully with his staffe and scrip against huge Goliah Good Lord what weapons were those against him then in mans eies or this staffe now in Moses hand against mighty Pharoah of Egypt But God is the same both héere and then and for euer strong in weakenesse and able as I said before to match a Kings Scepter with a sticke or a staffe or a stone or a word in the hand or mouth of one sent and appointed by him vnto his Glory Blessed be his Maiestie for euermore for his goodnesse Amen And deare Lord giue faith to depend vpon thée in all comfort whensoeuer thou callest to any duty not looking to our selues or second meanes but aboue al and ouer all at thy mightie Power that shalt euer giue testimony as in these examples of thy stretched-out arme in the midst of weakenes contemptible shew to effect thy Wil. Blessed is that man saith the kingly Prophet Dauid Whose strength is the Lord and in whose heart are thy waies I wil loue thee deerely O Lord my strength For thou art my Rocke and my fortresse and he that deliuereth me my God and my might my shielde and my buckler the horne of my saluation and my refuge in thee will I trust c. Goe wee then forth if the Lord so call against the States of this earth armed but in shewe as Moses was or little Dauid and we shall taste the strength of the Lord to his glorie and our comfort as they did 8. And the Lord said vnto Moses when thou art entred and come into Egypt againe see that thou doe all the wonders before Pharaoh which I haue put in thy hand but I will harden his heart and he shall not let the people goe This was done that the Tyrant might sée by these mightie
Pharaoh being offered to appoint the time himselfe appointed the next day saying To morrowe rather than presently the Frogges being so vgly and no place frée from them no not the Kings Chamber Who would not haue cryed now now euen forthwith pray that I may be deliuered from this plague rather than to haue stayed till the next day It is answered first that hee still doubted whether it was the Finger of God or an enchauntment and therefore was content to deferre the time to trie whether of it selfe it would passe away and so to discredite Moses and Aaron Such hollowe holes are in Hypocrites hearts when they séeme religious and carefull of Prayer or other good things Secondly héerein he shewed the nature of the wicked who not onely deferre their owne duties from day to day but as much as they can put ouer others also that offer good things vnto them as for example if a Preacher tender his seruice this Sabaoth he is tolde the next will be far more fit and if he come also the next Sabaoth then is either the Maister from home the Gentlewoman sicke the weather too hote or colde or some such thing that be Moses neuer so readie yet Pharaoh is not readie but cras cras to morrowe to morrowe is still the song till the Lord strike and all Morrowes end wee passing away to woe without end for our deferring That Moses taketh his owne time and saith Be it as thou hast said it is to teach him that at all times the Lord is the Lord his myracles no enchauntments but a powerfull working for his owne glory the gracious Deliuerance of his Church 11. Then Moses and Aaron went out from Pharaoh and Moses cried vnto the Lord concerning the Frogges c. Why went Moses forth might not hee haue stayed in the Court and haue prayed there God forbid but wee should thinke Courts to be places of prayer for such as haue a censcience in euery place to lift vp hands and heart to God yet would God also the hinderances and impediments so to doo in those places were fewer Surelie great Courtiers are found that a meaner place hath yéelded their hearts more heate to good things than those glistering places haue as sometimes a Country-house and sometimes a darke hole in a close prison Moses cried vnto the Lord saith the Text and prayer doth what neither doores nor lockes nor any strength or wit of man could doo the weapons of Gods children are such and so mightie The word of Crying noteth the vehemencie of Moses prayer against colde formalitie too common in most prayers It noteth not any loudnes of voice although that also be lawfull at times since the same Moses is said to crie in another place when hee spake not a word but from his inward Spirit Ezechias thus cried vnto his God and escaped both a mortall disease and the huge host of the Assyrians But what prayer can doo I hope you knowe and therefore goe no further 12. And the Lord did according to the Saying of Moses Sée the credite that Gods seruants haue with their mercifull God they aske and he giueth without any stop Can you thinke God heareth Moses alone no saith the Psalme God is neere vnto all that call vpon him yea to all all and euer remember it Hee will fulfill the desire of all them that feare him he will heare their crie and will saue them The Lord preserueth all them that loue him but he will destroy all the vngodly Wherefore my mouth shall speake the praise of the Lord and all flesh shall blesse his holy Name for euer and euer Daily experience sheweth the like and therefore as Moses héere euen despised Moses was stronger with his God and by his God than all Egypt to remoue a plague so shall wee euer be more strong than our enemies in what God shall sée vs fit to be enabled Wherefore one Moses is better for a kingdome than many others that are iudged to be of greater vertue c. 13. So the Frogges dyed in the houses in the townes and in the fields And they gathered them together on heapes and the Land stanke of them saith the Text. Had it not béene as easie for the Lord to haue taken them quite away assuredly to the Lord all was one but this was done to shewe the truth of the myracle that they were Frogges indéede no enchauntments thereby to méete with the vnbeléefe of the King and all his Courtiers who either openly in words or secretly in heart thought otherwise And by one meanes or other the Lord shall euer in his good time deliuer his truth from false surmises his faithfull Ministers from false imputations and write the wickednesse of Atheists and carnall men vppon their faces to their confusion Onely be wee patient to tarie his will to like of his way and be we assured we shall both sée his glory and receaue comfort 14. But when Pharaoh sawe that he had rest giuen him he hardned his heart and hearkened not vnto them as the Lord had said Sée the corruption of our nature if God worke not No sooner is the rod off but as the Dogge to his vomite and the Sowe to her myre so wretched man returneth to his olde bias and falleth to his former sinne againe When wee are sicke or distressed any way wee pretend repentance wee pray wee crie wee vowe and what not in shewe But forasmuch as all riseth from feare and not from loue it vanisheth againe as soone as the feare is past and the Deuill returneth with seauen worse than himselfe making our end more odious than euer our beginning was This hath béene touched before but yet euer marke it and feare it your selfe as you haue a care to please God For if you forsake God you can neuer blame God if hee forsake you and if after God hath giuen you rest you become retchlesse as Pharaoh was here then if as hee in the sea so you in eternall woe be drowned for euer you haue your desert and GOD is iust 15. The Frogge is as wee all knowe a foule filthie creature abiding in foule places as bogges and myrie plashes all the day long and at night péeping out with the head aboue the water making a hatefull noise with many others of his sort till the day appeare againe Wherefore Diuines haue thought that by these foule creatures fitlie might be resembled such croking Crues as hiding themselues all the day in an Ale denne or such like place of vncleanenes as soone as night commeth put out their heads and make a hatefull noise against Gouernours and Superiours neighbours and honest persons till all that heare them be wearie of them Which filthie Frogges the Lord assuredly will deale with all in his good time as here he did with these Egyptian Frogges namely kill them destroy them and make the stinch of them knowne to manie Till then let patience and
the more painfully goe forward therein by how much wée sée others punished for ill-doing There is as certaine reward with GOD for well-dooing as there is punishment for the contrary Be taught therefore I say and schooled but neuer be discouraged and feared from imposed duetie 14 And Moses sought the Goate that was offered for sinne and loe it was burned therefore hee was angry with Eleazar and Ithamar the sonnes of Aaron which were left aliue c. Part of this Goate being a Sinne-offering should haue béene eaten I meane the shoulder and brest alotted to the Priest but it was all burned contrary to the Law For which Moses was iustly offended hauing séen so lately Gods wrath vpon the other fault The answere of Aaron you haue in the 19. verse in effect and sense as if hée should haue said I confesse and acknowledge the Ordinance of God is to be kept and wée are to eate with ioy of the parts alotted vnto vs of the Sacrifice for sinne the blood whereof was not brought into the Tabernacle of the Testimonie But how could I eate with ioy in so heauie and wofull a case of my children Compelled therefore with the greatnesse of my griefe I did what I did c. At which answere sayeth your Chapter Moses was content so bearing with his infirmitie considering his great sorrow but not leauing an example to forgiue them that maliciously transgresse the commandement of God And as Moses is said to haue stayed his anger so you sée the Lord himselfe did not punishing againe this fault It layeth open vnto vs the great kindnesse of our gracious God of whom the Psalme saith He is full of compassion and mercie long suffering and of great goodnesse He will not alway be chiding neither keepeth hee his anger for euer He dealeth not with vs after our sinnes neither rewardeth vs according to our wickednesse c. Secondly you may sée here how these Ceremoniall Lawes gaue place to necessitie as Dauid also in necessitie did eate the Shew-bread which was otherwise vnlawfull for him to doe and Ezechias admitted to the Passeouer those that were not clensed But for Morall Lawes there is no dispensation for corporall necessity but a constant course must be held in obeying them For it is not necessarie that I should liue but it is euer necessarie that I should liue righteously Lastly in that Moses admitted a reasonable excuse wée may learne to abhorre pride and to doe the like Pride I say which scorneth to heare what may be said against the conceit we haue once harboured A modest man or woman doth not thus But euen for his seruant and his mayde holy Iob had an eare and did not despise their iudgement their complaint or griefe when they thought themselues euill intreated by him The example of God himselfe is in stead of a thousand who mercifully both heard and accepted of Abimelech his excuse for taking away Abrahā his wife I know saith he that thou didst it euen with an vpright-minde and therfore I kept thee also that thou shouldest not sinne against mee c. Shall the Lord bée thus swéet and we so dogged so churlish so sterne and sower that no excuse may serue for a thing done amisse if once wée haue taken notice of it Beware beware and remember your owne frailtie well A stubborne frowardnesse hath hurt many swéete gentlenesse and curtesie neuer any but though wicked men were vnthankfull yet our gracious God was pleased And thus of this Chapter CHAP. XI IT belonged to the Priests Office in those dayes not onely to teach True Doctrine to the people to pray for them and to offer Sacrifices appointed by God but also to discerne and iudge betwixt things cleane and vncleane Therefore hauing hitherto spoken of Sacrifices and the Ceremonies therof now Moses commeth to speake of vncleane things Namely Men and Women vncleane Meates vncleane Houses Garments Marriages and such like directing the Priest how hée should iudge in this behalse truely neither make that vncleane which was not nor that cleane which God made vncleane This Chapter which now you read speaketh of vncleane meates beastes Fishes and Birdes Whereof before wée consider according to the Text wée may all remember the state of this matter concerning difference of meate as in the Scripture wée are taught First then in Genesis you read thus Behold I haue giuen vnto you euery herbe bearing seed which is vpon all the earth which hath life in it selfe euery greene herbe shall be for meate and it was so No flesh as yet then granted to man In the 9 Chapter you read thus Euery thing that moueth liueth shal be meat for you euen as the greene herbe haue I giuen you all things But flesh with the life thereof I meane with the blood thereof shall yee not eate c. Héere is flesh granted also as well as herbes and onely the blood thereof excepted But now in this Chapter of Leuiticus many sorts of meates are forbidden as vnclean Was this perpetuall No it was but Ceremoniall and for a time Wherfore the Apostle was bold to say in his time and for all times after Let no man condemne you in meate and drinke or in respect of an holy day or of the New Moore or of the Sabboth dayes which are but a shadow of things to come but the body is Christ And whereof a shadow First these things shadowed the dutie of mā to depend vpon the word and will of his God in all things yea euen in his meate Secondly how carefull hée ought to be to séeke cleanenes of body and soule before the Lord and to auoyd the contrary which by the fall of our first Parents was and is so crept into all their posteritie as now our very righteousnesse that is our best things are but as a foule filthy stayned cloth Thirdly how God had made a difference betwixt them and all other the Nations of the world reputing them in his mercy as cleane and all other people as vncleane that is accepting them for his People before all others Remember the Uision of Peter in the Acts and the meaning of it Namely that Peter should not forbeare to goe to the Gentiles in respect of any former difference betwixt Iewe and Gentile for this should bée to call that vncleane which God had made cleane God now had broken downe by his sonnes Passion the partition wall and Gentile aswell as Iewe should be accepted the Ceremonie of those meates cleane and vncleane which shadowed out this partition and difference now hauing his ende and béeing finished Kill and eate now of all meates and Goe and teach now all Nations Call not any meate now any more vncleane for all is cleane to them that are cleane And put no difference now betwixt Cornelius and a Iewe for all are cleane that is In euery Nation hee that feareth God
the midwiues and built them houses what is that Domus nomine in scripturis non solum habitationis locus sed et filij quibus tanquam lapidibus domus seu familia construitur crescit resetiam familiaris intelligi possunt vnde quidam copiosam sobolem eis dedisse affirmant vt Euseb Hugo de Sto. victore Hyeron innuit aedificasse eis spirituales domus Thom. quód conuersae fuerunt ad cultum veri dei Euseb Caesarien aedificasse domus non manu factas sed in coelis sitas c. The meaning vsually receaued is hée blessed their families that they became of great reputation which were descended of them And hée stirred vp the hearts of the Israelites to build them houses which descended to their families and were fit for them By the phrase then of spéech let vs learne thus much euer to lift vp our eies to God for any thing that happeneth to vs albeit man be the meanes which hée vseth for euer it is the Lords worke Such a phrase was that in Genesis God made them aprons or coates of skins when themselues were the workers and God the author of the deuise Did wée thus sée God in all wée enioie it could not be but thankful thoughts would arise in our harts and more care to please him than appeareth now in many an one Prosecute this meditation with your selfe and thinke of your owne particular what God hath donefor you and what you render to him againe c. I will cast my heart vpon another thing mée thinke héere most comfortable namelie how God reiected not the good that was in these women for the imperfection that was mingled with it but pardoning what was weake gratiously rewardeth what was well Feare not you then though all bée not in you as you wish but pray as you can reade as you can heare as you can and all other Christian duties doe them as you can according to that measure of grace which you haue receiued and if any infirmity thrust it selfe in and trouble you when you are most desirous to bée frée from it feare not the Lord sheweth in these women what his nature is He knoweth our mould whereof we be made and he turneth away his face from beholding our fraileties casting a grations countenance vpon our good Frailtie is ours our weldooing is his and his own grace he wil reward You are not greater than the Apostle was who yet groaned you know vnder this burden that he could not doe the good which hée would but still slipt into the euil which he would not Tyrannize not then ouer your selfe but know it for a truth that want to doe all disgraceth not a will to doe some thing with a swéete God Often remember that place in the Kings so ful of comfort He onlie saith the Lord shall goe to the graue in peace because in him there is some goodnesse Some goodnesse I say againe and euer haue you it in your remembrance for not some goodnesse shal loose his rewarde with God though all bée not there Your will would doe better and that hée séeth but you faile as a child of Adam and that hée séeth also yet will not sée it to stop any mercie from your some goodnesse Ifhée then bée so swéete bée not you sower against your selfe but chéerefully doing what you can say for your wants with him in the Gospell which felt infirmity as you doe Lord helpe my vnbeleefe Lord helpe my weaknes euery way for thy mercy sake 9 Lastly when the King saw hée could not haue his will that way then hée commaunded that euery man-childe should bée cast into the riuer as soone as it was borne and of like appointed bloodie searchers for that purpose So when craft can not rage must increasing their malice against the Lord and his poore members neuer thinking how hard it is to kicke against the pricke Such a like bloody attempt made Herod when hée flew the children but yet missed of his purpose as did héere this King Let his power to preuent his foes bée the comfort of all his true seruants euer Thus may we profit by this chapter CHAP. 2. In this chapter consider chiefely these three heads The birth of Moses and his bringing vp His flying away from Egypt His mariage 1. TOuching the birth of Moses it is noted that both by father and mother he was of the tribe of Leui and what Leui the sonne of Iacob did we reade in Genesis 34. 25. verse The blemish whereof claue vnto his posteritie after yet now you sée God honoureth it with this great honour that of that Tribe should come this famous Deliuerer of the whole Nation from such cruell bondage as now they endured An honour surelie verie great and we may well note in it the swéete goodnes of Almightie God who though some of a Tribe haue offended him and left cleauing to their name that blacknes and blot which the rest of their name neuer occasioned yet is not for euer alienated thereby from the whole blood but extendeth mercie and fauour yea verie high honour to some of them as hee shall thinke good wiping out by degrées what foule sinne had wiped on too wickedlie How may men pray then in comfort euer O Lord O Lord remember not the offences of them that haue gone before vs but let mercie reach notwithstanding their euill to those that hartilie defied their euill This example of God both good Princes and all good Christians carefullie follow not hurting one for another when like deseruing maketh them not in like sort punishable Neuerthelesse some there be that forgetting it maintaine by an euill name of deadlie feud as they call it a damnable reuenge vpon manie and for many yéeres against which is the forme of prayer taught vs by Christ forgiue vs our trespasses as we forgiue them that trespasse against vs with many scriptures more 2. It is said his mother hid him thrée moneths and Origen maketh this vse of it that men be carefull not to doe all things to be séene of men but as the scripture teacheth to shut the dore and to pray in secret not to let the left hand knowe what the right hand doth for feare least if these male-children be exposed to the view of men with a longing desire to win praise the Egiptians catch them and cast them into the riuer But rather thinke you by these words of the wofull estate wherein this people of God then liued What fulnes of furie was this so bloodilie to tyrannize ouer new borne Infants were they neuer so swéete and well fauoured that their parents must hide them if they would enioy them but a day O bittertimes O wofull mothers when they saw themselues once conceiued with child for if it were a man-child their eies must see the murderers take it and though it wept vpon father and mother and lifted vp both little hands and eies in the
Lord giue vs vnderstanding in all things 17. Then after thus thou hast acquainted the Heads of the people of Israell with it and they by my working in-wardely with them willing to obey both thou and they shall go to Pharaoh the king and say c. Sée againe and still still most carefully note it how God regardeth Gouernment For now Pharaoh must bée vsed as was fit for his Place He being the king of the lande in which they were wicked Pharaoh I say must not be disorderly dealt with by such as liue vnder his gouernment within his Territories although strangers and not his naturall Subiects how much lesse then by naturall Subiects But hee must be gone vnto with all dutie and acquainted with all reuerence with their desire that neither themselues may be iudged factious neither others by their examples moued to any disorder They must acquaint him with the Author of this desire not their owne heads lusting after liberty or nouelitie but the Lord God that is that Lord which is God and that GOD which is Lord and Lord of Lords to worke some touch in Pharaoh of feare Secondly the Lord God of the Hebrewes that is that hath euer had care of them and dealt for them as séemed good to his Wisedome Thirdly that their scope was Religion not rebellion nor any vndutifull practise against the state Shall not this moue vs to reuerence authoritie when God thus notablie sheweth his liking of it It is enough in this place if God be with vs. Lastly obserue the long sufferance of God who though by this Pharaoh verie much offended yet before hee will smite he will admonish and doe all things so as his owne hart shall testifie his owne inexcusable wickednes Certainly euen thus the Lord dealeth with our selues if wee had eyes to sée it still forewarning and calling to a touch before hee determine Judgement and iust destruction His Preachers and Prophets his rods and his crosses his fauours and bounties be all Admonishers of vs to auoide his wrath 18. But I knowe that the King of Egypt will not let you goe but by strong hand Therefore will I sttetch out my hand and smite Egypt with all my wonders which I will doe in the midst thereof and after that shall hee let you goe How well doth the Lord sée what the wicked thinke is secret and hidden to wit their thoughts and purposes their dispositions and nature yea before themselues knowe what they will doe he knoweth and shall not this moue them Their stubborne and stiffe harts contemning admonitions and all meanes of their reformation the Lord knoweth and séeth before How may this comfort the zealous Minister that is wearied and wasted with longing after the life of them that wish his death with praying entreating and crying vpon men for their good that they would hearken and consider that they would be reconciled to God and saue their soules I say how may this comfort him that this blockishnes and hardnes this ingratitude and vnkindnes of theirs was knowne to the Lord euer And therefore to content himselfe that he hath giuen warning like a faithfull Watchman that hee hath loued like a faithfull Pastor and endeauoured their good as a true Minister leauing the Lord now to his further pleasure euen to stretch out his hand and to smite such Pharaohs with their Land that is their possessions and goods their friends and associates as héere hee did for till Pharaoh féele it hee will not thinke of His might The Preacher speaketh in the aire the friend priuately looseth his labour and honest aduise Pharaoh féeleth not but thinketh himselfe wise and them fooles Their loue returneth therefore into their owne bosome being noted in Gods Booke for a Witnes against them and that swéete comfort sheweth it selfe to be taken hold of Wée are a swéete sauour to the Lord in them that perish After this consider with your selfe héere againe in that it is saide Pharaoh will not let them goe but by strong hand How far more easie it is to come into Egypt than to get out So it is assuredlie a smooth way to Hell by many pleasant delights but to returne and giue ouer the sinne once entred into to forsake that pleasant way This is a worke This is a labour nay This is a Grace indéede Any man may leape into a pit at his pleasure but hee must come out with more difficultie if euer hee come out Therefore in my conceite the good woman dealt wisely with the Frier that solicited her to sinne and told her hée would sing and say prayers for her that should cleanse her from all her offence and deliuer her presently out of Purgatorie if shee should happen to die whilest hee was aliue when shee appointed a pit to be digged in the way where the Fryer should come in the night and to be couered with some grasse that it might not appeare into which as soone as euer the Fryer came he fell and not able any way to get out againe Anon when hée had cooled himselfe well the woman came also as though shée had come to méete him to whom the poore Fryer pittifully complaineth that hee was fallen into that pit there and could not get out praying her to vse some meanes for his deliuerance But shee wisely tolde him hee should remember what hee said vnto her to wit that out of the pit of Purgatorie hee could sing her or any that should offend with him and now there was a good place to trie the power of his Musicke and Songs that shée and others might beléeue him the better If hee would haue his Portesse sent for shée said shée would but other helpe hee should get none of her And so shee left him to sing himselfe out if hee could So sleight a matter made those Hypocrites then of fearefull sinne easily purged and easilie pardoned were it neuer so wittingly and wilfully committed But this Figure of the hardnes to get out of Egypt when once they were in may shew vs as I say apparantly the contrarie and giue vs iust and good cause to beware of sinne The deuill is not such a foolish Fowler to let slip easely the bird he hath caught Euery mans owne experience telleth him how hard it is to leaue a wonted wrying from the right way and God graunt wee may thinke of it 19. Lastly the Lord addeth that Hee would make them fauoured of the Egyptians so that when they departed they should not goe emptie c. Where to our comfort wée sée that all harts are in the hands of God euen as the riuers of water and that hee turneth them hither and thither at his pleasure Hée can make them loue hate they neuer so much and they shall not bee able to withstand his will Yea hee can make them so loue that fruites from thence shall flowe to his people of their loue euen as hee best liketh Be they Jewels of siluer or Jewels of
Thus saith the Lord that cretaed thee O Iacob and he that formed thee O Israel Feare not for I haue redeemed thee I haue called thee by thy name thou art mine When thou passest through the waters I will be with thee and through the floudes that thy doo not ouerflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle vpon thee For I am the Lord thy God the Holy One of Israel thy Sauiour I gaue Egypt for thy ransome Ethiopia and Seba for thee c. reade the Chap. your selfe and I stay héere 10. Now sée an Accident in the way When Moses was in his Inne the Lord met him and would haue killed him That is by either a sore sickenesse or some other way the Lord made him know his wrath conceined against him as also the cause to wit the omitting of the circumsicion of his Sonne as by the euent wée may sée although it bee not expresly named Where to our profit let vs stay a while and consider diuers things First why Moses so well acquainted with the law of God in this behalfe should omit or neglect to do it And for answere herevnto marke with your selfe how of two sonnes which Moses had and carried with him the circumcision of one is onely here mentioned whereby you may well see the other was before and alreadie circumcised or else Gods wrath would not haue stayed in this place vpon performance of dutie onely to one Now the one hauing before beene circumcised why should he not haue done the like to the other but that out of all question his wife béeing not sonndly perswaded in this point tooke offence at the first grew vnquiet offered vnfit speathes and happely stirred vp her father also Iethro to ioine with her to rattle Moses for such crueltie as they estéemed it to his sonne Wherupon the good man milde soft of spirit in humane frailety chose rather to forbeare the second son to haue his peace than to circumcise also him and please God A notable example to teach vs this doctrine how néedefull it is euen to the great Doctours and Diuines to the great Masters and Teachers and rulers and leaders of others still and continualy to be vnderpropped and held-vp by Gods powrefull ayde and blessed Spirit in their duties when as otherwise euen they they I say that seeme so strong play Moses part here and faint in the way to the offence of God and danger of themselues Nay if Moses faint how much more fall they flat downe that neuer had such measure of grace as Moses had Pray therefore and pray continually for increase of strength for courage and fortitude for constancy and power to repell al the darts that Sathan shall throw at vs and prepare we to buckle with men and women and Diuels that shal assay to quench or to coole our zeale in our places and to bring vs to omit this and that and euerie day somewhat which God expresly requireth and will not abide to be omitted See you Discouragers and discomforters of Gods seruants in necessarie duties what venome is in your darts and poyson in yonr doings Moses this great man is ouercome and brought into daunger by them and O how shal athousand others of farre weaker strength be turned out of the way by you Will God be angry with Moses for yéelding and shall you safely escape that are the causes of his sinne the cut-throates of his zeale and the ouer-turners of his well doing No no assure your selues the wrath of the Lord shal consume you when it hath profitably corrected his childe vnlesse you repent and leaue-off such Deuillish dealing Sée you also you brawling and vnquiet women what your ignorance and obstinacie bringeth your husbands vnto though they be as Moses holy and vertuous they cannot serue God a-right for you they cannot doe what God requireth but you breake their hearts you coole their zeale you turne them out of the way and in the end you bring them to a fearefull danger of Gods destroying of them For the Lord met Moses héere and would haue killed him saith the Text. Shall this euer be vnpunished in you no your Husbands shall bee schooled for their frailtie and you shall be consumed for your arrogancie so proudly and so disobediently contemning both their religious instructions and holy actions If God be in you this will be a warning 11. Then Zipporah tooke a sharpe knife cut away the fore-skin of her Sonne The two things that héere might be considered namely that doctrine of Poperie concerning the danger of children dying vnbaptized and secondlie of such an absolute necessitie of Baptisme as that women must administer it in time of supposed néede I forbeare to stand vpon now I haue sufficiently touched them in my Notes vpon Genesis Therefore doo but remember with your selfe touching the first that wee make a great difference betwixt want of the Sacrament and contempt of the same contempt damning and want not through the strength of Gods promise meaning by want when God so preuenteth by death that it cannot be had according to the manner allowed in the word And touching the second obserue that this act of Zipporah here in circumcising her childe was méerely extraordinarie and doth no way warrant women to baptize now-a-daies Her bitter words to her husband that hee was a bloodie husband to her shewe but what spéeches are often giuen by women that haue their tongues a little too much at liberty His wisedome in not answering her is to this day his praise and her fact her fault in so vndutifully speaking Let this suffice of this Chapter and nowe reade the Text ouer in your Bible and sée how these Notes haue helped you My drift you sée and I leaue it to God I would haue all men encouraged to reade CHAP. 5. The chiefe Heads of this Chapter are these The comming of Moses Aaron to the King The greeuanees of the people Their impatiencie 1. TOuching the first héere wee sée that although Moses was very backward a-while to obey God and goe to this King vpon this errand yet at last hee yéelded faith ouercame feare and all conceits steeped to the obedience of God A happie thing and happie is that man and woman euer which can likewise say truly I haue had my feares and fancies my errors and mine ignorances my pride and my preiudice against that which was good and right but they are all gone I thanke God and I much ioy that they are gone as likewise that I am now sincerely his whose I ought to be and in this obedience doe not doubt but shall end my dayes by his grace 2. Wée may againe thinke héere why God should thus send Moses and Aaron to pray deliuerance for his people when hee was able without stretched arme to haue deliuered them at his pleasure And wee may aunswere our selues in this sort euen for the reasons
Deum appellatum It is well knowne that of the godly Prince Constantine the Pope was called God So in the Counsell of Lateran this proude Antichrist suffered one of his Parasites to say Tu es alter Deus in terris Thou art another God in earth Many other such Stories there are which I passe ouer wishing in my heart that men would obserue and sée what is so manifest before their eyes that although the Pope by their distinction be not an absolute God or an absolute Christ yet certainly hee is a very absolute Antichrist I end then this Note with that exposition of Alexander of Hales our wittie Country-man Scriptura non dicitde Mose constituite Deum sed Deum Pharaonis hoc est potentem super Pharaonem diuinitus The Scripture saith not of Moses I haue made thee God but I haue made thee Pharaohs God that is of power and strength aboue Pharaoh through the hand of God which is with thee Nothing therefore I say do Moses words helpe the Pope to iustifie his blasphemous pride and insolencie 2. And Aaron thy brother shal be thy Prophet That is as he said in the 4. Chapter thy mouth thy Interpreter thy Speaker to vtter that eloquently or in good words which thou shalt appoint him Thy Prophet saith Theodoret as if God should haue said looke how I speake to the Prophets the Prophets to the people so shalt thou speake to Aaron as to thy Prophet he vnto the people Where we sée the incōprehensible Counsell wisedom of God who though he could haue giuen to Moses as well a rowling tongue as a wise hart yet he would not but to the one brother giueth one gift to the other another that either might haue néede vse of another neither of them be exalted in contempt of the other This is that which the Apostle speaketh when he saith Now there are diuersities of gifts but the same Spirit For to one is giuen by the Spirit the word of wisedome and to another the word of knowledge by the same Spirit And to another faith by the same spirit to another the gifts of healing by the same spirit And to another the operations of great works and to another prophecie to another the discerning of Spirits and to another diuersities of tongues and to another the interpretation of tongues And al these worketh one and the selfe same Spirit distributing to euery man seuerally as he will The holy vse whereof wee shall take if reuerently we estéeme one anothers gifts enuying none despising none carping cutting nipping no man but with an humble heart glorifying God our selues and beséeching him that in all our brethren also together with their seuerall charges he would glorifie his great Name A Grace so much the more precious by how much it is rare too rare in these last daies wherein the Spirit hath foretold vs Men shall be louers of themselues couetous boasters proud cursed speakers disobedient to parents vnthankfull vnholy Without naturall affection truce-breakers false accusers intemperate fierce despisers of them that are good Traytours headie high minded louers of pleasures more than louers of God 3. Thou shalt speake all that I commaund thee So will God euer haue his Ministers faithfull to kéepe nothing backe of his will deliuered to them for feare or flatterie of any man but truly to discharge the credite reposed in them leauing the successe to him that sent them and disposeth of all hearts at his pleasure Thus protesteth the Apostle very carefully we sée when he tooke his leaue of the Elders of Ephesus saying I haue kept back nothing that was profitable but haue shewed you all the Counsell of God Thus running our race wee shall rest one day in eternall comfort deliuered from a bitter world from euill men and euil natures taking alwaies our best endeauours in the worst sense and rewarding true affection with black enuie most vnfit for Christians 4. But I will harden Pharaohs heart Heathens could say A Deo perfecto nihil malum nihil turpe est From a perfect God no euill nor foule thing commeth Againe Deus malorum causa non est cum bonus sit God is not the Author of euill when as he himselfe is good Therefore concerning this hardning of Pharaoh some vnderstand it by permission that is he suffered him to be hardned as wee say in the Lords Prayer Leade vs not into temptation that is suffer vs not to be led Gregory saith Non duritiem contulit sed exigentibus eius meritis nulla infusa timoris sensibilitate molliuit Hee did not impose hardnes but his merits so deseruing hee softned him not by any infused sense of feare Augustine saith God did it ratione poenae for a punishment And wee all knowe the Lord is not tyed to giue his grace to any man but it is his mercie it is his loue and most frée he is to doo with his owne what he will The consideration whereof should euer worke in vs care and zeale to craue at Gods hands fleshie hearts which may tremble at his Judgements and taste his mercy saying with Samuel Speake on Lord thy Seruant heareth and with Dauid O my God I am content to doo it yea thy lawe is within my heart Marke also héere how God fore-tolde them againe that Pharaoh would not heare them A thing so bitter to the faithfull Minister of God as many fore-warnings are néedefull vnto him to giue him strength against this temptation O therefore that wee may euer haue patience who labour in the word and doctrine God will doo his will God ought to doo his will our dutie is knowne wee may not prescribe to him if wee performe what is our part sweete is our sauour saith the blessed Apostle as well in them that perish as in those that are saued and it is enough O Lord let it be enough to euery groaning heart of thy true Ministers wishing and séeking to haue them saued whō thou hast created and bought with such a price Thou canst make it enough if it please thée to blesse with thy holy Spirit the remembrance of it to them that are sliding to impatiencie 5. Thus warned and thus armed these two brethren Moses and Aaron went vnto Pharaoh and did euen as the Lord had commaunded and Aaron casteth forth his rod before Pharaoh and it was turned into a Serpent The vse of which myracle hath béene tolde before euen to strike a feare into Pharaohs heart that hee might the better attend to what was spoken to giue him assurance that though with his eyes he sawe but the persons of two men neither glorious nor terrible in themselues yet with them was the power and strength of the Almightie God whose hand could shiuer him in pieces if hee rebelled So standeth it still with Gods Ministers that faithfully doo their dutie to the flockes committed vnto them and
hardnes no it excuseth not because a man may sinne necessarily and yet not constrainedly but willingly which consent of will maketh him guiltie as in common experience you sée one in a great heate drinke necessarily in respect of heate yet not constrainedly but very willingly Looke not therefore at Gods secret Decrée but at mans willing approbation of what is euill And in this matter remember the modestie and reuerence of S. Paule when he saith O man who art thou that pleadest with God shall the thing formed say to him that formed it why hast thou made me thus c. O the deepenes of the riches both of the wisedome and knowledge of God! how vnsearchable are his Iudgements and his waies past finding out Remember also howe S. Augustine imitateth him in this vertue saying O man thou lookest for an aunswere of me and I also am a man my selfe therefore let vs both heare him that saith Who art thou that disputest with GOD Better is holy ignorance than rash knowledge Seeke thou for merit thou shalt finde but punishment O deepenes reason thou I will meruaile dispute thou I will beleeue and hee that liketh not of this answere let him séeke one more learned but take héede hee finde not one more presuming 3. That thou maist declare in the eares of thy sonne and thy sonnes sonne what things I haue done in Egypt c. A Notable place to teach vs as the end of Gods workes and wonders so the dutie and office of all Christian Parentes and Gouernours euen to teach their Children and Charge carefully and zealouslie by them and in them to knowe the Lord. The like place you haue againe in Deuteronomie These wordes which I commaund thee this day shall bee in thine heart And thou shalt rehearse them continually vnto thy children and shalt talke of them when thoutariest in thine house and as thou walkest by the way and when thou liest downe and when thou risest vp c. Thus is God himselfe the Author of that Catechizing and instructing of youth in his holy feare and true Religion which so much is neglected in our daies and whereunto not onely youth who knowe not their owne good are hardly drawne but euen their elder Parents and Maisters are very vnwilling to haue them drawne But can the stubborne and headstrong contempt of so holy a Commaundement of him that made vs be euer vnpunished no no it both hath and euer shall haue his due correction both in those that should come and those that should send them and sée them come Parents Maisters Godfathers and Godmothers and the like Hence it commeth that children are often disobedient to their Parents wanton wilfull wicked and in the end die a shamefull death Parents can get for their Sonnes the Landlords Cloath thereby to haue countenance and aide in the world but they neuer cast nor care to get them Gods holy feare in their hearts who is Landlord of all Lands and Lords thereby to haue both the promise of this life and of that to come O blindnes doo we not sée how great and how foule how grosse and how sinfull if we doo let vs héereafter amend this fault and assure our selues that all the countenance in the world is not like his fauour that made both our posteritie and the world ruleth them and the world destroyeth them and the world Wherefore he promised it to Abraham as a thing aboue all the riches of the world that he would be his God and the God of his seede if he walked before him in vprightnes Follow this Meditation further in your owne minde and you shall finde it worke to a carefull course touching such as are committed to you 4. How long wilt thou refuse to humble thy selfe before me These wordes tell vs the drift of all crosses and afflictions in this life euen to bring downe the swelling pride of our sinfull hearts that yéelding God what is due to him we againe from him might reape mercie and goodnes more and more to our endlesse comfort for he would the contrary of the Storie in Genesis where for ten righteous if they could haue bene founde the whole Citie had bene saued Houses and whole kingdomes haue bene fauoured for one righteous man dwelling therein proofes are many both in Scripture all Stories Ioseph Daniel and such like 7 This spéech of Pharaohs seruants preuailed so farre that Moses and Aaron were sent for to Pharaoh and had an offer made them to depart if they would with some company but not with all vnto which Moses answered that they must néedes all goe Young and old Sons and Daughters sheepe and cattell orels none Wherein I profit thus by the graunt of Pharaoh of some to goe and not all I obserue the malice of Satan and his members against the Church and the true seruice of God if they cannot wholly destroy it hurt it and hinder it then in part as farre as they can they will doo it euer valuing much but a little gaine herein By the answere of Moses I obserue againe on the other side that we must not yéelde an inch to these plottes and fetches of the wicked but zealously must stand vpon the full obseruance of all Gods Will according to his commaundement and not according to the fancies either of others or of our selues Where the Lord dispenseth not wée must not dispense where al are bound to departe out of Egypt we must not capitulate for some to goe and some to tarrie Whereof would God men in our dais had due consideration where the Husband goeth to Church but not the wife the Father but not the Sonne the Seruant but not the Maister Moses would not doo thus in this place but knowing all to be bound requireth all leauing vs therein a fearefull assurance that this playing at halfe stake with the Lord as it is most odious to him so most dreadfully by him it will one day be punished 8. The wordes following in the eleuenth verse are not to be passed ouer without some profit Then they were thrust out from Pharaohs presence For they notably shew the too common entertainement of Gods messengers in this wicked world namely to be thrust out and very vnkindly entreated without any fault So were the Prophets and Apostles in their times yea the great Maister himselfe when they forcibly caried him toward the top of a mountaine with a purpose violently to haue cast him downe But let it comfort vs and shake the hearts of such wicked wretches euer that the very dust of our féete shall bee a witnesse for vs against them in the great day of iust iudgment and due reuenge for such sinne He that receaueth you receaueth me and he that refuseth and thrusteth you out refuseth and thrusteth me out Vengeance is mine and I will repay 9 By occasion of these Grashoppers sent in the wrath of God as a Plague to annoy the
wisheth a Benefice forget his dutie when hee hath got it and suffer his people the Lords Lambes to perish by his sloath Thus doth the Seruant when hee is become a Maister and thus doo thousands who when they were vnmaried and had little thought and said if they had some portion to liue vpon some reasonable competent estate O how would they serue God and doo good things to their power But all is forgotten and they are not the same persons when the Lord in mercie hath giuen them more cause to serue him than euer they had Followe this Meditation farther your selfe and thinke often in your heart what a swéete killing poyson Prosperitie is to many a one and how néedefull this Note of Moses was That they should Remember their duties to God when they were come into that pleasant Land of Promise 15. The Cōmaundement To teach their children what the Passeouer meant noteth vnto vs how the Word Sacraments should goe together not hiding in an vnknowne tongue by neglect of preaching what Gods ordinance is but plainly openly euer ioyning Doctrine to it that the people of God may knowe the Lords meaning in his holy Sacraments so vse them as they ought to his glory and their cōfort Yea the children you sée should not be brought vp in ignorance as ours are to the great prouocation of Gods wrath against vs. But euen when they are young taught and tolde what a Sacrament is and what is meant by the Paschal Lambe for thus would they prooue good seruants of God when yéeres came on and the Lord be honoured in our séede when we are dead Which whether it can be without a blessing from his hand both vpon them and whatsoeuer we leaue vnto them iudge in your owne soule when you haue considered well how sweete and gracious God is how many are his promises how faithfull he euer is in them Doo therefore as followeth in this your Chapter of this people ver 7. They bowed thēselues and worshipped That is they thankfully receaued the Lords pleasure at Moses mouth not as the word of man but as it was in déede the Word of God And they went their way and did as the Lord commaunded Moses and Aaron A blessed obedience both in hearing and doing a chéerefull alacritie and readines such as gladded the heart of Moses and euer will glad all godly Ministers Chronicled héere vp in the Booke of God by the direction of God to the lasting praise of them that were so touched and moued to obey God in his mercie make it also profitable to thy soule good Christian Reader that thou likewise in the Booke of life mayst be Chronicled vp for euermore Amen The second part 1. COncerning the death of the first borne which was the second generall Head noted before to be in this Chapter that which hath béene spoken before in the Denunciation may suffice to which I refer you praying that héere may be obserued the great care of Almightie God to haue this thing well remembred when againe he thus repeateth it with all his Circumstances of time of persons their awaking their crying their desire to bee rid of the Israelites their forcing of them away in all hast c. Surely Gods works for mankinde in generall or for any of vs all in particular to be forgotten must néedes be most displeasing vnto him when we sée such care as this to preserue in his church children a due Remembrance of them Theodoret speaking of these first-borne saith Cur interfecit primogenita Aegypti Propterea quòd Israële prmimogenita Dei Pharaoh nimis durae subiecerat seruituti Hoc enim ipse Dominus Deus dixit Filius meus primogenitus Israel c. Why did he slay the first borne of Egypt Euen because Pharaoh had subiected his first borne Israel to too hard and cruell a bondage For thus speaketh the Lord of Israel Israel my first-borne Sonne c. Againe in this that the first-borne only dyed both of man and beast not the second-borne nor the third-borne wée may with profit well obserue how the differences of children are knowne to God who is first who is second and who is third which may yéelde this vse neuer for any childe to goe about with craft and subtilty or any vnlawfull inuention of man to thrust himselfe into the place and prerogatiue thereof which God in his prouidence hath not giuen him but to abide in the order disposed to him of God and to trust in his mercy who so disposed for feare lest God who knoweth our order seuerely punish vs for breaking his order He could haue made the yongest the eldest if he had pleased he could haue made the 3. to be the 2. if he had so liked But he hath not done it and what he doth is euer best til his owne hand alter the same A contented minde much pleaseth God and a working spirit contrary to his Will as much offendeth him Let it be thought on for there is too much cause in the world giuen and sinne is counted Wisedome 2 This mightie power of God is fearefull and comfortable Fearefull for that in one night yea in one instant and with one word as it were he destroyed so many first-borne in Egypt Comfortable because what iudgment soeuer he vseth and executeth against the wicked yet he can saue his owne in the very middest of death and danger So that not a haire of their heades shal be hurt Thousands may fall on the right hand and tenne Thousands on their left yet no harme happen to them Also this gratious Clemency and Mercy in the Lord is most comfortable who when he could as easily and as iustly haue destroyed all yet in his goodnes that hath neither bottome nor measure he taketh but the first-borne so gratiously humbleth thē by a few This is that which the Prophet speaketh when he beggeth of the Lord in wrath to remēber Mercy so noting his manner and nature euer full of pitty long suffering 3 Then Pharaoh called to Moses and Aaron saying get you hence c. That is he sent his Messengers vnto them to will them to depart For Moses saw him no more after the departing mentioned in the tenth Chapter the last verse And in the eleuenth Chapter verse eight you sée Moses foretold that thus his seruants should intreat him to depart Euer till now Pharaoh had some exceptions either of their Children or of their Cattell c. But now all are put in a libertie graunted vnto all and glad and glad to be deliuered of them Thus can God with his mighty arme bring downe the proude stomakes of the greatest and make them yéelde to his Will wholly not in part A fruitfull consideration for those that dayly amongst vs vse to limmit their obedience to God saying either openly or secretly in their hearts Herein will I follow my Teacher and herein I will not Adultery
Murder and such like be great sinnes and I will forbeare them but for my swearing my oppressing of my Neighbours my selling of my Benefices in my gift my negligence at Church and Sacraments and such like yee shall pardon me I know what is fit as wel as he Thus did Herod heare Iohn Baptist as I haue noted before in many things not in all things and namely not in the matter of Keeping his Brothers wife Now Herod and Pharaoh are but bad Exampels for a man to follow that hath any care of his soule And therefore rather fix your eye vpon that wish of God in Deut. O that there were such a heart in this people to feare me and to keepe All my commandements All All alway that it might goe well with them and with their seede for euer This is a better Example and he that thus wisheth hath Heauen in his right hand to giue it vs if we héede it and Hell in his left hand to cast vs into if we despise it Follow this meditation by your selfe farther and beware of restraining and limiting your duty to God but performe all obedience as the Lord shall inable you And if you faile in any thing let it be frailety in you not head-strong boldnesse for that is dangerous Remember also how Pharaoh here desired to be blessed of these men who erst were odious in his eies The same God can pull you downe and make you as glad of your Pastors prayer for you as you haue béene contented spitefully and malitiously to oppose your selfe against him Now is the time to thinke of these things so to vse the messenger of God as he may euer pray for you with an edge that is hartily and powerfully 4 They tooke-vp their dough before it was leauened and departed in haste The Lord knoweth euer what is best hast or leasure for his children and so be appointeth Lot was long before he would get-out of Sodom and his wife was worse than he We are all couetous and gréedie of these worldly matters and too loath to leaue them when we are called Wherefore the Lord in his great loue often preuenteth such weakenesse in vs by a suddaine and constrained haste Be it therefore euer vnto vs as he will for he is alwaies more carefull of our good than we can be Other things here mentioned haue bene touched before and therefore I passe them ouer The 3. part 1. THeir departure now out of Egypt is the 3. general Head of this Chap. concerning which it is said that They tooke their iourney from Ramases to Succoth c. This is that Rameses which you read of in Genesis 47. ver 11 Where Ioseph placed his father and his bretheren The number also is set downe about six hundered thousand men of foote beside children A most wonderfull increase from 70. Soules which were all that came into Egypt And most effectually it sheweth vs how able the Lord is to increase his Church notwithstanding all the malice of man Deuill whatsoeuer Gen. 12. 21. Gen. 15. 5. I will multiply thy seede as the sand of the Sea and we sée the truth of it A multitude also of sundry sorts of people went with them following the prosperity hoped for in the Israelites who they saw were not touched with the plagues of Egypt and rightly shadowing what after fell out and euer will that Christ shal be followed of many for the loaues and his Gospell embraced for the prosperitie and peace that often he vouchsafeth vnto it Yet no doubt some follow it for Religion and Truth sake c. 2 Their time of aboad in Egypt is here said to be foure hundred and thirty yeeres which how it is to be reckoned from the Promise sée Genesis 15. Actes 7. 6. Galathians 3. 17. and see Interpreters by name Calasius who reckoneth euery yéere in particular Note we and alwaies remember that so carefull was the Lord of his promise as When the 400. and thirty yeeres were expired the selfe same day they departed euen the selfe same day Euer it may comfort vs in our spirituall feares and conflicts that certainely the Lord will neuer faile in any promise but euen dayes and howers of comfort fit for his Children as they are knowne to him so are they obserued of him most mercifully most gratiously and most precisely Why then should not I dust and ashes tarrie his good leasure in assured hope and in peace of Soule waiting for the good houre but I must needes tye the Lord to my time and to my will or els I faint I fall I speake or thinke amisse That the Lord regardeth me not but hath forgotten me and forsaken mee and all that Sathan my sworne-Enemy suggesteth is true O doo it not any more neither euer wrong your gratious Father and déere God so much who you sée breaketh not with these Israelites one day but the very selfe same day deliuereth them which was apointed 400. yeares before God strengthen vs for his Son sake for we are weake but he is faithfull for euermore 3 Some other circumstances touching the Paschal Lamb are héere noted in the end of this Chapter omitted before namely That only such as were circumcised might eate of it so figuring that of the true Passeouer Christ Iesus they onely can be partakers hauing their hearts circumcised and purged by faith c. And being circumcised seruants might eat shewing that bond and frée are alike accepted of God That it must be eaten in one house signified that out of the Church Christ is not to be found Not a bone must be broken which was fulfilled in our Sauiour Christ as was touched before yet héere remember Theodorets wordes Ossa conterunt Agni qui male intelligentes eloquia Diuina ad suam impietatem illa detorquere conantur They may be said to breake the bones of the Lamb who ill vnderstanding the holie Scriptures go about to wrest them to their impieties One Law must be to him that is borne in the Land to the stranger that dwelled among them which signified that whosoeuer vnto the worlds end will liue in the Church he must and ought to be gouerned by the Lawes of the Church Finally The obedience of the people héere mentioned in all things to Moses and Aaron teacheth vs the like obedience euer to Magistrate and Minister ouer vs which the better we performe the more assured may we be that we are true Israelites Thus may this Chapter profit vs in Gods blessing CHAP. 13. The generall Heads of this Chapterare chiefely these 1. The Sanctification of the first-borne to the Lord. 2. By what way the Lord led them 3. The Signes of direction vouchsafed to them COncerning the first The Paschall Lamb as hath béene shewed was a liuely remembrance of the Lords passing ouer their houses and not slaying their first-borne as he did the Egyptians yet doth God héere againe institute for an other
Remembrance of it that all the first-borne should be offered to him in sacrifice Which plainely sheweth our dulnes to be so great that either not at all or very slightly wée remember the Lords mercies and benefits vnlesse by sundry meanes we be raised and stirred-vp thereunto Let vs therefore thinke of our selues as the Lord knoweth vs to be and rest euer thankefull for this great care of his ouer vs testified in his sundrie waies and meanes to awake and worke in vs due duties towards him and vse the same appointed meanes continually and euer as we are commaunded otherwise we condemne both the Lords care and wisedome and the punishment at last must néedes be very fearefull Let it strike all negligent hearers of the Word all secure and earthly contemners of the Sacraments all that refuse to read to conferre and to doo whatsoeuer els as a meanes that leadeth to the Lord. The Reason which the Lord aleageth of this Law of the first-borne to be sanctified vnto him is because they were his for they are mine saith he Which doth not note any reiectiō of the second-borne or third from his grace and fauour or yet tye his mercy and liking euer to the eldest for we know He hated Esau and loued Iacob but we are to vnderstand it thus that albeit all were his indéede yet these first-borne he challenged to be his by a double right both because he had deliuered them from bondage and seruitude as the rest and because he saued them aliue and slue them not when he killed all the first-borne in Egypt I make this vse of it euen to think with my selfe That the more God hath done for me the more titles he hath vnto me and the more I am his and ought to be in al the duties and seruices that may flow from either heart or body of so wretched a creature And if I doo not so thinke and so striue to shew my selfe euen so many witnesses against me are his sundry mercies to me and I shal be destroyed The ends then of this Law of sanctifying the first-borne vnto the Lord were these To be a Remembrance of their deliuerance To be a witnesse of the Lords right to them and ouer them whom he had so gratiously and mightily deliuered euen as an earthly Lord séeketh a peny or a Rose for an acknowledgment of his right not for any increase of his welth That the Priestes might haue hereby a maintenance to liue to preserue doctrine knowledge among them That Christ hereby might be liuely shadowed and shewed who being the first-borne was offered-vp a holy and sufficient sacrifice for all our sinnes c. The Law of Redemption of the children ver 13. 15. was to mittigate the rigour of the Lawe if they should haue dyed and still sheweth how swéete and mercifull the Lord is Afterward the Leuites were taken in their place and the Redemption of the vncleane beastes teacheth vs that God will haue his due if not by sacrificing them because they were vncleane yet by a price for them or by their death Which all wicked Robbers of God in his Tithes and Offerings may make an vse of and cease so to offend any more if admonition may finde place with them Other things haue béene touched before as the vnleauened bread the instructing of their children and such like wherefore I passe them ouer The frontlets spoken of in the 16. verse béeing for Remembrance the Iewes afterward abused and had their Philacteries c. As our Papists haue sundrie superstitious things about their neckes and armes to put them in minde of I know not what The 2. part 1 COncerning the way by which GOD led them you sée héere in the 17. verse what is said namely That God caried them not by the way of the Philistims Country though it were neerer lest any should repent when they saw warr and turne againe to Egypt Si enim cum longius esset Numb 14 regredi voluerunt quid si tam vicini essent For if when they were farther of they would haue returned Numb 14. what when they were so neere saith Saint Cyril wherin behold a most singular Testimonie of Gods fatherly care ouer our infirmities in not suffering vs to be farther tryed than in him and through him we shal be able to indure and at the last to ouercome also according to the most gratious promise specified by the Apostle 1. Cor. 10. 12. Let a troubled Spirit euer thinke vpon this and euen féede upon it to the comfort of Soule as one would féede vpon swéete and pleasing meate for the good of bodie Your weakenesse is knowne to God and as you sée here he thinketh before hand what you can beare and what you cannot what will lead you to the Land of promise and what will make you turne backe to Egypt and had he not strength in store for you in his good time to be giuen you thereby to ouercome the troubles you now are in whatsoeuer they are spirituall or worldly in such sort as he knoweth to be best truly hee would haue preuented them and neuer haue suffered you to fall into them more then hee would suffer héere the Israelites to passe by the Countrie of the Philistims for he is not the God of the Israelites alone but your God and my God also no respecter of persons but swéete to all that cleaue vnto him And therefore since these things are thus now with you rest in hope and be chéerefull there is a good houre comming assure your selfe wherein his strength shall appeare and giue you victorie these things turning to your good and not to your harme For euen as an Eagle fluttereth ouer her birds stretcheth out her winges taketh them and beareth them vpon her wings so doth the Lord for his people saith the Song of Moses and let it comfort you for God is true Another vse againe I make of this place thus The Lord héere I sée would not suffer them passe by the Philistims lest they should start backe and so sinne gréeuouslie againg him And what if in like sort hee preuent my sinning and your sinning against him by taking away from vs such things as he in his wisedom knoweth would be occasions of euill vnto vs if we had them whatsoeuer we thinke as Riches friends power health of body peace of minde and such like is not he therein carefull of vs and as gracious vnto vs as héere hee was to these his people in not suffering them to goe that way which though it were néerer night endanger them Certainly he is and therefore pray for eyes to sée it and a hart to féele it with assurance be content with your estate and with his will the end shall shew you all this is true Why but could not God haue stayed them from returning although they had gone the néerer way Cyril answereth Non Deus omnia operatur vt potest sed quandoque humano
with Gods Minister sent for their comfort reproaching him bitterly as you sée in the Text. Looke therefore how the fire trieth the gold parting the drosse from that which is pure so doth aduersitie try the sonnes of men seuer the good from the â—uill Be we rooted therefore in his holy promises and looke not too much vpon heapes of men as these murmuring Israelites did for it is all one with the Lord to ouercome many and fewe and with many or few Faith must euer looke at him and say chéerefully as Dauid The Lord is my light and my saluation whom then shall I feare the Lord is the strength of my life of whom then shall I bee afrayde Though an hoast of men vvere layde against me yet shall not my heart be afraide And though there rose vp warre against mee yet will I put my trust in him c. For if wee looke at the billowe of the Sea comming against vs wee shall bee afraide and begin to sinke 5. Then Moses saide to the people feare yee not but stand still and beholde the saluation of the Lord which hee will shewe to you this day For the Egyptians whom you haue seene to day yee shall neuer see againe The Lord shall fight for you therefore holde you your peace Iosephus relateth a long Oration wherewith Moses exhorteth them but these wordes are effectuall and containe the substance A worthie and wonderfull strength in the seruant of GOD who héeretofore looked at the difficulties of his Calling at his owne weakenes and wants and at the ingratitude of men towardes those that haue best deserued yet now raiseth himselfe aboue all these in a most holy Faith and comforteth the people with assurance of a great and most gracious Deliuerance Thus can the Lord giue strength to any man in his vocation when hee will making him mount aboue all earthly conceites and to sée nothing but the power of God and truth euer in his promises Wherefore pray for this Grace in all touches and plunges of this miserable world And learne of Moses here by vse experience to cast behinde vs the vndeserued spéeches of men either malitious or vnthankfull and bee strong and chéerefull in our Charge notwithstanding a thousand of them Learne also of him both in our selues to be assured and to assure others in the distresses of the Church that as God waketh when we sléepe so will hee fight for vs when we stâ—nd still and that in our greatest weakenes his strength shall appeare The Egyptians are vanitie saith the Prophet and therefore God crieth to Hierusalem That her strength is to sit still And againe to Iehosaphat Feare not neither be afraide for this great multitude for the battell is not yours but Gods You shall not neede to fight in this battell stand still mooue not and behold the saluation of the Lord toward you c. Iehosophat thereupon to the people Heare O Iuda and inhabitants of Hierusalem put your trust in your Lord your God and you shal be assured beleeue his Prophets and yee shall prosper All Notable places euer to be in our rembrance yea euen in spirituall conflicts say thus with your selfe O my Soule feare not though Sathan thrust thus sore at thée and séeke thy destruction but looke vnto him that is mightier than al Hell beléeue his Prophets beléeue his promises beléeue his Word and the Egyptians whom thou hast seene to day thou shalt neuer see againe that is those frights and those feares enemies to thy peace and comfort in God thou shalt neuer be troubled with them any more but God shal so drowne them in the Red-sea of his deare Sons bloud that they shall not hurt the nor harme thee shake thée nor shiuer thee nip thee nor touch thee as they haue done The Lord shall fight for thee O my Soule therefore stand thou still and wait vpon him c. Further may you goe in this meditation if you will 6. And the Lord saide vnto Moses why cryest thou vnto me bid the people goe forwarde God doth not speake this saith One quòd eius clamor illâ— displiceret sed vt se exauditum cognosceret because his cry did displease him but that he might know that he heard him Sée the course of a holy Gouernour the people murmur and reproach him wickedly yet be for them prayeth most hartily See also the mercy of God in sparing and not confounding such vnthankfull sinners and see the force of prayer though it be but in groanes of your inward heart it euen cryeth in Gods eares it pearceth the heauens and pulleth downe comfort as is fit See likewise the dutie of all faithfull beleeuers To goe forward as here is said to the Israelites notwithstanding Seas before vs hilles about vs and whatsoeuer it may be that is against vs leauing all to the Lord who knoweth his owne purpose and will manifest the same in due time Forward Forward saith God héere speake vnto the Children of Israel that they goe forward And let it ring in our eares whilest we liue But why did Moses cry thus in his hart to God when it was reuealed to him what should be the end of the Egyptians Surely because neither promises nor reuelatioÌ„s hinder the Children of God froÌ„ vsing ordinary appointed means but in stead of being made any whit slouthful or careles therby they are enen more more stirred-vp by the same to beg craue the performance effect of them The lifting-vp of his rod to smite the waters in shew was but a simple ridiculous thing but when the Word concurreth with a Signe then not the Signe but the Word is to be looked vpon and the Signe in the Word as here not the Rod but the might of him that commaâ—ndeth God hardening their harts to follow sheweth how in wrath the Lord blindeth sinners till they run and rush into their due destruction as we haue noted before and then they know acknowledge him to bee the Lord when it is too late Wherefore God in his sweete mercy vouchsafe vnto vs eies in time to see him hearts in time to loue him liues in time obedient to him that it neuer be said vnto vs it is too late Amen Amen 7 And the Angel of God which went before the host of Israel remooued went behinde them Who this Angell was we saw in the Chap. before ver 21. we may sée againe in this Chap. ver 24. euen Christ the Son of God by whose conductioÌ„ they into the Canaan both they and we withall true beléeuers into the true Canaan are conducted brought This God going before now remooueth behinde and so keepeth them safe from their pursuing eâ—emies The Cloude on the one side gaue light to the Israelites on the other side was dark to the Egyptians in respect of the darke side was called a cloude
the Lord graunt it If a traueller haue but a little money left to bring him home hee trauelleth farther in a day than otherwise hee would And so doo you by your present wants take occasion to goe forward faster and faster in a holy course that you may be at home and take your rest Away with murmuring and all euill speaking for a man is knowne by his speech as mettall is by his ring And no glasse sheweth more plainely the spots of your face than your tongue will shewe the spottes of your heart Let it gréeue you to heare others doo it for the Lord is not with them And to be sorie for a bodie from which the soule is departed not for a soule from which God is departed is not pietie saith S. Augustine Foolish men speake foolishly but our spéech should be with a graine of salt S. Augustine noteth it very well that S. Iames doth not say None can tame but no man can tame the tongue that when it is tamed wee might knowe it to be a worke of God and not of man It is walled in wich two walls the lips and the teeth to note a double triall that should be taken of our words before we speake First whether it be lawfull secondly whether it be expedient that we meane to say And if both these then speake on and spare not all shall bee well But if either of these want then kéepe the doore fast and let not that little member haue his will The good Abbot sawe both the good and the difficultie of this who being vnlearned and very desirous to be instructed when hee was come to that verse of the Psalme I saide I will looke to my waies that I offend not in my tongue bad Stay there till hee had learned that lesson which he feared would be both hard and long But happily I am too long also in this point and therefore I shut vp with this wish that no tongue may bee like that cursed Bay tree whereon the Prouerb grew Insana laurus The contagious bay tree My meaning is that no man or woman haue a tongue so venemous to make murmuring wheresoeuer it is as that bay tree would make chiding and strife as long as any iote of it were in ones hand for you sée the sinne of such a tongue and let it suffice God séeth and God heareth who as Augustine saith is euery where and cannot be mocked But happily you will thinke why then doth God suffer any murmuring to bee And I pray you remember Saint Gregorie his Answere Permittitur murmurati◠detractio vt caueatur elatio GOD suffereth murmuring and detraction that it may keepe downe in men pride and arrogancie Thus much of this matter of Murmuring if not too much of purpose enlarged because the fault is too generall both in persons murmuring and in matters murmured at 4. But did they all murmure without exception No but although that Text make no exception yet we may safely think the Lord had his number among them that did not murmure at all Yet forasmuch as this number was very small in comparison of the Murmurers therefore there is no mention made of it but all in generall are said to murmure And indéede what are the godly but as wheat hid vnder a great heape of chaffe which doth not appeare so well till the chaffe be wynowed blowne away It was sufficient that the Lord well discerned both c. 5. The words of their Murmuring are expressed in the 3. verse Oh say they that we had died by the hand of the Lord in the Land of Egypt when wee fate by the flesh-pots when wee ate bread our bellies full for yee haue brought vs into the Wildernes to kill this whole companie with famine Words of such impietie as I knowe not how to begin to speake of them O impiam et nefandam vocem O wicked and horrible words saith a godly Interpreter O sinfull and cursed speech may all that reade it and taste of GOD say especially in this people so acquainted with Gods mercy grace and power so made famous ouer the world with miracles wrought for them against their enemies For what is this which they say but all one as if they had saide wee care not for our Deliuerance out of Egypt and from all the bondage and crueltie against vs and our Children wee giue GOD no thankes for it for wee were better so than thus O that hee had let vs alone by the flesh-pots and come to deliuer vs when wee had sent for him Such height of vnthankfull contempt who trembleth not to reade and shaketh not to thinke of in his heart But let it profit vs for to that ende the Lord hath Chronicled it in his Booke First then let it teache vs and tell vs yea soundlie settle in vs howe quicklie these sinfull hearts of ours slippe from their duties if once anie crosse lay holde on vs making those mercies and benefits of God vile and of no account which at the first when we receaued them were most great in our eyes most welcome and acceptable we then saying O how should we thanke the Lord enough for these thinges But is this well Doth the word teach vs thus or doo wee our selues endure this measure to be measured to vs by those to whom we haue béene good and kinde vnto No no And therefore abhorre it as most odious both to God and man and looke wee at the Rule which teacheth vs otherwise Great were the fauours that Iob had receaued from his God aduersitie commeth and that as you know in a great degrée Doth Iob vilifie therefore either in tongue or heart those former fauours and say O that God had neuer bestowed them on me No you know but holily and vertuously he embraceth Gods will and telleth his repining wife That since they had in former times receaued good things from God should not they also receaue euill when it was his pleasure Yes yes And therefore saith hee The Lord gaue and the Lord hath taken and blessed blessed be the Name of the Lord euen in taking as well as giuing and euer for all thinges that he doth The Apostles of Christ were exalted by him to the highest dignitie in his Church it was no doubt a great grace vnto them and very acceptable but afterward cōmeth persecution imprisonment whipping and many crosses Doo they then say as these Israelites O that wee had died by the hand of the Lord O that wee had neuer beene Apostles and so cast the mercies of God in his face for the troubles which followed such fauour Not so you sée but they went away reioycing that they were made worthy to suffer those things for so kinde a Lord as had exalted them to that dignitie and giuen vnto them such graces and places as then they had Let vs looke vpon such Examples as these and pray to God for strength to followe them Let vs
I say of this nature very limmes of Sathan the world hath euer had and still hath too many Now these causes were all naught and therfore this warre ill grounded ill prospered For enuie I haue often touched it but if the Lord also touch not such hearts nothing will serue I say no more now but wishe they woulde earnestly think of the Saying of GODS SPIRIT in the Psalme The vngodly shall see it and gnash his teeth The vngodlie the vngodly be these gnashers And Let him that hath eares to heare heare For that filthy desire of hauing from others still still that their heape may grow infinite I wisse that Heathen Africanus wel remembred who when he should haue ioyned with the Priest in praying for more and more increase to the Romanes answered no no our state is good all readie and aboundantly rich I will therefore rather pray that God will keepe it and maintaine it as it is Surely this man shall rise-vp in Judgment against such vnsatiable mindes and bée a swift witnesse against them The Old Saying is wise enough is enough and enough is as good as a feast Mediocria firma Meane things be firme when great things be fickle In Plutarch is mentioned a reason why the Kings of Sparta reigned so long namely because they were content with their owne limit and desired no more The thirde vice is as bad as either of these namely To be vnquiet And al Books of learning by occasion speake of the blot it made in that worthy Alexander when the Scithian Embassadours trulie tolde him That if there were no men to fight quarrell with all he would fight with the woods and the mountaines and the wilde beasts Such an other was Alcibiades an excellent man many waies but so vnquiet that the Saying grew how Graece was not able to beare two Alcibiades Beware then of these causes of warre and contention and learne by the Rod of GOD vpon Amalech to liue in peace and to let Gods children passe by vs without trouble I could héere with iust honour remember Her late Maiesties most happie gouernment Her blessed contentment with her own not séeking nor desiring the right of others no not taking that which was earnestlie offered vnto Her In regard whereof she renownedly flourished when other enuious gréedy and troublesome natures fel. But I end this Note here 3 And Moses saide vnto Ioshua Chuse vs out men and goe and fight with Amalech wée may obserue in this the antiquitie of Musters and a warrant for them All did not goe heere but some and those chosen out by a Muster and view taken by Ioshua Such vse remaineth still amongst vs and in all gouernments els for it is fit it is necessarie and I would haue all Menne consider well how full of honour and credit it euer was in these cases to bee chosen as contrariewise what a blotte it caried often with it to bee omitted as that either hee was guiltie of some fowle vice or not trusted c. Then woulde not men run away and hide themselues as soone as they heare of a Muster towardes as now a daies they doo Such base mindes and cowardly spirits were not wont to bée in English-men I would it were amended for no friende can heare such a one but with blushing and shame And againe it worketh an other great mischiefe namelie to haue our armies that stand for God and Religion for Prince and Countrie to consist of such a scumme as no blessing can be expected where such instruments are vsed Non recepiebantur olim miliâ—es aliquo publico iudicio damnati non relegatus ad tempus multo minus deportatus in insulam ad bestias damnatus immo nec reus tantum criminis c. Ex quorum foece tameÌ„ nostri exercitus sunt refertissimi In times past saith One They were not taken for Souldiers which were condemned by any publique iudgment or banished for a time or finally or to be cast to the beasts or guiltie of any crime with which froath yet al our armies are ful Obseruauit illud antiqua disciplina militaris vt armapro iustitia et repulsione immicorum hominibus non vitiosis darentur c. Old Militarie Discipline obserued this carefully that armes for iustice and repulsing of enemies should not be giuen to vicious persons c. In Rome when the Empire flourished hée thought himselfe not a man that had not serued in the warres per decennium by the space of tenne yeares And with vs hee thinkes himselfe a Kill-Kowe that neuer sawe hostem aut castra either enemy or campe that can better skill to swagger and sweare in an Ale-house or in a market-towne with long shagged hayre like a birde of Newgate than how to serue among men like a man A foule degenerating from the vertue of our Elders and of our Nation Let it bee vile hereafter to such as taste of Manhood or haue true ENGLISH bloud in their hearts 4 To morrow I will stand on the top of the hill with the rodde of GOD in my hand namely to praye for so it appeareth he did Where see and Note a religious ioining of godlie Prayer with the meanes of outwarde force This is no newe thinge but as olde as Moses acceptable to GOD and very powerfull euer Asa did thus and he was a godlie king There came out against him the king of Ethiopia or Egypt with an hoste of Ten hundreth Thousand and three hundreth Charets a huge companie And Asa went out before him and vsed both these waies First they set the battaile in arraie withall those things then ioine they prayer also as most requisite And Asa cryed vnto the Lord his God and said Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for we rest on thee and in thy Name are we come out against this multitude O LORD thou art our God let not man preuaile against thee Then the Lord smote the Ethiopians before Asa and before Iudah and the Ethiopians fled c. Ichoshaphat did thus and prospered his notable Prayer is also expressed Mauritius did thus against the Persians and prospered Our Chronicles tell vs of Oswald the King of Northumberland how he did the like prospered against Cedwall How Ethelred being at prayer and hearing that his brother Alured was shrewdly distressed in the battaile yet went on with his prayer and would not stirre till he had ended that dutie after he went and had a notable victorie and relieued his brother The men of S. Edmondsburie prayed against that cruell Tyrant Swanus and the Lord heard them smote Swanus that hee died roaring and yelling and they were deliuered Edward 3. against the French did thus and prospered Many moe might be recited Wherefore good is that Saying of S. Ambrose to Gratian Nosti fide magis Imperatoris quam virtute militum victoriam queri solere Thou
Egypt Then hee tooke Zipporah 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 and shall sitte downe with Abraham Isaack and Iacob in the Kingdome of Heauen And the Children of the Kingdome shall be cast out into vtter darknes there shall be weeping and gnashing of teeth Woe be to thee Chorazin 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 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 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 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 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 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 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 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 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 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 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 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 remēber that singular Spéech of Saint Cyprian Ignosci potuit simpliciter errantibus post inspirationem vero 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 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 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 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 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 Gouernmēt wherto the Text leadeth me the Shepeheards Staffe is said to be a Staffe of directiō a staffe of correction a Staffe 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 Ministers of God Shepheards such like they are called
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 found with him shall dye the death To flocke away as wee speake a mans seruant Man or Maide or to buy 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 bed If he rise againe and walke without vpon his staffe then shall he that smote him go quite meaning for mans 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 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 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 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 death follow thē shal he paye life for life eye for eie tooth 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 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 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 the Oxe that should gore any bodie Of digging a well whereby my neighbours cattle receiue harme falling into 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 shall heare and to others doe what we can
as our power and places giue vs leaue to follow his example To the poore now in the land you sée his loue and you read his law here with your eyes Why should it not worke a good effect in your heart during your life in this matter First it is his will we should with hand shew our heart both to him and to our poore and needie brethren and without deeds vaine are our words that we loue one another Secondly his recompence is great in them that doo it and neuer faileth Whosoeuer giueth but a cup of colde water shall not loose his reward Come ye blessed of my father and possesse eternall comfort For when I was hungrie you fed Mee and so foorth Mee I say in the poore with you to whom what you did you did it to Mee so I take it Blessed is the man that prouideth for the poore and needie the Lord shall deliuer him in all his trouble By examples might this be prooued but it néedeth not onely remember in the widow of Sarephath what followed her pietie in féeding the Prophet when she had not much for her selfe It is a Storie in steade of a thousand to raise vp our harts in this matter 6 The three feastes heere mentioned to wit Easter Whitsontide and Tabernacles will haue an other place hereafter vnto which I will referre the treatise of them Of the rest of this Chapter spent in the promises of god vnto their obedience I will onely say this that these great swéete promises are as honie till we thinke of the Condidion to wit perfect obedience but then we fall from all hope had we not a Christ because such perfect obedience to the lawe we cannot performe Christ therefore we flye to and relye vpon him who hauing performed that obedience for vs now iustifieth vs by faith in him without that condition and maketh his righteousnesse our righteousnesse by imputation Thou shalt not seeth a Kid in his mothers milke As Crueltie is here forbidden by God so was it condemned by the verie Pagans CHAP. 24. IN this Chapter first note how Moses alone ascendeth vp to God and let it remember vs that there are differences of graces and yet one spirit the giuer of all They that have more may not despise them which haue lesse neither they which haue lesse enuie them which haue more Read the 1. Cor. 12. Chapter c. what if we say that the Lawe was fignified in Moses going to God because it is holy iust but it bringeth not his companie with it because they are imperfect kéepers 2 Moses came and tolde the people all the wordes of the Lord c. So is the duetie of a faithfull Minister still to receiue of the Lord and to deliuer to his people what he hath receiued not any dregges or drosse of mans inuention for in vaine doe men worship him with mens precepts c. All the things which the Lord hath said will we doe Concerning his rash and confident answere of the people note and remember the censure of learned men that you may profit by it to a warier kinde of speaking out of a true féeling of your owne and all mens frailtie of nature by the corruption entred into vs at our fall in our first parents Saint Hierome condemning such vndiscréet hastines saith Melius est non promittere quam promissanon facere melius est ancipitem diu deliberari sententiam quam in verbis esse facilem in operibus difficilem It is better not to promise thā not to keep promise it is better for a doubtful thing to be long deliberated on thā to grant it easily performe it hardly Gregorie againe obersuing this fault in the Iews saith Iudaeorū populū locustae significabant subitos saltus dantes protinus adterram sadentes Saltus enim dabant cū praecepta Domini se implere promitterent ad terram cadebant cum factis denegarent The people of the lewes were signified by the Locustes which vsed sodainly to leape vp and forth with to fall downe to the earth againe They did as it were leape vp when in words they promised to do all things which the Lord had said but they fell to the earth againe when in their deeds they denied the same Let vs therefore I say alwaies weigh our weaknesse and accordingly frame our promises for as we sée in this people we may purpose well that which we cannot so well performe 3 Moses wrote all the words of the Lord as a sure and safe way to kéepe them Tradition by word from man to man fayled in faithfulnesse and brought in many errors vnder the name of Gods word and will Therefore writing was deuised by God himselfe and so his appointed instruments directed by him haue left vnto vs his holy Scriptures This matter hath beene largely intreated of by many 4 This couenant made by bloud was a figure of the precious bloud of the immaculate Lambe Christ Iesus with which we must be sprinkled to make vs cleane The ninth Chapter to the Hebrewes will be an exposition to this place The promise of the people here againe to obey a God in all things testifieth their heart but not an abilitie to doe it Therefore let vs learne such affection but gather no error from such places of mans power to fulfill the same 5 The Ascention of Aaron Nadab and Abihu with seuentie of the Elders together with the vision was a gracious confirmation of Moses his authoririe and of his lawe giuen But we must know that it was farre from the Maiestie of God which they saw no flesh being able to see him as he is onely a glimse for their comfort hee vouchsafed in such manner as the Text expresseth 6 After Moses ascendeth alone yet so that he leaueth Aaron and Hur with them that whosoeuer had any matter might come to them so watchfull and faithfull was Moses in his place that without iust cause he is not absent and then he leaueth able Deputies Such care in Ministers now adaies would God blesse and the contrarie fault as he is God he will seuerely punish 7 Moses ascending is couered with a cloud and not admitted to God till after sixe daies to teach all flesh patiently and reuerently to tarrie Gods leasure and gracious pleasure for any matter of his will to be reuealed to them not curiously searching but humbly waiting for the thing we séeke being fit for vs. At the ende of the sixe daies euen the seuenth day God called vnto Moses and he is admitted to spéech and I pray you marke how couered with a cloud for the Text saith Hee entered into the middest of the cloud and went vp to the Mountaine So will the Lord haue a comfortable time for all those that waite for him and the knowledge of him in his word They shall sée and heare at last what he will
figuratiuely the puritie of the Church cleansed in Christ and how carefull euery member of the same must be to kéepe himselfe pure and cleane as the Lord shall strengthen him The goodly rich furniture and ornamentes shadowed out as hath béene saide the rich gifts and Graces of God powred vpon his Church and the blessed estate of it vnder Christ Of which sée a description in the Prophet Esay most notable O thou afflicted and tossed with tempest that hast no comfort behold I will lay thy stones with the Carbuncle and laye thy foundations with Saphires And I will make thy windowes with Emerandes and thy gates shining stones and all thy borders of pleasant stones And all thy children shal be taught of the Lord c. 4 The three distinct Rooms they haue applied to three kindes or measures of righteousnes thus There was an outward Court and that may represent the first step to God when a man vseth the outward Ceremonies and actions cōmanded as then of sacrificing washing and so forth now of cōming to church hearing c. Those be good things but yet a man is not gotten into the Church only into the outward Court he is gottē there remaineth For euill men may doo these outward matters Then there was an inward place called the Holy place a third within that againe called the Holyest of all So they say there is a second degree of righteousnesse or a second step to God when a man dooth these outward things hartely truly vnfeignedly And a third step when by so dooing his hart is opened and he beléeueth in him that redéemed him and for euer holdeth fast by him And now is he gotten into both the Holy place and the most holy of all Into the Holy place in possession that is to be a true and sound member of Christ his Church and into the most holy of all by hope and in expectation because after this life is ended he passeth into the presence of God in heauen and there liueth for euer 5 By the vaile men haue noted how the obscurity of those Kites and Ceremonies was figured and that the time of full Reuelatiō was not yet come in which things should be most plaine as when Christ came they were Those Types and shadowes being open in him to whom they all caried their meaning Also they noted in it how reuerently we must speak and heare of the Maiestie of God of his Word of his holy exercises whatsoeuer belongeth to Religion And lastly by the rending of the vayle frō the top to the bottome when Christ suffered plainely was shewed that then that kinde of teaching the Church by such figures was ended and they also were ended The body and truth was come had finished all things Now intending to poure out his Spirit more aboundantly and to teach more plainly whatsoeuer belonged to eternal cōfort Read S. Peters Sermon in the 2. of the Acts when the Holy-ghost fell vpon them ignorant men déemed thē drunke Thus may we profit by this Chap. leaue many particulars which idle men haue béene too busie with abounding with vnquiet thoughts and itching loue of nouelties Still still carry this in your minde how God loueth a place of publike méeting for holy exercises and to haue al his come thither vpon daies and times appointed and euer loue you the Church and be not drawen from it CHAP. 27. THis Chapter also goeth forwarde with the description of the Tabernacle and namelie of those pointes which in the former Chapter were not mentioned as the Altar of burnt offerings the Court of the Tabernacle and the Lampes continuallie burning Concerning the Altar how it was made for matter height length and breadth the Text is plaine and you may there read it in the first 8. v. For the vse to vs wée may note two things First that it was a figure of Christ as the Apostle to the Heb. expoundeth it and secondly that the Altars vsed in Popery are not warranted by this example But that the Primatiue Church vsed Communiō tables as we now doo of boords and wood not Altars as they doo of stone Origen was about 2. hundred yéeres after Christ he saith that Celsus obiected it as a fault to the Christians that they had neither Images nor Churches nor Altars Arnobius after him saith the same of the Heathens Accusatis nos quod nec Templa habeamus nec aras nec imagines You accuse vs for that we haue neither Churches nor Altars nor Images Gershon saith that Siluester first caused stone◠Altars to be made and willed that no man should consecrate at a wooden Altar but himselfe and his successors there Belike then the former ages knew not that profound reason that Altars must be of stone quia Petra erat Christus because the Rock was Christ as Durandus after deuised Upō this occasion in some places stone Altars were vsed for steddinesse continuance wooden tables hauing béene before vsed but I say in some places not in all For S. Augustine saith that in his time in Aphrica they were made of wood For the Donatists saith he brake in sūder the Altar-boords Againe the Deacons dutie was to remooue the Altar Chrysostome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy board S. Augustine men sā Domini the table of the Lord. Athanasius men sam ligneam the table of wood Yet was this Cōmunion table called an Altar not that it was so but onely by allusion metaphorically as Christ is called au Altar or our hearts be called Altars c. Marke with your selfe therefore the newnesse of this point for stone Altars in comparison of our auntient vse of Cōmunion tables let Popery his parts fall truth and sound antiquitie be regarded 2 Touching the hornes of the Altar spoken of they litterally serued to kéepe vp the sacrifice from falling of and figuratiuely noted strength so that to binde the sacrifice to the hornes of the Altar was to giue themselues wholly with a strong faith and onely to rest and trust and stay vppon him to tye al carnall affections fast also to the Altars hornes by subduing and making them captiue to God This Altar was in one place the Sacrifice in one place noting how Christ should onely once and in one place offer vp himselfe for al mankinde 3 Concerning the lampes as little doo they warrant Popish tapers and candles as the Altars before did their Altars And Christians vsed no such follies and apish imitations of things abrogated and seruing only for the time For we doo not light candles at noon day saith S. Hierom but in the night wee vse lights as a comfort against darknesse The same saith Augustin Eusebius others whose Testimonies are often vsed And Lactantius asketh whether they be wel in their wits or no that offer candles and lightes to the Author and giuer of all light
trueth is first and that which was first is truth and yet they fayle and still will fayle to graunt and make the conclusion Their handes are red in their poore brethrens bloud who haue auowed trueth and chosen rather to loose life than to forsake trueth what remaines but searefull confusion without repentance God giue them eyes 10 Now if ought of the flesh of the consecration or of the bread remayne vnto the morning then thou shalt burne the rest with fire It shall not be eaten because it is an holy thing First this was done for more reuerence of those holy Sacrifices lest by reseruation eyther any loathing might haue growen from wormes and such like or neglect and contempt by casting it away or loosing it Secondly by this shadowed that God will haue no part of his worship put ouer till an other day but cheerefully euer will hee be serued without delayes Cras Cras To morow to morow is the noice of a Crow not the voyce of a Christian But To day if you will heare his voyce hearden not your hearts And while it is called To day exhort one another with many other such Speaches in the Scripture are we stirred vp to take present time and not to delay Thirdly by this denying them to keepe any the Lord would preuent superstition by abusing those parts kept contrarie to Gods will as to heale diseases to keepe away ill Spirits to hang them about their necke to sweare by them and such like as at this day is to be seene in the Popish Church by reseruation of the Sacrament Sathan was readie then had not this lawe preuented him but after in the time of the Gospell hee preuailed and euen in Tertulians time were crept in foule abuses growing to adoration of the bread 11 These things thus passed ouer belonging to the consecration of the Priestes your Chapter commeth to the Sacrifice which was continuall A Lambe in the Morning and a Lambe at Euen with what further is specified in the Text. By which kinde of Sacrifice notably the Lambe Christ Iesus was figured which taketh away sinnes of the world The manner how the Lambe resembled Christ you may read in the 12. Chapter of this Booke where Speach was of the Paschall Lambe thither I referre you Oyle and Wine were added to this sacrifice to signifie that vnto these holy exercises of the lawe they should bring with them faith and repentance which should make the tast of them good as oyle and wine doth the Sacrifice For without these two what sauour or relish could God haue of them Sorrow for my sinne and faith in him that hath redeemed mee from my sinne is all the camfort God can conceiue in me and therefore beware of dooing any dutie to him without these two lest the Lord say I haue no pleasure in them Oyle and wine then with that Legall Sacrifice and faith and repentance with our spirituall duties and Sacrifices agrée well As all Sacrifices then led vnto Christ so did this daily Sacrifice of the two Lambes Morning and Euening most plainely and therefore after Christ was exhibited in the flesh accordingly these legall Sacrifices had their end all and by name this whereof read the praediction of Daniel in his ninth Chapter Yet neuerthelesse the Synagogue of Antichrist is not ashamed hereupon to build that filthie Idol of their Masse saying that all they are Antichristes which take away their daily Sacrifice of their Masse But their mouthes are no slaunder The trueth we holde and GOD euer make vs holde it both in this point and the rest In this point we say thus that this daily sactifice of the Lambes figured Christ he is come and therefore no longer to be figured as to come But these Lambes are gone and he the true Lambe remayneth once offered vpon the crosse but daily sauing vs from our sinnes vpon our true repentance and faith in him He is our daily sacrifice and continuall Mediator And who so taketh him away hee is Antichrist ware he thrice three Crownes vpon his head But that doth the Man of Rome and his Succession who teach that remission of sinnes may bee obteyned by other meanes than by him onely Wee haue none but him yesterday and to day and the same for euer His blessed Sacrament he hath left vs to remember vs of his worke wrought for vs and wee so vse it to thankesgiuing and not as a sacrifice for quicke and deade as they doe Judge betwixt vs good Christian Reader and the Lord giue thee wisedome in all thinges 13 Finally the Lord promiseth they vsing these his appointments rightly he will dwell among them and will be their God It is not hard in prosperitie to thinke God is present and careth for vs béeing indéed as Philosophers could say the Cause of all good things in Nature But when the cloudie day of aduersitie commeth and wée are ouerwhelmed as it were with perilles and crosses then is it a gratious strength to thinke and beléeue so stedfastly Cato a Wise-man as long as Pompei stood and flourished defended stoutlye a Prouidence but when he fled into Egipt was slaine of a base fellow lay vpon the shore without any honor of buriall when Cato himself also was beset with Caesars army then in this mist of miserie he fell from his former doctrine turning his tale as if there were no Prouidence at all but euery thing went by Hap and saying There was a great darknesse in Diuine things seeing Pompei who had many times prospered and had good successe in ill causes now was ouerthrowen in a good cause most misearably namely in the defence of his countrey Too many taste of this weakenesse which know more than Cato knew and therefore in the day of comfort and faire Sunneshine it is good to gather strength against a change And to remember such Spéeches as this of God to his Church and to his people I WILL DVVELL AMONG YOV AND WILL BE YOVR GOD. Hee is true in this promise aswell in foule weather as in faire and we must be assured of it Other like Spéeches there are many If any man loue me saith Christ He will keepe my word and my Father will loue him and wee will come to him and dwell with him The Psalmes are full of such comforts The Lord is neere vnto all them that are of atroubled spirit the LORD is neere to all them that call vpon him faithfully It is a memorable place where Esay the Prophet bringeth-in GOD saying Ego DEVS habito cum contrito et humili SPIRITV vt erigam SPIRITVM humilium et viuificem CORDA contritorum I the Lord will dwell with the contrite and humble spirit that I may raise vp the spirit of the humble and reuiue the hearts of them that are contrite It is the manner of sinfull men to insult ouer them that are in affliction and to go ouer where the wall is broken but
his Sonnes sake giue it vs. Againe you may note here how Moses doubleth ouer and ouer in this Chapter the foulenesse of their fault calling it a great sinne a grieuous sinne c. so learning you not to extenuate faultes before God if you sue for mercie but to set them out in their true colours that mercie may the more appeare 4 Touching this Booke of life you must know it to be a figuratiue Spéech borrowed from the manners of men who vse Bookes and writings for their memorie and not conceiue that God hath or néedeth any such things It is therefore in sense as if Moses had said O Lord pardon them or depriue me of that saluation which is as sure before thee as if it were registred and written in a book Such borrowed speeches you haue more in Scriptures as you may remember In the Psalme you read of a Booke wherein Dauid saith Were all his members written which day by day were fashioned when as yet there were none of them In the Reuelation you read of bookes againe when he saith I sawe the dead both great and small stand before God and the Bookes were opened c. And for the Booke of life you read persons written in it of two sortes one as it seemed the other true indeed Of the first speaketh the Psalme Let them be wiped out of the Booke of the liuing and not be written among the righteous meaning wherein they séemed to be written or might perswade themselues they were written but indêed were not For then they could not be wiped out Of the later you read here and in other places Where though Moses speake of rasing out yet indéede there is no such matter being nothing but the eternall election of God which neuer can be altered This is more plaine in the words following when God answered Moses that Whosoeuer sinned against him he would put him out of the Booke meaning hee would make it appeare that he neuer was written in it For the house built vpon the Rocke can neuer fall They should deceiue the verie Elect if it were possible as if he should say but it is impossible Hee that commeth to mee I neuer cast away No man taketh my sheepe out of my hand and many such other places Lastly consider and note here how he biddeth Moses go on with his charge but for the people he wil visit them vers 34. And so the Lord plagued the people because they caused Aaron to make the Calfe which he made vers 35. It telleth Magistrates and Ministers that they may not desist from their dueties for the peoples frowardnes but indeuouring to their vttermost to reforme them they must go on though they perish and euen in them so perishing they shall be a sweet sauour to the Lord. That Aaron thus escaped among them if you thinke of it Answere your selfe The Lord knoweth whom to spare for their amendment and whom for a time to spare though he know they will neuer amend O how vnsearchable are his iudgements and his waies past all finding out Grieuous and thrise grieuous is the sinne of Idolatrie that not for Moses his so earnest prayer may be fréed wholy from all further punishment though in part the Lord yéeldeth as vers 14. you saw God make it sinke where it is so much vsed by deceiued Romish Recusants CHAP. 33. 1 GReat was the sinne which this people had committed mentioned in the former Chapter and therefore the Lord whose mercie hath neither bottome nor measure not willing the death of any sinner much lesse of so many thousands but rather that by repentance pardon may be procured in this Chapter gratiously vseth the meanes that their hearts may smite them with true féeling of their fault and so they turne and be spared Their sinne I say was great and great sinnes are not so easily repented of as they ought to be Againe in sinnes of this kinde namely when they are coloured and couered ouer with a good intention by them to serue to GOD most hardly are men and women drawen to acknowledge an errour and mistaking Matters of the second Table committed against our neighbour we much better discerne than matters of the first Table concerning the worship of God For here we thinke wholy our meaning should be accepted which was to worship God be the thing we do eyther neuer so void of warrant in the word or neuer so contrarie to the word The meanes that God vseth here is by letting them know that he will be no more with thē as he hath beene nor trauell with them as he hath done Moses shall goe on with them to the land which God had promised to giue thē And to send his Angell to driue out the Canaanites But himself would not go for they were a stif-necked people lest he should consume thē in the way The Lord noteth a maner of repentāce namely to put away their costly rayment frō thē not that this is a necessarie part of Repentance alwaies but that at this time by this outward signe the Lord would haue them testifie that which is néedfull indéed the true remorse and sorrow of their harts And vpon the hearing of this fearefull newes that indéed the Lord would thus deale with them they cast from them accordingly their best attire and sorrowed for their fault 2 For further working of this sauing sorrow in them the Tabernacle wherein the Lord will conferre with his seruant Moses vntill the other now so much spoken of was readie is by the appointment of God to Moses pitched without the host farre of from the host that by this signe also it might be shewed how God was estranged from them for their sinne who earst so comfortably and so powerfully had shewed himselfe for them and amongst them All which things religiously considered manifest vnto our soules what a sweete God the Lord whom we serue is who thus séeketh his lost people euen a father ful of all pittie compassion that they may returne to him againe and haue that which so ill they haue deserued his fauour and loue for euer Will this God can you thinke in your conscience euer cast away the poore sinner that commeth in sorrow when he worketh thus to draw men to sorrow Féele and be comforted with it 3 And when Moses went out vnto the Tabernacle all the people rose vp now reuerencing him whom before they spake verie lightly of saying This Moses we know not what is become of him What caused this but that still he was in fauour with God and they out So so shall a sound and vpright heart to God euer in the end procure honor howsoeuer for a time contēpt may be shewed for God will honour them that honour him it is his Word and it shall neuer fayle That vnion that was betwixt God and his seruant Iohn Baptist when he was true to God and
is holy and vndefiled giuen as a good Schoolmaster 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 teach to improue to correct to instruct in righteousnes That the man of God may be absolute being made perfect 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 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 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 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 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 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 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 pray euery where lifting-vp pure hands without wrath 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 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 himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God The words of S. Peter Knowing 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 of Christ as of a Lambe vndefiled and without spot The words of Saint Iohn The blood of Iesus Christ clenseth vs from all sinne In the Reuelation The Lambe slaine 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 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
his All-powerfull blood Fourthly this laying on the hand shewed that men bringing Sacrifices to God should rather sacrifice themselues and all their exorbitant affections than that beast For manie are content to giue their goods to God but themselues to the deuill which God abhorreth Lastly this Ceremonie taught them of what minde they should be when they offered namely of this that they thought the fauours and mercies of God so great and gracious towards them that if they should euen offer themselues to the death for him and indéede dye as that beast must yet no recompence would that be worthy such a louing Lord and answerable to such his great kindnesse When it is said in the Text that such sacrifice should be axcepted to the Lord to be his atonement vers 4. and in the 9. vers for a sweet sauour vnto the Lord or a sauour of rest which pacifieth the anger of the Lord these promises being no deceiuings of men but true as the Promise-maker is euer true We must note and consider that there was a satisfying power in those Legall sacrifices whereby the right Offerer was loosed and clâ—ered from guilt in the sight of God not that brute creatures of theÌ„selues could doe thus but as they were true figures of Christ and grace by him to be obtained and had sacramentally Therefore they satisfied and helped or reconciled to God as at this day we are washed sacramentally by Baptisme Profitable then no further but as they were exercises to true repentance and faith that sinners might learne to feare the wrath of God and to séeke saluation in Christ and Christ onely Seuenthly the burnt Offering was slaine to fore shew the death of Christ O fooles and slowe of heart saith our Sauiour to beleeue all that the Prophets haue spoken Ought not Christ to haue suffered those things to enter into his glorie And he began at Moses all the Prophets throughly interpreted vnto them c. Now thinke with your self wherin Moses that is the Law did so shew the death of Christ as by these deathes and killings of the Sacrifices But who offred the slaine sacrifice any but the Priest No that so it might be shadowed how that there is no power in man to please God but by the chiefe and high Priest Christ Jesus of whom the Leuiticall Priest was a type and a figure Eightly the Priests sonnes offered the blood and sprinkled it round about vpon the Altar that is by the doore of the Tabernacle of the Congregation The blood noting the death of Christ and the sprinckling the preaching of it through the world Ninthly the burnt Offering was flayed and the skinne plucked off then was it cut in peeces vers 6. Hereby was noted the great and gréeuous bitternesse of Christ his Passion who should for maÌ„s sake be stripped-out of all humane helpe and made as bare and naked of all worldly glory shew credite and estimation with men as this Sacrifice was turned out of his skinne Remember what you read in the Psalme spoken of Christ in the person of Dauid I am a worme and no man a shame of men and the contempt of the people All they that see mee haue me in derision they make a mowe and nodde the head saying He trusted in the Lord let him deliuer him let him saue him seeing he loueth him And so foorth as followeth in the Psalme Adde vnto it what you read in Esay He hath neither forme nor beautie when wee shall see him there shall be no forme that we should desire him He is despised and reiected of men c we hid our faces from him he was despised and we esteemed him not Both which Prophecies are Expositions of this shadow may truly tell vs how his skinne was plucked of An other vse there might be to the partie that Offered the burnt Sacrifice euen to teach him to pull-off his skinne and to offer himselfe vp to the Lord flayed and without skinne that is without all counterfeit and bypocriticall shewes without all earthly vaine and proud confidence in himself or any workes or vertue or worth whatsoeuer in him but naked and bare to present himselfe to his God that is with a single a simple a true and a faithfull heart boasting of no desert but humbly crauing mercy and pardon and life for the true Sacrifice sake Christ Iesus who in time should come so suffer for mans sins to set him frée And surely thus still must wée be flayed skinned in all our prayers approachings to God or else we shall deceiue our selues be disappointed of our desire The proud Pharisce in the Gospell was not thus but came with his skinne on and let his example teach vs. The poore Publican was flayed and came with skinne off let it comfort and incourage vs. Tenthly your Chapter saith And the sonnes of Aaron the Priest shall put fire vpon the Altar and lay the wood in order vpon the fire Then the Priests Aarons sonnes shall lay the parts in order the head and the kall vpon the wood that is in the fire vpon the Altar In that body and head and all was laid in the fire it might note how whole Christ should suffer for vs that is Christ wholy both in body and soule for our bodies and soules that had sinned and so you know Christ did verifying and fulfilling the Figure Againe by the head might be vnderstood himselfe and by the parts his Church and members all in the fire all burnt together that it might be shewed the suffering of Christ to belong to his Chosen both in fruite and sense The fruite is his taking away of their sins The sense is their suffering also with him for him which is fit when it shall be his blessed pleasure and alotted to vs but in mercie that so suffering with him we might also reigne with him eternally in his Kingdome The Disciple is not greater than his Master c. Matth. 10. 24. And Blessed is the man whom God correcteth therefore refuse not thou the chastising of the Almightie For hee maketh the wound and bindeth it vp He smiteth and his handes make whole againe c. So saith S. Iames againe Blessed is the man that endureth temptation for when he is tryed hee shall receiue the crowne of Life which the Lord hath promised to them that loue him Thirdly in the fire might be shadowed the power of the Spirit and this Lesson so learned that as the fire gaue those Legall Sacrifices their sauour was as it were the sawce that made them taste well so is the Spirit to all our duties the means to season them and giue them liking with the Lord. Pray then without Spirit and what is it Heare the Word preached without Spirit and what doe you Receiue the Sacrament without this working Spirit and how can you doe well Marke it
to Corne which except it fall into the ground and dye it abideth alone but if it die it bringeth forth much fruite And the Apostle calleth Christ the first-fruites The beating also of the Corne out of the husks shadowed the bitter Passion of our Sauiour 2 The remainder a memoriall being burned to God did remaine to the Priests so shadowing out that Christ should not obtaine Heauen for himselfe but for his Church which was represented in the Priest all being a royall Priest-hood Againe it taught how carefull God would haue his seruants for the maintenance of the Ministrie when they sée him so carefull of them and for them From which care how farre they are that spoyle them and all manner of wayes abus◠them let their owne soules witnesse vnto them before the smarting day come And thus doe you profit by this Chapter CHAP. III. THE Burnt-offering and the Meat-offering thus passed ouer this Chapter returning againe to the Sacrifices of liuing creatures speaketh of the Peace-offering that is a Sacrfice of thanksgiuing offered for peace and prosperitie either generally or particularly For who sayth Iob hath beene fierce against him and hath prospered He remoueth the Mountaines and they feele not when he ouer-throweth them in his wrath He remoueth the Earth out of her place and the pillars thereof do shake c. That men therefore might know their peace and safetie both of their persons and goods to procéede only from this Almightie GOD therefore would he haue a set kinde of Sacrifice to be offered of them for the same and called a Peace-offering This kinde of Sacrifice hath something like and something vnlike to the Burnt-offering described in the first Chapter Like were these It was brought to the doore of the Tabernacle as that was the Offerers hand layd vpon the head killed and the blood sprinckled about the Altar as there c. Vnlike were these In that onely a Male might be offered in this either Male or female in that the whole was burnt in this onely a part namely the fat and as you sée vers 4. c in that no part went to any man but the skinne this was deuided into 3. parts one to the Lord one to the Priest and one to the Offerer as you see in the 7. Chapter of this Booke and Deut. 18. in that foules might bee offered in this not c. Of the former nothing néeds to be sayd againe because in the first Chapter they were sufficiently opened but of the latter a little 1 First then what might it meane that in the Burnt-Offering onely a Male might be offered and in this Peace-offering both Male and Female Answere may be made that first the Lord in this would drawe the Israelites from the manner and fashion of the idolatrous Egyptians who in their Sacrifices as Herodotus noteth vsed to offer no Female And secondly hée would herein yéeld a comfort to all women that for them Christ should die aswell as for men and they should be heires of his Kingdome by Faith in Christ aswell as men For there is neither Iewe nor Graecian saith the Apostle there is neither bound nor free there is neither Male nor Female but we are all one in Christ Iesus And ye husbands saith S. Peter dwell with your wiues as men of knowledge giuing honour vnto the women as vnto the weaker vessell Now marke euen as they which are heires together of the grace of Life that your prayers be not interrupted A swéet Sauiour then is the Lord Iesus you sée to women aswell as to men if they haue grace to beléeue and in token here of GOD would haue the Female offered aswell as the Male. It was a blessed Woman that sayd My spirit reioyceth in God my Sauiour And so may euery true-beléeuing woman say with comfort 2 In the Offering of the fat that couereth the Inwards and all the far that is vpon the Inwards c. vers 3. 4. Some haue iudged the delights and pleasures of the flesh to be shadowed which of a true childe of God are to be killed and slaine as Sacrifices were and mortified Others looking at the phrase of the Scripture which vsually noteth by the word fat the best things haue thought that herein was figured taught how men ought to offer to God euer of their best and not as we now a dayes doe of our worst For the phrase you haue it often in Scripture as when God saith All the fat of the Oyle all the fat of the wine haue I giuen thee that is the chiefest or the best Numb 18. In the Psalme God would haue fed them with the fat of the Wheat your vulgar Translation expresseth what that is euen with the finest Wheat-flower In another Psalme My soule shall be satified as it were with marow and fatnesse That is euen as it were with the best things and so in many places more For the matter who in right should haue the best if God should not of whom we haue the best and all whatsoeuer we haue Thinke then of this many wayes by your selfe andaamend what is amisse In your Tythes and Duties do you giue the best Do you offer the fat No no your conscience accuseth you fearefully I feare in this behalfe He that sweareth swaggereth all his youth and intendeth to offer vnto God his old age when for debilitie of body he can doe no more harme doth he offer to GOD the fat or the leane the best or the worst He that hath many sonnes and can indure none to serue God in his Temple but onely one that is lame and full of imperfections doth hée offer willingly the fat vnto his God Who gaue him all these branches of his body and must giue him comfort of them or else he shall neuer haue any but vnspeakable woe and griefe in stéed of it Thus may you go further in this Meditation and be the better by it in many particulars Againe because this fat appoynted to be offered was an inward thing and not an outward Others haue thought that thereby was figured how carefull we must euer be to offer vnto God our inwards without which no eternall dutie can or will please God Hypocrites are full of out-ward holinesse make cleane diligently the out-side of the platter but God abhorreth them and their painted shewes The true worshippers of God take an other course and looke that all be well within The Lord saith Dauid loueth truth in the inward parts and his Sacrifice is a troubled spirit a broken and a contrite heart within not a pale face a downe looke many out-ward sighes that are heard of men vaine fasting from flesh and surfeting vpon Fish c. Enter into thy Chamber and shut the doore to thee and thy Father which seeth in secret shall reward thee openly Still still offer to God thy in-wards Moses prayed within Anna prayed within that her chéeke quiuered with the vehemencie
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 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 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 â—â—nketh and a body too much stuffed with fullnesse of bread perisheth It is a 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 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 coÌ„mon 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 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 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 another fashion as your Chapter sheweth The matter also was one If rich men offered an other If 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 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
his word séeing it is so sure a way for mée to walke in Or why should any Teacher deliuer to me that which hée neuer receiued of God to be deliuered to his people If they craue obedience why should they bée angry that I pray to haue it shewed out of his word whom onely I must obey Hée hath prescribed a forme of seruing him that forme hée will accept and blesse with eternall peace all other formes hée will abhorre and punish Nadab and Abihu preach so vnto vs and all flesh They wish vs to take héed by their harme God is in other things full of patience but in this he is full of wrath and his authoritie to appoint his owne worship he will not indure it to be taken from him by any man Let Popish whisperers then make good out of Gods word Latine Prayers when we vnderstand no Latin Calling vpon Saints that heare vs not Flying from the sufficiencie of Christs Passion to our owne merits crossings and creepings with a thousand deuised toyes and we will obey them But if they cannot let them leaue vs to serue God according to his word that we may bée accepted 3 You may also well note it here that Nadab Abihu were two of Aarons eldest sonnes which after their father should in his place haue succéeded him yet there is no mercie with God to stay his iudgement when they will not be ruled by his word No prerogatiue therefore of any man shall saue him from wrath if hee thus offend but the eldest shall die aswell as a yonger the richest aswell as the poorer a great man or woman aswell as a small There is no regard with God of these things But the soule that serueth him according to his owne will reueiled in his VVord that is regarded and euer déere vnto him c. Build we not therefore vpon any titles and so swarue from the rule laid downe vnto vs. If so little a transgression cannot be qualified any way by any circumstance O what will bée their case one day that so many wayes stray from the Law of God and almost in no one iote of their worship haue any warrant Thinke with your self more of this matter and meditate further of it at your times 4 Then Moses said vnto Aaron This is that the Lord spake saying I will be sanctified in them that come neere mee and before all the people I will be glorified You can conceiue what wo it was to Moses to sée this end of two of his brothers sonnes but he must stoope to God and so he doth telling Aaron the trueth of the fault and so consequently defending God that he did but iustly In déede saith he we must confesse that this is that we were told before how God will be sanctified in them that come neere vnto him that is how he will haue his Law obeyed and followed in his worship and not any way else how though he vse the Ministerie of man yet no man liuing must be wiser than Hee to swarue from the forme appointed and to follow his owne libertie but man must thinke it his wisedome to doe as God biddeth c. 5 But Aaron held his peace saith the Text that is was so astonished with the fearefulnes of it that he had no spéech but all amazed and shaken with the woe of it held his peace He howled not out with any vnséâ—mly cries neither vttered any words of rage and impatiencie but méekly stooped to Gods will kissed his rodde and held his peace If thus Aaron in so great a iudgement how much more we when our friends dye naturally swéetly and comfortably so that we may boldly say NoÌ„ amisimus sedpraemisimus VVe haue not lost them but sent them before vs whether we our selues hope to follow Lay to this heauie harted father yet silent and patient the example of olde father Elye the Priest to whom when Samuel had related such fearefull things quietly he answered It is the Lord let him do what seemeth him good The example also of Dauid who in his distresse very bitter and heauie yet notably said Let the Lord doe to me as seemeth good in his eyes These are most excellent Paterns for vs to follow in all our crosses and griefes not forgetting that golden Saying of Iob Wee haue taken good things at Gods hands and shall we not take euill O yes yes The Lord giueth and the Lord taketh and euer euer blessed be his Name for all The fish groweth greater in salt waters and the Lord for his mercie make our Faith Pacience and Comfort in him great in the saltest and bitterest waters of this world Amen 6 Obserue here againe with your selfe the strange and admirable change of these worldly matters in the turne as we say of a hand For but Yesterday as it were Aaron and these sonnes of his had a famous and glorious consecration into the greatest and highest dignitie vpon earth nothing vnder the Sunne being more glorious than that Priest-hood in those dayes And how may you thinke his heart reioyced to sée not onely himselfe but his children which Parents often loue more than themselues so blessed and honoured But O change now sudden and fearefull O fickle fading comfort that man taketh hold of in this world whatsoeuer it be if wordly These sonnes so lately exalted and honoured to their old Fathers swéet and great ioy now lye destroyed before his face to his extréeme and twitching torment And how Not by any ordinarie and accustomed death but by fire from Heauen a sore and dreadfull iudgement For what also Euen for breach of commaunded dutie by the Lord all which doubled and trebled the fathers sorrow As it did in Dauid when his sonne Absolon died not an vsual death and in rebellion and disebedience against his king and Father You remember his passion then vttered O my sonne Absolon my sonne my sonne Absolon would God I had died for thee O Absolon my sonne my sonne He considered the cause wherein he dyed the manner how he dyed to a father so kinde as Dauid was both of them full of woe and sorrow Let neuer therefore any prosperitie in this world puffe vs for wée little know what to morrow-day may bring with it The glasse that glistereth most is soonest broken the rankest corne is soonest layd and the fullest bough with pleasant fruite is soonest slit hauing more eyes vpon it moe stones cast at it than all the other boughs of the trée Pleasant wine maketh wise men fooles and fooles often starke mad Thousands fall at the left hand but tenne thousand at the right Multos fraÌ„git aduersitas sed plures extollit prosperitas Many saith Saint Bernard are crushed with aduersitie but more are puffed vp by prosperitie Lacertus Milonem perdidit ambitio Caesarem Nimis alter Naturae nimis alter Fortunae credidit Milo his strong arme ouerthrew him and Caesar his ambition The one
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 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 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 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 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 should command to kill one of the birdes ouer pure water in an earthen vessell After hee must take the liue sparrow 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 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 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 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 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 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 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 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. 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 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
morall vertues you sée and it is very certaine that such vices of the minde as haue béen noted neither then were nor now are for such as offer the bread of God but are to bée prayed against and taken héede of to the vttermost strength that God giueth yet happily not intended by the Law And therefore I rather like to leaue these applications as the conceipts of men and to learne by all these blemishes forbidden that the Iewes were then taught which wée haue also learned and beléeue how no mortall man could be able to worke our peace and reconciliation with God but onely Christ Iesus For in all men are some or other blemishes and it became vs to haue such an High-Priest as is holy harmelesse vndefiled seperate from sinners and made higher then the Heauens c. In him then there was no blemish but he was the imaculate Lambe of GOD able to saue vs willing to saue vs with the best blood hée had and he hath thus saued all those that beléeue on him and wée reiect all other Sauiours whatsoeuer This was certainely the drift of this Lawe and therefore wée may boldly gather this fruite from it Lastly these persons hauing such blemishes albeit they might not performe this dutie to stand at the Aitar yet were they allowed to eate of the sacrifices and such things as the Priests did eate of and allowed to bée in the Congregation so say some shadowing that the Church although blemished neuerthelesse is admitted to the communion and participation of those things which Christ by his eternall sacrifice hath obtained for it And my selfe would gather this comfort from it that albeit some one or other infirmitie may iustly disable mée for such a place either in the Church or Common-wealth yet from a place with the elect either héere or for euer it shall not hinder mée No ten thousand blemishes nor any blemishes shall hinder mée if gréeued with them and fighting against them as the Lord enableth mée I take hold of my spotlesse Sauiour as my helpe and safetie against them all Thus then doe you meditate of this Chapter and bee bettred by it reading it ouer with these Notes and praying in your heart for the helpe of his working spirit to make the Word profitable vnto you My labour is but to draw you to read by a taste and to pray that God may worke with you further then my Labours The Word being a Well the bottome whereof no man can come so vnto but there will be still more water to draw CHAP. XXII HAuing in the former Chap. noted what should hinder from the Ministerie now it pleaseth the LORD to note what should disable them to eate of the holy things mencioning againe such vncleannesses in men as before in other Chapters of this Booke were mentioned If this question arise in your minde why God hauing before forbidden all men that had these pollutions to eate of holy things should not againe particularly forbid the Priests answere is made because men in any authoritie and place are often apt to exempt them themselues by one excuse or other from such obedience as they are content others should bée bound vnto The Lord also threaneth punishment to the breakers of this Lawe that feare may restraine where loue will not 2 The particular vncleannesses I will not goe ouer héere but leaue you to looke backe to the 7. Chapter the 13. and 15. Chapters with such like Thus much doe you note again let it be eueryours that polluted sinners remaining in their vncleannesse without remorse and amendement haue no right to the merits of Christ but shall dye and perish in their filthinesse Clensed therefore we must be by newnesse of life and Faith in Christ Iesus that we may be saued 3 The Stranger is forbidden to eate c. Verse 10. to tell vs the state of Turkes Heathens and Infidels till the Lord reduce them to his fold To preuent couetousnes in the Priests by selling and contempt of holy things by being so common 4 The qualities of Sacrifices to bée offered againe teach vs the excellencie of CHRIST his Sacrifice being without all fault Secondly what liuing Sacrifices holy and acceptable vnto GOD wée ought to bée 1. Pet. 2. Rom. 12. c. Thirdly what maner of giftes wée should euer bring to the Lord and his Ministers Namely our better not our worst as now adayes is vsed The olde Verse teaching men right in this behalfe Qui dare vult bona det sua vel sibi munera seruet He that will giue let him giue what is good or keepe his gift to himselfe CHAP. XXIII THIS Chapter entreateth of the holy Feastes and Dayes obserued of the Iewes by GOD his appointment either weekly or yearely Weekely as the Sabboth Yearely as the Feasts of Easter of Trumpets of Tabernacles of Penticost c. Of all which in Exod. 23. Numb 28. 29. and Deut. 16. 1 These feasts you may sée were in remembrance for the most part of some benefits and mercies of God and therefore playnely teach vs what a due dutie from vs to God it is to remember carefully and thankfully his louing fauours shewed vnto vs at any time vpon any occasion Thou shalt shew thy Sonne sayth God in that day saying this is done because of that which the Lord did vnto me when I came out of Aegypt And it shall bee a signe vnto thee vpon thine hand and for a remembrance betweene thine eyes c. Likewise those stones commanded to be set vp by Iosua they shall serue saith God for a signe among you that when your children shal aske their fathers in time to come saying what meane you by these stones then yee may answere them when the Arke passed through Iordan the waters were cut of and these stones are a memoriall for euer of the same Dauid knowing this to bée a due dutie cryeth to his soule to praise God and neuer to forget his benefites And to others to remember the marueilous works that he hath done his wonders and the iudgements of his mouth A thankefull remembrance worketh loue and desire to please God but other fruites come of forgetfulnesse as you may sée Psal 78. Verse 7. 8 9. 10. 11. Beneficiorum dei memoria Magistra advitam The remembrance of Gods benefits is the Mistres of good life sayd Saint Chrysostome in his time And Dona dei bona non sunt nisi dei esse confiteamur The gifts of God are not good except wee acknowledge them to come from God sayd Saint Augustine 2 In that they were called the Feastes of the Lord Men were taught in them to séeke and attend such things as belonged to God and not their owne matters pleasures sports c. To this end still are Holy-dayes kept and therefore thinke of the right vse of them 3 When hée saith It is the Sabbath of the Lord in all your dwellings Learne
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