The Lord is not satisfied to haue saide Hee seeth and Hee heareth but hee addeth the third Hee knoweth For I knowe their sorrowes saith hee It is our comfort that Hee knoweth and it may be the wickeds terror that Hee knoweth Enough being saide of it I add but this he that then sawe heard and knewe is the same still No changeling in Loue to his deare Chosen no changeling in Justice to the stubborne sinner and be instructed by it Our heauenly Father knoweth what wee haue neede of Héere they had néede of Deliuerance and hee therefore knowing as well as they commeth downe to giue it them according to his swéete mercy Descendere dicitur Deus per affectū loco enim nō descendit quando fauet nobis et auxiliatur c. Vel descendere dicitur inquit Eusebius quando aliquid novum quod antea non fuerat in creatura humana operatur God is said to come downe by his affection or loue for touching place he descendeth not when he fauoureth helpeth vs or God is said to come down saith Eusebius when he doth any new thing which before was not done among men 11. Come now therefore and I will send thee vnto Pharaoh saith God to Moses c. God was able to haue done it himselfe without Moses or any man but hee will vse meanes commonly to effect his will that his mercie and goodnes may be séene in his Creatures as likewise his power and wisedome to his great glory Hée might also haue vsed a far more excellent meanes than Moses as fome King or great Prince in earth or some of his glorious Angels in Heauen for so he did when by Cyrus hée wrought their Deliuerance out of the Captiuitie and when by an Angell hée brought Peter out of prison but his purpose was in their Deliuerie to make knowne his incomprehensible Power to Pharaoh many more vnto the worlds end And therefore he would choose no stronger a meanes now than Moses Iethro his Shéepe-kéeper knowing how apt man is to obscure Gods glory with the quality of the meanes and to ascribe vnto the second cause what onely hath béene wrought by the first cause Againe this was a Figure that from the spirituall thraldome and bondage of death sinne and the Deuill he should deliuer his people vnder the Gospell not by the helpe of learned Philosophers or any glorious worldly Potentates but by a company of poore Fisher-men vnlettered and vnthought vpon in the world 12. But Moses saide vnto God who am I that I should goe vnto Pharaoh and bring the Children of Israell out of Egypt Smitten with a sense and féeling of his owne weakenesse to doe such a seruice which indéede is the very true and right way to make vs fit in Gods eies For then wée slie to him and by faithfull prayer beg and craue what in our selues wée sée not till hée giue it Such as are not thus touched and humbled but rush into Callings rashly presuming on their owne strength and abilities dayly Experiences shew how often God confoundeth them and throweth them downe to their great shame Who am I Lord therefore let vs euer say that thou shouldest thus and thus thinke of me choose mee and take me to that place that I haue no strength to manage and which thousands of my brethren are fitter for by super-excellency of gifts than I am thus said the Kingly Prophet Dauid you know when hée looked vpon Gods fauours towards him O what am I and my fathers house that thou shouldest doo thus vnto mee Now as this is most commendable humility in Gods seruant so is it true and sound wisedome not to looke at the honour and forget the burden but to sée the one as wel as the other It was a great honor to be sent for such a seruice but it was a weighty Charge and a heauie care aswell as an honour What shall I go to Pharaoh Shall I deliuer Israel And shall I haue the leading and gouernement of such a mightie multitude till God hath disposed of them Why it is a thing that requireth great strength and many parts that I haue not O LORD who am I May not this then a little occasion vs to thinke of spirituall gouernment for is it such a matter to striue with Pharaoh for bodies and temporall seruitude and is it nothing to fight with Sathan and the power of Hell for soules and fréedome from eternall bondage Is it not fearefull I will require the blood at thy hand c. As Salomon therefore in the temporall charge saw a weighty burden and thereupon craued wisedome to bée able to goe in and out as he ought before that multitude so saw Ieremie and Ionas a great matter when the one said Alas I am achilde cannot speake and the other flatly fled and refused to goe Others haue done the like yet Ambition pricketh forwarde for al this many a man Simon Magus would haue béene an Apostle in power for respects be the charge what it may be that troubleth not him Saint Peter iumpeth into danger presuming of strength but he faileth and falleth he lyeth and denieth and discouereth his weakenesse greatly Once againe therfore looke we at Moses modesty humilitie in this place saying Lord who am I 13. Now see what this lowly conceit worketh It getteth him comfort and strength from God for streightway God answered him saide I will be with thee as if he should say looke not thou at thy selfe and thy power but looke at me and my power And though thou art weake yet know me to be strong and euer able to strengthen them whom I call to a seruice to performe the same And I do not say to thee that I will helpe thee now and then but I will be with thee that is euer and continually I will aid thee in this worke euen I not any Angels of mine but I my selfe and therefore feare not What greater comfort might he wish And who would not throw himselfe down thus to bee raised vp or who would not see his owne wants thus to receiue grace Remēber how in like sort he comforted Ieremie and Ezechiel with others of the Prophets also his Apostles after in their time saying Be of good comfort I haue ouercome the world and I will be with you till the end of the world With God al things are possible c. 4. It contenteth not the Lord to make this mercifull promise of his presence with Moses but he further asisteth his weakenesse with a Signe saying This shal be a token vnto thee c. Where we may remember that Signes vsed of God to confirm his childrens faith sometimes go before and sometimes follow after Gedeon had a Signe going-before namelie the fléece of wooll first wet and then drie Ezechias had the like in the shadow of the diall going ten degrées backe But in another place the same Ezechias had a Signe
offices were all giuen away where hee least wished them and yet the Lord stayed not héere but fearefully destroyed also his posteritie Was not this thundering was not this lightning and was not this Judgment as vpon a stage O let it euer be remembred of all that reade it with their eies and God for his mercy sake make it profitable 14 Only in the land of Goshen where the children of Israel were was no hayle In which words as heretofore so stil stil is noted the vnsearchable goodnesse of God to his Church together with his Almighty power to doo euer what He wil. He can saue and He can spill He can make such a wall about his children that no storme or tempest no calamitie or euill shall come nere them though it compasse them round about and others perish with it on euery side Two shall be in the fielde the one receaued the other forsaken two shall be grinding at the mill the one accepted the other reiected c. Blessed therefore is that man and woman who haue the Lord for their God And say vnto my soule I am thy saluation saith Dauid in one of his Psalmes noting thereby the comfort of this aboue ten thousand worldes Let vs therefore euer be carefull to be of the number of those that abide in Goshen where the Sauing hand of God shall defend from al euil 15. In these smooth wordes of Pharaoh verse 27. That he had sinned that the Lord was righteous and he and his people wicked That Moses should pray for him c. returning neuerthelesse to his old byas when the Plague was gone stil obserue as you haue done before the déepe falshood of mans hart making faire shewes without fruite and if God be thus glozed and dissembled with all thinke whether it séeme strange to mortall man to taste of it No no we must reckon of it to be praised to our face to be sclaundered at our backes by the one and the same person Yet let it not discourage vs to doo any good but onely let it make vs carefull to giue no iust cause and tenne thousand times thankfull when wee are released out of such a world and taken into his kingdome 16. Lastly that often repeated Sentence of Pharaohs heardened heart let it remember vs of that Saying in Saint Augustine Corda mala patientia Dei durescunt Euill hearts wax-heard by Gods long-suffering and patience Also of that in Saint Bernard Cor durum dici quod non cōpūctione scinditur nec pietate mollitur nec mouetur precibus minis non cedit flagellis duratur ingratum ad beneficia ad consilia infidum ad iudicia saeuum inuerecundum ad turpia impauidum ad pericula inhumanum ad humana temerarium ad Diuina preteritorum obliuiscens praesentium negligens futura non praeuidens It is called a heard heart which is neither rent with compunction nor softned with piety nor mooued with prayers which giueth no place to threatnings is hardened with stripes in benefits vnthankfull in Councill vnfaithfull in iudgment cruell vnshamefast in foule things not fearefull in perils in humane things most inhumane in Diuine things rashe forgetting things past neglecting things present and not foreseeing things to come Surely such a description if we our selues haue not Pharaohs hardnes will euer mooue vs earnestly to pray against such hardnesse Thus endeth this Chapter and thus end I hauing giuen you some taste how we may profit by reading of it CHAP. 10. Here you haue following two Plagues more to wit the eight and the ninth The eight from the beginning of the Chapter to the twenty verse and the ninth from thence to the end Concerning the former the Holy-Ghost layeth downe 1. A Commaundement to Moses to goe 2. A Denunciation 3. An Execution 4. The Effect that in the Seruants King 1. TOuching the first the Text saith Againe the Lord said vnto Moses goe to Pharaoh c. Diuers times you know hee had sent before and all in vaine yet ceaseth not the bottomlesse and incomprehensible mercy of God still still againe and againe to send This was euer his gratious dealing with miserable sinners and a swéete comfort it is to a troubled minde to thinke of it The Gospell saith in like sort He sentagaine and againe other and other seruants to those wicked husbandmen to remember them of his due and their duetie At last he sent his owne Sonne vnto them saying they will reuerence my Sonne Againe to Hierusalem how often how often would I haue gathered thy Children together euen as a Hen gathereth her chickens vnder her wings and yet would not O tender Father what a certaine Seale is this thy goodnesse in these examples that true Repentance shall neuer be reiected A sorrowfull sinner neuer repulsed a broken and contrite hart neuer despised Let it profit vs vnto increase of faith for his sake that dyed for our sinnes Our owne experience hath taught vs as much if wee did obserue it For how long haue wee béene sinners haue not some of vs béene 20 yéeres some 30 some 40 and more all of vs too long walking the way that leadeth vnto death And what haue our sinnes béene surely great foule vglie odious to God dangerous to our selues and offensiue to the world yet hath the Lord neither swept vs away in his most iust wrath neither ceased to send Moses againe and againe vnto vs for our reformation Should not this infinite goodnes much moue vs to returne to so swéete a Father Knowest thou not O man saith the blessed Apostle that the long suffering of God leadeth thee to repentance How entertained hee the Prodigall Sonne when hee returned how reioice the Angels in Heauen ouer one sinner that repenteth far be it euer then from vs euer to resist a God so powerfull to confound vs and so mercifull to receaue vs. 2. But the Lord saith héere that he hardened Pharaohs heart and the hearts of his seruants how then was the fault in them that they yéelded not for answere let mee aske you another question whether you thinke it not lawfull that God should punish a sinner as himselfe liketh and whether hardnes of heart be not a punishment if both be true then might the Lord punish him this way Yet all men doo not thinke this such a punishment as it is for if wee be sicke wee looke for helpe if the eye faile the eare growe dull or any sense be weakened we quickly féele it and readily with for remedie onely if our heart growe dull and our vnderstanding féeling and profiting in Gods Schoole be taken from vs wee are not mooued neither thinke it goeth ill with vs preferring the outward sense of body far and far before the light of the minde But let it be lawfull you say with the Lord thus to punish yet it must néedes excuse the partie so punished for how can a man féele and relent whose heart God smiteth with
Egyptians couering All the face of the earth by their multitude till the land was darke with them and eating vp all the hearbes of the land with the fruits of the trees c. You may take occasion to remember what you reade of Grashoppers in the Scriptures and you may heare also what others haue saide of them First you find in Leuiticus a kinde of Grashopper among the cleane beasts which the Israelites might eat of whereunto referre that in Mathew of Iohn Baptist how his meate was Locusts that is Grashoppers and wilde hony This kinde of Grashopper to vs at this dale is not well knowne as neither to others before our time For Theophilact vpon Math supposeth Iohns Locusts to haue béene hearbes so called and Euthimius vpon Math Certaine wilde fruites such as the wildernesse wherein Iohn liued yéelded vnto him Chrisostome and Athanasius before him were of the same opinion saith Hermolaus Barbarus But Saint Hillary thinketh they were Animalia quaedam apta ad comedendum Certaine liuing creatures good for meate Thomas Aquinas vpon Mathew hath the same wordes Albertus Magnus vppon Math That they were not our vsuall Grashoppers for they saith hee are venemous but they were certaine Birdes in the Wildernes which vpon similitude of their leaping and hopping rather than flying were called Grashoppers Plinie in his Naturall Historie writeth that Grashoppers or Locusts to the Parthians were most acceptable meat againe in another place that a part of Aethiopia liueth onely by Locusts made hard by smoake and salt But they liue not saith he aboue 40. yéeres S. Hierome saith that the Easterne people Enhabitants of Libya eate much these Grashoppers because in the Desert hote vastnes of the Wildernes there are found cloudes of them Plinie againe writeth of them that there are of 3. foote long in India The word also Locusta we knowe is sometimes taken for the fish which we call a Lobster In the Apocalyps you reade that the bottomlesse pit was opened and out of the same arose a smoake like the smoake of a great fornace And out of the smoake came Locusts or Grashoppers vpon the earth c. Where you may consider what is meant by these Locusts and then the reason of their resemblance These Locusts prefigured and foretold to the Church of God all that rabble of the Popish Clergie which afterward in time couered as it were the face of the earth their Priests their swarmes of Monkes Fryers Nunnes other Orders almost without number For héere is mention made of a Starre that fell nowe Starres in this booke doo signifie the Angels of the Churches who shine by the light of Heauenly doctrine and holie life as starres in the firmament by their brightnes and who truly may be said to stand whilest they doo their duties and to fall from Heauen when forgetting life and doctrine they thinke speake and followe earthly things The Starre therefore that is héere said to fall from Heauen vnto the earth was some great Minister in the Church of such authoritie and high estimation as the power ascribed vnto him plainly teacheth But who in all the world can bee named such a One sauing the Bishop of Rome for by all Stories wee sée and knowe that they were excellent men at the beginning many of them yea vnto Constantine the Great as I remember 32 succéeded one after another good and learned men holy and reuerend Martyrs for the selfe same truth which wee at this day holde and their Successors haue forsaken From Constantine againe to Gregory the Great about 32 more good men though not altogether as the former For euen now began some declination in the Church yet not such but that Gregorie detested the proude Supremacie which now is challenged and tolde the Bishop of Constantinople then ambitiouslie séeking for it that whosoeuer sought to bee called Vniuersall Bishop was out of question the Forerunner of Antichrist But when Boniface the Third came he little passing for Gregorie his opinion obtained of Phocas that bloodie Traytor who had killed the Emperour his Maister his Wife and Children and so got to bee Emperour that Rome might bee the Head of all Cities and the Bishop there vniuersall Bishop ouer all Here then fell the Starre from Heauen to Earth when it left Heauen and claue to the Earth hunting continually for earthly honour since that day and plotting earthly trouble to all Nations The brightnes of Doctrine and holy life which former Bishops of Rome had and thereby did shine as starres was now lost and all idle inuentions of mans sinfull braine brought in to worship God with them in steade of his owne Commaundements Great power to hurt retained hauing not nowe Peters keyes as they boast but the keyes of the bottomlesse pit giuen them to bring out thence into the Church Doctrines of Deuils darknes ignorance superstition and all wicked abhominations like soule thicke smoake hiding the brightnes and light of Christ our Sauiour from the eyes of men euen so strongly that such smoake is resembled to the smoake of a great fornace for the strength of it What grosse lyes what palpable Fables haue their Legends their elder Masse-Bookes and Primers printed long since surely euen such as themselues at this day are ashamed of and leaue out of their new Bookes Then out of this filthie foggie smoake ascending out of the pit when it was opened came the swarmes of Locusts mentioned Monkes Fryers c. No Papist in the world can shew where vnder any Starre fallen there is such a resemblance as vnder their Pope hath béene and is at this day still which being the second point I prayed you to marke now cast your eyes vpon it and marke it much First Grashoppers doo most of their hurt by their mouthes and so doth Romish Lucusts by their cursed speaking teaching charming and alluring Christian people from GOD from Prince and Countrie to their damnable opinions and resolutions This Spéech of their mouthes maketh mee remember S. Bernards Spéech Bestia illa cui datum est es loqūens blasphemias bellum gevere cum sanctis Petri cathedram occupat tanquam Leo paratus ad praedam That beast vnto which there is giuen a mouth to speake blasphemies and to warre with the Saints possesseth the Chayre of Peter as a Lyon prepared to his pray A great Spéech in those dayes if you marke it Secondly Grashoppers vse to swarme in great abundance whereupon came the Prouerbe As thicke as Grashoppers So these Romish Locusts did they not ouer-spread as it were the whole earth when vnder Pope Pius the 2 one order of Fryers called Minorits so abounded swarmed that the Maister of the Order offered the Pope either against the Turke or for any other seruice thirtie Thousand able fighting men and yet would leaue so manie more What Swarmes thinke you were amongst all the Orders if one were so great very fitly therefore did
being in darknes as in prison or else where for by experience it is so found often Euen so by long custome of walking liuing in the outward workes of darknes groweth a strong and thicke inward darknes in the heart of man and woman Proofe héereof Ahab Manasses Herod Iudas and such like too many also in our daies who hauing long vsed Swearing Lying Uncleanenes c are growne so blinde in them that they neither will leaue them neither be perswaded they tend so to their destruction as they doo These blinde creatures shrinke to heare of this Egyptian darknes and yet their owne tenne thousand times worse they neuer shake at Let it make vs remember the words of wise Sirach A man that is accustomed to opprobrious words will neuer be reformed all the daies of his life Why because Custome of sinning taketh away the sense of sinning and long aboade in darknes maketh starke blinde Accustome not thy mouth therefore saith he to swearing neither take vp for a Custome the naming of the Holy one Where still marke the word Custome Custome and sée what a strong destroyer it is of the sight the inward sight light I meane of our hearts and mindes Fourthly ouermuch heate may hurt the bodily eyes as we all know the hotedung did Toby his eyes Euen so ouer hote desires of gaine hurteth the inward light as we knowe both by that which hath béene saide touching the world and by that which S. Paule saith that they which will be rich fall into temptations and snares and into manie foolish and noysome lusts which drowne men in perdition and destruction For the desire of money is the roote of all euill which while some lusted after they erred from the Faith and pearced themselues through with many sorrowes They that will be rich I say againe I pray you mark the Apostles words that is they which haue resolued with themselues set their hearts vpon it and concluded it that by hab or nab by one way or other whatsoeuer it cost them they will be rich and haue the wealth they possiblie can attaine to These these men with this Will this resolued and setled Will fall into temptations and so forth For this is a kinde of pestilent heate within which as powerfully thrusteth out the inward eye light of the minde as euer any outward heate did the eye of the body And then the inward eye being out nothing but darknes is there so a falling into all dangerous Courses that may leade to destruction and perdition Then vsurie is no sinne no not vsurie vpon vsurie oppression and deceite be no sinnes stealth and robberie if it may be any way coloured is wisedome and well yea murther and blood bite not But is the Lord of Heauen pleased with this sinfull Will to be rich and with these exorbitant wayes or is this heate a pleasing heate vnto him because hee is slowe to wrath and vengeance no no and that shall the end declare both vpon the wealth and the house that this dealing is in appointed time In the meane while we are taught by this place to Timothy to beware of such a Will and of such an inward heate as causeth such inward blindnes Soone enough if well enough say we euer and for these transitorie things as wee brought them not into the world so shall we not carie them out of the world Balaam Gehesi Iudas and such like preach vnto vs to beware of goods euill gotten A darknes then you sée there is within as well as without and the more dangerous farre is the inward because it hideth from vs things of greater consequence than doth the outward Not to sée credenda agenda cauenda things to be beleeued things to be performed and things to be auoyded is a horrible darknes Caine sawe not the first and Salomons foolish young-man led as an Oxe to the slaughter and as a foole to the stockes sawe neither the second nor the third Wherefore the Lord in great mercie hath euer béene carefull to furnish vs with meanes and helpes against it First he created vs as hath béene shewed with light and knowledge most excellent he prouided a great Booke euen the Booke of the World created by him wherein the inuisible things of him that is his eternall power God-head might be seene much excellent knowledge might be had And this Booke remaineth still if wee will reade in it an enemie to darknes Of which Booke Clemens Alexandrinus spake when he said Creatio mundi Scriptura Dei The Creation of the world is Gods Writing Also that Antonie mentioned in the Storie vnto whom a Phylosopher comming and asking him what he did without Bookes he answered O Philosophe meus codex est Natura creaturarum qui adest cum voluero verbaque mihi relegit Dei O Philosopher mȳ Booke is the Nature of all creatures which Booke is euer present with me when I will and deliuereth to me the words of God Héere wee sée the most admirable quantitie of the Sunne and Starres héere we reade the varietie the qualities the motion and the continuance in order appointed of all Creatures in Heauen in Earth and in the Sea so as no man can be either wearie of reading or reade without great profit in this Booke Neuerthelesse the Lord hath not héere left vs but as vnto the Starre manifesting the birth of his Sonne he pleased to add the Scriptures also which witnessed more particularly time place c so hee hath ouer and besides the Booke of the Creation giuen vs another more excellent by much to driue from our hearts this damnable darknes and to kéepe vs in light pleasing to himselfe and profitable vnto vs. Of this Booke farre better wee may vse Damihi Magistrum giue me the Maister than Cyprian could vse then of Tertullians workes For this Booke passeth All Bookes that euer were or shall be I meane the Booke of Gods holy Bible which Booke saith Hierome shall remaine with vs till wee be as the Angels in Heauen Goe we forward and consider how also to this Booke he hath added Prophets Apostles Euangelists Pastors and Doctors in all times to open and expound the same vnto vs that by all meanes wee might be enducd with light loue light liue in light and die in light Add againe the appointing of the Sabaoth day wherein men shonld rest from their labours and hearken to this Booke together with the many precepts giuen to heare to reade to search to know and vnderstand not to be as children perceauing nothing Thinke with your selfe often how the little Infant groweth to strength able to go by it selfe is it not by sucking and plucking his Mothers breasts euen so doth the Childe of God grow to strength of grace and from grace to grace by hanging continually vpon these two Breasts the olde and new Testament And as all men differ from brute Beasts
it to vs euer Amen The words in the 8. Verse your murmurings are not against vs but against the Lord notably may feare vs frō abusing of Gods Ministers and conferre with them the words in Samuel They haue not cast thee away but they haue cast me away And the words in the Gospell He that despiseth you despiseth me The 2. part In the Morning the dew lay round about the host And whē the dew that was fallē was ascended behold a smale round thing was vpon the face of the Wildernesse small as the hoare frost on the earth And when the children of Israell saw it they saide one to an other it is Man for they wist not what it was And Moses said vnto them This is the bread which the Lord hath giuen you to eate Here is also mention made of Quailes ver 13. but wee will respite that for an other place and consider now onely of Manna wherein we may obserue many profitable and comfortable things 1. Concerning the Name it is somewhat obscure as it lieth in our English They said it was Manna for they wist not what it was But the Hebrew maketh it very plaine wherein it is thus They said this is Man that is as your Mariginall Note hath a part a portion a gift or meate prepared for they wist not what it was on the suddaine and at first sight but a thing giuen or prepared for them that they knew it was Or which for my part I like better They said Mah hu or Man hu What is this for they knew not what it was 2 Concerning the manner of the comming of it some question is made whether it was naturall or miraculous They that would haue it naturall tell vs of the Manna of Arabia which is sould in our Apothecaries shoppes and say that out of the earth there issueth and commeth dulcis halitus a certaine sweet vapoure which béeing drawne vp by the heate of the Sunne is purged from his grosse earthlinesse and made more pure and swéete then with the cold of the night is hardened and before Morning falleth downe againe vpon the earth like dew or the hoare frost and so is gathered dried and kept as medecineable for mans bodie They say that is small and white so was this That falleth downe with the dew so did this both of them sweete euen as the hony and happely the substance of both one c. But what of all this Therefore shall it follow that this was not giuen miraculously to the Israelites nothing lesse For as they weare like in some things so were they also vnlike This Manna in the shoppes is not so swéete as this giuen héere was it melteth not away with the Sunne as this did neither is it so hard that it néedeth to be brayed in a morter or ground on a mill as this was to make bread of it This Manna came not before a certaine time and houre appointed by God and foretold by Moses No change of the aire and alteration of the weather hindered the comming of this Manna but in Sommer in Winter in Frost in Raine still still it kept his course and fell downe euery night against the morning for the space of fortie yeares together The abundance of it was aboue any naturall course euen inough to suffice for six hundred thousand men beside women and children so long The sixt day it was doubled to them that they might gather both for that day and the next which was the Sabbaoth and so rest vpon the Sabbaoth a very plaine token that all was not naturall If vpon any day they gathered more than their limmitted proportion it putrified and rotted wormes grew in it and it sauoured ill But on the sixt day when they gathered double it did not so but was very swéete and good till the next day yea a pot of it was kept in the Arke sweet and good long which would not haue béene so if all had béene naturall Againe wheresoeuer the Israelites were it followed them and was about their tents not in other fieldes and places remote from them Now they that write of the Arabian Manna sould in shops say it springeth not out of all earth and by name not out of desert places but out of some certaine places only in Arabia as wée sée in other matters some kinde of earth yeeldeth a swéeter a fatter and better sap than other earth dooth But this Manna followed the Israelites whatsoeuer the earth was and by name in the wildernesse and desert No way therefore was this Manna altogether naturall Lastly when they came into the Land of Canaan which was a more excellent earth presently it failed and came no more A great miraculous worke therefore of God this Manna thus giuen from Heauen was and so to be estéemed that God may haue his due glorie we such comfort and instruction as will flowe from it A tast whereof in this that followeth you may take The 3. part 1. THey are commaunded to goe forth euery morning to gather this Manna and to make them bread of it which teacheth vs thus much that as God doth something for his part towards the nourishing maintaining of vs so wil he haue vs likewise againe to doo something for our parts Hee wil giue Manna in his mercy and goodnes but we must goe out and gather it That is hee wil prouide meate money cloath and all worldly matters for vs as shall be good for vs but we must labour in some honest lawfull vocation and so come by these things Idlenes he will not foster nor abide in any man Corne he will giue to the Husbandman but conditionally that he plough and sowe Riches hee will giue to the Merchant but so that he goe to sea and take paines Whereupon the Heathens did say Dij omnia vendunt laboribus The Gods sell all things for labour And for the Scripture it is plentifull in this point as hath béene shewed else-where Man in his innocencie was appointed to dresse the Garden and not suffered to be idle Againe euery man heere was appointed to gather Manna which néeded not if God had liked of Ingrossers to take vp all into a fewe hands and then to deliuer out to others as they please but follow this Note farther your selfe and be bettered by it 2. How much might euery one gather euen so much saith the Text as is sufficient for euery day ver 4 that is they shal prouide for the day no more Wherein Note howe carefull the Lord is to haue men depend vpon his prouidence with chéerefull hope in his goodnes and not wretchedly and despairefully to mucker vp what shal neuer doo them good nor any peraduenture that they purpose it for Thus is the prayer which our Sauiour taught vs Our daily bread giue vs for the day And from distrustfull feare the whole Scripture driueth vs in euery place He that féedeth the Sparrowe so
negligence they be cast away and in one word nothing that may hurt or offend iustly a religious mind The contrary spéeches are slaunders shamelesse lies as your self may sée if you wil make trial Priuate houses holes woods thickets hay-mowes barnes night darknesse may please them that loue darknesse walke in darknesse but a good mā a good woman will loue light open assemblies will open both eare and heart to the truth when God knocketh and stand no more wilfull against God that so made them bought them must iudge them The next point is reuerēce fit behauiour in the Church when we come there because it is Gods house where he dwelleth and is present In the first of Luke it is said that the whole multitude were without in prayer while the incense was burning so reuerently religiously did they then vse the place But alas in our daies S. Chrysostome his complaint may be taken vp Alios videostare et nugari dum preces fiunt neque solum dumpreces fiunt sed et dum Sacerdos benedicit Nescis quod cum Angelis stas cum illis cantas cum illis Hymnos dicis et stas ridens Non mirum esset si fulmen emitteretur non solum in eos sed etiam in nos dignaenim fulmine sunt haec I see others stand and trifle while prayer is said yea not onelie when prayer is saide but when the Priest blesseth Doest thou not know that thou stādest with the Angels singest with the Angels thou saist Hymns with thē standest thou laughing It were no maruell if God should sēd out a thunder-bolt not only vpon thē but vpō vs also for surely these things deserue a thūder-bolt In an other place againe Non est ecclesia tonstrina aut vnguentaria taberna aut officina forensis sedlocus Angelorum Regia Coeli Coelum ipsum The Church is not a Barbars Shoppe or an Apothecaries house or a common Court but a place of Angelles the Court of Heauen and Heauen it selfe Surely the deuout behauiour of the Iewes in the Temple wil be a witnesse to condemne Christians in the great day For they to types and figures shewed more reuerence than wee now a dayes to the truth and body Such in those dayes as did not regarde this reuerence of the place he whipped out shewing by that base punishment that such people are base not sonnes but seruile slaues of the Diuell If Moses were commaunded to put off his shooes told that it was holy ground where God appeared we may fitly learne by it reuerently to demean our selues in the Church The washing in the law when they entred iuto the Tabernacle The forbidding of burdens to be carried through the Temple all shewed then teach vs now reuerence of Churches and holy places where Gods people are assembled to heare and serue him And if he saith Augustine were worthy great punishment that should abuse a common well where all the Cittie fetch their water may we not say much more is he seuerely to be checked who abuseth the common well where Gods people fetch the water of life for their soules yes assuredlie for the sinne is greater I will wash my hands in innocencie saith Dauid and so go to thine Altar meaning he would euer remember what that holy place requireth Wicked men will forget it and do otherwise till Gods wrath breake out against them Sée Nicanor Antiochus Heliodorus in the Machabees and Belshazzar in Daniel When the king conceiued that Haman would haue forced Quéene Hester he tooke it the worse because it was in his house and before him and we meaner men also cannot abide our poore houses to be abused polluted by any How much more should not Gods house where he is séeth all Stat Sacerdos Dei orationem offerens cunctorum tu autē rides nihil timens Non contremiscis non colligis teipsū In aulā Regiā intraturus et habitu et oculis et incessu cōponis te et exornas huc autē ingressurus vbi est aula Regis Coelestis rides garris ambulas negotiaris The Priest standeth saith Chrysostom againe offering vp the prayers of all doest thou flire laugh fearing nothing doest thou not trēble recal thy selfe If thou wert about to enter into a Princes Court thou wouldest order thy habit thy look thy gate but ētring into the church which is the Court of the heauenly King thou doest laugh iangle walke make bargaines As a wise man knoweth the difference of times places and when to speake and when to holde his peace so a foole obserueth none but doeth in the Church what was to bée done in his priuate house And as the swine putteth his filthy foote in the very same trough where hée putteth his mouth to take his meate so the prophane Man and Woman there speake to their dog where they pray to their GOD and shew no reuerence to so holy a place In olde time mens houses were their Churches but now the Churches are our houses yea more prophaned than our houses with noise with babling with gazing and staring at euery one that commeth in or goeth out with fliring and laughing with sléeping and what not that is vnfit If we will buy and bargaine méete at the Church if you will brawle and brable méete at the Church thus thus are we odious to God men for abusing the house of Almightie God The Priests of Dagō all that came into Dagons house forbare to treade on the threshold where Dagō their Idol brake his necke for very reuerence and we shew no reuerence in the Court of the High God his Church and Temple To goe in to please God and further to displease him and so to encrease the sinne thou prayedst pardon for what a madnes is it if it be well considered Great care then let vs euer haue in the Church of God where Father Sonne Holy Ghost behold vs to doo nothing any way vnfitting the place The Lord shall neuer suffer such Christian reuerence of his house want a rich and comfortable blessing Let vs also consider the dulnesse of many men to adorne this house to repaire it to maintaine it and doo these remember it is Gods house what cost wée bestow on our owne dwellings who séeth not and yet neuer shall they bee ours longer than this GOD shall kéepe them to vs whose house wée thus neglect Truly it is fearefull to sée Mens backwardnesse in this behalfe Were GOD without a house til they built one that will not vphold one alreadie built it would be long How then can they say they desire his dwelling among them and his presence to their comfort No no they are far from féeling the true vse of Church méetings that thus hardly or not at all are drawn to any contributions for them They tast not what Tertullian
with our swéete gratious God it is far otherwise of whom the Prophet Hosea speaketh thus Quomodo affligam te Israel aut quomodo puniam te O Ephraim Iusté quidem te delerem sed conuersum est in me cor meum Exarsit comiseratio mea non faciam furorem irae meae quia Deus ego sum et non Homo c. How should I afflict thee O Israel Or how should I punish thee O Ephraim Iustly might I destroy thee but my heart is turned within me my mercie burneth towards thee I will not execute the furie of my wrath because I am God not mā c. Thus thus let vs gather comfort and in all stormes look vnto him and hold fast by him he is the same and no Changling good before good now and good euer Chastise vs he may for our good but forsake vs to our harme he will neuer Fyre tryeth gold affliction the godlie Abraham euen past hope yet beleeued vnder hope and so doo you If the Lord should kill me saith Iob yet will I put my trust in him Aske since the world was made who euer claue fast vnto him and was shaken of by him No saith Christ whom I loue to the end I loue and he that commeth vnto me I neuer cast away God for his Sons sake strengthen our harts in al our waies and giue vs assurance immoueable that he dwelleth with vs according to this promise Amen Amen CHAP. 30. 1. THe Holy-Ghost hauing thus passed ouer the ordinarie Sacraments of the lawe in the 25. and 26 Chapters the obseruations belonging thereunto in the 27. and 28. the Sacrifices in this last 29. Chapter Now in this 30. he layeth down such things as belonged to the Ministring of all the former And by name noteth 5. sorts of holy instruments whereof the first belongeth to Gods seruice the second to the whole Ministerie to wit the money for the maintenance of the Sanctuarie the third is the Lauer the fourth is the holye Oyle the fift is the Incense the manner to make it Touching the Altar of Incense if you marke the Text you shall sée in the first verse the matter of it Sittim wood in the second verse the forme of it thus long thus broad in the third verse the adorning of it it was ouerlaide with gold in the fourth and fift verses the helpes to carry it as rings barres c in the sixt verse the place for it to wit before the vayle neere the Arke in the seauenth and eight verses the vse of it to burne sweete perfume vpon it Morning and Euening in the ninth verse the holinesse of it in that no strange incense might be offered vpon it And lastly in the tenth verse a peculiar reconciliation by sacrifice to be made vpon the hornes of this Altar once in a yeere by blood 2. Concerning the mysterie and meaning of all these thus you may safely meditate of them The Altar of incense was of Wood and couered with gold figuring so Christ in both his Natures the Wood his humanitie the gold his Diuinitie the Deitie yéelding glorie and Maiestie to his Manhood as the gold adorned and beautifyed the Shittim wood You remember an other Altar in the Court of the TABERNACLE whereupon all the Sacrifices were offered and that was of Brasse now this ouerlaide thus with gold and as as it were of gold Both of them shadowed out Christ and this difference of matter happely the difference of his estate when humbled here on earth and when glorified now in Heauen The brasen Altar standing in the Court might note his meane accompt in the World before his passion This golden Altar standing in the Sanctuarie might note his Glorie and Maiestie in Heauen after his ascension For the Sanctuarie is a figure of Heauen The forme of this Altar square significantly represented the firme stabilitie of Christ who cannot bee ouerthrowne The Crowne about it the regall dignitie of Christ and of all those that are ingrafted to him For wee are kings and Priestes in him and by him Peter saith A royall Priesthood c. The hornes of the foure corners the power and force of our heauenly Altar CHRIST dispersed ouer the Worlde to the East West North and South in such as will beléeue in HIM The sweete Incense generally noted all duties and seruices which the people of GOD doo to him by his appointment and warrant and that they smell swéete before him as the Incense and are accepted of him But particularly the Prayers of GODS faithfull for so DAVID in his PSALME expounded it saying Let my prayer come before thee as the Incense and the lifting vp of my hands be as an Euening SACRIFICE And so the Custome noted which was That whilest the Priest was burning this Incense within in the Sanctuarie the people were without at prayer Also in the Reuelation thus you reade That the twentie foure Elders fell downe before the Lambe hauing Harpes and Golden Viols full of odours which are the PRAYERS OF THE SAINTS Againe in the eight Chapter An other Angell stood before the Altar hauing a golden censer and much odours was giuen vnto him that he should offer with the prayers of all Saints vpon the golden ALTAR which is before the throne This resemblance was very fit if you marke it shewed the Nature of true praier For what dooth the smoake of the incense but ascend vpward scatter it selfe abroad in the ayre euery way so shewing that the Faithfull Prayers of true Beléeuers ascend vp to Heauen and the profit of them disperseth it selfe far and wide ouer the World the members of the true CHVRCH praying one for an other through out the Worlde and beeing profited one of another by naturall prayer although they liue in seuerall countries and neuer knowe or see one another The burning of this Incense vpon the ALTAR which was a figure of Christ shadowed out that in Christ and for Christ onely our prayers are of force with God and therefore by him they ought to bee offered to GOD hee himselfe telling vs That No man commeth to the FATHER but by HIM and whatsoeuer we aske the FATHER in his Name we shall receiue it No Saint nor Creature was shadowed by the ALTAR of Incense but Christ therefore let them take heed that will pray to others make others the presēters of their desires to God Againe no strange Incense was to be offered vpon this ALTAR but Prayers either to others than to GOD in the Name of Christ or for vnlawfull and vnfit things are strange Incense and therefore not to bee offered to GOD. The LORD by the Prophets much complained of Incense offered without Faith in those dayes and prayers without faith are as odious Lip-labour much babling by number vpō Beads for to kéepe the reckoning is not incēse that pleaseth God It was forbiden that any man should make
God O ingratitude O world and fickle tickle hold-fast of the multitude A man would haue thought they would haue wept out their eies almost sighed their harts in sunder for such a man if they had conceited the losse of him But it is not so And therefore by this example let all men be wise look at the Author of their calling ioye in their obedience to him rest vpon his gratious acceptance which shall neuer fayle a single hart leaue the world to be a world full of vnthankfulnesse to all degrées of well deseruers Marke also how contemptuously they speake of this worthy man when they say This Moses This Moses c. How many circumstances taught them more reuerence to such an one make vse of it prepare for the like Forewarned forearmed if it happen 4 Aaron demaunded their golden eare-rings thinking they would not haue giuen them For in the East countries such eare-rings were ornaments and the pleasures of women Tokens also of Nobilitie as the Romanes had their Bullas But hee was deceiued so pleasing to our corruption is Idolatrie and superstition that no cost is much vnto vs to set forward that Women in all countries are much wedded to their Iewels yet to such a purpose they will part with them when vnto goodnes and trueth a verie half-penie grieues them Reade Nehemiah 13. vers 10. and Agge 1. vers 2. Ut lapis Thracius ignem flammas concipit quando in aquam mergitur contra vero perfusus oleo extinguitur sic quidam magnam operam in rebus fictis ponunt nullisque sumptibus parcunt contra vero audita voce Euangelâ—â— quod est salutare oleuÌ„ mitigans dolores vulnerum fiunt segnes ad omnia bona c. As the stone that cast into the water burneth and hauing oyle powred vpon it is extinguished so some men bestow much labour about vaine things and spare no cost but as soone as they heare the voyce of the Gospell which is as a wholsome oyle mitigating the griefe of wounds they become dull and heauie to all goodnes c. As wicked Adulterers will bestow much vpon their harlots and pinch for any thing to their lawfull wiues so do Idolatrous and superstitious men and women c. Aaron maketh them an Idol when he saw their rage and from the folly of the people and the weakenesse of the ministers what Idolatrie and impietie hath come Hee maketh it like a Calfe following the manner of Aegypt wherein Calues Oxen and Serpents were worshipped and shewing how apt we are to learne the corruption of any place where we soiourne and abide This fearefull fall of Aaron doth not incourage any to fall as hee did in hope to finde mercie as he did more than the example of one that hath broken his legg and beene healed hearteneth any man to doe the same But it well teacheth and sheweth the shamelesse pride of them who being neither in calling nor giftes like Aaron yet say they cannot erre I would they saw their errors themselues aswell as the world séeth them And being great and grieuous errors had hearts themselues to leaue them and to thinke well of those that for them onely without any hatred to their persons dissent from them The Leuiticall High priest by the ordinance of God was aboue all Priestes and yet Ieremie Zacharie and others dissented from them that had the place And the Apostle giueth it for a true course if an Angell from heauen teach amisse he must not be followed but accursed Some haue excused Aaron heere as Bernard Aaron Sceleratis tumultuantis populi clamoribus contra voluntatem suam cessit Aaron against his will gaue place to the cries of this tumultuous people Theodoret saith Vitulum formare necessario coactus est He was forced to make this Calfe Augustine Aaron erranti populo ad idolum fabric andum non consensit inductus sedcessit obstrictus Aaron did not yeeld to this erring people for an Idol induced by perswasion but forced by compulsion Ambrose leaueth it in doubt saying Neque excusare tantum Sacerdotem possumus neque condemnare audemus Neither can we excuse so excellent a Priest neither dare we condemne him c. Thus in reuerence and modestie haue men written when indeed the fall was foule and not to be excused for séeing the Idol so to please Hee made also an Altar and appointed an holy day c. Sée Deut. 9. 10. how angrie God was c. 5 They did not take this Calfe for God neyther was it their meaning to worship the mettall that themselues had giuen but it must bee a Representation of God to them and they will worship God in the Calfe Therefore they proclayme a holy day vnto the Lord not to the Calfe But did all these excuses mocke God No no. The Lord by Dauid saith They worshipped the molten Image They turned their glorie into the similitude of a Calfe that eateth hay And they forgat God O marke this they forgat GOD their Sauiour which had done so great things in Aegypt And therefore the fierce wrath of God pursued them as followeth Let it teach our Romish Idolaters what will bée their end for euen in this sort they excuse their worshipping of Stockes and Stones 6 When Aaron saw this he made an Altar before it c. Is not this strange that such a man should thus fall and goe forward in euill Let it strongly settle in your thoughtes what flesh is if God holde not vp and how one errour begetteth an other an ill beginning draweth-on a further proceeding and therefore euer the counsayle good Obsta principiis Stop beginnings 7 They offered burnt-offerings and brought peace-offerings betimes rising in the Morning to this golden Calfe That we might haue a liuely patterne of mans corruption For who would euer haue beleeued thus much if we had not seene it in this sort Those Sacrifices were such as God appointed but now diuerted from their vse and therefore nothing lesse than pleasing to God Euen so learne you that although we vse the same words in our prayers and doe the same things the the Scripture appointeth as to giue almes and such like yet if we do them not in manner and forme as they are appointed they differ from right as these Sacrifices did heere and we prouoke God to his fearefull wrath in steade of reward or any blessing Be not blinded then with the matter but carefully looke also at the manner and vse things appointed by God to the verie end that God appoynted them for The people sate downe to eate and drinke and rose vp to play namely to daunce to leape and be merrie reioycing in their New God c. So did the Gentiles at their Sacrifices and great méetings so do the Romish company at this day and so will it euer be where mans will and not Gods will is followed When men haue
of Reconciliation to himselfe reputing vs now iust for his Sonne Christ and Sonnes and Heires of all heauenly benefits with the blessing of his Spirit whereby wée walke in his calling béeing guided and gouerned therby in the same with the blessing of acceptance of all our workes though full of imperfection and weaknesse and with this great blessing That all aduersitie becommeth a helpe to vs to draw vs to Heauen and eternall rest c. How are wée bound to loue such a GOD Let vs often fall into the reckoning of it and rise vp in thankefull speaches and thoughts as others of his seruants haue done before vs vpon the same cause Namely Saint Augustin whose wordes are these Minus te amat O Deus qui aliquid tecum amat quod non propter te amat O GOD hee loueth thee not as much as hee should who loueth any thing els but thee which he loueth not for thee Saint Cyprian Disce nihil Deo praeponere quia Deus nihiltibi praeposuit Learne O man to prefer nothing in thy loue before God because he hath preferred nothing before thee in his loue No no not the life and blood of his owne deare and onely Sonne Saint Bernard Quando ignorabam me instruxit quando errabam me reduxit quando steti me tenuit quando cecidi me erexit quando veni me suscepit c O quid retribuam When I was ignorant he instructed mee when I erred he reclaymed mee when I stood hee held me vp when I fell he raysed me when I came to him he receiued me c O what should I giue to the Lord for these fauours c. 4 And the glory of the Lord appeared to all the people And there came a fire out from the Lord and consumed vpon the Altar the Burnt-offering and the fat which when all the people sawe they gaue thankes and fell on their faces or they gaue a shoute for ioy Thus did the Lord please to confirme both that maner of worshipping him by such Sacrifices and the Ministerie of Aaron and his sonnes now chosen and consecrated to that Office The like credite he gaue to Elias his Prophet When fire from Heauen came downe and consumed the Burnt-offering and the wood and the stones and the dust licked vp the water that was in the ditch Which the people also sawe and there fell againe vpon their faces and sayd The Lord He is GOD The Lord Hee is GOD. Againe When Salomon had made an ende of praying fire came downe from Heauen and consumed the Burnt-offering and the Sacrifices and the glory of the Lord filled the House Such mercie in the Lord to méete with mans weakenesse is duely and carefully to bée thought of all péeuish frowardnesse to bée instructed and to beléeue as a most vnfit thing for any that looke for Heauen to be abandoned and cast away Left after all meanes in mercie offered to winne vs and saue vs wée be destroyed with some fearefull iudgement that all the world may talke of vs for our obstinacie This I say because euen this gracious God is the same to man by his Holy-word and infinite fauours séeking vs as lost Shéepe to be wonne vnto him Let vs read let vs search let vs day and night indeuoure to know his holy Will and then constantly and faithfully walke in the same whilest we haue a day to liue This fire from Heauen did not plainlier confirme them than the euidence of his Word doth all those at this day that will looke into it And aswell may we at this day fall vpon our faces and giue a shoute in thankefulnesse for the great glory of the same in the Ministerie of his Seruants indued with great gifts of knowledge and power to expound open the same vnto vs as they did héere or in other places for such visible Lestimonies of his approbation God strike vs and worke with vs for his mercies sake that wée may liue and not die praysing and blessing his Name for euer for his Godnesse Amen Amen CHAP. X. IN the former Chapter hauing shewed by that miracle of fire frō heauen how he accepteth of worship done according to his will now in this by a dreadfull iudgement vpon the two sonnes of Aaron he sheweth how he abhorreth all presumption of man to serue him any other way The sinne and death of the young men for their sinne is layd-downe in these words But Nadab and Abihu the sonnes of Aaron tooke either of them his Censar and put fire therein and put incense thereupon and offered strange fire before the Lord which he had not commaunded them Therefore a fire went out from the Lord and deuoured them so they dyed before the Lord. Their sinne was then that to burne incense withall they tooke not the fire from the Altar of that which came downe from Heauen and was preserued by the diligence of the Priests till the Captiuitie of Babilon but other fire which therefore is called strange fire because it was not fire appointed and commaunded Which fault in mans eyes may séeme to haue excuse ann not to deserue so fearefull a punishment For they were but yet gréene in their office and so of ignorance might offend being not yet well acquainted with the nature of their Office Againe of forgetfulnesse they might offend not remembring or thinking of the matter as they ought Thirdly there was no malice in them or purpose to doe euill but wholly they aymed at Gods seruice with a true meaning although in the manner they missed somewhat But all these and whatsoeuer like excuses were as figge-leaues before God vaine and weake to defend them from guiltinesse in the breach of his commaundement and not withstanding any such they are thus fearefully and dreadfully deuoured with fire from God that they then we no◠and all flesh to the worlds end might learne and settle in our hearts two thinges First with what seueritie the Lord challengeth defendeth his authoritie in laying-downe the way and manner of his worship not leauing it to any creature to meddle with but according to prescription and appointment from him Content he is that men shall make lawes for humane matters concerning their worldly estate in this earth as shal be fittest for the place where they liue lawes against murder theft oppression c. but for his diuine worship he onlywill prescribe it himselfe and what he appoynteth that must be done and that onely or else Nadab and Abihu their punishment expected that is Gods wrath expected in such manner as he shall please The Poynt is good to be carefully marked and would god it might take full place in all hearts The Scriptures are plaine and they would be seriously thought of you shall not doe euery man what seemeth good in his owne eies but what I cōmaund what I I command that that shall yee doe c. Read all the Chapter Looke in euery Chapter