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

The like notes vpon euery Chapter of the bookes of Exo∣dus and Leuiticus.

TOuching this booke of Exodus in gene∣nerall, wée may note two things in it. First, the authority of it, and secondlie, the profit we may take by it. The au∣thority of it very well appeareth by such allegations, as are made out of it in the new Testament, for the confir∣mation * 1.1 of most weighty points of our Christian faith, as the resurrectien of the dead, our free election by grace, not by merit, with other such like. The profit of it is double, historicall, and mysticall. Historicall, by notable ex∣amples of Gods wrath and mercy Wrath, towards the Egip∣tians, Male••hites, and such like: mercy, towards the Israe∣lites, * 1.2 and those that shew mercy vnto them, as Rahab, the Midwiues, and others. The former may teach the wicked to beware, because God certainely payeth home at the last. The latter may confirme all true beléeuers in Gods promises, which euer were and shalbe performed in their time. Also, make vs patient to endure the Lords good pleasure euer, séeing he both so gratiouslie regardeth, and so mercifully moderateth the af∣flictions of his children. Both the points togither may teach vs that kingdomes & gouernments are disposed by God, euen as shall please his holy will. For hée setteth vp, and he taketh downe, hée establisheth and changeth, according as hée is serued

and obeyed by Princes and people, gouerning, and gouerned. Able to shiuer in péeces the greatest that euer was, and as able againe to support the weakest, when he pleaseth. The mystical profit of this booke is a declaration of our Sauiour Christ and * 1.3 the merits of his passion, which is most notablie made héerein by types and figures and liuelie resemblances, as will appeare in their places.

The whole booke may bée deuided into these two parts: The * 1.4 birth, as it were, and the beginning of the Church, in the first fiftéene Chapters. Then, the education and bringing vp of the same, in the rest of the booke.

CHAP. 1.

This first Chapter hath these chiefe heads in it.

• The multiplication of the Israelites.
• The crueltie of the Aegyptians.
• The vertue of the Midwiues.

COncerning y^e first point, you sée in the fifth verse, that all the soules which came out of the loines of Jacob into Egypt with him, were but seuentie soules: of which little flocke God made such an increase, as the Egyptians grew afraide of it. For they brought-forth fruite and increased in a∣boundance, saith the seuenth verse, and were multiplied, and were excéeding mightie, so that the land was full of them. Some make the Hebrew word to signifie an increase like corne, where one graine bringeth forth thirty, six∣ty,

or a 100. Some, as fishes, which multiply in greater num∣ber than any creature. R. Salamoh saith, the womē had oft foure and fixe at a burden, God so prouiding to fulfill his promise tou∣ching their increase, Genesis 22. 17. In the booke of Numbers, you may more particularlie sée what came of euerie one. For Reuben, the eldest son of Jacob, so increased, that his branches there are saide to be sixe and forty thousand and fiue hundered. Simeon, his second sonne, increased to nine and fifty thousand, thrée hundered and fifty; Gad, his third sonne, to fiue and forty thousand, six hundred and fifty, and so for the rest, read their in∣crease in that place. Whereof to make some good vse to our selues, wée may note and marke first, the truth of Gods pro∣promise made to Abraham in the 15. of Gen. when he bad him looke vp to the stars of heauen, and number them, if hée could, assuring him then, that euen so would hée make his posteritie and ofspring a mightie people, and a great kindred, which wée all sée héere was fulfilled. So assuredlie true are all other of Gods promises, and therefore thinke of what you will, your faith and comfort shal not faile you. That swéete promise, that, at what time soeuer a sinner repenteth truly of his sinnes, God in mercy will forgiue him, it shall neuer faile. Hée may as soone cease to bée God, as cease to be true in any thing which hée hath spoken. And for this particular he hath not onely spo∣ken it, but sworne it, that, as he liueth he will not the death of any true pe••itent and sorrowfull sinner. Wée may not there∣fore do him wrong, and doubt of it. It is no pride to take fast * 1.5 hold of this word, but it is duty due from vs to confesse his truth, and to be thankefull. An other promise he hath made to vs, that, if we seeke the kingdome and the righteousnesse thereof, these worldly wants of ours shall euer be supplied, as shall bée fit and good for vs. This also will he as assuredlie kéepe, as he is God, to the great quietnesse of our hearts, if wée will beléeue him. In a word, that promise of all promises, that, if we beleeue in his Son, we shall neuer perish, but haue eter∣nall life, hée will performe. So, both for this life, and that to come, wée haue his word: and, no more than hée failed Abraham in multiplying his séede, will he faile vs in any promise. Only his time wée must tarry, and hasty mindes learne humble pa∣tience. Hée knoweth when is best both for him, and vs. Tary

hée may, but come hée will. Neuer vntruth passed from him, neuer any that beléeued in him was disappointed of his hope. Secondly, we may obserue héere the rising of houses and fami∣lies, * 1.6 whence it is, euen from the Lord, who blesseth where he pleaseth with increase of children, & maketh a name spread, as likewise drieth vp and cutteth off, as he pleaseth, others. It must make vs cease from enuie, where we sée increase, and stay rash iudgment, where we sée decrease. For it is the Lords worke: in whose matters wée must well beware how wée meddle. A third vse ariseth from the time of this increase, which * 1.7 was chiefelie and especially after Iosephs death, whereupon S. Austin giueth this obseruation. Ioseph is dead & the children of Israel increase, what is this, my brethren? As long as Ioseph li∣ued they are not said to increase, but after his death. Surely, bretheren, these things figured in that Ioseph, were fulfilled in in our Ioseph. For before our Ioseph died, few beléeued in him, but after his death and resurrection, throughout all the world the Israelites increased and multiplied, that is, the Christians. So saide the Lord himselfe in the Gospell, except the corne die, that falleth into the gronnd, it remaineth but it selfe alone, but if it die, it bringeth forth much fruite. Now, not in Iudaea onely is Christ known, but frō the rising of the sun, to the going downe of the same, &c. Thus may we profit by their multiplication.

2. The second head in this chapter is the crueltie of the Egyp∣tians: by meanes whereof a very bitter and heauie affliction * 1.8 followed this great and glorious multiplication. The vse to our selues may bée this, that euen so dooth aduersity follow prosperitie, and therefore prosperity should euer prepare for aduersitie. A wise man in his good day thinketh of his euill, and dayly beholding the sunne ouer shadowed at times with a darke cloude maketh vse of it to his good. Sorrow and ioy wil not dwell togither, but by composition they were thus agréed, as the Poets feigne, that as soone as the one hath had a time, the other shall enter and haue his time also, the former passing away and giuing place. Let no wise-man therefore say as Dauid said, tush, tush, this estate shall neuer decay, for the Lord turned his face, and Dauid was soone troubled. Iob on a day could not thinke on such a change as after happened to

him, and yet all to the glorie of God, and his good. No earthly father louing his childe doth forbeare to chastice him: much lesse dooth the father of Spirits leaue his children without fit corvecti∣on, since both hée loueth more, and knoweth how better to cor∣rect for their good. The path to heauen is beaten out through many tribulations: and vp must euery man and woman take their crosse that will bée his in eternall comfort.

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

A second cause of this affliction is, a suspicious feare which * 1.9 entreth into these Egyptians, that, if there should be warre, the

Israelites would ioyne themselues to the enemie, fight against them, and so get themselues out of the land. Such fruite gro∣weth vpon such trées, misdéeming thoughts, causelesse iealou∣sie, * 1.10 vaine feares, and all vniust opinions. Why? surely because it is the course that God hath in his word threatned to wicked persons, which feare not him as they ought to doe. Astonish∣ment * 1.11 of heart, a trembling heart, feare both night and day, &c. reade the scriptures, and you shall finde much proofe of what I say. Suspect bewrayes our thoughts, betrayes our words, su∣spicious eies are messengers of woe. Well fares that man, howsoeuer his meate doth tast, that tables not with foule su∣spition. Better to die then to be suspitious. Trust not too soone, nor yet too soone mistrust, for mistrust will treason in the trusti∣est raise. The heart being once infect with iealousie, the night is griefe, the day is miserie. Jealousie is the torment of the minde, for which no wit or counsell helpe can finde. Suspition wounds, and iealousie striketh dead. Causelesse and vndeser∣ued suspition sendeth manie an one too swiftlie to their end. These sayings of wise and true experience should much moue euery wise person. We sée what we nurse, when wee nourish this vice. And if all this should not moue vs, yet let our owne credite moue vs, which by this meanes is shrewdly drawne in question, the knowne versés saying thus:

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

A third cause of their affliction was a new King she former being dead, vnder whom they felt no such miserie. Which may * 1.12 iustlie occasion vs to note carefullie what danger often is in change of Gouernours, if the Lord be not mercifull. Salomon may haue his wants, but when his sonne commeth in his place he thundreth, and telleth the people that his little finger shall be heauier vpon them, than all his fathers hand. This might we as déepelie haue tasted of, as euer did these Israelites, if God almightie had not thought vpon mercie in stead of iudgement. The great neglect of those gracious daies, which vnder the bles∣sed gouernment of Quéene Elizabeth, our late renowned soue∣reigne wee comfortablie enioyed, deserued punishment in a high degrée, we must néedes confesse, if we will say truth: yet in steade thereof, our most swéete God, whose goodnes knoweth

neither bottome nor measure, hath raised vp ouer vs such a King againe, as both so firmelie is fastned to the loue of the Gos∣pell, and so enriched with all other princelie vertues either of nature or grace, as not onelie we with bowed knées may euer praise the name of God, but all forreigne Nations speake and write of so admirable mercie vouchsafed vnto vs; God for his Christes sake make vs thankfull. That the King knewe not Ioseph, Diuines say, it was either for want of reading the Hi∣stories, or because vnthankfullie hee contemned the good that was done in other times, and to other men. S. Augustine héere giueth a note, how men may know what King ruleth within * 1.13 them, to whose words I refer the reader.

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

the malice of his enemies, and to saue his life.

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

3. In the next place let vs note their manner in bringing their purpose to passe: first, they haue a méeting and a consul∣tation, * 1.14 then an exeeution of what they haue deuised. Their méeting the king caused, when he said, Come, let vs work wise∣lie, &c. In which wee sée the guise of the world, the wicked haue a Come as well as the godlie, but farre and farre diffe∣ring: for the godlie haue their Come as a word of encourage∣ment to religion, and the exercises thereof, as when they say: O come and let vs sing vnto the Lord, let vs hartily reioyce in the strength of his saluation. But the wickeds Come, is to conspiracie and practise: in which they are more diligent, than the children of light are in their good: for their bodies méete, their heads méete, their hearts méete, & both outward & inward they are earnest in euill. Such a Come we reade of against ho∣lie Ieremie: Come, sayd the wicked, and let vs imagine a deuise

against Ieremie, let vs smite him with the tongue, and not giue credite to any of his words. Such another haue Kuffians and * 1.15 théenes and swaggering fellowes in the booke of the Prouerbs: Come and cast in thy lot with ours, for we will haue all but one * 1.16 purse, &c. Such another hath the harlot to the young man, Come, my husband is not at home, &c. But against such cur∣sed * 1.17 Comes, let vs euer remember what the Psalme saith, Bles∣sed * 1.18 is the man that hath not walked in the counsell of the vn∣godly, nor stand in the way of sinners, and hath not sit in the seate of the scornfull. And that Arnobius an olde Writer well noteth vpon those words. Primus psalmus vnde scit beatitudinem perijsse, inde recuperat. In consilio impiorum abijt Adam, id est, in serpentis et mulieris. Et nunc Adam noster, id est, consensus noster, beatus erit, si non abierit in consilio serpentis et mulieris, id est, incon∣silio carnis et diaboli, aut si abierit, non ibi stet, aut si steterit, non se∣deat, &c. The first Psalme, saith he, where it knew happines was lost, there beginneth to recouer it againe: for Adam wal∣ked in the counsell of the wicked, namely, of the woman and of the serpent. And now our Adam, that is, our consent, shall be blessed, if it doo not walke in the counsell of the woman and of the serpent, that is, of flesh and the deuill, or if it happen to walk, yet standeth not still, or if it stand still, yet sitteth not downe in the same, that is, abideth not and tarieth in it, but remembring the law of the Lord, taketh his delight therein, and in the same doth exercise himselfe both day and night. This cursed con∣uenticle and malicious méeting, albeit wholely it sauoreth of crueltie and blood, yet, if you marke it, it is couered and smea∣red ouer with a vizard and die of wisedome: for Come, faith the King, let vs wisely worke. So still is the Deuill like himselfe, if you marke it, and euer in his colours. His followers learne of him, and they also delight in colours. The proud man is clean∣lie, the couetous man is prouident, the drunkard a good-fellow, and such like. But the day will come wherein all such colours will be washed away: and the cleare sunne breaking out, and dispiersing all clouds, sinne will be discerned to be sinne, and e∣ternally punnished. Thus of their méeting and their coun∣sell.

4 The conclusion & resolution of their counsel, if you marke * 1.19 the text, is to lay burthens vpon this people, and to kéepe them

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

5 What is the euent? to kéepe them vnder is the plot, but will it hold? O comfort! O comfort I say againe! No, no, their * 1.20 deuise will not hold, for the Lord sitting in the heauens, laugh∣ed all their counsels to scorne, And the more they vexed them, the more they multiplied and grew, saith the text. A thing ne∣uer to be thought of enough. So hath it béene, so shall it be to the worlds end, with all faithfull seruants of God as shall be fit. In those bloodie persecutions after Christes death by the Romaine Emperours, what strange torments were deuised to kéepe downe religion and religious professours, men and women? They plucked off their skinnes quicke, they boared out their eies with wimbles, they broiled them aliue on Grid∣••rons, they scalded them in boiling liquors, they enclosed them in barrels, and driuing great nailes through, tumbled them downe mountaines, till their owne blood so cruellie drawne out stifled and choaked them in the barrell, womens breasts were seared off with burning irons, their bodies rent, and their ioynts racked with many and many gréeuous paines. But would all this serue? no, no, euen as héere, so then the more they were vexed, the more they multiplied through the mer∣cie and power of him that gaue them strength to endure the paine, and to scorne the malice. So that S. Augustine saith of those times: Ligabantur, vrebantur, cadebantur et tamen multi∣plicabantur,

they were bound, they were burned, they were beaten, &c. and yet they multiplied. The bloud of Martyrs is the séede of the church, and bringeth forth fruite as séede dooth, some thirtie, some sixtie, and some a hundred fold, as God plea∣seth. His arme shortneth not at any time, wée all know, and therefore what hée will suffer the deuill and his instruments to doe, that they can, and no more. They haue worne the crowns of Kingdomes at last, to the ioy of thousand thousands, in de∣spite of all malice, who were thrust sore, at that they might fall, and from an honourable rising could not the malice of all Io∣sephs brethren kéepe him. Therefore saith the text, they were * 1.21 the more grieued against the children of Israel. And so vsuallie falleth out to those that séeke their securitie by wicked wayes. God crosseth, and their deuises turne to their owne further woe and discontentment, according to the common prouerbe, Ma∣lum consilium consultori pessimum, euill counsell is alwaies worse to him that giueth it.

6 Will they then giue ouer their wicked waies and suffer * 1.22 them to increase, whom God will haue to increase? No, but they adde vnto their crueltie more and more: in such sort as the Israelites are weary of their liues, by sore labour in clay and bricke, and in all worke in the field, with all manner of bon∣dage, * 1.23 which they laide vpon them most cruelly, & that their ini∣quity might bée full, they deuise a crueltie neuer heard of be∣fore, to send for the Midwiues and to deale with them to destroy the male-children of y^e Israelites at y^e birth. Which may rightly * 1.24 teach vs to beware euer how wée begin to do euill, for feare one euill pull on another as héere it did; and in Dauid againe, when adultery drew on murder of an innocent man, and a faithfull subiect. But did the Midwiues obey his commandement? No, they feare God, saith the text, and did not as the king comman∣ded them, but preserued aliue the men-children, iustly com∣mended for that they rather obeyed God, than man. They con∣sidered what stoode with the law of God, which to them was * 1.25 knowne, and not what pleased a mis-led minde of a gouernour. Kings are to bée obeied and pleased, but in the Lord. And if fur∣ther they will force vs, our bodies are theirs to sustaine vn∣deserued paine, but both bodie and soule shall die, if wee sinne against God. This did those happie men know and followe,

when they were threatned, and at last thrust into that fierie fornace by great crueltie, saying, as you reade there; Our God is able to deliuer vs, if it please him, but if not, yet know, O King, that wée will not doe this thing béeing wicked idolatry to worship the moulten image. The reason of the Midwiues re∣fusall is alledged, the feare of God. And surelie wheresoeuer this banke is, the waters of vngodlinesse are held out from e∣uerflowing, as where the banke is not, they doe. When A∣braham once entertained the thought, that in the king of Gerar his courte, the feare of God was not, streight hée doubted vio∣lence both to himselfe, and to his wife: and so offended in saying she was his sister. This feare made Ioseph that he durst not sinne against his maister or against his brethren when his father was dead. This feare is the beginning of wisedome, and a good vnderstanding haue all they that doe thereafter, the praise of it endureth for euer. Still then labour to kéepe this feare in your heart, and you ••hall reape a comfortable reward of it at the last.

7. What then became of the Midwiues? how escaped they * 1.26 the Kings wrath, disobeying his commaundement? Surely the text saith, the King sent for them, and they by an vntruth excu∣sed themselues, saying: The Hebrewe women were so strong, that they were deliuered before anie midwife came. Where, in the King, we may learne this good, not to condemne anie be∣fore we heare them: for, if so wicked a man as this King was, had yet that iustice, to send for them and to heare their defence, much more should wee that knowe more, doe the like. Manie swelling tales and strange reports haue féeble proofe, when hea∣ring is graunted. Secondlie, in the Midwiues we may sée the weakenes of our natures, for they should not haue lyed for anie feare: and therefore though a good déede be done, yet it is ill de∣fended. Wee may not lie, saith the scripture, to iustifie God, much lesse for anie other cause. This weakenes then in these good women was like a spot in a faire face: and S. Augustine saith of them, Viues conseruare natos fuit miserecordiae, at pro vita sua mentit as esse, opus fuit infirmitatis, quam Deus gratia condonat. Homines veró non nisi ingrati et proterui possunt adexemplum imi∣tationis sibi proponere. To preserue aliue the children, was a worke of mercie, but to lie for the safetie of their liues, was a

worke of infirmitie, which yet God pardoned by grace, and none, sauing vnthankfull and crooked persons, will euer pro∣pose it to themselues to be imitated.

8. But the text saith, God prospered the midwiues, and built them houses: what is that? Domus nomine in scripturis, non solum habitationis locus, sed et filij quibus, tanquam lapidibus, domus seu fa∣milia * 1.27 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 mea∣ning vsually receaued is, hée blessed their families, that they be∣came 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 * 1.28 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 rewar∣deth 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 shew∣eth in these women what his nature is. He knoweth our mould whereof we be made, and he turneth away his face from be∣holding 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 y^e Apostle was who yet groaned (you know) vnder this burden, that he could * 1.29 not doe the good which hée would, but still slipt into the euil which he would not. Tyrannize not then ouer your selfe, but know it for a truth, that want to doe all, disgraceth not a will to doe some thing with a swéete God. Often remember that place in the Kings, so ful of comfort. He onlie (saith the Lord) shall goe to the graue in peace, because in him there is some goodnesse. * 1.30 Some goodnesse, I say againe, and euer haue you it in your re∣membrance: 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 ap∣pointed bloodie searchers for that purpose. So, when craft can * 1.31 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 ser∣uants 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 no∣ted, that both by father and mother he * 1.32 was of the tribe of Leui: and what Le∣ui, the sonne of Iacob, did, we reade in Genesis 34. 25. verse. The blemish whereof claue vnto his posteritie af∣ter: yet now you sée, God honoureth it with this great honour, that of that Tribe should come this famous Deliuerer of the whole Nati∣on from such cruell bondage as now they endured. An honour surelie verie great, and we may well note in it the swéete good∣nes of Almightie God, who, though some of a Tribe haue offen∣ded him, and left cleauing to their name that blacknes and blot which the rest of their name neuer occasioned, yet is not for e∣uer alienated thereby from the whole blood, but extendeth mer∣cie 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, notwithstan∣ding their euill, to those that hartilie defied their euill. This ex∣ample of God, both good Princes and all good Christians care∣fullie 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 dead∣lie 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 * 1.33 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 ex∣posed to the view of men, with a longing desire to win praise, the Egiptians catch them and cast them into the riuer. But rather thinke you by these words of the wofull estate wherein this people of God then liued. What fulnes of furie was this, so bloodilie to tyrannize ouer new borne Infants, were they neuer so swéete and well fauoured, that their parents must hide them, if they would enioy them but a day? O bittertimes! O wofull mothers, when they saw themselues once conceiued with child! for if it were a man-child, their eies must see the murderers take it, and though it wept vpon father and mother, and lifted vp both little hands and eies in the pittifullest man∣ner that it could, therby desiring to be saued from the destroyer, yet could they not help, it must away to the riuer, to the riuer, it must be drowned without all remorse and pitie. Let it worke in our hard hearts some true féeling of our happie fréedome from such miserie, and earnest prayer to the God of mercie, that euer he would continue freedome vnto vs.

3. It is said also the child was faire. What God had appoin∣ted him for, you knowe: and now sée, how the Lord gaue, what with men might giue him more grace. Uertue in a faire bodie is more acceptable. And often in children appeareth some signe * 1.34 of future vertue, wherewith God purposeth to endue them when they are men. Beautie and comlinesse either in men or women is the gift of God, but a greater gift it is to haue grace withall to liue vertuouslie. Sarai, Rebecca, Rachel, among women were verie faire and most vertuous withall. Salomon speaketh of others beautifull also, but not good. Prou. 6. 27. Prou. 11. 22. Ioseph, Saul, Absolon, among men were goodly personages,

but Iosephs pietie was more glorious, than all his beautie. Thanke GOD for his mercie in your selfe and your chil∣dren: and, to supplie all defects, beséech him in your prayer: you shall finde the comfort and the benefit of it. If fauour be but hard, remember S. Bernard: It is a happie black∣nes * 1.35 in bodie, which is accompanied with a whitenesse in minde. Many haue béene hard fauoured, and yet endued with excellent parts. Philopaemen, a Grecian Captaine * 1.36 verie deformed, excelled most men in Militarie matters. Acsope, very hard fauored, yet most wittie. Socrates, full of imperfections in shape, and yet who more famous for wisedome? Apollo his oracle gaue him preheminence. Thus might I tell you manie Stories: but you sée the Me∣ditation sufficientlie, followe it further, as you sée cause. Blessed be God, that euery way giueth vs comfort. Xerxes, * 1.37 that had that huge armie, yet is said to haue béene the good∣liest man of them all. Plutarch, in the life of Demetrius saith, hee was so passing in face and countenance, that no Painter or Picture-maker was able to drawe him. Of Scipio Africanus, he saith, that the Barbarians in Spaine stoode amazed at his comlinesse. Suetonius writeth of the goodlie Eie of Augustus Caesar. What an excellent perso∣nage Charles the great had, Paulus Aemilius sheweth in his third booke. Maximilian the first had such a Presence & Maiestie, that a stranger is said, among 30. great Prin∣ces, to have noted him out, hauing neuer séene him before. But I forget my selfe, out of a desire to giue you occasion to thinke of more.

4. But was onlie the fairenesse of the childe, that made the mother hide him? No, euerie creature thinketh his owne, faire. This therefore is somewhat, but not all, Na∣ture had a sway: and yet, aboue all, Gods Spirit telleth vs of another thing, which wee must marke, namely, of faith. For, by faith, saith he, by the Apostle to the Hebrewes, Mo∣ses, * 1.38 when he was borne, was hid thrée moneths by his pa∣rents, because they sawe hee was a proper childe, neither

feared they the Kings commaundement. Faith beléeued that God would one day release them, and not any longer suffer them so cruellie to be oppressed. In hope therefore of the same, they vsed meanes, hiding him, as they could, and leauing the successe to God. Their eies could not sée any way of safetie, much lesse that way, which after fell out: but their hearts hoped, their soules prayed, and vpon him they fixed both heart and soule, who is Almightie, All∣mercifull, All-swéete and kinde: to his distressed seruants then néerest, when he séemeth furthest; then strongest, when hee séemeth weakest; then swéetest, when hee seemeth low∣rest; and then vp in wrath to reuenge our wrongs, when the world doth thinke hee hath forgotten vs. Such faith then let vs marke, and pray for, in the euill day: doubt not the Lord, distrust not his helpe, shift along in his holy feare with such lawfull meanes, as you possiblie can: commend the blessing of them to him, and let him euer doe his owne will.

5. But (alas) she could not long keepe him thus. Three moneths she did it by secret hiding: but then, saith the Sto∣rie, she could no longer: so cruell were their hearts, and so narrowe was the search, that hee must away, a case more than bitter, as hath beene saide. But what helpe now for this guiltlesse babe? See an excellent woman, * 1.39 full of faith in her God: when she could no longer hide him, she deuised for him a little arke made of réede, and dawbed it with 〈◊〉〈◊〉 and pitch, putting the childe in it, and setting it among the bulrushes by the riuer side, appointing her daughter (the childs sister) to watch the same: so commit∣ting that thing to her mightie God, which her selfe could not keepe from a bloodie tyrant, neuer yeelding, but in hope still, euen as it were past hope, depended faithfullie and constantly vpon her God for the safetie of her child.

6. And what did the father all this while, that the scrip∣ture still mentioneth the mother, saying, shee did, and shee did? Trulie of like all vexed, amazed, and tormented with

she woe of it, stoode as a man shiftlesse, not séeing what to doe. The woman enabled by God, is the better man, quic∣ker and prompter for deuise in so touching an extremitie: * 1.40 shee deuiseth what hee liketh, and shee performeth what God blesseth. In the weaker vessell Gods strength was more séene, and hee doth enable them now and then for that purpose. The knowledge of it must yéeld them a fit re∣gard, and men may not euer disdaine to followe them, by whom they sée God sometimes doth worke. Manie men haue béene well aduised by their wiues; and the womans counsell not followed, you reade in Scripture, hath turned sometimes to the mans woe. You remember the particu∣lar, Haue not thou to doe with that iustman, with diuers others.

7. The childe thus placed by the water side, and his si∣ster watching a farre off, as though she knewe not of it, to sée what would become of her little brother, what falleth out? O depth of Gods mercie and goodnes! downe com∣meth that way, to wash her selfe in y^e riuer, Pharaohs daugh∣ter, euen this cruell Pharaohs daughter, called of some Thermutis, & walking by the riuer side with her maydes, spies the arke among the bul-rushes, and sent her mayde to fetch it: when shee opened it, behold little Moses in it, and the poore babe wept vpon her, begging by teares (as well as it could) some mercie and pittie against the bloodie lawe of her father. Shée had compassion, and conceaued right∣lie, that it was one of the Hebrewes children. By all which, what may we learne, but first, that there is no rocke more sure, nor refuge more comfortable (when mans power faileth) than Gods gracious prouidence? (for there is no temptation so great, whereunto that cannot giue an issue.) Secondly, how able God is, to dispose of men and womens courses, otherwise, than at the beginning they entended? (for this Ladie purposed onelie to walke and wash her, but God had a worke of mercie to doe by her; her purpose was one thing, and the Lords was another.) Often thus 〈2 pages missing〉〈2 pages missing〉

Trulie, so often as any man or woman heare their owne name, they are accused of these things, if they be guiltie. A promise so broken, being made to God in the face of the congregation, will trouble the soule sore at the houre of death.

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

The second part.

1. NOw followeth the second part; namelie, of his departure both from Court and Country, which happened when hée was forty yéeres olde, as Stephen * 1.41 witnesseth. And, if any maruell, why it was so long? of all the reasons that are alledged, it séemeth best, that, till that time, hée had not his Calling from God to beginne that worke. Hée might consider his owne birth and paren∣tage, his great preseruation and education, his Nations misery and bondage, and heartilie pittie them; but, that he was of God appointed to them a Deliuerer, he knew not, till God reuealed it, and God reuealed it not, till now, as it should séeme; for Stephen saith, it came into his minde, when he was thus olde, to visite his brethren; as if hee should say, hée now felt his calling and not before.

2. When he did feele it, and that once the Spirit of God smote his hart, then marke we, how no honours, no

pleasures, no riches could kéepe him in the Court any lon∣ger, but he rather chose to suffer aduersitie with the peo∣ple of God, than to inioy the pleasures of sinne for a season, * 1.42 esteeming the rebukes of Christ greater riches, than the treasures of Egypt. For he had respect vnto the recom∣pence of the reward. A notable example for all Courtiers and men of high place, that they suffer themselues not to be snared w^t any thing incident to their places so, that they may not serue y^e liuing God as they ought. For surely, if ei∣ther pleasure or profit draw frō him, it is too dearely bought, * 1.43 & wil lie heauie vpō their soules one day. Their dissembling there, can neuer profit Gods people, as their open professi∣on would doe. But, in steade of profiting, it draweth ma∣ny thousands to death with them, who obserue their steppes, and depend vpon them: which will bée laide to their charge in that great daie of the Lord, when Moses shall liue, and they die: Not all the glory they possessed in this world bée∣ing able to procure them one droppe of water to coole their tougues.

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

4. But his looking about him on euery side, when he did it, and hiding him that was slaine, argue, as you may thinke, an euill conscience, and prooue in him an vnlawfull act. No indéede, no more than it dooth in other Magistrates, that they execute iustice vpon some earely, or late, or pri∣uately, to auoide sedition and tumult. This was in Moses, and in them, a godlie wisedome, prouiding warely, that

whiles they endeauour a good, by some indiscréet handling, there grow not an euill. Some feare, if you will, I deny not to haue béene in Moses, when hée did it: & it may truly teach vs the weakenesse that sometimes is in the best seruants of God, in the very warranted works of their law∣ful calling, to our comfort, if wée féele the like. And, which is swéete also, that God dooth not ••ast away obedience per∣formed to him with some feare more than it should. Wée are not greater than Moses: and therefore, (praying for strength, and dooing our best, if some vnwished weakenesse shew it selfe) let this example bée remembred.

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

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

7. Was this all? no, marke more in these vnkinde Israelites. The death of the Egyptian is brought to Pha∣raohs care: so that now Moses, for his zeale and heart to * 1.44 relieue his country-man that was abused, must either him∣selfe fall into danger, or flie the country to his disgrace.

Not onelie therefore the vnthankefulnesse, but the measure of it is to bée obserued, for our good. For many times wée can disgest some ingratitude, but such a measure and such a manner, as is happily offered vnto vs, wée caunot. This example will helpe vs: for sure the measure héere was great, and the manner odious. Againe, for whiblers and pratling pick-thanks, tatlers, and tale-tellars, there may bée a Note of them. You sée what an auncient wéede in the world they bée: they were neuer wanting, nor will bee, while y^e world indureth: neither Princes, nor meaner than Princes can auoide them: there is no newes stirring, but they are carriers of it, and they can greatlie iucrease it in the carriage. No circumstances can make them silent. Ma∣ny good men haue smarted by them: and now Moses, yon sée, tasteth of them. Who is hée or shée, that haue not some way by these walking tongues béen wounded? I leaue you to your owne experience of this venome.

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

9. Whē he was come thither, He sate him down by a wel: a place most like to bring some to him, of whom he might inquire, how he might bestow himselfe. But God knoweth what thoughts the circumstances of his case procured vnto him. His calling he saw, not acknowledged of his country-men: but in steade thereof his life brought in que∣stion, and therefore might fall into some doubt of it him∣selfe. All his worldly comforts were now departed from him, and he a poore exile in a strange country, not know∣ing which waie to turne him. A great change from so high a place as Moses had in Egypt, béeing estéemed the Sonne of Pharoahs daughter: and lesser alterations than

this, wée well know, haue giuen good men shrewd plucks: yet reade wée of no discomfort in Moses, which wée must obserue, and be bettered by it. GOD humbleth him in his worldly estate, and bringeth him to this lowe ebbe: yet forsaketh him not, but déerelie loueth him, and hath great honours in store for him againe, when time com∣meth. We are likewise the Lords, and wee must bee content, that hee doe with vs his owne good pleasure euer.

The third part.

1. THe thirde part of the chapter followeth: concer∣ning his mariage in that land, the manner wher∣of you may reade in your chapter, verse. 16. &c. Some blame him as matching with the vnbeléeuing, others ex∣cuse him, saying, they were not vnbeléeuers. The scripture is silent, and therefore we neede not to be curious. To ex∣cuse the godlie Fathers euer, is more than can be, to make Iethro and his houshold such beléeuers as they ought to be, with whom wée ioine in mariage. How beit happily he was better than thousands there. Theoderet saith, Typus e∣rat * 1.45 Christi domini, qui, cum ex Iudeis secundum carnem natus esset, ecclesiam Gentium appelauit sponsam suam. Moses herein was a type of Christ, who, béeing borne of the Jewes ac∣cording to the flesh, married himselfe to the Gentiles and * 1.46 ralled them his spouse. But leaue we it as not profitable to vs to scanne what God hath pleased to conceale. And marke the hart of Iethro when he vnderstood how Moses had helped his daughters at the well, very kindly he con∣ceiued of that fauour, and chid them for so leauing him, & not bringing him home to eatebread. Surely the Spirit of God dooth not so still in euery place note this kindnesse of hart in requiting loue, but that he excéedingly liketh it, and would haue all his, euer to follow it.

2 Of his wife the Lord gaue him a sonne whose name

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

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

4. But when was it, that he dyed? Surely, forty yéeres after Moses fled thence. Moses was fortie when hée fled, and eighty when he came as their Deliuerer. Let it thus profit vs. You remember before, how Moses began to ex∣ercise that. Office towards their reliefe, which he was certi∣fied God had appointed him vnto, and thought, that they would haue acknowledged it with thanks to God for him. But they most vnkindely requited him, and so endangered him, that he was fame to fly to saue his life. When he so began, God offered them mercy: when they so rewarded him, what followed? Surely, fortie yéeres more the con∣tinuance of their bondage and miserie. A singular war∣ning to all féeling hearts to beware the reiection of Gods

mercy when it is offered. For it euer hath a sure punish∣ment, and well worthy. Consider you particularly Gods dealing with your selfe, what hath he offered? what dooth he yet offer you? what haue you done? or, what yet doo you? Be wise, and ponder. Surelie God is kinde to offer, but he is iust to reuēge any wilful contempt of his Offers, with continuance of bitter woe héere, or foreuer.

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

CHAP. 3.

The cheife Heads of this Chapter be these.

• The calling of Moses.
• His speech with God.

1. MOses kept the sheepe of Iethro; and is not this a great change, from an adopted son of a kings daughter, to become a shéep∣heard to a meane man? From the rauishing pleasures of a Kings Court, to come to lie vnder a bush, and behold but shéepe? To talke with his flocke, and sport with his dogge, instéede of all he inioied before? To ruffle in his Russet, sit for that office, with adiu to gar∣ments of former honour? O sweete experience, if neede require, of the estate of one most deere to God! Sinke not (my heart) so low in my body for feare of a change. Feare not that fall, that hurteth not with God. These earthly shewes, as the shining Sun, flashe their beames abroad, and flie vpon the soddaine into the cloude, as if they had neuer bene. But thy God is all one with them, and without them: nay, often time more neere thee, the fur∣ther thon art from them, as this very Example may assure thée, if thou marke it. For in all the glory of his earthlie honour, Moses had not such a conference with his God, as now, that he is a poore sheepheard, guiding and leading a∣nother mans flocke. Dauid, by cutting away a piece of Sauls garment, made him remember himselfe a little bet∣ter: and God many times, by cutting away some part of our former estate, maketh vs profitably feele, what wee felt not before, of sweete consolation in him, and his hea 〈2 pages missing〉〈2 pages missing〉

was some shadowe and figure. Theoderet is of the same minde, whose words are these. Vniuersus locus demonstrat deum esse, qui apparuit. Dicitur Angelus, vt cognoscamus, quód is, qui visus est, non est Deus Pater (cuius enim Angelus esset Pater) sed vnigenitus Filius, qui magni consilij est Angelus, qui sacris discipulis dixit; Omnia quaecun{que} audiui apatre meo, nota fecivobis. Quemadmodum autem Angeli nomen posuit, non quidem volens ministrorum quempiam innuere, sed personam vnigeniti demonstrare: sic iterum ipsius tum naturam, tum potentiam praedicat, inquiens ipsum dixisse: Ego sum qui sum, et Ego Deus Abraham, Deus Isaack, Deus Iacob, &c. The whole place, saith hee, sheweth it was God: but he is cal∣led an Angell, that wee might knowe, that hee which was séene, was not God the father (for whose Angell should the Father be) but the onely begotten Sonne of God, which is the Angell of the great Counsell, which saide to his holie Apostles; All thinges which I haue heard of my Father, I haue declared vnto you. And euen as hee gaue him the name of an Angell, not meaning thereby to note anie o∣ther minister or messenger, but to shewe the person of the onelie begotten Sonne: so againe he setteth forth both his nature & power, saying he said: I AM THAT I AM, and I the God of Abraham, the God of Isaac, the God of Iacob, &c. Hillarie also speaketh to this effect in his booke of the Trinitie. Gregory thought it was an Angell in the per∣son * 1.47 of God. Augustine varieth in his opinion, &c. Tou∣ching this manner of appearing, it may occasion vs to re∣member how God vseth to applie himselfe vnto the pur∣pose and intent of his appearing, whensoeuer it pleaseth him to manifest himselfe vnto men. For, in the Prophet Esay, he is said to haue appeared like a Judge, sitting vpon a high throne: because, as then, the iudgement of Israel ap∣proached * 1.48 and drew néere. At the Baptisme of Christ, it pleaseth the holy Ghost to appeare like a Doue, because * 1.49 that forme might shewe the innocencie and milde nature of our Sauiour. In the Acts of the Apostles, like Tongues, * 1.50

because now the tongues of the Apostles were to bée fra∣med, * 1.51 as it were, a new: like clouen tongues, because the benefit was to bée deuided vnto all Nations: like firie tongues, because their spéech, by the gratious working of GOD his holy Spirit, should héereafter kindle in the hearts of men, as it were, a fire, that is, an hot and bur∣ning hatred of sinne, a loue of rightcousnesse, and all ho∣ly obedience acceptable to God. And now, héere, like a bush burning, but not consumed, that it might declare the state present of his people in Egypt and the condition of his Church vnto the end of the world. His people in Egypt euen burning in the fornace of Pharaohs cruelty and op∣pression, and yet not consumed for all that, through the mightie power and gratious goodnesse of his swéete fa∣uour that vpheld them, yea, multiplyed and increased them in the very flame of it. His Church militant in like sort to expect trouble after trouble, and one woe to another, but not to bée ouerwhelmed and vtterly destroied by all the ma∣lice of Hel working in wicked instruments to y^e vttermost. Quid sibi vult ardere rubum, & non exuri? Nempe, Israelem Aegyptiorū insidijs appetitū, non esse subing andū sed aduer sarijs superiorem futurum. What meaneth this, saith Theodoret, vpon this place, that the bush burned, & was not consumed? surelie y^t the Israelites be-set with y^e wrongs of the Egyp∣ptians, should yet not be ouerthrowne, but euen ouercome their aduersaries. Philo, the Jewe, in the life of Moses saith, there appeared in the middle of y^e flame a glorious Image, as a manifest testimonie of the Presence of God, &c.

4. When Moses saw this strange sight, hée said, I will turne aside now, and see why the bush burneth not? where we may sée y^e good disposition of men & minds gouer∣ned with Gods feare. They doo not contemne and lightly passe ouer such things as they sée, but they obserue and marke, searche and séeke, what good they may possibly draw from them. They are of a docile and apt nature to be in∣structed, when as others, like deafe and dead people, are

not profited by any thing, but finally perish, whatsoeuer hath béene shewed to them by God or man. Learne wée by Moses, to doo as hée did; and by the other to beware of their dulnesse.

5. And when the Lord saw that he turned aside to see, Hee called him vnto Him, &c. No sooner, then, can wée shew willingnesse to learne, but God is most rea∣die to instruct and teach. If wée will heare, He wil speake; and, if wée will know, Hée will declare. A swéete in∣couragement, euer to bée willing to bée informed. And now He is called LORD and GOD, as you sée, who before is said to bée an Angell, as before also, you re∣member, I noted. Moses, Moses, saith Hée familiarly and kindely: for it was euer a fauour to be called by our names of superior men, much more of God. Nathaniell maruel∣leth how Christ knew him, when he spake of him, as you * 1.52 reade in Iohn: but Christ told him, that, before Philip cal∣led him, he saw him vnder the fig-tree. Our God, to our comfort, knoweth vs all, and calleth his shéepe by their names. Happy are wée, if, as Moses here, we may euer be readie to answer and say, I am here, Lord, or, as another saith, Speake-on, Lord, for thy, seruant heareth: or, as Dauid the Propet saith, my heart is readie, my heart is ready, &c. * 1.53

6. Then he saide, Come not hither, put thy shooes of thy feet: for the place where thou standest is holy ground. First, the Lord hath a care of mans infirmity, and is wil∣ling to reueale himselfe as that may indure to behold, not further, lest man, by His Maiesty, should bée oppressed, when, in His mercy, he wisheth him profited. Therefore, Come not hither, saith Hée, respecting his weakenesse. Se∣condlie, he endeuoureth to worke in Moses that reuerence and feare, which beséemeth Gods children, when they ap∣proach vnto God: which, although, no doubt, it was in Mo∣ses much, yet more and more is it euer necessarie for all men, if they will in déede bee touched effectuallie with that which is spoken and done, and be truly humbled to attend

and remember. To the same purpose is that of putting-off his shooes: for, Quare iussus est Moses calceamenta soluere? Certe, vt religiosiorem hac ratione illum redderet. Why was hee bidden to put-off his shooes (saith Theodoret?) Euen, that he might make him thereby more religiouslie affected. It is also noted, how néedefull it is (if euer we will performe vnto GOD that reuerence that is due) to put-off that cor∣ruption and sinne, wherewith in this life wee are clogged. Which, as the dust to the shooe, and the shooe to the foote, cleaueth to vs. For the place where thou standest, saith he, is holy ground: not that the place of it selfe was better than others; but that reuerence and a holy feare was due vnto God in that place; both, in regard of his incomprehensible Glory, and of Moses owne naturall infirmitie. Holy, I say, in respect of Gods Presence, not otherwise: and therefore, nothing, héere, fauoureth any Popish superstition falselie ascribing to places what is not in them. The like you reade in Iosua, and Ruth, which by this may be vnderstoode, e∣uen * 1.54 to put away all hindering affections; and to resigne our selues wholely vp vnto God, to heare and doe his will. This is to put-off our shooes.

7. Then Moses hid his face, for hee was afraid to looke vpon God. At the first hee was bolde, and went towards the bush to behold this matter: but now hearing that God is there, he couereth his face, and is afraide: plainly shew∣ing, that, the more God openeth himselfe to man, and the néerer man draweth vnto God, the more hee feareth in a holy reuerence, as more féeling and finding his owne wants and vnworthinesse to behold such glory. For whilest wee are far from God, wee can say and thinke with those Laodiceans, I am rich and encreased with goods, & haue * 1.55 neede of nothing, but if the Lord annoynt our eyes with his eye-salue, then wee change our copie, and sée as there is said, that wee are wretched, and poore, and blinde, and naked: then wee pray, that wee may haue of Gods golde to make vs rich, and white rayment, that wee may bee

cloathed, and that our filthie nakednes doe not appeare. Then wee couer our face, as Moses did héere, and wee humbly and modestly come to heare him, trembling at his words with a contrite spirit: well vnderstanding that they * 1.56 are iustlie ouerthrowne in their owne pride, who rashlie presume they can conceiue Gods mysteries with their owne wits.

8. Hauing then thus prepared his Seruant to hum∣ble attention, the Lord beginneth his tale, and saith, I haue surely seene the trouble of my people, &c. Where, euerie word hath vehemencie and matter worthie noting. Hee saith, hee hath séene, hee hath heard, and hee knoweth: and how hath hee séene? Videndo vidi, séeing I haue séene; that is, vidi certó et serió, I haue séene certainly and seri∣ouslie: verborum enim geminatione, vehementia, certitudo et celeritas significatur, by the doubling of the word, vehe∣mencie, certaintie and celeritie is signified, saith a Diuine. I haue séene, and so séene, as that I can no longer hold my peace: yea, I haue so séene, as that I will helpe, and en∣dure no longer. Vidisse enim dicitur compassionis oculo et mi∣serationis aspectu. For hee is said to haue séene with eie of compassion, and with a mercifull beholding, saith Beda. And what hast thou thus séene, Lord? Euen the trouble of my people which are in Egypt. First then, trouble and anguish is knowne to thée, & there is no sorrowe hid from thine eyes, be it neuer so secret and hidden in the heart, en∣closed in the breast and bowels of man or woman, not da∣ring to péepe out for feare of some circumstance that might encrease our paine: but yet thou séest it not so, that thou wilt redresse it, except they bee thy people. For so thou speakest in this place, that, thou hast seene the trouble of thy people. If then wee would haue griefe séene and hel∣ped, wee must endeauour with all godly care to be thine. Which if wee doe, then sighing and groaning in our seue∣rall occasions, as these did, wee may be sure in due time to finde our comfort, as they found. Affliction also, wee may

héere learne, doth not shewe that the partie is disliked of God (as Sathan often will suggest to men and women that are in trouble:) for God calleth these Israelites his people, which yet in most extraordinarie affliction were plunged. Hée is not as the proud Peacocks of this world, that knowe a man in a gay coate and an high Office, but in pouertie and basenes knowe him not, though hée bee most néere, yea, almost their owne father or mother, sister or brother. But in the poorest plight, when the back is bare, for want of cloathing; the face leane, with woe of heart, and quite altered with brinish teares, that gushed along it, and haue worne furrowes in it, in steade of former hue; when the head hangeth for bitter cares; and all the bones are in a manner out of ioynt, with racking tortures of bloo∣die Tyrants; Then, euen then, doth the Lord knowe his, and as swéetly acknowledgeth them for his owne, as euer in any prosperitie that they enioyed, or the chiefest com∣forts they euer professed.

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

10 The Lord is not satisfied, to haue saide, Hee seeth and Hee heareth, but hee addeth the third, Hee knoweth. For I knowe their sorrowes, saith hee. It is our comfort, that Hee knoweth: and it may be the wickeds terror, that Hee knoweth. Enough being saide of it, I add but this, he that then sawe, heard, and knewe, is the same still: No changeling in Loue to his deare Chosen, no changeling in Justice to the stubborne sinner, and be instructed by it. Our heauenly Father knoweth what wee haue neede of. Héere they had néede of Deliuerance; and hee, therefore, knowing as well as they, commeth downe to giue it them according to his swéete mercy. Descendere dicitur Deus per affectū (loco enim nō descendit) quando fauet nobis et auxiliatur, &c. Ʋel, descendere dicitur, inquit Eusebius, quando aliquid no∣vum, 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 glo∣rious 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 thral∣dome 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, vn∣lettered 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 Ex∣periences 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 thou∣sands 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 wise∣dome, 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 occasi∣on

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 bon∣dage? Is it not fearefull, I will require the blood at thy * 1.57 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 multi∣tude: * 1.58 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 * 1.59 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 streight∣way 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 * 1.60 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 Pro∣phets; 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 * 1.61 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 shalbe a token vnto thee, &c. Where we may remember, y^t 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. * 1.62 Ezechias had the like in the shadow of the diall going ten degrées backe. But in another place the same Ezechias had a Signe that followed, to wit, when, for assurance, that hée would deliuer Jerusalem besieged by the Assyrians, he * 1.63 said: This shall bee a Signe vnto thee, O Ezechias, Thou shalt eate this yeare such as groweth of it selfe, and the second yeere, such things as grow without sowing; and in the third yeare, sow ye and reape and plant Vine-yardes and eate the fruits thereof. As if he should haue said, whereas (vsually and by reason) after war commeth famine, because men cannot husband their grounds; yet it shall not bée so with you: but for two yéeres, the ground it selfe shall féede you, and let this suffice for a Signe of hope and comfort against this feare. So, in this place, Moses, feare not, for I will be with thee; and, for a signe, thou shalt bring them forth and serue me in this mountaine. This thou shalt sée, as truly as I tell thee, and then this will be asigne that I was with thee according to my pro∣mise. What a nature now is this in our déere GOD, thus to submit himselfe to mans weakenesse, and in steade of chiding and punishing man for it, to helpe it and stay it with all comfortable tokens and signes? O who would not trust in this God, and beléeue what he promiseth? Nay, who hath not cause, that obserueth these things, to bée of the Prophet Dauids minde? Blessed is the man that put∣teth his trust in him.

15. This, as it ought, contented Moses; and therefore, leauing the matter of his owne infirmity, be casteth his

mind next, vpon the infirmity of the Israelites, to whom he must goe. And fearing lest (according to their former backewardnesse, whereof hée had tasted) they would stand in doubt of the truth of his authority to deliuer such matter from the Lord vnto them, hée prayeth the Lord to instruct him what he shall say, if they aske him, what is his Name? Which question was allowable in Moses, because it had relation to others, not to himselfe. For, when Iacob would know the Angels name that wrestled with him, for him∣selfe, that is, to satisste his owne curiosity: he was answe∣red, wherefore doest thou aske my Name? and it was not * 1.64 told him, yet he blessed him. So Manoah, Samsons Fa∣ther, asked the Angell the like question, & in like sort was answered; Why askest thou thus after my Name which is secret (or wonderfull?) and told him not. The reason * 1.65 may appeare in the place: because Manoah askes it that hée might honour him, not with an eye to the profit of o∣thers, as Moses did héere. Therefore the Lord answered Moses, & said; I AM THAT I AM; & thus shalt thou say to the Children of Israel, I AM hath sent me vnto you. That is, y^e God that is no Changeling, but the same for euer; who, as hee hath done for them and their Fathers very great things; so can he againe, if they will be obedient to his will, with like power, mercy and goodnesse, deliuer them and free them from this bondage wherein they groane, as cruelly vexed and oppressed. See then a sweete Comfort in all our feares, euen his name, I AM. Noting, that, as he hath beene to penitent sinners, so e∣uer he will be without any change. If I turne vnto him, call vpon him, and withall faithfull trust of my inwarde soule depend vpon him; I AM is his Name, and I may not doubt of him. Haue not I my selfe fonnd him sweet, cō∣fortable, & good, 10000. times, as well as other sinners? Hath not your hearts beene touched by him sundry times to very good purposes? Hath not another-man founde him gratious and kinde in his worldly estate and aduance∣ment

to honour, when hee might have passed him ouer, and haue had choise inough? So let euery man run-ouer his priuate fauours. How, then, may euer any of vs fall from him without most great reproofe, or euer faint and feare that he will forsake vs. I AM, I say againe, is his Name, and we must be taught by it, that hee is a God without all change, towards such as stedfastly cleaue vn∣to him. The Lord, then, giue vs vse in all our feares, of this Comfort, strengthen our weakenesse to beleeue, and euer, in mercy, looke vpon vs.

16. After this, hée appointed Moses his Order of go∣ing, and publishing this message: to wit, that first hée should goe to the Elders, and call them together, and make them acquainted with it, before he dealt with the Common people. Where, wée must take the name of Elder, for a name of Office, (not of yeares) for so we know the Scripture speaketh. Not euer the oldest men beare Office either in Church or common wealth: but, as God giueth guifts, and appointeth in his prouidence Places vnto them of gouernement and charge; so, in regard thereof they are called the Elders, that is, the Rulers and Gouernours, (though in yeares somthing young) as Timothy and others were. Now marke we, to our good, in this, first, that vnder the great tyrannie of Pharaoh, yet some liberty was giuen these Israelites to meete for Religion and knowledge, instruction and vnderstanding, according to the right way which the Lord had acquainted them with; albeit that same, of the Egyptians, was not receiued nor allowed. And how doth this amplifie the bloody crueltie of Antichrist, who yeeldeth not so much to his fellow-Christians, I meane, to people professing Christ (as he pretendeth he doth) as bloody Pharaoh yeelded to y^e Jewes, who ioined not in profession with him? Second∣ly obserue we the Wisedome, liked & prescribed of God for a Rule euer to guide our selues by, and our actions: to wit, when any new thing is to be published, that concerneth

any change in the Church or Common-wealth, first to acquaint the Magistrates, Rulers and Gouernors with it, to approue our commission and matter vnto them with all modesty, humility, loue and care of order and vnitie; and then with their consents, approbation, and aide, vnto the people and multitude. This is a right course, wée sée, and this shall haue a blessing from the Author of it, as here it had. Then shall they obey thy voice, &c. ver. 18. id est, cre∣dent & acquiescent tibi, vt prudentes, & qui promissiones A∣brahae & patribus factas norunt, maximè, Gen. 15. Quarta generatione reuertentur huc, &c. That is, they shall be∣léeue thée and yéelde vnto thee, as wise-men, and such as know the promises made vnto Abraham and the fathers, especially Gen. the 15. In the fourth generation they shall returne hither, &c. Other vaine-glorious, factious, and dis∣orderly dealings will haue their confusion, and will bee strangled with the haulter of their owne disobedience, e∣uen in their youth, that is, before they come to any perfecti∣on or ripenesse. For God is the Author of Order, Go∣uernement, and Rule: who appointing Elders and superi∣ors for the peace and quietnesse of his Church euer hinde∣red with diuisions and tumults, will haue them duly re∣garded and respected as they ought, not as far as wee lift. Thinke we then of it with a religious féeling, and the Lord giue vs vnderstanding in all things.

17. Then, after thus thou hast acquainted the Heads of the people of Israell with it, and they, by my working in-wardely with them, willing to obey; both thou and they shall go to Pharaoh, the king, and say, &c. Sée againe, and still still most carefully note it, how God regardeth Gouernment. For now Pharaoh must bée vsed, as was fit for his Place, (He being the king of the lande in which they were) wicked Pharaoh, I say, must not be disorderly dealt with by such as liue vnder his gouernment, & within his Territories, although strangers, and not his naturall Subiects: how much lesse, then, by naturall Subiects? But hee must be gone vnto with all dutie, and acquainted,

with all reuerence, with their desire: that, neither them∣selues may be iudged factious, neither others, by their ex∣amples, moued to any disorder. They must acquaint him with the Author of this desire, not their owne heads, lu∣sting 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 a∣gainst y^e state. Shall not this moue vs to reuerence autho∣ritie, 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 ad∣monish, 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 deter∣mine 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. * 1.66 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 pur∣poses, 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 zea∣lous Minister, that is wearied and wasted with longing after the life of them that wish his death, with praying, en∣treating,

and crying vpon men for their good, that they would hearken and consider, that they would be reconci∣led to God, and saue their soules? I say, how may this comfort him, that this blockishnes and hardnes, this ingra∣titude 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 plea∣sure, euen, to stretch out his hand, and to smite such Phara∣ohs with their Land, that is, their possessions and goods, their friends and associates, as héere hee did: for, till Pha∣raoh féele it, hee will not thinke of His might. The Prea∣cher speaketh in the aire, the friend priuately looseth his la∣bour, and honest aduise: Pharaoh féeleth not, but thinketh himselfe wise, and them, fooles. Their loue returneth there∣fore into their owne bosome, being noted in Gods Booke, for a Witnes against them; and that swéete comfort shew∣eth 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 re∣turne 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 dig∣ged in the way where the Fryer should come in the night, and to be couered with some grasse, that it might not ap∣peare;

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 pitti∣fully 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 re∣member 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 po∣wer 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 pardo∣ned, 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 expe∣rience telleth him, how hard it is, to leaue a wonted wry∣ing from the right way: and God graunt wee may thinke of it.

19. Lastly, the Lord addeth, that Hee would make * 1.67 them fauoured of the Egyptians: so that, when they de∣parted they should not goe emptie, &c. Where, to our comfort, wée sée, that all harts are in the hands of God, e∣uen 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 sil∣uer, or Jewels of gold, Rayment, or any thing néedefull

and wished, they shal graunt it and lend it, giue it or send it, with a fauour, with a loue, & with so willing a mind, as the partie taking, néedeth to wish. This shall the Lord doe by a secret power of his working grace and fauour for his people to their good. This was that, which hee did for Ia∣cob, the Father of these Israelites: when Laban angerly pursued him, the Lord changed his hart. To Isaac and Abraham, before, the Lord gaue fauour in seuerall places: To Ioseph, the like, to his owne comfort, and the good of many. And this is it, which the Psalmist affirmeth: The Lord giues grace and worship, and no good thing shall he with-hold from them that liue a godly life. This is it, which all of vs haue tasted of, euen, in our selues: and God make vs thankfull. Thus may wee profit by this Chapter.

CHAP. 4.

The generall Heads of this Chapter are chiefely these.

• Moses his power to worke myracles.
• His excuses not to goe into Egypt.
• His comming to Egypt at last.

1. BVtloe, they wil not beleeue me, sayd Moses, &c. Sée first and formost the ingrafted weake∣nes of mans nature, when any great or difficult thing is to be taken in hand. It is euer fea∣ring and doubting, euer qua∣king and shaking, euer casting of perils, more than stand with that prompt readines and willingnes, which ought to be in all the seruants of God, when he, their Lord, once speaketh and saith, Doe this. Such feare, as this, was in Ionas, when he was comman∣ded * 1.68

to Niniuie. In Ieremie, when hee was caused to pro∣phecie: * 1.69 and, in many others. Secondly, obserue in these words also, what a powerfull Pul-backe, euen to the best mindes, incredulitie & crookednes in the people is. Surely it pierceth déepe, and woundeth fore, as you sée in this place. For euen the feare of it, héere, daunteth Moses, a man of * 1.70 such faith, a man of such grace, as wee reade, before this, hee had shewed himselfe to be. What? what will it doe, when it is not feared, but found; not suspected, but tried and tasted of euery day? Let that great Prophet of the * 1.71 Lord tell vs, whom it so wounded, that he sate him downe, and desired to die, to be out of woe, saying; It is enough, Lord, now, it is enough; take my soule, for I am no bet∣ter than my Fathers. Let Esay, againe, another famous * 1.72 Prophet witnes, whose words shewed woe, when hee said and wrote: Who will beleeue our report? and to whom is the arme of the Lord reuealed? as if he should haue said, (Alas! alas!) what comfort haue wée when so vngraci∣ously our preaching is reiected, and the comfortable ti∣dings of Jesus Christ not beléeued? Let the sighes of Iere∣mie and the groanes of his soule, when he cries, Ah Lord, &c, witnes the like also to all Readers: but most won∣derfully, that spirituall battell that hée tooke such a feare∣full fall in, as that hee said; I will not make mention of * 1.73 him, nor speake any more in his name. O firie dart, then, and piercing stroke to a tender hart of flesh that meaneth well! an vntoward and froward people, when so great a Prophet thus is shaken by it. I néede to pursue this mat∣ter no further, wee sée enough; yet could I remember you of other Prophets also, and many moe deare children of * 1.74 God, faithfull members and Ministers in the Lords busi∣nes, whom yet crookednes of the people hath mightily a∣gréeued, discouraged, and dismayde: yea, it caused a sigh in our very Sauiour from the rootes of his hart, that the * 1.75 people hee spake vnto, so fitly might be resembled to chil∣dren complained of for not dauncing when they were

piped vnto; not lamenting, when they were mourned vn∣to, &c. Conclude wee therefore what wee sée héere, the ef∣fect of incredulitie in the people, to be bitter to the Lords Messengers sent or to bee sent vnto them for their good. But so sée wee it, that our selues auoide it, and both day and night pray against it; remembring alwaies, as deare children, the Apostles words to the Hebrewes: Obey them that haue the ouer-sight of you, and submit your selues: * 1.76 for they watch for your Soules, as they that must giue ac∣compts, that they may giue it with ioy, and not with griefe, for that is vnprofitable for you, &c. The like Scriptures there are many moe, all which may comfort vs, if wee obey them; and iustly iudge vs vnto the lake of Hell, if we con∣temne them. God that biddeth will neuer be abused fi∣nally, but will repay. Ionas had rather commit himselfe to the wilde Sea and raging gulfes, than goe to preach to a people, that hee could conceiue no hope of, that they would beléeue, and be turned vnto God.

2. This infirmitie in Moses the Lord mercifully cu∣reth, when, in iustice, hee might haue reiected him for it: So good and gracious is our God. Hée cureth it by a po∣wer giuen him to worke Miracles so great and fearefull, that, if not to moue Pharaoh to true repentance, yet aboun∣dantly to shewe his authoritie from God to conduct that people, they should suffice. His Rod is turned to a Serpent, and backe againe to his owne nature. His hand put into his bosome is become leaprous, and by and by whole a∣gaine. The water is turned into blood; and other great things wrought, when hee came before Pharaoh. Thus can the Lord, and thus will the Lord enable euer to the worke that he appointeth and calleth vnto. A great com∣fort to Magistrates and Ministers, if it bee well conside∣red.

3. Then flieth hée to another excuse, and saith: Hee is not eloquent. But the Lord also prouideth for that, as you sée in the Text, and promiseth helpe: Still so weake

and wayward is man, and so good and gracious is God. The Jewes haue a Tale amongst them, how Moses came by this infirmitie of spéech: And say, that, when hee was a childe and brought by Pharaohs daughter before her Fa∣ther the King; the King playing with him, and offering hun his golden Crowne; the childe tooke it, and threwe it vnder his féete: wherewith the King being offended, and some lookers on iudging it Fatall (as if that childe should ouerthrowe the King,) the Nurse, to shew the childes want of wit, put an hote coale to his mouth, which hee streight licked with his tongue, and so hurt his spéech. But the Scripture telleth vs not any cause, and therefore igno∣rance is best. * 1.77 This rightly wee may note, that God choo∣seth men in mans eies not so fit, that his glory may more appeare: and therefore take wee héede, how wee censure our Calling for some defects, since God could haue made Moses eloquent, and did not. In our owne Stories, how M. Tyndall complained for want of vtterance, wée sée: and yet, what a notable member and Martyr in Gods Church was hee?

4. Lastly, when these excuses serue not, Moses brea∣keth out euen to an height of weakenes, and prayeth him to send some other. A strange thing, that a man so full of Gods Spirit, after such comforts, should yet bee so back∣ward. 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 con∣ceiue, 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 in∣credulitie of their hearers, to whom God hath sent them. O! it biteth and wringeth day and night, it lieth gnaw∣ing and grinding the whole inwards, when others com∣fortably féede vpon ioy and mirth. It maketh a great Pro∣phet 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, where∣in * 1.78 my mother bare me, be blessed. Cursed be the man that shewed my Father, saying, A man-childe is borne vnto * 1.79 thee, and comforted him. And let that man be as the Ci∣ties, * 1.80 which the Lord hath ouer-turned and repented not: and let him heare the crie in the morning, and the shou∣ting at noone-tide, Because hee hath not slaine me, euen from the wombe, or that my mother might haue beene my * 1.81 graue, or her wombe a perpetuall conception. How is it, that I came out of the wombe to see labour and sorrowe, * 1.82 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 * 1.83 may giue it with ioy, and not with griefe; for that is vn∣profitable 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 * 1.84 angry onely, but very angry. So that wee sée most appa∣rantly 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 * 1.85 Spokesmā to the people &c. Setting y^e authority in Moses, & making Aaron, as it were, his Interpreter. Not vnlike y^e example of Flauianus in the History of Theodoret. More∣ouer, * 1.86 saith hée, Thou shalt take this rod in thine hand, and doo miracles, Where wée may not dreame of any ver∣tue 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 * 1.87 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 pro∣fit by it. Secondly, he concealeth, as it séemeth, the mat∣ter from him; lest to a man not so fully yet tasting Heauen∣lie things, it might séeme vnlikelie, and so hée bée assalted with new Pulbacks. Thirdly, he delayeth not, but spée∣dily 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 ve∣ry 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 ser∣uice 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 y^e Text, his Wife & his * 1.88 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 in∣to 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 * 1.89 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 ap∣pointed 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 & contempti∣ble shew, to effect thy Wil. Blessed is that man, saith y^e king∣ly 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, * 1.90 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 en∣tred and come into Egypt againe, see that thou doe all the wonders before Pharaoh, which I haue put in thy hand: but I will harden his heart, and he shall not let the people goe. This was done that the Tyrant might sée by these mightie workes, how hée had not to doo with man, but with God, and so be voyde and naked of all excuse. But

This, that the Lord saith, Hee will harden his hart, trou∣bleth some: and they séeke to temper it according to their fancies, lest it should séeme iniustice in the Lord; first, to harden, and then destroy: not remembring what the Apo∣stle saith. God will haue mercy, on whom hee will haue mercy, and whom hee will, hee hardneth. And, if any ob∣iect * 1.91 and say; why doth he, then, complaine? for who hath resisted his Will? His mouth is stopped by the same Apo∣stle, in the same place, with this. O man, who art thou, that pleadest against God? Shall the thing formed say to him that formed it, why hast thou made me thus? Noting, that no reason is to be demaunded aboue Gods Will: for who will goe further, shall tast the reward of his rashnes, and the Maiestie of God shall ouer-whelme him. Hath not the Potter power ouer the clay, to make of the same lumpe, one vessell to honour, and another to dishonour? And shall lesse authoritie bee giuen to God? Aske the Potter a reason, and it is but, his Will; and yet dust and ashes wil demaund more of God. Againe, if we be all of one Lumpe of corruption, (as wee must needes confesse wee are) if it please God to exempt some from the death due to so sinfull wretches, dooth hée any wrong to others that hée vouchsa∣feth not the same vnto, leauing them but to their owne na∣tures? No, he may doe with his owne as it pleaseth him, and what hée dooth, still is iust, holy and good. Let the wic∣ked, then, accuse themselues, and not God: for still in them∣selues they shal finde the cause, if rightly they looke into their owne will.

9 It followeth in the Text: Then thou shalt say to Pha∣raoh, thus saith the Lord; Israel is my Sonne, euen my first borne. Wherefore, I say to thee, let my Sonne goe, that he may serue me: if thou refuse to let him goe, beholde, I will slay thy Sonne, euen, thy first borne. Marke then * 1.92 the Title God giueth to his Church, and meditate on it earnestlie. Hée calleth it, his Sonne, yea, his first borne noting therein, to all flesh, that it is to him as a man-childe

to the Father, yea, as the first borne, which, commonly, is loued most tenderly, and in greatest honour. Now then, thinke with your selfe, what heart is in you to the fruite of your body, and to your first borne: thinke, how you could endure to stand and looke vpon the abuse offered by any to the whole or any parte; as, to sée but a legge or an arme cut-off iniuriouslie by bloody butchers; and then, thinke of God to his Church, and euery part of it: whose affection so-much excelleth yours, as God excelleth man; and holi∣nesse and perfection, misery, sinne and corruption. What a comfort is this, when the Deuill roareth, and Tyrants (his instruments) rage, breathing-out blood at their nostrils, and nothing but death and destruction at their mouthes, with furious phrases and spéeches of pride, as though there were none that could stop them, or controle them in what they will. Thinke on the difference of GOD and man in this point; that many harmes may be done to our Sons and our first borne, which wée sée not, neither know of, and therefore at the instant féele not any touch for it or by it: But God séeth euer and euery where all actions, all intendments and purposes, all thoughts and secret at∣tempts whatsoeuer, and still is aboue man in his tender∣nesse of loue to his sons & children, as far as God excelleth dust and earth and sinne and corruption, as I saide. O, what a touch giue these raging cruelties, then, against his Church vnto him? what a féeling hath hée of them, and how doo they pierce his gratious bowels, wherein he hath wrapped-vp his people as his Sonnes and as his first borne? Still thinke of your selfe, what heart would be in you, and then try the difference of God and you. But, you will say vnto mée, it is comfortable to consider this tender loue that you note indéede: but why then doth God suffer such iniuries and oppressions, béeing able to auert them, as man is not, for the most part. This is the loue of a Father, that he neither can sée nor suffer to be done to the childe hée loueth any outrage and crueltie, his power

béeing able to saue his childe from it. To which if I an∣swere, I must pray you to continue euen still in your owne resemblance, and to tell me if you dayly sée not most ten∣der Fathers perceiuing cause for a further good, to suffer their children to lie in prison, to bée tossed in lawe, to bée schooled many wayes by suffering want and biting vpon y^e bridle for a time; & yet in y^e midst of al these things haue an eye to them, a loue to them and asetled purpose, (when they know themselues & their strength, the world & his practises, men and their humors, and many such things, not other∣wise of many well learned, often, but by these meanes,) then to set-hand-to & to helpe them; that then a loue may bée knowne a loue, and a good a good, with a liuely taste, in comparison of that which would haue béene, if sooner the Father or friend had stepped in. So, so is it with the Lord for our capacitie, (though indéede no comparison betwixt Him and vs.) Hée knoweth his times and turnes and our wants perfectlie, fitting the one to the other most mercifully, that both onr corruption and his goodnesse may best appeare to the greatest benefit vnto vs. Therefore let him alone in his own waies, & tarrie we, as the Psal. saith, his blessed leasure, Be strong, and he shall comfort our * 1.93 hearts, & put we our trust euer in him. Of the earthly fa∣ther or friend the Prouerbe saith; wel he may sée his childe or kinsman neede, but he cannot endure to see him bleede. So our sweete God, wel he may see vs humbled, & schooled and tamed & wained from the loue of this wretched world, but vndone & cast away finally & for euer, he cannot endure it, he will not suffer it, he will not sée it. O, blessed bée his Name for euer & euer for it. Haue this in your remembrāce therfore as a swéete Comfort, the occasion of this Note. Is∣rael is my Son, euen my first borne. And therefore, tell Pha∣raoh, * 1.94 he were best take héede what he doth; for I will make his Sonne and first borne féele it, if he hinder mine, and will not let them go to serue me. The world you know con∣temneth & despiseth vs, counting vs y^e refuse of the people,

and what may bee base or vile: but this loue is life, and this regarde with God, is honour most high: in the comfort whereof, we may sup-vp these earthly scornes, if his Grace bée with vs. The Prophet Esay, in his spirit tasted this, when so swéetely hee prophecied and published (to this day to bée séene and heard) Thus saith the * 1.95 Lord that cretaed thee, O Iacob, and he that formed thee, O Israel, Feare not: for I haue redeemed thee, I haue cal∣led 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 wal∣kest 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 * 1.96 was in his Inne, the Lord met him, and would haue kil∣led him. That is, by either a sore sickenesse, or some other way, the Lord made him know his wrath conceined a∣gainst 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 be∣halfe, should omit or neglect to do it. And, for answere here∣vnto, 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 perfor∣mance 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 nota∣ble 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 ex∣presly 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 poy∣son in yonr doings. Moses (this great man) is ouercome and brought into daunger by them; and, O, how shal a∣thousand others of farre weaker strength be turned out of the way, by you? Will God be angry with Moses for yéel∣ding? 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 hus∣bands vnto, though they be (as Moses) holy and vertu∣ous?

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 destroy∣ing of them. For the Lord met Moses héere, and would haue killed him, saith the Text. Shall this euer be vnpu∣nished * 1.97 in you? no; your Husbands shall bee schooled for their frailtie, and you shall be consumed for your arrogan∣cie, 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 * 1.98 be considered, (namely, that doctrine of Poperie concer∣ning the danger of children dying vnbaptized, and second∣lie of such an absolute necessitie of Baptisme, as that wo∣men must administer it in time of supposed néede) I for∣beare 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 se∣cond, obserue, that this act of Zipporah, here, in circumci∣sing 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 like∣wise 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 deliue∣red them at his pleasure? And wee may aunswere our selues in this sort, euen for the reasons following, and such like. First, that these sundry bickerings with this Tyrant for his Church might notablie shewe his loue and affection to his Church, which is euery mans great and speciall comfort. Secondly, that patience might be taught by this Example to all Gods children, if their troubles and oppres∣sions receaue not an end by and by. Thirdly, hee thus ta∣keth

all excuse from this obstinate enemie; (a thing of good vse, if wee obserue it.) For euen as héere by Moses and Aaron the Lord dealt wich Pharaoh; so by his Ministers still the Lord dealeth with vs: leauing vs as naked with∣out excuse, if wee continue disobedient, as euer hee did Pharaoh. Fourthly, hee thus discouered the great dark∣nes of our vnderstanding vntill it be lightned, and the dam∣nable waywardnes of our will, till it be changed by him. Fiftly and lastly, by this manifesting of the enemies ma∣lice, he openeth (to our vnspeakeable comfort, and so of his Church vnto the end) what a victorious hand hee hath to saue and deliuer when and whom hee shall euer please, be the rage neuer so strong and great. For Pharaoh cannot hold out, but whilest God will, we sée héere; no more shall any Tyrant to the worlds end. Thus you sée, why God v∣sed this way, by message and entreatie, rather than the o∣ther, by his power and might. Let it profit you, and so I leaue it.

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

4. Pharaoh, his proude answere, saying, Who is the Lord, that I should heare him? pictureth out the hardnes of an vnregenerate hart, and biddeth all beholders to pray against it. O dust and ashes, darest thou say thou knowest not him that made thée, and not tremble for thy ignorance? This vnféelingnes was in Pilate, when hee said: what is truth? And what is that which some amongst vs vtter e∣uery day, what new doctrine is this? Sed non impunè recu∣sat Pharaoh quod scienter ignorat. But, to his woe doth Pharaoh refuse what wittingly and willingly he knoweth

not. And so shall all that delight in ignorance. Hence com∣meth waywardnes and wilfulnes, obstinacie and froward∣nes, rage and madnes, that men will not heare and know. But in Pharaoh sée what will followe one day, when by voice and words no good is done. Hée in the Sea, thou in the lake that euer burneth shalt perish and sinke to eter∣nall confusion.

5. I will not let them goe, saith hee. Then, his reason is, his Will; euer the refuge of the Reprobate. I will not; I will not; and still in the end, I will not. A short resoluti∣on, but as dangerous a resolution as man can make a∣gainst his owne soule, many times. In the 6. of Ieremie, sée the like answere. Wee will not walke therein. Againe, in the 44. Chap. The word that thou hast spoken to vs, in the name of the Lord, wee will not heare it of thee, &c. And many moe like answeres there be in the Scriptures; but whose bee they? euen such, I say, as rebell against God and his good motiues made to them by his Ministers and meanes wishing them well. Wherefore the end is Gods wrath vpon them, and fearefull destruction. Such answeres wee heare too often amongst our selues, saying; I am setled, &c. and I wil not heare you. God graunt in any due time wee may learne by other mens harmes, and leaue them. For true and true shall wee finde that S. Augustine saith, Religio stulta non prodest, sed obest. A foo∣lish Religion doth not profit, but hurt: and God is iust to all men in his time, I meane, in punishing their proude disobedience. This is confirmed euen in that which follo∣weth in the next verse in these words: Lest hee bring vp∣on vs the pestilence or sword. Noting, that this is euer the end of the contempt of diuine worship, according to the prescript of God, some fearefull plague and iudgement. Surely, this one place would suffice to many to awake them, and shall no places profit vs? Were this people of Israel in danger, and wee in none? haue wee the Lord bound, that wee may doe what wee list, and yet be safe?

If they goe not out to sacrifice to the Lord, that is, to serue and worship him in that sort and manner that then hee com∣maunded, the Lord will bring vpon them the pestilence or sword; and if wee stiflie and stubbornly, proudly and pre∣sumptuouslie refuse to goe out but of our doores to the Church by vs to serue him as now hée commaundeth, shal nothing followe? God touch vs, and moue vs; the knife is vpon our throates, and wee feare not. Whole houses and Manors are rooted out and ruinated, not only abroade in the Land, but euen in the Country (peraduenture where wee dwell) for this rebellion; and yet wee thinke our po∣steritie shall abide and nothing happen vpon our hea∣pings for them, when hee is despised that doth but blowe vpon lands and liuings and they are gone. Cathedram in Coelo habet, qui corda mouet. His chaire is in Heauen, that moueth harts: and hee, for his mercie sake, I say againe, moue vs, that wee may enquire, séeke and sée whether wee doo well, or wrong, and doo as wee ought, when wee sée it. The Lord hath promised to take away the stonie hart and to giue a fleshie in the place, if wee will vrge him with his promise by humble, hartie and earnest prayer. So did Dauid, when hee cried; O, let mee feele, let mee feele, knowing euen then, that this Gods mercie, if it were * 1.99 sought, should be graunted.

6. Then said the King of Egypt vnto them, Moses and * 1.100 Aaron, why cause yee the people to cease frō their workes, &c? Sée the lot of the Just; to be quarrelled with, nipped, quipped, slaundred, and euen laden many times with false and most iniurious imputations. To Prophets, Apostles, * 1.101 Martyrs, and Iesus Christ himselfe, this measure hath béene measured, and they haue borne it. Deus videt, the Lord seeth, and in his due time hee will make the truth appeare. Fero, spero; I endure, and hope; let it bee thy Meditation when none séeth but hee that séeth in secret. Againe, marke héere, how, when God draweth néere to yéeld vs comfort, then Sathan in his members rageth more, and séeketh to

encrease our troubles, sorrowes and griefes: but yet all in vaine, God in the end will deliuer his Seruants in despite of all their enemies, as here he did. Be of good comfort, and lay it vp in thy hart.

7. They be idle, therefore they crie, saying, Let vs goe * 1.102 to offer sacrifice, &c. A truth it is, that nothing is worse than Idlenes, the mother of all vice; as, discord, slaunder, and slaughter, and such like: but that heere they were idle, was an error in the King, and a malicious lie in those that so enformed him. By which wee may learne and sée, how wicked men haue no eyes, often, to sée the true causes of a thing, but most apt and readie to deuise a false. Let a man or woman be gréeued extraordinarily with the burthen of their sinnes, and with groanes and sighes trauaile vnder the bitternes of it, leauing thereupon those recreations which erst they vsed, and delighted in, what say the wicked? oh, it is a melancholie, and the body would be purged, &c. But, oh, they are blinde and haue no eye-sight into the com∣bates of the godly, may wee truly say, and so leaue them. Festus imagineth Paul is mad, when he speaketh the words * 1.103 of truth and sobernes: and that much learning maketh him mad, when learning is wisedome, and maketh wise. Yea, Heli himselfe mistaketh Anna, a vertuous woman, * 1.104 and déemeth her to be drunke; when rauished in her holy féeling, shee was crying to GGD with feruent prayer. Wherefore, the Apostle teacheth, To the end Christ might * 1.105 be mercifull, & a faithfull high Priest in things concerning God, it behooued him in all things to be made like vn∣to his brethren. And, in another place, Wee haue not an * 1.106 high Priest, that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne, &c.

8. And let them not regard vaine words, saith Phara∣oh. * 1.107 Such taste and such conceipt haue vaine persons, of Gods word. In the 14. of the Acts, the truth of God, you knowe, is called, Heresie, of the wicked: And, in the 17.

Chapter it is called, Newe, of vaine Phylosophers that knewe not what it was. Examples of vse, to giue vs con∣tentment in patience, when like ignorance in our dayes bringeth forth like blasphemies. Be stayed & strong.

9. Then went the Taske-maisters of the people, and * 1.108 their Officers out, and tolde the people, saying, Thus saith Pharaoh, I will giue you no more straw. Goe your selues, * 1.109 get you straw where ye can finde it, yet shall nothing of your labour be diminished. Then were the people scatte∣red, * 1.110 &c. Sée againe what was said before, how the néerer that God draweth to his Church and Children to doo them good, the more rageth Sathan, in and by his members, a∣gainst them. Hard, hard therefore are the beginnings of deliuerance out of Egypt, spirituall Egypt I meane, as well as out of this earthly Egypt. And therefore, when the Lord shall touch thy hand, and open thine eyes to sée where thou art, how farre out of the way that leadeth to e∣ternall life, and giue thée a desire to returne and be saued, Remember what the wise-man saith, and bee comforted with it. My Sonne, if thou wilt come into the seruice of GOD, stand fast in righteousnes and feare, and prepare * 1.111 thy soule to temptation, &c. Reade the place to the ende. Remember that Example in the Gospell, how the foule * 1.112 spirit being commaunded to depart, rent and tare the par∣tie more and worse than euer before. Wee cannot leaue a∣nie sinne wherein wee haue continued, but by and by some contrarie winde will blowe, and wee shall be discouraged, if it may be, somtimes with threatnings and bitter words, sometimes with shew of perils and losses that may ensue, sometimes with mocks and taunts in very spightfull man∣ner; and in a word, if wee haue done euill, wee must doo euill still, and so be cast away, or else Sathan will want his will: But be strengthened with this Example and o∣thers in the Word. Here, now, their burthen and miserie is greater than euer before. For, now, they must haue no more straw, but gather it where they can; and yet make

vp the tale and number of their bricke before: which was a great extremitie, yet the end is still as the Lord hath de∣créed: his purpose is to deliuer them from this slauerie: and, when his time commeth, they shall bee deliuered, and let goe, whosoeuer saith, nay. Though discomfort encrease for a little while, to drawe sighes out of the heart, to him that can helpe; yet, it shall end with ioyfull comfort put in the place of it, and so much the sooner, by how much it gro∣weth the sharper. O, stand then, and shrinke not; and say in your heart, now, now is my God at hand. For now I féele and sée the enemie maddest to oppresse me, if hee could. Come, therefore, swéete Lord, I humbly beséech thée; stay not; and, till thou commest, vouchsafe thy hand to stay me, that I faint not. Thou art strong, and I am weake; thou art good, and I am bad; but thou art mine, and I am thine. O Blessed, Blessed, support thine owne, that I may euer praise thée.

10. And the Taske-masters hasted them, saying; Finish * 1.113 your dayes-worke, &c. And they beate them. Then they cried to Pharaoh, &c. A Storie to shew you, if you note it, how the Law worketh without the Gospel; euen rough∣lie, & sharply, and rigorouslie. For, doo this, doo this; & fi∣nish finish the work, is stil the voice of it. Whereby sin and the Deuill rageth as here Pharaoh doth. For, sinne, saith * 1.114 the Apostle, tooke occasion by the law, &c. So, sinne re∣uiued, But I died: and the same commaundement, which was ordained vnto life, was found to be vnto mee vnto death, &c. Then crieth the true Israelite, O wretched * 1.115 man that I am! who shall deliuer me from the body of this death? as heere they cried vnto Pharaoh, to bee deliuered from their miserie. Blessed therefore bee the Lord for his swéete Gospell, which helpeth all this rigour, and giueth vs comfort and deliuerance in his Sonne, from this great rage to our endlesse comfort. Sée also, how Tyrannie once begunne, encreaseth more and more from words to blowes: verse. 14. And, when they crie vnto Pharaoh, in

hope of remedie, verse, 15. shewing him the iniquitie of their vsage; and, how their offence, in not making vp their tale of bricke, grew by other mens faults, that gaue them no straw, verse, 16: this pittifull complaint which should * 1.116 haue moued him to commiseration, worketh but a confir∣mation of tyrannie in the wicked King: first, mocking and scoffing at their Religion, (as wicked men vse to doo) verse, 17, and vttering his crueltie with his owne mouth, There * 1.117 shall no straw be giuen you, yet shal you deliuer the whole tale of Bricke, ver. 18. Wherefore, how happie Kingdomes be, to which the Lord hath graunted mercifull and graci∣ous Princes, full of pittie and clemencie, flowing from a true taste of holy Religion, and from an immoueable loue of their true Subiects, I leaue the Reader, if he haue any bowels in him, to féele, and consider; sending vp his thanks where it is due, for what hee enioyeth in abundant mea∣sure.

11. Then the Officers of the Children of Israel saw thē∣selues * 1.118 in an euill case, &c. And they met Moses and Aaron, who stoode in their way as they came out from Pharaoh. To whom they said, the Lord looke vpon you, and iudge, * 1.119 for ye haue made our sauour to stinke before Pharaoh, and before his Seruants, in that ye haue put a sword in their hands to sley vs. A third euent of the ambassage of Moses and Aaron is, this bitter expostulation of these Officers: wherein, as in a glasse most bright and cleare, you sée the condition and lot of faithfull Ministers in this wretched world. First, the King, and now the people accuse them as worthie of great reproofe (both gréeuous to good minds:) but especiallie, to be accused of their brethren, when they doo as their dutie requireth, O, it is double gréeuous, and euer was. But thus was it euer, and will bee euer: and therefore, praemonitus praemunitus, forewarned forearmed, and, praeuisaiacula minus feriunt; Darts espied before they come hurt lesse. God giue vs patience & loue still to them that loue not vs. Heere, is great bitternes (and yet vnde∣serued)

in this their spéech, if you marke it; and heere is great inconstancie, compared with the Chapter before, where they worshipped, and welcommed these happy Mes∣sengers of a gracious God, who saw their oppression and miserie, and sent to helpe them. But, quae nocent docent, * 1.120 things hurtfull instruct and giue wisedome. While all is well, good is the Minister; and when the crosse commeth, he and his doctrine (though the truth of God is cause of all) away with that, and away with him. The word which thou hast spoken to vs in the name of the Lord, wee will * 1.121 not heare it of thee. But wee will doo whatsoeuer thing goeth out of our owne mouth, as to burne Incense to the Queene of Heauen, and to poure out drinke offerings vn∣to her, as we haue done, both we & our Fathers, our Kings, and our Princes in the Cities of Iuda, and in the streetes of Ierusalem: (now marke their reason) for then had wee plenty of victuals, and were well, and felt no euill. But, since we left off to burne Incense to the Queene of Hea∣uen, and to poure out drinke offerings vnto her, we haue had scarcenes of all things, and haue beene consumed by the sword, and by famine. This is the stay of the multi∣tude, and this is the line they measure all things by, their prosperitie in worldly matters, and immunitie from trou∣ble and affliction any wayes. But it is a crooked rule, if we hearken to God, and he that will followe him, must take vp his crosse and followe him, when his good pleasure shal be so. Take héede also by these mennes examples, to expect deliuerance from any calamitie sooner and faster than God pleaseth. For, because of this, they breake out in this sort against Gods Seruants: they will not tarie the leasure of God, but when themselues will, and as they wil, they must be deliuered. A dangerous dealing, and no way fit for them that are séekers and crauers.

12. Wherefore Moses returned to the Lord, and said, * 1.122 Lord, why hast thou afflicted this people? wherefore hast thou thus sent me? For, since I came to Pharaoh to speake * 1.123

in thy Name, he hath vexed this people, and yet thou hast not deliuered thy people. Sée, sée the right remedie in all affliction, euen to returne vnto the Lord, as Moses did here. For, he woundeth and he healeth, hee killeth and he ma∣keth * 1.124 aliue, he bringeth downe to the graue and raiseth vp againe. But, Moses manner of returning with such expo∣stulations, here, is not to be commended: for hee pleadeth with the Lord, as though hee did contrarie to his promise, because as yet there appeared no fruite of his ambassage. He also complaineth, as though his calling were in vaine, since worse & worse was the condition of the people from his first comming. Wherefore sée and marke the weake∣nes of the strongest sometimes, and especiallie when of such they are vexed as they haue deserued well, and indéede should receiue a kinder course frō them. O gall of friends, how bitter art thou? how strikest thou to the very bot∣tome of a fleshie heart, and leauest a sting behinde thée, that killeth with the poyson and venome of it, if God succour not? Neither the furie of Pharaoh, nor the crueltie of the Egyptians moued Moses any thing: but, his owne to wrong him, whose good hee sought, and with all perill to himselfe endeauoured, it moueth him so, that his weake∣nes breaketh out euen before his God. This should moue men, and all that looke to be liked and liue with God, to forbeare and flie from the like vnkindnes toward those whom God hath sent to them for their good: and this must remember such messengers to pray for strength; and as Moses yet forsooke not his Office for all this, so neither they to doe; but still going on, to expect the Lords mercy which here to Moses now shewed it selfe, and gaue him comfort, as followeth in the next Chapter.

CHAP. 6.

The parts of this Chapter are two.

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

1. TThen, for vse of this Chapter, let vs consider these wordes of the Lord, ver. 3: And I appeared to Abraham, Isaac, and Iacob, by the * 1.125 Name of Almightie God: but by my Name Iehouah was I not knowne vnto them: and vnder∣stand the true sence and meaning of them. Wherein wee may not thinke that this name Ie∣houah was vnknowne before this time, (for expreslie hee named himselfe thus to Abraham, Gen. 15. 7. and to Iacob, Gen. 28. 13. as also in the 26. ver. 24. where Iacob prayed vnto the Lord by this Name:) But the Lords meaning is, by this kinde of spéech to prefer, by way of comparison, this manifestation of himselfe which now he entended to make, before all others made to the Fathers in former times, be∣cause those contained but promises, this should haue the effect and performance of the promises: so as the words are, as if the Lord should haue said; I appeared to Abraham, Isaac, and Iacob, by the name of Almightie God: that is, I gaue them promises which they by faith laide hold on and beléeued, moued with the assurance they had of my Al∣mightie power and all-sufficiencie: but by my name Ieho∣uah, * 1.126 was I not knowne vnto them: that is, I gaue them not the accomplishment and matter of my promise, as now

at this time I will doo to you. For now as my Name Ie∣houah signifieth an existence by my selfe, of whō, in whom, by whom, and for whom, whatsoeuer is, is, and hath being: so shall you sée it come to passe in your Deliuerance from this raging Tyrant, and cruell bondage. I will performe what I haue said, and I will now cause it to be, what here∣tofore I haue onely said should be. S. Bernard hath a good Saying touching this matter, when hee teacheth vs thus; That the calling of God by seuerall Names, as Father, Maister, or (as here) Almightie, Iehouah, and the like, ari∣seth not of any varietie in his Nature, which euer was, and shall be inuariable; but of and from a manifold varietie of affections in vs, according to a diuers profiting, or not profiting of our soules, whereby hee séemeth to be changed with vs that change. So may I profit in the way of God∣lines, that his Name toward me may be a Father; and so may I not profit, as his Name may be a Judge, a Reuen∣ger mightie and terrible, &c.

2. Let vs obserue these words, ver. 5. I haue heard the groaning of the children of Israel, whom the Egyptians * 1.127 keepe in bondage, &c. Are they not swéete and comforta∣ble? Miserable man remembreth and heareth his friends when they are in prosperitie, and if aduersitie come vnto them, neither hearing nor séeing then, but a proude, scorne∣full, and bitter forgetting. The Lord is not so; but when wee are at the worst, then he remembreth vs, then hee hea∣reth our groanes and sighes, and pittying helpeth, to our vnspeakeable comfort. O kinde, O gracious and déere God, still continue this eare of mercie towards thy poore afflicted Seruants, and giue that deliuerance, ease, and fréedome, that euer, euer may bee matter of thy praise to all succéeding learners, how swéete thy nature is. Amen. Amen.

3 Also, I will take you for my people, &c. Behold the * 1.128 end of all deliuerance, and of all benefites receiued from God, euen that wee should be his people, that hee might

rule in vs & ouer vs, and his praise be euer in our mouthes. Wherefore sée how carefull wee should be alwaies to an∣swere this our Calling, and neuer to be found vnmindfull of such fauours. For, if this plainer manifestation of his goodnes to them, more than to their fathers, was matter to them iustly to stir them vp to thankfull féeling; how much more should his manifestation of himselfe to vs in his owne Sonne, in whom he hath opened all the treasures of mer∣cie and louing kindnes, moue vs to an eternall and neuer ceasing care to please him, serue him, honour him, and loue him? And then more perticularly, that hee should accept me, me, for one of his people, O, what can I say for such a loue, but beséech him euer to make me thankfull? Amen, Amen.

4. And I will bring you into the Land which I sware * 1.129 that I would giue to Abraham, to Isaac, and to Iacob, and I will giue it vnto you for a possession: I am the Lord. Swéete & comfortable was this promise, as often as God repeated it: but many were the difficulties that appeared to mens eies against this hope, all which how great so-euer or many, the Lord if you marke it, easeth with this one word, Ego Dominus, I am the Lord. Thereby teaching, that as long as our hearts holde this perswasion of him, that hee is the Lord; so long wee must euer rest assured without fearefull fainting, that hee can performe his pro∣mises in mercie made vnto vs, be there neuer such stops and lets in our eyes. What then is thy case? are thy sinnes many, and great? remember he is the Lord, and play not Cains part, to say, they cannot be forgiuen. Are thine ene∣mies strong and fierce, and bitterly bent against thée? Hée is the Lord, and therefore can stop and stay them, they shal not hurt thée aboue his pleasure, which shall be no hurt, but profit to thée in the end. Are thine infirmities many? hee can heale them; hee is the Lord. Are thy children vnto∣ward, or vnkinde? hee can change them; hee is the Lord. Finally, whatsoeuer gréeueth thée, remember this, and be

comforted; hee is the Lord, he shall euer be the Lord, and he shall euer be thy Lord to care for thy woes, and to send thée helpe. Onely beléeue.

5. So Moses tolde the Children of Israel thus, but they hearkened not vnto him. Sée, sée how hard it is, as your * 1.130 Marginall Note saith to shewe true obedience vnder the Crosse. Neither the word of God, nor his miracles, where∣with heretofore they iustly haue béene moued, and won∣dred, haue now any place with them; but all dulled and deaded with conceiued griefes, they suffer themselues to be caried away beyond the measure that Gods children should euer holde in their aduersitie; which, as it is a very dangerous thing, so ought it carefully to be auoyded. It is often a penaltie that hee layeth vpon the contemners of his Graces, that cleauing altogether to the externall fa∣uours and fawnings of this life, they taste not comfort in any affliction; whereas the godly, the more they are pres∣sed and nipped by the schooling hand of their God, the more vehemently they sigh vnto God, and looke to his promises with patience and hope. This may teach the Ministers of God, also, not to be cast downe, and discouraged, if their words euer be not hearkened vnto and regarded; since so worthie a man as Moses was in the house of GOD found this measure. I knowe, I knowe the bitternes of it to a heart that hungreth for their good; but wee must bee con∣tent, wee are not like to them that haue spoken in vaine to deafe eares before wee were borne. The world will bee the world, crooked and crosse, froward and vnkinde, though wee breake our hearts in labouring to winne to a better course. O, what a thing is it to come out of Egypt? &c.

6. Thē the Lord spake vnto Moses, saying, Goe speake * 1.131 to Pharaoh King of Egypt, that he let the children of Israel goe out of his Land. Before you sawe how he was bid goe to the people, now wee heare him sent to Pharaoh: so is there neuer any time for men of place and publique functi∣on to be idle. Euer, euer, there is some seruice for them,

and an vse of their care, paines, and labour. Now they must defend the oppressed and wronged, now they must punish the euill dooers, now they must comfort, now they must chide; that euer they may sée and finde honour to bee a burthen and an vnceasing carefulnes. Priuate men also may make vse of it: for, either in flying euill or in doing good there is alwaies a care in good mindes. But I leaue it to your meditation. I note and sée héere the bottomlesse mercie of the Lord, who although he might iustly haue gi∣uen ouer to fauour so froward a companie, that would not hearken to his words and messages sent vnto them; yet he doth not, but still continueth to haue mercy vpō them, veri∣fying that spéech of the Prophet Dauid; Euen as a Father * 1.132 pittieth his children, so is the Lord mercifull to his peo∣ple. I sée it also héere (not without my good) that when Moses had receiued this discomfort, that the people would not regard his wordes, and might stand in a maze what more to doe, the Lord helpeth him out of this doubt, and sendeth him to Pharaoh. Surely, surely, if the Lord hel∣ped vs not in many mazes that this vnkinde world will driue vs into, it would be ill with vs. But blessed be God that yéeldeth both consilium & auxilium, counsell and helpe, when we can doo neither our selues. Let it strengthen vs to call vpon him in all our néedes: if some will not heare vs, he can send vs to others, and his will be done, say wee euer.

7. But Moses spake vnto the Lord, saying, behold the * 1.133 children of Israel harken not vnto me, how then shal Pha∣raoh heare me who am of vncircumcised lips? Sée weaknes and wants in the best men still. If Israel will not heare, hee thinketh it cannot be that Pharaoh should heare; and a se∣cond stop hee maketh his owne infirmitie of spéech. But what is not GOD able to doo that his pleasure is to haue done? Can hee not make some heare what others would not? the Scripture and our experience are full of exam∣ples. The Niniuites, Ionas, 3. the Samaritanes, Iohn, 4. 〈2 pages missing〉〈2 pages missing〉

then we may not at our selues so much, and what wee are in our selues and of our selues, as at the calling and Office committed to vs of God, whose power is euer able to make good his gracious Commission vouchsafed to his creature, against all fighters and frowners, striuers and spurners at it. Trusse vp thy loynes therefore (O Ieremiah) saith God to him) and arise, and speake vnto them all that I com∣maund * 1.134 thee; be not afraid of their faces, lest I destroy thee before them. For I, behold, I this day haue made thee a defenced Citie, an yron pillar and walles of brasse against * 1.135 the whole Land, against the Kings of Iudah, and against the Princes thereof, against the Priests thereof, and against the people of the Land. For they shall fight against thee, but they shal not preuaile against thee: for I am with thee * 1.136 to deliuer thee, saith the Lord. The Prophet his feare appeareth before in the 6. ver; & now this comfort drawn frō the authoritie & function commited to him, must take away that feare, and giue him strength and courage to doo what the Lord calleth him vnto. The like sée in Ezechiel, when God saith vnto him, Sonne of man, Behold, I haue made * 1.137 thy face strong against their faces, and thy forehead hard against their foreheads. I haue made thy forehead as the Adamant, and harder than the flint; feare them not there∣fore, * 1.138 neither be afraid at their lookes; for they are a rebel∣lious house. At this day, the Lord doth giue to his Mini∣sters, the power to binde and loose, and hath published this Spéech of vnspeakeable comfort, He that receaueth you, re∣ceaueth me; and he that despiseth you, despiseth me. All which both then and now had and must haue the vse I na∣med; euen, to draw men from them selues, and the regard of their owne power, to the consideration of their places and offices vouchsafed of God, and of the strength of him, who is all in all, and hath laid that charge vpon them. Not once did it enter into the Lords thought, to establish hereby a Title to y^e Bishop of Rome, aboue all others to be called Deus in terris, a God on earth, as his owne authentical & al∣lowed

booke calleth him, saying; Credere Dominum Deum * 1.139 nostrum Papam non posse statuere pro vt statuit, haereticum cen∣seretur. To beleeue that our Lord God the Pope, may not decree as he decreeth, would be iudged heresie. Such an impudent boldnes, as a man would not thinke any should suffer, had not the Spirit of God foretold vs by his blessed Apostle, that the Man of sinne should sit in the temple of * 1.140 God, and shew himselfe as if he were God. Whereunto add that good Saying of S. Gregorie, who, writing of An∣tichrist, * 1.141 saith thus. Cum sit damnatus homo & nequaquam spiritus, Deum se esse mentitur. Whereas hee is a damned man and not a Spirit, by lying he feigneth himselfe to be God. Also that of Anselmus; Simulabit se religiosum, vt sub * 1.142 specie decipiat pietatis; immo se deum esse dicet, & se adorari fa∣ciet, atq: regna coelorum promittet. Antichrist shall feigne himselfe to be holy, that hee may deceaue men vnder the colour of holines; yea he shall call himselfe God, and shall cause himselfe to be worshipped, and shall promise the kingdome of Heauen. Thinges which wee all knowe the Pope doth, and no man euer but the Pope. And heare you what a Note Eusebius maketh of this; Hoc est argumentum * 1.143 eos ••disse Deum, quod velint seipsos appellari Deos. This is a token that they hate God, because they will haue them∣selues called by the name of God. Iraeneus that auncient father saith, Antichristus existens apostata et latro, quasi Deus vult adorari; & cum sit seruus, regem vult se preconiari. An∣tichrist being a Runagate and a thiefe, yet will be worship∣ped as God; and being but a slaue, yet will be proclaimed and published as a King. But you will imagine they haue some shift for this shame, or else it is too shamefull. Surely, all the shiftes they haue cannot make it otherwise than a most odious insolencie, such as might fully open mennes eyes, who are yet deceiued to discerne the errour of their course in following his law and loue against God, Prince, and Country, as many doo; but that the Lord being an∣grie with their contempt of his truth, letteth them still re∣maine

in their blindnes, as a iust punishment of their fro∣wardnes. Their shift is this, they doo not meane he is ab∣solutely God, but in some sence or respect. For by their Glosse it is said, Papa nec Deus, nec homo, The Pope is nei∣ther God, nor man. And is not this a worthie qualificati∣on? Might not all those, who (as vainely as he) haue chal∣lenged the Title in like sort, defend it as he now dooth? Proud Antiochus, sometime King of Syria, honou∣red * 1.144 himselfe by the name of God. So the Emperour Do∣mitian vsed in his Proclamations, Dominus Deus vester Domitianus. Your Lord God Domitian. So the Empe∣rour Caligula called himselfe Deum optimum maximum, & Iouem Latialem. The best and most mighty God, and the * 1.145 great Iupiter of Italy. So Sapores the great King of Per∣fia called himselfe Fratrē Solis & Lunae, The brother of the Sunne and the Moone. The péeuish Phisition Menecrates called himselfe Iupiter. Nicagoras made himselfe a paire of wings, and would néedes be called the God Mercurie. Manichaeus the Heretique called himselfe the holy Ghost. The Romaines erected vp an Image in the honour of Si∣mon * 1.146 Magus the Sorcerer, with this poesie: Simoni sancto Deo. To the honour of Simon the holy God. And did all these well, if the distinction be added of God absolute, and God not absolute? I thinke not. Yet which of all these were comparaable to the Pope in this arrogant vanitie, considering the knowledge that he either hath, or ought to haue aboue them. Neuerthelesse Pope Nicholas saide, Constat summū Pontificem a pio Principe Constantino Deum * 1.147 appellatum. It is well knowne, that of the godly Prince Constantine the Pope was called God. So in the Coun∣sell of Lateran, this proude Antichrist suffered one of his Parasites to say, Tu es alter Deus in terris. Thou art ano∣ther 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 ab∣solute Antichrist. I end then this Note with that exposition of Alexander of Hales, our wittie Country-man: Scriptu∣ra 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 y^e 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 y^e Prophets, & the Prophets to the people; so shalt thou speake to Aaron, as to thy Prophet, & he vnto the people. Where we sée y^e in∣cōprehensible 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 y^e 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 y^e Apostle speaketh, when he saith; Now there are diuersities of gifts, but the same Spirit. For * 1.148 to one is giuen by the Spirit the word of wisedome, and to another the word of knowledge, by the same Spirit: And to * 1.149 another faith, by the same spirit: to another the gifts of hea∣ling, by the same spirit: And to another the operations of * 1.150 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 * 1.151 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, * 1.152 boasters, proud, cursed speakers, disobedient to parents, vnthankfull, vnholy, Without naturall affection, truce∣breakers, false accusers, intemperate, fierce, despisers of * 1.153 them that are good, Traytours, headie, high minded, louers of pleasures more than louers of God. * 1.154

3. Thou shalt speake all that I commaund thee. So will * 1.155 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 dispo∣seth of all hearts at his pleasure. Thus protesteth the A∣postle 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 * 1.156 God. Thus running our race, wee shall rest one day in e∣ternall 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 * 1.157 say, A Deo perfecto nihil malum, nihil turpe est. From a per∣fect God no euill, nor foule thing commeth. Againe, De∣us malorum causa non est, cum bonus sit: God is not the Au∣thor of euill, when as he himselfe is good. Therefore, con∣cerning 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 duriti∣em * 1.158 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 * 1.159 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. * 1.160 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. * 1.161 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 Apo∣stle) as well in them that perish, as in those that are saued: and it is enough. O Lord, let it be enough to euery groa∣ning 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 y^e 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 * 1.162 Lord had commaunded: and Aaron casteth forth his rod before Pharaoh, and it was turned into a Serpent. The vse of which myracle hath béene tolde before, euen to strike a feare into Pharaohs heart, that hee might the better attend to what was spoken, & to giue him assurance, that, though with his eyes he sawe but the persons of two men, neither glorious, nor terrible in themselues; yet, with them was the power and strength of the Almightie God, whose hand could shiuer him in pieces, if hee rebelled. So standeth it still with Gods Ministers that faithfully doo their dutie to the flockes committed vnto them; and it would be thought

of, though the persons of such Messengers may be thought contemptible, yet he that sent them will beare no contempt in the end.

6. But Pharaoh by this myracle was made nothing better. Therefore euidently it appeareth that albeit signes and myracles be required of some men, to satisfie an itch∣ing humour to sée newes, and vnder a pretense, that if they sawe such thinges, they would beléeue: yet indéede these meanes will not reforme them, but euen more and more they become rebellious against the truth, as héere was Pharaoh. Wherefore the Lord doth not yéeld to the foolish fancies of men in this behalfe, but answereth in the Gospel to such humours; This adulterous and crooked generati∣on seeketh a signe, but none shall be giuen them more, than the signe of Ionas the Prophet. The consideration whereof should make vs wise, and to cease from vaine spée∣ches, as, what signe shewe they? what myracles worke they? with such like; And to kéepe in the knowne way, To the Law, and to the Testimonie, that is, to the written * 1.163 word of God, extant among vs, confessed and acknowled∣ged by both sides; and if our doctrine and perswasions be according to that, then are they assuredly right, then is there light in our doings, and the Sunne of true vnder∣standing shineth vpon vs. For the Word is truth, the Word is olde and oldest, a lanthorne, a rule, a guide, a tea∣cher not to be excepted against euer. This way doth God choose, and trie myracles by it, if you remember, in the 13. of Deut. not admitting of all the wonders in the world, if * 1.164 they leade contrarie to this; neither reiecting this, though there be no daily wonders added to it, since (the doctrine be∣ing the same) the signes and wonders alreadie done by Christ and his Apostles, mentioned in the Scriptures, a∣bundantly serue. But how doth Pharaoh shift of this great Signe, séeing he is not disposed to yéeld to it? surely, if you marke it, euen in the very same sort that some now a-daies doo, who talking of Religion, and séeming as if they were

willing to be resolued, when they heare a reason which they cannot answere, in stéede of yéelding, say; were such and such heere they could answere you, &c. So playeth Pharaoh, hee thinketh of his wise men and learned men, whereof Egypt had store: and though he cannot tell what to say himselfe to so manifest a Signe, yet hee perswadeth himselfe they can: and send for them hee will, to sée what they can say, rather than yéeld to the worke of God. They being come, as they were blinde themselues, mingling with good learning vaine errors of Magicke, incantation, and inuocation of Spirits; so, in the iust Judgement of God, they became instruments of blindnes vnto Pharaoh, to holde him still in disobedience and hardnes of heart a∣gainst the Lord and his true Messengers. A thing wor∣thie marking, and due remembrance whilest wee liue, to the end we may learne to affect truth better, and to giue place to reason in our hearts and soules, when it is laide be∣fore vs, without pinning our selues to other mens sléeues: who erring themselues in that which is sought, though o∣therwise happily learned, and to be liked, can neuer doo any better Office to vs than these Enchaunters did to Phara∣oh; namely still and still with their iuglings make vs stiffe and stubborne against our God, and against our good, till we perish in Hell, as Pharaoh did in the Red-sea. S. Paule therefore rightly (naming two of these Enchaunters) com∣pareth all false whisperers vnto them, saying: And as Iannes and Iambres withstoode Moses, so doo these also * 1.165 resist the truth, men of corrupt mindes, reprobate, concer∣ning the faith. But they shall preuaile no longer. &c. * 1.166

7. But how did these Enchaunters kéepe Pharaoh in his blindnes? The Text saith, They did the like: and so a∣bated * 1.167 the credite of Aarons myracle. Whereupon questi∣on is made, whether in déede and truth they did the like, or onely in shewe by deceauing the sight? And answere is giuen by some, that, if we affirme God, in anger & Judge∣ment towards Pharaoh, to haue changed the rods also of

the Enchaunters into true Serpents, there is no absurdi∣tie: but other (much better) like to say, there was a decea∣uing of sight, and whatsoeuer shew they made, it was but false, and phantasticall: Non fuisse veros dracones, sed sic ap∣paruisse * 1.168 virtute Daemonis, ex aeris transmutatione. That they were not true Serpents, but so onely seemed to be, by the power of the Deuill changing the ayre. This then especi∣allie is to be noted, that false signes and wonders can be done by Sathan, and his members, God so permitting: and therefore, that wee stand fast in the truth, which wee haue learned out of Gods Booke; and trie myracles by truth, not truth by myracles, according to the Rule of * 1.169 God, taught vs in his Word. For, were it neuer so strange and admirable a thing, if the drift of it be to leade vs from truth to error, the worke is naught; the worker is a de∣ceauer. Antichrist (saith the Apostle) shall be powerfull in lying signes, and wonders. In regard of which Admoni∣tion, S. Augustine said, Contra mirabiliarios cautum me fe∣cit Deus meus, &c. Against wonder-workers and myracle∣mongers my God hath made me warie: fore-telling mee, That in the latter dayes there should be such, which (if it were possible) should deceiue the very Elect. The Schoole∣men say héere, Moses & Aaron fecerunt miraculum; Magi autem mirum, non miraculum. Moses and Aaron did a my∣racle, but the Enchaunters did a meruaile, no myracle: meaning, because what they did was counterfeit. But I stand not vpon it. It is further most worthie marking héere, that Aaron his Rod deuoured their rods: for there∣by * 1.170 wee are notably taught the end of falshoode and error; at the last Truth shall deuoure it in Gods good time: for, Magna est veritas, & praeualet. Great is truth, and preuai∣leth. If you continue in my word, saith our blessed Saui∣our, * 1.171 you shall knowe the truth; and the truth shall make you free. Yet Pharaoh could not sée, but his heart was still hardened: euen as in our times wee knowe the fearefull * 1.172 blindnes of some, in the greatest light that may be giuen

them. A wise heart will note this earnestly: and neither be moued to such obstinacie, nor cease to feare the like iudge∣ment, if vnthankfully Gods fauour vouchsafed, be passed ouer. Much doth God for either man, or place, when hee graciouslie giueth good Teachers; and where such En∣chaunters as these, are receaued and hearkened vnto, what can follow, but Pharaohs hard hart to eternall woe? Beware, beware, whilest God giueth you time. To day if you will heare his voice, harden not your heart. How knowe you what iudgement and wrath to morrowe day may bring vpon you? Truth may be oppressed for a time, God so pleasing, either to punish, or trie his people; but finally suppressed it shall not be; God being stronger than all his enemies, and able to disperse all duskie cloudes, bringing his glorious truth out, to beare sway againe, at his good pleasure. Simplex & nuda est, sed efficax & magna. It is simple and naked, saith One, but powerfull and strong. Splendet cum obscuratur, & vincit cum opprimitur. It shineth euen when it is darkned, & ouercommeth when it is oppressed.

The 2. part.

THese thinges thus passed ouer, the holy Ghost com∣meth to shewe the first of those ten plagues, which the King, and his people tasted of; namely, of the turning of their waters into blood; whereby their fish died, and both * 1.173 man and beast were perplexed. Of this plague there is a Denuntiation. ver. 17. 18. &c. Secondly, an Execution, ver. 22. 23. Thirdly, an Euent, which againe is thrée-fold. 1. A Conuersion of the waters into blood, 2. An Imitation of this myracle by the Enchaunters, who did the like. ver. 25. And lastly, an Encrease of hardnes in Pharaohs heart, when hee had séene all this. ver. 25. 26. Concerning some profitable vse of all which to our selues, thus may we me∣ditate and thinke of them.

1. God telleth Moses, that Pharaoh in the morning * 1.174 will come to the water, to wit, vnto the riuer Nilus, and there he should meete him. Whereby wee sée the truth of the Psalmist his spéech, O Lord, thou hast searched mee out, and knowne me, thou knowest my downe sitting, and mine vprising; yea, thou vnderstandest my thoughts, and that long before, thou art about my bed, and about my pathes, & spiest out all my wayes. What care then should wee haue of our actions, when euery step of ours is thus knowne to God? Hee knoweth, you sée, which way wee will walke in the morning, before euer wee goe out of our houses; and he knoweth all, to goe no further in this mat∣ter.

2. Wee sée againe, how the Lord smiteth the waters héere, that the Egyptians might knowe, as also all the * 1.175 world besides, how the Lord our God hath power ouer all his creatures, to giue the vse of them to vs, and to take the vse of them from vs, at his pleasure. Interpreters vpon this place say, Hanc plagam intulit Deus propter pueros ••u∣deorum in aquis immersos, fluuius enim mutatus in sanguinem conqueritur de c••de puerorum per eos commissa. This plague GOD brought vpon them for the children which were drowned, and the riuer thus turned into blood, complai∣ned to God for that slaughter, saith Theodoret. Origen * 1.176 and Augustine say it was poena culp••, the punishment of sinne, meaning the drowning of the children. That which is added in the Text, And it shall greeue the Egyptians to drink, Austine saith of it thus, Bibentibus erat exitiū, non bi∣bētibus p••na, obsitim quā sustinebant. Vnto thē that dranke, it was death, vnto thē that dranke not, it was a great punish∣ment, for the thirst which they sustained. Iosephus in like sort, Si bibebant, cōfestim ••••ri dolore corr••piebantur▪ & hoc for∣san Textus innuit, cū dicit, afflig••••tur Egipti••. If they dranke, * 1.177 by and by they were taken with a bitter griefe; and this peraduenture the Text meaneth, when it saith, It shall greeue the Egyptians to drinke. Philo saith, Hominum siti

enectorum magnus numerus ace uatim iacebat in triuijs, non * 1.178 sufficientibus domesticis ad sepultu••e officia. A great number of men dead with thirst lay by h••apes in the streetes and high-wayes, their houshold friends (or seruants) being not enowe to bury them. Such a plague was this turning of their waters into blood.

3. We may further note an encrease of terrour in this myracle, aboue the former of the Serpents. For, as you plainly sée, it was far greater and more 〈…〉〈…〉efull. And we may thereby learne this good Lesson, ••••at where milder meanes will not serne, God both c••••, and will add shar∣per, and heauier. The Serpents before were a faire war∣ning; but yet, because they hurt no man, they profited few men. Now therefore he will touch them a little néerer, he will strike the water, which neither man nor beast may want, and so sée if their hearts will yéeld obedience to his will. Thus assuredly dealeth he with men and women at this day, but (peraduenture) it is not marked. He encrea∣seth his crosses, from goods to bodie, from body to minde, from ourselues to our children, and still maketh vs abound with more want and woe, in greater and sharper measure, that we may repent and turne, if wee will be perswaded: if not, in the end he can make an end, and finally destroy vs with miserie that shall neuer end. O that wee may haue then wise hearts, to obserue the steps and degrées of Gods dealing with vs, profiting by the lesser, and so preuenting the greater, to his good contentment, and our euerlasting comfort, and safety. Nilus was a riuer wherein they much gloried, receauing by it great riches, and great defence: wherefore, to sée this riuer turned into blood so fearefullie, might well haue smitten their hearts, and made them hum∣ble themselues to God; but nothing will humble some men: neither entred all this into Pharaohs heart; which hardnes is euer a fearefull signe, and to be prayed against. Marke it also, how, if we stoope not to God, but continue obstinate, by degrées hee will come to our néerest and dée∣rest

comforts. Thus, I hope, if you reade this Chapter ouer againe in your Bible, you s••e some measure of the vse of it, which is the thing I ayme at, to encourage you to the reading of the Text: and then daylie more and more reading, with godly Prayer, and Meditation, shall yéeld further vse and profit in many things: the holy Scriptures being as a déepe water, wherein the greatest Lyon may swim, and the greatest vessell touch no bottome. Let this much therefore suffice of this Chapter.

CHAP. 8.

In this Chapter are set downe three fearefull plagues more.

• The plague of Frogges.
• The plague of Lice.
• The plague of Flies.

1. WHereof to make vse to our in∣struction and reformation, let vs consider this gracious Ad∣monition in the first verse, vouch∣safed to Pharaoh againe. Let my people goe that they may * 1.179 serue mee. Can there any thing be swéeter to the Childe of God, than to marke, how slowe the Lord is to punish, and how desirous of amendment without punishment? O howe may my Soule assure it selfe of mercie, if penitentially I séke it, where such a Nature is? Cannot hee endure to punish Pharaoh, a proude and haughtie rebell against his

Diuine will? and will he willingly smite my poore soule, your poore soule, or any poore soule brused and broken with the sense of sinne, and groaning, and sighing for one drop of mercie at his hand? No, no, there is mercy with the Lord, and therefore shall he euer be feared; Hee is slowe * 1.180 to anger, and of great kindnes. Hee will not alwaies chide, neither keepe his anger for euer. He hath not dealt with vs after our sinnes, nor rewarded vs according to our iniquities. For as high as the Heauen is aboue the Earth, * 1.181 so great is his mercie toward them that feare him. As farre * 1.182 as the East, is from the West, so farre hath hee remooued our sinnes from vs. As a Father hath compassion on his * 1.183 Children, so hath the Lord compassion on them that feare him. For he knoweth whereof we be made: hee remem∣breth * 1.184 that we are but dust. Therefore he admonisheth, as wee sée in this place, againe and againe, before hee will let his rod fall vpon very Pharaoh. Who will not hearken then vnto his swéete Uoice, and bee admonished by so lo∣uing a Father, so mercifull a God, and so powerfull a Creator? Surely if wee smart, wee must néedes approoue his Justice, for his Mercie is manifest, wee cannot denie it. Yet, yet, saith this gracious God, goe to Pharaoh, and warne him againe, that hee may be wise, and let my peo∣ple goe.

2. And if thou wilt not let them goe, saith the Lord, * 1.185 behold I will smite thy Country with Frogges. Giuing vs héerein againe to obserue, that if Mercie be refused, hee is also iust, and the rod shall fall with stripe after stripe, till either we crie penitently, Peccaui, I haue sinned, or be con∣sumed in his wrath, from the face of the earth. Remem∣ber that Place of places in Deut. And if this people will * 1.186 rise vp, and goe a whoring after the Gods of a strange Land, and will forsake me, and breake my couenant which I haue made with them; my wrath will waxe hote against * 1.187 them at that day (O note) and I will forsake them, and will hide my face from them: then they shall be consumed, and

many aduersities and tribula〈…〉〈…〉ons shall come vpon them: so then they will say, Are ••••t these troubles come vpon me, because God is not w••••h me? but I will surely hide * 1.188 my face, &c. A Place ne••er to be forgotten, if we desire to feare God. Remember ••lso among many moe the fit Ex∣ample of Haman, that proude enemie to Gods truth, and people, to whom it was thus saide. If thou begin to fall, * 1.189 thou shalt surely fall. As if they should say, fall vpon fall, and still more and more falling will followe, when God is once angry. Happie, happy then is the heart that féeleth, yéeldeth, turneth, and cleaueth fast vnto the Lord.

3. Marke also, and consider in this place, how the case is altered with Gods people, and their enemies. For till now, we haue heard but of the Israelites afflictions, how still they suffered, and were ill entreated, hauing sore bur∣thens laid vpon them, and most bitter griefes daily heaped vnto their hearts. But now we sée a change, they are spa∣red, they are comforted, and they are defended, when these dreadfull plagues light vpon their enemies, one after ano∣ther. So, so shall the sorrowes of the godly be euer turned into ioy, when the Lord séeth his time, and the fading com∣forts of the wicked turned into wéeping, and wofull la∣mentation. Your sorrowe, saith our Sauiour Christ, shall * 1.190 be turned into ioy; and, woe be to them that laugh now, for they shall waile and weepe. Be of good comfort then in your selfe, when you reade this, and profit your heart with this Note or Meditation. The changes of this world are many, but with Gods faithfull people it shall euer be well in the end.

4. It is further to bee obserued in this your Chapter, how the Lord with varietie and vehemencie of words doth amplifie this plague, not onely saying, He will send Frogs (which yet had béene fearefull,) but that the riuers should * 1.191 scrawle full of Frogs, that they should goe vp, and come into the Kings house and into his bed-chamber where hee slept, and vpon his bed, and into the house of his seruants,

and vpon his people, and into his ouens, and into his knea∣ding troughes, yea saith he, the frogges shall climbe vp vpon thee, and on thy people, and vpon all thy seruants. * 1.192 The like vehemencie doth he vse in that notable chapter, the 28. of Deut. amplifying both sides with many words, and great variety of phrase, full of force and edge, all as∣suredly to mooue, and pierce, but it would not be. Thus dealeth hée at this day with his people, he giueth vnto them sometimes Pastors and Teachers, who rightly may bée called Sonnes of thunder, in regard of their ••arnest and vehement exhortations, threatning, and denouncing Gods wrath and iudgments due to disobedience and st••b∣bornesse; and euen as Pharaoh here could not be touched, no more will many at this day; no vehemency moueth, but al is one. If the feruent spirite of the Preacher should breake and ••eare his inwards in péeces, all is one: men snort and fléepe, and goe on in a most damnable dulnesse of minde, till the Lord himselfe start vp, and reuenge his owne contempt vpon them, and their posteritie. The old world would not beléeue the threatned Floud, neither the stobborne Jewes, that the Chaldean King should come vppon them. But when they cryed to their soules, pax, pax, peace, peace, (for all this earnestnesse of * 1.193 the Preacher) then came sodaine and fearefull destructi∣on vpon them, as they deserued. So euer, so euer let vs be sure, first, or last. And therefore make vse of vehemency, when God directeth his Preacher to it.

5. But what an armie is this against such a Prince? Had God neither men, nor Angels to commaund? Yes, yes, it néedeth no proofe: wée know both men, and Angels commaunded by him at his pleasure. But here he would vse neither, déeming it fit to confound the pride of such a conceited king by an host of frogges, rather than by either of the other. So shall the Lord, by contemptible and base things, cast down our high lookes, if we swel against him. Hée would also haue Pharaoh hereby sée how easily hée

could destroy him, if he l••st, when such heapes of loathsome creatures so soddainly could bee raised to torment him. And the same he would haue all high mindes at this daie sée, making vse thereof vnto humility, before they finde it is too late. For as easily can the Lord now raise vp strange plagues, as then. Varro writeth that a citie in Fraunce was driuen away with this very plague of frogges. A town in Thessaly rooted vp and ouerthrown with moules. A whole land forced to remoue with mice, and many such things haue Stories left to our remembrance. There was a time, when the French disease was not so common, nor our English sweat knowne. That plague of the Phili∣stines * 1.194 with the Emerods in their hinder parts is in Gods Cronicle. That consumption of Herod with lice, and * 1.195 that fearefull example of Antiochus, they ought both to be marked; but nothing shall profit, except Grace be giuen from aboue. And therefore a féeling heart of flesh, the Lord, for his mercy sake, euer graunt vnto vs.

6. And the Sorcerers did likewise with their sorceries, and brought frogges vp vpon the land of Egypt. Out of * 1.196 which words, besides y^t which hath béene noted before, this meditation may arise, how Gods aduersaries séeke often to oppugne the truth by the selfe same meanes whereby he doth teach it. As, if Scripture be alleaged, Sathan will * 1.197 doe the like; if the true Prophets vse a signe, then will Zidkia make him hornes to, and say, when went the spi∣rit from me, to thée? All which God doth suffer, to draw vs forward to true and sound knowledge, without which wee cannot stand, but shalbe shaken to and fro, with doubts and feares, and wauering conceipts, most vnfit for beléeuers, (The wordes of the Apostle calling vpon vs to be stedfast, vnmoueable, abounding alwaies in the worke of the Lord. Not to he caried about with euery blast of vaine doctrine, but to continue grounded and stablished * 1.198 in the saith, not moued away from the hope of the Gos∣pell, &c,) Saint Peter in like manner admonisheth to be∣ware

of being plucked away with the error of the wicked, * 1.199 and of falling from stedfastnesse; noting those that forsook the right way, and followed the way of Balaam. Labour we therefore to know how we stand, and building vpon the rocke indéede, though such iug••ing Sorcerers as these arise in the world, and Apishly follow that course to sub∣uert, which Gods Ministers follow to strengthen, yet they shall not shake vs, but we patiently abiding a time, setled vpon our true grounds, the falshood shall appeare at last, and all their follies be discouered in the end, to the honour of God, the glorie of his truth, the comfort of his children, and the confusion of such Egyptian Jugglers for euer. Gamaliel could note it, that Theudas had his time, yet in the end fell with all his followers. That Iudas of Galilie * 1.200 had his time, and drew away much people after him; but at last hee perished, and the people were scattered. Let not Gamaliel be wiser than we, to obserue good things for his instruction.

7 Then Pharaoh called for Moses and Aaron, and said, * 1.201 pray ye vnto the Lord, that he may take away the frogges, from me, and from my people, and I will let the people goe, &c. Why doth he not make his Wisemen take them away, his Inchaunters and Sorcerers, that could set a shew of making the like? Could they cause frogges to come, and not goe? Or, why doth he not call to his gods and Idols to helpe him to take them away? Can none helpe him but Moses and Aaron, by praying for him? See then how the Lord (when he pleaseth) is able to force the wicked to the acknowledgment of him, and his true Mi∣nisters; and let it comfort vs in the middest of all con∣tempts, either of our God, of our faith, and religion, or of our persons. He can bring them downe that looke so coy, * 1.202 by touches of bodie, pinches in minde, losses in goods and infinite waies. And if therefore it please him a while to indure their pride, we also must endure it, and not grieue at it. These exampels must be readie in our mindes euer,

when we sée such things. Not long since this proud Pha∣raoh said, WHO IS THE LORD? But now he séeth, and * 1.203 must confesse, that there is no helpe, but in this Lord. His Gods are weake, and the frogs crawled in despight of them. Moses therefore must pray to his God to helpe, and take them away. And who now, but Moses & Aaron, with Pharaoh? Ah wée despised Ministers by the proude worldlings! let vs marke it, and beare their cōtempts. In their extremities they shall acknowledge our callings, iu∣stifie our loue, and wishe our prayers: They shall stoupe, they shall stoupe, when our God pleaseth, and it is inough. Remember that great Nabuchadnezar, how the Lord * 1.204 stouped him, till hée should know, that the Lord ruleth. Pray, pray for vs (O Samuel) said the stobborne Israelites (when God would,) and so they came to him, whom they erst neglected. Men and brethren what shall we doe? said they, béeing touched, that before thought much to be adui∣sed by such men. Ieroboam sendeth to the Prophet, whose doctrine he would not follow, and no worse a messenger, than his owne wife, and in his heart he acknowledgeth, that truth is with him. The great Turke in these daies will séeke the prayers of Christian-men, when yet he figh∣teth against the truth that they embrace. And many (which at other times regard them not) either going to sea, or to battaile, or béeing sicke, and vexed at home, will send, and séeke for the prayers, and comfort of Gods Ministers. And what is this, but a signe of Gods Omnipotent hand ouer all Pharaohs whatsoeuer, and that he can reuenge our contempts, and giue our truth, and carefull walking in our places, a due regarde and reuerence, when he will, with them, and in them? Let the swéetenesse of it ioy vs, and make vs possesse our soules in patience. Diues, that rich glutton, shal sée Lazarus right, & himselfe wrong, one day.

8 But why dooth Pharaoh now call, rather than in the former plague, for Moses and Aaron to pray? Surely be∣cause

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

9. Sée how readie Moses is to pray for Pharaoh, when * 1.205 he biddeth him to appoint the time himselfe of his prayer: and let it make vs thinke with our selues, whether wee be thus harted, to pray readily, and willingly for Prince, for Country, for friends, and familie; yea, let it open vnto vs, what I feare is too true, that in our liues, scarce once, we haue béene vpon our knées for any of these, but euen goe on in a common course, haling and pulling with the world all the wéeke long, and on the Holiday goe to the Church, rather for fashion, than deuotion, praying with lips, not with heart, a fewe words, and then spending all the rest of the time, either in sléeping, or gazing, or thinking of mat∣ters little belonging to God. O that wee may profit by this readines in Moses, to pray for such a wicked king. Remember the Scriptures, where you see, how fathers and mothers haue gone to Christ for their children, Mai∣sters for their seruants, and neighbours for their friends. Christ is th〈…〉〈…〉me, and why should not we also be the same? and Morning and Euening goe vnto God for our selues, and ours, as héere did Moses for Pharaoh?

10. It may be moued for a question, why Pharaoh be∣ing 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 there∣fore 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 o∣ther 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 Sa∣baoth, then is either the Maister from home, the Gentle∣woman 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 pas∣sing 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: * 1.206 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! Sure∣lie 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 nei∣ther 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 * 1.207 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 Mo∣ses. * 1.208 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 * 1.209 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: * 1.210 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 shew∣eth 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 ver∣tue, &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 * 1.211

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 other∣wise. 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 * 1.212 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 ne∣uer 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 them∣selues all the day in an Ale denne, or such like place of vn∣cleanenes, as soone as night commeth, put out their heads, and make a hatefull noise against Gouernours and Su∣periours, 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 ma∣nie. Till then, let patience and righteous dealing be the ar∣mour of the godly, and withall, how many of such vglie creatures this world hath, let it be considered: that there∣vpon may arise this fruitfull Meditation, how little cause good men and women haue, to be in loue with this world, to build tabernacles in it, and to say and thinke it is good being heere; but rather to sigh, and wish to be loosed, and to liue there, where the Elect of God, hauing the Harpes of * 1.213 God, sing the song of Moses, where they crie Hallelu-iah, * 1.214 saluation, and glory, and honour, and power be to the Lord, &c. O difference of places, if we had eyes, or heads, or hearts! God, God, for his Christ sake, giue vs féeling. Amen.

The 3. plague of Lice.

THis is the 3. plague, which the Lord by his mightie po∣wer brought vpon this hard hearted King, and his * 1.215 people, sée king thereby their good, but preuailed not. In which also (for our instruction) wee may obserue diuers things. As first, why the Lord did not bring againe vpon them his former plagues, either of Frogges, or bloodie water, letting them rest vpon them till they were stouped;

but still bringeth new, & others than the former? Where∣vnto wee may answere, that the Lord did this, to shewe, that his power was not tyed to any one thing, but by in∣finite wayes able to punish sinners, if they will be stub∣borne, more and more, so to feare them, and by them, vs, to the worlds end. Which, happie we, if it doo to amend∣ment, that his many, and strange, and dreadfull plagues, may be euer and euer far from vs.

2. We may note that as easie it had béene for the Lord, to haue turned the dust into Lyons, and Beares, and Wolues, both of strange greatnes, and cruell fiercenes; but that rather hee chose to confound pride by weakenes, and a rebelling humour by so base a creature, as at other times often hee vsed to doo. And more it fretteth a high minde, as you may note in Abimelech, who sought of his seruant to slay him, rather than it should be saide, that a * 1.216 woman had ouercome him. In vs let it worke thus much, that if such a vile creature may (by God) be made too strong for a Kingdome, what resistance can I, one man, or one woman make against the Lords wrath, if I pull it vpon me by my sinnes, by my proude, haughtie, and carelesse heart? His wrath can arme all the creatures in Heauen, & Earth against me; and yet the least of them is thus farre aboue my power, as you sée héere. Wicked are the words of some prophane mouthes at times, saying, Let vs haue our will now, and wee will shift then. O vaine heart, what shift can it thinke of against such a GOD? Shake and tremble at this dulnes betimes, lest the plague of it shiuer thée in péeces for euermore. The water crusheth Pharaoh, and all his people in the Kingdome; the Earth now also sendeth vermine vpon him, and hee cannot shift against such a vile and contemptible creature. Followe this Meditation in your minde, and let it profit you: for, before the face of his wrath, who can stand? * 1.217

3. Novve the Enchaunters assayed likewise vvith theyr Enchauntments to bring foorth Lice, but they

could not. Powerfull then is the Deuill, when God will suffer him; but when God will restraine him, what can he doo? And this to y^e Storie of Iob, to the Storie of y^e heard of Swine in the Gospel, & such other places; & grow we in cō∣fort against this deadly foe of ours. For we sée his weak∣nesse, and the bridling hand of God at all times ouer him, when God pleaseth. Feare God, and feare not Sathan; but contemne God, and then shake to thinke of Sathans fierce rage, when once he hath leaue giuen to torment thee.

4. Behold againe a good thing: before, the Inchanters did the like, but here now they cannot for their liues. As then a time there is of triall betwixt contrary opinions, and crossing miracles, that they which are of God may bee knowne: so is there a time, euen a ioyful happy time, when the Lord will cut of that difference and mismaze, that doubting, that iuggling, and deceiptful working, and giue his truth victorie ouer all Inchanters: Iames and Iam∣bres * 1.218 witstood Moses, saith the Apostle, and so did some then, and yet now with vs, resist the truth, Men of corrupt mindes, and reprobat, concerning the faith. But Moses had victory ouer those of his time, & the Apostle saith, the other of his time shal no longer preuaile, their madnes be∣ing manifest to all men. Therefore, for them of our time, we may not doubt of like successe against them: onely let vs haue patience (as I often say) till the time come. Waies can he nener want to ouerthrow them, when in such weake creatures, as these were, he is so strong. A séely simple man in the famous Counsel of Nice without Logicke, or Rhetoricke, or any helpe of the Arts, gaue that vaunting Philosopher an ouerthrowe; and gained him from his vanity vnto God; the Storie is knowne, and I passe it ouer. In our times women and children haue foi∣led Doctors, y^t euen out of babes & sucklings mouthes, the praise of God might be ordained. In some thing or other shall falshood stil faile, that such as haue eies may sée

the truth. Amplify it further as you please, for (God be thanked) there be manie proofes.

5. Then said the Inchanters to Pharaoh, This is the * 1.219 finger of God. Wherein obserue, how the wicked, who, for a time, make shew, as though God were on their side, in Gods good time shall be forced to acknowledge the con∣trarie, to his glorie, and the great comfort of his Church, and children. For, what are these wordes other in sence, than (as if they should haue saide) we haue hitherto deluded the eies and senses of the beholders by our inchantments; but now we are no more able to doo so? This which is now done passeth our skill, and albeit the creature be vile and base, yet is the power of God such ouer vs, and our Art, that wee cannot doo the like, but giue him the victorie, and acknowledge our selues sinfull, weake, and wicked men? Thus were Nabuchadnezzar in Daniel, and Antiochus in * 1.220 the Maccabies, drawn to confesse Gods power ouer them, and all their greatnesse. Which certainly is an vnspeake∣able comfort to all that depend vppon him in their trou∣bles. For what can any man doo against you, against me, or any other, more than this God, (so potent, and puisant) will giue him leaue to doo? and what leaue will he giue him more, than in the end shall turne to our good, for whom he hath not spared, to giue his dearest son to death, that euer we might be assured of him?

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

This is a fearefull hardnesse to be prayed against by all that haue a care of their owne saluation.

The fourth plague of Flies.

1. THese things thus passed ouer, the Lord ha∣steth * 1.221 to an other plague, séeing the former could not moue: and as Pharaohs malice increased, so sharper and sharper is the Lords hand. For now com∣meth a plague most bitter to him, and all his: euen swarmes of very noisom creatures, Flies, Waspes, Hor∣nets Canker-wormes, Locusts, Scorpious, and such like; so that now most fearefully they were vexed in euery place. Diuines meditating vpon this plague, haue re∣sembled vnto it those cares and thoughts, wherewith worldlie men are vsuallie vexed: for, as the Flies did neuer suffer the Egyptians to sléepe or take any rest; so doo those cares torment all day and night. Others haue re∣sembled those bitings and touchings of conscience, which men so grieuouslie often féele, to these Flies; because, as in the one, so in the other, the griefe is greater than can bée expressed. Againe because, as these Flies were a punish∣ment, forerunning the deliuerance of Gods people; so these agonies of minde going before, great and Heauenly comfort doth vsually follow. A thing worthy of remem∣brance to troubled mindes and full of contentment, if they will holde fast by him, that is alwaies mercifull, and cal∣leth vnto him all that trauell, and are heauy laden. O∣thers considering the nature of these Flies haue compa∣red Tyrants and oppressors of their weaker brethren vn∣to them. For, as these Flies sucked-out the Egyptians blood with biting, and stinging and causing, of smart; so doo such cruell men, till they haue gorged themselues with sinlful spoiles of their Christian brethren. There be great Flies, & those be Great men, that tyrannously rule, not shearing, but shauing to the very skinne, if they take

not skinne and all. There be lesser Flies, and those be vsu∣rers, and other biting binders, who with their Nouerint Vniuersi, make an vniuersall ruine of many a mans estate, & so fetch him in still with the Condition of the Obligati∣on, that in the end his Condition is wofull, and his heart breaketh with the bitter griefe of Be it knowne vnto all men. Surelie these are cursed Flies indéede, the suckers of our sap, the bibbers of our blood, the pinchers of our harts, and the stingers, and wringers of our very soules. The Egyptian Flie was nothing like vnto them, but yet, you sée, was a great plague of God sent to punish the sinne of men. But let them remember that these Flyes of Egypt had but a time; God sent them in wrath, and tooke them away in mercie, vppon intreatie. Some Moses, or other shall stande vp; and the Lorde shall sende a strong west-winde, to take these Canker-wormes away, and cast them into the Red-sea, that in our roast they may torment no longer. Philo, the Jewe, in the life of Moses, saith, that because the Egyptians did (as it were) sting the Israelites with many biting and bitter wordes, scoffes and scornes, taunts and iestes; therefore the Lod sent these Flies & Hornets among them, that one thing might be punished with an other. And most cer∣taine it is, that such Stingers shall bee punished, as God shal thinke good in his due time.

2. These Flyes were not in the land of Goshen, and that (saith the Text) because God made a seperation. * 1.222 Wherein we profitably learne, that whensoeuer we are frée from any calamitie, or griefe, which happeneth t•• o∣thers, it is not by our owne vertue or policie, but by that gratious seperation, which the Lord maketh: whose mer∣cy and loue that we might more fully sée, he saueth vs from that euill. Wherein how may we runne into perti••nlars, since we were borne, and haue had dealings in the world? Others sicklie, we healthie; others wath,

we sufficient; others in continuall paine and labour, we in rest, and ease, and comfort; others in prison, we at li∣berty; others in blindnesse, wee in light; others sclaundered, wee not touched; others crossed in their children, and friends, wee comforted; others wake, we sléepe; others wéepe, wée sing; and, which is the top and height of all miserie, others are so tempted, that they violently cast themselues away, when we in the meane time féele no temptation. O blessed God, what a seperati∣on is this. Let vs euer thinke of it, and be thankeful for it.

3 When Pharaoh and his people were vexed with this Plague, Moses and Aaron, according to his former man∣ner were called for, and licence giuen them to goe, and doo sacrifice, but with limitation (in this Land) and when that * 1.223 would not satisfie Moses (for the reasons mentioned in the twenty sixe verse,) then it is inlarged to the wildernesse * 1.224 also, but yet againe limitted, (Goe not farre away.) Where we are to mark the fashion, not onelie of worldly Princes, but of all wordlie and earthlie minded men, how they can, vpon vrgent necessitie, be content to tollerate Religion, so it might stil be ioyned with their profit: but if it be once contrary to that, O how bitter then▪ how hard then to endure it, and giue it frée, and louing passage! For these Jewes wholly to depart from Egypt, was not for Pharaohs profit (for from their labours he had great gaine) and therefore by no meanes may they go out of his land, to sacrifice to their God, but in the land he is content to endure them, so he may be fréede from these plagues, that so fearefully God sent vpon his people. Or, if it néedes must be, that they must goe forth of the Land, yet not farre away in any case. Thus was hee, thus are many at this day, and to the worlds end these wretches will not want, who haue their gaine for their God, and no other Religion will euer like, than what may stand with the same, as much as possibly they can procure. Let vs sée it, & marke it, and hate it; for it is not that which can please God.

If we be risen with Christ, we must seek the things that * 1.225 are aboue: and, if we loue any thing more than him, we neuer can enioy him. His kingdome is not of this world; and if our ioy and glorie be in it, we are not his followers. Loue not this world, saith Saint Iohn, neither any thing in * 1.226 this world. For, if the loue of the world be in vs, the loue of God is not in vs. That builder of greater barnes for his large commings in, was but a foole, in his eies, who on∣ly is wise: and when his soule was taken away, whose were all his toyles and trauels? That purple pampered Glutton went to the Deuill, and with all his worldlie wealth could not procure one drop of water, to coole his scalded tongue. The gaine of Gold makes many loose their soules. The gréedy wretch that for himselfe still spares, doth hoord-up nothing but continuall cares. Her∣mocrates, lying at the point of death, bequeathed his goods to none, but himselfe. The fire burneth ••••ercer the more it hath, and so the worlds wormes. The Bées doo flocke to the hony dewe, and so these wretches vnto gaine. The greatest fish deuoure the smaller frie, and so these wretches, their weaker brethren, In aworde, as you neuer sée the Sea without waues, so shall you neuer see these wretches without woes. And as the cloudes doo hide the Sunnes light, so their gréedie hearts repell Gods grace. But let this suffice touching some vse of this Chapter. (¶{reversed ¶})

CHAP. 9.

The chiefe heades of this Chapter are these three plagues more.

• The Fifth Plague.
• The Sixth Plague.
• The Seauenth Plague.

1. WHereof that we may make like vse, as before, let vs first note, frō whence any murren of cattell doth come, when wee are that way punished in a countrie; sure∣ly, euen from the Lord, as we sée héere. Not simply frō Witches, and Sorcerers, set on by malici∣ous neighbours, as we vsually thinke: for what can a whole Legion of Deuils doe to one swine, without leaue graunted from the Lord? you know the place, and it ought to be thought vpon. God sometimes trieth by this afflictiō; * 1.227 and so teach the Scriptures. Cursed shall be the increase of thy kine, and the flocke of thy sheepe. The beasts and the birdes are consumed for their sin, that dwel in the land. E∣uery way thē, it is y^e Lord, & euery way therfore, we ought to séeke to the Lord, & not to Witches, and Sorcerers.

2 But still the Lord spareth the Israelites. True, and sée the vse of it. First, God in his Justice this way more tor∣menteth * 1.228 the mindes of the wicked, who (for their rebel∣lion against him) deserue all punishment: so saith the Psalme, The wicked shall see this, and consume a∣way. * 1.229 Secondly, the Lord assureth his Chosen in all the world, that albeit in lesser matters he trieth them, or cha∣sticeth them, as hee dooth others; yet, when his great

plagues come of Judgement vnto death, and destruction eternall, he will surely make a separation, to the vnspeake∣able Comfort of his owne, and to the eternall praise of his mercie. The wordes of the Prophet are plaine. For a lit∣tle * 1.230 while haue I forsaken thee, but with euerlasting mer∣cie haue I had compassion on thee, saith the Lord, thy Re∣deemer. Againe in the Psalme, if his wrath be kindled but * 1.231 a little. Blessed are they that put their trust in him. Mea∣ning, because there is euer (as I say) a partition betwixt the Lords wrath, and his Chosen. Good therefore is that prayer of Dauid, euer to be in our minde, wheresoeuer we are. O knit my heart vnto thee, Lord, that I may feare thy name, that I may euer cleaue vnto thee, euer be thine, and neuer be drawne away from thee by any temptation what∣soeuer.

3. And the Lord appointed a time, saying, To mor∣rowe * 1.232 the Lord shall finish this thing in this Land. So that, not onely the Judgement, and affliction which happeneth, is of the Lord; but the very time also, when it shall begin, and when it shall end: before which time, no malice of man, or Deuill, can bring it, no power of any creature can take it away. Tempus pr••fixit, vt non casu factum pu∣tent: * 1.233 & vt certitudinem Diuin•• virtutis ostenderet, cui nemo potest resistere. Hee appointed the time, saith Theodoret, that they might not thinke these things came by chaunce: likewise to shew the certaintie of Gods power, which no creature can resist. Againe, the truth of his comminations and threatnings you sée héere, when it is said, So the Lord * 1.234 did this thing on the morrowe, & all the Cattell of Egypt died: but of the Cattell of the children of Israel died not one. Learne therefore to tremble, when the Lord threat∣neth, and to feare the Euent: for, as here, so euer he will be true, vnlesse heartie Repentance step in betwixt, and turne away his wrath from vs.

4. Then Pharaoh sent to sée, and found all, as hath béene * 1.235 said; yet, saith the Text, the heart of Pharaoh was obsti∣nate,

and hee did not let the people goe. Marke it well, and thinke with your selfe, whether any Preacher, or Tea∣cher can be plainer in words, than GOD was héere, by works: or whether any man can euer bee made to sée a truth by teaching, more euidently and manifestly, than Pharaoh héere sawe this hand of God smiting Egypt, and sparing Israel? yet, though GOD be the Teacher him∣selfe, and the matter subiect to his eyes without deniall, Pharaoh still is obstinate, still the same, still a striuer a∣gainst God, and his grace. How then doo wee wonder, that where the Word is preached, truth soundly and plain∣ly taught, yet all be not reformed, and reclaimed frō their errors? Is there any fault in the Word, or Teacher? are not things plaine? how then commeth this to passe? but euen, as héere it did, from the fearefull wrath of GOD, hardning such hearts, and closing such eyes, that they can neither sée, féele, or vnderstand to saluation? All because they haue not a loue to the truth, but are hypocrites, scor∣ners, deriders, and such as heare onely for fashion, think∣ing themselues abundantly skilfull, when indéede they are most ignorant, and when as they may sée the Lord (by his Prophet) affirming, that he will looke vnto none, but such * 1.236 as are poore, of a contrite spirit, and tremble at his words. That is, humble in their owne eyes, receauing the Word with reuerence, hungring and thirsting after the same, as the Spirituall foode of their soules, & saying in their hearts, as Samuel did, Speake on, Lord, thy seruant heareth. Sure∣lie, neither true matter, nor plaine manner will serue, vn∣lesse God strike a holy stroke within vs, by his powerfull Spirit, that wee may be moued. Therefore, as it is a bles∣sing to haue truth tolde vs; so is it a double blessing, to haue a soft heart giuen vs, moued, & yéelding to the truth. Otherwise, as you sée in the Smiths shop, as many hard blowes laide vpon his Anuile, as vpon the Iron hee wor∣keth, and yet the Anuile remaineth all one, and the Iron turneth to the Smithes desire, because in the one there is

heate, & in the other none: So in the same Auditorie, as ma∣nie proofes, and reasons are laid open to one, as to another, and yet one moued, and not another. S. Augustine saith, Non verbis hominis fit, vt intelligatur verbum Dei, facit De∣us vt intelligatis. The words of man cannot make man vn∣derstand God his word, but it is God that maketh them to vnderstand. Joy therefore in the Lord his mercie to∣wards you, when you haue féeling; knowe that it is a grace not giuen to all: you sée Pharaoh héere, and such hath the world many, whom no preaching can reforme. &c.

5. Ver. 8. vnto the 13. you sée the sixth plague of E∣gypt, * 1.237 euen a foule scab breaking out into blisters vpon man, and beast. Whereof, Iosephus saith, no small num∣ber died, yet could not this moue them to sée the hand of God. Such vglie sores and maladies our age also hath, and as far from leading to true repentance, as these héere. That gréeuous Disease began in Spaine; but afterward crept into Fraunce, and there so abounded, as euer since it hath caried the name of that Country, & not of Spaine. Be it, that by diuers meanes it may happen; as, by a cup, a combe, a stoole, and such like, so that euery one is not guiltie of lewde life, who happily is spotted with it; yet, which way so euer it commeth, the Lord toucheth, and it is euer good, to sée his hand distinguished from other cau∣ses, and to fall downe before him, in humble acknowledge∣ment of our sinne, making our peace by true submission, and beséeching him either to remoue such punishment frō vs, or to seale vp our hearts in the assurance of his loue, notwithstanding all earthly trials. Let vs also in this place marke, how the Sorcerers were smitten with this plague, so that they could not stand before Moses. They had séene many things before to make them giue place, the deuouring of their roddes, their inhabilitie to make that base vermine (spoken of before,) yea, their owne mouthes then said, it was Gods Finger; yet they will not giue ouer

their gaine-saying, and crossing of Gods Ministers, till the Plague of God light vpon their owne persons, in these vglie soares, which surely is a very effectuall warning to all Kebellers against good things, that they giue ouer be∣times, and yéeld to God, so auoiding his wrathfull stripes, either vpon themselues, or their goods. God is the same, as iust as euer; as strong as euer; and will flesh and blood prouoke him? A better course shalbe our wisedome.

6 This seuenth Plague now following, ver. thirtéenth, * 1.238 hath also his Denunciation, his Execution, and his Effect. Which in order obserued, will yéelde vs sundry Medita∣tions. And first, the Denunciation will more and more beate into vs the wonderfull hardnesse of Pharaoh and his People, who neither by any nor all the Plagues before mentioned, of Blood, of Frogges, of Lice, of Flyes, of Mo∣raine, of Botch, could be mooued, and turned to the obedi∣ence due from man to God. Can we wonder at way∣warde creatures in our times, when wée sée this? No, no, the heart of man & Woman is a most wonderfull peruerse thing, whē God worketh not: & these often Repetitions are made by Gods Spirite, that we should marke it, know it, and continually pray against it.

7 You sée God willeth Moses to Rise vp early in the * 1.239 morning, and stand before Pharaoh, Let the vse of it be, to teach with what diligence and care God would euer haue his businesse, how he hateth negligence, and loose slubbering ouer what belongeth to our charge, saying in plaine tearmes; Cursed be he that doth the worke of the Lord negligently. Ministers then, forasmuch as their calling is to doo the worke of God, and to stand before Pharaoh; they must be diligent, zealous, carefull, and painfull, doing what lieth in them, euer. Magistrates also must doo the like, for they execute not the iudgments of man, but of the Lord: and he will be with them in the cause and iudgment. For there is no iniquitie with the Lord our God, neither respect of persons, nor receauinge

of reward. Parents, and Maisters, doo the worke of God, and therefore they must be diligent, calling vpon their chil∣dren, and families with blessed Abraham, to feare the Lord. There bee also in Parishes Church-Officers, Sworne-men, with such like; who, for their yéere, haue Gods worke in hand, and therefore they should haue a great conscience to doo their duties diligently, for feare of the curse aboue mentioned. But surely their grosse dulnes crieth for great vengeance, and I pray God, it reach not to their posteritie also, and to all that they haue gathered together for them. For so good Offices, to so good vse, both of the Church, and Common-wealth, cannot be so wilfully and wittingly, so careleslie and presumptuouslie neglected, as they are, but it will smart one day. When thou seest a thiefe, saith God * 1.240 in the Psalme, thou runnest with him, and thou art a per∣taker with the Adulterers. When thou seest a thiefe, that is, an euill doer any way, thou consentest vnto him; that is, either thou doest as he doth, or, at least, doest ouerlooke him, and conceale him, not bringing him by thine Office vnto the ordinarie correction of his fault; and hast beene pertaker with the Adulterers, in not presenting them, and following the presentment with zeale, vntill there were Justice had. These things, saith God, hast thou done, and I held my tongue, and thou thoughtest wickedly, that I * 1.241 am euen such a one as thy selfe: but I will reprooue thee, and set before thee the things which thou hast done. That is, I will make thée knowe, and the world also shall know (by my dealings with thée) that thou hast not risen vp ear∣lie in the morning, as Moses did héere, that is, thou hast not had care, and conscience to doo the dutie of thy Place zealouslie, and carefullie, as thou oughtst, for his sake whose worke it is, and who hath raised thée to credite and accompt; for thy Prince his sake, who watcheth ouer thée for thy peace, and is greatly abused by thée; for thy Coun∣trie sake, which by thy negligence becommeth wicked and sinfull, hastening to destruction most due and deserued.

Oh, consider this better, you that feare God, saith the place, * 1.242 lest I PLVCKE YOV AVVAY (or teare you in peeces) and there be none that can deliuer you.

8 Obserue againe the word, All, in the 14. verse. when * 1.243 God saith: I will at this time send all my plagues vppon thine heart) meaning, many sundry and seuerall plagues; for God did not bring All (according to y^• Letter) diuers others following after, as the 8. 9. & 10. Plague. The vse is this, that wee consider the perill of rebellious obstinacy against God: For first he wil punish it with one rodde, then with another, (happely) with a thirde; and if these single chastisements will not serue, then will he go to many plagues, heaping wrath vpon wrath, and woe vp∣pon woe, with a fierce hand; yea, he will lay euen All his plagues vpon vs at once, as he here speaketh, to our greatfall, and confusion. Add vnto this proofe here, those wordes in Deut. But if thou wilt not obey the voice of * 1.244 THE LORD THY GOD, to keepe and to doe all his Commaundements and his Ordinances, which I com∣maund thee this daie, then all these curses (not one, or two, but All these curses) shall come vpon thee and ouer∣take thee. Cursed shalt thou be in the towne, and cursed * 1.245 in the field. Cursed shall thy basket be, and thy dough. Cursed shall be the fruite of thy body, and the fruite of thy land, the increase of thy kine, and the flockes of thy Sheepe. Cursed shalt thou be when thou commest in, * 1.246 and cursed when thou goest out. The Lord shall send vp∣pon thee cursing, trouble, and shame in al that which thou settest thine hand to doo, vntill thou be destroyed, and perish quickly, because of the wickednesse of thy workes, whereby thou hast forsaken me. Take we héede therfore, we were best, of Pharaohs obstinacy, & disobedience against God, against his Worde, and against his Seruaunts and messengers sent vnto vs, for our good; lest this heape of curses light vpon vs, and euen All the Lords plagues pu∣nish vs. Wee may note againe, how he calleth them his

plagues, saying, all my plagues; and learne thereby, that neither Fortune, nor Chaunce ruleth rods and crosses layd vpon vs: but these thinges still are Gods tooles, whereby he either boweth or breaketh men & women that are war∣ped, and cast aside, being (by him) layde on, and taken off, at his pleasure. So said our Sauiour to his Persecutor, thou * 1.247 couldest haue no power ouer mee, except it were giuen thee from aboue. This well remembred, will make vs sée and discerne God in our sicknes, in our losse of friends, or goods, in our woes, and wants whatsoeuer they be, and the sooner stoope vnder his hand, and be turned to his will. Our hearts will say within vs, This is Gods hand, this is his blowe; O soule, turne, turne, and be reformed, thou maist goe no further in this way, thou maist not resist him, that is too strong for thée. Witches, Sorcerers, Théeues, Robbers, Raylers, Slaunderers, and Oppressours what∣soeuer, that haue done mee wrong, I looke not at them, o∣therwise than at God his rods: for all plagues, I sée in this Text, are his plagues, and he ruleth all, casting these rods into the fire, when his childe is humbled, and reformed. Blessed therefore is the man that feareth alway: but hee that hardeneth his heart; shall fall into euill. * 1.248

9. God saith hee will send all these plagues vpon his heart, which (besides the Note in your Bibles margine) may signifie, that they should touch him inwardly, and déepely: so doth God daily, where he is angrie, and so can God doo with vs, if wee prouoke him. To smite vs in armes, hands, legges, or the like parts is gréeuous vnto vs and bitter; but when sorrowe is laide vpon the heart, it stingeth indéede, and most bitterly, which He would ex∣presse, that said; Sorrowe hath pierced my head, shewed it selfe at the windowes, and sunke downe to my heart. Degrées of woe all bitter, but the last most of all to be fea∣red: for looke what the moath is to the garment, and the worme to the wood; such is the sorrowe of the heart. And therefore saith Salomon againe, Sorrowe or heauines in

the heart of man, doth bring it downe: and in another place, A sorrowfull minde drieth the bones: And, by the * 1.249 sorrowe of the heart the minde is heauie. Poets would expresse as much, when they termed sorrowe and care, ea∣ting and biting. The way to preuent this dolefull sorrowe of heart, laide on by an angrie God, is, to take our sinnes to heart betimes, and (by true repentance) to f••ie from them, which God, for his mercie sake, graunt wee may doo.

10. The 16. and 17. verses, to our great good, instruct * 1.250 vs concerning wicked men; that indéede, as Pharaoh héere, so are they appointed of God, and they can doo but what He will haue them, howsoeuer yet they, not consi∣dering thus much, exalt themselues against Gods people often, as héere did this Tyrant. Feare not therefore their feare, but settle this doctrine soundly in your harts, & leaue all to God. Hee that raised them, for his Will, can kéepe them within the limits of his Will, and that Will to vs can neuer be hurtfull, if wee dutifully commend our selues to it.

11. Thus God hath giuen Pharaoh warning, what Judgements are hanging ouer his head, readie forthwith to fall vpon him, vnlesse he yéeld to dismisse his people out of Egypt. Yet sée, and neuer forget it, whilest you liue; In the middest of all this wrath, the Lord remembreth mercie: And biddeth them be warned, to send for their * 1.251 Cattell into the house, for feare of the haile, which was to come. For vpon all the men, & beasts, which were found abroade, should the hayle fall, and they die. Why? what then? should not all this haue béene most iust in God, they being so rebellious sinners? It is very true, if they had all died, it had béene most iust. Neuerthelesse, euen to such sinners, the Lord would haue his mercie extended. And therefore, if euer any man or woman shall doubt of mercy from such a God, it is a wrong, it is a sinne intollerable. For, he that is thus to Lyons raging and roaring against him, can hee be hard to his little Lambes, that religiouslie

trust in him? Shall you, and I, be cast away, when Pha∣raoh is respected? No, it hath not béene, it shall not be, it connot be so with the Lord. Quicke is the eye of him, to sée the feares of his Children, euer, and with a tender hart he sendeth comfort, in his good time. Déere and gracious Father, confirme the hearts of thy little Flocke, in the swéete assurance of this thy goodnes, euermore, and in my blessed Sauiour, thy beloued Sonne: accept the hidden thankfull thoughts of my soule, for what I haue found at thy gracious hand, in mine owne particular, and pardon my wants, Amen, Amen.

12 Such then as feared the word of the Lord among the seruaunts of Pharaoh, saith the Text, made his Seruants * 1.252 & Cattell fly into the houses: But such as regarded not the * 1.253 word of the Lord, left his seruāts, & his cattel in the field. Quare grandinem illaturus, denunciauit illis, vti pecora domū cogerent? Dominus cum sit humanissimus, miserecordia tem∣perat suppplica. Alioqui etiam nouerat quosdam esse venia dig∣nos, quod non tacet Scriptura Diuina. Qui enim, ait, ex ser∣uis Pharaonis timuit verbum domini, peccora sua domum coe∣git, &c. Why did the Lord (being purposed to bring haile vpon them) admonish them to fetch their cattell into the house? Euen because hee, being most gentle, would temper punishment with mercie. And againe he knew there were some differing from others, more to be respec∣ted, which the Scripture doth not conceale, when it saith, So many of Pharaoh his Seruants as feared the word of the Lord, fetched their Cattell into the house, &c. As follo∣weth in Theodoret, and Saint Agustine vpon this place. Such, and so diuerse is the fruite of the selfe same worde of God, spoken at one time, by one man, to one people. Some regard it, and doo thereafter; some neglect, and doo contrarie. The greatest Moses must reckon of this, and being forewarned, be also forearmed against the discōfort y^t followeth of it. Let the people also obserue, y^t such only are saide here to feare the word of the Lord, as did obey it, and fetch their Cattell in, according to it. Looke therefore euer

at obedience, and iudge thereby of your heart: at the least, looke at y^e willingnes of your hart, to obey, though humane frailety cause some imperfectiō. When Iosiah his hart mel∣ted, * 1.254 when those Iewes harts were pricked, & whē those Tra∣uellers harts burned in the way to EMMAVS; then was it wel, you know, with al of them: And such féeling must euer make vs well also. For there be too many that (say Moses what the can) will fetch neither seruants, nor cattell into y^e house, to whō it shal happen, (one day) as suredly, as here it did to y^e Egyptians. Uengeance shal come down one way, or other, and light vpon them, as here did thunder, & hayle, * 1.255 and fire, and lightning vpon the despisers of Moses war∣ning. For, with an heard heart, saith the Wise-man, it shal * 1.256 neuer be well in the end. If a condemned man should re∣fuse his Prince his gratious pardon, died he not iustly? If a besieged Citie should refuse offered aide, perished it not worthelie? So standeth it with Contemners of the word, which is a gratious pardon for all our offences, and a sa∣uing ayde to our besieged soules. When a sicke man re∣fuseth meate, we doubt of his well-doing; but if he féede well, wee hope of life. So is it with vs, if we receiue the Word, or refuse the Word. For he that is of God, saith our Sauiour, heareth Gods word; and who so will not, as sure a signe it is, on the other side. For you therefore heare not, because ye are not of GOD. A fish fresh and swéete is knowne by the eare being fresh and swéete; and so is e∣uer a good Christian. Search then your selfe by this Rule, and you shall profit either to prayer, for what you misse; or to thankes-giuing, for what you finde. In the eye of Christ, it was so blessed a thing to heare & obey the word, * 1.257 that he pronounced happinesse rather to such, than to the wombe that bare him, and the paps that gaue him sucke. A moouing spéech, if we haue any life in vs.

13. Then Moses stretched out his rod towards Hea∣uen, * 1.258 and the Lord sent thunder, and hayle, and lightning, vpon the ground: and the Lord caused hayle to raine vp∣pon

the land of Egypt. So there was hayle, & fire mingled with the hayle, so grieuous as there was none through∣out all the land of Egypt, since it was a Nation. Of which strange Plague many things are written, which I will cut off, séeking onely to make some profitable vse vnto vs of it. Grandinem & fulgura immisit illis, ostendens, quòd ip∣se * 1.259 sit Dominus omnium elementorum. Et enim tam Aegyptij, quā Graeci existimabant quosdā Deos esse coelestes, alios subter∣raneos. Et hos quidē imperare terrae, illos vero mari; & alios in montes, alios in agros imperiū habere. Quapropter, etiam Syrus dicebat, Deus m••ntiū Deus Israel, & non conualliū. Ob id meri to Deus omniū, non solū per fluuiū, & terram, sed per aërem, & mare, castigauit eos: & flumina coelitùs illis immisit; docēs, quòd ipsesit Dominus & Creator omnium, quod & beatus Moses dixit, vt cognoscas, quód Domini sit terra, & tu, & serui tui. He sent vpon them, Hayle and Lightning, to shew that he was Lord of all the elements. For both the Egyptians and Graecians had a conceipt, that there were some Gods of the Heauens, some of the earth, and some vnder the earth; that one sort ruleth the Earth, an other sort the Sea; one sort the Mountaines, another sort the fields. Where∣fore, that Syrian said, the God of Israel is the God of moun∣taines, & not of vallies. Wherefore God rightly heere cha∣stised thē not only by the Waters, and the Earth, but by the Ayre also, and the Sea: and sent Thunder & Lightning frō Heauen vpon them; that so he might teach, and shew, that he is Lord and Creator of all things. Which blessed Moses said in those words to Pharaoh, that thou mightest know, how the Earth, and Thou, and thy Seruants, are in the Lords power. Let it make vs soundly settle in our hearts, euer, both what héere we sée, and what other Scriptures testifie of Him. He raineth downe snares, fire, brimstone, storme, and tempest, And, it is the Lord that commaun∣deth * 1.260 the waters, it is the glorious God that maketh the thunder. Fire and hayle, snow and vapours, winde and * 1.261 storme fulfill his word. Whether therefore wee be hinde∣red,

or furthered by weather, let vs euer cast vp our eyes to Heauen: for it is the Lord still, that ruleth these things, and by his Will they come, and goe. Nature is His ser∣uant, and the Deuill is His rod; neither of them working, but as he appointeth. The very Heathens had a glimpse of this truth, when they taught Aeolus to be God of the winde, and Neptune God of the Sea; supposing, that by some God these things must be gouerned. Thinke then of the yéere 1588. and poure out his praise, that so gouer∣ned these things for our comfort. On the other side, when so euer they shall crosse our affaires, either by Sea, or Land, stoope we to Him in humilitie, search out our wayes, what wee knowe amisse, and amend it spéedily, that the Lord may rebuke both winde, and sea for our profit. Fur∣thermore in this, that the Lord sent this plague of thun∣der and lightning vpon the Egyptians, let vs learne, how he commeth not stealing, to wrath and iudgement against rebellious sinners, but ratling and shaking both Heauen and Earth. The fruite whereof should bee, to make vs feare to offend. For, I will make the eares of whosoeuer heareth to tingle, saith the Lord, at that which I will doo: * 1.262 so noting a fierce, & fearefull publique procéeding against sinne, and sinners, as it were vpon Stages, & house tops, not in darknes and in secret. Againe, fire was mingled with hayle, to teach, that his Judgements shall not bee single, but euen one vpon the necke of another, vntill wee be either humbled, or destroyed, according vnto his will. One Example of many, that are in Gods Booke, and o∣ther Histories, may suffice. Haman, that wicked enemie of the Church, & true Religion, was at length to taste of Gods Justice for his sinnes: and how commeth the Lord against him? closely & couertly? No, but euen with thun∣der, and lightning, as héere, against Pharaoh: that is, with open, and great shew, to all men, of his wrath. For first, he is made to leade his horse, in honour of him, whom of all men he most maliced: secondly, hee falleth iustlie in∣to

his Princes heauie indignation, and when hee humblie sued at the Quéenes féete for pardon, hee was taken by the King, as intending high villanie, which encreased the Kings wrath mightily: thirdly, he is dispatched away, to be hanged vpon that Gallowes, which (in his greatnes) he had prepared for another: fourthly, his house and Land, his honour, and offices were all giuen away, where hee least wished them; and yet the Lord stayed not héere, but fearefully destroyed also his posteritie. Was not this thundering? was not this lightning? and was not this Judgment, as vpon a stage? O let it euer be remembred of all that reade it with their eies; and God, for his mer∣cy sake, make it profitable.

14 Only in the land of Goshen (where the children of * 1.263 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 com∣passe them round about, and others perish with it, on eue∣ry 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, * 1.264 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 with∣out

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 king∣dome.

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 pati∣ence. Also, of that in Saint Bernard, Cor durum dici, quod non cōpūctione scinditur, nec pietate mollitur, nec mouetur pre∣cibus, 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 vnthank∣full, in Councill vnfaithfull, in iudgment cruell, vnshame∣fast 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, ear∣nestly 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, * 1.265 Againe the Lord said vnto Mo∣ses, goe to Pharaoh, &c. Di∣uers 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 misera∣ble sinners, and a swéete comfort it is to a troubled minde to thinke of it. The Gospell saith in like sort, He senta∣gaine * 1.266 and againe, other and other seruants to those wic∣ked 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, * 1.267 how often, how often would I haue gathered thy Chil∣dren together, euen as a Hen gathereth her chickens vn∣der her wings, and yet would not? O tender Father! what a certaine Seale is this thy goodnesse in these exam∣ples, that true Repentance shall neuer be reiected, A sor∣rowfull 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 * 1.268 thou not (O man) saith the blessed Apostle, that the long suffering of God leadeth thee to repentance? How en∣tertained 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 law∣full, 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 hard∣nes?

no, it excuseth not, because a man may sinne neces∣sarily, and yet not constrainedly, but willingly; which con∣sent * 1.269 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 remem∣ber 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 * 1.270 made me thus? &c. O the deepenes of the riches, both of the wisedome and knowledge of God! how vnsearchable * 1.271 are his Iudgements, and his waies past finding out! Re∣member 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, * 1.272 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; * 1.273 &c. A Notable place to teach vs, as the end of Gods workes and wonders, so the dutie and office of all Chri∣stian 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 com∣maund * 1.274 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 neg∣lected 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; ru∣leth 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 vpright∣nes. 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 be∣fore * 1.275 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 good∣nes more and more, to our endlesse comfort: for he would 〈2 pages missing〉〈2 pages missing〉

the contrary) of the Storie in Genesis; where, for ten righ∣teous, * 1.276 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 * 1.277 an offer made them, to depart, if they would, with some company, but not with all: vnto which Moses answe∣red, that they must néedes all goe, Young and old, Sons and Daughters, sheepe and cattell, orels none. Where∣in I profit thus, by the graunt of Pharaoh of some to goe, and not all; I obserue the malice of Satan, and his mem∣bers, 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 Mo∣ses, 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. Where∣of, 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 Mai∣ster: Moses would not doo thus, in this place, but (know∣ing 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 * 1.278

thrust out from Pharaohs presence; For they notably shew the too common entertainement of Gods messen∣gers 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 Mai∣ster 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 * 1.279 of God, as a Plague to annoy the Egyptians, couering All the face of the earth (by their multitude) till the land was darke with them, and eating vp all the hearbes of the land, with the fruits of the trees, &c. You may take occasion to remember what you reade of Grashoppers in the Scrip∣tures; and you may heare also what others haue saide of them. First, you find in Leuiticus a kinde of Grashopper * 1.280 among the cleane beasts, which the Israelites might eat of: whereunto referre that in Mathew of Iohn Baptist, * 1.281 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 Lo∣custs 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 Her∣molaus Barbarus. But Saint Hillary thinketh they were Animalia quaedam apta ad comedendum, Certaine liuing creatures good for meate. Thomas Aquinas vpon Ma∣thew 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 Gras∣hoppers. Plinie in his Naturall Historie writeth, that Gras∣hoppers or Locusts to the Parthians, were most acceptable meat: againe, in another place, y^t a part of Aethiopia liueth onely by Locusts made hard by smoake and salt. But they * 1.282 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 * 1.283 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 Apoca∣lyps you reade, that the bottomlesse pit was opened, and * 1.284 out of the same arose a smoake like the smoake of a great fornace. And out of the smoake came Locusts (or Gras∣hoppers,) vpon the earth, &c. Where you may consider * 1.285 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 Cler∣gie, 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 num∣ber. For héere is mention made of a Starre that fell; nowe Starres (in this booke) doo signifie the Angels of the Chur∣ches, * 1.286 who shine by the light of Heauenly doctrine, and ho∣lie life, as starres in the firmament by their brightnes; and who truly may be said to stand, whilest they doo their du∣ties; 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 a∣scribed 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 reue∣rend 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 Constantino∣ple (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 Em∣perour his Maister, his Wife, and Children, and so got to bee Emperour) that Rome might bee the Head of all Ci∣ties, 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 trou∣ble to all Nations. The brightnes of Doctrine, and holy life, which former Bishops of Rome had, and thereby did shine as starres, was now lost: and all idle inuentions of mans sinfull braine brought in to worship God with them, in steade of his owne Commaundements. Great power to hurt retained, hauing not nowe Peters keyes (as they boast,) but the keyes of the bottomlesse pit giuen them, to bring out thence into the Church Doctrines of Deuils, * 1.287 darknes, ignorance, superstition, and all wicked abhomi∣nations, 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 e∣uen 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 ope∣ned, 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 Lu∣custs 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 blasphe∣mias, & 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 abun∣dance, whereupon came the Prouerbe, As thicke, as Gras∣hoppers. 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, & swar∣med, that the Maister of the Order offered the Pope, ei∣ther against the Turke, or for any other seruice, thirtie Thousand able fighting men, and yet would leaue so ma∣nie more? What Swarmes, thinke you, were amongst all the Orders, if one were so great? very fitly therefore did the Similitude of Locusts foretell this rabble, in time, to come into the world.

Thirdly, Grashoppers doo eate-vp & destroy all greene things, and fruites of the earth: And euen so these Anti∣christian * 1.288

Locusts, Swarmes of Romish Fryers, and such like, left not a greene thing vndeuoured, that is, not a good soyle, and seate in any Land, wherein they clapt not downe themselues, had a house built, and possessed the pleasure, and profit thereof, till God (in mercy to his Church) sent a strong winde, and blew them away.

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

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

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

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

Thus might I goe forward in this resemblance, and

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

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

First it is said, vnto them was giuen power, as the Scor∣pions of the earth haue power. Now we reade, that the * 1.289 Scorpion is a flattering beast, and in the middest of his flattery with the sting of his tayle woundeth to death. So were and are these Popish Locustes euer full of flatte∣ry, and fawning, and in the middest thereof full of poy∣son, striking to death (with their stings of false Doctrine,) as many as they can fasten the same in. Againe, the Scorpions sting (at the first) maketh no great payne, but (after it hath crept abroad, and dispersed his venome in the bodie) it killeth most cruelly, and without remedie; so the stinging perswasions of Romish Locustes appeare not (at first) so dangerous: but (when they haue gotten strength) the partie hardly euer recouereth. The Doctrine of Free iustification in the blood of Christ is hid from Gods peo∣ple, and condemned as heresie. All assurance of Gods fauour, all peace of conscience, all ioy in the Holy-Ghost, quite destroyed. Men are sent to séeke ease in the Merite of their owne workes, in Popes Pardons, and Indulgen∣ces, in running on pilgrimage to this Idoll, and that; in punishing their bodies by fastings, whippings, and such like inuentions; and yet are they not eased hereby, but torments of conscience (as the venome of these Scorpi∣on-like Locustes, which haue stinged them still) remaine bitter, and heauie vpon them. Then must they build

Abbeies, giue money for Trentals of Masses; then sing, sing, ring, ring, cast Pardons into the graue, call for the poore, giue almes, and what not? Judge now if this kind of power of these Locustes be not as the power of Scorpi∣ons vpon earth, as Saint Iohn speaketh: and be you most assured, that God pointed at them in this Prophetic, that wee might be forewarned, and so forearmed against them.

Secondly, it is saide in the Apocalyps, how to those * 1.290 Locustes was commaunded that they should not hurt the grasse of the earth, neither any greene thing, neither any tree, but onely those men which haue not the Scale of God in their fore-heades. And how fitly agréeth this to the Romish Locustes? For there be in the world two sorts of people; one, that wittingly and willingly will run af∣ter their own woe, and are bitter professed 〈…〉〈…〉ies of the Truth, whom God in his Justice, hath reiected & not scaled: y^t other sort, is of them which (not malitiously, but of méere ignorance) go awrie, béeing desirous to doo wel, yet in their simplicity deceaued, and abused by crafty Juglers. The former sort onely are those, whom these Locustes can hurt. The latter (in Gods infinite goodnesse) is exempt, as greene things which he will not haue harmed, and as persōs sealed in their foreheades, which y^e former wanted. A swéete Testimony of the power and mercy of our most gratious Father, who in the very middest of darknesse, & euen when Antichrist is at his height can preserue his cho∣sen from any hurt by those swarmes of Locustes, which haue great power giuen them to hurt others. The obser∣uing whereof much doth inable vs to answere that scale obiection, Where was your Church before Luther. Sure∣ly in the middest of these Locustes, Scorpions and Hornets, yet by the power of an Almighty God preserued from hurt, as you sée heere, these greene things were. But you may thinke, how can this be? Are all those whom these Romish Locustes sting with any false and erronious

opinion, cast away and damned? this were hard; and if not, how then is it said, that they shall not haue power to hurt the Elect? The next verse in the Reuelation answe∣reth the matter: where (lest any should mistake the word * 1.291 of hurting,) the holy Ghost sheweth what hee meaneth by it; namely, that they should not kill the Elect, but onely such as were not sealed. Hurt then the Elect may be, or (as it is there) vexed fiue moneths, and their paine shall be as the paine that commeth of a Scorpion, which hath stung a man, but killed they shall not be: that is, finally ouer-throwne and cast away touching eternall life. Grashop∣pers come in Aprill, and liue till September; fiue moneths, and then are gone: so may the Elect be afflicted for a time, and hurt in their goods, and bodies, & friends, as Iob was, but September will come, when the Locusts shall away, and their Deliuerance be wrought by a gracious GOD. Thus comforted Paule the Church in his time, saying, As Iannes and Iambres withstoode Moses, so doo these also resist the truth. But (now marke) they shall preuaile no * 1.292 longer: for their madnes shall be euident vnto all men as theirs also was. An end therefore will be of all troubles, which these Locusts shall worke vnto the Church and E∣lect of God. Fiue moneths is not long (in respect of that e∣ternitie which followeth;) and therefore in comfort be wee patient: their time is set, and they shall haue an end. A∣gaine, this place may notably assure you, and euery one, that all which died in the time of Poperie, were not cast∣away, but that at one time, or other, by one way, or other, the Lord gaue them light, & a holy departure in his truth: and Stories tell vs how still (in the time of darknes) God raised vp some zealous, and able Teachers of their bre∣thren, by whose ministerie and helpe many receaued light, and ouercame the power of error. Whereunto agrée the words of Primatius, Illi hic intelliguntur, qui, licet falsis fu∣erunt irretiti doctrinis, circa finem tamen vitae compuncti, di∣uinam recipiunt veritatem. They heere are vnderstoode,

who, though they haue beene abused by false Doctrine, yet in the end of their life hauing remorse, they entertai∣ned the Heauenly truth. The words following, (that, in those dayes men shall seeke death, and shall not finde it, * 1.293 and shall desire to die, and death shall flie from them,) ve∣rie effectually shew forth the tortures of conscience, which Popish Doctrine casteth men into, so well knowne by fearefull Examples, as I néede not to stand vpon it. Also the misteries of the Time wherein the Locusts should swarme, fully expressed in Stories, which indéede made many a man and woman wearie of life. The little short time of Quéene Marie her Reigne, how full it was of vex∣ation, and griefe, is not, nor cannot be forgotten.

Thirdly, in the place of the Reuelation it is saide, The * 1.294 forme of the Locusts was like vnto horses prepared vnto battell. And sée how it resembleth Romish Locusts. Hor∣ses are proud, so are they; Horses are bolde, and sturdie, fierce, and cruell, not turning backe, but rushing forward; so are they bold, and bloodie, sturdie, and mercilesse, not looking backe by repentance, but rushing forward in hard∣nes of heart. Horses are fat, and faire, and full of neigh∣ing; so are they. And for being prepared to battell, all Hi∣stories shew, what warres they haue caused, and still doo, in the world; themselues being Leaders, Captaines, and Generals in them: whereas wee knowe, that the true Church of God (by the Rule and Example of the Gospell) ought to be a Daughter of peace, not a Mother of debate; A forgiuer of iniuries, not a renenger of her selfe, or a sée∣ker of warres. The Tragicall Storie betwixt Frederick the 2, and Gregorie the 9, may serue (in steade of many) to prooue, what warres and treacheries come from Rome. That horrible slaughter betwixt both sides of thirtie thou∣sand * 1.295 (the most Citizens of Rome) whom will it not moue, that readeth it? This Pope was in the daies of Henry the 3, King of England. The open warres proclaimed against the Gréeke Church, shewe much. But I will lay downe

the very words of Pandolphus, who wrote, in Italian, the life of this Frederick the 2, that such as haue not the Storie, may sée this point fully; and, I pray you, marke them well. Truly, saith He, when I consider with my selfe, that Christ (whose Vicar the Romaine Bishops boast them∣selues * 1.296 to be) said vnto his Disciples, that they should fol∣low him, and imitate his Example, as of their Maister and Teacher; and commaunded them farther, that they should not draw the sword, but put the same into the scabbard; and gaue them in precept, that they should not onely for∣giue iniuries 7. times, but 70. times 7. times, to those that offended them: And, when I now compare the liues of the Bishops of Rome, how neere they follow him, whose Vi∣cars (they say) they are; and consider so many, and so great conspiracies, treasons, rebellions, disloyalties, lyings in waite, and treacherous deuises; so many Legates of the Popes, (being Ecclesiasticall persons, which will needes be called the Sheepheards of Christ his Flocke) to be such Warriours and Captaines of Souldiers in all the parts of Italy, Campania, Apulia, Calabria, (being the Emperours Dominions,) in Picenum, Aemilia, Flaminia, and Lumbar∣die, to be sent against him; Also, when with my selfe I meditate the destruction of so many great and famous Cities, the subuersion of such Cōmon-weales, the slaugh∣ter of so many men, and the effusion of such Christian blood; Lastly, when I behold so victorious, prosperous, and fortunate Emperours to be, and so many miserable, in∣fortunate, & vanquished Popes to be put to flight; I am perswaded with my selfe to thinke and beleeue, that the Iudgements of God are secret, and marueilous, and That to be true that Aeneas Siluius writeth in his Historie of Austria; That there is no great and marueilous clade, no notorious and speciall calamitie (that hath hapned either to the Publique-weale, or else to the Church of GOD) whereof the Bishops of Rome haue not beene the Au∣thors. Add vnto this that Notable place in the Prophet

Micah, where speaking of Gods true Church, it is saide, they shall breake their swords into Mattocks, and their * 1.297 speares into ••ithes, that is, their fierce affections shall (by the power of the word) be mortified, and brotherly loue en∣creased, with desire of peace and quietnes. But these men (euen contrarie) breake their Mattocks into swords, and their ••ithes into speares, being so great, so fierce, so ambi∣tions, and common Warriours, as they are. The strange cruelties of Vrban the 5. making bloodie, & great warres vpon many, and bringing them, by force, in subiection to him, I omit. These things shew, how truly this Prophe∣cie of the Apocalyps, (concerning Locusts like vnto horses prepared to battell) agréeth to these Romish Locusts, Popes, Cardinals, Legats, Monkes, Fryers, Priests, Iesuites, and such like. Nicholas Machiauel saith, all the ruinous calamities and miserable clades, that either Italy, or whole Christendome hath suffered, haue béene brought in by the Popes of Rome. A faire warning to all Gods people, to know them, and auoide them.

Fourthly, on their heads (were as it were) crownes like * 1.298 vnto gold, And these haue Shauen Crownes tokens (as they say) of their Priestly and Kingly dignity. Such Crownes are rightly said by S. Iohn to be like Crownes, not Crownes indeede. Surely, right Notes they are of Romish Locusts, and that may suffice as many as will be warned by any thing.

Fiftly, And their faces were like the faces of men. So * 1.299 are these; not terrible in shew, but curteous, kinde, faw∣ning, flattering, watching, catching with smooth wiles to effect their purpose. They pretend all good, making men beléeue, that they can bring them to true Blessednes, that they will teach them true Religion, true Deuotion, and giue them Pardon for all sinnes. So in Daniel is it saide, that to Antichrist are giuen the eyes of a man, still there∣fore * 1.300 marke how these properties hit.

Sixtly, Their haire as the haire of women. So are * 1.301

these; they are delicious, and wanton, full of light allure∣ments, so trick and trim in silke and sutes of their fashion, that the very Persians may séeme to giue place vnto them, when they are in their Pontificalibus, and gay attire. In a word, nothing may be saide more truly than that their * 1.302 haire is like the haire of women. Their loose life hath to•• much proofe.

Seauenthly, But their teeth were as the teeth of Ly∣ons. * 1.303 So are these; passing cruell, and beyond all the but∣chering Tyrants that Stories speake of. No mercie, no bowels, no respect of age, se••e, or circumstance, vsually respected of men that haue any remnants of pitie. Their Inquisition, (Oh how mercilesse? their new deuised Tor∣ments, (Oh) how strange? Againe, their teeth may bee well said to be like Lyons, because they deuoured, and eate vp such great things. Looke vpon their Abbies, Priories, Nunries, and all Religious Houses; iudge what teeth they had, and when there was not enough to satisfie them (of temporall Lands,) then they preyed vpon the Church, making Impropriations, the venome whereof remaineth yet. So that one way, or other, they were planted & pla∣ced, seated and setled in the very fat of the earth: and had they continued still, and not béene limited to fiue mo∣neths, who? or what should haue escaped their Lyon-like teeth?

Eightly, They had Habbergions, like to Habbergions of yron. And ••o haue these, if you well marke them: for, * 1.304 by these yron Brest-plates are noted two properties, found in the Romish rabble. First, a most obstinate stubborn∣nesse and inflexible frowardnesse, not enduring any per∣swasion, not yéelding any way, but crying euer, The Church, The Church, I am setled, I am resolued, and, as a Captaine of theirs (an English Apostata) saide once; Heaue at vs whilest you will, and whilest you may, you shall neuer remoue vs. This is to haue an Habbergion, or Brest-plate of yron, or, euen to bee turned into yron.

Blessed be God, who hath thus foretolde vs of this striffe con••umacie of theirs, to the end we should take no offence, that they are not conuerted vnto the Truth, but stand, and die in their wilfulnes. Secondly, they are defended by that Antichristian power, as it were, by an Habbergion of yron, claiming an impunitie, & immunitie from all se∣cular power and authoritie, and hauing (in readines) cur∣ses and threats of Excommunication, euen against the Greatest Princes, and against All their Subiects, who shall obey them; whereof many a wofull Tragedie hath followed. Againe, themselues (many of them) haue béene Princes younger Sonnes, Noble-mens younger sonnes, greatly allied and friended, so that (in regard of this po∣wer and strength) they might truly be saide to haue Hab∣bergions of yron.

Ninthly, The sound of their wings was like the sound of Chariots when many horses runne vnto battell. So * 1.305 haue these winges, when they flie aloft by the Names of MOST HOLY FATHERS, MOST BLESSED, MOST EXCELLENT, and such like; themselues giuing out, That they are more blessed, than the holy virgin Mary, because she bare Christ but once, and they make him, and beare him in their hands euery day at the Altar. Thus fly∣ing with their light wings of proud Titles, they make such a noise and sound as Chariots drawne by many horses in∣to the battell. For, denie any of these things, and how vi∣olent, how vehement are they, by Disputations, Excom∣munications, Suspentions, and Sentences of death it selfe? Surely, no whéeles of Chariots can flash out fire so, as these men doo, if their flickering wings of flattering Ti∣tles be touched. Fitly therefore the words of S. Iohn hit them. Their Scorpion tailes and power to hurt was tou∣ched * 1.306 before, therefore I omit it now.

The tenth Marke is, Those Locusts haue a King ouer them. And so haue these Romish Locusts their Pope, ac∣knowledging no Magistrates authoritie ouer them, but

exalting him, and exempting themselues from all others. This King of the Locustes is héere called The Angel of the bottomlesse pit; and in the eleuenth Chapter, The * 1.307 Beast that commeth out of the bottomlesse pit. Wordes of weight, to mooue all Popish mindes, if the Lord had not a purpose to destroy them. For they must néedes acknow∣ledge, such a King is not worth the following; and, that their Pope is this King, that which hath béene said, and may further be noted, of him, clearely sheweth. For hee that crosseth and crusheth (to his vttermost power) His Doc∣trine that came from Heauen, he is the King that commeth out of Hell, in whom S. Hierome saith, the Deuill dwel∣leth bodily. But the Pope doth so, as proofe enough will manifest, and Ergo the conclusion followeth as I said. His Name also is folde héere, which giueth againe great light. For albeit the Pope be called Holy Father, and so forth; yet indéede he is a bloodie Destroyer, and so his right Name in * 1.308 Hebrewe, is Abaddon, and in Greeke, Apollyon, that is, de∣stroying. Thus in the Prophecie of the Reuelation hath God, you sée, described a fearefull kinde of Locustes, vnto the consideration whereof, by reason of these Egyptian Lo∣custs or Grashoppers we haue slipped, I hope, not with∣out some encrease of féeling, how dreadfull their steps be, that continually walke in Romish wayes, and will not be reclaimed by any meanes. Our owne safer iudgement God make vs thankfull for, and continue the blessed helpes of our confirmation in his Truth, euer vnto vs, his holy and Heauenly Word, a fréedome to vse all the profitable exercises thereof, (as Preaching, hearing, reading, wri∣ting, praying, conference, and whatsoeuer else) without feare, vnder the swéete smelling gouernment of a gracious Prince, our dread Souereigne. Amen, Amen.

10. Therefore Pharaoh called for Moses and Aaron in * 1.309 hast, and saide, I haue sinned against the Lord your God, and against you. And now forgiue me my sinne onely this once, and pray vnto the Lord your God, that he may

take away from me this death one〈…〉〈…〉. Thus the wic∣ked in extremities seeke to Gods Ministers, whom in their heart they hate and cannot abide. But this hy∣pocriticall holinesse of this dissembling King we haue di∣uers times noted before, and therefore may passe it ouer now. Yet marke the great vehemency of his wordes, and consider in your minde, what a déep sin Hypocrisy is, how disagréeing from the nature of God, who is all Truth and from that blessing in the Gospell, of a pure heart. Moses * 1.310 yéelded againe to pray to God; And, by a mightie strong West-winde the Grashoppers were taken away, and vio∣lently cast into the Red-Sea, so that there remained not so-much as one in all the coast of Egypt. But when it was done, Ph〈…〉〈…〉h shewed himselfe in his olde colour, and * 1.311 would not let them goe.

The 9. plague.

1. VVHere vpon the Lord spake againe to Mo∣ses and said, Stretch out thine hand toward heauen, that there may be vpon the land of Egypt darknes, euen darkenesse that may bee felt. Then Moses stretched-forth his hand toward heauen, and there was a blacke darknesse in the land of Egypt 3. dayes, no man saw an other, neither rose vp from the place where he was, for 3. daies. The manner of this darknes is described, first in these wordes, euen that may bee felt; whereby ei∣ther litterally a very vile grosse matter is meant (which indéede might be felt) or at least so thicke foggie and filthy, as was most noisome, & might be saide (as it were) palpa∣ble. Secondly, such it was as no man sawe an other, neither role-up from the place where he was, which flit be taken * 1.312 litterallie (as is said) was a most strange and fearefull thing▪ and, if figuratiuely, that it disabled them to go to worke abroad, (according to the Psalme, The sunne ari∣seth,

and man goeth forth to his laboure) euen that way also it was a great plaguè. Thirdly, the time is noted, for the space of three dayes; a great while to be in such a case, as (were wée but one houre in) it would make the strongest natural man shake and be amazed. Fourthly, in the booke of Wisedome it is described by much feare in these wordes. When the vnrighteous thought to haue thy holy people in subiection, they were bound with the * 1.313 bands of darknes and long night: and being shut vp vn∣der the roofe did lye there to escape the euerlasting Pro∣uidence. And while they thought to be hid in their darke * 1.314 sinnes they were scattered abroad in the darke couering of forgetfulnesse; fearing horribly and troubled with vi∣sions. For the den that hid them kept them not from feare: but the sounds that were about them troubled them, and * 1.315 terrible visions and sorrowfull sights did appeare. No po∣wer * 1.316 of the fire might giue light, neither might the cleare flames of the starres lighten the horrible night. Accor∣ding whereunto is that in Philo written, Ignem domesticum, quo quotidié vtimur, vel extinctum fuisse turbato aere, vel crassissimis tenebris victum, vt nullum lumen caligo illa admit∣teret. That fire and candell was either quite extinguished, or so ouercome with the troubled ayre, that no light could be admitted in that darknes. This then was the fearefull & most fearefull maner of y^t darknes; which maketh me remē∣ber that great darknes, which is said to haue béen in Hispa∣niola, when Columbus came thither the second time, about the yéere of Christ 1493: And that which Tullie writeth of to haue béene in Cicilie, vt per biduum homo hominem non agnosceret; that by the space of two daies one man could not knowe another. All should make vs with thankfull hearts acknowledge the Mercie of God in this one bene∣fit of Light (amongst infinite moe) that we enioy, and hum∣bling our soules vnder him, as the Lord of Light and dark∣nes, Life and Death, Hell and Heauen, serue him in re∣uerence and feare according to his Wil all the daies of our

life. S. Augustine and others goe farther in the Meditati∣on of this darknes of Egypt, and say, that it was a signe of the darknes of their mindes then, and a plaine shadowe of their wofull Night of ignorance and blindnes, that is ouer some men in all times, and admitteth no light. For the E∣gyptians, it is manifest, that extreame was the fogge in their hearts, when such Wonders wrought no more. Such déepe securitie before punishment, such inflexible obstina∣cie, in, and vnder punishment, such high pride after punish∣ment, and such a monstrous dissembling of repentance e∣uer, (which both deceaueth the beholders, and hurteth the vsers, as One well saith) argued darknes of minde, thicke and blacke, vehemently to be prayed against by all that wish to haue saued soules in that Great day of God. And for vs in these times, and so euer to the worldes end, wee are all to consider, that our Ignorance is darknes in déede, and that very great darknes, so termed by God himselfe, more dangerous than this of Egypt, in that the Soule is héereby destroyed, and by that onely the body was annoy∣ed. Whereupon, by this horror in Egypt, wee may take occasion to consider of our selues, and by that (darknes no∣ted to be such a plague,) to thinke, whether our darknes be a vertue? The Light of the body is the Eye (saith our * 1.317 Sauiour Christ:) If then the Eye be single, thy whole bo∣die shall be light. But if thine Eye be wicked (or euill) then all thy body shall be darke. Wherefore, if the light that is in thee be darknes, how great is that darknes? Now, as the Eye is to the body, so is the Judgement of the minde to the whole life; and therefore darknes in iudgement, most dangerous. S. Paule in like sort noteth Ignorance by the name and fruite of darknes, when he saith of the Gentiles to the Ephesians, that their vnderstanding was darkned, and * 1.318 they strangers from the life of God, through the igno∣rance that was in them. And of the Ephesians themselues, Yee were once darknes, but now are yee light in the Lord; * 1.319 walke as the children of light. Many other places in the

Scripture say the like, terming still and euer Ignorance to be darknes, and noting an inward darknes in man, of his minde, as well as an outward, of his eye. Which may make vs thinke, why God should so speake? and by consi∣deration thereof (hee euer speaking most fitly) draw vs to the obseruance of certaine properties, wherein there is a∣gréement betwixt inward and outward darknes. First, outward darknes hindereth our eyes from discerning the outward obiects, which by them should bee discerned, and therefore haue their name tenebrae, á tenendo, because they hold the eye from doing his dutie; so doth Ignorance (our inward darknes) hold and hinder our iudgement (which, as an eye, should guide our actions) frō discerning things fit to be done, and fit to be left vndone; whereby, as blinde men, wee fall into many ditches, that is, wee commit and omit, doo and leaue vndone many things contrarie to our duties, both to God and man.

Secondly, outward darknes hindereth our going and walking about our worke, or for our health and comfort. For he that walketh in darknes, cannot tell whither he go∣eth, * 1.320 saith Christ; and it is true in this sense: so Ignorance (the inward darknes) hindereth our iudgements, our harts and mindes from going and walking through the swéete fields of true Comforts, true knowledge, and Heauenly Meditations; for in this sense also our Sauiours wordes are true; A blinde man (thus) knoweth not whither he go∣eth. A darke iudgement and a blinde heart knoweth not, féeleth not, tasteth not the pleasant pathes of knowledge either in matters Humane, or Diuine. Miserable there∣fore is this darknes, and a wofull effect of our fall in Adam, to be prayed against, and laboured against, as much as we possibly can, although (whilest we liue) we shall groane vnder part of it, knowing but in part, & seeing but in part, in this life, as the Apostle teacheth vs. * 1.321

Thirdly, outward darknes maketh men fall, and that often with great hurt, euen vnto death: so doth inward

darknes of the minde make men fall with so much perill, by how much the fall of soule is worse than the fall of bo∣dy, and death eternall worse than temporall. Let their way be darke and slipperie, saith Dauid in the Psalme, as a meanes (both the one way, and the other) to bring men to confusion.

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

Fiftly, & lastly, outward darknes in some others (cleane contrarie) worketh boldnes and securitie, and is the deadly bane of modestie and honestie. As, when the man that brea∣keth * 1.322 Wedlocke thinketh thus in his heart, Who seeth me? I am compassed about with darknes, the walles couer me, no body seeth me; whō neede I to feare? the most HIGH will not remember my sinnes, &c. So doth inward dark∣nes of Judgement and hart (in some men) make boldnes aboue measure to aske, to speake, to defend and publish what were better passed ouer and buried with peace of Church and Common-wealth. They sée not in darknes what they doo, but pleasing themselues in a misse-conceipt for want of true iudgement build vp the Tower of Babell very violently, to their great shame and reproofe, both with God and man. Fitly then you sée (in regard of these properties, and many others) is Ignorance called darknes

by the holy Ghost, and thereby wee admonished to pray and labour against it, as a plague of God not vnlike to this of Egypt. Which iustly may occasion your next Me∣ditation to be, How it groweth? that wee may the better ••s••he•••• and preuent it. This will likewise appeare by considering the causes of outward darknes, and séeing whe∣ther there be not the like of inward darknes. First then, outward darknes (or blindnes of the body) groweth in some by birth, as the blinde man in Iohn healed by our Sauiour Christ, and many daily experiences before our eyes: euen so doth inward darknes growe in vs all from our birth by the fall of Adam, that most excellent light and knowledge (wherein hee was created) being lost by him both to him∣selfe, and all his posteritie, vntill the Lord renue vs in knowledge after his image, as he created vs at first accor∣ding to the same by knowledge. * 1.323

Secondly, outward darknes groweth sometimes by too-much gazing vpon bright and glistering things, as (in experience) we sinde by white snow, white paper, and the like: so doth inward darknes grow also by fixing the minde too-much vpon the glistering glory of this World, the pompes and pleasures that shine in it. Proofe héere of that rich Glutton, that rich Barne-builder in the Gospell, and that Turne-coate Demas of whom S. Paule speaketh, who all were blinde, you plainly sée, with gazing too-much vp∣on this tempting World. And how many amongst vs, men and women, be in this sort blinde, he knoweth, who shall iudge both quicke and dead, and who cannot be de∣ceaued by any colours. Good it is therefore to take héede betime, and to turne away the eye from so hurtfull an ob∣iect, duly and truly considering the nature of it. It is tran∣sitorie and abideth not, it is vaine and vile, please it neuer so much; So haue all found it that haue gone before vs, so shall wee finde it, and all that euer shall followe after vs. A Mappe of the world hath Kingdomes and Countries very beautifully set out in it, Cities, Churches, and To∣wers

described liuely in variable colours; yet all is but Paper, & one drop of water will deface the greatest Prin∣ces Pallace in it: So is this World (which men loue so much) in déede very Paper, that is, very vaine and fickle: And that heart which hath furnished it selfe with all these Castles and Towers (through a wicked loue and longing for them,) one Fit of an Ague wil shake and shiuer in such sort, as no pleasure shall remaine of all these things. In the meane time, Religion there is none where this loue is, neither any fellowship with the Almightie. For as hote Sommer-weather maketh our inward heate lesse (by suf∣fering it to euaporate,) than Winters-colde doth, which kéepeth it in; so doth this World fawning vpon vs, and the loue of it liuing in vs, eate out all zeale and pietie, lea∣uing vs colder within than aduersitie and the want of the world doth. And, Loue God and the world to, we cannot, * 1.324 saith S. Iohn. Dauid, clogged with Saule his Armour, said, he could not goe; and therefore put it all off againe: Euen so assuredly can no man march towards Heauen, if his heart be buckled and fastned to this World, till he lay aside that hinderance from him. That Spéech of S. Cy∣prian should much be marked in this point, Arridet mun∣dus, vt saeuiat; blanditur vt fallat; allicit vt occidat; extollit vt deprimat. Vna haecplacida, solida, firma, & perpetua secu∣ritas, si quicquid in rebus humanis sublime & magnum vide∣tur occulis ad coelum elatis infra conscientiam tuam iacere, pos∣sis gloriari. This cursed world fawneth, that it may bee cruell; flattereth that it may decaue; allureth that it may kill; and lifteth vp, that it may throw downe. Where∣fore this onely is sweete, sound, firme, and during securi∣tie, if thou canst truly auowe, that whatsoeuer seemeth great and glorious in this world, with thine eyes lifted vp to Heauen thou hast cast and throwne vnder thy heart; so that it shall not presse downe thée, but thou wilt tread vp∣pon it in a Religious contempt thereof, by comparison with Heauen and Heauenly ioyes. S. Augustine his

Spéech also is worthy remembring; Vnicui{que} tempestas est suacupiditas. Amas Deum? ambulas super mare. Amas se∣culum? absorbebitte. Amatores suos vorarenouit, petare non nouit. Euery mans lust (or vehement desire) is as a tempest to him (like vnto that in the Gospell, whereof Peter being afraide, began to sinke.) Louest thou GOD? then thou walkest vpon the Sea, Louest thou the world then thou sinkest, and this Sea will swallow thee vp. The world kno∣weth how to deuoure her Louers, but not how to refresh them and doo them good. I might goe farther in this cause of darknes (if it were néedefull,) but this sufficeth, to shew you the way how to meditate further on it.

A Third way whereby outward blindnes groweth is by long being in darknes, as in prison or else where: for (by experience) it is so found often. Euen so, by long cu∣stome of walking & liuing in the outward workes of dark∣nes, 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 de∣struction 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 accu∣stomed * 1.325 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 dark∣nes maketh starke blinde. Accustome not thy mouth therefore, saith he, to swearing, neither take vp for a Cu∣stome the naming of the Holy one. Where still marke the word Custome, Custome, and sée what a strong de∣stroyer it is of the sight (the inward sight & light I meane, of our hearts and mindes.)

Fourthly, ouermuch heate may hurt the bodily eyes; as, we all know, the hotedung did Toby his eyes: Euen so

ouer hote desires of gaine hurteth the inward light, as we knowe, both by that which hath béene saide touching the world, and by that which S. Paule saith, that they which * 1.326 will be rich fall into temptations and snares, and into ma∣nie foolish and noysome lusts, which drowne men in per∣dition and destruction. For the desire of money is the roote of all euill, which (while some lusted after) they er∣red 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, y^t is, they which haue resolued with themselues, set their hearts vpon it and con∣cluded it, that by hab or nab, by one way or other, what∣soeuer * 1.327 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 Cour∣ses that may leade to destruction and perdition. Then vsu∣rie 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 blind∣nes. 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. Bala∣am, Gehesi, Iudas, and such like, preach vnto vs to be∣ware

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 * 1.328 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 (e∣uen the Booke of the World, created by him) wherein the inuisible things of him, that is, his eternall power & God-head * 1.329 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 Scriptu∣ra * 1.330 Dei; The Creation of the world is Gods Writing. Al∣so that Antonie (mentioned in the Storie) vnto whom a Phylosopher comming and asking him, what he did with∣out Bookes, he answered, O Philosophe, meus codex est Na∣tura * 1.331 creaturarum: qui adest cum voluero, verba{que} mihi rele∣git Dei. O Philosopher, mȳ Booke is the Nature of all cre∣atures: 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 * 1.332 Sonne, he pleased to add the Scriptures also which witnes∣sed 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 damna∣ble 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, Pa∣stors, and Doctors in all times, to open and expound the * 1.333 same vnto vs, that by all meanes wee might be enducd with light, loue light, liue in light, and die in light. Add a∣gaine the appointing of the Sabaoth day, wherein men * 1.334 shonld rest from their labours, and hearken to this Booke together with the many precepts giuen to heare, to reade, to search, to know, and vnderstand, & not to be as children, perceauing nothing. Thinke with your selfe often, how the little Infant groweth to strength, able to go by it selfe: is it not by sucking and plucking his Mothers breasts? euen so doth the Childe of God grow to strength of grace, and from grace to grace, by hanging continually vpon these two Breasts, the olde and new Testament. And as all men differ from brute Beasts by reason, & knowledge: so differeth one man from another, by more & more know∣ledge in this Booke. Woe to those Teachers then, that lull vs a sléepe, and tell vs that Ignorance is the Mother of Deuotion, that giue vs not leaue, either to reade, or pray, or doo any duty, in a tongue that we know, but like those cursed Scribes and Pharises, those hypocrites, shut vp * 1.335 the Kingdome of Heauen before men, neither going in themselues, nor suffering others that would enter, to come in. Let this now spoken, make vs sée their fault, and that miserie so to liue: as also this most swéet blessing of know∣ledge now vouchsafed to vs, by y^e mercie of God through

the happy gouernment of his Annointed seruant, our déere and dread Souereigne: and sending vp to God our thank∣full thoughts both for it, and him, and begging the conti∣nuance of both long and long vnto vs.

2. It followeth in your Chapter, But all the children * 1.336 of Israel had light where they dwelt. Which surely was a very admirable thing, the houses of Egyptians and Is∣raelites ioyning (as it should séeme) one close to another, as ours, in these daies, doo. For else why should the blood be striked vpon the doore posts of the Israelites, for a signe to the destroying Angell, where to kill, and where to passe ouer, if all the Israelites had dwelt by themselues, and had not béene mingled with the Egyptians? This minde was Gregory Nyssen of, and therefore hee saith, Nontantum in Gosen, vbi cōmuniter morabantur, sed cum in∣ter Aegyptios promiscue etiam habitarent; & in hoc, maxi∣mum miraculum. Not onely in Gosen, where onely Israe∣lites (for the most part) dwelled, but among the Egypti∣ans being mingled and dwelling together, the Israelites had light, and the Egyptian darknes; And heerein was the greatest miracle. The good wee may take, by this strange worke of GOD, is, first to learne, how able our Heauenly Father is to make a separation betwixt his Children and the Wicked, when he executeth wrath and Justice, if his good pleasure be so to doo: though they be in one field together, in one house together, and in one * 1.337 bed together; yet can bee choose the one, and refuse the other. Wherefore true is that Saying of the Psalme, If his wrath be kindled but a little. Blessed are all they * 1.338 that put their trust in him. Feare wee not then in the time of Plague, of Warre, or other Publique calamitie, least we should perish with the wicked, hand ouer head: but remember this Place, and say in your heart with comfort and faith; O Lord my GOD, and gracious Fa∣ther, I knowe thine able hand to make a separation (if thou please) in this calamitie, betwixt thy poore Lambes,

and the Goates, as thon diddest in that darknes betwixt the Israelites and Egyptians: therefore, I flie vnto thee in humble acknowledgement of my sinne, and for him that had no sinne, I begge that (if thy good pleasure may bee so) thou wouldest vouchsafe to saue mee from this Sword of thine, to let the light of thy mercie and louing countenance shine about my dwelling, as thy chéere∣full light did about the Israelites. So shall my soule and heart euer praise Thee, and thanke Thee. But if o∣therwise, LORD and Father, thy Will bee done, and not mine; onely in the world to come, acknowledge mee, as I doo not doubt but thou wilt, and it shall suf∣fice.

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

3. The couetousnes of this great Tyrant, verse, 24, * 1.339 shadowing the greedie mindes of all Persecutors, The stoute care of godlie Moses, to haue the Lords whole Will performed, and not to rest in a part, verse 25. 26. * 1.340 The fearefull driuing away of Moses from his presence, shewing the rags of Tyrants towardes their end to bee greater, and so comforting the godlie, that when they sée the like, they may knowe the time is not long;

and remembring vs what a dangerous thing it is, to driue away Gods Ministers from vs, with diuers other things, in the ver. 28. and 29. (because I haue béeste too long in * 1.341 this Chapttrr) I will leaue to your owne Meditation, and so end héere.

CHAP. 11.

There is nothing more common both in these Bookes of Moses, * 1.342 and other Bookes of Scripture, than to set that after, which (in precise order) was to goe before; so is it in this Place. For what now is said in these first Eight verses of this Chapter, (by due order) should be put before the 28. verse, of the for∣mer Chapter; which if you doo, and bring in the 28. verse, after those words in the 8. verse, (And after this I will de∣part) then the 29. verse of the former Chapter will followe well, and after that, the end of the 8. verse of this Chapter, to wit, So he went out from Pharaoh very angry, &c.

The chiefe Heads of this Chapter are these three.

• 1. A Denuntiation of a new plague.
• 2. An Admonition to the Israelites what to do.
• 3. The Plague it selfe.

1. COncerning the first, it is contai∣ned * 1.343 (as you sée) in these wordes: Yet will I bring one plague more vpon Pharaoh and Egypt. And to make vse to our selues of it, you that are acquainted (by your pri∣uate reading) with the Course of the Scriptures, very well knowe the manner of Gods dealing in this matter, from the be∣ginning to the end. First, how milde it was, then how (by

degrées it encreased to sharper and sharper, till the deliue∣rance of his Church and people were effected. At the first, he appointed Moses and Aaron with the Elders of Israel, to goe to Pharaoh, and to entreate him mildly and dutiful∣lie, saying. The Lord God of the Hebrewes hath met with * 1.344 vs, WEE PRAY THEE therefore let vs goe three daies iourney into the Wildernes, that we may sacrifice vnto the Lord our God. But this praying would not serue, where∣fore the Lord went néerer them, by great and powerfull wonders, yet by degrées touching them, and not with the greatest at the first. He caused Moses rod to be turned to a Serpent, &c. A thing that hurt them not, yet in all rea∣son should haue moued them. Then, he turned their wa∣ters into blood, which did somewhat touch them. After, when that preuailed not, hee annoyed them with filthie Frogges, and so still, you knowe, by degrées, vntill he had brought 9. fearefull plagues vpon the Land. But as you also know, none of them all would worke the deliuerance of the Church, but still with an hardned heart, as soone as any plague was remoued, Pharaoh returned to his diso∣bedience against the Lord. Whereupon at length God came to these words: Yet will I bring one plague more: as if hee should haue saide, notwithstanding that all these former works can preuaile nothing with Pharaoh, yet let him not thinke that he can be too hard for me; for hee shall well finde, that I both can and will be too hard for him, I haue yet one Plague more, which I wil bring vpon him, and that shall so stoope him, that hee shall not onely let my people goe, but shall be most glad of the dispatch of them. Sée we then in these things, for our owne vse, the Course and procéeding which euer (from the beginning) the Lord hath vsed, and euer will vnto the end, as he shall sée occa∣sion: euen first in mercy to entreate, and in mildnes (by more gentle meanes) to allure; then in the end, by power and Judgement to compell, when the former course will not serue. In the first age, when the olde world would

not bee reformed, but more and more prouoked him to wrath, by taking wiues descended of wicked Parents, more regarding, in a fleshly sensuality, outward beautie, than inward vertue, the Lord saide, His Spirit should no longer striue with man, meaning, with lenitie and gentle∣nes, as vnto that time it had done, but now hee would bring vpon them his one plague more, as héere vpon E∣gypt, which should be indéede a stooping plague, (as héere this was) and should suffice to crush crooked disobedience, and to pull downe haughtie pride, as was méete; That was, the Great flood, which destroyed man, woman, and * 1.345 childe, sauing eight persons appointed to be saued. When Sodome and Gomorrha would not 〈◊〉〈◊〉 warned by any way of mercie and patience, vsed by a gracious God vn∣to them many yéeres, then that one plague more of fire and brimstone from Heauen came, and stooped them, and burnt them to ashes, as they deserued. Iezabell had faire * 1.346 warnings, to amend her life, to loue Religion, to leaue Idolatrie, and to become a better woman both to GOD, and the world, many a yéere before her fall came, (Eliah that worthie Prophet liuing by her, & doing great works to shew that God was with him) yet nothing would serue. Therefore, at the last, came the stooping Plague, and shee was throwne downe at the windowe, where the Dogges * 1.347 did eate her vp all, sauing the scull, feete, and palmes of her hands. A dreadfull example of Gods wrath vpon a * 1.348 sinner, when milde and mercifull wayes to amend him, will not serue. Manasses, a King of great vngodlines, (as you sée in the Storie) at length was brought, by the stoo∣ping plague of yron-fetters, and bondage, to be humbled, * 1.349 and repent, as was fit for him. What gracious dealing did God first vse towards Nabuchadnezzar in forwarning him by a Dreame, what should be the end of his wicked life, then to prouide Daniel for him, both to expound the same vnto him, and to giue him that good aduise specified in the Text, euen to breake off his sinnes by righteousnes, * 1.350

and his iniquities by mercy towards the poore, and that * 1.351 there might be an healing of his error? yet all would not serue: but he went on, and offended God more and more, as you sée in the 27. verse. Wherefore, God brought vp∣on him his stooping plague, and draue him from among * 1.352 men, to haue his dwelling among the beasts of the field, to eate grasse as the Oxen, and to haue his body wet with the dewe of Heauen, till his haire was growne as Eagles feathers, and his nailes like vnto birds clawes. By which one plague more, the Lord, as you knowe, brought him home and humbled him. Let vs come vnto that fearefull example of Hierusalem, ••he wofullest Storie that euer pen committed to paper. What preaching and teaching had they first vouchsafed vnto them? What Prophets and men of God full of grace & power liued among them? yea, euen the Sonne of God himselfe, Christ Iesus, they had in the flesh to conuerse with them, who both by Doc∣trine and miracles most admirable, offered them life and comfort, and laboured to drawe them from their danger; but all would not serue, they killed the Prophets, and sto∣ned them, which were sent vnto them, they despised all, and with bloodie hands, crucified the Lord of life himselfe, in a most high contempt of God, and all his offered grace. What remained therefore, but that the Lord should draw∣forth his last plague, his one plague more, his stooping plague as héere he did against Pharaoh, and to make such a rebellious people knowe themselues? So hee did, and sent against them Titus the sonne of Vespasian, with the Romaine power, who besieged their Citie at such a time, as the greatest concourse was there, brought them to fa∣mine, and such miserie, as neuer befell any people in this world but them, and in the end, vtterly ouerthrew them all, their Citie, and glory, and whatsoeuer had exalted it selfe against God. O miserie! who can reade it, or speake of it with drie eies? When once they began to issue-out, compelled with famine, they were still taken and crucified

vpon crosses, and gibbets set vp before the walles, that they which were within might sée them, and giue ouer, but yet they would not. Fiue hundred a day were thus hanged vp, till there were neither trées to be gotten, nor any more space left to set them in. Amongst whom, no doubt, were the children of those that cried against our Sauiour, Crucifie him, crucifie him, his blood be vpon * 1.353 vs, and vpon our children. They regarded not God his Sonne, and God regarded not their sonnes, when time came. The number of dead bodies vnburied, and the mul∣titude of other miseries was so great, that Titus himselfe shaked at it, and lifting vp his hands to Heauen, cried: O Lord, O Lord this is not my doing, as if hee should haue said, it is thy wrath and Judgement, thy Justice and ven∣geance pursuing this people, or else it could neuer be thus. Certaine of them getting meate, for compassion sake, in the Campe of the Enemies, were yet so prosecuted with this anger of God, that when they hoped their liues were in some safety, suddainly in the night, by the bloodie Soul∣dier, imagining that sure they had gold and Jewels with∣in them, which they had swallowed to conuay them for their vse, were miserably ••••aine, and slit-vp, their bowels raked in, for that which happily was not there, to the num∣ber of two thousand in one night, which sore grieued the Generall Titus when he heard of it. There was a desire to knowe the number of dead ca••cases, caried out of the Citie, for want of buriall, to be throwne in the Ditches, as dung vpon the earth, but the number was number∣lesse, and no way to knowe it certainly, but out of one gate, the Kéeper had noted to bee caried out A hundred and fiftie thousand dead bodies. Which miserable crea∣tures before they died, were driuen to eate the Leather of their Shooes, the Leather of their Girdles, the Leather of their Bucklers and Targets, the dung of the Stable, and in the end, their very Children. A stouping plague indéede, and neuer to be forgotten of Gods people, that

heare it, but to be vsed as a mighty motiue to stir vp their hearts euer, to a due feare of that power, that can thus crush them, if they will rebell against him. Now appea∣red an vse of our Sauiours words, when going to his passi∣on, he said, Daughters of Hierusalem, weepe not for me, * 1.354 but for your selues, and your Children. For behold, the daies will come, when men shall say, Blessed are the bar∣ren, and the wombes that neuer bare, and the paps which neuer gaue sucke. Then shall they begin to say to the * 1.355 mountaines, Fall on vs; and to the hilles, Couer vs, &c, which was now verified in a most wofull miserie. Let ne∣uer Sinners then prouoke the Lord in this manner, but so profit by his easier Crosses laide vpon them, and by his long-suffering-patience vouchsafed towardes them, as these great and terrible Testimonies of his anger may be euer farre and farre from them. For, if not, assuredly hee is the same still, as mightie as euer, as iust as euer, and he hath his stooping plague remaining for euery man and woman, which will rebell.

Thus haue you séene the Lordes manner in former times. Come now to our selues, and these times. Sure∣ly the Lord is all one, and his dealings all one, euen with vs. For hee first entreateth vs by his Word, the mildest way that possibly can be, when a man or woman sitting in the Church shall féele God by the Preachers spéech in his or her bosome, and yet no man liuing knowe it, no not the Preacher himselfe, that he hitteth vpon them. Then, if this doth not serue, the Lord commeth néerer, and layeth vpon vs his easier Crosses, yet greater and greater by de∣grées. Our friends growe vnkinde, our Seruants vn∣faithfull, our Children vndutifull, our goods abate, and our health changeth to sicknes and griefe. And if these also become vnprofitable (as too often they are) then the Lord goeth to his Quiuer, and taketh out a strong arrowe to shoote at vs; as, The sweating sicknes, The deuouring plague, or such like, which shall at once swéepe the Earth

cleane from such rebelling Spirits, and stoope vs vnto Hell, because vnto Heauen wee would neuer be brought. This you haue séene to bee true in some part with your owne eyes, and therefore we ought to think of it earnestly for our amendment. Happy is the man who taketh his time to turne to his God, that he may be saued!

I reade of One, that said, hee had but one Booke, and the same Booke had but two leaues, a white leafe, and a red; yet could hee neuer reade quite ouer those two leaues, though he liued many yeeres, & reade diligently, so much matter was contained in them. For, in the white leafe, hee said, were laid downe all the Mercies and fauours of God vouchsafed to mankinde either in generall, or particular: And, in the red leafe all his fearefull Iudgements poured∣out vpon sinners, which were disobedient, and would not be reformed. This Booke hath béene in all ages, and god∣lie persons haue had a care to reade in it. Dauid looked vp∣on the White leafe, and sawe (first) such heapes of Mercies towards mankinde ingenerall, that he cried, Lord, what is man that thou art so mindfull of him? and the Sonne of * 1.356 man, that thou visitest him? For, thou hast made him little * 1.357 lower than God, and crowned him with glory and wor∣ship. Thou hast made him to haue dominion in the works * 1.358 of thy hands: thou hast put all things vnder his feete; All sheepe and oxen; yea, and the beasts of the field; The fowles of the ayre, and the fish of the sea, with that which * 1.359 passeth through the pathes of the seas. Then in particu∣lar towards himselfe, hee sawe also such Goodnes, as that he likewise cried, Who am I, O Lord God, and what is my house, that thou hast brought mee hitherto? with all the * 1.360 rest that followeth in the Place worthie your reading ful∣lie ouer by your selfe. In the Red leafe he reade so manie Judgements of God as that hee prayed: Enter not into iudgement with thy seruant, O Lord, for no flesh liuing can be iustified in thy sight. If thou Lord shalt marke what is done amisse, O Lord who may abide it; Haue mercie

vpon me, O Lord, according to thy louing kindnes, and * 1.361 according to the multitude of thy compassions put away mine miquities. Iacob reade in this Booke, and séeing in the white leafe Gods gracious goodnes towards him, said, O Lord, ouer this riuer did I come with my staffe, and now haue I gotten two bands. I am not worthie of the least of * 1.362 all the mercies, and all the truth, which thou hast shewed vnto thy seruant. In the Red leafe also he saw such griefes, as it had pleased God to exercise him with all, and tolde the King that his daies had beene but fewe and euill, and hee * 1.363 had not attained vnto the yeeres of the life of his Fathers; yet was he then a hundred and thirtie yéeres olde. Others also haue done the like, séeing the infinite fauours of God, and these fearefull punishments, two and thirtie Thou∣sand destroyed for the golden Calfe, to teach men to be∣ware of Idolatrie. Threescore and Ten thousand destroy∣ed with the plague, for Dauids numbring of the people, to teach men to beware of pride, and vaine confidence in any Earthly thing. Corah, Dathan, & Abiram with their Families swallowed vp aliue with the gaping Earth, to teach men to take héede of murmuring against authoritie, and that which is the Gospell, Binde him hand & foote, to teach vs that what parts are ioyned in vitio, they shall assuredly be ioyned in supplicio. Sinne together and be pu∣nished together is a Keckning that shall not faile. Where∣fore, since things are thus, as well in our daies, as in for∣mer times, what remaineth but that this knowledge hum∣ble vs vnder his mighty hand, that can euer stoope vs at his pleasure. Let vs remember the words of Dauid, and vse them as our owne, Agnosco iniquitatem, &c. I knowe mine iniquities, and my Sinne is euer before mee. Lord, rebuke me not in thine anger, neither chasten mee in thy displeasure, &c. Let vs remember that good Saying of the Father, Non litigando, sed flendo Deum vincimus, Wee o∣uercome God not by striuing with him, but by weeping before him. The stubborne Oake is torne vp by the rootes,

when the bowing Réede standeth still. Neuer can the lo∣wer part of the whéele come vpward, vnlesse the vpper part goe downward: neither euer can a man in his death be glorified, vnlesse in his life hee be truly humbled. You remember the Fable of the wise Foxe, who would not vi∣site the sicke Lion, because he saw not any come out, that went in; Let it profit you much to beware of Hell, from whence you knew neuer any returne, that went thither. Now is the time to thinke of these thinges, the continu∣ance in Hell is for euer, and the paine there, is without measure. Better late than neuer to thinke of it. Our Bookes tell vs of a light woman, who spending her time in sinne, desired her wicked Associate to bestowe on her a new Gowne, which when hee did sticke at, shee instantlie answered. Doo I desperately cast away both body and soule for euer to content thée, and doest thou miserably de∣nie so small a request to me? I will looke to my selfe héere∣after better, and auoide thée, and this wicked life; which if she did, it was a happy deniall made vnto her. But cer∣taine it is that God hath many wayes to pull such out of the fire, as hee will haue saued. The like wee reade of a Couetous Father, who raking vp riches very disorderly, suddainly (God purposing mercie towards him) called for his eldest Sonne and for a Chafing-dish of coales requi∣ring his Sonne to put his finger in, and to burne it off. At the first he thought his Father had but iested, but per∣ceauing in the end his setled resolution, he prayed to be ex∣cused hee might not doo it. To whom then earnestly his Father answered, and shal I to make thée a Great man in the world, so heape vp riches by all vnlawfull meanes, that Jam sure eternally to burne both body and soule, and thou not endure the losse of one finger for mee? I will al∣ter my Course in time, and consider of that, which héere∣after cannot be redressed. Were it true, or were it a ficti∣on, to a wise man it carieth a Morrall with it. Swéete is our God if we will returne; and as yet it is day, that wee

may returne. Were thy sinnes as red as scarlet, saith Hee, I will make them as white as snow. The sacrifice of God is a troubled Spirit; A broken and contrite heart hee shall neuer despise. Iosia his heart melted, and hee found it so. Ezechias sorrowed, and hee found it so. Peter wept bit∣terly, and he found it so. Neuer any sorrowing sinner, but he found it so. God then (in mercie) so stoope vs by his Spi∣rit, that his outward Stoopings may euer be far from vs. This example of Pharaoh preacheth vnto vs to be wise.

2. Secondly, consider these words, When hee letteth * 1.364 you goe, he shall at once chase you hence. That is, hee shall hast you away without any condition, stop, or stay at all. It is euer swéete to the seruants of God, to obserue this mighty power and out-stretched arme ouer all his Enemies, when once he setteth on to doo a thing. As here how he was able not onely to giue his people passage; but to make Pharaoh as glad to rid them away, as euer hee was desirous to hold them. So in Genesis when Abime∣lech * 1.365 had taken Abrahams wife, (supposing shee had béene but his sister) God caused him not onely to restore her * 1.366 without any iniurie, but he was vp very early in the mor∣ning, saith the Storie, to see it to be done, that is, hee ha∣sted to doo it, and had no rest in his minde till it was done. What comfort then in this God euer? what rest and peace in relying vpon him? what assurance of that end, issue, victorie, and deliuerance that he (in his wisedome) shall knowe to be best for vs, séeing he is thus able? Lord, make vs patient then, willing to tarie thy leasure, and euer con∣tented with thy pleasure. For thou canst doo for vs what thou wilt, and when thou wilt, all earthly pride must stoope to thée; and if Ieroboam stretch out his hand against thy * 1.367 Prophet, thou canst make him neuer plucke it backe a∣gaine till thy Prophet pray for him. Who hath resisted him, and had peace, (saith Iob?) The Lord of Hosts hath decreed it, and who can disappoint it (saith the Prophet?) God would haue Ioseph exalted, his Brethren storme at

it, and practise against it; but all in vaine, when time com∣meth it must bee so. Saul grieueth that Dauid is likely to succéede him; but all in vaine, it must be so. The Iewes work against Christ, yet to no end: for the Lords purpose must come topasse. The farther you go in this Meditation, the swéeter shall you finde it.

The 2. part.

1. THe second generall Head of this Chapter (I saide) was an Admonition to the Israelites, what to doo betwéene the Denunciation of another plague, and the Execution of the same; Euen euery man to require of his * 1.368 neighbour, and euery woman of her neighbour Iewels of siluer, and Iewels of gold; Which they did, and were greatly enriched by them. Concerning which matter re∣member with your selfe what was fore-tolde foure hun∣dred yeeres agoe to Abraham: namely, That his seede should be strangers in a strange Land so many yeeres; but in the end should come forth with great substance. Now was it fulfilled (as you may sée) in the next Chapter, (So * 1.369 they spoiled the Egyptians:) Noting by the word of (spoiling) a verie great measure of riches in thinges de∣sired. Wee may rightly ground this Comfort vpon it: That be the time neuer so long before he doo it; yet euer in the end GOD will performe what hee hath promised, and neuer faile. Foure hundred yeeres space shall not hinder, but that at last his Truth shall appeare. Applie it then to what most may ease you, and be assured hee is the same. In matter of sinne you haue his promise, As I liue, I will not the death of a sinner, &c. Hee shall neuer breake it, and therefore bee comforted. In matter of want you haue his promise, All these thinges shall be mi∣nistred vnto you; And you are better than many Spar∣rowes,

&c. Rest vpon it, Hee is euer true. In matter of triall you haue his promise, Hee will neuer lay more vpon you than he will make you able to beare. Joy in it, and know, that he cannot lye, his word shall stand, and you shall finde it.

2. But a Question is mooued, whether it was law∣full for the Israelites thus to doo, or no? And, whether wee may imitate them and doo the like? whereunto di∣uers men make diuers Answeres; and wee may take profit by them all. Basill saith, Haebrei honesta astutia ab Egyptijs mercedem operarum suarum receperunt, qua hacte∣nus defraudati fuerunt. The Hebrewes by an honest craft receaued of the Egyptians recompence for their labours, whereof hitherto they had beene defrauded. Which Spéech (without reference to the Commaundement of GOD) cannot well stand. For the Apostles Rule is plaine, That no man oppresse or defraude his brother in * 1.370 any matter: for the Lord is an Auenger of all such things. To lend is a dutie necessarie, when wee can doo it, and not arbitrarie, as appeareth by the Lawe made for Re∣compence in case of hurt done to the thing lent: which would neuer haue béene made, had it béene at our plea∣sure. It is also a part of our loue to our Neighbour, and a breach of the Eight Commaundement, to denie, when I may lend. Wherefore, that which Augustine saith of the rich man may bee truly also saide of one that will not lend, Diues ille non damnatur quod aliena tulerit, sed quod egentisua non tribuerit; & ad petenda minima peruenit, qui hic paruanegauit. That rich man was not condemned be∣cause hee tooke from others what was not his owne, but because he gaue not to others what was his owne; and he was driuen to aske lesser things, who heere denied little things. But it is withall a dutie againe (on the other side) truly to restore what is borrowed; and kindly to make re∣compence for any hurt done. Craft & cunning (in y^e matter of borrowing & lending) I like not to call honest. Iosephus

hath another opinion in his Antiquities, namely, that the Egyptians did fréely giue these thinges to the Israelites, partly to be rid of them without any further death, (for they said, we shall die all,) and partly in a remorse, for the * 1.371 passed wrongs which they had done vnto them so long. The first Reason may teach vs to prefer our liues before any worldly trash whatsoeuer; (which yet many among vs will not doo;) but sparing money in meate, in apparell, in physicke, in healthie dwelling, and such like, cast away the maine Chaunce, which is, their life, and loose all. Me∣zentius his crueltie is said to haue béene this, To tie a quick man to a dead, till the dead should kill the quicke. And surely it is Sathans crueltie (at this day) to locke some so fast to their dead treasure, that in the end they perish by it, and that eternally. S. Augustines Spéech is too true, Mun∣dus clamat, Ego deficiam; Caroclamat, Ego inficiam; Dia∣bolus clamat, Ego decipiam; Christus clamat, Ego reficiam, &c; The World crieth, I will faile thee; The Flesh crieth, I will infect thée; the Deuill crieth, I will deceaue thée; Christ crieth, I will refresh thée; and yet for one that will followe Christ, the other thrée shall haue many. The se∣cond Reason may drawe vs to the like remorse when euer there shall be the like occasion. For, it was a grace of God in Dauid, that his heart smote him when hee had sinned: And in those Iewes, that they were pricked: In the King, * 1.372 that he would aske, what had beene done for Mordecai in recompence of his faithfull seruice, then reade of in that Chronicle. Our iniuries are many, and our fauours few, but thankfull requitals please God and man. An aged Maister and Mistris (vnder whom you grewe vp to be a∣ble to liue) should not be forgotten when God maketh you rich, and them poore. Among the vertues of Dauid this was not the least, that hee carefully enquired for some of Sauls house, to whom hee might shewe kindnes for Iona∣thans sake, &c. The Third opinion in this Question is S. Augustines, whereof I like best, because expresly it mentio∣neth

the Commaundement of God, which indéede was all in all in this point. Hoc Deus iussit, qui nouerat quid quem{que} pati oportebat, nec Israelitae in hoc furtum fecerunt, sed Deo iubenti ministerium praebuerunt. This God commaunded, who well knewe what was fit for euery man to suffer, nei∣ther did the Israelites in this commit any stealth, but yeeld their obedience to God commaunding. To the same end speaketh Nazienzen also. Rapuerunt spolia ab eo, qui dicit, meum est argentum, meum est aurum. They tooke these spoiles by the warrant of him, who saith, siluer is mine, gold is mine. Rupertus saith, mercedem quam illi iniusté de∣tinuerunt, hij iustè abstulerunt: The wages which they vn∣iustly with-held, these Israelites iustly tooke away. But that could not bee without warrant of Gods Commaun∣dement, and therefore that must necessarily be vnderstoode. Which being so, we plainly héere sée (to our comfort) how carefull God is to haue his Children well recompen∣ced for either the wrongs which they haue sustained, or the faithfull seruice which they haue performed. The Egyp∣tians, when they least thinke of it, shall recompence them héere, and that fully. Iacob was thus regarded also, you knowe, by God for his honest seruice to Laban, when the sheepe brought forth young of party colour, till hee was * 1.373 encreased exceedingly, and had many flockes, Mayd-ser∣uants, and Men-seruants, Camels, and Asses. Neither e∣uer shall any Seruant, Artificer, or painfull man finde it otherwise, if he walke in his place, as in the sight of God, doing his dutie. God can doo it, God will doo it, and men should be staide with it both from idlenes, and vntruth in their dealings.

3. Another swéete thing we may also sée by this point; namely, how Crosses and losses (by a gracious God) are turned, in time, to his Childrens ioy and gaine. Abraham had no Childe in many yéeres, and to him it was a great griefe; but, in the end hee had one giuen, of whom came the blessing of all Nations, and a multitude like to the

Starres of Heauen (for number.) So was griefe turned into ioy to Abraham. Iacob lost his Ioseph, looking vpon his bloodie Coate brought home by his brethren, and O woe of woes! but Iacob had afterwerd his Ioseph againe, with which ioy, the Scripture saith, the Spirit of Iacob re∣uiued. * 1.374 Anna likewise was barren, to her great griefe; but in the end shee had a Samuel, to her vnspeakable ioy. Dauid endured many sharpe showers, but at last hee hath the Crowne, and many comforts. Mordecai his feare, and Quéene Hesters feare, howe ended they with ioy to themselues, and the whole Nation? Tarie then Gods time, & liue in his feare: you sée what a swéet Regarder he is, in time, of his childrens woes.

4. But how came it to passe, that the Egyptians so wil∣lingly parted with such thinges, when they were asked? The Text answereth, and telleth you, because the Lord gaue the Israelites fauour in the sight of the Egyptians. * 1.375 So are all hearts in his hand, and he turneth them euer as he pleaseth for his Childrens comfort. To Abraham, Isa∣ack, and Iacob, he wrought fauour in strange places with the Greatest, and with the smallest. Nehemiah found grace with the Great King by His working: Ioseph, Daniel, and * 1.376 many moe. And, the Lord giueth grace and worship, saith the Psalme, with-holding no good thing from them that liue a godly life. Flatterie and briberie may get fa∣ding friends; but when the Lord worketh fauour, the cō∣fort is great, and the fauour is permanent.

5. For our imitation of this Act, the matter is soone an∣swered: what they did here, had warrant from him, whose Will is, Regula iustitiae, the Rule of right, and they did well. But such extraordinarie thinges may not be follo∣wed, when the like warrant is wanting. Yet in some sort we may learne of them, namely, to borrowe of the Hea∣thens, Phylosophers, Oratours, Astronomers, or the like, the best Jewels they haue, and to applie them to the seruice of God, as these Israelites did (afterward) these

Egyptian Iewels. For Diuinitie is as a Lady and Quéene * 1.377 which ought to be serued by all other Sciences, and so, as seruants to her, they to be vsed. Where I remember the Saying of our olde Countey-man Beda, writing vpon the Kings: Turbat acumen legentium, & deficere cogit, qui eos * 1.378 alegendis secularibus libris omnibus modis existimat prohiben∣dos, in quibus si qua inuenta sunt vtilia, quasi sua sumere licet. Alioquin Moses & Daniel sapientia & literis Aegyptiorum Chaldeorum{que} non paterentur erudiri, quarum tamen supersti∣tiones & delicias horrebant; nec etiam ipse Magister Gentium aliquot versus Poetarum suis vel scripturis, vel dictis indidis∣set, &c; Hee troubleth the minde of the Readers, and ma∣keth them faint, who thinketh they should be altogether inhibited from reading of humane Writers, in which if there be any profitable things found, a man may take them as his owne. Otherwise, Moses and Daniel should neuer haue suffered themselues to bee instructed in the wisedome of the Egyptians and Caldeans, whose supersti∣tions and delights they abhorred: Neither would the Doctor of the Gentiles (Saint Paule) haue interlaced some Verses of the Gentiles either in his writings, or in his spee∣ches. More of which matter if you desire to sée, I referre you to S. Augustine, who speaketh at large of it with ma∣nie * 1.379 others. Onely let there be no vaine ostentation in the vse of them, but remember euer S. Bernards words, Sunt qui scire volunt, vt sciantur, & vanitas est: Sunt qui scire vo∣lunt, vt sciant, & curtositas est: Sunt qui scire volunt, vt lu∣crentur, & cupiditas est: Sed sunt qui scire volunt vt edificent, vel edificentur, & charitas est. There are, that desire to knowe, that they may be knowne, and it is vanitie: There are, which desire to knowe, that they may but knowe, and it is curiositie: There are, which desire to knowe, that they may gaine by their knowledge, and it is couetousnes; But there are which desire to knowe, that they may edifie o∣thers, or may be edified, and it is Charitie. Thus vsing humane Writers, we shall no more offend, if we rob them

of some Iewels, than these Israelites did in spoiling the E∣gyptians.

6. Lastly, concerning the words, (that Moses was ve∣rie great in the Land of Egypt in the sight of Pharaohs seruants, and in the sight of the people.) They first an∣swere the Question, why Pharaoh did not kill Moses? Euen because he durst not, in respect of the opinion helde of him by the multitude, as often is saide in the Gospell, they forbare to doo such things, because they feared the people, besides, the secret ouer-ruling hand of God. A∣gaine, they shew how God can make his seruants dread∣full, and honoured of as many as he will, notwithstanding any contempts offered them by others. Yea, so he honou∣red Moses héere, as Stories say, Pharaohs Daughter was accounted in the number of the Gods, for bringing such a man vp. Thirdly, they shewe, that, as the wicked stand in awe of God often, and outwardly professe affection to him, yet doo not submit themselues to his Will; so (often) are his seruants honoured also of men with an inward conceite of them, that they are honest men, when yet their Doctrine will not be yéelded vnto. So doth God inward∣lie imprint their owne damnation in their hearts, making them voide of all excuse, in not obeying them, whom they did approue for Gods grace in them, and with them. Re∣member what you reade in the Gospell, of Herod touching Iohn Baptist, namely, that Herod feared Iohn, knowing that he was a iust man and an holy, and reuerenced him, * 1.380 and when he heard him, hee did many things, and heard him gladly. Many things, saith the Text, not all thinges, for hee would not put away his brothers wife for all the re∣uerence he bare to Iohn: and therefore in himselfe he con∣demned himselfe by this reuerence, &c.

The 3. Part.

1. THe third generall Head of this Chapter, I saide, was the Plague it selfe denounced, Wherein (first)

wee may consider the time; namely, that it was in the night. For at midnight, said God, I will goe forth into * 1.381 the midst of Egypt, and all the first borne in the Land of Egypt shall die. Why in the night? but that wee might learne how as well in the night as in the day the Lord exe∣cuteth both iudgement and mercie. Iudgement, as we sée in Iosua his direction against Ai, whereby their fearefull * 1.382 ouerthrow followed: Many thousands of them being de∣uoured by the sword, and their Citie consumed with fire: So when they slept, the wrath of God waked and marched towards them spéedily. So againe the fiue Kings in the night God directed his seruant against them, who came * 1.383 vpon them suddainly, and destroyed them with a great slaughter. Thou foole, this night shall they take away thy soule, and then whose are all these, &c? Other Kingdomes and Countries about vs what fearefull night-cries they haue had, when we slept in peace, wisedome and thank∣fulnes should consider. Then for mercies in like manner you sée the Scriptures. Salomon had that comfortable * 1.384 conference with God in the night, wherein God graunted him the thing he sought for, appearing to him in a Dreame, and so forth, as you reade there. Daniel in the night found * 1.385 mercie with God to haue the Kings dreame reuealed vnto him. Peter in the night was deliuered from danger: and * 1.386 Paule and Silas in the night singing a Psalme, found the cō∣fort there spoken of. So both iudgement and mercie wake and walke in the night. The vse whereof vnto vs should be euer to stir vs vp both to gee to bed as wee ought, and to vse the night as the godly haue done. For the first take Dauids example, I will lay mee downe and take my rest, * 1.387 for it is thou Lord onely that makest mee dwell in safetie. And for the second, hee also in many Psalmes may instruct you. For euery night, saith he in one Psalme, wash I my * 1.388 bed, and water my couch with teares: yea, I make my bed swim with teares, for so will the wordes beare, which Dauid did not for any pusillanimitie, or weakenes: (for

you knowe he was a man of a valiant courage:) but one∣lie out of a swéete féeling that hee had in his night medita∣tion of the great goodnes of GOD towardes him many waies, and his owne too great inabilitie to doo to him a∣gaine for the same, as he desired. And what better time can we take to plough-vp the fallowe ground of our hearts before him, and to consider his fauours and our faults, opening euen all our woes and griefes vnto him? that as the night naturally is moist and showrie more than the day; so wee likewise may raine-downe abundance of teares, praying for our sinnes, and thanking him for his goodnes, knowing it as a most assured truth, that no dewe of the night can so glad the earth, as this swéete moisture of thy wet eye in these respects doth please thy God. Good therfore was that Counsaile of a most honourable Father to his Childe, that aboue all other times hee should haue a care in the quiet night to talke with his God. Dauid go∣eth * 1.389 on in another Psalme, and saith, I haue thought vpon the Lord in the night season, and remembred him when I was waking. At midnight will I rise to giue thanks to * 1.390 Thee, because of thy righteous Iudgements. In the night I commune with mine owne heart, and search out my Spi∣rits. With my soule haue I desired thee in the night, saith * 1.391 the Song of the Faithfull. And all these thinges should be our instruction. In Iob it is said, God giueth songs in the * 1.392 night, and it is a Place much to be thought on. There∣fore I say againe since mercie and iudgement thus stir in the night, the one for his children, the other for his Ene∣mies, awake thou that sleepest in most dull securitie, going to thy bed as the Dogge to his kennell, without anie thought either of God, or of Deuill. Full little knowest thou what may happen vnto thée before it be day. It may be with thée as with these first borne, with the fiue Kings, with the Citie Ai, &c. Thy selfe may be dead, thy houses on fire, thy goods spoyled, thy children destroyed, and a thousand wofull miseries vpon thy friends. Wherefore,

goe to bed with prayer, awake with prayer, and arise with prayer. Let God and grace be in thy first thoughts, and not anger and wrath, not Shéepe and Oxen, not money and mucke, which shall all perish with thée when God is angrie. We see how the faithfull haue done before vs, and let it suffice in this point concerning the time when this plague was executed.

2. The second thing is the Plague it selfe, which was the death of the first borne. To make vse of it to our selues let vs consider, how great a gréefe it is to haue any childe die; and that to haue the eldest and first borne to die is com∣monly a griefe much greater; but yet this was not all the griefe of the Egyptians. For besides the particular griefe of any one, to haue it generall through the whole Land, and not to knowe whether God would there stay, or ex∣tend his wrath vpon them all (for they said we all shall die) * 1.393 this was a thing most full of feare and woe. So by all these circumstances the iudgement was terrible vpon them, and to them, past our féeling and conceite, except the Lord assist our vnderstanding and féeling. But why, will some say, séeing wee all owe a death to God first or last, young and olde, and all degrées? I answere, that death (in it selfe) to any grounded vpon God is neither hurtfull, nor feare∣full (yet Nature is Nature when the separation commeth, and wee are allowed to mourne for them that die:) but when death commeth with a circumstance or shewe of Gods anger in manner, or suddainnesse, or such like, then is there not that comfort which we otherwise haue. For Example sake, Lot knewe well his wife must die, but to sée her changed so suddainly and strangely into a pillar of * 1.394 Salt, was very fearefull and discomfortable both to him and all her friends. Those sonnes of Aaron, Nadab, and Abihu, their Father knewe full well must haue a death, but to sée them both together suddainly slaine by a fire frō * 1.395 God, iudge in your heart what griefe it was. Corah, Da∣than, ond Abiram must haue died, and no friend of theirs

but well knewe it, yet to haue the earth open and swal∣lowe them vp with all their families, O what a dreadfull spectacle was it? Add vnto these those Tormentors which died with the flames flashing out of the fierie fornace, * 1.396 where into they had cast the three seruants of God; those Accusers of Daniel, who were cast into the Lions denne, * 1.397 and shaken in peeces ere they came to the ground; Anani∣as and Saphira his wife suddenly smitten by the hand of * 1.398 God. This Pharaoh here and so many of his Nobles and people drowned and ouerwhelmed in the Red-sea, were * 1.399 they not all full of woe and griefe to friends, more than if they had died orderly without any such circumstance of Gods anger? Surely they were. And the best Learned are of opinion that Dauid so doubled his crie for Absolon, more in regard of the manner of his death, than of the death * 1.400 it selfe. For hee died in rebellion against his naturall Fa∣ther and King, he was hanged by the haire of his head be∣twixt Heauen and Earth in a tree, till his enemies came * 1.401 and stabbed him through againe and againe: There were no signes knowne of his repentance. Which all laid to∣gether * 1.402 and considered of a wise Father, made his heart turne and ouerturne within him, crying, O my sonne Ab∣solon, my sonne, my sonne Absolon: would God I had died for thee, O Absolon, my sonne, my sonne! Con∣clude * 1.403 we therefore that though naturally wee must all die, and there is nothing more sure; yet either the kinde of death, or the suddennes may depriue friends of much com∣fort. So was it heere in Egypt for these first borne in eue∣rie house.

3. But yet you will not iudge (may some say) all that die a suddaine or extraordinarie death. No indeede. For things reuealed belong to vs, and the Lords secrets ap∣pertaine to himselfe. The Lords mercie is restrained neither to time, nor manner: and the Apostle saith, what shall or can separate a man or woman once grafted into Christ? Shall tribulation, or anguish, or persecution, or * 1.404

famine, or nakednes, or perill, or sword? No, no. Neither death, nor life, nor Angels, nor Principalities, nor Po∣wers, * 1.405 nor things present, nor things to come, Nor height, nor depth, nor any other creature can doo it. No suddain∣nes of death then or extraordinarie manner which may happen to the best, either by naturall causes in their bo∣dies, or otherwise, as God shall please in his vnsearchable wisedome. But in such cases we are to remember (for our comfort) what Testimonies of Faith & Religion, of vertue and pietie, they gaue in their life time, & to rest vpon those. The Lord is no Changeling, but loueth to the end whom hee once loued, although sodainly they depart, and say no∣thing. Neuerthelesse wee entreate the Lord (if it may be his blessed will) to deliuer & saue vs frō sodaine death, and to giue vs spéech, memorie, and hearing to our last breath. Because y^e Last part is all in all of this transitorie life, and * 1.406 being once gone cannot be restored againe (as a Carpen∣ter can pull downe his house, if hee dislike it, and make it new againe.) Also, because it fareth with vs in this point, as with the Archer, who though he ayme at the marke ne∣uer * 1.407 so right, and draw vp his ••owe neuer so stedfastly; yet, if his loose be not good, but his hand starteth aside and swar∣ueth at the point, he misseth. So we in death (which is our last loose) not guided by Gods holy Spirit, may mar all. And therefore we pray and euer should pray, that till our end, and in our end the Lord would vpholde vs in our strength, and giue vs a gracious departure in him. For, as for that vaine Fable of helpe after death in Purgatorie, it serued to rake vp the fat of the earth to those idle bellies, and to shift away (with faire words and promises) those poore soules that shaked & quaked after all their works, not finding any sufficiencie in them to appease Gods wrath; who could neuer returne being once dead, to tell them they lied in so teaching the people that Masses & Trentalls could helpe after death. But for vs, we know the Scriptures; that, as the tree falleth either towards the North, or to∣wards

the South, in the place it falleth, there it shall bee. Heauen wee reade of, and Hell wee reade of, but a Third place we finde not. Lazarus was caried into Heauen, and the rich Glutton into Hell. They that haue done well, saith the Catholique Faith, shall goe into life euerlasting; and they that haue done euill, into euerlasting fire. There is no Third place there mentioned to be beléeued, and it is the Catholique Faith, which except euery man kéepe holy and vndefiled, without doubt he shall perish euerlastingly. Let counterfet Catholiques hold what they list, they heare the danger. S. Augustine agréeably héereunto saith, Re∣pentance is onely in this life. S. Cyprian also, Hic vel ac∣cipimus, vel amittimus vitam aeternam, Heere wee either hold, or loose life eternall, meaning that if wee die well, wee holde it; and if wee die ill, wee loose it, there being no more helpe after death. S. Basil againe pretily saith, Post mercatum solutum nullus negociatur, After the Market is en∣ded there is neither buying nor selling; and, when I am dead, the Market is ended with mee. Wherefore, let all our care be to take time while time serueth, to liue well and doo well according to the rule prescribed and not accor∣ding to our fancies or any mans inuention, that a good life may haue a good death, in Gods great mercie and good∣nes. Then, for the place, leaue it to God, as also the man∣ner: and remember well, that from euery Kingdome and Country, from euery Towne and house, yea from all cor∣ners and places whatsoeuer, there is a readie way to Hea∣uen. To which agréeth that pretie Conference betwixt the Husbandman & the Sayler; wherein the Husbandman asked, whether y^e Saylers father liued, or no? he answered, no. Where died he, said y^e Husbandman? At sea, saith y^e Sai∣ler. And where your Grandfather? At sea also. And where your great Grandfather? At sea, still saith the Sailer. Good Lord! (then saith the Husbandman) & do not you feare to go to sea, since so many of your Ancestors died there? I pray you, saith the Sailer, let me likewise know of you, before I

answere you, whether your Father liue, or no? and hée an∣swered, no. Where then died hee? In his bed, saith the Husbandman. And where your Grandfather, and Great Grandfather? In their beds also, (saith hee) I thanke God. And, good Lord! (then saith the Sayler) are not you also afraide to goe to bed, since so many of your Ancestors died there? So, one Question quit another wittily; and both of them should teach vs, that no place can hurt a set∣led Christian; but, as well from Sea as Land, the Lord can giue a gracious passage to his Kingdome, which hea in mercie graunt vs euer.

4. In the death of the first borne Note againe the de∣grées of Gods punishments in these plagues. First, hee touched their water, sent them Frogges, Flies, Lice, and such other things, gréeuous indéede, but not so néere them as their goods. Secondly, the Lord touched their goods: A greater plague than the former, yet not so néere them as their owne bodies. Thirdly, therefore hee touched their very bodies by biles and blisters, botches and sores, verie gréeuous & vgly, yet he spared their liues. But now, when all the former would not serue, he commeth to life it selfe, * 1.408 and smiteth all their first borne, that there was no house wherein was not death, & that of the déerest. What may we then sée but a continual encreasing of Gods wrathfull scourges & rods, as long as wee shall spurne against him, and not obey his holy wil? Let it touch vs and turne vs, a∣wake vs and warne vs to take vp betimes. How long we haue followed our owne waies, and cast behinde vs the waies of God, the Lord knoweth well and wee must al∣so consider. What crosses and losses haue likewise béene imposed vpon vs hitherto, should bee remembred. For they haue all béene Gods messengers as these plagues were to Pharaoh, to drawe vs to obedience, and if they will not serue, the Lord will write (as some Judges doo) ad grauiora; that is, the Lord wil encrease his wrath, as he did here, till it come to very life it selfe. Which being once

lost in his displeasure, the soule also is lost with the body, and both of them sent to during woe for euer. Urge him then no further, as this cursed Pharaoh did, but to day if you will heare his voice, turne vnto him in true amend∣ment of life, and hee shall turne vnto you in mercie and loue eternall.

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

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

7. But against the children of Israel shall not a Dogge moue his tongue, neither against man nor beast, that you may knowe how the Lord putteth a difference betweene the Egyptians and Israel. A blessed separation, by a swéet Father! able to kindle in our hearts, if we be aliue, a bur∣ning flame of loue and dutie towards such a God. The like wee saw in the plague of moraine, and the plague of darknes before, the Cattell of the Israelites were safe, and they had light wheresoeuer they were. So still, and so euer, if you marke the Scriptures, one way or other. Betwixt the olde world, and his seruant Noe, what a difference was there put? Betwixt Lot and Sodome, how did the Lord distinguish? When God sent Ioseph before to prouide for his Father against that Great future famine, did hee not put a difference betwixt his owne, and others? When the Shunammite was so mercifully admonished of y^e dearth to come, and willed to goe soiourne where shee might to preuent the danger, and when shee came backe againe so to helpe her to her Land with all the meane profites by such accident of the Kings talke with Gehazi, and her fit * 1.409 comming in with her Petition while they were talking, who séeth not the finger of a swéete GOD putting a diffe∣rence betwéene the Israelites and the Egyptians? that is, betwixt his owne, and others? In that Great destruction of Hierusalem, had he not a little Pella by to saue such as it pleased him to pull out of that fire? Let vs then neuer feare, we sée he hath care of his owne, and what hee will doo, he can doo. If it be good for vs to escape these worldly woes, wee are as sure wee shall, as wee are sure wee liue. And if otherwise it please him to wrap vs with others in the outward punishment, yet shall wee euer be sure to be distinguished from them in the eternall paine; and those outward griefes shall be but meanes to leade vs to lasting ioyes. O cleaue we then fast vnto him, for you sée the dif∣ference of being Religious, and being prophane, of leuing the Word, and loathing the exercises of the same. And this

difference héere will make a fearefull difference in the world to come, when you cannot helpe it, had you the trea∣sure of all the earth to purchase your ease withall. No not one drop of water to coole your scalded tongue, shall you be able to get with all that euer you possessed in this world, for the loue whereof (against all Admonitions) you haue lost your selfe for euer.

8. Lastly, more power againe you sée of this mightie God in the 8. verse, where he made the rebellious heart to stoope, and to séeke with intreatie what before could not be had with any petition. All thy seruants (saith Moses) shall come downe vnto me, and fall before me, saying, Get thee out, and all the people that are at thy feete. They shall séeke and sue, begge and craue prostrate before him, that with spéede they would depart. O glorious God, that canst thus humble thy foes & make them fall before them whom erst they scorned. Let it knit vs & glue vs vnto thée for euer. I am amazed at thy Mercie, and I cannot speake what I think. Lord, encrease our faith & it shall suffice, and be well with vs.

CHAP. 12.

The generall Heads of this Chapter are chiefely three.

• The Institution of the Passeouer.
• The Execution of the former plague.
• The Departure of the Israelites out of Egypt.

1. OBserue first the words in the se∣cond * 1.410 verse: This moneth shal be to you the beginning of mo∣neths: it shall be to you the first moneth of the yeere. And herein remember how diuersly diuers Nations and people haue made the beginning of the yeere. Some, when the Spring began. Some, at the Sommer Solstitium, or Stay of the Sunne. * 1.411

Some at the Winter Stay. And some from the Autumne * 1.412 or Haruest time, which vsually is reckoned frō the sixt of August. The old Romanes (as did y^e Hebrewes) began their yéere in March. Which order séemeth most agréeable to Nature, because all things then begin to reuiue and shewe forth their life & vigour. In regard whereof, some are of o∣pinion, that the time of y^e Creation of all things was then, and that the Names of our Moneths, September, October, Nouember, December, are, as if it were said, the 7. the 8. the 9. & the 10. from March, making March the first, and so reckoning from thence forward. But for other policies the Iewes reckoned also frō September: Reade Iosephus in his Antiquities, Chap. 4. and Hierome vpon y^e 3. of Ezechiel, &c. With vs in England the vsuall Reckoning is frō the 1. day of Ianuary which we call New-yeeres day, yet the Mer∣chants amōg vs vsually begin frō y^e 25. of March. So seue∣ral places haue seuerall Customes, & we must leaue them.

2. Touching the Passeouer. The Name in Hebrewe is well expressed in English for our vnderstanding, when it is called the Passeouer, not the passing ouer into the Land of Promise, nor the passing ouer the Red Sea, where∣of sée S. Augustine; but the Lords passing ouer, or the An∣gels * 1.413 passing ouer those houses, which had the posts stri∣ked with the blood. Therefore in the 11. verse it is expres∣lie called the Lords Passeouer, and so Leuit. 23. 5. The time of the Institution was before their Deliuerance, because * 1.414 things taught in affliction both better sinke in vs, and lon∣ger are remembred of vs. The Place where it was eaten nowe was in Egypt, but after they were come into the Land of Promise, & setled, we reade in Deut. thus. Thou * 1.415 mayest not offer the Passeouer within any of the gates which the Lord thy GOD giueth thee? But in the place which the Lord thy God shall choose to place his Name there, &c. Which place being at Hierusalem all resorted thither at this Feast, & since Hierusalem hath béene destroy∣ed, they haue not dared, write some, to offer else where.

3. The manner of this Passeouer, with the signification of euery thing, is next to be thought of. Where you sée first a méeke Creature, so was Christ; it was a Lambe, a harm∣lesse creature, so was Christ; a profitable creature (by wooll to cloath vs, & flesh to féede vs) so was Christ; his righteous∣nes couereth & his flesh féedeth all those that truly beléeue in him. That this Paschal Lambe was a figure of Christ, remember Iohns words in y^e Gospel: But when they came to Iesus, and saw that he was dead alreadie, they brake not his legges, that it might be fulfilled, not a bone of him shall be broken. Words written in this Chapter, ver. 46. of the Paschal Lambe: and so Iohn maketh this a fore-shewing of that, and that a true fulfilling of this. In like sort doth S. Paule, when he saith, Our Passeouer is offered vp, speaking of Christ. If the Familie were too little to * 1.416 eate a whole Lambe, then must they take their neighbours next vnto them to make a fit number. Whereby was no∣ted and figured, that Christ is not deuided into diuers hou∣ses and families, kingdomes and Countries, but he doth vnite and gather diuers houses and Nations to make one Church, euen as héere many did eate one Lambe. A com∣fortable Figure, and worthy often remembrance. Wee may not deuide the Lambe, but we must gather our selues to the Lambe, and that is the true Church, where people are so gathered. Be sure then of the Lambe, and not of the place where the Lambe once was, but now is not; & féede * 1.417 vpon this Lambe, in manner prescribed; that is, beléeue in Christ according to the Scriptures, and be sure you are right: other notes may deceaue you, this will not. And if as yet you be not thus gathered, make no longer stay in so dangerous an estate, but be reformed, and blesse God for his Truth.

4. Your Lambe shall be without blemish, saith the next * 1.418 verse: first, to prefigure the puritie and vnspottednes of Christ frée and cleane from all sinne. And secondly, to teach that a more excellent ransome was to be had to saue man

from sinne, than in all mankinde was to be found, which wholly was sinfull. In Apish imitation of which imma∣culate puritie our profound Romists take great care that their Cake be whole, round and sound, not bitten, nor bro∣ken, but without blemish, as this Paschal Lambe was: gi∣uing themselues rather to abolished Ceremonies, than to the teaching of Christ now come, in whom these Ceremo∣nies had end. It must be a Male, not a female; thereby figuring the spirituall strength of Christ, according to which the Prophet Esay spake of him before, That hee * 1.419 should deuide the spoile with the strong, and that great number of Angels about the throne, euen thousand thou∣sands, saying, that he is worthie to receaue power, and ri∣ches, * 1.420 and wisedome, and strength, and honour, and glo∣rie, and praise. Thirdly, the Lambe must bee of a yeere olde, thereby to prefigure our Sauiours experience of in∣firmities and miseries, which euen a daies continuance in this wretched world yéeldeth both to man and beast, much more a yéere. Of which the Prophet also foretolde, when * 1.421 he said of Christ, Hee is a man full of sorrowes, and hath experience of infirmities: Surely he hath borne our infir∣mities, * 1.422 and caried our sorrowes, &c. Reade ouer the whole Chapter. Whereunto the Apostle agréeth againe, when * 1.423 he saith, We haue not a High-Priest which cannot be tou∣ched with the feeling of our infirmities: but was in all things tempted in like sort, yet without sinne. The com∣fort and vse whereof followeth in the next verse. There∣fore * 1.424 let vs goe boldly vnto the throne of grace, that wee may receaue mercie, and finde grace to helpe in time of neede. And indéede a Comfort of comforts it is, that in his owne bodie and our true Nature, it pleased him thus to taste our woes. For hee did it onely that wee might be assured of his knowledge and loue, that he both knoweth our case better than we can expresse it; and in his loue to∣wards vs, will helpe and succour vs as shall be fit. Fourth∣lie, ye shall take it of the Lambes, or of the Kids, saith the

Text, To shadowe out how Christ should be taken from amongst the stocke of sinfull men, from whom hee descen∣ded without sinne, as appeareth by the Scripture.

5. And you shall keepe it vnto the 14. day of this Mo∣neth, * 1.425 (from the 10. day wherein it was taken.) Whereby Two things chiefely were figured. First, that Christ should not by and by suffer after he was borne, but liue and abide a certaine time in the world, and then die, euen as this Lambe taken vp the 10. day, was not killed till the 14. day. All which, we knowe, was fulfilled accordingly, he being at the time of his Passion about thirty and thrée yéeres olde. Secondly, it both serued to prepare their hearts to the right eating of it, being a Remembrance before their eies those 4. daies before; and also to prefigure vnto vs with what meditation and preparation wee ought euer vnto our liues end, come to the eating of the true Passeouer (whereof this Lambe was but a shadowe) in that holy Sa∣crament which is left vnto vs, as a Remembrance of his * 1.426 Passion for mankinde. Other conceipts haue some Wri∣ters, which I omit; onely I will remember His words that saith, Decimo quarto die immolabatur, quia tunc pleni∣lunium est, & Luna recepta luminis sui plenitudine Sole iam occidente in Oriente consurgit, quia morienti Christo, Sole iu∣stitiae, Ecclesia (quae in Luna intelligitur) ad vitam consurgit, &c. The 14. day this Lambe was offered, because then the Moone being at full, and rising in her full light when the Sunne was set, thereby might bee shadowed that the Church (vsuallie signified by the Moone) riseth with light and to light that euer shall endure in great fulnes after the setting of the Sunne, that is, by the death of Christ the true Sunne both of light and life to all that faithfully beléeue in him.

6. It was to be killed at night; and why at night more than any other time? Surely, to note and remember vn∣to them alwaies the time of their Deliuerance out of E∣gypt, which was in the night. Againe, it might shadowe

out the time of Christ his comming in the flesh which was (as it were) in the Euening of the world, that is, in the last times, 1. Cor. 10. In regard whereof (as some haue no∣ted) many of his mercies and miracles were shewed vpon men in the Euening or towards Euening as when it is saide in the Gospell, When the Euen was come, they * 1.427 brought vnto him many that were possessed with Deuils, and hee cast them out, &c. Likewise, in Marke, when * 1.428 Euen was come, at what time the Sunne setteth they brought to him all that were diseased, and hee healed them. Thus shewing by the time of Euening that he was indéede that health of mankinde, which in the latter time should come.

7. The blood was to be sprinkled and striked vpon * 1.429 the doore posts with a bunch of Hyssope; that it might be a signe for the Lord to passe ouer their houses by, when he executed wrath vpon the Egyptians. Non quod incor∣porea natura huiusmodi signis egeret; sed quia conueniebat, vt per symbolum intelligerent illi prouidentiam Dei &c. Not that God had any neede of such signes; but that by such outward meanes it was comfortable to them to knowe, and be assured of Gods prouidence for their safety, saith Theodoret. And it figutatiuely shewed the effect and ver∣tue * 1.430 of Christes blood the true paschal Lambe euer to saue from the destroying Angell, as many as should be sprink∣led with it, that is, should make particular application of it to themselues. For it is not the blood without sprink∣ling will helpe: Christ dying for all sufficientlie, but * 1.431 not effectuallie, because all take not holde of the fruite of him.

8. It was to bee eaten rost with fire, not rawe, nor * 1.432 boyled or sodden in water. ••ery aptlie shadowing the bitter passion which our Sauiour should endure, beeing indéede tormented in the most cruell manner they could, Cuius corpus acerbissimis cruciatibus in cruce inassat••m ac * 1.433 veluti torrefactuus errat: VVhose body was rosted, and

(as it were) broyled with bitter cruelties of despite and paine. Also, it must be eaten with vnleauened bread, that such bread might put them euer in remembrance of the sodaine and hastie manner of their deliuerance, when they were forced to carie their dough vnleauened vpon their backes. ver. 34. Againe, because Leauen signifieth both corrupt Doctrine, and corrupt manners, Math. 16. 12. Therfore by vnleauened bread was taught and shadowed that wee must abstaine from both, if wee will be worthie partakers of Christ in the Sacrament. Seauen daies toge∣ther to eate such bread, ver. 15. 19. 20. represented vnto them how serious and continued their meditation should be of such a Great mercie, as their Deliuerance was. And if they so of the shadowe, what we of the truth, namely of our Deliuerance from Hell, death, Deuill, and damnati∣on? Is a light short and perfunctorie Remembrance of these things once (at Easter) enough for a Christian man or woman? no, no, and therefore carie another care with you, or else be assured, it will be easier for the Iewe than for you in that day.

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

10. Nothing must be reserued till the morning; but if * 1.434 any were left, it was to be burned with fire: to shew both literally & mystically, that both they and all true beleeuers

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

11. They must eate it with their loines girt, their shooes * 1.435 on their feete, their staues in their hands, &c. That is, they must eate it like passengers and trauellers ready to depart: figuring so in shew, that whosoeuer is a right Eater of the

true paschal Lambe Christ Iesus by beléeuing on him, hee must not stick downe his staffe in this world, and say in his heart, It is good being here: but he must euer estéeme him selfe as a pilgrime, and stranger; haue his loynes girt, his * 1.436 shooes on, and his staffe in his hand, readie to depart when the Lord calleth without any looking backe vnto Sodom, and sinfull cleauing to this wicked world, for we haue not heere an abiding Citie. Which how they doo, who make this world their GOD, much more thinking of it both by day & night than they doo of God, would be thought of whi∣lest there is time to amend the fault. Surely this kinde of men & women eate not the passeouer as they ought, and therefore their danger is great. Note also (by the way) how He saith, it was the Lords passeouer, when it was but a Signe of his passing ouer, like vnto that Gen. 17. ver. 13. with many more. Whether they sate or stoode, if you aske? I take it to be out of Question, that they stood: but after∣ward (when they were deliuered) they sate, as we reade of Christ with his Disciples. To giue a reason wherof, some say, that it was the manner of seruants to stand; of free∣men to sit; & therefore they now stood, as a token of their bondage and seruitude in Egypt: but afterward (being de∣liuered) they sate in token of their fréedome. Yet I rather thinke that they after sate, because they vsed (after y^e passe∣ouer eaten) to take their owne Supper, & to bid the poore to them, thankfully distributing Gods gifts, & reioycing for Gods great mercies to them. We kneele at our eating, and it is the fittest and most séemely manner for vs, offering to God our prayers & thanksgiuing, as we doo. When (in the 12. verse) God said, I will execute iudgement vpon all the Gods of Egypt, S. Hierome reporteth it out of the Hebrew Writers, that in the very same night they departed out of Egypt, Omnia Egypti templa destructa fuisse, sine terrae motu, siue iactu fulminum, All the Temples of Egypt were ouer-throwne, either with earthquakes, or thunderbolts. Sed vl∣terius referūt Hebraei, eadē nocte lignea Idola putrefacta fuisse,

metallica resoluta & fusa, lapidea comminuta. But farther also these Hebrewe Writers say, that in the same night all the wooden Images were rotten, all the mettall Ima∣ges were dissolued and moulten, and all the stone Ima∣ges broken. Which surely were great works and Judge∣ments, if they were so.

12. And in the first day shall bee an holy assembly: al∣so * 1.437 in the seauenth day, &c. Where we sée the lawfull end and vse of Holy-dayes; namely, to Remember the mer∣cies and fauours of God, and to giue him thankes, w••e being by our corruption too forgetfull. As for that of S. Paule, You obserue dayes and times, &c. It doth not con∣demne Holy-dayes by lawfull Authoritie ordained for the ends aboue saide: but Superstition and confidence in the worke. For well knew S. Paule, these and the like daies obserued in the law with Gods good liking. Wee sée also the Reuerence of such kinde of méetings by y^e title giuen them, of Holy assemblies: and, How monstrously we abuse them, when we make them drunken assemblies, & cursed assemblies, by reason of all kinde of riot & abhomination vsed at them! A fearefull abuse if our hearts were flesh to féele it: fitter for Heathens and Pagans & Deuils incarnate, than for Christian people that professe God, & say they looke to be saued by Christ. For can we say in our consciences, when we come home, that we haue kept an Holy assembly vnto the Lord on these daies? aske but your selfe that Que∣stion, and I trust there will much amendment followe of it. Marke also how God accepteth dressing of our meate, and alloweth it to vs on these daies, still considering (in his mercie) our necessitie. But yet so we ought to dresse meate, that euer we haue a care of y^e Saluation of thē that dresse it: who being created & redéemed as we our selues be, ought not so euermore to be kept at this seruice, as y^t neuer they may heare the word, receaue the sacraments, & praise God in the congregation with his people. For that should be to cat the flesh of thē, & to drink y^e blood of them most cruelly,

yea to burie them in our bellies: and for our bodies to de∣stroy their soules for euer. Rather remember Dauids refu∣sall to drinke the water that was bought so deere; and pro∣uide * 1.438 so, that the one being done, the other may not be left vndone. Which may, if they goe to Church by turnes, or if your estate be such, by hauing exercise of these duties be∣fore they begin their worke in the morning, or before they dresse supper in the euening. This holy Care in you shall greatly please God, and be a comfort to your conscience in your place as to the Apostle in his, that you are free frō the blood of your seruants, frée I say from the guilt of casting them away for the fleshly féeding of your body.

13 Then Moses called all the Elders of Israel, and said * 1.439 vnto them, Choose out and take you for euery of your housholds a Lambe, & kill the Passeouer, &c. What God had spoken to him he now speaketh to y^e people. Sée there∣fore (in it) the office & authority of the Minister, What hee hath receaued, that to deliuer, calling and requiring his people to come together to heare it, & if he cannot conueni∣ently haue all, then at the least the Elders and Chiefe, who both ought to come, and to their best abilitie assist him (their Pastor and Teacher) in any thing belonging to his dutie. A fit Remembrance for these daies, wherein the best are vsu∣ally the worst, that is, the Heads and guides of a Parish, the Gentlemen (if there be any) the Fréeholders, & Weal∣thier sort: for who wring and wrong the Minister, but these? who insult ouer him, and browe beate him, but these? who looke to be lawlesse, and without controlement, but these? Their word must stand, not Gods word; they must teach, and not learne; and (at a word) in stéede of any assistance and concurrence with their Preacher, as was here in these Elders with Moses, they are the bitterest and sowrest hin∣derers that the Messenger and Minister of GOD hath. But doth not the Lord sée it, or doth hee sée it, and not re∣gard it? No, no. Hee shall euer be true in his word, and make them one day knowe and féele, that the abuse of his

Minister in his seruice is the contempt of him, and that * 1.440 the very dust of their feete shall stand powerfull before * 1.441 him against the bodies and soules of these proud despisers, to condemne them & cast them into eternall w••••. There∣fore good it were for them to take vp betimes, and to fel∣lowe the aduise of Gods holy Spirit by the mouth of S. Paule giuen: Obey them that haue the ouer-sight of you, * 1.442 and submit your selues: for they watch for your soules, as they that must giue accounts, that they may doo it with ioy, and not with griefe: for that is vnprofitable for you. But I haue not spoken these things generally, for I well knowe vpon my owne knowledge many swéete and com∣fortable encouragers of their Preachers and Ministers, both of Gentlemen and others of the better sort. Let them that are faultie amend in Gods feare, & the other goe for∣ward to their great praise.

14. When yee shall come into the Land, which the * 1.443 Lord will giue you, as hee hath promised, then you shall keepe this seruice. And when your children aske you, * 1.444 what seruice is this you keepe? Then you shall say, &c. If euer a man or woman forget God and dutie, it is most to be feared in Prosperitie, when they haue obtained what they disired, and what with longing lookes they expected; or, as this Text speaketh, when they are come into the Land of Promise. And therefore fitly doth Moses héere admonish them, to performe this dutie, and to beware of the lulling sléepe of forgetfulnes: which I wish euery one that readeth this Note to applie to himselfe, and make re∣ligious vse of. For who knoweth not that the heire (whi∣lest his Father liueth) is often well giuen, commeth to the Church, fauoureth the Minister, distributeth to the poore, disliketh bad seruants, and ill companie; yea, both in his heart thinketh, and with his mouth speaketh, That if Gods will bee to bring him to the Land expected, to wit, into his Fathers Place, surely & certainly he will doo thus, and so, that is, very many good things shall flow from him.

But when God hath giuen him his desire, who forgetteth like this man? who groweth sluggish and slacke to come to the Church? who standeth with the Minister for his due? who beateth the poore from his gate? who getteth and gathereth Swearers & Swaggerers to wrong euery man, but this young heire now gotten where hee wished to be? If I speake a Truth, let some féele it, and for His loue, that ruleth Heauen and Earth, leaue it. Thus doth the Scholler, that wisheth a Benefice, forget his dutie when hee hath got it, and suffer his people (the Lords Lambes) to perish by his sloath. Thus doth the Seruant, when hee is become a Maister: and thus doo thousands, who (when they were vnmaried and had little) thought and said, if they had some portion to liue vpon, some reaso∣nable & 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 mer∣cie) 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 poy∣son 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 & Sa∣craments 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, whe∣ther 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 thē∣selues and worshipped. That is, they thankfully recea∣ued the Lords pleasure at Moses mouth, not as the word of man, but (as it was in déede) the Word of God: And they * 1.445 went their way, and did as the Lord commaunded Moses and Aaron. A blessed obedience both in hearing and do∣ing, 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 pro∣fitable to thy soule, good Christian Reader, that thou like∣wise (in the Booke of life,) mayst be Chronicled vp for e∣uermore. Amen.

The second part.

1. COncerning the death of the first borne, which was * 1.446 the second generall Head noted before to be in this Chapter, that which hath béene spoken before in the De∣nunciation 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 re∣peateth 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 pre∣serue in his church & children a due Remembrance of them.

Theodoret, speaking of these first-borne, saith Cur inter∣fecit * 1.447 primogenita Aegypti? Propterea quòd Israële prmimo∣genita 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 be∣cause 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 contra∣ry 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 com∣fortable. 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 shalbe hurt. Thousands may fall on the right hand, and tenne Thousands on their left, yet no harme happen to them. Also this gratious Cle∣mency

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 y^e Prophet speaketh when he beggeth of y^e Lord, in wrath to remēber Mercy: so noting * 1.448 his manner and nature euer full of pitty, & long suffering.

3 Then Pharaoh called to Moses and Aaron, saying, get * 1.449 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 ei∣ther 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. Adul∣tery, 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 ma∣ny * 1.450 things, (not in all things;) and namely, not in the mat∣ter of Keeping his Brothers wife. Now Herod and Pha∣raoh 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 com∣mandements, All, All alway, that it might goe well with

them, and with their seede for euer. This is a better Ex∣ample: 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 limi∣ting 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 desi∣red 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, * 1.451 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 grée∣die 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. * 1.452 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 thou∣sand 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 y^e plagues of Egypt: and rightly shadowing what after fell out, and euer will, that Christ shalbe 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 * 1.453 hundred and thirty yeeres: which how it is to be recko∣ned from the Promise, sée Genesis. 15. Actes. 7. 6. Galathi∣ans. 3. 17. and see Interpreters, by name Calasius, who reckoneth euery yéere in particular. Note we, and al∣waies remember, that so carefull was the Lord of his pro∣mise, as, When the 400. and thirty yeeres were expi∣red, 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 gratious∣ly, 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 apoin∣ted 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 * 1.454 Lamb are héere noted in the end of this Chapter, omitted before; namely, That only such as were circumcised might * 1.455 eate of it; so figuring, that of the true Passeouer Christ Ie∣sus they onely can be partakers, hauing their hearts cir∣cumcised 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, signi∣fied * 1.456 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 The∣odorets 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 * 1.457 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 go∣uerned by the Lawes of y^e Church. Finally, The obedience of the people (héere mentioned) in all things to Moses and * 1.458 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 pas∣sing ouer their houses, and not slay∣ing their first-borne, as he did the E∣gyptians: yet doth God héere againe institute, for an other Remembrance of it, that all the first-borne should be offered to him in sa∣crifice. * 1.459 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 a∣leageth 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 challen∣ged to be his by a double right; both because he had deli∣uered 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, e∣uen so many witnesses against me are his sundry mercies to me, and I shalbe 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 acknowledg∣ment 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 sacri∣fice 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 tea∣cheth vs, that God will haue his due, if not by sacrifi∣cing them (because they were vncleane,) yet by a price for them, or by their death. Which all wicked Rob∣bers of God in his Tithes and Offerings may make an vse of: and cease so to offend any more, if admoniti∣on

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 o∣uer. The frontlets spoken of in the 16. verse (béeing for Re∣membrance) * 1.460 the Iewes afterward abused and had their Philacteries, &c. As our Papists haue sundrie superstiti∣ous 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, * 1.461 That God caried them not by the way of the Philistims Country (though it were neerer,) lest any should re∣pent 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 singu∣lar Testimonie of Gods fatherly care ouer our infirmi∣ties, in not suffering vs to be farther tryed, than in him, and through him we shalbe 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 chéere∣full; 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, stretch∣eth 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. * 1.462

Another vse againe I make of this place thus. The Lord héere (I sée) would not suffer them passe by the Phi∣listims, lest they should start backe, and so sinne gréeuous∣lie 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 re∣turning, although they had gone the néerer way? Cyril answereth, Non Deus omnia operatur vt potest, sed quando{que} * 1.463 (humano more) pericula fugere illos voluit, id nos facere do∣cens, etiam dum apertissimé Deum adiutorem habemus. God doth not worke all things as he can, but sometimes doth * 1.464 eschew perils (after the maner of men) therein teaching vs to doe the like (namely by vsing meanes) euen then when

most plainly we haue God our helper.

2. The Children of Israel went vp armed out of the * 1.465 Land of Egypt, saith the Text. And it may teach vs wa∣rinesse and circumspection in our vocatiens; euer recko∣ning of the enemie in this our holy march towardes the Land of Promise. Iosephs bones are caried away with * 1.466 them, according to the oath made vnto him; which may teach vs faithfulnes and truth in the desires of dead men euermore: a thing alwaies of good regard with good men, and too little regarded by many that would be iudged good men. But no shewe of warrant héere for the Popish foole∣ries and impieties vsed about their Reliques. For this pro∣mise to translate his bones, was taken by Ioseph to shew his Faith in the promise of GOD, touching the Land of Promise to be giuen in time, and it was performed by the Israelites in discharge of truth without any superstition, or Idolatrie, as in Poperie is vsed most offensiuely.

The 3. part.

THe last generall Head is, concerning the signes of di∣rection which the Lord vouchsafed them; namely, a * 1.467 Cloud by day, and a pillar of fire by night. Whereof the Psalme speaketh, alluding to this Storie, In the day time * 1.468 he led them with a Cloud, and all the night long with a light of fire. And againe, Hee spread a cloud to be a co∣uering, and fire to giue light in the night season. By this * 1.469 Great miracle shewing that y^e Israelites deliuerance was from himselfe, and by no other meanes vnder Heauen. Secondly, that hee was present with them to defend and saue them from all their enemies. And thirdly, that in like sort hee guideth and protecteth his faithfull, marching out of Egypt towardes the promised Land, through the Wildernes of woe and affliction: which indéede hee still doth by his Word and Sacraments, two guides to vs as

these pillars were to them. So necessarie is it after deliue∣rance to be guided, that without the one the other will not serue. And if more particularly you wil meditate on them, consider in y^e Cloud, how it not only directeth the way, but is spread, as the Psalme saith, for a couering; namely, a∣gainst the heate of the Sunne, sauing them from the vio∣lence thereof, and comfortably cooling and refreshing them. Remember also howe the afflictions of this world in the Gospell are noted by the heate of the Sunne. And be you assured in a true Faith, that euen euer, euer, against these heates the Lord, in his good time, will send you defence and comfort. For still you must know that yesterday, and to¦day, and for euer He is the same. Meditate on the Apo∣stles * 1.470 experience, 2. Cor. 1. Blessed be God, euen the Fa∣ther of our Lord Iesus Christ, the Father of all mercies, and * 1.471 the God of all comfort, which comforteth vs in all our tri∣bulations, (sée the cooling Cloud) that wee may be able to * 1.472 comfort them which are in any affliction, by the comfort wherewith wee our selues are comforted of God. For as the sufferings of Christ abound in vs, so our consolation * 1.473 aboundeth through Christ, &c. Thus to Paule, thus to you, thus to all assuredly. In the other pillar of fire ob∣serue, that (beside direction by going before) it also gaue light vnto them in the night. And thereby learne with a féeling comfort, that whosoeuer followe Christ as their Guide and Leader, they still haue light in others darknes. So saith Hee himselfe, Hee that followeth mee, shall not * 1.474 walke in darknes, but shall haue that light of life. In both the one and the other sée a Notable Figure of Christ, in whō there is cooling, & without whom there is scorching heate; in whom there is light, and without whom there is hellish darknes: In the world yee shall haue trouble, but in mee yee shall haue peace. The wordes which followe, (That they might goe both by day and by night) most notablie remember vs, that in trauelling towardes the spirituall Canaan we must not rest, but labour forward continually.

The Chiidren of this world are often looking back toward Egypt, and often pitch downe their Tents: so in this Wil∣dernes, that they are loath euer to take them vp and to re∣moue. But with the Sonnes of God it is not so, but they say with themselues, We haue here no abiding Citie: and fixing both eye & heart on their Heauenly house, they iour∣ney on still both day and night in true pietie and obedience: and they are not quiet till they haue attained to the Hauen, & sée their God with his holy company in the highest Hea∣uens. Last of all, when it is said, Hee tooke not away the * 1.475 pillar of the Cloud by day, nor the pillar of fire by night from before the people. Let it euer assure your fearing heart, cooling & comforting, shining and lighting, guiding and directing his little flocke, shall neuer be taken away frō any member thereof, but euer be readie & present with vs both by day & night, to the eternall praise of his goodnes, and vnspeakeable comfort of our soules; blessed againe and againe be his name for it. And thus far of this Chapter.

CHAP. 14.

The Heads of this Chapter may be these.

• 1. The pursuing of Pharaoh after them.
• 2. The feare of the Israelites whē they saw him. v••. 10.
• 3. Their fall and sinne through their feare. ver. 11.
• 4. The Lords deliuerance of them.

1. TOuching the first, marke what a straite the Lord brought his peo∣ple into, when He commaunded Moses to speake vnto them to * 1.476 campe before P••-hakiroth, be∣tweene Migdol and the Sea, ouer against Baal-zephon: where the Sea was before them, Moun∣taines

on either side, and Pharaoh with his Host at their backes, the Lord hardening his heart to follow after them: yet was not this distresse for their hurt, but for their good, that God might be honoured, they miraculously deliue∣red, and their enemies gloriously ouerthrowne. How then doo wee feare in euery aduersitie before wee sée the end? Surely we wrong the Lord much, and our selues, in so do∣ing; he being as good, as euer he was; as mightie, as euer he was, to finde meanes; and as iust as euer hee was to punish our malicious enemies. O, thinke then with your selfe, and reason thus: Loe, héere I am distressed on euery side, as the Israelites were at the Red-Sea: and it is the pro∣uidence of God, that I should be thus, as it was his Will they should pitch in that place. But doo I know the Lords meaning, & what he will doo? No indéede. And therefore I will patiently waite for his blessed Will, not murmuring as the Israelites did, but comfortably assuring my selfe, that one way or other the Lord will giue issue to his glory and my good (although as yet I sée not how) because hee is no Changeling in his loue to his Seruants, and did (beyond all conceite of man) deliuer these Israelites from this perill. Surely there can be no perplexitie in this world greater than this was, if all things be considered, and yet all was most well in the end. Remember we therefore alwaies the words of Dauid in his Psalmes, When I am in heauines I will thinke vpon God, when my heart is vexed I will com∣plaine. I wil cry vnto God with my voice, yea euen to God * 1.477 will I crie with my voice, & he shall hearken vnto me, &c. The whole Psalme is comfortable, if you reade it.

2, For Pharaoh will say of the children of Israel, they * 1.478 are tangled in the Land; the Wildernes hath shut them in &c. So they were indéede, if wee consider the place where they were: yet there is no tangling where the Lord will haue a passage. But sée you here in your Meditation, how, when the destruction of the wicked is at hand, the Lord (in his iustice) offereth them some baite or other to pull them

on: that, as here He saith, He may winne his honour vpon them, & they know he is the Lord. So was Ahab drawne * 1.479 to his end with a desire to recouer Ramoth Gilead which * 1.480 once was his, the bait allured him, the wrath of God flewe him. So were Senacharib & the Asyrians baited, as it were, with former successe with their multitude, & the smallenes of Ezechias his number. But how gloriouslie did the Lord deliuer his, and destroy them that so boasted? Many such Examples may you remember by your selfe, all teaching what a sure thing it is to belong to God, & to haue our trust in him onely. For otherwise there will be a time of falling for vs, & we shall euen runne vpon it gréedily as these men did. You may also here think of the number noted by Iose∣phus, who addeth to the 600. Chariots mentioned in the Text, ver. 7. fiftie thousand Horsemen, & two hundred thou∣sand footmen more, all marching after Gods people with great confidence & iolity, & yet all ouerthrowne in the déepe by a mighty God most easely: So great a God is our God, and it must euer comfort vs, & make vs strong. Obserue a∣gaine their words vttered before they pursued after them, Why haue we this done, & let Israel goe out of our seruice? * 1.481 Which sheweth how quickly the wicked repent them of their good, but seldom or neuer of their euill. For to let them go was good, & yet they repented; but to pursue after them was euill, & they repented not. Many such there be in our daies which often grieue at an houre spent in the Church, and neuer of daies & yéeres spent in sin. But let them looke vpon these Egyptians here, & be warned in time, if God so will. The difference of the hosts againe in this place is ve∣rie worthie obseruing, the one all warriers & well appoin∣ted, the other full of weake women & little children. The chiefest men without great munition or any exact order militarie to match with them, yet the weaker liueth, & the stronger dieth: euer to teach vs to fixe our harts vpō God, & not to be tied to outward shew, For there is no wisedom, * 1.482 no counsell, nor strength against the Lord. The horse is

prepared against the day of battell: but saluation is of the * 1.483 Lord. And as the Prophet Esay saith, Gather together on heapes, O yee people, & yee shall be broken in pieces, and * 1.484 hearken all yee of far Countries: gird your selues, and you shall be broken in pieces, gird your selues & you shall be broken in pieces. Take counsaile together, yet it shall be brought to naught: pronounce a decree, yet shall it not * 1.485 stand: for God is with vs, &c. Repeating things ouer and ouer, that we may be assured, & alwaies strong in him.

3. Againe I sée héere, and marke it for my good, that when wee are once deliuered out of Egypt, then doth the Deuill muster his Chariots & Horsemen, & after vs he wil, if he can get leaue. He cannot abide to loose his seruants so, His we were, & he hath lost vs, and his we must be againe, if by all his strength he can possibly gaine vs. A Land that floweth with milke and honey, may not be inherited with∣out resistance. Out of Egypt wee may be deliuered, but from following afflictions we shall not be quite fréed. Hue and Crie will be made by Hell after vs, & we shall be tried as God pleaseth. Thinke of that Deuill in the Gospell, who when he must néedes depart & loose his possession, did rend * 1.486 and teare the poore party most cruelly. Thinke of those Stories of the Primatiue Church, how Nero, Domitian, Dioclesian, & all those persecuting Emperours pursued the Christians, deliuered from darknes to light. What were they all but Sathan Hoast, doing then as Pharaoh did here by the mighty hand of a iust reuenging God. The Land of Canaan is ours, but in our way thither looke for lets. When the Deare is hued-in by the Hunters, & the dogges placed to make a course, if hee take his way vpon the Dogges, euery man is silent, and letteth him goe, for that is the way to death, and it well pleaseth the Hunters. But if hee offer to breake out some other way, & to escape the Dogges; then they crie and beate the hedges to driue him backe againe, and if he escape, how disconted are they? So, so, in our Deliuerance from Death and Hell doo wee

plainly sée it. And therefore hoping for the best, when God shall sée it fit, be prepared alwaies in your selfe for y^e worst, and (reckon of it) Pharaoh will pursue you.

4. When Pharaoh drewe neere, the Israelites weresore * 1.487 afraide, and cried vnto the Lord. Others said vnto Moses, hast thou brought vs out of Egypt to die in the Wilder∣nes, &c. Philo saith, Quatuor tribus in aquis submergi vo∣luisse, * 1.488 ne ad Aegypttorum manus peruenirent; alias quatuor se tradere Aegyptijs constituisse, cum spe veniam impetrandi; sed reliquas quatuor (scilicet, Iuda, Leui, Ioseph, & Beniamin) vs{que} ad mortem cum illis pugnare decreuisse. That 4. Tribes resolued to drowne themselues in the waters, rather than to fall into the Egyptians hands; other 4 Tribes deter∣mined to submit themselues to the Egyptians, in hope of pardon and forgiuenes; but the 4 Tribes left after these (namely, Iuda, Leui, Ioseph, and Beniamin) setled them∣selues to fight (as long as they should be able to stand a∣liue) against them. Note then héere how affliction trieth what is in vs: for such as héere rested vpon God cried (you sée) vnto him, and no doubt hoped of helpe from him, well considering that, vbi humanum deest consilium, ibi Diuinum * 1.489 adest auxilium. Where mans Counsaile faileth, there Gods helpe is present. Others not so grounded & setled, foulely and sinfully discouered their corruption, & quarrelled with Gods Minister sent for their comfort, reproaching him bitterly, as you sée in the Text. Looke therefore how the fire trieth the gold, parting the drosse from that which is pure: so doth aduersitie try y^e sonnes of men, & seuer the good from the ••uill. Be we rooted therefore in his holy promises, and looke not too much vpon heapes of men as these murmu∣ring Israelites did; for it is all one with the Lord to ouer∣come many and fewe, and with many, or few. Faith must euer looke at him, and say chéerefully as Dauid, The Lord * 1.490 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 * 1.491

against me, yet shall not my heart be afraide: And though there rose vp warre against mee, yet will I put my trust in * 1.492 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, * 1.493 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 * 1.494 peace. Iosephus relateth a long Oration wherewith Moses exhorteth them: but these wordes are effectuall, * 1.495 and containe the substance. A worthie and wonderfull strength in the seruant of GOD, who héeretofore loo∣ked at the difficulties of his Calling, at his owne weake∣nes and wants, and at the ingratitude of men towardes those that haue best deserued; yet now raiseth himselfe a∣boue all these in a most holy Faith, and comforteth the people with assurance of a great and most gracious Deli∣uerance. 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 maliti∣ous or vnthankfull, and bee strong and chéerefull in our Charge, notwithstanding a thousand of them. Learne also of him, both in our selues to be assured, and to assure others in the distresses of the Church: that, as God waketh when we sléepe, so will hee fight for vs, when we st••nd still: and that in our greatest weakenes his strength shall appeare. The Egyptians are vanitie saith the Prophet, and there∣fore God crieth to Hierusalem, That her strength is to sit * 1.496 still. And againe to Iehosaphat, Feare not, neither be a∣fraide for this great multitude: for the battell is not * 1.497

yours, but Gods. You shall not neede to fight in this bat∣tell: 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 shalbe 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 de∣struction; 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 y^e Red-sea of his deare Sons bloud, that they shall not hurt the nor harme thee, shake thée nor shi∣uer 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 * 1.498 vnto me, bid the people goe forwarde. God doth not speake this, saith One, quòd eius clamor ill•• displiceret, sed vt se exauditum cognosceret. because his cry did displease him, but that he might know that he heard him. Sée the course of a holy Gouernour; the people murmur and reproach him wickedly, yet be for them prayeth most hartily; See also the mercy of God in sparing and not confounding * 1.499 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 faith∣full beleeuers, To goe forward, as here is said to the Is∣raelites, 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 ma∣nifest the same in due time. Forward, Forward, saith God héere, speake vnto the Children of Israel that they goe for∣ward: And let it ring in our eares whilest we liue: But why did Moses cry thus in his hart to God, when it was reuea∣led to him, what should be y^e end of the Egyptians? Surely, because neither promises nor reuelatiōs hinder y^e Children of God frō vsing ordinary & appointed means; but in stead of being made any whit slouthful or careles therby, they are enen more & more stirred-vp by y^e same to beg & craue y^e per∣formance & effect of them. The lifting-vp of his rod to smite * 1.500 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 y^e Word: as here, not the Rod, but the might of him that com∣ma••ndeth. God hardening their harts to follow, sheweth * 1.501 how in wrath the Lord blindeth sinners till they run and rush into their due destruction, as we haue noted before: * 1.502 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 * 1.503 Israel remooued & went behinde them. Who this Angell was we saw in y^e Chap. before ver. 21. & we may sée againe in this Chap. ver. 24. euen Christ y^e Son of God by whose conductiō they into y^e Canaan, & both they and we withall true beléeuers into y^e true Canaan are conducted & brought. This God going before, now remooueth behinde, and so keepeth them safe from their pursuing e••emies. The Cloude on y^e one side gaue light to y^e Israelites, & on y^e other * 1.504 side was dark to the Egyptians: & in respect of y^e darke side, was called a cloude, although it were not of the nature of * 1.505 other Cloudes, but a more Diuine thing, higher than mans minde is able to comprehend, by which (in the daie time)

the heate of the Sunne was tempered; and in the night a comfortable light giuen saith Greg. Nyssen writing of the life of Moses. The comfort and vse I take from it, is this, that in new perilles the Lord can haue new remedies at his pleasure: Now before vs, and now behinde vs, and euermore with vs, if wee bee with him by a sure trust in his goodnesse, blessed be his Name euermore for it. * 1.506 The winde which the Lord vsed, to cause the Sea to runne∣backe, was not for any néede of such meanes, but that he might shew his power ouer all creatures, to vse them & commaund them at his wil. So by the water of Iorden he healed Naaman; when he could haue healed him without it. By clay and spittle he opened eies, and diuers such things in the Scriptures, when (at other times) by his only Word he did as much, without any meanes at all. Then went they through, on dry land, and the waters stood as a wall vnto them, on the right hand, and on the left. If you aske, how they durst aduenture to passe so dangerously, seeing the waters might haue gushed together againe, and haue ouerwhelmed them? The Epistle to the Hebrewes tel∣leth vs, That by faith they passed through the Red-sea as * 1.507 by dry land, which when the Egyptians had assaied to doo they were swallowed-vp. If you looke at the waters on either side, you may see the condition of Gods Children in this world, beset on the right side with a floud of pros∣peritie, & beset on the left side with a floud of aduersitie: & yet (through a true faith) walking through both, and hurt by neither, they arriue on the other side safely, when by ei∣ther of these many others are destroyed: pray we then euer for this Faith.

8 The Egyptians féele the Lord against them, and * 1.508 then would flie, but it was too late. And let it euer preach vnto our mindes the danger of deferring our conuer∣sion to GOD. For when wée would, wée shall not; but euen perish and die, as here did the Egyptians. O what newes in Egypt was this, when it came? what woe, and what weeping? what wailing and

wringing of hands by wiues for their husbands, children for their Fathers, and friends for their friends which now were deuoured of the cruell Sea? But it is too late: Had I wist commeth euer behinde saith the old Prouerbe. And therefore a notable Example is this to all degrees, one to perswade with an other vnto Religion and the true seruice of God, that such fearefull newes may neuer be brought to our friends of vs. For the Lord will not euer beare with our contempt, but as here was a heauie Mor∣ning, * 1.509 when the Sea roaring returned together, and they flying and crying in the middest of it: so assuredly shall there be either a morning, or an euening of miserie vnto them who proudly disdaine to be taught of their God: happy are they that thinke of it in time.

9 The glorious victorie of the Church here is a thing worthy all due consideration; yeelding vs comfort to the * 1.510 worlds end in all our perplexities. For, how doo they see their enemies destroyed, and themselues deliuered? how triumph they in Songs of ioy and gladnesse in the next Chapter, verse 1. &c? This is the Word, and we must be∣léeue it; these are his promises, and we must be strong in them. The Church is Christs body, a 1.511 therefore it shall not be forsaken: It is the house of God, b 1.512 therefore it shall not be forsaken: He hath bought it with his bloud, Acts 20. 28. 1. Pet. 1. 18. therfore it shall not be forsaken: It is his spouse, Hosea 2. 19. 2. Cor. 11. 2. Apoc. 21. 2. & 9. there∣fore it shal not be forsaken: It is built vpon Christ Mat. 16. * 1.513 18. therfore it shal not be forsaken: In a word the Ga••es of Hell shall not preuaile against it, neither of his kingdome shall there be any end▪ Math. 16. Luke 1. 33. The harmers of his Church shall in their time be punished, and the fa∣uourers of it euer blessed. I will blesse them that blesse thee, (saith God to Abraham) and curse them that curse thée. Sehon King of the Amorites, and Og the King of Ba∣san * 1.514 with all the rest of that sort, how did they fall before Gods people and were destroied? The Great Mona••chies

of the world the Chaldaean, the Persian, the Graecian and the Roman, which were not obedient to his Truth and fauourers of his flocke, where are they? On the other * 1.515 side, how blessed be the Midwiues that were kinde vnto his people? how saued he Rahab and all her familie? The Wi∣dow of Sarepta lost not her loue to his Prophet neither the Ethiopian in Ieremie, nor any other. So is his Church right deare vnto him, you plainely sée; and it is the com∣fort strong of euery member: For the loue of the body draweth a loue of the hand and foote and euery part, we see in experience by our owne bodies. No part can perish wi∣thout a great greife to the whole, neither the vilest part bee but a little touched, without an offence to the very heart. What comparison betwixt vs, and Christ, in our loue, and his? None, none, and the more he exceedeth vs, y^e more is our comfort & ioy. We neuer saide y^t God wanted a Church before Luther, as wee are either foolishly vnder∣••••ood, or maliciosly reported; but we know, he blesseth not all times alike, punishing mans ingratitude often with Cloudes yet euer he hath his people and euer shall haue to the end. In regarde of which variable estate, the Church * 1.516 is resembled to the Moone, which after full hath a wanne, and neuer abideth still full. It is compared to a ship tos∣se•• and tumbled in the Sea, and in great perill many times, of which you may often thinke with much profit. How the Arke of Noe ••igured the Church, you may reade in the Notes vpon Genesis, Chapter 6. And if you desire to peruse the old Fathers, these marginall places may direct you. Nauis non ex vno ligno constat, sed ex diuersis, &c. A ship is not made of one board, saith Epiphanius. No more dooth the Church consist of one man, or of one sort of men. A Ship is narrow at the beginning, and then much broa∣der in the middle: so the Church at first is small, and farre greater in time; yea, euen spread abroad in the world. Narrow and straight is Abel, and Sheth, little and small in No•• and his famil••e, but seuenty Soules came into E∣gypt

yet thousands & thousands grew of thē. Narrow was the Ship in Elias time, but Achab & Iezebel beeing gone, it grew broader. The Apostles & Disciples were but few; but when at one Sermon there were added three thousand Soules, the Ship you see grew broader. And so of those persecuting Emperours till godly Constantine came. A Ship hath a Gouernor to direct her, and so hath the Church her Pilots also. And as in the Ship the Pilot may not be blinde, that he cannot sée Recks and Promontories dan∣gerous to be touched; may not be deafe, that he cannot heare the aduise of others; may not be vnskilfull in times and seasons, with many other things: euen so much lesse may the Church Gouernours be such. The Mariners in a Ship may not be without hands, vnable to row when there is neede; no more may Men in the Church be vnfit for the places they possesse. In the Ship there are many Offices, and yet all care for the Ship; so in the Church there are diuersity of administrations and yet al must labour for the * 1.517 Churches sake. Some Prophets, some Apostles, some E∣uangelists, some Pastors and Doctors. To one is giuen by the Spirit the word of wisedome: and, to an other the word of knowledge: To one faith, to an other the gift of hea∣ling &c. There be Ships of true men, and Ships of Pyrats; so there is a Church true and a Church false. The false Church falleth, when it riseth; And the true church riseth, when it séemes to fall. The true Church endureth nothing strange; & in the false Church euery thing is strange. Re∣member what you read in the Prophet, of Tyrus: and make * 1.518 vse of it to this end. They haue made all thy ship bords of Firre trees of Shenir: they haue brought Cedars from Le∣banon, to make masts for thee. Of the Oakes of Bashan haue they made thine oares: The companie of the Asyrians * 1.519 haue made thy banks of Iuorie, brought out of the jles of Chittim. Fine linnen with broydered worke, brought frō * 1.520 Egypt, was spread ouer thee to be thy saile, blew silke and purple brought frō the Iles of Elishah, was thy couering.

The inhabitants of Zidon, and Aruad were thy mariners, O Tyrus: thy wise-men that were in thee, they were the pilots, &c. Euen so, so, in the false Church is euery thing strange, and far fet. For if it come not from Rome, it is not for this Church, neither any account, or vse made of it. Strange Doctrines in euery point of Religion, strange Ceremonies neuer knowne, or vsed of the A∣postles: beades and bables, infinite toyes and trickes of hallowed trash too long to be repeated, all as strange as e∣uer was any thing in Tyrus. Wherfore, as the fal of Tyrus * 1.521 was also strange, so shal it be of this church in Gods time. This Ship in the Gospell is said to be troubled, and it no∣teth what the Church, and euery member thereof in this world is subiect vnto. The perils of the Ship are amplified by certaine Circumstances there mentioned; as of time, y^t it was night; of place, that it was in the Sea & y^e midst of the Sea, of contrarie windes, and of Christs absence, all occa∣sions of more trouble, and danger. For in the night there is darknes, the Rocks cannot be so well discerned; there is lesse helpe, than on the day time; stormes and tem∣pestes are vsually greater, and many other discom∣modities. In regard whereof the Poet Virgil could say,

Eripiunt subito nubes coelum{que} diem{que} Nautarum ex oculis, ponto nox incubat atra: * 1.522 Presentem{que} viris intentant omnia mortem.

This night naturall may resemble vnto vs a double night, where in the Shippe of the Church is much in∣dangered, the night of ignorance, and the night of sinne. Either of them is a great darkenesse, and yet little thought of. No night so full of perill to a sayling Shippe, as either of these to the militant Church. Of the first Saint Basil complaineth to his Friend in his Epistle, say∣ing, * 1.523 Ecclesia sine Pastoribus nauigatio in noote, pax nus∣quam; Christus dormit, quid non igitur timendum est?

The sayling heere of the militant Church without Pastors and Teachers, is a sayling in the night, no light any where; Christ is a sleepe, and what therefore is not to be feared? Of the second night (the night of sinne) the Scripture e∣uery where it selfe complaineth, shewing the distresse of the Church where such darknes abideth. In the Psalme: Helpe Lord, for there is not one godly man left: the faith∣full are gone from amongst men. Euery one talketh of * 1.524 vanitie with his neighbour, they flatter with their lips, and * 1.525 dissemble in their double heart. a 1.526 There is none righteous no not one, there is none that vnderstandeth, there is none that seeketh after God. b 1.527 Their throate is an open Sepul∣cher, they vse their tongues to deceite. c 1.528 The poyson of Aspes is vnder their lips. d 1.529 Their mouth is full of bitter∣nes and cursing. e 1.530 Their feete are swift to shed blood. De∣struction and calamitie are in their wayes, And the way of peace they haue not knowne. The feare of God is not be∣fore their eyes. What a fearefull night now is this vpon the Church? yet add vnto this the 3. of Esay and many such other places, and iudge if it can goe worse with any ship at Sea in the blackest night, than with the Church in such dangerous darknes as this. Eusebius speaketh of it, and (me thinke) his words are much to be noted; Postquam, res nostrae per nimiam libertatem ad mollitiem & segnitiem de∣generarunt, * 1.531 & alij alios odio ac contumelijs sunt persecuti, & tantum non nos ipsos per nos ipsos armis ac telis verborum vbi∣cun{que} contigit, impugnauimus, & Episcopi in Episcopos irru∣erunt, * 1.532 ac populi contra populos seditiones mouerunt, deindé in∣fanda hypocrisis & simulatio ad summum vs{que} malitiae progres∣sa fuit: Diuinum iudicium pro more suo senfim ac pedetentim nos inuisere cepit &c. After, all things amongst vs through too much liberty grewe vnto wantonnes and sloath, and euery one with hatred and slaunder persecuted another, &c. Bishops falling vpon Bishops, and people vpon peo∣ple, hypocrisie and dissimulation growing to an height, Gods iudgement (according as it vseth) by little and little

visited vs, &c. Sée this night of the Church, which wee speake of, and the danger of it.

The second Circumstance was of place, the ship was in the Sea, and in the midst of the Sea, not néere any Ha∣uen, farre from all helpe by land, and exposed to the very full power of winde and water. A great Circumstance of perill and danger, as we all knowe. And thus is the ship of the Church said to be, when either heresies or schismes abound in it, or cruell persecution rageth against it. Of the * 1.533 first S. Basil speaketh, comparing the troubles of y^e Church to the surges of the Sea, in which the ancient bounds of the Fathers are moued, euery foundation and ground of Doc∣trine shaken by Schismatickes and Heritickes, who are as the froth raised by those waues and surges. To the se∣cond we may referre those raging furies of Nero Domiti∣an, and the rest, of whom Theodoret writeth thus, Quod illi crudelitatis genus in Christianos commenti non sunt? an non manus pedes{que} absciderunt? an non aures nares{que} obtruncaruut, &c? What kinde of crueltie did not they deuise against the Christians? Did not they cut off their hands & feete, their eares and noses, and iuuent all straite bands to the height and extremitie of torment, &c? Thus wee sée the Church in the midst of the Sea, compassed about in this sort with enemies domesticall and forreigne. Domesticall, he∣retickes and Schismatickes, who (as a generation of vi∣pers) gnawe asunder their Mothers belly. Forreigne, Pa∣gans and Heathens, who cruelly and bloodily trouble the poore ship: by meanes whereof, sometimes she mounteth aloft, as a ship doth, being praised and commended great∣lie; and sometimes shee is throwne downe by reproches and contumelies of much contempt, being in case euen fit∣lie to say with the Poet,

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

Or rather, with the Psalme, Wee are caried vp to the Heauens, and downe againe to the deepe. Our soule

melteth in vs, and wee are euen at deaths dore.

Another Circumstance were contrarie windes, which vehemently did beate the ship, euen as still and daily infi∣nite crosses doo the Church and members of it: as, when we are in health, and saile merrily, sodainly commeth a contrarie winde of sicknes, & shaketh vs shrewdly. When we are rich, losses come; when we haue friends, they die; our good name is touched, our seruants deceaue vs, our children miscarie or rebell against vs, and infinite are the contrarie windes that arise, and trouble this sailing ship of ours in this worlde. The last (but not the least) was Christes absence from them. For as soone as hee had sent them away, saith the Gospell, hee departed into a moun∣taine to pray. Let this informe vs how dangerous the ab∣sence * 1.534 of the Pastor is. When Moses was absent, the Israe∣lites * 1.535 fell to great and grosse Idolatrie. Whilest men sleepe the enemie sóweth tares. And what too much absence of Pastors hath done of euill in England, who can tell? Wee are present often in the time of profit, but absent too often touching paines. The shippes therefore, ouer which the Lord hath appointed many of vs, are not onely troubled as this was; but almost euen sunke and cast away by con∣trarie windes of Romish charmes. These are the perils of the ship. Now may we likewise in the same place of the Gospell obserue our duties in these perils. Laborant in re∣migando. * 1.536 They tooke great paines in rowing; paines and paines together, with consent and agréement: Two ex∣cellent thinges, and most worthie noting. Wee may not then cast away hope in euery storme, and commit the ship to the mercie of the Sea; for thus did not héere the Lords Disciples: but we must rowe, and labour in rowing, and that ioyntlie all hands together; not some rowe, and some * 1.537 sléepe; not some rowe forward, and some backward; not some helpe, and some hinder; but all, I say againe, and all together, as Water-men lift together, and strike together; and all one way, with one heart and will, séeking to saue

the ship against contrarie windes, waues and perils: for thus did the Disciples héere. Princes and Prelates are these Rowers in the ship of this Church: and then euery one that hath any interest in his place, and for his place, must shewe his care and ioyne his helpe that all may be safe. For though the ship almost touched the shore, yet may she quickly be driuen backe againe into the déepe, if this rowing slacke. Darius the Father of Xerxes was wont to say, that the warres made him wise, and surely so may the ships dangers make euery man more expert. But no man must faint and giue ouer in perill, for the end will be good, and such fainting feare should be very sinfull. If I should enter into particulars, surely much negligence might ap∣peare: but I rather wish euery man to awake his owne heart; that whatsoeuer is past, yet hereafter it may be bet∣ter, and if there be euer a sléeping Ionas, awake him, and bid him call vpon his God. Thus doing, the end (I say) will be good. For marke nowe what followeth in the Gos∣pell. The Disciples thus labouring painfully in rowing, the Lord Iesus sawe them, came vnto them, and all was well. Hee séeth all men and all matters, but a gracious eye hath hee euer to those that are labouring in rowing according to their calling, which what a comfort it is, iudge you. And hee not onely seeth them, but commeth vnto them, saith, It is I, and maketh all thinges well. This is the happy victorie of the Church and euery mem∣ber of the same at last, ouer all perilles and daungers, windes and waues, stormes and tempestes whatsoeuer. To this therefore cast both eye and heart, and bee euer chéered in the assurance of it. The tempest is great, Acts. 5. but they rowe-on, and ouercome. There is a great billowe riseth against Saint Paule, Acts. 13: euen Eli∣mas the Sorcerer; but strongly Paule rowed-on, and o∣uercame. Athanasius and Hilarie against Arrius, Basil a∣gainst Eunomius, Tertullian against Hermogines, Origen against Celsus, Augustine against Faustus and Pelagius,

Cyprian against Nouatus, &c, How painfully, how care∣fully did they rowe, and ouercome? Scripturae remis Doc∣tores aequora verrunt: With the oares of Gods holy word these Doctors ouercame all those waues and windes. Post lachrimas risus, post exilium Paradisus, dixerunt Ʋeteres. After weeping comes laughing, and after banishment comes Paradise, said our Elders. Caesar bad the Mariner * 1.538 bee of good comfort, because hee caried him, so great a Monarch: But howe much more may the ship wherein Christ is be comforted? When came Christ to them, saith the Text? Surely, not till the fourth watch of the night, that is, not till the Morning or daies dawning. For the night being deuided in to foure watches or parts, to wit, the beginning of the night, the midnight, the Cockes crowe about thrée of the clocke after midnight, and the dawning: This you sée is last; so that all the night it pleased Christ to let them be troubled, and hee did not by and by come vnto them. Teaching thereby all his faith∣full to be strong and patient not yéelding to temptation, if in hast the Lord come not with helpe, but stoutly & strong∣lie wrestling till hee come, leauing the tune to his owne good pleasure, and comfortablie being assured that hee will come at last, as héere and euer hee did. Turbatur mare, fluctuabat nauicula: nauicula Ecclesia est, mare secu∣lum: sed venit Dominus & ambulauit supra mare, & pres∣sit fluctus spumantes & magni (potestate scilicet) & reges cre∣diderunt Christo, & subingati sunt. The Sea is troubled * 1.539 (saith Saint Augustine) and the shippe is tossed: the ship is the Church, and the Sea is the world; but the Lord came and walked vpon the Sea, and repressed all these smelling waues and billowes, to wit, the Kings and po∣tentates of the earth beleeued in Christ, and were sub du∣ed to him. Who whilst they raged against the poore ship, were so farre from sinking her, (as they desired to doo) Vt plané illis persimiles inuenti sint, &c. That altogether (saith Theodoret) they became like vnto those, that seeking to

quench the flame, fondly poure oyle in, and so make it greater. And euen as the bush that Moses sawe was not consumed with fire: no more could the enemies with their warres and weapons ouerthrowe it. Simones, Mar∣ciones, Valentini, &c. The Simoncans, the Marcionits, the Valentinians, and a number more (saith Greg. Nazianz.) they are all drowned in their owne déepes, and the Church is deliuered. Euer therefore, as the Israelites héere a∣gainst Pharaoh and his heast; so shall Gods Church haue victorie against her enemies; but in Gods time, not at her owne will. Till then constant Faith and painfull ro∣wing be graces becomming the Church and euery mem∣ber of it. I am Ioseph your brother, was a word of great comfort, you knowe, in the Figure; and It is I, it is I, be not afraide, is a farre greater comfort in Christ who was figured, blotting all feares whatsoeuer out of our hearts.

Lastly, Thus Israel sawe the mightie power, which * 1.540 the Lord shewed vpon the Egyptians: so the people fea∣red the Lord, and beleeued the Lord, and his seruant Moses. This is the end of Gods mercies to his Chil∣dren, and of his iudgement vpon their foes, To encrease all good duties in them towards him: and (by name) a re∣uerend feare of his Maiestie: and a faithfull assurance in his loue. They beléeued before in some measure, but now in a greater measure, as may bee saide of the Disciples where the like Spéech is vsed, Iohn, 2. 11. They beleeued also his seruant Moses, that is, they nowe plainly sée that God was with him whom they so wickedly had abused. Let it profit vs to beware by them either to distrust God, or to wrong his Ministers appointed ouer vs, and let vs learne, that although Faith respect GOD onely, yet is there such an vnion betwixt him and his Ministers, as in déede and truth we cannot beléeue him, vnlesse we also be∣léeue his Ministers speaking from him. And therefore whō God hath ioyned (euen in this sense also) let no man seuer,

but beleeue the Lord, and his seruant Moses. What is past of vnkindnes towards your faithfull Minister caring for you, praying for you, and wéeping for you when you are fast on sléepe in your bed, Let it grieue your heart in your secret chamber, and doo so no more; the Lord is with him, & his service is Gods mercie to you, the abuse or contempt of him will so grieue the Lord, that you are sure to féele his heauie hand for it. Be wise therefore, & let both this parti∣cular and the whole Chapter profit you in Gods blessing.

CHAP. 15.

Consider in this Chapter these two generall Heads.

• 〈◊〉〈◊〉. The thanksgiuing both of men and women.
• 2. The fall againe of these Israelites at Marah.

1. TOuching the first obserue y^e an∣tiquitie of writing in verse, and the reason why Moses vsed verse here: euen to continue a longer and better remembrance of so famous a worke of God for his Church: for we all sée by experi∣ence, that what is written in verse, both more affecteth, and more sticketh in the memo∣rie, than what is written in prose. We must learne also by this Example, euer after mercies and comforts to giue thanks. For the Custome of the Church is the instruction of euery particular man and woman in the Church. The custome wee sée héere, and in other places. What Mel∣chisedech did after Abrahams victorie, wee reade in Ge∣nesis. * 1.541 What Deborah and Barak did, wee reade in Iud∣ges. * 1.542 What the women sang to Saul and Dauid, we reade in that Storie: as also what was carefully done after that great victorie and deliuerance vouchsafed to Iehosaphat. * 1.543

A feast was kept euery yéere to remember thankfully Hamans destruction, and the Iewes ioyfull deliuerance. * 1.544 Iudeths seruice and blessing with God is not forgotten: And, if you goe to Dauids Psalmes, how many of them are Psalmes of thanksgiuing after benefits? Of the cleansed * 1.545 Leapers though nine forget yet one is thankfull. The man healed of the palsie taketh vp his bed, & praiseth God. The Creeple healed entred into the Temple, walking, and lea∣ping, and praising God. God and man abhorre the con∣trarie, and when thou art truly said to be vnthankfull (but euen to man) there is in that one word all euill contained and affirmed of thée. Now, if priuate benefites should be remembred, much more publique which touch so many. Whereforefor both, be euer thanksfull to God as the foun∣taine, and to man, as his meanes. Imperfection in this du∣tie beséech him to pardon, &c.

2. When was this thanksgiuing made? The Text telleth * 1.546 you in this word THEN, Then sang Moses & the children of Israel. That is, euen presently as soone as they could ga∣ther all their companie together on the other side of y^e sea, whither so happily they were brought on drie foote by a mighty God. In the 5, of Iudges you may note it also, THEN sang Deborah & Barak, euen the same day. And surely, to defer, it is alwaies dangerous, so soone are we coo∣led and become dull and heauie after the greatest mercies. Doo it therefore whilest thy heart is hot, & thy féeling swéete of his fouour found. Doo it quickly & hartily: and so thou mouest the Lord to more mercy. For gratiarum actio est ad plus dandum inuitatio, Thankfulnes is an inuiting of God to giue more, saith S. Ambrose. Doo what wee can, wee shal be weake, and our best duties be full of wants: but yet spéede will helpe somewhat, and our care in making spéede shall finde mercie for such wants. When dulnesse crept in by carelesse delay, shall be punished.

3. Note w^t your self again the maner of their Song; name∣ly, how they being many, yet vse y^e singular number, & say,

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I will sing: When in a right phrase of spéech they should haue said, we will sing. This plainely teacheth vs that a good forme of giuing thanks is, euery particular person out of his owne feeling to say I, I, good Lord doo yéeld vnto thy Maiestie, my bounden thankes for my selfe and for my brethren, for my selfe and for thy whole Church. And so e∣uery one féeling, and euery one thanking, the Lord is prai∣sed of all, as his mercie and goodnes reach To all. A con∣trarie course it is, to trust to other mens giuing of thanks for me, and to be dull and dumbe my selfe. Dauids words haue another touch, Thou art My God, and I, I will praise * 1.547 thee, euen My God: therefore I will exalt thee. I, I, againe in mine owne person, and with mine owne heart, and with mine owne tongue, &c.

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

5. To whom? To the Lord will I sing, who is the foun∣taine: not to my selfe and my wit, to my friends and my Fortune, to my bagges & my baggage or any other thing. No Creature with mee shall rob him of his right, but to the Lord will I sing. And why? For hee hath triumphed gloriouslie: the horse and him that rode on him hath Hee ouerthrowne in the Sea: He, He, hath done this for me, for vs, &c. The Lord is my strength and praise, and hee is be∣come * 1.548 my saluation. Some put their trust in Chariots, and some in Horsemen; but wee will remember the Lord our God. Cursed be the man that trusteth in man, and maketh * 1.549 flesh his arme, and with draweth his heart from the Lord. 〈4 pages missing〉〈4 pages missing〉

Thus for men to be a meanes to stirre vp women, and one woman to stirre vp another, Fathers to moue their Chil∣dren, Mothers their Daughters, Maisters their Ser∣uants, and friends their friends, what a comfort is it where God graunteth it? Their Timbrels & their daunces were according to the manner of those parts, a graue and mo∣dest going in order with Songs and signes of ioy; no light nor wanton leaping, neither men and women together, as in the commaundement against Adulterie hath béene shewed. She is called Aarons sister, because Aaron was the elder brother, yet she was Moses sister also.

The 2. part.

1. THese thinges thus ended concerning the Thankes-giuing, from the Red-sea they went into the Wil∣dernes of Shur, and in three daies trauell they found no water, afterwards they found some, but it was so bitter they could not drinke it. A newe triall of their Faith and patience: and wee may well Note in it the course of the life of a childe of God in this world: euen to passe from triall to triall: and still to be tried one way or other: That * 1.550 through many tribulations at length hee may enter into the Kingdome of God: and after many fights receaue that Crowne of righteousnes, which the Lord, the righ∣teous Judge, shall giue at that day, vnto all them that so haue finished their course in Faith, and loue his appearing. In those hote Countries the want of water is a greater affliction than else where: and yet great is the want of it any where. But when they had found it, to haue it so bit∣ter, was crosse vnto crosse, making Moses wordes true, God tooke vnto him a people by signes and wonders, by warre and might, by a stretched out arme, by great feare, and (nowe marke) BY TEMPTATIONS. Yet should * 1.551 all haue béene endured patiently, hauing such Tokens of

his care for them. But (alas) sée what followeth.

2. Then the people murmured against Moses, saying, * 1.552 what shall we drinke? Who would haue thought it possi∣ble so soone after such a glorious Deliuerance for such in∣firmitie to shew it selfe againe. But this is man both to God and his Ministers: as soone as any contrarie winde bloweth against him. Truly therefore saide the Lord of vs, That our wickednes is great in the earth, and all the * 1.553 imaginations of the thoughts of our hearts onely euill continually. Let it strike vs and humble vs, that no man thinke he is supported. For certainly this is our mold to murmure euer when we are displeased. Let the Mini∣nister of God obserue this Nature, and be prepared for the like in his people, if occasion serue. Moses was a great man, and full of all iust matter of high reuerence with his Flocke: yet we sée how he is dealt with. As soone as any thing toucheth them, WHY? WHY? and WHAT? WHAT? still flying vpō him with their venomed words of bitter impatiencie: and he must answere for all the tri∣als it pleaseth God to lay vpon his Church, or any mem∣ber thereof. A fitter course it had béene for a people so taught with passed fauours, to haue assured themselues of future helpes in Gods good time, and with patience and Faith to haue expected the same, assuring themselues that he neuer had done so great things for them to giue them ouer in any néede. This is therefore their great fault: and let it profit vs neuer to offend so: But to looke vpon Da∣uid that good Patterne who reasoned soundly and com∣fortably, That he which had deliuered him from the Beare and the Lyon, would also saue him from that vncircum∣cised Philistime: to looke also vpon S. Paule, who maketh * 1.554 the same Argument, that God did deliuer him, doth deli∣uer him, and héereafter will deliuer him assuredly. This, this is the right way, To remember how many baskets full of broken meate were taken vp: and neuer to feare any want where such a powerfull God is. To remember

what God hath done for mee, and to make that an argu∣ment both of my prayer and hope, as Dauid doth when he saith, Thou hast set me at liberty when I was in trouble: * 1.555 haue mercie vpon me and helpe me. As for murmurings and repinings, faintings & fearings, they offend God, they grieue his Minister, they shame our selues, they offend the Church, and no way can they profit vs, be they neuer so violent & bitter. Blessed Iobs Spéech therefore is a blessed practise for euery good man & woman, If the Lord should * 1.556 kill me, yet will I put my trust in him.

3. What doth poore Moses thus grieued againe with a peruerse People? surely againe he runneth to his God and crieth to him. And this still is the refuge of the poore * 1.557 Minister, and of all those that feare him. Use it and kéepe it, God is not as man, to be wearie; and thou shalt finde the fruite of it, as Moses did againe in this place. For vp∣on this his crying the Lord shewed him a Tree, which when hee had cast into the waters they were sweete: and the people dranke of them, with great contentment to their fill. Hath not GOD then an issue for euery temp∣tation, if wee would expect it? Are not the Cries of his Seruants heard? and doo not they crie to him when o∣thers murmure against him? Marke all these things with your selfe, and be the better; for I passe them ouer with this pointing at them. And for this tree, which being cast into the waters made them sweete, take it for a most Ex∣cellent Figure of Iesus Christ our Sauiour, by whom all bitter affliction is made sweete: and the sowre curse of the Lawe condemning all men without him, quite and cleane taken away. For who is able either to endure the crosse or to taste of the Lawe without Christ; yet in him, and by him both are sweete, affliction fitting vs to Gods Kingdome, and the Lawe teaching vs what to doo, and what to flie. Consider of these Marginall Quotations by * 1.558 your selfe, and add the like vnto them. And touching these bitter waters, marke howe they are a meanes to discouer

the hidden bitternes which lay in the hearts of these Mur∣murers; and thinke with your selfe, that euen so doth bit∣ter aduersitie in many men and women at this day, disclose secrets, and shewe them to haue weakenes, before not knowne, or thought of. Secondly, Note howe in trauel∣ling to the Land of Canaan, wee must assuredly passe by Marah, and there wee must make a pitching place for a time, till it shall please God to graunt a Remoue. Bitter, bitter, and very bitter will the waters prooue: but mur∣mure we not as these men did: for hee that was so graci∣ous as to make them sweete to such Repiners, what will he doo in his good time to vs, if we patiently abide his will: surely he will much more respect vs, and euen boast of our patience to our eternall good; as he did of his seruant Iobs righteousnes. But now for the tree; some aske, whether there were any such vertue in it by Nature to swéeten waters? and if there were, what néede God had to vse any such meanes, séeing with his onely word hee could haue helped them? for answere whereunto, it may first be saide concerning the first, that the Lord hath giuen most excel∣lent vertues to his creatures, beastes, hearbes, plants, stones, trées, and such like, thereby to shewe his mightie * 1.559 power, wisedome, and mercie. As for beasts, their blood, their flesh, their fat, &c, what vertues are in them? for hearbs, some comfort and helpe the braine, some the eyes, some the liuer, some the heart, some one part, some ano∣ther, with most rare and souereigne qualities giuen them of GOD for this end. The consideration whereof hath greatly delighted many worthy persons, and caused them both to speake and write of them with great pleasure, Methridates that great King of Pontus, and of one and twentie Kingdomes more, for his wonderfull skill in hearbes, and his souereigne remedie against poyson and contagious diseases, called after his name Methridate, is become in all Bookes and Monuments of learning, re∣nowned and famous. Lysimachus Eupator King of Ily∣ricum,

is said to haue béene most skilfull in hearbs. Arte∣misia the wife of Mausolus King of Caria, was an excel∣lent Lady for knowledge in hearbes. Marcus Valerius Coruinus, a worthie Romane was so delighted with the studie of hearbs, that he withdrewe himselfe into y^e Coun∣trie where he might wholely (as it were) dwell in his Gar∣den. But what speake I of these, since we all knowe what is written of Salomon? namely, how he wrote of all Trees from the Cedar which is in Libanon, vnto the Hyssop which springeth out of the wall, that is, from the highest to the lowest: hee wrote of plants and hearbes, besides of beasts, fowles, creeping things and fishes, worthie Bookes no doubt, if it had pleased God to let them continue to this day. The strange vertues of precious stones diuers like∣wise * 1.560 haue written, whom both with pleasure and profit we may reade. Concerning all which happie qualities * 1.561 vouchsafed to these Creatures, and euen particularly of this wood we now speake of, remember with your selfe that Notable Testimonie of Iesus the sonne of Syrach in his Booke. The Lord, saith he, hath created medicines of * 1.562 the earth, and he that is wise, will not abhorre them. Was not the water made sweete with wood, that men might * 1.563 knowe the vertue thereof? So he hath giuen men know∣ledge, that he might be glorified in his wondrous works. With such doth he heale men, & taketh away their paines. * 1.564 Of such doeth the Apothecarie make a confection, &c. Such vertue therefore was in y^e wood giuen to it by God, who is the God of Nature, and giueth all these things. To the second (why God should vse such meanes, being able with his word to swéeten them?) true Answere may bee made, that although God be able to doo all things by him∣selfe, yet chooseth hee often to worke by meanes, and that for our good. As first, that so he might teach vs his Soue∣reigne power ouer all Creatures vsing them at his plea∣sure, when, and how, he shall best like, and draw vs to the true reuerence & worship of him as Creator, Ruler, Lord,

and Gouernour of all the creatures. Secondly, that hee might manifest by this meanes his loue and goodnes to vs much more, when he maketh all his creatures serue to our health, comfort, and good, and so drawe and stir vs vp to true thankfulnes vnto him for it. Thirdly, that he might teach vs thus not to abuse those his creatures, which with so excellent vertues and qualities are created for vs, to doo vs good. Fourthly, that we might learne by this meanes, not to contemne second Causes and meanes, by abusing (through a vaine presumption) the holy Doctrine of his prouidence. For, when God himselfe is pleased to vse these instrumentes, who are wee that wee shoulde re∣iect them? and if we doo, what doo we contemne and reiect, but his Ordinance? Lewd and wicked therefore are the Anabaptists: who, as of the soule, so of the body, cast a∣way the meanes of health: and yet say, they desire the health of both. S. Augustines words I cannot passe ouer, (fit for them, and fit for vs in this matter) in his whole 29. Chapter of the 7. Booke of the Citie of GOD, shewing howe God vseth second causes in the gouernment of the * 1.565 world, because he hath created them to that purpose. Yet euer he doth not tie himself to these things, but sometimes without them, and euen contrarie to them, hee worketh his will also: that thereby wee might learne, his vsing of them to be without néede, séeing hee can worke without them, if he please. Secondly, that when hee vseth them, it is he that worketh by them, and not they without him; as he giueth light in the Sun, he féedeth vs in our meate, &c. For if without them it be he, much more in them and by them it is he. Thirdly, that wee might sée how many waies he is able to helpe vs, when any thing is wanting vnto vs which is néedefull. And this we may well thinke was the cause héere, why it pleased GOD to shewe this Tree, that they might be ashamed of their impatiencie and mistrust, neuer more so sinning againe; séeing (by one meanes, or other) there is with him euer so readie & easie

helpe. Yea this is the cause also why (euen contrary to Na∣ture) he worketh often; that neither to Nature we should tie him, despairing of health, wealth, or liberty when we sée no means, or meanes (in reason) working to the contrary; forasmuch as he is stall about all, and can with meanes, & without meanes, agréeably to Nature, & contrary to Na∣ture, giue his Name praise, and his children comfort in a moment. Profit wee therefore thus by this Tree she∣wed to Moses in extremity to make the waters sweere withall.

4 There he made them an ordinance and a lawe, * 1.566 and there he prouoked them, and said, If thou wilt dili∣gently hearken, O Israel, vnto the voice of the Lord thy GOD, and wilt doo that, which is right in his fight, and wilt giue eare vnto his Commaundements, and keepe all his Ordinances; then will I put none of these disea∣ses vpon thee, which I brought vpon the Egyptians: for I am the Lord that healeth thee. Where the Lord tryed them by want of water, there he also admonished them by his Word, declaring vnto them their inst deseruing of such Plagues and diseases as were inflicted vpon the Egypti∣ans: from which they had béene frée hitherto, onely by his frée mercy and goodnesse; and acquainting them that y^e only way for them so to continue still, was to hearken to his Will, and to obey the same; otherwise he being the only Author of health, it could not be so with them. Which word of his, let it informe vs what also is our defence from all euill, certainely euen the same LORD, and none but Hee. The way also to obtaine it the very same that was then, To hearken and to obey not our willes but his, not our wisdomes but his, 〈◊〉〈◊〉 our lawes but his. This, this shall abide, and 〈◊〉〈◊〉 and only this. All mans deui∣ses, and will worship shall varnth as vile from before him. Consider well of the Psalme, where first is put * 1.567 forgiuenesse of Sins, and then the healing of all infirmi∣ties.

5. Then came they to Elim where were twelue foun∣taines * 1.568 of water and seuenty Palme trees: and they cam∣ped there, by the waters. So commeth comfort after sor∣row, and plenty after scarcety. For now they haue 12. fountaines of water and goodlie trees to yéelde them coo∣ling shadowes for their comfort. And surely the trialls of the Church, or of any particular member therein, shall haue a ioyful end: and though they be neuer so many, yet the Lord deliuereth out of them all. Who would not trust then in such a God, and tarry his time that neuer faileth. God, for his mercy sake, giue vs faith and constant pati∣ence,

Amen, Amen.

CHAP. 16.

The generall Heades of this Chapter are chiefely these.

• The grieuous murmuring of these Israelites.
• The gift of Manna from heauen.
• The lawes and Orders concerning the same.

1. BEfore their murmuring, there is in y^e first verse mention made of another camping, namely in the Wildernesse of Sin, which was the 8. place they had pit∣ched in, since their comming out of Egypt. And in the booke of Numbers a particular Re∣cord is made of all the places together, as likewise in an * 1.569 other place of that Booke. That at the commaundement * 1.570 of the Lord they iournied, and at the commaundement of the Lord they pitched. By all which wée comfortably may sée, that the Tabernacles or Tents of the Church, and euery particular member, are pitched where the Lord

will, and taken-vp and remooued when hée will, and whither hée will. For hée it is that gouerneth and gui∣deth all these things, euen as hée dooth all other matters in this world, & nothing is done without his Will. The lot is fallen to me (saith the Prophet Dauid) in a faire place: I haue a goodly heritage: Thereby ascribing to the Lord this honour, that by him euery mans portion and place in this world is appointed. He diuided the Land of Canaan, and gaue to euery Tribe that part which by his seruant Iacob he had foretoldlong before. Whi••h doctrine may yéelde euery heart patience and peace, to be quiet and con∣tented with Gods Will howsoeuer it be. For beggars may be no choosers; and wée are all his beggars that ru∣leth these things. Haue I little? it is his Will, and I ought to be pleased. Haue I more? it is more mercy, and God make me thankfull. Thankfull for the one, and thankfull for the other, and euer contented with his Will. My pitching is here, or there, by his prouidence, in a faire house, or a foule; in a rich liuing or a small; in a good countrie, or a bad; in England or in Fraunce: and wheresoeuer, or howsoeuer, it is aboue my merit; and therefore I should bée pleased, and thankfull.

2 The time is named, to wit, the fifteenth daie; to let vs all know that euen so much more detestable was their ingratitude, by how much the remembrance of so great and wonderfull a deliuerance from their enemies was more fresh in me〈…〉〈…〉rie, béeing solate. And will it not bée so in vs? Therefore, thus w••ulde I haue vs profit by it, euen to thinke in the Morning of our safety by his mercy all the Night: And at Night of our safety all the daye: And still 〈◊〉〈◊〉 of freshe fauoures; which vnlesse I bee thankefull for, I must née••••s bée: a great offender, séeing it is not possible to pleade forget∣fulnesse in such fresh and newe thinges: Nay, if it were a fault in these Israelites to forget or to be dull in a matter of fiftéene dayesolde, how much greater a fault in the

morning to forget to bée thankfull for the nights mercy last before, and but euen now ended: but you sée my drift, follow it further by yourselfe. Surely, surely, fresh fa∣uours would haue fresh remembrances and zealous and hearty thankes for them.

3. Their murmuring is next spoken of, and next by * 1.571 vs to bée considered. A foule and grieuious fault euer: but in this people so blessed with happie experiences of care and loue, of might and mercy in their Allsufficient GOD, more 〈…〉〈…〉nable and more odious than in o∣thers. Whereupon the Apostle giueth them for an ex∣ample to all people in all ages to learne to auoide this wickednesse, saying, Murmure nor, as some of them * 1.572 murmured, and were destroyed of the destroyer. Numb. 14. 36. For all these things came vppon them for exam∣ples, and were written to admonish vs, vppon whom the ends of the worlde are come. The whole course of Gods sacred Scriptures crieth out of this sin in men and Women, chiefely professing God. For doo al things, saith * 1.573 y^e same Apostle, without murmuring & reasoning. And S. Peter, Bey•• harb••••durs one to an other without murmu∣ring. * 1.574 The care of Ielousie saith Wisdome, heareth all things, & the noise of grudgings shall not be hid. There∣fore beware of Murmuring which profiteth nothing; * 1.575 and refraine your ••onge from slaunder: for there is no word so secret; which shall got for nought, and the mouth that speaketh lies, flayeth the soule. Caine mur∣mured, and the Scripture noteth it as his sinne. These * 1.576 Israelites were grieuous murmurers, sometimes for their labour a 1.577, sometimes for drink b 1.578, sometimes for flesh c 1.579, some∣times in distrust to obtaine the Cittie so strongly walled, d 1.580 sometimes for feare to bée killed of their enemies, e 1.581 some∣times at GODS iustice vpon their disobedient bre∣theren, f 1.582 sometimes for want of dainties, as Figges, Pomegranats Uines, &c. g 1.583 sometimes, for that they were ouerdoied with Manna 〈◊〉〈◊〉, and for other like causes:

vpon all which the Holy-Ghost setteth a brand of dislike: and so by their sinne admonisheth vs to beware. Miriam murmureth against her brother Moses the Lords faithfull * 1.584 Seruant; and how fearefully was she smitten with a Le∣prosie? Let this sinite the heart of euery Christian Reader, and make him consider what may quickly happen to himselfe, if hée bée a murmurer. From the Old Testament come to the New, and obserue as much. The Pharasies murmure at Christ his mercy to poore Publi∣cans: there is murmuring for good done on the Sabbath day: For not washing before meate: that such as came late had a penny as wel as those that had borne the heate of the day: that the ointment was powred vpon Christ, and not rather sold, and giuen to the poore: that the Widowes were neglected: and that Mary doth not helpe Martha, but sit and heare Christs words. But still obserue how all these were sinfull and grieuous to God; and what a dili∣gent record is made of them and of the seuerall causes; that wee might learne and see no cause to warrant this lewde behauiour. For either all or most of these occasions might haue much saide in defence of them. And therefore these Quotations of Scripture with that of Iude, short and * 1.585 sharpe: These are murmurers, complainers, walking after their owne lustes: whose mouthes speake proude things, hauing mens persons in admiration, because of aduantage, &c. Murmurers and grudgers, and com∣plainers, such as mutter, & murmure, and grudge & groan, if all things fall not out to their contentment, such as mis∣like their places & callings, Estats and conditions, and are angrie with God if in all things hee please not their hu∣mors. If they be restrained of liberty, if they be touched w^t pouerty, if they be pinched with penury, if they be sub∣iect to affliction and aduersitie, if they be not in highest pla∣ces, & eralted to greatest authority, they ••ret, they ••ume, they are offended and discontented with y^e Highest. These are the greedy dogs spoken of by Dauid, which run about

the Cittie, and grudge if they bée not satisfied. Irenaeus the auntient Father giueth them a fit name (but a foule * 1.586 name) calling them or a Piaboli, the Deuils mouthes. And the words of Plato are as fit of vnbridled mouths sending∣out iniury both to Heauen and Earth. The end of which mouthes Euripides by the light he had, could well discern, that it would be misery and woe, as indeede it will, trye who list. Circumstances increase this sinne very much; as Who numbreth? against whom? and in what matter? who murmureth? A subiect, a sonne, a friende, to whom much fauour many waies hath béene shewed; A professor of the Gospell, well acquainted with the Word, and vpon whom many eies are cast &c. Against whom? Against Prince, against Parents, against Friends, to whom obe∣dience, duty, and loue with al the Testimonies therof are due, and most due; against God, whose Word is in our hands, & in our mouthes, and whose seruants wée would gladly bée estéemed. In what matter? In a small matter, in a trifle; and wherein, or for what, we ought rather giue thankes, in a matter lawfull, tollerable, good, and no way to bée grudged at. These and such like Circum∣stances I say make the fault much fouler and greater. Old Writers haue vttered these kinds in these wordes, Est murmuratio contra Deum per displicentiam, contra Prae∣latumper inobedientiam, & contra proximū per inuidentiam. There is a murmuring against God by discontentment, a∣gainst our superior by disobediēce, & against our Neigh∣bour by enuie. But from what fountaine floweth al this filthy water which so offendeth God, so grieueth man, and so infecteth the very aire? Surely either from impatience, or from pride, both bad and very bad fountaines. Of the first that was an example in the Acts of the Apostles about the Widowes of the Graecians: For not able with pati∣ence * 1.587 to endure their conceited griefe, till there might bée declaration made thereof, and order taken accordingly, they fell to secret carping and biting vnfit for the pro∣fessors

of the Worde: and in that heat touched euen the Apostles themselues with want of care. Of the later, that is a most fearefull example in Numbers of proude Corah and his company, whose pride, enuie & ambition brought them to so strange and dreadfull a death. They grieued that Moses should haue such authority, they thought them selues worthy of some of it, and what they thought fit, not what pleased him, God must doo. Of which kinde of Murmurers and enuiers Saint Gregorie hath a good saying in his Morales, Qui contra suprapositam sibi potesta∣tem murmurat, liquet, qúoa•• umredarguit qui eandem potes∣tatem dedit: Who so murmereth against authority set o∣uer him, it is manifest, that he reproueth him who gaue the same authority. And vpon the seuenth Psalme, mur∣murantes dicuntur intrare in iudicium cum Deo: Murmu∣murers are saide to enter into indgment with GOD: They are like, saith An other to a filthy sooyne, who whether hee wake or sleepe is euer grunting. Mur∣muratores similes sunt versantibus in gyrum, donec capite & sensibus perturbaris caetera omnia perturbari putant, Murmu∣rers are like vnto such as turn roūd about til their heads & senses being turned, they imagin al things to turne round. * 1.588 Sednoli aduersus quemquam murmunare, est enim abiecto∣rum: But be not thou a murmurer against any man, for it is a base thing, and the quality of a base person. Erratapro∣pria magis * 1.589 quam aliena reprehendito: Rather reprooue thine owne faults than other mens. Ediscat non murmurare, qui mala patitur, etiam si ignoret curmal patirur: per hoc enim quisquis ••e iustepati arbitrari potest, quia ab illo iudicatur, cu∣ius iudicia nunquā sunt iniusta; And let him that suffereth harme not murmur; although he know not the cause why he suffereth it: because euery man may thinke he suffereth iustly, seeing he is iudged of him, whose iudgments are * 1.590 neuer vniust. A very notable sentence, if you marke it; not allowing this vice in our hardest estate; and when we know not any reason of it. Qui in poenis murmurat fertentis

iustitiam accusat: for hee that murmureth at Gods punish∣ment, or any iust punishment, accuseth the iustice of him that punisheth. But goe we forward. Felicitie consisteth not in things of this life: therefore wee should not mur∣mure for the want of them. Iob blesseth the Name of God * 1.591 in his greatest affliction, and murmureth not. Of the God∣lie it is often saide, The praise of GOD is euer in their mouthes: Then not murmuring. Murmurers want Da∣uids staffe so comfortable to him, therefore we should auoid it. No Artificer can like that his worke bee dispraised of one which hath lesse skill, or euill will: And shall God like to haue his predestination, his prouidence, his iustice and mercie and whatsoeuer is holy, and good to be censured, and grudged at by dust and ashes? No, no. The Wise mans Counsaile is excellent in this behalfe: Hearken vnto me, yee holy children, and bring forth fruite, as the Rose * 1.592 that is planted by the brookes of the field, And giue yee a * 1.593 sweete smell as Incense, and bring forth flowers as the Lilly. What is this sweete smell that must be giuen out? Marke what followeth; Sing a song of praise; and blesse the Lord in all his workes. Giue honour vnto his Name, and shew forth his praise with the songs of your lips, and * 1.594 with Harpes, saying after this manner, All the workes of the Lord are exceeding good, and all his commaunde∣ments * 1.595 are done in due season. None may say, What is * 1.596 this? wherefore is that? For at time conuenient they shall all be sought out, &c. Reade the whole Place your selfe I pray you. And sée howe far this is from murmuring and grudging. Optimumest pati quod emendare non potes, & De∣um, quo authore cunctaproueniunt, sine murmuratione comita∣ri, It is best, saith Seneca, to suffer what thou canst not a∣mend, and to follow God (from whom, as from a foun∣taine, all things doo come) without murmuring. Malus est miles qui imperatorem sequitur gemens, He is a very bad Souldier that followeth his General with grumbling. And certainly he is as bad a Christian, that controuleth God in

his works; and thinketh this, or that, might bee better. Some will haue faire weather, and some will haue foule; some wet and some drie; some dearth, and some plentie: who can repeate mens vaine conceites héerein, neuer ca∣ring for others, but for themselues: and therein also migh∣tily deceaued, because man indéede is not able to compre∣hend, what will euer bee best for him. Holcot vpon the Booke of Wisedome telleth a Tale of an Heremit, that ha∣uing * 1.597 sowed pot-hearbs in his Garden, desired faire wea∣ther, and foule weather as hee iudged to be best for his hearbs, and so had still graunted of God according to his request, but not one hearb came vp: whereupon he thought, there was a generall failing in all places of such hearbs, till on a time walking to another Heremit not far off, hee saw with him a very excellent crop: Then hee tolde him what he had begged, and obtained, touching the weather, and what effect it had. Whereunto the other Heremit an∣swered, Putahas te sapientiorem Deo, & ipse estendit tibi fa∣tuitatem tuam, &c. Thou diddest thinke thy selfe wiser than God, and hee hath shewed thee thy folly. I for my crop neuer asked any other weather than GOD should please to send. I would this olde Heremit might teach many in our daies to be lesse wise in their owne conceites, concerning both weather, and other matters: and to re∣lie more vpon Gods mercifull prouidence and bottom∣lesse wisedome, that hee both knoweth what is best for mans vse, and will accordingly (for his owne goodnes) vouchsafe the same. Then would there not be so many faithlesse feares and doubts amongst vs as are, much lesse any opening of our mouthes against Heauen, as, I feare, is. But let such remember what Seneca writeth of Caesar, who hauing appointed a great Feast for his Nobles and friends of all degrées, and it falling out that the day was so extreame foule as nothing could be done, being highly displeased at it, in extreame madnesse willed all them that had bowes to shoote vp their arrowes at Iupiter in defi∣ance

of him, for that foule weather. Which when they accordingly did, their arrowes lighting short of Heauen, fell downe vpon their owne heads, and hurt a number of them very sore. Euen so doo our muttering and murmu∣ring words, either for this or that which God sendeth, not hurt him but wound our selues both déepely, and dange∣rously. Another desire of men is, ••uer to be in prosperitie, and not to taste of any aduersitie; if they doo, then they murmure, and then they grudge, saying, or thinking the Lord dealeth hardly. But these men forget that if the Physition desire a mans life and health, he restraineth him of many things wished and longed for, and ministreth ma∣nie things vnto him bitter and vnpleasant; whereas, if he despaire of the parties well doing, hee suffereth him to eate and drink what he will. They forget that those Cat∣tle which the Grasier putteth into his best Pastures and féedeth fat, are vsually appointed to the slaughter. They forget that too much rancknesse hurteth the corne, and too much fruite breaketh the trées. They forget that Christ gaue both a sop and a dipped sop to Iudas, and yet he was a reprobate; the rest (being chosen vessels) had no such thing. A whirle winde caried Elias to Heauen, & so hath affliction many an one. But the Rich Glutton that had all pleasure in his life time, lost his pleasure, and gayned woe for euer. It is not good to haue our wages too soone, but to remember chéerefully, that when the day is ended, then wages will be paid. He that trauelleth in the way against the Sunne, hath the light before him, and the shadowe be∣hind him: so haue the wicked prosperitie & comfort heere, none hereafter. But hee that trauelleth with the Sunne hath the shadowe before him, and the light after him: so haue the godly crosses heere and eternall ioy after. Mur∣mure not therefore at any wants, neither gréeue if other: be made rich, and the glory of their houses encreased: for as thy shadowe goeth before, so will thy light followe: And as his light is before, so will his shadowe follow most

assuredly. Nothing shall he carie with him when he dieth, neither shall his pompe followe him. Qui honoratur in via, in peruentione ••••m••abitur, Et quasi per amaena pratain car∣cerem * 1.598 venit, qui per prosperitatem praesentis vitae ad interitum tendit. Hee that is much honoured in the way, at the end of his iourney is damned. And as it were through a faire pasture he passeth to a prison, who by the prosperitie of this life present goeth to destruction and confusion. It is enough (if any Counsaile may be enough) to banish from vs ali sinfull murmuring either at other mens prosperitie, or at our owne aduersitie. For certainely as your selfe would be more carefull of a childe of yours that you had done little or nothing for, than of one that was prouided for, and had plenty: so is the Lord of Heauen (that kinde Father aboue all Fathers) most carefull of their good, who héere in this life haue had least, and are indéede yet vnpro∣uided for. O beléeue it, they shall haue a day, and that a swéete day and a ioyfull. Their turne will come, & though others haue béene scrued before them, yet shall their por∣tions at last bee as Beniamins was with Ioseph, greater and better than all the rest. Till then let your want make you as hunger doth y^t Hawke, flie more earnestly at your pray, that is, at Heauen, at God, at Christ, at the life to come with all his ioyes. Pitch your eyes vpon it & your heart also; flie, and flie strongly to that marke, thinking euery day two, til the Lord graunt it. If a traueller haue but a little money left to bring him home, hee trauelleth farther in a day than otherwise hee would: And so doo you by your present wants, take occasion to goe forward faster and faster in a holy course, that you may be at home and take your rest. Away with murmuring and all euill spea∣king, * 1.599 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 * 1.600 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, whe∣ther 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 desi∣rous 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 murmu∣ring wheresoeuer it is, as that bay tree would make chi∣ding 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 suf∣fice. God séeth, and God heareth, who as Augustine saith, is euery where, and cannot be mocked. But happily you * 1.601 will thinke, why then doth God suffer any murmuring to bee? And I pray you remember Saint Gregorie his Answere, Permittitur murmurati•• & detractio, vt caue∣atur 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 y^t 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 mur∣mure. 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 compa∣nie with famine. Words of such impietie, as I knowe not how to begin to speake of them. O impiam et nefandam vo∣cem! O wicked and horrible words! (saith a godly Inter∣preter) O sinfull and cursed speech! may all that reade it, and taste of GOD say; especially in this people so ac∣quainted 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 De∣liuerance 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 pro∣fit 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 recea∣ued 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 em∣braceth 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 accep∣table, 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 follo∣wed such fauour? Not so, you sée, but they went away reioycing, that they were made worthy to suffer those * 1.602 things for so kinde a Lord as had exalted them to that dig∣nitie, and giuen vnto them such graces and places as then they had. Let vs looke vpon such Examples as these, and pray to God for strength to followe them. Let vs often remember that good Counsaile of the wise man, My sonne,

if thou wilt come into the seruice of GOD, stand fast in * 1.603 righteousnes & feare: AND PREPARE THY SOVLE TO TEMPTATION. Settle thy heart, and be patient: bowe downe thine eare and receaue the words of vnder∣standing, * 1.604 and shrinke not away when thou art assailed; but waite vpon God patiently. Ioyne thy selfe vnto him, and depart not away, that thou maist be encreased at the last * 1.605 end. Whatsoeuer commeth vnto thee, receaue it patient∣lie, and be patient in the change of thine affliction. For as * 1.606 gold and siluer are tried in the fire, euen so are men accep∣table in the fornace of aduersitie. And so forth much more; if you will, reade the Place your selfe. Forget not what the Apostles in the Acts did, and said; Who confirmed the * 1.607 Disciples hearts, and exhorted them to continue in the faith; affirming that wee must through many afflictions enter into the Kingdome of God. There are many such places in Scripture. Away then with those crooked wayes * 1.608 wherein too many doo walke: and be taught by these Ex∣amples what euer to doo. The Gospel is welcome to ma∣nie at the first, and they greatly reioyce in it; but when either trouble groweth for it, or they are restrained by it from their accustomed sinnes of swearing, drunkennes, sensualitie, couetousnes, oppression, vsurie, and such like, then they wish they had neuer béene troubled with such preaching, and all Gods mercie is returned to him with great vnthankfulnes, as héere it was of these murmuring Israelites. If authoritie and offices either in Church or Cōmon-wealth be giuen in Gods goodnes to some men, they receaue them ioyfullie, and say they are much bound to God for them: But when such things happen as vsual∣lie followe such places, to wit, trouble and charge, lies and slaunders, contumelies and reproaches, with great vn∣thankfulnes then they turne both tongues and hearts, and wish they neuer had béene so graced. For Matches and mariages, O, what impietie is in many, many times! cur∣sing the parties, and almost cursing God that gaue them

such a match: when yet at the beginning all was well, and euerybody pleased. Let all these and all others faulty in like sort looke vpon these murmuring Israelites, and be asha∣med of such sinne. For man and wife, let them consider but one thing which GOD hath giuen them in their owne bodies, and sée how it will instruct them. Their two eyes if they goe together and looke both one way, be it vp∣ward or downward, to the right hand or to the left, All is well and comely in the face. But if they bée seuered and the one eye looke one way, and the other an other, there is a blemish wée all confesse, and it is not well: So man and Wife who as the two eies are made to looke one way, should neuer bee seuered to goe a sunder, to crosse one an other, to reproach one an other, to shame one an other, to breake-vp house and depart one from another. Sure∣ly the blemish is great, and as many as care either for pi∣ety or honestie, will consider of it. Secondly, these words of the Israelites may shew vs what is the course of too ma∣ny Men and Women in the world another way, euen to pre••er the flesh-pots of Egypt before the Land of Canaan, and bellies full of bread before a blessed deliuerance out of cruell bondage, that is, Earth before Heauen, and the ioyes of this world before all that can bee giuen when this life is ended. A miserable and monstrous blindnesse, yet such as no perswasion will preuaile against, it is so setled and rooted in sinfull hearts. Remember what you reade in the 11. of Iohn, when Christ had raised vp Lazarus to life againe, And many that had seen these things beleeued on * 1.609 him: Then gathered the high Priests a Councill, and said, what shall we doe? If we let this man thus alone, all men wil beleeue in him (now marke) and the Romanes will come & take away both our Place, and Nation. So before Christ they preferre their places, and for the world adieu to Heauen. Such others were those in the Prophet Iere∣my, who measured Religion by plenty and scarcitie, iudging that best which brought most profit, and that

worst wherein there was any want. The word which thou hast spoken (say they) to vs in the Name of the Lord, we will not heare of thee, But we will doo whatsoeuer * 1.610 thing goeth out of our owne mouth, as to burne incense to the Queene of heauen, and to poure out drinke offe∣rings vnto her, as we haue done, both wee and our Fa∣thers, our Kings and our Princes, &c. For then had we plentie of victualles and were well, and felt no euill. But * 1.611 since we left off to burne incense to the Queene of Hea∣uen and to poure out drinke offerings vnto her, wee haue had scarsenesse of all things, and haue beene consu∣med by the sword and by famine. But if you reade the rest of the Chapter, you shall see that their Plagues grew because they sinned against the Lord, and would not be ruled by his Word, to worship him, and him one∣ly, according to his Word. Such Arguments made the Heathen against the Christians in former times, as wit∣nesseth Tertullian, Cyprian, and others; attributing all * 1.612 calamities (that happened) to the Christians: because that they worshipped not the Idols of the Heathens: but they answered euen as Ieremy, that such calamitles fell, be∣cause they (the Heathens) would not forsake their Idols, & embrace Gods true Religion, & so indéede they did. Such words, and euen the very selfe same words, vse the Papists against vs, and the Gospell at this day: telling vs often and too often (vnlesse it were truer) how great plenty was in former times when Popery swaied, how many egges forsooth for a penny, and all this geare; grounding an ar∣gument thereupon, that therefore that was truth, and this is falshood, euen as Heathenish and Iewish Idolaters did before them. But with Ieremy and the godly Fathers we truely inuert their argument vpon them: that their con∣tempt of truth, and foule Idolatry in despite of truth pro∣uoketh God to many crosses, and will yet prouoke him further if they continnue without amendment. And touching their pretended plenty when Popery ruled,

we say it is a Tale, for as great dearth was then as since. Touching our owne country of which I chiefely speake, let them remember what our Chronicles note in Richard the first his time, how sharpe a scarcity there was by the space of thrée or foure yeares. What a Sommer that was in Edward the 3. his time, called the deere Sommer. In Richard the 2. his time what a dearth, when the people wereforced so to féede vpon fruite to susteine Nature, as that thereby many fell into fluxes, and dyed. How the childrens cries were so pitifull for the want of foode which their Parents had not to giue them, as a stonie heart could not indure to heare. Of Henry the sixth his time, when people were forced to make bread of Fearne rootes. And (to go no further) of Acrone bread in Quéene Maries time. Were there now so many egges a penny, and all cheape, cheap? Yet Poperie swaied in blinded hearts too much. No, no, The calamities which haue béene in places where this Ignorance ruled, haue béene equall or greater than vnder the Gospell, euer, as all Stories tel vs. Hath Rome it selfe neuer béene affected? hath the Pope him∣selfe neuer béene taken prisoner? Haue Romish warres euerprospered, or Popish conspiracies had their wished ef∣fects? Blessed be the God of Heauen for it, they know the contrary. And that Spanish, Romish, and Diuelish at∣tempt in the yéere 1588 yeildeth them matter of wis∣dome, (if God so please,) and vs eternall cause of thanks-giuing vnto God for it. Euer praised from our heart roots be the glorious Name of him that so respected vs. But yet this is not the matter; for if they had euer had plenty, and euer scarcity, true Religion is not measured by the belly, by flesh-pots or great leaues, or any outward prosperity or aduersity, but by the Rule which God hath left vs in his holy Scriptures; Therefore although wee could obiect * 1.613 vnto them the vnspeakeable blessings of God vpon this Land of ours, and thereupon reason as Gamaliel did; yet doo wee not: but throwing our selues downe

at his féete, who gaue them all, wée rest our selues vpon his Word: and so both know truth, and hate error, as in mercie he enableth, leauing flesh-pots and all fleshly rea∣sons to such doughtie disputers as they are, that stand vp∣on such arguments: and to strengthen our hearts against this great sinne héere noted in the Israelites, Weelooke vpon Demas; whose shame liueth in Gods Booke for im∣bracing * 1.614 the world, and forsaking Paule. Wée thinke vpon that fearefull crie, One drop of water to coole my tongue: When all the pleasures of the world which eyther he had, or we can haue, coulde not helpe. And as Elias couered his face with his mantle, so do we hide our eies from be∣holding this world and the deceipts thereof. Wée assure our selues Saint Hierom said true: Difficile, immo impos∣sibile est, vt praesentibus quis & futuris fruatur bonis, vt his ventrem ibi mentem impleat, vt de delitijs transeat ad delitias, vt invtroque seculo primus sit, vt & in coelo & in terra appa∣reat gloriosus. It is hard, yea it is impossible that one should enioy both present and future good things, that heere he should fill his belly, and there his minde; that from plea∣sure he should passe to pleasure, that in both worldes he should be chiefe, and both in earth and heauen appeare glorious. So wee leaue the fleshpots of Aegypt to all earthly Israelites, and beséech the Lord to bring vs to his kingdome, although it be through many tribulations.

6. Then said the Lord to Moses, behold, I will cause * 1.615 bread to raine from heauen to you, and the people shall goe out, and gather that which is sufficient for euery day, &c. O Admirable Mercie, and bottomlesse Fountaine of all comfort, and pitie! Will he now rayne bread from hea∣uen to these vngratefull Murmurers, who much rather should haue béene destroyed from the face of the earth? Let neuer penitent sinner than despaire of mercie, let ne∣uer troubled spirit cast away comfort. For how can the sighes of a groaning heart sorrowing for sinne bée neglec∣ted of so swéet a God, when such proud offendours finde

mercie? neuer, neuer can it be, assure your selfe. There∣fore lay vp this place in your minde, and féeling your selfe grieued either for things committed, or omitted, bée not too much shaken as one out of hope, but with faithfull assurance say chéerefully, O kinde Father, and sweete GOD, doo not cast away thy creature, that crieth, and flieth vnto thy mercy. I am vnworthy full wel I know it, but thy goodnesse hath no bottome, and with ioye I remember it; These murmurers and complainers against thy mercies thou yet shewedst more mercie vnto, and thy poore seruant suing for grace wilt thou cleane reiect? No deare father thy nature is not so, and therefore by this fa∣uour to thē, I gather cōfort: & beseech thee to be as thou hast euer been, my kinde, my gratious and louing Lord.

7 And can God raine bread from heauen? why then wée all sée that albeit the fields should faile, and the whole earth grow barren, yet can the Lord nourish his people, * 1.616 and send foode to al those that trust in him. It is most true, and it is most comfortable, leauing no cause why wée should in any distresse be cast downe too much, seeing the Lord is not tyed to ordinarie meanes, nor our mainte∣nance to the fruites of the earth. The a 1.617 Rauens shall both finde meate, and bring meate to Elias, if he commaund: and b 1.618 a little oyle shall continue running till many vessels be full when he so pleaseth. Infinite is his power, and in∣finite are his waies, to comfort them that cleaue to him. Lift vp your thoughts therefore aboue the course of Na∣ture when you thinke vpon GOD: and although you haue neither bread nor money, nor the whole land any corne; yet past hope take hold on hope take hold on hope: and leaue God to himselfe. Iacob was prouided for in that extreme * 1.619 famine, and Gold was brought to Mary and Ioseph from far, when they thought not of it. What the LORD will doo, hee can doo, and on our partes Faith onely is re∣quired: that wee may see his Glory and incomprehen∣sible mercy.

8 But why did not God thus comfort his people before they murmurd? Surely because he might open vnto them the hidden corruption of their nature, and so make them sée, & all posterity also, that not merit in them, but mercy in him drew all the fauoures that were shewed to them. And remember euer this vse of affliction, how it is often sent of God to discouer vs, not vnto him who knoweth vs well, but to our selues who dote vpon our worth, and thinke wée are farre otherwise than wee are; yea, and to the worlde also, which many times is deceaued by our golden shew. Stand wée therefore alwaies vpon our watch, when the crosse knocketh at our doores, and know there is a spic ētered & a very tel-tale. He wil looke into vs, draw-out frō vs what is within; our faire looks shal not de∣ceiue him: but as we are he wil make vs shew, y^t we may be knowne. How Iob and his Wife differ hée wil describe: * 1.620 Sarais infirmitie, and Zipporahs waspishnesse against their good husbands he will open; and in one word, hée will tell all. Pray we therfore with Dauid euer, O let my hart be sound in thy statutes, that I be not ashamed. Sound without glosing, faining & haulting; sound without grud∣ging and inward complainiug; that from soundnesse wi∣thin may flow holinesse without, euen patient comfort in Gods Will, and so no Shame grow where no shamelesse thing is done, &c. The Lord graunt it to vs euer, Amen. The words in the 8. Verse, (your murmurings are not a∣gainst * 1.621 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 * 1.622 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 * 1.623 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 * 1.624 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 profita∣ble 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 sud∣daine, and at first sight, but a thing giuen or prepared for * 1.625 them, that they knew it was. Or (which for my part I like better) They said Mah hu, or Man hu, What is this? * 1.626 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 fal∣leth 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? There∣fore

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 mel∣teth 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 a∣gainst the morning for the space of fortie yeares together. The abundance of it was aboue any naturall course e∣uen 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 Sab∣baoth: 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 ga∣thered 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 sprin∣geth 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 yeel∣deth a swéeter, a fatter, and better sap than other earth dooth. But this Manna followed the Israelites, whatsoe∣uer the earth was: and by name in the wildernesse and de∣sert. No way therefore was this Manna altogether na∣turall.

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 where∣of 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 some∣thing 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 good∣nes, 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 ho∣nest & lawfull vocation, and so come by these things. Idle∣nes he will not foster nor abide in any man. Corne he will giue to y^e 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 Hea∣thens 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 appoin∣ted 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 ne∣uer doo them good, nor any peraduenture that they pur∣pose it for. Thus is the prayer which our Sauiour taught vs, Our daily bread giue vs for the day. And from distrust∣full * 1.627 feare the whole Scripture driueth vs in euery place. He that féedeth the Sparrowe so small in price, and heareth the young Rauens that call vpon him, He that openeth his hand and filleth all things liuing with plenteousnes, will hee either forsake or forget man or woman trusting in him? No; it is a Hellish thought, and away with it for euer out of your heart. The life is farre more worth than meate; and the body than any rayment. Wee are much better than any fowles, and yet the Lord feedeth them, when they neither sowe, nor reape, nor carie in to anie barnes. Could not God heere haue bidden them gather for many daies, if he had would, and lay vp in store for a deere yeere, as wee vse to speake? yet hee would not, but tieth them to a dayes foode, and for the next day to depend vpon him. He failed them no day, nor euer faileth vs if wee beléeue. Cast your care then chéerefully vpon him, and cleaue fast vnto him, you shal sée his Mercie, you shal sée his Truth, you shal sée your Comfort. If the earth yéeld neither corne, nor grasse, and that for fortie yeeres together: yet can hee nourish you and yours with bread from Heauen, and the daintie flesh of Quailes at his plea∣sure. The hard Rocke or the drie tooth shal yéeld drinke for your thirst, at his will. Elias had bread and meate brought him by the wilde Rauen: And the little meale and oyle in the Cruze wasted not till the dearth was past, and so forth as you heard before. These Israelites gar∣ments were not worne, nor the shooes of their feete torne in so many yéeres: who then will distrust such a GOD? Hee can doo what hee will doo: and he will doo

what is best, be euer assured with ioy. Many a time hath the poore woman had no bread in the morning for her chil∣dren, and before night, both bread and money. Goe farther your selfe, for this meditation is most swéete. That man liueth not, or euer shall, who cleauing to God, hath béene forsaken by him.

3. For the day then, how much might they gather? without stint? No. The Text saith, An OMER for a man, * 1.628 according to the number of the persons: this was the stint. Euery man was to take for them in his Tent. This OMER was about a pottle of our measure. Marke howe the Lord alloweth a sufficiencie, and vtterly disliketh all néedelesse superfluitie. Our wanton wils he will not fel∣lowe: but our iust néede hee will supplie. Would wee learne this blessed meane in all our courses, God would ioy in it, and the childe vnborne be the better for it. Our houses and land would tarie with vs, and descend from vs to them wee loue; our Tenants should taste of better bar∣gaines, and liue and die at our féete; the poore would send a shréeking crie to the eares of God, for mercie and good∣nes to be poured vpon vs for our relieuing of them; The Common-wealth should finde vs furnished, either to de∣fend, or offend vpon occasion; and in one word, both Hea∣uen and Earth be glad of it. O, why, why then should not our OMER content vs for the day? God is wise that made this Lawe, and who euer followed his wisedome and repented? You sée the Note, and to a féeling heart I néede not amplifie it any farther.

4. But might they gather this pottle of Manna anie time of the day? No. It was to be gathered in the mor∣ning: * 1.629 for when the heate of the Sunne came, it was mel∣ted. So God would teach them, to take time whilest time serued: And it may well admonish vs to doo the like. Wée haue a Morning, & we haue an Euening. Our able youth and good health is our morning▪ our feeble Age and sicke estate is our euening. Spend not the first vainely, and you

shall not want in the last vncomfortably. God is good, and giueth vs a gathering time, he looketh we should vse it as he intendeth, that is, in the morning to goe forth to our labour, honestly and truly to liue in a lawfull vocation, to doo what wee are called to, faithfully and carefully. So shall we eate the fruite of our labours when the euening of age and sicknes commeth, and all shall be well. But a carelesse youth and an ill spent health will make a wan∣ting age, and an helplesse sicknes. Gods blessings are not at our election to haue them when we will, but when wee séeke when he bids, we shall finde. His Manna is readie if we come in time, and if we linger till we list, he hath his Sunne to melt it away, and it is gone. O, take time then, and be ruled by God: youth and health you sée is a blessed time. In the Booke of Wisedome sée another v••e of this time of this day, and euer remember it, namely, That it might be knowne, how wee ought to preuent the Sunne * 1.630 rising, to giue thanks vnto God, and to salute him before the day spring. For the hope of the vnthankfull shall melt as the Winter Ice, and flowe away as vnprofitable waters. * 1.631 Let vs doo thus then, and be most assured that such Mor∣ning sacrifice shall be no lesse profitable vnto vs than plea∣sing to him.

5. And did they iust gather their measure, and no more, euery man? No. The Text saith, Some gathered more, * 1.632 and some lesse. Yet when they did measure it with an OMER, hee that had gathered much, had nothing ouer, and hee that had gathered little, had no lacke, &c. By which miracle the Lord would both restraine the gréedie Scrapers of this world, that are neuer satisfied, and com∣fort his owne Chosen that haue not such heapes. For what hath the greatest Raker that liues amongst vs at this day touching himselfe, but his liuing? and hath not the poorest man by his little as much? yes assuredly, wee sée it daily. Nay we sée more, namely, that this little, little, which the poore man hath, yéeldeth him often a more heal∣thie

life, and a merrier minde, sounder sléepe and quie∣ter thoughts, than that great abundance which the grée∣die Gatherer hath gotten. Daniel with his thinne fare of pulse and water, looketh as well or better than they that féede vpon the Kings allowance, such a mighty God euery way is our God. And why then should our desire to haue, be so exorbitant? or our hearts so deiected, if wee haue but little? GOD will make my little stretch to an OMER, that is, to enough, and his much shal be no more, doo what hee can. O minde, minde, then bee content; Looke vpon thy God, and feare nothing: he is the same, he is no Changeling, &c,

6. Did they reserue nothing of all their gatherings till the morning? your Chapter goeth on, and saith, Let no man reserue thereof till the morning. Notwithstan∣ding * 1.633 they obeyed not Moses, but some of them reser∣ued of it till the morning, and it was full of wormes, and stanke: therefore Moses was verie angrie with them. Sée euer in the world some disobedient and distrustfull wretches, let all the Preachers in the world (were they as good as Moses) say and doo what they can. They will rake, they will scrape, they will hoord and mucker∣vp: their wicked Mammon is their GOD, and their Chest their hope in time of néede. But what became of Manna it selfe, when it was kept contrarie to Gods li∣king? Wormes bred in it, as you sée; it stanke, and no wayes serued to their vse that so disobediently had laide it vp. Euen so, so shall it euer bee with this Crue, let them make their reckoning of it, and rest assured. Ill gotten goods shall not prosper, nor the thirde heire bee the better for them. Our eyes daylie sée what may teache our hearts, if GOD bee within vs: and this notable place of rotting Manna would neuer bee for∣gotten.

7. Yet the sixt day they reserued, and it corrupted not. Uerie true, and let it neuer goe out of your minde * 1.634

whilest you liue. For vpon the sixt day they were com∣maunded to gather both for that day and the day follo∣wing, (ver. 5.) which was the seauenth day and the Sab∣bath: to the end they might rest vpon the Sabbath: and not goe out to gather, and it corrupted not. No more shal any goods you get and gather with the will and good liking, and by the commaundement of Almightie God, that is, truly, lawfully, and with a good conscience, but the Lord shal blesse that basket, and that store to you whi∣lest you liue, and to yours when you are gone: and though it bee but little, yet hee shall make it sufficient to sustaine your selfe, to bring vp your Children, and to doo what they which haue thrice as much as you comming in, cannot doo. Your Children againe after you, maintayned with that which you haue well got∣ten, shall prosper either in learning, or trade, so that they shall come to great Places often, and to bee Great menne: to carie such Offices of credite as are in the Countrie or Tewne where they dwell, and leaue Gods mercies againe to their Children after them, to a thou∣sand generations louing and fearing Gods holy Name and kéeping his Commaundements; when the quite con∣trarie shall come to passe with the goods ill gotten, as you haue séene.

8. Forget not to marke héere also the great care that GOD hath of his Sabbath, that it bee kept holy accor∣ding to his appointment, when hee will not suffer these Israelites to gather so much as his Manna for their foode vppon the Sabbath day, but appointeth them to doo it the day before. May not a good soule thus reason then with himselfe, or her selfe? Good Lorde, what doo I vppon the Sabbath day? This people of his, might not gather Manna, and may I safelie gad to Fai∣ers and Markettes, to dauncinges and drinkinges, to wakes and wantonnesse, to Beare-baytinges, and Bull-baytinges, with such like wicked prophanations

of the Lords day? May I bee absent from the Church, where Gods people are gathered together in his Name, & he in the midst of them, walking about my Closes and grounds, sending my Seruaunts and Cattle to Townes with corne which I haue solde before, because I will not spare them on the wéeke daies, and so forth? Are these works for the Sabbath? Is this to keepe holy the Sabbath day? Can I answere this to my God that giueth me sixe daies for my selfe, and taketh but one day to himselfe of which I rob him also? No, no, assuredly I shall not be a∣ble to endure his wrath for these thinges one day; and therefore I will leaue them, and regard héereafter his ho∣lie Sabbath better than I haue done. Yes assuredly this is a sound and a blessed Reason: and therefore I pray God to set it in our hearts, since now a-daies there is so much offending this way.

9. When came this Manna from Heauen, in the day, or in the night? In the night, when the dewe fell downe, this Heauenly bread fell with it, and in the morning as hath béene noted (verse, 14) When the dewe ascended, this lay all scattered vpon the earth to be gathered till the heate of the Sunne melted it away (ver. 21.) What a swéete Note doo I sée heere? namely, that when his Children sléepe and are at rest, Gods prouidence for them sléepeth not, but worketh and giueth thinges for their vse, and for their comfort, for their health, for their life, & for their aduance∣ment vnto honour. Groweth not the grasse when wee sléepe, and the best hearbs for our health and vse? Come not the swéet showers when we sléepe that make the Hus∣bandman reioyce and sing? Peter was a sléepe in the pri∣son, the next day to suffer death by cruell tyrannie, wat∣ched and warded, and bound with chaines: neither was * 1.635 there any helpe in mans eyes for him, only the little flocke of Gods Children (gathered together in the house of a reli∣gious woman) prayed for him; but the prouidence of God was not sléepe, which watched ouer him and his life, and

sent his Angell to deliuer him in such miraculous manner as you reade of: euer and euer leauing vs a Testimonie of his care, loue, mercie, and power as shall be good for vs, the swéetnesse whereof I am not able to reach vnto: but crie with the Prophet from my heart, O blessed, blessed is the man that hath the Lord for his God! it is better to trust in him, than in all the Princes of the world: And if he be on our side, wee neede not care what man can doo against vs. Such another Example is that of king Ahasue∣rosh not able to sléepe, but calling for the Chronicles, and hitting vpon that place where Mordecai his loyaltie and faithfull seruice was mentioned, thereby enquiring what had béene done for him, and so exalting him to great ho∣nour. Poore Mardocheus was a sléepe when this was done: and little thought of such a matter. But his swéete and gracious God was not on sléepe you sée, sending from Heauen his Manna, that is, his comfortable Mercie to his Childes honour, and his whole Churches good by his ad∣uancement. Shall wee euer then fall from this God, by distrustfull feare, that thus careth for his when they be on sléepe? Lord, Lord giue vs the vse of these thinges, and strengthen our Meditation to an immoueable Faith, and strong comfort in Thee euermore. Consider the olde ge∣nerations * 1.636 of men, saith the wise Sirach, and marke them well: was there euer any confounded that put his trust in the Lord? Did euer any continue in his feare, and was for∣saken? or euer any call vpon him, and was despised? No, no; no, no. And therefore lay it vp in your heart & marke the Scriptures. If wee beléeue that he hath made our bo∣dies; shall wee not also beléeue that hee will prouide for * 1.637 them, séeing the creation is greater than the preseruation? Hath hee care ouer the wicked to doo them good, and will hee not much more reioyce to doo his Children good? Did the Lord loue vs when wee were his enemies? and will he leaue vs succourlesse when we are reconciled to him in so déere a price as his owne Sonnes precious blood? O, if

he did vs good when hee might haue punished vs for our sinnes, will not hée now doo vs good, when through his grace we hate sinne, in some measure sanctified by his ho∣ly Spirit? Hee will, he will, and neuer feare therefore, but cleaue fast. Thinke with your selfe how the Fathers before the floud eating nothing but hearbes, yet liued some seuen hundred, some eight hundred, & some nine hundred yeares; & know by it that man liueth not by these meanes, but if neither grasse, nor corne, nor any vsuall foode now amongest vs were in the earth, yet could God Preserue vs and keepe vs both aliue, and in health, and in good li∣king. But much more now by flesh and fish and his other good blessings can he do it. Moses & Elias liued forty daies * 1.638 without meate: and the Israelites walked (as I noted) forty yeares in the wildernesse with the same apparrell not waxen olde. By which and many such things mo in the Scriptures, you see that the blessing of God is all in all; and that these earthly meanes are but things giuen of GOD for our vse, which yet he can want when hee will; & notwithstanding preserue vs. Up with your hart then, how hard soeuer the world goeth with you, and fix both heart and eies vpon GOD, beléeue his Scriptures and reade them for your comfort, all shalbe well, assure your selfe in his time.

10 The Lord by Moses commaundeth a pot of this Manna to be kept in the Arke for a remembrance euer of * 1.639 this great miracle, and so it was; which very notably may teach vs, euer to be carefull to keepe in minde the graci∣ous fauoures of our good God shewed vnto vs, and not to suffer them to be forgotten. The Scripture often layeth this point before our eies, if you remember. As in Deut. Take heede to thy selfe, and keepe thy soule diligently, * 1.640 that thou forget not the things which thine eies haue seene, and that they depart not out of thine heart all the daies of thy life: but teach them thy sonnes, and thy sons sonnes. So in the sixt Chapter againe. These wordes * 1.641

which I commaund thee this day, shalbe in thy heart. And * 1.642 thou shalt rehearse them continually vnto thy children, & shalt talke of them when thou tariest in thine house, & as thou walkest by the way, and when thou lyest downe, and when thou risest vp. And thou shall binde them for * 1.643 a signe vpon thy hand, and they shall be as frontlets be∣tweene thine eyes. Also thou shalt write them vpon the * 1.644 postes of thine house, and vppon the gates, &c. When they passed ouer Iordā on dry land presently twelue stones were set vp for a remembrance. Dauid in his Psalme, * 1.645 Prayse the Lord O my Soule, and forget not, forget not all his benefits. So the Fathers haue many good Sayings to this end. As Saint Gregorie. So much shall thy Soule finde more sweet rest in Heauen, by how much thou gi∣uest thy minde lesse rest in this Worlde from the conti∣nuall remembrance of GOD and his Workes. If thy Corne lay in a low moiste and dankishe vault, where it might putrifie and corrupt, Wouldest thou not speedelie and carefully raise it vp to a higher and sweeter Place, that so it might continue sweete? Why then dooest thou suffer thy Minde to lye so lowe among the rotten thinges of this World, that also will corrupt it with a grieuous corruption, and dooest not spéedely and carefullie also raise it vp to a sweete remembrance of GODS fauoures and great workes for thee, for thy Neighboures, for thy Countrie, for his Church and Children in all ages? Here, here is the sweete beeing of the Minde, and not below. Againe, marke how the eyes of thy bodie (if they bée in a smo∣kie place) are vered and grieued with that foule smoake, and shedde out their teares to bee deliue∣red there hence: So thinke of the light of thy minde, that with vile thinges it is much offended, but with remembrance of good things much pleased and bette∣red. Euer therefore let it haue his comfort: and looke vpon that pot of Manna which God hath giuen thee from

heauen, that is vpon his mercies and fauoures vouchsa∣fed vnto thée many waies in thy life time, which to thée are the Testimonies of his loue and gracious prouidence, as this Manna here was to the Israelites. Another saith, Will the young Lamb be drawne from his damme, or the young kid, the young calfe, the little chickens, and such like? will not they still kéepe with their kinde, not stray a∣way farre, but run to the damme againe? So certainely should our mindes not stray from our God, and the thank∣full remembrance of his mercies: but euer kéepe here, and tarie here, and ioy here as in our swéete and quiet comfort. A good carefull seruant is still in his Maisters eye, and can∣not abide to be farre off. No more can the seruant of God assuredly bée pleased in the forgetfulnesse of his God and his great workes. The fire of the Altar went not out either by night or by day: No more should the fire within you, that is, the heate of thankfull féeling and due remem∣brance of Grace receiued from a swéete God. The Priests did bring wood to that fire vppon the Altar, and still nourish it that it might euer burne: so will the zealous Preacher to thy inward Soule giue a holy heate, continu∣ally, & kéepe in that blessed fire of loue, of zeale, of thank∣fulnesse and so foorth, to Almightie God, if thou diligently frequent his company and heare his words. For the Lord hath appointed him to this end, to kéep this fire within his people, and his ordinance shall not be in vaine, vnlesse the fault be yours. What a heate will the fire giue to the col∣dest water if it be set to it? But remooue the same water from the fire againe, and it returneth to his former cold∣nesse: So, so is it in the matter we speake of, and forget it not. The preserued fruite that is bailed in sugar looseth his owne tartnesse, and taketh a swéeter taste from the su∣gar, that all men may know where it hath béen: And euen so assuredly wil a minde much meditating on Gods bene∣fits, and (to the end it may the better doo it) much frequen∣ting the reading and hearing of the Word, tast most swéet∣ly

both with God and Man. Wherefore follow this aduise of Scripture and Fathers, and learne by this reseruing of Manna for a remembrance, what an acceptable thing to God, and what a fit dutie for his seruant this carefull re∣membrance of his works is.

11. Now as by this Figure of the kept Manna, men were taught to remember all Gods mercies in generall: So in particular it did lay before the Israelites the promised séede Christ Iesus, of when it was a very notable Type, and therefore may likewise teach vs, as to remember all Gods mercies, so (by name) this great mercie aboue all, the gift of his deare and blessed Sonne our Sauiour for vs. The type is resembled by learned men in this sort. First, Manna came down from heauen, so did Christ as touching * 1.646 his deitie. Secondly, Manna signifieth a gift or a thing pre∣pared: so was Christ giuē & prepared by the loue of God, without all merit or cause in vs. Thirdly, Manna was but a small and contemptible thing to looke on; so was Christ little regarded of earthly minded worldlings, but as the Prophet notably declareth, much despised & set at naught. Manna was round, which is y^e perfectest figure, and so was Christ a perfect Sauiour to all that euer beléeued in him. Manna was white, the colour of innocencie, and our Sa∣uiour Christ without spot or blot of any sin. Manna was sweet and like the hony, so is Christ swéeter than any hony to all those that tast him by a true Faith. Manna was bru∣sed and beaten in morters and milles, Christ was tormen∣ted for our sins with many torments. All were comman∣ded to gather Manna, and all that trauell and are heauie la∣den * 1.647 are commaunded to come and take holde of Christ. Manna continued till they came into the land of promise * 1.648 & then ceased, Christ shalbe with vs to the end of the world, shal subdue all things vnder his feete, and then himselfe be subiect to God, deliuer vp the Kingdome to him, that God may be all in all. Thus notably you see was Christ foreshadowed in this Manna. The Israelites might not

forget the shadow, and may we forget the substance and thing it selfe? No, no. And therefore well prayed the old Father, Da Domne vt sicut verbum caro factum est, sic cor meum fiet carneum. Lord graunt that as the word became flesh, so my hart may be also fleshy, and not stony, Maiestie hūbled it self, & shal miserie exalt it self? Remember often & remember euer this sweet Manna. Puer natus, Filius datus, A Childe is borne, a Son is giuen. Datus ex diuinitate, na∣tus * 1.649 ex virgine. Natus, qui sentiret occasum. Datus qui nes∣ciret exordium. Natus, qui matre iunior. Datus, quo non pater senior. Natus, qui m••oeretur: Datus, ex quo vitanascere∣tur. Sic qui erat, Datus; qui non erat, Natus, Giuen in re∣gard of his Deitie▪ Borne in regard of his humanitie. Borne, who shoulde haue an end. Giuen who had no beginning. Borne, who was yonger than his mother. Giuen, who was as old as his Father. Borne, who should die. Giuen, from whom life should spring. So he that was, was Giuen, and he that was not, was Borne. Ambulare vis? ego sum via: fal∣li * 1.650 non vis? ego sum veritas: mori non vis? ego sum vita. Noc dicit tibi Saluatortuus, non est quo eas, nisi ad me; non est qua eas, nisi per me. Surge homo, via venit ad ••e. Wilt thou walke? I am the way: wilt not thou be deceiued? I am the truth; wilt thou not die? I am the life. This saith thy Sauiour to thee. There is none to goe vnto but to mee, there is none by whom thou maist goe, but by mee. Arise O man, the way commeth vnto thee. Thus remember (I say) againe this blessed Manna, and let this much suffice of this Chapter.

CHAP. 17.

The generall Heades of this Chapter are two.

• A bitter contention for want of water.
• A warre with Amalech.

1. COncerning the first, thus wée may profit, in y^e wildernesse of Sin they * 1.651 complaine of famine and wish for the fleshpottes of Egypt againe, and for their bellies full of bread. Thence they remooue and come to Rephidim, where they as bitterly complaine for want of water. So to an earthly minde that will not looke at God, euery place ministreth some discontentment; when a heart grounded in pietie, taketh all well that God sendeth: and learneth as well to want as to abound. Againe euen to the godlie, * 1.652 such as many of these Israelites were (for we may not vn∣derstand that all were guilty of these murmurings, but a great sort, or the greater sort) one crosse succéedeth ano∣ther, that still our life may bée a true warrefare and no hea∣uen made of earth. A man that is borne of a woman, (saith holy Iob) hath but a short time to liue, & is full of trouble, * 1.653 ful of trouble I say againe, & we must mark it. So shal we grow to the Apostles resolution, desiring to be loosed and * 1.654 to be with Christ which is best of all. For neuer shall wée haue permanent comfort till that day come, but still a mix∣ture and an vnequall mixture; more of the sowre than of the sweet, more of the woe than of y^e weale, that we may crye hartily, Come Lord Iesu, come quickly. * 1.655

2 When they are pinched with this want of water

what doo they? Not cry vnto God, but flie vpon Moses with an vnfitting spéech saying, Giue vs water that wee * 1.656 may drinke; as though Moses were God to create foun∣taines and springs. Thus dooth corrupt man possessed with impatiencie take a wrong course, leaue God and runne to Man, and then speake according to his rage, without due and right consideration of Mans ability and power. A like spéech had good Rachel to her husband Iacob, when impa∣tiencie had caught her, Giue me children. To whom Ia∣cob * 1.657 answered not without griefe, AM I GOD &c? Let vs therefore, in all our wants, set our faces the right way, and looke to Heauen, not to Earth; to God, not to Man. For there is the tresurie and the bottomlesse store-house of all comforts. Aske there, seeke there, knocke there, and you haue a promise. Runne to creatures and you * 1.658 haue none. Againe Moses was the Magistrate set ouer them by God, and therefore an high offence to contend with him, to bee troublesome to him, and to grieue him. Such malecontents are odious to God, and their ends, if they continue in their faultes, euer foule. Moses was fur∣ther a méeke Gouernour and most milde, the Scripture saith of him, that he was the meekest man aliue: He had * 1.659 deliuered them from a bloody bondage, and bene Gods in∣strumēt of many benefits & comforts. The more therfore was their fault a great deale, y^e better & swéeter his gouern¦ment was to them. Let it teach as many as haue the like blessing to auoide the like sin, & to be thankful both to God, and his meanes. It is registred for a praise euer to indure, & the remembrance of it God will not haue put out, that when a rebellious spirit made a commotiō against Dauid y^e * 1.660 Lords annointed, & the men of Israel foolishly & wickedly followed him, & forsooke their King, yet the men of Iuda would not doo it, but as the Text saith, They claue fast vnto their King: to their good King, their religious King, their natural Prince, their louing Lord & Gouernour annointed and set ouer them by a mighty God. No Charmes would

they hearken vnto against him, but claue fast vnto him, and I say againe, the praise of it shall neuer dye.

3 They are saide also to tempt the Lord; A further degrée of sinne in them. Which all men doo, when they doubt of his power, his will, and his truth, when they take vpon them to prescribe waies & meanes how they wil be helped: and doo not patiently expect his comfort by such waies and meanes, and in such time as to him shall séeme good. That thus they tempted him the 7. ver. sheweth, * 1.661 where they say, Is the Lord among vs? making that a Question which was so manifest, vnlesse they might haue what they would, & when they would, and as they would. Had euer people greater Testimonies of Gods presence amōg them than they? Did not they euen at this time re∣ceiue euery morning a tokē of it, whē they gathered Man∣na? O impatiece then! whither wilt thou carry our corrupt nature, if God stay thée not? far otherwise did that Saint of God Dauid, when in as great a distresse as this hee said, * 1.662 Carry the Arke of God againe into the City: if I shal finde fauour in the eies of God, he will bring me againe, and shew me both it, and the Tabernacle thereof. But if he * 1.663 thus say, I haue no delight in thee, hehold here am I, let him doo to me as seemeth good in his eies. Here is pati∣ence and contentment in Gods holy wil whatsoeuer it is, bée it to weale, or be it to Woe, bee it to Life, or be it to, Death. And what Man or Woman euer loste by carying themselues thus towardes their GOD? Dauid founde a blessing of this course, and returned in safetie to his house. The Rebelles against him beeing confounded and scatered in GODS powerfull iustice. Pray it there∣fore with your heart as you doo with tongue, and pray it often both with Heart and Tongue, Thy will be done, Thy will bee done, O my Father, with me euer. In it will I rest, in it will I ioye by thy helping grace, and bee alwaies assured of thy true Worde. All thinges euen all thinges worke for the best to them that loue

thee. I could note by these mutinies and stirres, the diffi∣cultie of gouernment, the nature of the multitude, the lot of Gods Ministers and such like, but before they haue béene touched vpon diuers the like occasions; nothing must discourage a man in that calling that God hath pla∣ced him in. Vae tibi si praes, & non prodes, sed vae grauius, si quiapraeesse metuis, prodesse refugis. Woe be to thee, if thou gouerne and doest not profit, but more woe be vnto thee, if because thou art afraide to gouerne, thou refuse to pro∣fit, saith S. Bernard.

4. Then Moses cried vnto the Lord saying, what shall I doo to this people? for they bee almost readie to stone * 1.664 me. The true refuge of Magistrate, Minister, and all god∣lie, is euer to flie vnto the Lord by hearty and earnest pray∣er, as héere you sée Moses doth. Thus againe, when Pha∣raoh pursued to the red Sea: and in bath places his prayer * 1.665 is called a crying for the earnestnes of it in his heart, al∣though he spake neuer a word with his mouth. So saith Dauid in his Psalme, Thus and thus they abused me, but I gaue my selfe to prayer. It is a blessed course and neuer * 1.666 faileth them that vse it. But stand you not amazed at the other part of the verse? namely, that they were readie al∣most to stone Moses, such a man, such a Magistrate, so déere to God, so profitable to them, so famous in all Egypt, and almost ouer the world, for those great works wherewith it had pleased God to grace him? O turba quám semper es turbulenta? O world world, what trust is to be reposed in thee? this is the constancie of thy fauour euer. The Mul∣titude is thus to be reckoned of, be a mans deserts neuer so good, and yet how hunt many after this breath? howe spend they? how spoile they themselues and all theirs to be great with the people, and to be spoken of by the multi∣tude, neuer thinking in due time of the nature of this greatnes, and what all monuments of learning haue saide of it? Doo not the Scriptures shew vs, how reuerently the Pharisies sent vnto Iohn, and yet after affirmed him to * 1.667

haue the Deuill? Whereupon, our Sauiour Christ vtte∣reth a Sentence worthie to bee written in a wise mans heart for euer, Iohn was a burning and shining candle; * 1.668 and yee would for a season haue reioyced in his light. Marke these wordes (for a season) and settle them soundly in your heart, that they may euer shewe you, that were you as great as Iohn Baptist, who had not a greater a∣mongst * 1.669 them that were begotten of women, yet your credite is but for a season with worldly men, and with the common multitude. To day a man, to morrowe a beast, to day none better, to morrowe none worse, to day a God, to morrowe a Deuill. The Lord Iesus himselfe found this measure, and all his Disciples and Seruants after him. Absalon would write kindly to Ioab to day, * 1.670 and tomorrowe set his corne on fire. The world weigh∣eth without Ballance, numbreth without Counters, and measureth without Rule. The Ballance, Counters, and Rule of the world, is a fickle fading, hote and hastie humour for a time. Howe close and fast will the Quicke∣filuer cleaue vnto the gold? you would thinke it could neuer be gotten away, yet as soone as the fire commeth, it is gone and no signe to be séene of it. Euen so is the li∣king of the world not louing in GOD and for GOD. They that runne at Tilt, looke to the Iudges what they say, and not what the vulgar people say. So must a wise man euer looke, what his Iudge in Heauen alloweth, and not what inconstant men on earth praise.

If anie-man would warne you of the fall of the house wherein you are, you would soone bee gone, and shall no warning serue to make you auoyde the totte∣ring applause of the worlde? Glorious Haman howe soone is hee downe, and his glorie gone as if it had ne∣uer beene: Great Holophernes that was so feare∣full with his power, falleth and vanisheth in a mo∣ment. Mightie Antiochus the King of Syria what a change found hee in an instant? Hee that hangeth vpon

the worlds opinion shal to day bee great to morrow little, and the third day no body. In one day, and almost in one houre, Ioram the King of Israel, Ochozias the King of Iu∣da, and wicked Iezabel, all secure in peace and worldly comfort, are slaine by Iehu, and their pompe gone. That potent Monarch Alexander after such glory and fame di∣eth in his flower, and lieth 30 daies vnburied, his friends being busie in sharing his Kingdomes. Valerian the Em∣perour taken of the Persian King, is made a footestoole for him to tread vpon in going to his horse. Such Stories ma∣nie our Bookes haue: but these suffice for a tast. If God and man haue found the worlds loue fickle, shal you onely finde it fast? beléeue it not; But remember worthie Moses héere, readie to be stoned, by those that euen now when the Sea was deuided, honoured him greatly. You can neuer giue any people so many causes to sticke vnto you, as he did giue this people to cleaue vnto him, and yet they failed. Write it therefore in your hands, and in your heart for euer, and in well doing depend vpon God, you shall finde him neuer to faile you. Marke also your Marginall Note héere in your Bible.

5. What answereth the Lord, to this inward crie of his gréeued and troubled seruant Moses? Sée I pray you in the two verses following, the 5. and the 6. He biddeth * 1.671 him take his rod, and strike a hard stonie rocke: and it should yeeld the people water to drinke, and for their cat∣tle also at full. A mightie powerfull worke of God, and full of good instructions for all those that wil obserue them. As first, that against such a rebellious people so froward, so stubborne, and so forgetfull of his former fauours, yet he thundreth not out wrath and iudgements as they de∣serued, but mildly and mercifully still dealeth with them, adding mercie to mercie, fauour to fauour, and goodnes to goodnes, for all their euill. So teaching all Gouernours patience and long suffering, not to followe with rigour & extremitie all wrongs, not setting power against folly,

and yéelding measure for measure in full recompence of ill deserts, but according to the Course of God here doing good for euill, euen to men of bittēr tongues and naughtie hearts against vs, to men forgetfull of the good wee haue done them, and euery way deseruing euill of vs. I know, I know, this is soone said, but not so soone done. For flesh and blood cannot away with this course. There is a law in our members that rebelleth against this Counsaile. But what then? héere is my God before mee, the best pat∣terne that can be followed: who hath power to punish, and yet spareth, who hath power to hurt, and yet helpeth, who hath power to kill with the breath of his mouth ten thou∣sand worlds, and yet saueth all, and slayeth not the mea∣nest man of all this company that murmured against him. And his power in me can worke that, which otherwise my corruption will not abide to yéeld vnto. That spirit there∣fore so powerfull, I will pray for to make me able to fol∣lowe this example of my Almightie Father, and I wil set this Precedēt before mine eyes to direct me and teach me, as any way I shal be able to learne. His blessed seruant the Apostle S. Paule treadeth in the same steps when hee saith, Deerely beloued, auenge not your selues, but giue * 1.672 place to wrath: for it is written, Vengeance is mine: I will repay. Recompence to no man euill for euill: but ouer∣come * 1.673 euill with goodnes, &c.

Secondly, it yéeldeth a most strong comfort vnto vs in all our wants. For can we euer thinke that this GOD which regardeth the néed of such Rebels and giueth them helpe euen miraculously, will despise our wants and suffer vs in them to perish without reliefe? Search (I say) your owne Soule, & tell me if you can harbour such a thought against so swéete a God? If you cannot, but abhorre to doo it, then sée how you are assured by this Place, of his bles∣sed prouidence for you and yours, yea euen for your very Cattle if they want but water. And clap both your hands vpon it, binde it to your heart, and let it neuer depart from

you whilest life endureth in this world of wants. What moued him to this mercie you sée, not their merits but his owne promise onely and goodnes. Reason then euer with your weake heart, true to them and not true to me? O fie, fie, auoide vile thought, my God is euer true in all his promises, and to all his Children, neuer failing anie that relieth vpon him. I will tarie therefore the Lords leasure, and submit my selfe to his good will: for hee that helped such Repiners as these, will in his good time looke vppon my want. The eyes of my poore Children shall waite vpon him for bread and drinke: and hee shall fill them with his blessing when and howe hee thinketh fit.

Thirdly, it is a profitable obseruation héere, to sée how no euill in man can driue GOD from his promise; and yet Sathan will suggest still, O, thou art not worthie of mercie, thou art sinfull and a great great sinner, thou must bee punished in Gods iustice, hee cannot spare thée, therefore trouble him not, hope not in him, for there is no mercie for such a one, &c. Why vile Sathan, is my com∣fort reposed in mine owne worth? or doo I rest vpon mine owne merit? I tell thée I confesse all thou sayest of mine owne vnworthinesse, and therefore haue no hope that way, but I looke at his promise, and I consider his truth, and I sée heere and euery where that no euill in man can make him euill by breaking his promise, therefore I may not despaire. I haue his promise, that hee will forgiue a gréeued sinner at all times, for all sinnes were they as red as blood: and that hee will neuer cast any away that com∣meth vnto him. I beléeue him and I will bee comforted * 1.674 in his neuer fayling truth: auaunt thou vile Tempter from mee. Though the Lord should kill mee, yet will I put my trust in him. In which holy dispute with your * 1.675 selfe, remember I pray you, the olde Fathers howe they haue gone before you in this point, Tota spes mea est in morte Domini mei, mors eius meritum meum. Refugium me∣um,

salus mea, vita mea, resurrectio mea, meritum meum mi∣seratio Domini. Non sum inops meriti, quamdiu ille non est inops miserationis. Et si misericordiae Domini multae, mul∣tus ego sum in meritis. Quanto ille potentior ad saluandum, tanto sum ego securior. Peccaui peccatum grande, & mul∣torum sum conscius mihi delictorum, non tamen despero; quia vbi abundauit delictum ibi superabundauit gratia, &c. All my hope is on the death of my Lord, his death is my merit. My refuge, my health, my life, my resurrecti∣on, My merit is the Lords mercie. And I am not voyde of merit so long as hee is not voyde of mercie. If his mercies bee many my merits bee also many. And the stronger hee is to saue, the more secure and safe am I. My sinne is great that I haue committed, yea I am guiltie of many sinnes, yet despaire I not; for where sinne a∣boundeth Grace hath super-abounded. Hee that de∣spaireth of the forgiuenes of his sinnes, denieth GOD to bee mercifull, yea hee denieth as much as lyeth in him that GOD hath loue, truth and power, in which three all my comfort consisteth, to wit, in the loue of his adoption, in the truth of his promise, and in his power to performe. Let my foolish Cogitation then mutter what it listeth within mee, saying, who art thou? or by what merit or worthinesse doest thou hope to obtaine such greate glorie? I comfortablie will aunswere I knowe whom I haue beleeued, and I am sure that in loue hee hath adopted mee to bee his Childe, that hee is true in his promise, and powerfull in performance. And these three so strengthen my heart, that no want of merit, no consideration of my owne vilenesse, no greatnesse of the future blessednesse canne cast mee downe from the height of hope, wherein I am soundlie rooted. This is the three-folde corde, &c. To this ef∣fect haue many other Fathers written also, but I omit them.

Lastly, this example of God in this place, as it tea∣cheth

patience and long suffering when we are abused, so doth it notablie also teach cōstancie in loue where we once haue loued. A thing worthie following, if I had not béene too long in this Note. I will therefore reserue it to some other place, onely now praying you to remember whom you resemble, if this grace be in you, and from whom you swerue if it bee not. It is enough to mooue a Childe of God.

6. Of this striking of the Rocke there is often mention made in the Scriptures; and therefore a thing worthie good consideration. Hee claue the hard rocks in the Wildernes; * 1.676 and gaue them drinke thereof, as if it had beene out of the great depthes. He brought waters out of the stonie rock, * 1.677 so that it gushed out like the riuers. Againe in another Psalme, He opened the rocke of stone, and the waters flo∣wed * 1.678 out, so that riuers ranne in drie places. For why? he remembreth his holy promise and Abraham his seruant. * 1.679 The things we may thinke of are these, The fall of Moses and Aaron at this time, The figure and allegorie of this rocke. Concerning the first reade what is written in the Booke of Numbers. Moses and Aaron gathered the con∣gregation * 1.680 together before the rocke; and Moses said vnto thē, Heare now, yee Rebels: shall we bring you water out of this rocke? And the Lord said to Moses and Aaron, Be∣cause yee beleeued me not, to sanctifie me in the presence * 1.681 of the children of Israel, therefore yee shall not bring this congregation into the Land which I haue giuen them. Héere you sée it reuealed that Moses and Aaron staggered at this matter, and offended the Lord. Whereby we are notably taught, that although there be many in this world who through the grace that is giuen them, fight a good fight, hauing faith and a good Conscience: yet there is not one frée from all sinne, sauing Iesus Christ alone. But euen Moses himselfe héere that Great light, hath his dark∣nes and his infirmitie. Hee that had wrought such Great miracles, and deuided the maine Sea through the power of

him that now biddeth him strike the rocke: yet héere hee doubteth and fainteth in Faith, as God himselfe witnes∣seth of him. Truly therefore said the Prophet Dauid, If the Lord shall marke what is done amisle, Who, Who shall be able to abide it? And the Apostle likewise, There * 1.682 is none that is righteous, no not one. All haue gone out of the way: And in the sight of God can no flesh liuing be * 1.683 iustified. Let not Sachan then amaze vs with our imper∣fections: for the swéetest Roses haue their prickels; and Christ came not to call the righteous, but sinners to re∣pentance. On the other side againe, Let not Sathan tempt vs to a conceipt of purity or perfection either in our selues, or others: for if Moses fall, if Dauid fall, if Samuel fall, if Iob fall, if Abraham fall, and all haue fallen, who shall say, my heart is cleane? Beware of these extremities both wayes, & walking in the middle way, take holde of Christ, by him fearing no imperfection, and for him flying all vaine thoughts of absolute integritte. Againe, learne heere and forget it neuer, what an odious thing in the sight of God any doubting in him is, which yet the Doctrine of Rome so laboureth to maintaine. For when for this onely fault the Lord is so moued with his déere seruant Moses, that he reiectech him from conducting his people into the promised Land, and burieth him in the Desert: certainly we may not entertaine doubting in our hearts, touching any pro∣mise of his, and especially in so great a matter, or in such a graund Article of Faith as the Remission of sinnes is.

7. For the second thing, namely the Type: you reade in the Apostle, that this rocke was Christ, that is, a Figure of Christ. With which kinde of phrase would the Romish Teachers not wrangle, that Great contention about the Sacrament néeded uot. For to giue the name of the thing signified to the signe signifying was neuer strange among learned men, and in this very particular of the Sacrament, S. Augustines words are well knowne, Non dubitabat Dominus dieere hoc est corpus meū, cum signum daret corporis

sui: The Lord doubted not to say, This is my bodie when he gaue a signe of his body: To which end also speake o∣ther of the Fathers abundantly, if it were any purpose here to enter into his matter.

8 For the thirde thing, namely the Allegorie, thus is it noted by the learned. That when all mankind was to be smitten by the Law for sinne; yet through the infinite loue of God the Rocke onelie was smitten, that is, Christ of whom y^e Law laid hold for vs, & hée submitting himselfe for vs, was smitten off it for vs. Thus saith the Prophet, He was smitten for our transgressions, and with his stripes we * 1.684 are healed. Other Scriptures also, That God so loued the * 1.685 world, that he gaue his onely be gotten Sonne to suffer. &c. That he himselfe bare our sinnes in his body on the * 1.686 tree, &c. This blessed rocke thus smitten for vs hath gu∣shed out swéete water for vs to drinke, & to coole that scal∣ding heate of burning sin in our soules, which els would quickely kill vs and be our bane. Whosoeuer drinketh of the water that I shall giue him saith this our Rocke and * 1.687 Sauiour, shall neuer be more a thirst, but the water that I shall giue, shall be in him a well of water, springing vp to euerlasting life. But let no man thinke that this water that is, the swéete and cheering comfort of the Gospell, is to be got by mans merites (as some teach) but euer re∣member the Prophets words, Ho, euery one that thirsteth come ye to the waters, and ye that haue no siluer, come * 1.688 buy and eate; come, I say, buy wine and milke without siluer and without monie. &c. The Prophets words are sull of force. First, calling to All to come, and excepting none, which is a great cōfort: & thē offering mercy without mo∣ney, that all cursed cogitations of workes and worthes in our selues, might euer die and be abhorred. Come vn∣to me all ye that trauell and are heauy laden, and I will re∣fresh you, not your owne merits and works. The blood of Iesus Christ clenseth vs, saith the Apostle, from al sin; al sin I say againe, and not our workes from any. He, he is the

propitiation for our sins, and nothing els wholly or partly. Therfore let vs doo no wrong to this blessed Rocke, but be∣ing thankfull to God, Father, Sonne, and Holy-Ghost, let vs looke to bée saued onely by that meanes that so grati∣ously is prouided, and drinke wée euer and onely of this water.

The 2. part.

THen came Amalech and fought with Israel in Rephi∣dim. * 1.689 I still like to put you in remembrance, that as God hath giuen vs bodies, so hath he giuen vs soules; and as meate for the bodie, so for the soule, euen his holy and blessed Word. If the body féede not, it cannot liue; and if the soule féede not, it must likewise die. If the body eate, & yet féele no taste of swéetnesse and comfort in the meate, or digest it not wel in the stomacke and conuert it to good nutriment for the parts, wee say and thinke the bodie is sicke, and verelie so is it with the soule. Wherefore euer thinke with your selfe, when you haue red, or heard read vnto you a piece of Scripture, what you are the better for it, what taste, what relish, what vse and profit you haue by it. And if you finde any, thank your God, and be much com∣forted with it, for it is an assured taken that your soule is in health. But if you finde none, cal for the Physition, euen the Physition of your soule, and pray him to help you. God shalbe pleased with your care, and giue a blessing. But if he be absent, and not at hand, til hee come take this my labour, and as farre as it goeth make vse of it. It may please God to make it profitable, at least it shall shew you how I my selfe profited both in that which is past, and now againe in this second part.

1 First then I see heere a warre, and it is the First

warre that these Israelites had after their deliuerance out of Egypt. I thinke with my selfe (meditating of it) why God should suffer his chosē people deliuered by him with such a mighty arme from Pharaoh, and directed altoge∣ther in their iourney by him (for they trauelled not but when and which way he by the cloude in the day, and the pillar of fire in the night directed them) I say, I thinke with my selfe, why God should suffer his people to be trou∣bled in their way, and set vpon and fought withall? And I conceiue these vses. First, that he might fit them for great conflicts which they must haue in the execution of his iu∣stice vpon the Chananites, whose places he had appointed vnto them, determined to roote out and destroy all those inhabitants. Now, euery thing hath a beginning and a training vp euen as schellers in the schoole and Trades∣men in their trades. The young beginner is brought from easier things to harder, and at the last made a Mai∣ster of his Art: So doth the Lord fit men by degrées for that which he hath appointed them vnto. If hée will in time haue vs to doo any great things, wée must begin to doo the lesse: and if we bée appointed to beare great crosses, wee must beginne to beare little ones: and so on on in our ap∣pointed warrefare of this life. The good consideration whereof will make you euer welcome what GOD sendeth and thinke it is a Degree of his schoole. You know not yet what you are appointed for, but follow him, and bée théerefull, the end, I warrant you, shall be good. Secondly, by this (as by many other Scriptures) he teacheth his people the lawfulnesse of warres both de∣fensiue and offensiue contrary to fantasticall spirits that talke they know not what. The Magistrate beareth not * 1.690 the sword in vaine, but hath it to defend, and offend, as occasion serueth, that is, to protect the good and to smite the euill, Thirdly, to tell vs and his Church euer, that as these Israelites could not trauell to the earthly Cana∣an but they must fight with Amalech in the way; no

more can we trauell to the heauenly Canaan without bat∣taile giuen to many foes. The Deuill, the World, and the flesh they are fierce Amalechites: and they must be fought with, yea they must be ouercome also as Amalech was of Israel, or els we shall neuer sée Canaan. Pouerty, Sick∣nesse, Crosses by children, by feigned friends, and spite∣full foes Sclanders and ill reports with infinite more they are Amalechites, and they méete you in your way as you are trauelling towardes the spiritual Canaan, they stop you, at the least they offer to staie you, so that with∣out buckling with them you shall not passe. At them then in the power of our GOD and faint not, be valiant and of a stout courage, He standeth at your backe that is Almighty, and hee ioyeth to see you hartie. To Hell a man may saile with a forewinde and méete neuer an A∣malechite, but not to Heauen. When Israel was going to Egypt they met no foes: but when they came from E∣gypt to goe to Canaan they meete with many. Laza∣rus, poore Lazarus had a bitter battaile in his way to Hea∣uen: when the Rich-Glutton sayled smoothely to Hell, with neuer a rub in his way, &c. This meditation you may follow further if you will, and be much comforted in it in your crosses: For they are but Amalechites, and you shall ouer come them arriuing ioyfully in the glori∣ous Chanaan prepared for you and all that fight man∣fully.

2 I consider next what shoulde bée the cause why these Amalechites would fight with the Israelites. For as touching bloud, Amalech came of Eliphaz Son of Esau * 1.691 by Timna his Concubine, & Esau and Iacob were brethrē, so they were too néere to fight one with an other if all had béene well; Neither is there mention made of any in∣iurie done of the Israelites to Amalech. Nothing then can I finde to bee the cause but that which is too com∣mon a cause still still in the Worlde, euen a bitter en∣uie at GODS mercies vouchsafed vnto them, and a

wicked desire to haue the spoile of them. GOD was gratious vnto the Israelites, and had long bene, they could not abide it; and GOD meant to be further gratious, they would preuent it. In a word, God may not doo with his owne what hee listeth, but if his eye bée good, theirs is euill; though themselues had fauoures beyond their worth, yet spite they that others are fauoured also. An old canker in mans heart; for Abel tasted of it so long ago at his owne brothers hand: and I would it blemi∣shed not in our daies those that should be brethren. Per∣haps also there was in them naturally a roote of quar∣reling, iarring, and contending with others, for such rootes there are too déepe set in some heartes. Men that cannot be quiet, that cannot liue in peace with their neighbours, but that delight in trouble and controuersies, in strife and debate: and will damnably boast that they haue health and growe fat by going to lawe with their bre∣theren, whereas if they were quiet, they should dye. Men I say of this nature, very limmes of Sathan, the world hath euer had, and still hath too many. Now these causes were all naught, and therfore this warre ill groun∣ded, 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 vn∣godlie, * 1.692 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 pray∣ing for more and more increase to the Romanes, an∣swered no no, our state is good all readie and aboun∣dantly 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 rea∣son 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 Alexan∣der, 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 excel∣lent 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 con∣tentment 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, * 1.693 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 contrarie∣wise what a blotte it caried often with it to bee o∣mitted: 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 to∣wardes, 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 wor∣keth an other great mischiefe, namelie, to haue our ar∣mies 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 recepie∣bantur olim mili••es aliquo publico iudicio damnati, non relega∣tus ad tempus, multo minus deportatus in insulam, ad bes∣tias damnatus, immo nec reus tantum criminis &c. Ex quo∣rum foece tamē 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 iu∣stitia 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 him∣selfe a Kill-Kowe, that neuer sawe hostem aut castra, either enemy or campe: that can better skill to swag∣ger 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 * 1.694 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 v∣sed * 1.695 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, * 1.696 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 mul∣titude: O LORD, thou art our God, let not man pre∣uaile against thee. Then the Lord smote the Ethiopians * 1.697 before Asa, and before Iudah and the Ethiopians fled &c. Ichoshaphat did thus and prospered, his notable * 1.698 Prayer is also expressed. Mauritius did thus against the Persians and prospered. Our Chronicles tell vs of Os∣wald the King of Northumberland how he did the like & prospered against Cedwall. How Ethelred being at pray∣er, 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. Where∣fore good is that Saying of S. Ambrose to Gratian, Nosti fide magis Imperatoris, quam virtute militum victoriam que∣ri solere, Thou knowest that victorie is gotten rather by the faith of the Emperour, than by the valour of the

Souldiers. Both together fight strongly against all foes and forces as you sée. And in this place I pray you well note what followeth.

5. And when Moses helde vp his hand, Israel preuai∣led: * 1.699 but when hee let his hands goe downe Amalech pre∣uailed. Thus shewed the Lord to all posteritie and succée∣ding ages, the force of holy prayer in battell or else-where. Surely, surely, it is euer with the Lord a preuailing po∣wer as shall be good for the parties vsing it. Is any sicke a∣mongst * 1.700 you? (saith S. Iames) let him call for the Elders of the Church, and let them pray for him. &c. And the prayer of faith shall saue the sicke, and the Lord shall raise him vp: * 1.701 and if he hath cōmitted sinnes, they shall be forgiuen him. For the prayer of a righteous man auaileth much if it be * 1.702 feruent. Elias was a man subiect to like passions as we are, and he prayed earnestly that it might not raine, & it rayned * 1.703 not on the earth for three yeeres, and six moneths. And he prayed againe, and the Heauens gaue raine, & the earth * 1.704 brought forth her fruit. Agréeable héereunto is that great commendation of prayer in Sirach, Hee heareth the prayer of the oppressed. He despiseth not the desire of the father∣lesse, * 1.705 nor the widowe when shee poureth out her prayer. Doo not the teares runne downe the widowes cheekes? * 1.706 and her crie is against him that causeth them: for from her cheeks they goe vp to Heauen, & the Lord which heareth them, doth accept them. He that serueth the Lord shall be accepted with fauour, and his prayer shall reach vnto the * 1.707 clouds. The prayer of him that humbleth himselfe goeth * 1.708 through the clouds, and ceaseth not till it come neere, and will not depart till the most High haue respect thereunto to iudge righteouslie, and execute iudgement. &c. As Dauids Harpe wrought when the euill spirit vexed Saul (saith a learned man) so shall thy hartie and zealous prayer quiet thy troubled minde in all distresses, and comfort thy heart in all assaulting feares. Wilt thou be raysed vp? (saith Another,) then first cast thy selfe downe in feruent

and humble prayer? For no man is raysed that first is not downe. Ioshua by prayer obtained to haue the Sunne * 1.709 stand still, that hee might haue day enough to slay the ene∣mies of the Lord. In the host of M. Aurelius a companie of Christian Souldiers by prayer obtained rayne, when all the host was like to perish for want of water. They also obtained thunderbolts to bee throwne from Heauen in the faces of their foes, and thereon had a name giuen * 1.710 them of the same. Oratio oranti subsidium, Deo sacrificium, Diabolo flagellum. Prayer therefore to him that prayeth is a helpe, to God a sacrifice, and to the Deuill a whippe. But sée our corruption. If wee receaue not what wee pray for at the first asking, wee faint and cease our pray∣ing * 1.711 streight: not remembring how often wee vse a medi∣cine for the body before wee can bee whole, how manie strokes an Oake must haue before it will fall, and how we ouer and ouer, againe and againe, plough our land and delue our Gardens, to reape and gather fruite from them. Let vs then amend this fault in our prayer héereafter: and neuer forget the force of true and godlie prayer in time. Whilest Moses held vp his hands (that is, continu∣ed praying) so long Ioshua and the Israelites, whō he pray∣ed for, preuailed. But when he gaue ouer, the enemie pre∣uailed. Thus shall it be in your case, and in my case, and all others that be troubled.

6. But Moses hands were heauie: therefore they tooke astone and put vnder him, and hee sate vpon it: And Aa∣ron and Hur stayed vp his hands, the one on the one side, and the other on the other side, so his handes were stea∣die vnto the going downe of the Sunne. And Ioshua dis∣comfited * 1.712 Amalech with the edge of the sworde. This heauinesse of Moses handes may teach vs the weakenes of all flesh in Christian exercises. Wee cannot holde out and continue as we ought, but heauines and dulnesse will steale vpon vs, and séeke to coole vs and hinder vs. The helpe that Aaron and Hur performed vnto him may teach

us the benefit of Christian companie in such holy exercises, and the néedefull dutie of praying for him that prayeth for * 1.713 vs, that God would be with his spirit, that is, strengthen him and quicken him and ayde him, so to pray & so to con∣tinue his prayers, as the end may be to his glorie and our comfort. In regard whereofour Booke of Common pray∣er hath that answere: And with thy spirit. The outward gesture may héere also be noted, which you shall finde in the Scriptures to be diuers. Salomon knéeled, Ezekias tur∣ned to the wall, Christ fell prone vpon his face, the Publi∣can * 1.714 knocked vpon his breast, and héere Moses lifteth vp his hands. All which gestures please God as long as they arise from zeale and truth within, and are not hypocriti∣call. And what the Custome of the Church wherein we liue establisheth and vseth, wise & peaceable persons will kéepe and follow.

7. Lastly, the Lord commaundeth them to write this for a remembrance in a Booke. And Moses built an Al∣tar, * 1.715 &c. All this hath vse to tell vs howe carefull wee must be in keeping a Register in our hearts of Gods mercies and fauours towards vs in our selues, in our friends, in our Countrie, in our Magistrates, and Ministers, or any way. The point hath béene touched héeretofore, when we spake of Manna: and therefore I passe it ouer nowe: but I pray you remember Examples in this case and fol∣lowe them, Deborah, Iudith, Hester, Anna, Mary, Toby, the one cleansed Leaper that returned to giue thanks, the Israelites when they passed ouer the Red Sea, &c, for all these built Altars in their hearts for Gods fauours, by be∣ing truly and feruently thankfull. The earth rendreth the Husbandman her fruite for his paines bestowed on her; so doth the Horse and Oxe their labour for the meate which they haue giuen them. How much more should man re∣member what he receaueth, and be thankfull to his good God? But I stay héere. These thinges may yéeld you a taste of the vse of this Chapter if you will now reade ouer

the Text againe and obserue the particulars: for what is my desire, but to worke a liking of reading the Text, by shewing some fruite which we may receaue when we are destitute of better teaching?

CHAP. 18.

In this Chapter we haue two generall Heads.

• The comming of Iethro to his sonne in law Moses.
• And the appointing of more Iudges to heare causes.

1. COncerning the first, the Text saith, When Iethro the Priest of Midian, Moses Father in law heard all that * 1.716 God had done for Moses, and for Israel his people, and howe the Lord had brought Israel out of Egypt, Then hee tooke Zipporah * 1.717 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, * 1.718 and shall sitte downe with Abraham, Isaack, and Iacob in the Kingdome of Heauen. And the Children of the * 1.719 Kingdome shall be cast out into vtter darknes: there shall be weeping and gnashing of teeth. Woe be to thee Cho∣razin: * 1.720 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 a∣shes. The Queene of the South shall rise in iudgement * 1.721 with this generation, and shall condemne it: for she came from the vttermost parts of the earth, to heare the wise∣dome 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 * 1.722 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 per∣sist.

Secondly, that it is the dutie of all so called to re∣moue from them in a lawfull sort those hinderers: prefer∣ring the Lords worke, before their owne affection and re∣membring zealouslie their Maisters wordes, Hee that lo∣ueth * 1.723 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 for∣sake * 1.724 houses, or Bretheren, or Sisters, or Father, or Mo∣ther, 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 ho∣lie resistance of his owne affections, and a zealous care of his imposed office.

4. And Iethro saide to Moses (that is, hee sent mes∣sengers * 1.725 to say) I thy Father in lawe Iethro am come to thee, and thy Wife, and thy two Sonnes with her. A sin∣gular 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 wel∣come, besides his owne due who was come so farre in loue and kindnes: yet hee would not come to him with∣out 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 pro∣fit. Reuerence to Magistrates, reuerence to Ministers, reuerence to all authoritie and superioritie, certainly it pleaseth God, and commendeth vs. The contrarie is im∣modestie, yea impietie, and as a great contempt of the Au∣thor of that authoritie, as of the partie contemned, vsual∣lie punished of God either with want of euer hauing au∣thoritie, 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 * 1.726

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 lo∣wer estate: but with a singular humilitie he receaueth re∣uerence 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 * 1.727 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 confe∣rence when wee méete, and to leade vs this good way; re∣membring euer, that of idle words wee must giue an ac∣compt. Woe be to the world because of offences: for it * 1.728 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, * 1.729 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 affecti∣on 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, Gratia∣rum 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 ve∣rie good Father a Citizen of Athens, that after hee had proudly said in a great assemblie, Haec Ego feci, non For∣tuna, This I haue done, and not Fortune, hee neuer after prospered in any thing, but daily lost that glorie which be∣fore 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 offe∣rings and sacrifices to offer vnto God. And Aaron and all * 1.730 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 * 1.731 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 en∣able

vs, wée shall rightlie and fully giue assurance both to our selues and others of our true faith. This shewed a∣gaine, that Iethro worshipped the true God, otherwise (in likelihoode) Moses would not haue married his daugh∣ter. 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 wor∣king Spirit of a gratious GOD that mercifully pulled them out of the fire: Let vs comfortably hope of our Fore∣fathers 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 * 1.732 et reuelationem factam, qui in eo quo errauerat perseue∣rat, sine venia ignorantiae peccat, praesumptione enim et obsti∣natione 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 o∣thers faithfull, but hath his times to comfort them also, and mingle sweete with their sowre, that they may be a∣ble * 1.733 to beare and to go along with their vocation. A swéete goodnesse in him so to consider our weakenesse, so to tem∣per

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 com∣meth a fayre. Sorrow at night, ioye ere day, saith the ex∣perienced * 1.734 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 * 1.735 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 * 1.736 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 Gouer∣nment Ecclesiasticall and ciuill which hee esiablished a∣mongst 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 Gouern∣mēt wherto the Text leadeth me, the Shepeheards Staffe is said to be a Staffe of directiō, a staffe of correction, a Staffe * 1.737 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 shepe∣heard to support him when hée is wearie. Uery fitlie there∣fore 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 * 1.738 Ministers of God, Shepheards, & such like, they are called y^e Fathers of the Countrie, Fathers of the people, the Pre∣sidents of Iustice, the manteiners of innocencie; the pre∣seruers, of peace, and such like, al to make vs see the Beau∣tie of this staffe. Secondly, obserue with your selfe y^e course of God setled in all his creatures; for in the starres, in the beastes, in the birdes, in the fishes, in the trees &c, the Lord hath made some chiefer than others, that we might rise vp therby into a profitable Meditation how beautiful a thing order, degrees, and gouernment is among men, and espe∣ciallie a monarchie when one ruleth ouer all, for as Saint Hierom well noteth among the Bees there is one chiefe; & the Cranes in flying follow one. Rome when it was built could not indure two to rule as chiefe although they were brethren, and therfore had her beginning in brothers blood. In Rebeccas womb euen two brethren & twins did striue. * 1.739 Adam but one, to gouern Paradise. Noah only Gouernour of the Arke: Moses alone chiefe in that gouernmēt and cō∣duction * 1.740 of that people: one Dauid, one Salomon, & so forth. Thirdly, thinke of the commandements giuen in the word to obey Gouernment, and to honour with all dutie & reue∣rence men placed ouer vs in authoritie, and sée in them plainely how beautiful God esteemeth them, than whose iudgment and wisedome there is no greater. Fourthly,

duly consider that Note which the Scripture giueth often of all wickednesse and mischiefe abounding, because there was no King in Israel; and of that in Esay. 3. 5. 2. so fearefull. Fiftly, meditate of that resemblance that is vsu∣ally made of Gouernment to a Ioyners instrumēt, where∣by if a boord be warped and cast a side, or a wrie, adding heat to it, he can make it streight againe and fit for his vse. To a wrest of a musicall Instrument bringing the strings that are out of tune into tune againe. Doo not these things shew the necessity, vse and comfort of it? Lastly, the re∣semblance to the state of our bodies, wherein the first qua∣lities of heat, colde, drinesse and moisture being contraries and disagreeing one with another, yet by order, preporti∣on and a due temperature they are so agréed as they make an excellent creature. So doth Gouernment compose things most crosse, & make a swéete harmonie in loue and peace. In déede therefore a Staffe of beautie is Gouern∣ment either in publique or priuate as in Salomons house, and they vnworthie of life among men that will not stoope to it, be ruled by it, & blesse God for it euermore. The vse of Gouernment is more than of bread, water, sunne, ayre, &c. of which yet what vse haue we? for the benefit of Gouern∣ment is not to make vs breathe onely, and to eate & drinke and be nourished, (which all yet it doth in that it maketh vs liue together sociablie;) but it farther prouideth, that I∣dolatry, sacriledgies, blasphemies, & other offences against GOD doo not spread themselues among the people, that publique peace be not broken, that euery man enioy his owne in safety, that trade and traficke be preserued among men, honestie & vertue be defended, &c. They that say vn∣der the olde Testament it was néedfull, but not for the per∣fection of the Gospel, shew no such perfection but that Ma∣gistrates are néedefull to make them better, & forget that the Psalme doth not bid Rulers lay away their offices, but to kisse the Sonne, that is, to be subiect to Christ, y^t he may * 1.741 rule ouer them, and be aboue all as he ought to be. And the

Prophet Esay dooth not say y^t in the time of y^e Gospell there must be no Kings or Quéenes, but plainely otherwise that they both shalbe, and to the Church they shalbe profitable and comfortable, euen Nurcing-Fathers and Nurcing-mo∣thers, Esay 49. 23. And the holy Apostle expresly cōman∣deth, that praiers and supplications be made for them, that * 1.742 we may by the blessing of their gouernment lead a godlie & quiet life vnder them. Wherefore you sée the grosnesse of this error, andhow bound we are to God for Magistracie euen now in the time of the new Testamēt, aswel as others were that liued in y^e time of the Old. Now this meditatiō y^t they are Gods Deputies & Uicegerēts, Gods Ministers & Substitutes héere on earth, how many good things dooth it teach Magistrates & Gouernours? It cheereth them vp a∣gainst all the difficulties of their places which surely are many, & so many, as he said wel that said it. Who so knew the cares annexed to a Kings Crowne, would scarce take it vp if it lay before him. They are euen like goodly trees vnder which in the time of a storme euery man will runne with hast to be shielded & shadowed from the tempest; but as soone as the storme is past, cast stones at it & breake the boughes of it at their pleasure. It stirreth them vp most effectutally to integritie, wisdome, méekenesse, continencie and innocencie. For vpon what hope shall they admit ini∣quitie into their Tribunall-seat which they learne and know to be the Throne of God? How shall they dare to pronounce a wrong sentence with that mouth which they learne and know to bée appointed Gods instrument for truth? How shall they subscribe wicked acts with that hand which God hath appointed to write his acts? No, no, it wil and ought, as I say, stir-vp to good: euen by al means to indeauoure to shew some resemblance in their place of heauenly prouidence, watchfulnesse, goodnesse, loue, iustice &c. This did Moses and Iehoshaphat think when they moo∣ued the Iudges with this Admonition, That they execu∣ted not the iudgments of man, but of God; and therefore * 1.743 should take héed &c. Read the places your selfe I pray you,

Deut. 1. 16. 2. Chron. 19. 6. Whosoeuer therefore reiect Gouernours, it may truly be said of them as was said of such as refused Samuel and would haue a King, They haue * 1.744 not cast thee away, but they haue cast Mee away. For by Me•• Kings reigne &c. Prou. 8. 15. 1. Pet. 2. 17. The ob∣iection * 1.745 against gouernment that a Christian may not kill, and that in his holy mountaine there may be no slaying, &c, we easilie answere, and say, that the ••aw of God for∣biddeth to kill, and yet to punish killers the Lord putteth the sword into the Magistrates hand. Afflict and hurt the godly wée may not, but this is neither to afflict nor hurt, to punish by the Lords commandement those that doo af∣flict and hurt. For Magistrates (saith the Apostle) beare not the sword in vaine, Rom. 13. Non est crudelis qui crude∣les iugulat, licet patientibus talis videatur; sed qui malos percutit in eo quod mali sunt, minister Dei est. Hee is not cruell that killeth thē which are cruel, although he seeme so to them that suffer; but who so striketh the euill for that they bee euill (meaning, by lawfull authority) He is the Minister of God, saith S. Hierom. And againe; Homicidas, * 1.746 sacrilegos, et venereos punire, non est effusiosanguinis, sedlegū ministerium. To punish murderers, sacrilegious, & licenti∣ous persons is not shedding of bloud, but the ministery of law. Thus s••ew Moses the Egyptian Act. 7. 28. Exo. 2. 12. Three thousand Idolaters, Exod. 32. 28. Thus commanded Dauid his Son Salomon touching Ioab & S〈…〉〈…〉ei, 1. King. 2. 5. &c. Moses was meeke & Dauid pittifull, yet thus they do: Et vter{que} manus quas parcēdo inqumasset sic soeuiēdo sancti∣ficauit, dum vltionē sibi a Deo cōmissā executus est. And either of thē sanctifie their hands by this seueritie in executing iu∣stice belōging to thē, which otherwise they should haue defiled by vnlawful lenitie & sparing. Read by your selfe y^e places of Scripture in y^e margin. Only let cruelty in iustice * 1.747 be euer far from a godly Gouernour; for the Kings throne is established by mercy, and al mens seats vnder him. Yet againe on the other side, Superstitiosa affectatio clementi••

••t faciat crudelissimam humanitatem cum pernicie multo∣rum: Let not a superstitious affectation of clemencie make a more cruell gentlenesse with the perill and hurt of many. For vnder the gouernment of the Emperour Nerua it was rightly saide: It is ill dwelling vnder a king or Magistrate where nothing is lawfull, but it is far worse dwelling vnder one where all things are lawfull. For the duty of Subiects towards their Gouernoures, it is first to thinke most reuerently of their places as an authoritie appointed of God for our good: and not as some men doo, outwardly to obey them and inwardly to thinke them but necessarie euils. For S. Peters words teach more when * 1.748 he saith, Honour the King, and Salomon when he bid∣deth, Feare God and the King. For in the word Honour, Peter includeth sinceram & candidam existimationem: A sincere and vnseigned reuerence of them. And Salomon ioyning the King with God, sheweth a holy and reuerent regard of him to be due to him from men subiect to him. That also in Paul hath great efficacie in it, Not for feare, but for conscience sake. As if he should say: euen because * 1.749 what dutie is done or left vndone to them, is done or left vndone to God himselfe from whom their authoritie and power is. Whatsoeuer therefore the person is, the cal∣ling is of God and must be so thought of. Againe, after this inward reuerent conceipt must follow outward obe∣dience to their Lawes, in paying tribute and vndergoing what to vs by them is appointed either for publique defēse or otherwise. For, let euery soule be subiect to the higher * 1.750 powers saith the Apostle, because he that resisteth, resis∣teth to his owne damnation. And read Tit. 3. 1. 1. Pet. 2. 13. The Magistrate may sometimes be weake, but God wil euer be strong to punish any cōtempt of his ordinance. In no case therefore may we intrude our selues into their offices and meddle with publique matters without a cal∣ling. For this is not to obey them, but to rule with them. What is amisse to them must be signified, and their helpe

expected, vnlesse they appoint vs, and then are wée not priuate persons any more, but publique for such businesse. And as Counsellers are saide to be eyes and eares to the King, so are other subiects his hands when he pleaseth to commaund them so. And be they neuer so euill, yet their place is of God by whom only kings doo rule either * 1.751 to our good in his mercie, or to our punishment in his iu∣stice. Permittuntur aliquando tyrannorum imperia a deo in vindictam malefactorum, praemium vero bonorum. Tyrants * 1.752 are suffered sometimes to rule for the punishment of the euill, and the reward of the good, saith S. Ambrose. But how (will you think) for the reward of the good? The same Ambrose notably saith for answere, Nunquam nobis am∣plius contulerunt Gentiles, quam cum verberari Christianos at{que} proscribi ac necari iuberent. Praemium enim fecit religio * 1.753 quod perfidia putabat esse suppliciū, &c: Neuer did the Gentiles more for the Church, than when they cōmanded the Chris∣tians to be beaten, proscribed and killed. For then did Re∣ligion make that a reward, an honour, and a crowne which infidelitie reputed a punishment. S. Austin, There is no power but of God, and therefore, saith he, our Sauiour told Pilate he could haue no power at all ouer him, except it * 1.754 were giuen him frō the Father. Sed Deus regnare facit homi∣nem hypocritam propter peccata populi. Tollenda est ergo culpa, vt cesset tyrannorum plaga: But God doth suffer the hypo∣crite to rule for the sin of the people. And therfore that sin must be takē away, that the plague of hauing a tyrant ruler may cease. What manner of King Nabuchadnezar King * 1.755 of Babel was which destroyed Hierusalem wée know; yet God said, Behold, I will giue the land of Egypt vnto Na∣buchadnezar, and he shall take her multitude and spoile her spoile, and take her prey, and it shall be the wages of his army &c, Because he wrought for mee (saith the Lord. Marke those last wordes, and sée how euill Ru∣lers are appointed by God for the punishment of such as will not serue him. And therefore, If a King shall doo

as is saide by Samuel, Chap. 8. ver. 11. &c. He is Gods in∣strument * 1.756 thus to chasten vs, & though those things doo not shew what hee ought to doo, yet they shew what Subiects ought to suffer without disloyaltie if they be done. Reade Iere. 29. 7. God forbid, saith Dauid, that I should lay mine hand on the Lords Anoynted, and yet Saul sought his life. * 1.757 Who shall lay his hands on the Lords Anoynted and bee * 1.758 guiltlesse, &c. The wife is not fréed from her husband when he is ill, nor the child from the Father; no more are Subiects from their Prince. But in such cases God the only helper is to be thought of and prayed vnto, who can giue a Moses for a Pharaoh, & Othniel for Chushan, who can cha∣stice * 1.759 the pride of Tyrus by the Egyptians, & then the Egyp∣tians by the Asyrians, the Asyrians again by the Chaldeans, by the Medes and Persians, &c. yet carying a gracious eare and eye to prayer procéeding from a penitent heart. &c.

2. The great paines of Moses in sitting to iudge the controuersies of the people euen frō Morning vnto Euen: mentioned in the 14. verse. what a commendation is it of him? what an Example vnto all those whom God in mer∣cie hath raised vp to any like gouernment ouer their bre∣thren? Surely diligence in the charge committed to vs, is euer sweete vnto God & good for our selues. He that is di∣ligent in his work, saith the wisedom of God by Salomon, shall stand before Princes. Come thou good and faithfull * 1.760 seruant, will God say to his Magistrate as well as vnto the Minister, & enter into thy Lords ioy. The wicked in their ill doing how diligent are they? and shall it not moue such as be the Lords to carefulnes in well doing? Iudas wat∣cheth when the Apostles sléepe, & why watcheth he, but for a mischiefe? The High Priests & all that rable assemble to∣gether betimes, euen before day will the wicked be wor∣king * 1.761 euill. While men sleepe the enemie soweth Tares a∣mong the good seed that was sowen. If the driuer of hor∣ses either strike or speake but to one, all the rest set them∣selues to it & amend their paces. Let God and Nature, the

Word and Experience worke with wise persons vnto good. And for Iustice, what a blessing to the people and what a praise to the carefull executer of it who knoweth not? Hea∣then Aristotle could say, that no starre is so beautifull in the * 1.762 skie, as Iustice is on earth. Mens wisedom may make them reuerenced, & their power may make thē feared, but Iustice Iustice is y^t which winneth mens harts & maketh them be∣loued, and the more faithfull and painfull they are in doing thereof, the more honoured aliue and dead. Looke vpon Moses in this place.

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

4. In this excellent man Moses, doth not Iethro his in∣feriour * 1.763 far finde iustly a fault, & very well aduise him to a better course which Moses followed & with Gods approba∣tion? Let it tell vs that no man is perfect in all things, but may receaue counsel euen frō a meaner person. Let Moses modesty in yéelding, make our spirits humble in like occa∣sion, where God dwelleth it will be so, & pride is a sure signe of an ill heart. The head scorneth not the foot in our bodies, and the very foote is carefull for the head. Make vse & appli∣cation of it your selfe. Time spent in these meditations is well spent euer, and will please God & profit you.

5. The Properties noted by Iethro to be in Magistrates * 1.764 & Gouernours are worthy much obseruation. Prouide men saith he, of courage, fearing God, men dealing truly, & ha∣ting couetousnes. All great graces, & shining ornaments in men of authority, as by a seuerall consideration of euery one may well appeare. The first is Courage or an inuinci∣ble cōstancie, wherewith al such as are in authority ouer o∣thers to minister iustice & iudgment vnto them ought to be endued, to the end y^t neither by loue or hatred they encline

more to one or other than standeth with the right of their place, and to the end that neither with flattering prayses, or bitter backbitings of men giuen to tempt the good disposi∣tion of such Gouernours, they be moued and drawne aside, discouraged or set downe in the worke of their Calling, but what is iust and right that soundly and reundly they doo, ministring iustice to all without feare or fainting, loo∣king to him that must iudge them, and who will assuredlie reward their well doing, and iustly punish all their depra∣uers and hinderers. In the Booke of Chronicles we reade it for no small blemish in a King, and no small rod to the people vnder him that Rehoboam the sonne and successor of Salomon was but a childe, meaning in heart and cou∣rage, * 1.765 that is (in déede) weake and faint harted, and so could not resist those vaine and wicked men which made them∣selues strong against him. Therefore God willed Ioshua to be strong and of a most valiant courage. A good Exhor∣tation * 1.766 gaue Dauid to Salomon his Sonne, saying, Be strong and shew thy selfe a man; for I goe the way of all * 1.767 the earth, &c. Such godly fortitude was in the Apostle when he saide, Wee are reuiled and yet we blesse; wee are * 1.768 persecuted, and suffer it. Wee are euill spoken of, and we pray: &c. Meaning, that hee gaue not ouer or fainted in his dutie for all these thinges. The second is the feare of God, a vertue also most requisite in Iudges, for héereupon hang all vertues, as might at large be shewed if it were néedefull. But let that Example of Abraham suffice, who thinking that the feare of God was not in Gerar, vtterly * 1.769 despaired of any other vertue, and therefore mooued his wife to say shee was his sister. In this respect the feare of God is both by Dauid and Salomon called, the beginning of wisedome; that is, the roote and fountaine of all good∣nes, and therefore of all Justice and true Judgement in Judges. The third is a loue of truth and true dealing; for who more than Iudges should be frée in themselues, and abhorre in all others traude and deceipt, lying and false

witnes bearing, by which all Iustice must néedes be ouer-throwne, the wicked iustified, and the haltar put about the true mans necke to the great offence of God, & the feare∣full punishment of the Iudge, that not louing truth, or not so carefull for it as he ought, hath suffered such iniquitie to be done? The last is, that Iudges be haters of Couetous∣nes the plague and poyson of all Iustice, as might be she∣wed by much proofe, were I willing to stand vpon so knowne a Common place. It stoppeth eyes, it stoppeth eares, it tieth tongues, and worketh wonders wofull and hatefull, &c. To men of this sort, that is, endued with these vertues aboue saide, authoritie happily (and to the great good of many thousands) is giuen, and God for his mercie sake encrease the number of them. In Deutro. these things will come to be spoken of againe, and therefore I am here the shorter.

CHAP. 19.

AT this Chapter beginneth the second part of this Booke of Ex∣odus, wherein you haue these points. First, a Preparation of the people to heare the lawes of God, deliuered by God him∣selfe to them, for the gouern∣ment of their liues and actions, and that is in this 19. Chapter. Secondly, the Lawes them selues in the next Chapter. Thirdly, other Lawes tending to the explication of these 10. principall Lawes, called the 10. Commaundements: together with the punishments of the transgressors, Chap. 21. 22. and 23. Fourthly, Mo∣ses ascending vp to the Mount, first with the Elders, after without them all alone, and his receauing direction for the Tabernacle, and the worship of God, Chap. 24. vnto

the 32. Fiftly, the sinne of the people, their punishment and Moses prayer for them to the 35. Chap. where certaine lawes are also repeated. Lastly, the building of the Taber∣nacle, the gifts giuen, the finishing, erection, and dedica∣tion to the end of the Booke.

The Preparation is generall and particular. The gene∣rall hath first an Argument drawne from the authoritie of the spéech, to wit, that Moses did not commaund out of his owne bead, but was called vp to the Mount to God, and * 1.770 there was required to say to the house of Iacob and to tell the children of Israel, &c. Secondly, an argument drawne from the former benefits of God to them, in these words, Yee haue seene what I did to the Egyptians, and how I ca∣ried * 1.771 you vpon Eagles wings, and haue brought you vnto me. Thirdly, an Argument from future benefits, If you will heare my voice indeede, and keepe my couenant, then * 1.772 you shall be my chiefe treasure aboue all people, though all the earth be mine: Yee shall be to me a Kingdome of * 1.773 Priests, and an holy Nation. All which if you will applie vnto your selfe and make vse of them, then may you in like sort euer stir vp your hart and prepare your minde to good things, in this sort, and by the selfe same Arguments. As for Example, to goe to the Church and to ioyne with the Congregation both in prayer & hearing of the word prea∣ched. First, because it is not mans Cōmandement, but God requireth the Minister to call & speake to you for it, as here he did Moses. Secondly, the fauours of God passed to you require it. Thirdly, future fauors (if you do it) shal be added vnto you. It is also worthy marking still, how he ioyneth here hearing & keeping together, saying, If you will heare my voyce indeede, and keepe my couenant. Keepe without hearing you cannot, & hearing without keeping will ne∣uer profit you or any. Joyned therefore you sée they must néedes be, as the Lord shall make vs able.

Moses doing as God bad him, teacheth all Ministers to bee faithfull, and to doo their Message. Many are the * 1.774

Commaundements in Scripture to them to speake, to crie, to lift vp their voyces like trumpets, and to tell their peo∣ple what God requireth. If they doo it, great is their re∣ward with God, and if they bee false, and idle, and negli∣gent, men-pleasers, and time-seruers, as great againe is their iudgement. Grandis est dignitas sacerdotum, & gran∣dis est ruina, si peccant. Great is the dignitie of Priests by their office, and as great is the fall of them, if they offend. It can neuer be too often repeated, nor too much remem∣bred.

The peoples aunswere to Moses what is it? They an∣swered * 1.775 all together and said, all that the Lord hath com∣maunded wee will doo. A most notable patterne for a Christian congregation to looke vpon, and to followe. Thus should it be betwixt Pastor and People euer. Hee to speake what God commaundeth, and they to heare & an∣swere zealously, we will, we will doo what God comman∣deth vs. O swéete ioy where this agreement is! Such care and such conscience both in pastor and people, will giue no place to iarres and contentions, to sutes and vexations, or to any thing that displeaseth God, and is offensiue to the world, &c.

2. The particular preparation followeth, frō the 9. verse to y^e end of the Chapter, hauing 4 members. First, the maner of Gods Communicating of himselfe to Moses, namely, in a thick cloud, together with y^e end thereof, that the people * 1.776 may heare, whilest I talke with thee, and that they may be∣leeue thee for euer. A singular instruction to all men in the world, that desire to please God: and especially to Great Ones, shewing them how carefull they should be to grace and countenance the Ministers of the word before the peo∣ple, to the end their wordes may haue more weight with their hearers, and their seruice and paines doo more good. Would men doo thus, O how comfortable to the painfull and faithfull Teacher, and how profitable to the Church would it bee? The Lord would sée it and acknowledge

it done for him, and with eternall comforts reward it for euer. But now it is otherwise with too many. For Great men must shewe their greatnes in disgracing the Lords Prophets, and meaner men must shewe their malice in spreading false rumors of their spirituall Teachers in o∣pen assemblies and priuate conuenticles: motes are made mountaines, and spots surmised where none are. Neuer I thinke since the world was, did mens eares so itch and their hearts so boile in this sinne, as at this day. But what shall wee say? Surely, euen turne to the Lord in prayer, and comfort our selues in this example of the Lords good∣nes, who as hee is not Moses his God alone, nor Moses a∣lone his messenger: so will not he tye his countenance on∣lie to him, but giue euery true labourer in his good time his due credite, notwithstanding all the malice of man and Deuill. O Lord doo it for thy Name sake, and as thou gracedst héere Moses that hee might euer be beléeued, so couuert or confound these Disgracers of thy Ministers; whose iniquitie tendeth to hinder Beleefe, and consequent∣lie to destroy the soules of thy poore people. Encrease the number of them that followe thy example, and labour by all meanes to further thy worke in the hands of thy worke∣men. Set a Crowne of glory vpon their heads: and dai∣lie reward their loue into their bosomes with thy good bles∣sings vnto them and theirs.

3. The second branch of this particular preparation is laid downe in the 10. verse, and the rest following to the 16. consisting in certaine outward matters vsed in those times among those people: and figuratiuely teaching inward puritie and cleanenes of heart to come to God with all. As washing of their cloathes, not comming at their wiues, and such like. The Ceremonies are taken away, but the * 1.777 truth remaineth, namely, that we are all by our corrupti∣on most vnfit, profitably to heare the word of God, vnlesse we be sanctified and prepared thereunto by the good Spirit of God. And therefore we ought to make readie for so holy

a worke by all due care before hand, & to purge our hearts from other cares, troubles, and impediments whatsoeuer. The word of GOD is not to be handled with vncleane hands, neither will enter into vncleane hearers. It is a precious pearle, it should not be cast before Swine. For this cause assuredly many heare and reade without profit, because they came without feare and reuerence in their mindes. This abstaining from their wiues, noteth no im∣puritie in holy Matrimonie: but by this particular figura∣tiuely teacheth a godly abstinence from all worldly plea∣sures whatsoeuer in generall for a time; that wee may more fully attend the seruice of God wee goe about vpon speciall occasion. To which end the Apostle Paul also re∣quireth the like by consent for a time, to giue themselues * 1.778 to fasting and prayer, and then to come together againe, that they be not tempted of Sathan to incontinencie. Tho∣mas Aquinas himselfe could say thus of it, Hoc ex sepecca∣tum non erat, sed multa tunc ad carnis munditias exigebantur, quae iam non sunt necessaria: quia lex uostra spiritualem mun∣ditiam requirit, non carnis. This was not a sinne of it selfe, but many things were then required to the outward clen∣sing of the flesh, which are not now necessarie: because our lawe requireth spirituall cleanenes, not an outward of the flesh onely, &c.

4. The markes that are set about the Mount to kéepe the people downe, with the punishment of death if they passed bounds, teach vs what an odious thing to GOD curiositie is in matters forbidden: and how God would haue euery man content with that which it pleaseth him to vouchsafe him of reuelation and knowledge. Such curiositie is it to aske, what God did before he made the world? and such like foolish Questions. To all which it may be answered, as God would not haue the people to créepe vp to the mountaine, and to péepe and pry what Moses did there with him, but set bounds and limits for them, beyond which they should not passe without death:

So is it still. The Lord hath in his Word reuealed his Will, and beyond our limits wée must not goe, hauing an eare where he hath not a mouth. If wée doo, for this busie curiositie we shal dye eternally, as they for that, tem∣porally, &c.

5 And the third day, when it was morning, there * 1.779 were thunders and lightning & a thicke cloude vpon the mount: and the sound of the trump exceeding loude, so that all the people that was in the campe, was afraide. This is the third branch of the particular preparation reaching vnto the 20. verse and containing an increase of the Lordes manner of the communication of himselfe, specified before in the 9. verse. By all which fearefull things the Lord declared his Maiestie saith Chrisostome, and the people were touched with a féeling knowledge of their infirmitie. But besides that, wée may well learne by it how profitable it is to make a good and carefull hearer of Gods voice. First to shake him and throw him downe in himselfe by some good waies and meanes: For then as∣suredly the Word entereth more powerfully, & he hath a more excellent touch than without such humbling he would euer haue had. Remember how the Lord called S. Paul when he was riding to Damascus, First throwing * 1.780 him downe, and by making a sudden light shine about him from heauen, and then when he trembled, and was aston••ed, speaking to him with profitable effect. Remem∣ber also how there came suddenly from heauen a sound as of a rushing & a mighty winde in an other place. Surely such rushings & shakings & spirituall frightings in consci∣ence * 1.781 hath the Lord his gratious meaning in, to beate vs downe in our selues, that we may more carefully hear∣ken vnto him. And because the greater part of men is not acquainted with them, therefore they remaine dul hearers and dull hearted, so that the Preacher looseth but his la∣bour with them. How many haue profited in sicknesse by words spoken, who in health neuer cared what was spo∣ken?

so in debt and pouertie, in prison and trouble men haue other eares than they haue in prosperitie. Doth not our Chronicle mention a Gentleman who at his death vowed openlie that he had learnd more good touching his soule in a darke hole within the Tower of London in a few daies, than euer in all his life, when he was in light & libertie abroad? Full well knoweth God the way to winne vs; and happy are we if it please him to vse it, how sharpe soeuer it be; that yet wée may liue hereafter in ioy, though presently for a season wée taste of woe. I could tell you by experience (if it were néedefull) of some that haue said to my selfe, they had heard many Sermons and read the Scrip∣tures, but they neuer felt either Sermon or Scriptures as then when they so spake, béeing some way touched in-wardly by their louing God. But be Judge your selfe in your selfe if you know any thing.

Againe, these signes shewed the terror of the law to mens consciences: for it thunders, it threatens, it feareth and frighteth, and it vtterly condemneth all men to Hell and damnation, were there not a CHRIST to saue vs from it. The law causeth wrath saith the Apostle, that is, it denounceth wrath against vs for that wee cannot * 1.782 kéepe it. When Iudas could sée nothing but the Lawe, his agonie drane him to hang himselfe. So was Saul, Achitophel and many others driuen to desperate conclu∣sions & feareful ends. Wherefore the Apostle well addeth y^t we are not come to this fearefull mount, nor vnto bur∣ning * 1.783 fire, nor to blacknesse, & darknesse, and tempest &c, so terrible, that Moses said, I feare and quake. But we are come vnto the Mount Sion, & to the Citie of the liuing God, the coelestiall Hierusalem, and to the company of innumerable Angels &c. AND TO IESVS THE MEDI∣ATOR * 1.784 OF THE NEVV TESTAMENT &c. Here, here is our helpe against the law, without whom we were cast a∣way euery one of vs: for cursed is he and she that doth not all things written in the law.

6 This descending of the Lord we must vnderstand of the Signes of his pretence, and not that the Lord is here & not there, or there and not here, moouing from place to place as man dooth. Neither speaketh he as man dooth, but his Angell in his person taketh by his power the voice of man, and as God is said to speake by his Ministers here, so by his Angels then and there as he pleased. Remember Steuens words in the Acts, This is he, (meaning Moses) * 1.785 that was in the cōgregatiō in the wildernes with the An∣gel WHICH SPAKE TO HIM IN MOVNT SINA &c. The iterating of his commandement to Moses to sée that the people passe not their limits which we touched before ver. 21. & 24. sheweth the itching nature of man after hid∣den secrets, to see and know nouelties: And the great dis∣like God hath of this curiositie, and how profitable the pre∣sence of the Magistrate is to make people kéepe order. For surely men are maruellous apt to transgresse, and there∣fore againe & againe they must be admonished by Moses: and well if many or any admonitions will serue. Giue lawes neuer so good, and let there not bée a Gouernour to sée to the execution of them, and wée sée with griefe what litle good such lawes doo. Well therefore and wiselie haue they spoken who said, Lex Magistratus mutus, et interdum mortuus: Magistratus lex loquens et viua. The Law is a dumb Magistrate, and sometimes a dead: but the Magi∣strate is a speaking Law and a liuing.

7 The Priests also are mentioned aswell as the peo∣ple * 1.786 that they likewise should not passe their limits: wher∣by wee sée that no dignitie authoritie or higher place may be a warrant to doo more than God permitteth. But rather should these before others giue example of sobriety & order. What Priests were now, when as yet the Priesthood was not established, men differ in opinion; some thinking they were the first-borne, and others thinking otherwise, as Caluin for One vpen this place, to whom I refer such as will, and go no further in this Chapter.

CHAP. 20.

1. THe Congregation béeing prepa∣red (as you haue heard) to re∣ceaue * 1.787 y^e Law, now in this Chap. followeth the Law it selfe, & it is set down in tenne seuerall bran∣ches and heades, commonly cal∣led the Decalogue or Ten Com∣maundements. Of all which be∣cause I haue made exposition in a Booke alreadie, I will spare my labour here, and refer you to that Treatise. The other general head of this Chap. to wit, the peoples feare, beginning at the 18. verse, I will a little touch. First then it is saide, That all the people saw the thunders and * 1.788 lightnings, and the sound of the Trumpet, and the moun∣taine smoking: & whē the people saw it, they fled & stood a far of: which words yéeld vs many good things to note.

First the difference of the Law and the Gospell. The law, as hath bene saide, fearing and frighting, shaking & shiuering the heart of Man, beateth downe his peacocks feathers and maketh him abashed and ashamed in him∣selfe, to crie with the prodigall Sonne, I am not worthy, I am not worthy, O Father, to be called thy sonne. Yea it * 1.789 maketh him stand a far of with the poore Publican, & smite * 1.790 his breast in true féeling of his sinne: and to beséech God for mercy to a Sinner. Whosoeuer is not thus humbled, he neuer knew what the law ment, but like the vaine Pha∣risie doteth vpon himselfe without cause, & erreth as the A∣postle did before the Commandement came. Contrari∣wise, * 1.791 the Gospell chéereth and comforteth, helpeth & hea∣leth and swéetely allureth to come, in al ioyfull assurance of mercie by him who hath fulfilled the law for vs, and re∣mooued away the curse that would haue slaine vs. Read y^e

12. Chap. to the Hebrewes noted before, and sée what I say most plaine, beginning at the 18. verse.

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

Thirdly, this place sheweth their ignorant folly, that say in their hearts, O, if I might heare God speake him∣selfe, I should be much mooued, I should belieue, and bee out of all doubt &c: For were y^e people here able to indure y^e voice of God? Doo they not say to Moses? talke thou with vs, and we will heare: but let not God talk with vs, lest we * 1.792 dye. Little, little doo they conceiue (which thus say) either their own weakenes, or y^e Maiestie of God. Let them ther∣fore learne of this people here, the blessing of God in gi∣uing vs Moses to speak to vs, y^e is, in raising vp among vs men of our own shape, mould & matter, men that we feare not, but know & loue & are linked to in degrées of loue to speak vnto vs in his Name, putting his holy spirit among them, & induing them with guifts fit for such a calling, in vouchsafing his Word to direct both them and vs: and so euery way familiarlie, and yet truly and effectually, labouring and working our saluation, if wee bee not obstinate to contemne his meanes and care. This Mi∣nisterie of Man so despised of Man, so wronged and so cast downe, is an other manner of mercie than wic∣ked worldlings conceiue or féele: but one day they shal

know, when it will bée too late to reforme their fault, which now they may leaue, if they haue grace. Then shall they sée God, and heare God, but with greater terror than this people did héere. They shall also sée blacknesse and dark∣nesse, they shall heare thundrings and lightnings, smokes and fires and flames with trembling perplexitie, & then, if it could be had againe, Moses voice to speake vnto thē would be accepted, which now is so little regarded and set by.

Fourthly, This darknesse wherein God was, noteth the Maiestie of God to be incomprehensible, and not to be rea∣ched * 1.793 vnto by our wits. We must therefore be sober and modest, and humble in talking and writing of God. Simo∣nides foūd this, when vndertaking to shew what God was, the more he studied to doo it, the more time still he craued, and was further and further off. First he asked three daies, & then six, and then double againe, and in the end gaue ouer and could not doo it. To vs this place may be in stead of a thousand. But Moses drew neere vnto the darknesse where God was. GOD dwelleth in light, but in regard of our weaknesse it is darknesse: and happie wée, if wée acknow∣ledge our weakenesse and craue helpe where it is to be had. Other things your selfe may note which I passe ouer. The great charge that God giueth to beware any Images of * 1.794 him, either of Gold or Siluer you may conferre with the 4. Chap. of Deut. with y^e second Cōmandement, whereof I haue spoken, and settle in your heart how odious to God that course is frō which yet no perswasion will draw some. If God would be remembred by an Image, he would haue suffered it, if he would be worshipped in an Image, hee would haue suffered it, and he would haue letten them sée some forme which they might haue followed, & if he could like of an Image of wood, or stone, more fit for his Maie∣stie were gold & siluer. But you sée al is for bidden, & cursed with them are the makers of them, which is a fearefull thing if it were thought of. Reade Esay 45. ver. 16.

2 An Altar of earth shalt thou make &c. God would * 1.795

haue but one Altar, to note one truth, and one Religion. He would haue it of earth, or rude & without labour, that vhen they remooued they might throw it downe, or it fall of it selfe, so that posterity might take no cause of Ido∣latry thereby. Steppes to the same Altar he forbiddeth like∣wise, * 1.796 for the cause specificd in the margin of your Bible, and it well teacheth that in Gods Worship all things should be done deuoutly and comely, euen as the Apostle him∣selfe teacheth and requireth. Ignorant and prophane men delight in pompe and earthly shew, but Christians must indeauour to haue all thiugs done so modestly, and sober∣ly, as to euery man it may appeare what spirit they are guided and gouerned by. The multitude of Popish Altars might here be remembred if it were néedefull, and that good decree of the second Councill of Africa Chap. 50. and the fift of Carthage Chap. 14. That such suspitious Altars as were in those daies set-up in euery corner▪ should be plucked downe, beeing built vppon dreames and su∣perstitious conceipts. And if without tumult they could not bee pulled downe, then the people to be admoni∣shed not to frequent those places, lest they should be abused by superstition, &c. Also it might be shewed how the communion tables be called of the old Fathers both tables and Altars indifferently. Tables as they are indéed, and Altares as they are improperly. How they were made ofboords, and remooueable, set in the midst of the people, and not placed against a wall, with diuers other things: but hereafter will be a fitter place.

CHAP. 21.

1. THe Lawes of God are vsually deuided into moral, Ceremoni∣all, and Iudiciall Lawes. In the Chapter before we haue had the Morall Lawes, to wit, the Tenne commandements; heraf∣ter we shall haue y^e Ceremonial. And now in these thrée Chap∣ters following God layeth downe certaine Iudiciall Laws. The Morall Law of God is the law of Nature, she∣wing what ought to bee the manners and natures of all men, and it is the ground of all Lawes whatsoeuer, either Diuine, or Humane. The Ceremoniall being in this re∣spect Natural, because among men Nature requires order and decencie: And the Iudiciall being the execution of the Morall which is Naturall. For humane Lawes they are made by probable reason of Gouernours and tend either to directions to kéepe the Moral, or to circumstances of exe∣cution in punishing offendors. As for example, Gods law saith, Thou shalt not kill, Mans Law forbiddeth the car∣rying * 1.797 of these and these weapons, so to take away occasi∣on and meanes of breaking the law of God. Gods law commaundeth there shalbe Magistrates, Mans law appoi∣nteth these are those. At Rome two Consuls, in other Ci∣ties foure. At Rome annuall, in other places perpetuall &c. Gods law appointeth that a Debtor not able to pay shalbe punished. Mans law appointeth differing waies, accor∣ding to circumstances of places: as in some countries by perpetuall imprisonment, in other places otherwise. Dra∣co his law was, That he should be plucked in peeces, and euery Creditor haue a part: The Law of GOD

requireth theft to be punished by restitution of double * 1.798 or foure folde. Mans lawe by restitution, and some∣where by death. By all which examples you sée how GODS lawe is still the ground of mans lawe and the end of mans law (if a good lawe) is euer the kéeping of GODS law. Now to come to the Text of this Chap∣ter. The first law laide downe is touching seruants and seruitude, which you may referre to the Moral law, Honour thy Father and Mother. Degrées of men concerning ru∣ling and obeying being contained in the law.

The words of the Text are these, If thou buy an He∣brew seruant, he shal serue sixe yeares, and in the seuenth, he shall goe free, for nothing, &c. From which verse to the twelfth verse you haue the matter of seruitude and freedome laide downe: and it shall be good to obserue the Will of God in it. He would not haue them euer bond, as amongst the Nations elswhere it was; because they were deliuered out of Egypt by his mercie, as••el as their Ma∣sters were: whereupon in Leuiticus he challengeth them for his, & saith, For they are my seruants, whom I brought * 1.799 out of the land of Egypt: they shall not be sold as bond-men are sold. Thou shalt not rule ouer them cruelly, but * 1.800 shalt feare thy God. Yet would hée not haue the Mai∣ster damnified, and therefore he alloweth of 7. yeares, com∣manding their libertie, and recompence saying, whē thou sendest him out free from thee, thou shalt not let him go a∣way * 1.801 emptie. The vse whereof is comfortable to seruants, and profitable to Masters. To seruants it sheweth the lo∣uing care the Lord hath ouer them, which may cheere them in al their doings, being well assured, that what they doo well this God will euer reward, though man doo not. Whereunto serueth the exhortation of the Apostle and promise annexed. Seruants, be obedient vnto them that are * 1.802 your masters according to the flesh, in all things, not with eye seruice as men pleasers, but in singlenesse of heart, fea∣ring God. And whatsoeuer you do, do, it heartely as to the

Lord and not to men, knowing that of the Lord ye shall * 1.803 receiue the rewarde of the inheritance: for ye serue the Lord Christ. And y^• very like Saying againe he hath to the Ephesians. So rewarded he the faithfull seruice of Iacob * 1.804 though his maister were hard; so Ioseph, so many mo. To Masters it teacheth moderation and mercie: for how dare they wrong those whom God calleth his, & hath such a tender care of? The Apostle in the places named, so saith also. Yee Masters do vnto your seruants, that which is iust and equall, knowing that ye also haue a Maister in Hea∣uē. * 1.805 Where this is not done, God is angrie; as you may sée by that feareful spéech in Ieremie. Because ye haue not o∣beied * 1.806 me in proclaiming a libertie to your seruāts &c, ther∣fore behold I proclaime a libertie to you saith the Lord, to the sword, to the Pestilence, and to the famine, and I will make a terror to all the Kingdomes of the earth. Reade the place from the 9. Verse to the end of the Chapter. Iob therefore a good and iust man, had a great care of this, and protesteth he did not contemne the iudgement of * 1.807 his seruant, and of his maide, when they did contende with him, because he that made him in the Wombe, he al∣so made them, & if he should wrong them, what could hee answere to God for it? A most worthy example for all Ma∣sters. Thus may all other gouernours and Superiours make vse of this law, and learne to take no pride in their authoritie, not to affect greatnesse, & not to swell and looke bigge ouer their inferiours. For certainly the Lord will punish it, & al wise men will laugh at it. Rule and gouern∣ment is of God, but pride and vanitie is of the Deuil. Titles to men God will haue giuen, but to desire Titles he neuer liked, much lesse Titles vpon Titles and neuer inough. It * 1.808 soundeth in Bookes to the Persians shame, that the gouer∣nours there, will be free from all lawes, and what they list, that they may: But theirinferiours must be bound with * 1.809 all cruel bonds, euen to kil themselues if they command, & to indure al burdens imposed vpō them: If they be cruelly

beaten, to giue thanks that the Gouernours haue them in remembrance. The Pharisies were vaine men to affect the vppermost places, and to be called Rabbi. But this proude minde is like the water to the Dropsie-man that maketh more thirstie the more it is drunke. No end of su∣perioritie * 1.810 with some men. They that are noble will be Princes; Princes will be Kings; Kings will be Emperours; and Emperours must be Gods. That vaine woman Cleo∣patra, shee must be called Queene of Queenes. Sapor the * 1.811 Persian wrote to Constantius, and called himselfe King of Kings, & brother to the starres, the Sunne and the Moone, &c. These that thus hunger after glory and Maiestie, how can they vse authoritie moderately and humbly? Such pride commeth out of the roote of folly, and begetteth con∣tempt of all inferiours, contempt bréedes sedition and re∣bellion, they warres, and warre destruction at last of all, both men and titles. It is written of Traian that hee was much caried away with vaine-glorie in titles: and there∣fore painted in his house many inscriptions, which Con∣stantinus wisely iesting at, called Herbam parietariam, wall flowers. Such a vaine fellow was Herod in the Acts, and what a shamefull downfall had hee? Let then this law of * 1.812 God for seruants freedome, together with all other Scrip∣tures, shewing his care of them, and their good vsage, set∣tle in our hearts the right vse of anthoritie, and make vs neither vaine in coueting nor cruell in vsing. The bo∣ring of his eare, was a signe of obedience, and figuratiue∣lie * 1.813 admonished, that seruants must not be deafe, but quick and readie, and willing to heare what is commaunded to them. And spiritually, that if wee be the Lords seruants, he boreth by his holy grace our eare, that is, he maketh vs haue eares to heare his holy word, and wee are not dease, we flie not from it, we cast it not away, wee stop not our eares: but with care and zeale, and loue, we hearken to it, as men and women whose eares he hath opened or bored. This one thing well marked may shake the hearts and

consciences of Popish Recusants, so presumptuouslie de∣spising the Lords voice: But followe it your selfe, I passe away.

2. After these lawes concerning seruants, follow other lawes concerning Murder and killing, which you may re∣ferre to the exposition of that commaundement. Punish∣ment God still layeth vpon sinne, but not euer after one manner. Sometimes hee striketh the bodie, sometimes the soule, and sometimes both. Sometimes he toucheth our goods, sometime our name, and somtimes our friends and deare ones. Who can reckon vp his wayes to punish the rebelling man or woman against him? His ends also for which he doth thus are sundrie and diuers, but all and euer most iust. First, for his owne iustice who is a consu∣ming * 1.814 fire, and must néedes binde either to obey or to be punished. Secondly, that there may be séene a difference * 1.815 betwixt the good and the bad, which could not be, if there were not punishment and reward. Thirdly, for example, that others séeing, may feare and flie from euill, either for loue of vertue, or feare of paine. Fourthly, for the good * 1.816 euen of such as are punished. For as Plato could say, Pae∣nae, & ipsis qui perferunt, et spectatoribus, vtiles sunt. Vtri{que} * 1.817 enim redduntur meliores, illi dolore, hi exemple. Punishment is good for both seer and sufferer, amending the one by ex∣ample, and the other by smart. Fiftly, that these short pu∣nishments temporall, might put them in minde of the long paines eternall. Lastly, for the preseruation of the societie and peace of mankinde, which by slaughters and blood∣shed * 1.818 would be ouerthrowne. Euen as we sée good Chirur∣gions to cut away the putrified member, for the safetie of the whole.

3. We sée héere degrees of faults taken from the cau∣ses. For all actions procéeding from the minde or iudge∣ment and the will commaunding the outward members, when the minde knoweth what ought to be done, and er∣reth not in the obiect, and yet the will goeth contrarie to

iudgment & the law of God not forced nor compelled, but willingly & freely, such actions are called voluntarie. So slewe Caine his brother Abell, & so tooke Dauid Vrias his wife. But when things are done not of election, either for probable ignorance (as whē the minde erreth, or taketh no counsaile) or when the wil by violence is hindered, or the * 1.819 outward mēbers by a violence forced, then are those faults saide to be voluntarie. The Lawyers distinguish faults by diuers names, which I stand not vpon here, remembring for whose vse, I draw these notes: But in short, thus much we learne here, that God measureth faults by wil, & not by Act. Wherevppon it is here saide, that willfull murther shalbe death, and killing without purpose & will shall not, but an other course is taken. For if a man hath not laide waite (saith the Text) but God hath offered him into thy hand (meaning when by chaunce he is killed without any minde so to do, which chaunce yet God by his hidden pro∣uidence guideth) in such a case I will appoint thee a place whither he shall fly; meaning certaine Cities of refuge or Sanctuaries vsed thē in these cases, as you may sée in Deut. at large. Of which Sanctuaries thus ordained of God for * 1.820 y^e people and those times, sprang our sanctuaries vsed with∣in this Realme and others, but nowe in most places put down and forbidden. The question of them is disputed to and fro by mens wits, & the likers of them to continue, vse these and such other reasons. The Anger & conceiued dis∣pleasure in the Iudge against a man; The power of his ad∣uersarie that persecuteth before that iudge; The Difficul∣tie and obscuritie of the cause not quickely to be determi∣ned. In al which cases they think a Sanctuarie would be fit in a common wealth. Secondly, against crueltie of Mai∣sters that either should threaten danger to a seruant, or by violence seeke to force him to soule matters, such a refuge would yeeld cōfort till his cause were known & he preui∣ded for. Thirdly, in the time of warre & distres, these places gaue safety to many from the bloodie sword & murdering

hand of inraged enemies, for furie a while not weighing right. Fourthly, in casuall killings without pretended ma∣lice, great was the vse & equity (say they) of these Sanctu∣aries. Contrariwise they that stand for the taking of them away, alleadge many euils and discommodities that grew from them in successe of time, through mans cor∣ruption, albeit at the beginning there was a goodend: As incouragement of seruaunts to bee disobedient, and very vndutifull. Great defrauding of Creditors by vn∣godly and unconscionable debtors. Increasing of thieues and such like euilles many and many. Whereupon grew that good Saying of Saint Chrysostome. Nullos tam saepe ad ecclesiae asylum fugere, quam qui nec Deum nec ecclesiam curabant. None more vsually & often fled to the Sanct∣uarie of the Church, than they that cared neither for God nor the Church. If a man come presumptuously vpon his * 1.821 neighbour to slay him with guile, you sée God cōmanded no Sanctuary should saue him, but he should be takē from the Altar, and dye.

4 He that smiteth his Father or Mother, shall dye the death. This is an other law in this Chap. which maketh for y^e expositiō of that Cōmandement of honouring them, & is to be referred to it. We may note in it, how God dooth not say, he that killeth Father or Mother shalbe killed for it; but he that smiteth, so that not so much as a tip is to be giuen to parents vpon paine of death, no not wich the tong may wée smite them, that is, by any euill and vnfit words abuse them, as you may at large reade in the exposition of that Commandement. So great is the honour of Pa∣rents 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 Chil∣drens 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 contume∣lies of Parents should bée punished with perpetuall ba∣nishment 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. sow∣ed 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 Tigu∣rine who had cursed and reuiled his Mother.

5 He that stealeth a Man and selleth him, if hee be * 1.822 found with him, shall dye the death. To flocke away (as wee speake) a mans seruant, Man or Maide, or to buy * 1.823 or sell a freeman, and so to bring him into bondage, was a grieuous sinne with God, and therefore thus seuerely pu∣nished. 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. Com∣mandement 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 * 1.824 bed, If he rise againe and walke without vpon his staffe, then shall he that smote him go quite (meaning for mans * 1.825 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 vo∣cation as before, then this was the law; but if he were mai∣med, then otherwise. If a man smite his seruant or his * 1.826

mayde with a rod, and he dye vnder his hand, he shal sure∣lie bee punished; But if he continue a day or two, he shall * 1.827 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 ser∣uant 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 plea∣sed 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, be∣cause 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 * 1.828 that her childe depart from her, and she yet dye not, hee shalbe surely punished as the womans husband shall ap∣point him, or he shall pay as the Arbiters determine. But if * 1.829 death follow, thē shal he paye life for life, eye for eie, tooth * 1.830 for tooth, hand for hand, foote for foote, Burning for burning, wound for wound, stripe for stripe, &c. Still ob∣serue 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 * 1.831 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 * 1.832 Christ in the fifth of Matthew this law is repealed, or was disliked: we answere, neither; but there our Sauiour con∣demneth the abuse of this law according to priuate affecti∣ons, and for the nourishing of a lust to reuenge by priuate persons that are not Magistrates, and neuer would be in∣treated to forgiue any. Whereas he liketh euer in his chil∣dren mercy, and kindnesse, and patience, and so to ouer∣come 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 set∣ting seruants free, for hurts done them by smiting. Of * 1.833 the Oxe that should gore any bodie, Of digging a well whereby my neighbours cattle receiue harme falling into * 1.834 it, Of harme by one beast done to an other, and such like: they are so easie y^t without any Commentarie, you may by reading of them be satisfied. All of them teach vs, w^t 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 ca∣reth 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 Cat∣tle, in fightings, and striuings, and all euill, take their great and dayly pleasure. Who hath eares to heare * 1.835 shall heare, and to others doe what we can, the word of God shall be a Sauour of death vnto death in Gods iu∣stice. * 1.836 And thus much shall suffice of this Chapter.

CHAP. 22.

THe Lorde goeth-on with more lawes, all tending to the explanati∣on of the ten commaundements: and in this Chapter verie excellēt lawes, are laid downe: which how soeuer they are not in vse among vs, yet yeeld this good by the rea∣ding and marking of them. To teach vs priuatelie in our selues an honest, good, and ho∣ly carriage of our selues. Princes may alter laws, as cir∣cumstances of times and place shall require; but the equi∣tie that God had in these laws euer remaineth. And ther∣fore what he punished we must auoide, if we doo well.

First, hee beginneth with lawes against theft, which * 1.837 must bée referred to that Commandement: and according to seuerall degrees and differences of theft, he maketh se∣uerall and differing paines. If a man steale an * 1.838 Oxe or a * 1.839 Sheepe, and kill it or sell it, he shall restore fiue Oxen for the Oxe, and foure Sheepe for the sheepe. The grea∣ter theft hath the greater punishment. Other Nations, by the light of God set in them, followed much this course and punished theft diuersly. Draco punished it with death. Solon (if it were manifest) with foure folde; if not so manifest, with double * 1.840 The Rom. 12. Tables did the like. Latter lawes with vs, make theft death, if aboue such a value: following therein a constitutiō of Lotha••••us

the Emperour, whose summe was aboue fiue shillings.

An other case concerning theft, followeth in the second and third verses. If a Thiefe be found breaking vp a house, * 1.841 and bee smitten that hee dye, no bloud shall bee shed for him (his meaning is, if this bée in the night:) But if it bee in the day light, blood shall bee shed for him: * 1.842 for hee shoulde make full restitution: if hee had not wherewith, then should he be solde for his thest. The lawe therefore appointing that punishment, hée should not bée killed that brake a house in the day. The Romans twelue Tables followed this equitie, and in the night these breakers might bee killed anie waie: But in the day not, except he defended himselfe by a weapon. Our owne lawes haue made a difference betwixt day-thieues, and night-thieues, as indéede there is much cause to dis∣tinguishe them; the feare in the night beeing farre grea∣ter, and the helpe to be had farre lesse, with many other circumstances. But here may bée a Question asked, what is lawfull before God, these béeing but ciuill consti∣tutions? And answere may be made, what God permit∣teth surely is lawfull before him, and hurteth not the cen∣science, if it be done as he permitteth. But if our owne affection, cruelty, and rage step in, béeing méere priuate men, take héede, for wée may doo a thing lawfull not law∣fully. The Law biddeth kill not, but if a man smite to driue a thiefe away, and death follow without a killing minde, the case is altered: for there is inculpatatutela, as Lawyers tell vs, within the compasse whereof I take this case to bée:

An other law followeth in the 4. verse, That if the theft were found with him, aliue, he restored double: if killed * 1.843 or solde, you saw in the first verse an other punishment more heauy. So must circumstances direct Iudges to seue∣rall punishments: and the wisdome of God make man wise in all his proceedings. They that thinke death too much, must remember y^t euen Gods law made the stealth

of man death, And Dauid said, he that had takē the poore * 1.844 mans one sheepe should surely dye. Draco made it death, as you heard before: and the Romans decreed, that stea∣ling * 1.845 seruants, should first be beaten, and then throwen down from a Rock, & slaine. But I pray you, would these men that thus pleade for the continuance of this law of Moses, That Thieues should restore & not dye, be aswell content that other lawes should stand in force also, as namely, That adultery should be punished with death? gathering but stickes on the Sabbath day, with death, &c? No I warrant you. And therefore what they thinke, is not a Rule, but what God alloweth, whose will is euer iustice it selfe, and who by his Apostle hath taught, That so long as lawes haue this end to be a terror to the euill, & a defēce to the good, y^e forme of them may be diuers: Nei∣ther now a daies is all theft death, but the Iudge weigh∣eth circumstances of neede for sustinance only, of the first offence, of repētance, of youth, of towardlinesse, and such like.

2. After theft, follow lawes for damages or trespasses done to our Neighbours: & the Text saith, If a man hurt a * 1.846 field or a Vineyard, & put in his beasts to feed in an other mans field, he shall recompence of the best of his owne field, & of the best of his own Vineyard. And if fire breake * 1.847 out, and catch in the thornes, and stackes of corne, or the standing corne, or the field be consumed, he that kindled the fire, shall make full restitution. Who knoweth not, that the societie of man cannot continue without recom∣pence of losses and harmes? Therefore mercifully dooth God regard it & make lawes for it. Euripides maketh Ioca∣sta speake of this equitie, when he giueth her these words, Melius est equalitatem colere, quae amicos amicis, vrbes vrbibus, socios socijs deuincit &c. Better it is to regard equa∣lity, which bindeth friends to friends, Cities to Cities & fellowes to fellowes, &c. Now equalitie is, if I haue hurt any man, to make amends that no man be pulled in his estate.

3. Concerning pledges, borrowing, lending, &c. If * 1.848 a man deliuer his neighbour money or stuffe to keepe, and it be stollen out or his house, if the thiefe be found, * 1.849 hee shall paye the double, If the Thiefe bee not found, then the maister of the house shal be brought to the Iud∣ges to sweare, whether he hath put his hand to his neigh∣bours goods or no? That is, whether himselfe hath stollen it or no &c? vnto the 16. verse. In all Nations, faithfulnesse and truth in matters committed to trust hath béene high∣ly regarded, and the contrary punished. Therefore euen with Heathens, beside recompence imposed, hée was in∣famous that offended this way, which how great a punish∣ment it was, they sée that rightly consider it. The Law∣yers called it a ciuile death, because it leaueth to a man no * 1.850 honest place among men in the commō-wealth, he being disabled to sue for any thing, to giue any voice, to be any witnesse, or to be of any credit any way. There is too much iniquitie amongst men in these matters, & therefore to be wished greatly, that these lawes of God were often read and marked. Truth in trust is a iewell of price pleasing to God and man, and mest honorable euer to the partie a∣liue & dead. Let Christians of all other men so thinke, that the waies of God be not ill spoken of for their faults, such men had better neuer haue béene borne, than without care so to sinne. Now go we a little farther than this law expresly goeth, and iudge in our owne heart, if falshood in pledges committed to me by man be thus odious, is not vnfaithfulnesse in Gods pledge much more odieus? Re∣member y^e place to Timothie, Custodi depositum: That wor∣thy * 1.851 thing which was cōmitted to thee, keep through the holy-ghost which dwelleth in vs. What worthy pledge is this but the pure and holy doctrine of y^e word, which I must neuer mingle with mans traditions? The manner of teaching it, if I be a Teacher, must be plaine, profita∣ble, and to the most edification, not to the greatest ostenta∣tion. Be faithfull in these things therefore, for they are pledges lest with vs by God, which he wil aske for againe, and require an accompt what we haue done with them &c.

4 For wanton and licentious life the Lord prouideth say∣ing, If a man entice a maid that is not betrothed & lie with * 1.852 her, he shall endow her and take her to wife. But if her father refuse to giue her to him, he shall pay money, accor∣ding * 1.853 to the dowry of virgins. Where you may obserue the seuerity of God & the remisnes of man in punishing matters of this kinde. For man made his law disiunctiue, he shall marry her, or giue her dowry: But God maketh a copula∣tiue, * 1.854 he shall marrie her and giue her dowrie, yet leauing frée y^e fathers authoritie, whether he would so bestow her or no. If the father would bestow her, then both must he mar∣rie her and endowe her, because he had thus offended with her. So God euer regarded parents consents in the placing of their children. Yea Nature it selfe saw this equitie in Her∣mione y^e maid in Euripides, who answered Orestes y^e sought her to wife; that the mariage of her belonged to her father. * 1.855 He that will, may read S. Ambrose vpon the storie of Re∣becca, and sée his iudgement of this thing. But why was not the maid punished also, aswel as y^e man? partly because yeares and sex & weaknes of iudgement might be occasion of fall in her, but chiefly because such money imposed vpon her, must haue come from the parents, who were innocent, and had griefe inough by the fall of their child. Furthermore, this is to be remembred here, that if y^e parents would be∣stow her, neuer might he that had abused her, put her away by bill of diuorce as other might. The Romans did not in∣force marriage, because the man might be noble & the wo∣man meane; or contrariwise, the woman noble & the man mean. Wheras the Israelites were all alike noble descended from one & the same house, & the pedegree knowne, but i•• he were rich, he lost halfe of his goods, & if worth little, his bo∣die was punished and he banished, which was sharper.

5 Of witches, your Chapter saith, Thou shalt not suffer a witch to liue, which God would neuer haue laid downe, if * 1.856 either there had béene no wi••ches, or being yet they can do nothing, as some haue to their blame affirmed. The shiftes

they vse to auoide this place are weake, and by the best learned reiected. God maketh no law in vaine, but for more of this matter, I refer you to the Commandement. In this place, saith One, God ioyneth this law next after that of inticing young women, because many times these wit∣ches are iustruments to work them to mens sinful desires. The next law, against vnnatural lustes with Beasts, I passe ouer, the fact being more filthy than to be spoken of. Death * 1.857 it was by law, and death eternall followeth the temporall. God and Nature abhorre it, and he tasteth neither of God nor Nature that committeth it. The eyes of God sée all things, and the Justice of God will finde out all things in time.

6 He that offereth to any Gods, saue vnto the Lord onely, shal be slaine. The like law you reade in Deut. If there bee found amongst you in any of thy Cities which the Lord thy God giueth, the man or woman that hath wrought wickednesse in the sight of the Lord thy God in transgressing his couenants, and hath gone and serued o∣ther Gods and worshiped them, as the Sun or the Moone, or any of the host of heauen which I haue not comman∣ded, and if it be told thee, and so forth, then stone that person to death, &c. In the 13. Chapter the like death is * 1.858 imposed vpon those that shall perswade & draw to this sin. So both worker and willer suffered death. And indéede shoulde théeues dye for robbing man, and not man dye for robbing God? Can mans goods be compared w^t Gods ho∣nour? No, no. Againe if we smeare fealtie to the Prince his enemie, Dye wée not worthely? To sweare fealtie to the Diuell by Idolatrie is worse to God than that to man. Happy were deceaued creatures, if any thing would make them wise, & bring them backe againe to God only, only, and marke the word.

7. Thou shalt not doo iniurie to a stranger, neither o∣presse him: forye were strangers in Egypt. Ye shall not * 1.859 trouble any widowe nor fatherlesse childe. For if thou

vexe or trouble such, and so he call and crie vnto mee, I * 1.860 will surclie heare his crie. Then shal my wrath be kindled, and I will kill you with the sword, and your wiues shalbe widowes, and your children fatherlesse. Our state in this world is not tyed to any place, but God at his pleasure may remooue vs euen when we thinke least, therefore the Lord would haue them then, and all men still favourable to strangers. Experiences of euill past and expectances of future, if God so please to haue it, must make men for∣beare * 1.861 those discourtesies to strangers, y^t otherwise mans corruption will offer. By the law of Nations it was euer forbidden and sharpely punished to violate the trust that a poore stranger hath in vs, when he liueth with vs and vn∣der vs. The Athenians were good, the Lacedemonians were bad, and so praised, and dispraised in Bookes to this day. The next Chapter verse 9. teacheth this matter a∣gaine, and often is it beaten vpon by God, that they may remember it. Hippias in Plato saith By Nature euery like * 1.862 is cozen to his like, and surely it is a great knot among men, likenesse either of wit, manners, iudgment, or for∣tune, &c. Which Plutarch also witnesseth when he saith, * 1.863 Senis lingua suanissima est seni, puer puero, mulier mulieri iu∣cunda est. Et aegrotus afficitur calamitate aegrotantis, & arū∣nosus socio calamitatum suam sententiam a scribit. The speech of an old man pleaseth an other old man, a childe contē∣teth a childe, and a woman a woman. One sicke body feeleth the paine of an other, and pittieth it. So do fel∣lowes in affliction talke together and expresse each to o∣ther their mindes. Wherefore God vseth for his reason here, that they also haue bene Strangers in Egypt. It ple∣aseth the good Spirit of God to vse this comfort to his Church, touching Christ, if you remember: That we * 1.864 haue not a high Priest, which cannot be touched with the feelings of our infirmities, but was in all things tempted in like sort, yet without sin. And thereupon concludeth, Let vs therefore goe boldly vnto the throne of grace, * 1.865

that we may receaue mercie, and finde grace to helpe in time of neede. If wée be not in abilitie to doo Strangers a∣ny good, yet comfortable words shal please both them, and God that made this law for them.

The other law concerning Widowes, & fatherlesse Or∣phanes, * 1.866 as the Lord made it in great mercie, so will he e∣uer punish y^e breaches with sharpe iustice. Affliction, saith Salomon, is not to be added to the afflicted. Widowes & fatherlesse children therfore must be pittied, & comforted, & helped if neede require, séeing they haue lost their head; & not oppressed and wronged, vexed & grieued, as often they are. Now, that y^e Lord wil punish, you sée the Text plaine, and how? (O reade it againe, for it is fearefull) with the * 1.867 sword will he destroy those wringers and crushers, that their wiues also may become widowes, and their children fatherlesse. So verifying y^e wise Saying. By what a man * 1.868 sinneth, by that shal he be punished. Careful therfore was Iob to auoide this danger, and voweth vehemently that he neuer restrained the poore of their desire, nor caused the eyes of the widow to faile, by long waiting for her re∣quest. Let this, mooue vs, and strike vs, and euer profit vs.

If thou lend money to my people, that is, to the poore * 1.869 with thee, thou shalt not be as an Vsurer vnto him, ye shall not oppresse him with vsury. This matter of vsury is so largely handled by many, and so little regarded by moe, that I spare my labour in it. To allow all that some al∣low, or to condemne as much as * some condemne, as yet I sée no reason. Many are the cases, and intricate are the questions mooued & mentioned in this matter. Orphanes are left with nothing to bring them vp, but a portion of money, some in the Vniuersities, some in the Country. Spend the stocke and it will soone be gone; vse it, & occupy it themselues they cannot. So they haue money and want a trade, others haue trades, and want money. Bucer in Cambridge was asked this question, and did not dislike * 1.870 of some interchange profitable to the Orphane; and yet not opening the way to flat vsury. Stran gers likewise and

exiles out of their countrey for religion and good causes, bring a little money with them for easines of carriage, and nothing else, themselues happily may not trade in a forraigne land; how then shall they, their wiues, and children liue? workmen peraduenture also they are not, but of an higher degrée. In short therefore, we know the end of the cōmandement is loue: so far thē, as borrowing * 1.871 & lending breaketh not that, but agréeth with it, mode∣rate men may do what is fit for them, & no scope giuen to y^e condemned vsurer. To méete with one inconuenience, & to bring many others into the common-wealth, was ne∣uer wisedome. Wherefore let euerie man search his own heart, and well obserue his owne dealings, in lending to his neighbour that liueth with him, as knowing that no∣thing is hid frō God, but must be accoūted for one day. If cōtracts & charitie agrée not together, but what profiteth you, hurteth your neighbour, y^e case is altered I speak of, & what (agréeing with loue) is by learned men allowed, the same disagréeing from the same, is condemned & blamed.

9 The next law is concerning pawnes and pawne-ta∣kers. A great trade still in this wringing world. And of them thus the Lord speaketh. If thou take thy neighbours * 1.872 raiment to pledge, thou shalt restore it to him before the Sun go downe: for that is his couering onely, and this is * 1.873 his garment for his skin, wherein shall he sleepe? There∣fore when he cryeth vnto me, I will heare him: For I am mercifull. The 24. of Deutro. is to be referred hither, for explication further of y^e mercie that God requireth in this matter frō all men. Mark it & euer remember it, y^e naked∣nesse & miserie of the poore body cryeth against thée to y^e Lord, and hée hath vowed to heare. All is not gained then that is put in thy purse, but only that which is wel put in.

The other laws of reuerence to Magistrates, neither re∣uiling * 1.874 them, nor thinking lightly of them, of due and true paying of tythes to the maintenance of Gods truth and Ministers and so forth, will come hereafter to be touched a∣gaine, and therefore no more now of this Chap.

CHAP. 23.

THis Chapter also as hath béen said, * 1.875 goeth on with mo Lawes, tending likewise to the exposition of the Morall Law, and namely, of the 8. and 9. Commandements.

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

In the two first verses, obserue the vertues of a good and

vpright iudge, and add them to that which was spoken in the 18. Chap. His first vertue is Truth, Truth, (I say) in his sentence and iudgment, which he must euer carefully la∣bour for by all good waies and meanes. Contrary to truth are false tales & rumors which therefore here in the first words are forbiddē either to be receaued of y^e Judge, or re∣ported by others. Thou shalt not receaue a false tale, nei∣ther shalt thou put thy hand with the wicked, to be a false witnesse. The Word signifieth both to receaue and re∣port, therefore both forbidden. That the Iudge may thus doo, he must euer remember Epicharmus his little saying, Memēto diffidere, Remēber to distrust, or be not too credu∣lous; which Cicero so commendeth and liketh, that he doubteth not to call it the synews and ioints of all humane Wisedome. It hath place in all our priuate life and ac∣tions, but especiallie in iudgment. This cannot hée doo, vnlesse he haue an other vertue included in this, namely, * 1.876 * 1.877 diligence to heare both sides, patientlie, fullie, & indiffe∣rently, which euer good Iudges doo: for want whereof, how fowlie some haue bene caried awrie, many Stories testifie. That one let me remember of Apelles the Ephesi∣an, who was accused to Ptolemie by his enemie Antiphi∣lus, that he had imparted to one Theodorus treasonable conspiracies & plots against the King, which Theodorus, in truth Apelles had nener seene in his life. The King lightlie and hastelie gaue credit to this tale, and clapt A∣pelles vp with full purpose to execute him for it. And in∣deede had so done, if a prisoner in the same prison mooued in conscience, had not opened the whole truth & acquain∣ted Apelles: which when the King saw he perceiued also his great fault in crediting too lightly, and gaue that ac∣cuser to Apelles, to doo with him what he would, or, as some write, to be his Bondman for euer. Iudges, there∣fore, must beware of this great fault, and heare euer the defence of the accused. Now because we be not al Iudges,

doth not this law concerne vs? yes, yes, your owne heart can tell you, if they must not receiue them, we must not tell them, raise them, and coyne them. If we do, the Lord séeth it and marketh it; and although they wisely auoid the snare of them, and set frée the accused and slaundered; * 1.878 yet God remaineth a swift Iudge and verie sure to con∣sume such wretches, who so against his lawe haue wrought euill against their neighbour and brother. If we may not rashly smite and kill w^t the hand, although he be a thiefe, no more with the tongue although it be true, for charitie hideth a multitude of faults. The phrase moueth * 1.879 me, and therefore I note it, that (if God so please) it may moue you also. Thou shalt not put thy hand with the wic∣ked, to be a false or cruell witnesse. If to giue the hea∣ring be in some measure to put to the hand, surely to haue an itching eare to heare euil reportes of our Christi∣an brethren, with delight & contentment to beléeue them wholy or half, & to report thē againe, is to put to the hand much more, and to be grieuously guiltie before God. Yet what so common in our mouthes, as, I am not the author, I am not the first rayser, I heard it, I haue my author, and so forth? God that made this law against receiuing knoweth, hearing goeth before receiuing, & if not receiue, then not heare, not beleeue, not report to others. For he shal bée thy Iudge, who will not be mocked with shifts. How many men satisfie their owne consciences herein, I know not, when they heare with gréedines, and haue their in∣struments laid abroad for that purpose, neuer imparting to the partie what they heare, that he may answere it, but kéeping all close from him, and thinking what they please. I know there may be some reason to conceale the accu∣ser, but to conceale the accusasion, I know none. For if they will heare with one eare, let them heare with the o∣ther * 1.880 in the name of God, the wrong side being as broad as the right; and after two or three accusations cléered, they will better know both the accuser and accused to their

owne good. Would God this fault were not where it least should be, and where the sinne of it is as well know∣en, as others féele the iniurie. Till it be amended, let the childe of God say with Dauid, O God of my righteous∣nesse: * 1.881 and againe, God thou knowest mine innocencie, and my faults are not hid from thee. To thee, therefore I flie, as knowing all both my good and my bad, and in thy knowledge I rest, be it vnto me as thou wilt. I know thou hast meanes to humble Dauid, and what thou do∣est shall be euer good in the end. After a cloude the sunne breaketh foorth, and the weather cleareth and is more comfortable.

2 After Truth and diligence to attaine to it by hearing both sides, the Lord also requireth in a good Iudge, Skil∣fulnesse in the law, & Constancie: saying in the next verse: Thou shalt not follow a multitude to do euill, neither a∣gree in a controuersie to decline after many, & ouerthrow * 1.882 the truth. Skilfulnesse in law to giue a right sentence, not fitting the line to the stone, but the stone to the line. The line is fitted in the stone, when the multitude is follow∣ed to doe euill, than the which multitude nothing is more mutable and vncertaine. The stone is fitted to the line, when sentence is giuen according to law and truth, that the Iudge hauing his name of Iustice, his name and his actions must agrée. Constancie stayeth the Iudge skilfull to discerne right, and to doo what hee discerneth, * 1.883 notwithstanding any company gainsaying it, and there∣fore is Constancie also required in him. Now if this may not be done in ciuil matters, whose heart will not tell him, much lesse may it be done in religion, and matters of * 1.884 faith. The wordes are playne. Thou shalt not follow a multitude to doe euill, therefore a multitude may erre and doe euill. Neyther decline after many to ouer-throw truth, therefore a multitude may ouerthrowe truth. And how then can it bee a rule to guide my con∣science by, either in ciuill or ecclesiasticall matters?

O weigh it well and with a religious heart, and let neither poperie tell you of multitude, nor Anabaptists of fewnes and paucitie, but euer looke you for truth, be they many or few, and let that be the issue. For proofe, there is too much to be recited now, that many may erre, and many holde truth, therefore neither the one number, nor the other any rule to a Christian conscience.

3 The next vertue in a Iudge is equalitie, which is op∣posed * 1.885 to respect of persons. Equalitie giues like vnto like according to one rule certaine, from which there must be no departing a haires breadth, for any qualities in men, as wealth or pouertie, and such like. On the contrarie part, respect of persons giues to like vnlike, to like cau∣ses vnlike and differing iudgements, for qualities in the partie, corruptly carying the Iudge his affections. As Alexander the Great more respected Ephestio nothing so well deseruing, than Craterus a valiant Gentleman, and right well deseruing of the common-wealth. This equa∣litie, and indifferencie God requireth, that it may expresse his nature vpright and indifferent to all men, eyther in ac∣cusing them by his lawe, or sauing them vpon repentance by his Gospell, in neither of which, he respecteth any mans person. Which, as it is a iust terror if we do euill, how great soeuer we bée: so is it as iust a comfort, if we turne from it, be we neuer so small, poore, wretched, vile and miserable. Remember Saint Peters words in the tenth Chapter of the Actes. If Iudges will be frée from respect of persons, then needes must they be free from giftes, for giftes will lead their affections will they nill they, the olde saying being true, Beneficium accepisti? liber∣tatem amisisti. Hast thou receiued a gift? then hast thou lost thy libertie and freedome: All this is contained in the words ot the text. Thou shalt not esteeme a poore man in his cause. And if al Iudges followed this course, Hesiodus should not néede to feigne, that Astraea hath left the societie * 1.886 of men & is flowen vp to heauen. But it is to be feared, that

as Ulisses seruants, when he was asléepe, opened a bottle which Aeolus had giuen him, wherein the windes were all inclosed, and so let the windes out, they thinking there was treasure in the bottle, which as well at sea, as at land they loued: so some Iudges opening mens purses * 1.887 whilest they looke for gaine, let truth escape from them to their owne hurt, and the Common-wealthes. If any do so, God make his word profitable to them, and so I leaue them to him.

4 It followeth in the text. If thou see thine enemies * 1.888 Oxe or his Asse going astray, thou shalt bring him to him againe. If thou see thine enemies Asse lying vnder his * 1.889 burden, wilt thou cease to helpe him? thou shalt helpe him vp againe with it. Let vs heere remember that Gods actions are after two sortes, generall, and particular. Ge∣nerall to all men, Particular to his friends: So must ours be, taking our president from him. As therefore by his ge∣nerall Action he suffereth his Sun to shine vpon the bad, * 1.890 aswell as vpon the good, and such like: so must we extend our loue, which is the common bond of mankinde, as well to our enemies, as to our friends. By which common loue, all hurting of the bodies, or goods, wiues, or children of our enemies, without iust and necessarie cause is for∣bidden, and contrariwise the law of nature to be obserued. Quod tibi non nocet, & alteri prodest praestandum. What hur∣teth not thee, and profiteth an other is to be performed. From which fountaine of this generall loue spring many lawes, and by name this bringing back our enemies stray∣ing Oxe, and helping vp his oppressed beast. That also, * 1.891 which you read in Deuteronomie, of not destroying the fruit trees in the enemies ground, which they did besiege, because there is vse of such trees. Againe, as God hath his speciall action to his friends & to his Church, name∣ly Sanctification: so must friendship, which is our speci∣all * 1.892 Action, reach it selfe but to such, as are of the house∣holde of faith, and our friends. For although we must

loue with that generall loue all mankinde, Turkes, Pa∣gans, &c. Yet to such may we not be friends and famili∣ars, but must beware inward and vsuall conuersation with them that hate God, and all his graces. Both these are conteyned in that rule of Christ, Be simple as Doues, and * 1.893 wise as Serpents: for by the Doues simplicitie is meant, we should learne to hurt no bodie, but, as neere as wee can; be helpfull to all; & by the Serpents wisedome that we should yet know to put a difference betwixt the houshold of faith and Gods enemies, betwirt the religious & pro∣phane, betwixt the godly and the wicked. By this dis∣tinction, * 1.894 you may see better the meaning of that Scrip∣ture, Loue your enemies. Concerning this helping vp of * 1.895 our enemies beast, vnder his burden, fallen, I pray you * 1.896 marke, if the margent of your Bible note it not wel. That, if God commaund vs to helpe our enemies Asse vnder his burden, will he euer suffer vs to throw down our brethren with heauie burdens? It reacheth to many thinges wherein is hard dealing, if you thinke of them.

Thou shalt not ouerthrow the right of thy poore in * 1.897 his suite. Before vers. 3. he commaunded that a poore man should not be spared for pittie: Héere now he enioy∣neth, that a poore man should not be wronged in respect of his pouertie: such equall steppes would God haue Iudgement to walke in.

Thou shalt take no gift: for the gift blindeth the wise, and peruerteth the words of the righteous. The equitie of this lawe, was séene by the dimme eye of Nature, for * 1.898 the Romanes (as appeareth by the lawes of their twelue Tables) Used to punish that Iudge with death, which was conuicted to take a Bribe for giuing iudgement. Dio∣clesian * 1.899 the Emperour likewise enacted, Sententiam a iu∣dice corrupto prolatam, fore ipso iure infirmam sine prouoca∣tione. That a sentence giuen by a bribed Iudge, should by the lawe bee of no validitie, without any farther appeale. Now corruption and giftes (as One saith) are

not onely, Money, Gold, Siluer, and Presents: Sed etiam propter laudem qui iudicat ••ale, munus accipit, & munus * 1.900 quo nihil 〈…〉〈…〉anius: But he also which iudgeth wrongfully to get PRAISE thereby, receiueth a GIFT, and a GIFT than which, there is nothing more vain: Patuit enim illi au∣ris ad accipiendū iudicium linguae alienae, & perdidit iudicium conscientiae suae: For his eare hath beene open to receiue the flattering verdict of another mans tongue, and hee hath lost the comfortable testimonie of his owne conscience. Innocentius reprooueth corrupt Iudges with these words: Vos non attendit is merit acausarum sed personarū, non iura sed munera, non quod ratio dictet sed quod voluntas affectet, non quod liceat sed quod lubeat: Nunquam enim vobis est tam sim∣plex oculus, vt totum corpus sit lucidum: Pauperum causam cum mora negligitis, Diuitum causam cum instantia promo∣uetis, &c. Aliquid semper admittitis fermenti quototam mas∣sam corrumpitis. In giuing iudgement, YOV respect not the worth of the causes but of the person, not the lawes but gifts, not what reason doth counsail but what the wil doth affect, not that which is lawfull in it selfe, but that which is pleasing to your selues: For your eye is neuer so single that the whole bodie might be light: Poore mens causes with prolonging delay you neglect, rich mēs causes with instant earnestnes you set forward, &c. You alwaies mingle some leauen which corrupteth the whole lumpe.

5 The law of mercie to strangers vers. 9. hath béene tou∣ched * 1.901 before, & therefore obserue next, this law of Rest to the ground, the 7. yeare for the reliefe & comfort of the poore. Six yeares shalt thou sow thy land, and gather the fruits of * 1.902 it, the 7. yeare thou shalt let it rest & lie stil that the poore of thy people may eate, and what they leaue, the beasts of * 1.903 the field shall eate. In like maner thou shalt doe with thy vineyard, & with thy oliue trees: with great profit we may note & sée this gracious care which the Lord our God hath ouer all his creatures, & learne, as our power and places giue vs leaue, to follow his example. To the poore now in

the land you sée his loue, and you read his law here with your eyes. Why should it not worke a good effect in your heart during your life in this matter? First, it is his will we should with hand shew our heart both to him, and to our poore and needie brethren, and without deeds vaine are our words that we loue one another, Secondly, his recompence is great in them that doo it, and neuer faileth. Whosoeuer giueth but a cup of colde water, shall not loose his reward. Come ye blessed of my father, and pos∣sesse * 1.904 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. Bles∣sed * 1.905 is the man that prouideth for the poore and needie, the Lord shall deliuer him in all his trouble. By exam∣ples might this be prooued, but it néedeth not, onely re∣member in the widow of Sarephath, what followed her * 1.906 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, * 1.907 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 y^e promises of god vnto their obedience, I will onely say this: that these great & swéete promises are as honie, till we thinke of the Condi∣dion, 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 obe∣dience * 1.908 for vs, now iustifieth vs by faith in him without that condition, and maketh his righteousnesse our righ∣teousnesse 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 * 1.909 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 com∣panie 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 * 1.910 to receiue of the Lord, and to deliuer to his people what * 1.911 he hath receiued, not any dregges or drosse of mans in∣uention, 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 spea∣king out of a true féeling of your owne and all mens frail∣tie of nature, by the corruption entred into vs at our fall in our first parents. Saint Hierome condemning such * 1.912 vndiscréet hastines saith. Melius est non promittere, quam promissanon facere: & melius est ancipitem diu deliberari sen∣tentiam, quam in verbis esse facilem, in operibus difficilem. It is better not to promise, thā not to keep promise: & it is bet∣ter for a doubtful thing to be long deliberated on, thā to grant it easily, & performe it hardly. Gregorie againe obers∣uing * 1.913 this fault in the Iews, saith, Iudaeorū populū locustae sig∣nificabant subitos saltus dantes, & protinus adterram sadentes:

Saltus enim dabant, cū praecepta Domini se implere promit∣terent, 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 er∣rors vnder the name of Gods word and will. There∣fore writing was deuised by God himselfe, and so his ap∣pointed instruments directed by him, haue left vnto vs his holy Scriptures. This matter hath beene largely in∣treated of by many.

4 This couenant made by * 1.914 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 abi∣litie to doe it. Therefore let vs learne such affection, but gather no error from such places of mans power to ful∣fill 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 com∣fort hee vouchsafed in such manner as the Text ex∣presseth.

6 After Moses ascendeth alone, yet so, that he leaueth Aaron and Hur with them, that whosoeuer had any mat∣ter * 1.915 might come to them, so watchfull and faithfull was Moses in his place, that without iust cause he is not ab∣sent, and then he leaueth able Deputies. Such care in Mi∣nisters 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 * 1.916 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 reuea∣led 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 Mo∣ses, and he is admitted to spéech, and I pray you marke how? couered with a cloud, for the Text saith, Hee en∣tered * 1.917 into the middest of the cloud, and went vp to the Mountaine. So will the Lord haue a comfortable time for all those that waite for him, and the knowledge of him in his word. They shall sée and heare at last, what he will say vnto them. For their hearts he will touch, their eares he will bore or open, and they shall see with their eyes, heare with their eares, and vnderstand with their hearts to eternall life. But how? they must come to God in the Cloud, couered with it, &c. that is, in the humanitie of Christ, whereof this Cloud was a figure. For w••thout him there is no accesse to God, and by him we come and that boldly. He is become flesh of our flesh and bone of our bone. Search without him, & be oppres∣sed of Maiestie; search by him, & be comforted with mercy. Kisse the Sonne and feare not. The sight of the glorie of the Lord was like consuming fire on the top of the moū∣taine, in the eyes of y^e children of Israell (saith your Chap∣ter) but to them whom he drew to him, he appeared as a pleasant Saphir, vers. 10. Certainly, euen so to carnal men, and to such as are his, called by his holy Spirit, there is a

great difference of him; the one seeing but feare and trembling, the other séeing, féeling, and tasting ioy, swéetnes, comfort, and gladnes, aboue that which mans pen can lay downe, or his narrow heart once conceiue.

Lastly, Moses was in the Mount fortie daies and fortie nights without meat or drinke, when as God could haue dispatched him in a moment. All to giue authoritie to him and his lawe, as hath béene said, & that the people might sée in his long abstinence the diuine power of God, and so euer estéeme of the thing wherein they saw no earthly course held. Let it teach vs, still and euer to reuerence Gods ministers, to whom he hath reuealed his will for our good. They are now his meanes, as then Moses was, and by his word he hath graced them, as here he did Mo∣ses by these miracles. He that heareth you (saith hée) hea∣reth mee, and he that despiseth you, despiseth mee. Thus much briefely of this Chapter.

CHAP. 25.

GOds holy Spirit hauing, from the beginning of this Booke vnto the twentie Chapter, laid downe such things as went before the lawe, in the twentie Chapter he entered to declare the lawes, and first laid downe the Morall law, thē the Iu∣diciall lawes Chapters 21. 22. and 23. Now by a transition and way made Chapter 24, in this 25. Chapter he beginneth with the Ceremo∣niall lawes, and so continueth vnto the 31. Chapter. Which Ceremoniall lawes were eyther common and touched all, whereof hée speaketh in this Booke, or particular concerning onely the Leuites, whereof in the next Booke, called Leuiticus by reason of those lawes.

In this Chapter first there is a preparation to the appoin∣ting of Ceremonies, euen vnto the tenth verse, and then a prescription of them, thence forward to the thirtie Chapter. In the preparation you may note these heads.

• 1 A Commaundement that the people should offer.
• 2 What they should offer?
• 3 With what heart and minde?
• 4 To what vse and purpose?
• 5 To what vse should the Sanctuarie serue? viz. that God might dwell there.
• 6 Of what fashion it should be? viz. Like the patterne that Moses saw, &c.

1 The commaundement to offer is expressed in these words, Then the Lord spake vnto Moses saying, Speake * 1.918 vnto the children of Israell, that they receiue an offering for me of euery man, &c. The vse and profit whereof to vs * 1.919 may be this. First, to obserue, how although the Lord * 1.920 haue no neede of any mans goods, whatsoeuer it is that wée possesse in this world, because the whole earth is his and all that is in it; yet his pleasure is sometimes to séeke these things, and so to make men as it were his helpers in such workes as he will haue done, that thereby hee may euen honour his creature with a great fauour, and take occasion vpon our readie & willing performance of what he séeketh, to heape more and more fauours vpon vs. Re∣member with your selfe the 50. Psalme. I will take no * 1.921 Bullocke out of thine house, nor Goates out of thy folds. For all the beastes of the forrest are mine, and * 1.922 so are the cattell vpon a thousand hilles. I know all the fowles vpon the mountaines; and the wilde beastes of * 1.923 the field are in mysight. If I be hungrie, I will not tell thee; for the whole world is mine, and all that is therein. Remember the 16. Psalme. My goods are nothing vnto thee, &c. Whensoeuer therefore He séeketh it, it is for our * 1.924

good, and not for his neede, which being well weighed, may make vs more quicke and readie to giue. As for ex∣ample, could not he relieue a poore man himselfe, or make of poore rich, all the honors in the world being disposed by him? yet you sée he will not, but sendeth him to you and others for a morsell of bread and meat, that you being his instruments, he may take occasion to reward you. So in all other workes of charitie and pietie wherein your purse is vsed, surely if he had not a purpose to benefit you, hee would passe you ouer, and do the thing without you. Hurt not your selfe then a pound by sparing a pennie. A second * 1.925 profit may be this, to note, that as this material Sanctuary figured out the spirituall temple, which the Lord hath in our bodies and mindes. 1. Cor. 6. 19: so this offering to that, noted what should be the dutie of Gods seruants euer to this, euen to bestowe part of such thinges as God blesseth them withall of riches and goods towards y^e maintenance of this spirituall temple erected within vs, and among vs, by the preaching of his word, the admini∣nistration of his Sacraments, & all other offices of the Mi∣nisterie to the saluation of our soules, and all our children, seruants, or neighbours that liue with vs, and are by Al∣mightie God committed to our charge. For as then they had grieuously sinned if they denied God an offering to that; so shall we, if we be wanting to this. Thirdly, that * 1.926 our goods are not ours to wast at our wils, but God looketh to bee honoured with them imployed to good purposes. Lastly, in séeking this offering to erect an externall wor∣ship * 1.927 of his holy Name among thē, we sée & learn, that God will be worshipped outwardly also with our bodies, aswel * 1.928 as inwardly with our spirits, for they are both the Lords.

2 Touching the things to be offered, as Golde, Siluer, * 1.929 brasse, Blew silke, and purple, skarlet, fine linnen, Goates haire, &c, thus you profit by them. First, in the varietie and the seuerall kindes, you sée shadowed out vnto you the difference of spirituall giftes and graces giuen

by God to men, for the building vp of his spirtual Temple or Sanctuarie in our hearts, whereof remember the A∣postles * 1.930 words in diuers places of his Epistles, as to the Romanes, when he saith: Seeing then that we haue gifts which are diuers, according to the grace which is giuē vn∣to vs, whether we haue prophesie, let vs prophesie accor∣ding to the proportion of fayth: Or an office, let vs wait on * 1.931 the office; or he that teacheth, on teaching: Or he that ex∣horteth, on exhortation: he that distributeth, let him do it * 1.932 with simplicitie: he that ruleth, with diligence: hee that sheweth mercy, with cheerefulnesse. To the Corinthians, * 1.933 There are diuersities of gifts, but the same spirit. And there are diuersities of administrations, but the same Lord; And there are diuersities of operations, but God is the same, that worketh all in all, &c. To the Ephesians againe, He * 1.934 therefore gaue some to be Apostles, some Prophets, some Euangelists, & some Pastros & Teachers, for the repairing * 1.935 of the Saints, for the worke of the ministerie, and for the * 1.936 edification of the bodie of Christ, Till we all meete toge∣ther (in the vnitie of faith, and that acknowledging of the Son of God) vnto a perfect man, & vnto the measure of the age of the fulnesse of Christ, &c. Thus some men are indued with Gold, some with Siluer, some with blew silke, some with purple, and so forth, that is, with seuerall gifts & graces, all profitable in some sort for the building of the Sanctuarie, & such as God hath giuen, such must they bring & offer, & such shall be accepted. For to this end also pleased it God to appoint such seuerall things, that poore and meane persons might be able to offer, and no man ex∣empted for want of power, y^e verie poorest being able to of∣fer goates haire, and that their meane gift to him was as welcome as the greater gifts of the rich. To teach vs at this day to despise in no man what God himselfe accep∣teth well, and despiseth not. For had they in those daies that were able to offer Gold, Siluer, precious stones, blew silke and so foorth, disdained the poorer sort that brought

Goates haire, Badgers skinnes, a little Shittim wood and * 1.937 such like, grieuously would God haue béene displeased w^t it. And so assuredly now, if any man, vpon whom God hath bestowed more, shall proudly scorne and deride him that hath lesse, ••et ioyning w^t his little to build Gods Sanctua∣rie, as wel as he y^t hath much, God will sée it, abhorre it, & punish it. Away then with all disdaine and scorne in this matter, & humbly acknowledge, that as some men want what thou hast of Learning, Wisedome, Eloquence, and other good giftes to build with all: so dooest thou want as much of others, who as farre excell thée, as thou in thine owne opinion doost excell others. O hatefull pride in this behalfe, too much, too much in some that should be wiser, & neuer since y^e world was, more than now. We trudge frō place to place to féede our fancies, we choose, wée iudge, wée censure, wée shoote our boltes in euery corner, neuer remembring this and other places telling vs of the seue∣rall powers of men, and GOD his good acceptance of the meanest. Let it mend, and let it end before God end vs and al this pride to our lasting paine. Joy in them that bring any offering to this worke, béeing the best they are able, and knowe it as true as any thing is true, that the harmelesse simplicitie of some shepeheards in the olde Church did sometimes more profit the Church, than the great, exquisite, & fine, or delicate (but a little too proud) * 1.938 learning of some others. A learned man of our time saith very wel: Euery man must walk in his place contentedly, Non omnes possumus esse Caesares. They y^t brought not gold nor siluer, nor precious stones, yet did good Offices if they brought but wood or stone. If we cannot attaine to be In primis, to haue the first place, yet it is praise worthy if wée may haue the second, or the third. In the building of the Temple after this Tabernacle, they that laide the foundacions, nay, that digged places to lay the first stone in, that hewed and squared the stone and the timber, were of lesse reputation and account, than those that carued &

guilded the Temple: yet was the others worke and labour far more necessarie. They that till the land, and sow the séede, that thresh and grinde the corne, are of lower place than those that liue in Princes courts, yet is their labour & seruice far more néedefull. In mans bodie the souereign∣tie is the head, the eyes and eares, as in place, so in dignitie excelling y^e hands and feete: yet cannot the eye say to the hand, I haue no need of thee: nor the head againe to the * 1.939 feet, I may be without you. The greater may not despise y^e lesse, nor the lesse murmure against y^e greater &c. Here therefore Basils spéech is good, Attende tibi ipsi, Looke to thy selfe. For euery one hath in his own house accusatorē, testem, iudicem; an accuser, a witnesse, a Iudge. Accusat te conscientia, testis est memoria, ratio iudex. Looke then to thy selfe, to thy conscience, to thy memory, to thy rea∣son, and thou shalt censure thy selfe if thou liue not in thy place accordingly, without either enuie of superior, or cō∣tempt of inferior. Surgunt indoctiet coelum rapiunt, nos cum doctrinis nostris in infernum detrudimur. The vnlearned rise and get Heauen, saith S. Augustine, and we with our great learning are cast into Hell. Thus haue good men e∣stéemed of their brethrens meaner gifts, and not despised them. They offered their earerings and Iewelles, which were ornaments to them, and obserue their zeale, lear∣ning by it that nothing ought to be so deare vnto vs, which we cannot finde in our hearts to bestow willingly to the seruice and honour of God. Qnaeprius luxui, iam Taber∣naculo seruiunt. Those things, saith One, that serued for superfluitie before, now serue for Gods Tabernacle. E∣uen so should our bodies, that haue béene wanton & sin∣full, seruing sinne, serue the Lord in his holy feare, and such humane learning as hath serued error, may be ap∣plied to Religion and serue God &c, of which we spake in the spoiles of Egypt.

3. But with what hart were these offerings to be made? The Lord also expressed that, when he saide: Whose hart

giueth it freely, v. 2. & in the 35. Chap. v. 5. Whosoeuer is * 1.940 of a willing heart let him bring this offering to the Lord. Againe v. 21. And euery one whose hart incouraged him or lifted him vp, and euery one whose spirit made him willing. And v. 22. as many as were free harted, &c. By all * 1.941 which Repetitions, you sée what an eye God hath euer to the heart of one that dooth any thing to him, yea although the thing it selfe be commaunded, as héere such offerings were. Forced seruice God regardeth not, but will haue e∣uer our wil concurre cheerefully, & hartelie. Wherfore in that Great offering of Dauid and the people towards the building of the Temple which Salomon built, note it and marke it diligently what a mention is made of such a hart, as well as of such & such gifts. The people reioiced whē * 1.942 they offered willingly, for they offered willingly vnto the Lord with a perfect heart. Againe, in 〈◊〉〈◊〉 17. v. O my God thou tryest, I know, the heart and hast pleasure in righte∣ousnesse: I haue offered willingly in rhe vprightnesse of mine heart all these things: I haue also found thy people which are here, to haue offered willingly with ioy. The Apostle also witnesseth, that God loueth a cheerefull gi∣uer, and what is done grudgingly, that is, with a sparing & * 1.943 nigardly hart, or of necessity, that is, against a mans will as loth to be euill reported off; all that, be it whatsoeuer, y^e Lord despiseth and regardeth not: to which agréeth that aduise of the wise-son of Sirach, Giue vnto the most High * 1.944 according as he hath inriched thee, and looke what thine hand is able, giue with a cheerefull eye. With a cheerefull * 1.945 eye, I say againe, and doo you mark it. For the Lord recō∣penceth, and will giue thee 7. times as much, meaning as thou giuest with such a cheereful eye. Such a matter in al offerings, gifts, and duties to God is willingnesse, cheere∣fulnesse, & hartinesse, making good that Saying of S. Au∣gustine: Nemo inuitus benefacit, etiamsi id quod bonum est * 1.946 facit. Euen a good deede vnwillingly done, is not well done. Were this considered of people, that for feare of

lawe or such like respects come to Church and to the holy Communion without al conscience & loue; of such as can∣not be drawne to giue any thing to the poore, to reparatiō of their Church, to the Minister that preacheth the Word of life vnto them, & is in Gods stead sent by him, & direc∣ted and inabled by him for their saluation, more than by méere authoritie and strength of the law & the Magistrate they shalbe forced vnto, surelie it would work some better disposition in them I would hope, & so draw from a gra∣cious God reward vpon willing duties, which now perish without any profit to them from him, because they are al∣together forced. He is able to make it felt and considered.

4 The fourth point is, to what end these offerings * 1.947 should be? euen for a Sanctuarie saith the Text, that is, for a place to offer Sacrifices in, and to heare the lawe in, as wée now speake to make a Church. For this Sanctua∣rie was in steade of a Church vnto them till Salomon built the glorious Temple, The fauorites of Rome often obiect to the Professors of the Gospell, that we haue no Churches built by any of our Religion &c. To whom true answere is made, that first our bodies are the Temples of the holy Ghost, & therefore were there no other Temples * 1.948 than these, yet God might dwell in vs, and we be his. Secondlie, this people of the Iewes, and our Forefathers * 1.949 had no such Churches as now be, but worshipped y^e true God in Tabernacles or tents in the wildernes before this Sāctuarie was made, & then in this Sanctuarie, which was moueable also frō place to place. Thirdly, Jesus Christ in * 1.950 y^e Mountaines, in Ships, & such like places taught the peo∣ple, & they heard his word & beléeued. Iohn Baptist in the prison preached Christ, and that was his Church. Paul did like, & begat disciples to Christ in his bands. He preached * 1.951 & taught two yeares together in his owne house hired in Rome. Thereupō it hath bin said y^t our Fathers (true god∣ly men indéed) had dark Churches & light harts, afterward counterfet Christians had shining Churches, and darke * 1.952

harts. Men became like y^e Disciples of Christ in that error of theirs, when they so gazed vpon, delighted in, and doted vp ō the outward forme and matter of y^e Temple, cōming to their Master to shew him the building of the Temple, * 1.953 and saying to him, Maister, see what manner stones, and what manner buildings are here, how it was garnished with goodly stones, and with consecrate things. To whom Christ answered: Are these the things that ye look vpon? * 1.954 As if he should haue saide, this is but lightnesse in you to eye so much these things, for they are not the things that I most estéeme: And therefore the time will come, when not one stone shall be left vpon an other, which shal not be throwen downe. Earthly temples and Churches haue an vse whilest God pleaseth, but true Religion may bée without them, and God rightly serued if none were. But now there are Churches in the World, and did the Pa∣pists builde them all? No, No, Assuredlie the Iewes, and the Gentiles did build most of them, and their labours we inioye. Some peraduenture were built, or repaired by men of Romish Religion, Princes, Bishops, or others; but what said their great man Campion preaching at y^e nerall of Sir Thomas White? Surely (saith he) this they did (in maxima rerum vilitate, et multorum opibus adiuti) in a time of great cheapenesse of euery thing, and helped with the riches of many men. Thus could he sée and say before discontentment made him Popish, and blinde Po∣pery made him blinde also. Constantine the Great built Churches before euer Popery was hatched. Charles the Great built Schooles of diuinitie and Vniuersities in Ger∣manie, Fraunce, Italy, not for Popery, but for the Bible to be taught in, and Saint Augustines workes reade at their tables. Edward the third King of this Realme loued Wickleff, adorned the Vniuersities, and speaking honorablie of the bountie of Princes blameth & accuseth * 1.955 greatlie the spoile and ouerthrow of Churches by Popes. The Britans auntientinhabiters of this Nation, as Beda

witnesseth had their Churches and Temples and yet no Popery. Therefore all was not done by papists. The varie papists themselues confesse the contrarie. Churches then wée haue, and not built by them, which yet if wée had not, wée might bée Gods people. Worthy persone in our daies which haue built Colledges, inriched Cities with many such other good works, would also haue built Chur∣ches * 1.956 if wée had wanted, &c.

5 To what end would God haue this Sanctuary buil∣ded? That I may dwell among them saith the Lorde. Hee that hath Heauen for his seate and earth for his footestoole, dwelleth not in * 1.957 Temples made with hands, Neither is included in any place. But because there he gaue them visible signes of his gratious presence, and was not called vpon in vaine, but with effect and pro∣fit to all men that rightlie made their refuge to him, ther∣fore such mercie is called euen dwelling among them. God is not changed in these daies, but still kinde & com∣fortable to his people. And therefore euen our Temples also are his house in which he is trulie worshipped, and euer present to heare our true prayers, and to send vs a∣way with his comfort as then he did. Which vse and end of the Church is a matter of great good to all minds that rightlie and religiouslie will meditate of it, and be instruc∣ted. For if it be his house, where he dwelleth and is pre∣sent, if it bée the house of prayer and the worship of God, with what zeale and desire should we go to it, with what reuerence should we remaine in it, and how vnwillingly depart from it before an end? What is for the decencie of it: how chéerefully should we giue, and the wicked pro∣phaners of it how seuerely should wée punish? The Prophet Dauid being letted by his persecutors, that he could not be present in the congregation of Gods people, grieuously complaineth for it, and protesteth, that al∣though he was separated in bodie frō them, yet his heart was with them, and that after a very earnest maner. For

euen as the Hart desireth the water brookes (saith he) so * 1.958 longeth my soule after thee, O God. My Soule is a thirst * 1.959 for God, yea euen for the liuing God: when shall I come to appeare before the presēce of God? My teares haue bin * 1.960 my meate day and night, while they daylie say vnto me, where is now thy God? Now when I think therevpon, I * 1.961 poure out my very hart by my self, for I wēt with the mul∣titude, & brought thē forth into the house of God in the voice of praise & thanksgiuing among such as keepe holy day. In an other Psalme, I was glad, when they said vnto * 1.962 me, we will goe into the house of the Lord. In the fifth Psalme, But as for me, I will come into thy house, euen vp∣on * 1.963 the multitude of thy mercy & in thy feare will I wor∣ship toward thine holy Temple. Againe, We will go in∣to * 1.964 his Tabernacle and fall low on our knees before his footestoole. Lord remember Dauid, how he sware vnto * 1.965 the Lorde, and vowed a vow vnto the Mighty God of Iacob. I will not come within the Tabernacle of mine house, or climbe vp to my bed, I will not fuffer mine eies to sleepe, nor mine eye lids to slumber, neither the Tem∣ples of my head to take any rest, Vntill I finde out a place * 1.966 for the Temple of the Lord, an habitation for the mighty God of Iacob &c. Thus earnest to haue a Temple, thus earnest to go the Temple, and thus grieued to be from the Temple was this holy King and Prophet in whom Gods Spirit ruled. Others also that haue zealously loued to go to the Church, hath God noted and chronicled in his booke, both for the incouragement of such as will doo the like, and for the iust condemnation of all stubborne despisers of the same. Anna an olde Woman that had béene Widow foure score and foure yeeres the Lord hath caused his ho∣ly Euangelist to register this praise of her, that shée went * 1.967 not out of the Temple, but serued GOD with fastings and prayers day and night. It is said of old Father Sime∣on, * 1.968 that he came into the Temple by the MOTION OF THE SPIRIT when the parents brought the babe Iesus

to doo for him after the custome of the lawe. Gods spirit then moueth men to y^e Church, but neuer from y^e Church. The Pharisie and the Publicā went both vp into the Tem∣ple * 1.969 to pray. And so good a thing as to go to the Church, God wil not leaue vnnoted and praised in a very Pharisie. The blessed Apostles Peter & Iohn went vp together in∣to * 1.970 the Temple at the ninth houre of prayer, when they might haue prayed at home, yet they would goe to the Church. Three times in the yeare, said the law of God, shal all the males appeare before me in the place that I shall * 1.971 choose: stil, still to kéep them in vse, and loue, and care of y^e Church, albeit they dwelled a great way off. Where you may obserue, that although y^e law reached but to y^e males, because God gratiously considered that y^e women might be with childe, or nurses, and not able to come, yet godly women, when they were able, and had no impediment, would go vp also with their husbands, such a zeale had they to the house of God where y^e assemblie met to serue God. So went vp Anna with her husband Elcanah, when shee made vnto her Son Samuel a little coate, & brought it vn∣to * 1.972 him from yeare to yeare. So went vp the blessed Vir∣gine * 1.973 to Hierusalē euery yeare at the feast of the Passeouer, both of them when there were grosse and foule corrupti∣ons. For when Anna went vp, what read you of the Sons of Heli the Priest? And when Mary went vp, Scribes and Pharisies and wicked Priests were in their ruffe. Yet they went vp and many other godly and wel disposed, to teach vs euer not to fall out with God for mens faults, nor to absent our selues from Church, and Church exercises be∣cause all things are not perfect in y^e Ministers. O let men be men and full of miseries; let God be God & ful of mercy to regard & reward them y^e so loue him, & cleaue vnto him, to his house, & to his seruice, as for no vices & faults of mē they wil be plucked & seuered frō him. To cōclude what a care had Christ our sauior himself of Church meetings, cō∣ming to thē, & obseruing of thē, y^t he might do good in thē to * 1.974

many. Yea euen in his childhood where was he found when his Parents had lost him, but in the Temple sitting * 1.975 in the midst of the Doctors, both hearing them, and as∣king them questions? To teach it euer to the worldes end, that the place to séeke Christ and finde Christ in, is y^e Church: for in other places you may misse of him as his Parents did, but neuer in the Church shall you faile if you séeke him duely. It is written of S. Iohn, that when he was so olde as he could not go to Church, he would be carried by his schollers & friends to it. Chrisost. Quod apud te precatus accipere non potes &c. That which praying priuately thou cāst not obtain, go to the Church and pray there for it, and thou shalt obtaine. The prayers there made, saith S. Hierom. are like a great thūder-clap; yea like the roaring of the sea saith Basil. One sticke ma∣keth a fire, but many stickes a great and hot fire: One string giueth a sound, but many strings a melodious soūd &c. I could not therfore refraine teares, saith S. Austine, at * 1.976 the hearing of the songs, which thy Church & cōgregatiō (met together) did vse to sing to thee, O Lord what time I first began to recouer my Faith vnto thee, yea me think e∣uen yet still I feele my selfe rauished, not with the sin∣ging, but with the sweet matterwhich is sung, &c. To the Church, to y^e Church then let our harts be, euer following these blessed examples laide before vs, & know it well to be but a late deuise of the Diuell to vphold his kingdome by secret perswading of people frō the Church. There is no∣thing in the Church but y^e Scriptures of God, y^e Sacramēts of God, holy praiers, holy and comfortable exhortatiōs to amendment of life drawen out of the Scriptures, all in a tongue that we vnderstand, instruction of our childrē & seruants for whom wée must answere if by our negligence they be cast away, and in one word, nothing y^t 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 knoc∣keth, and stand no more wilfull against God, that so made them & bought them, & must iudge them. The next point * 1.977 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 multi∣tude were without in prayer, while the incense was bur∣ning, so reuerently & religiously did they then vse y^e place. But alas, in our daies S. Chrysostome his complaint may * 1.978 be taken vp. Alios videostare, et nugari dum preces fiunt, ne∣{que} solum dumpreces fiunt, sed et dum Sacerdos benedicit. Ne∣scis 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 bles∣seth. Doest thou not know that thou stādest with the An∣gels, 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 * 1.979 taberna, aut officina forensis, sedlocus Angelorum, Regia Coe∣li, 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, wilbe 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 punish∣ment, * 1.980 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 bur∣dens 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 * 1.981 that should abuse a common well where all the Cittie fetch their water, may we not say much more is he seuere∣ly 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 * 1.982 he would euer remember what that holy place requireth. Wicked men will forget it, and do otherwise, till Gods wrath breake out against them. Sée Nicanor, Antiochus, * 1.983 & Heliodorus in the Machabees, and Belshazzar in Daniel. When y^e 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 can∣not 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 teip∣sū? * 1.984 In aulā Regiā intraturus, et habitu, et oculis et incessu cō∣ponis te et exornas, huc autē ingressurus, vbi est aula Regis Coe∣lestis, 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 y^e heauenly King, thou doest laugh, iangle, walke & make bargaines. As a wise man knoweth y^e 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, * 1.985 but now the Churches are our houses, yea more propha∣ned than our houses, with noise, with babling, with ga∣zing 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 abu∣sing the house of Almightie God. The Priests of Dagō & * 1.986 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 * 1.987 also consider the dulnesse of many men to adorne this house, to repaire it, to maintaine it, and doo these remem∣ber 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 y^e true vse of Church méetings, that thus hardly, or not at all are drawn to any contributions for them. They tast not what * 1.988 Tertullian tasted, when he said, Coit caetus, cōgregantur om∣nes, et quasi manufacta praecationibus ambiunt Deumorantes. Grata haec vis est Deo, quod{que} singulis petentibus negatu∣rus forte fuerit, multorū vnanimitati precantium fere tribuit. The assembly commeth together, and all meeting as it were with an host or band of men, they set vpon GOD with their ioined prayers, and the Lord accepteth well such force offered vnto him, graunting commonly to that one voice of many, what he would not haue graun∣ted to some of them if they had bene seuerall. Surely as many stickes make a greater fire, and many strings a fuller musicke: so is the méeting of many in the Church to pray together, a fire of great heate, & an harmonie passing pleasing to the Lord. The Churches are like those Cities of refuge, which God appointed among the Israelites, whither hee that had offended might flye & finde pardon, onely those Sanctuaries were for some kinde of faults, and the Church is for all kinde, so that wée heartely and vnfainedly cry, Lord forgiue, and what a comfort is this Meditation, if you follow it? Dooth the husbandman sow, onlie for the pleasure hée taketh to sowe, or dooth he it to the end he may reape? Dooth the Merchant onely aduen∣ture for a pleasure to saile, or dooth hée it to gaine and get? So, so must a Christian Man or Woman goe to the Church, not for the pleasure of walking, or such like, but to get and gaine some spirituall comfort and profit, which if wée doo, certainely that God, that séeth our harts, desires, and driftes, will mercifully and gratiously an∣swere the same to our good contentment. Let these things therefore increase our loue to the Church, to goe to it, to spend the time wel when we are there, and to tarrie out y^e end of all diuine duties there, which last point S. Chriso∣stome

exhorteth vnto by much perswasion, finding the fault euen then as it séemeth, which too too much aboūdeth in our Churches, namely to depart away before the end of Prayers and Sermon. Medicamentum inquit si tibi * 1.989 adhibeatur, nec te sanet, an non altero die adhibebis? Si in∣cisor arboris vno ictu non incidat, an non plures adhibebit? Sic tu ingressus Ecclesiam, et admissus ad consortium Chri∣sti, noliexire, nisi demittaris: nam si exeas, tamque fu∣gitiuus reposceris. Totum diem in his quae ad corpus spec∣tant insumis, et duas horas spiritualibus non vacas? Ad theatrum venis et non discedis donec dicatur valete et plau∣dite; et in Ecclesiam ingressus, priusquam Diuina myste∣ria peragantur, abis? A medicine saith hée, if it be ap∣plied to thee, and helpe thee not the first daye, wilt thou not vse it the second daye againe? A feller of a tree, if he cannot smite it downe at one blowe, will hee not smite againe and againe till it fall? So then entring into the Church, & admitted to the cōpany of Christ, depart not away till thou be dismissed. For if thou do go forth, thou shalt bee called for againe as a fugitiue. All the whole day thou canst bee content to bestow in things concer∣ning the Bodye, and canst thou not bestow two houres vpon spirituall matters? To the Theater where the playe is thou wilt come, and not depart before the end, and out of GODS house wilt thou depart before an end? Thus effectuallie did that godlie Father then reprooue this fault, and let it mooue vs much. Diuers Coun∣cilles also laide downe expresse Decrees against it, as * 1.990 may bée séene. But let this suffice of this matter occasi∣oned by the end and vse of this Sanctuatie, which God here would haue built, Namely, that he might dwell a∣mong * 1.991 them.

6 The last point is the forme & fashion of it, which God here expresly cōmandeth should be According to all that he shewed him, euen so should he make it, and all the instruments of it. Afterward often it is repeated accor∣ding

to that patterne which God shewed Moses in the Mountaine verse. 40. Wherein wée are most plainelie taught, that in the seruice and worship of God our deuises and inuentions must haue no place, but carefully and pre∣cisely we must euer serue him according to his owne pa∣terne and prescription left vs in his holy Word. Much hath the Word of this matter, & we must be very héedefull of it. Heare O Israel saith the Lord, the ordinances and lawes which I teach you, &c. Ye shall put nothing to the Word which I commaund you, neither shall you take ought there from. Againe, ye shall not doo what∣soeuer seemeth good in your owne eyes: But to the place which the Lord your God shall choose, thither shall you bring all that I commaund you, &c. Againe, Ye shall haue fringes vpon the borders of your garments & put vpon the fringes of the borders a ribād of blew silke. That whē you looke vpon them, ye may remēber all the cōmande∣ments of the Lord to do them, and THAT YE SEEKE NOT AFTER YOVR OVVNE HART, NOR AFTER YOVR OVVNE EYES, &c. The punishment of trans∣gressing in this kinde you may reade in many places in y^e Old and New Testament. Hee that breaketh the least of these commandements shall be counted the least in the kingdome of God. If any man loue me, he wil keepe my Word. Then are you my friends, if you doo what I com∣maund you. The Apostle condemneth all voluntarie re∣ligion to the Colossians & the place is worthy looking on. Therefore himselfe expresly mentioneth, that touching the holy Sacrament he deliuered nothing but what hee had receiued. For in vaine, in vaine, saith he, do we wor∣ship God, teaching for doctrines mens precepts. Second∣ly, in that God shewed Moses a patterne, we may consider that as a builder before he build a house, in a paper vseth to draw y^e whole plot and forme: so God Almightie before the sending of his Son in our flesh, which is y^e builder of y^e new Testament, in y^e Ceremonies of y^e law, as in a paper or pa∣terne,

drew and discouered the manner of his worship and mercies and fauours in Christ. And as the same buil∣der after he hath finished the worke, taketh away and throweth downe all scaffoldes and proppes and stayes vsed before; so the Lord soone after the resurrection of Christ, hauing ended the happie worke of our saluation, tooke away all the Mosaicall policie, with these Ceremo∣nies, that onely Christ might be looked at, and not these, not sparing that glorious materiall Temple, which if it had stood, neuer would or could men haue béene drawen from these shadowes to the bodie and truth of all.

This matter of the Tabernacle is againe spoken of in the 35. Chapter whither you may turne and reade that with this, out of which reading happily this Que∣stion may come in your minde, why God would haue ey∣ther now suich a sumptuous Tabernacle erected, or after∣ward such a glorious Temple? And you may answer thus. That because the Heathen and Gentiles had all things so rich and costly in their Temples, therefore it plea∣sed God to match and excéede that beautie, least ignorant soules should haue thought him lesse worth, being y^e true and euerlasting God, than those Idols, and his children and people baser and lesse to be regarded than those Ido∣laters, true Religion worse than false and so haue fallen a∣way to their vtter consusion. Which also was some rea∣son, why the Lord burdened them with such a multi∣tude of Ceremonies, lest they should haue leasure to looke vnto the Gentiles, and to deuise new matters in imi∣tation of them, as mans curious Nature is too apt to do. Ablessed care of humane frailtie, and an vnsearchable goodnes to keepe man from falling. But a second Que∣stion ariseth vpon this, whether now vnder the Gospell it should not be so also, séeing Temples of Idolaters & Idolatry are now also very glorious to y^e eye? The Answer is true, No. For, as S. Paule teacheth, all these Mosaicall Ceremo∣nies * 1.992 were but shadowes of things to come, and the Epistle

to the Hebrewes plainely saith, that the Old Testament was nothing but the shadow of the New, which shadowes are vanished the bodie and truth being come, as was said a little before. For a time thus it pleased God to submit himselfe to man, & to teach him by these things, but it was not the course he intended to continue. Since therefore the Iewes had a commandement, and Romish Idolaters now haue none, since those things represented what now is come, and can no longer be represented as future, you sée the case is farre differing, and He said well that said it: Tell me ye Priestes, what doth gold in the Church or in * 1.993 Gods worship, &c? Thus could the Satyricall Poet re∣prehend the excesse of the Gentiles in adorning their Churches. Exuperius Bishop of Tolouse a citie of Narbon in France néere the Pyrene mountaines carried the Sacra∣ment in a little wicker basket (I meane the bread,) & the wine in a glasse. S. Hierom writing to Nepotian inueigh eth also against too much glorie & glistering in Churches. Saint Ambrose likewise in his Offices, lib. 2. cap. 28. And when in the Councill it was argued whether golden or wooden vessels were fit for the Temple, Boniface the mar∣tyr answered: Cum aurei essent Sacerdotes, ligneos habuerunt calices, nunc lignei Sacerdotes volunt habere aureos calices. When the Priestes were golden, they had wooden cups, but now when the Priestes are wooden, they will haue golden cups. These things reprooue not what is fit in Churches, but condemne rightly all vnnecessarie excesse and superfluity, such as is in Popish Churches at this day, and was in vse among the Gentiles; God is now worship∣ped in spirit and trueth. Iohn. 4. 24.

Now as an appendix, héere I may remember you, what Beda saith of these things, to wit: Cuncta haec quae Dominus sibi a priore populo ad faciendum Sanctuarium mate∣rialiter * 1.994 offerri praecepit; nos quoque qui spirituales filij Israel, hoc est, qui imitatores Dei viuentis populi esse desideramus spirituali intelligentia debemus offerre, quatenus per huius∣modi

oblationes voluntarias, & ipsi Sanctuarium ei in nobis fa∣cere mereamur, & ipse in medio nostrum habitare, hoc est, in corde nostro mansionem sibi consecrare dignetur. Cui, videlicet, Aurum offerrimus, cum claritate verae sapientiae, quae est in fide recta, resplendemus: Argentum, cum ex ore nostro confessio fit ad salutem: Aes, cum eandem fidem publica praedicatione diuulgare gaudemus: Hyacinthum, cum sursum corda leuamus: Purpuram, cum corpus passioni subijcimus: Coccum bis tinctum, cum gemino, hoc est, Dei & Proximi amore flagramus: pilos caprarum, cum habitum poenitentiae & luctus induimus: pelles arietum rubricatas, cum ipsos Dominici gregis ductores suo sanguine baptizatos videmus; pelles ianthinas, cum nos post mortem spiritualia corpora habituros esse speramus: Ligna Sittim, cum expug∣natis peccatorum spinetis, munda carne & anima, Domino soli seruimus: Oleum ad luminaria conciunanda, cum fructi∣bus charitatis & misericordiae refulgemus: Aromata, vn∣guentum, & Thymiamata boni odoris, cum opinionem bonae nostrae actionis, multis ad exemplum bene viuendi longè latè{que} diffundimus: Lapides onychinos, & gemmas ad or∣nandum Ephod, cum miracula Sanctorum, quibus cogitatio∣nes Deo deuotas & opera virtutum ornauere, digna laude praedicamus, atque haec in adiutorium fidei nostrae, vbi opus, as∣sumimus, &c. All these things which the Lord commaun∣ded to be materially offered vnto him by the people of Israell to make a Sanctuarie; we also which are the spiri∣tuall children of Israel, that is, which desire to be the fol∣lowers of the people of the liuing God, must offer the same vnderstanding thē spiritually, so farre as by such vo∣untarie offrings, both we may deserue to make a Sanctua∣rie vnto him in vs, and also he may vouchsafe to dwell in the middest of vs, that is, to consecrate vnto himselfe a mansion place in our hearts. For example, we offer vnto him Gold, when we do shine by the brightnesse of true wisedome, which is the right faith: Siluer, when with the mouth also, confession is made to saluation. Brasse, when

we delight to noise abroad the same faith by publike prai∣sing of it. Blew silke, when we lift vp our hearts: Purple, * 1.995 when we make our bodie subiect to suffering: Scarlet, when we be inflamed with a two-folde loue, that is, of God, and our Neighbour: Fine linnen, when we feele or perceiue in our selues the cleannesse of the flesh: Goates * 1.996 haire, when we put on the habit of penaunce and mourning: Rammes skinnes coloured red, when we see the guides or rammes of the Lords flocke washed in their bloud: The skins of Badgers, when we hope that after death we shall * 1.997 haue spirituall bodies: The wood Shittim, when the thic∣kets and the thornes of sinne being broken through with a cleane bodie and soule we serue the Lord onely: Oyle for the light, when we be beautified with the fruites of loue & mercie: Spices for annoynting oyle, and for the perfume of sweet sauour, when we spread farre and wide the opi∣nion of our well doing, to be an example vnto many of well liuing: Onix stones, & stones to adorne the Ephod, when we doe publish with due prayse The myracles of Saints, * 1.998 wherewith they haue beautified their deuout thoughtes and vetuous deeds: And these things, for helping our faith, (when neede is) we take to our selues.

The Arke.

HAuing passed ouer the Preparation of Ceremonies and shadowes, now in the tenth verse beginneth the mat∣ter it selfe, and first of the Arke. They shall also make an * 1.999 Arke of Shittim wood, two cubits and a halfe long, and and a cubit and a halfe broad, and a cubit and a halfe high. And thou shalt ouerlay it with pure golde within and * 1.1000 without, and so foorth: Read you the text, and marke eue∣rie particular thing as it is expressed. For exposition whereof you may know that first this Arke was an out-ward * 1.1001 signe vnto that people of God his presence amongst them, and therfore as in other things the name of the thing

signified is attributed to the signe, so is it in this. For you read Dauids words so, when he sent to fetch the Arke of God. WHOSE NAME IS CALLED BY THE NAME * 1.1002 OF THE LORD OF HOSTES, THAT DVVELLETH BETVVEEN THE CHERVBIMS. And in the Booke of Numbers, when the campe remooued they spake to it as to God. Vp Lord and let thine enemies be scattered. &c. Secondly, as men are apt and prone to abuse outward signes and Sacraments, tying God to them, and too much trusting in them: so did the Israelites abuse this Arke. For in the time of Heli y^t Priest, when they had war with the Philistines and were put to the worse, streight way they sent for the Arke out of Shiloh, and alledge this rea∣son, That it might saue them out of the hands of their enemies. And when it came into the host they shouted a mightie shout, so that the earth rang againe, when God was not tied to the Arke, but could be present with them without it, neither could the outward matter of the Arke profit them. So abuse some men y^t words of the Scripture, as of S. Iohn his Gospel, hanging thē about their necks, and putting trust in y^t outward words, whereof S. Chryso∣stom much complaineth, if that be his work vpon Mathew which is ascribed to him. Thus in our time is y^e Sacrament of the Lords bodie abused, by carying the outward signes vp & down on horsback, & foot, and giuing that to the signe which is proper to the thing signified. Thirdly, for y^t Name you may obserue, it is called the * 1.1003 Arke of the Couenāt, the Arke of the Testament, & the Arke of the Testimonie. The reason, because in this Arke was y^e law kept written in the two tables, which law is called y^e book of the Couenāt Exo. 24. 7. or y^e Testament of God, Psal. 78. 10. or the Testimonies of God. ps. 119. Blessed are they that keep his Testimonies: I haue had as great delight in the way of thy Testimonies, as in all maner of riches. And in this Chapter, Thou shalt put in the arke, the Testimonie which I shal giue thee. v. 16. for the like cause also shall you read the whole Tabernacle called

the Tabernacle of the Couenant or of the Testimonie be∣cause * 1.1004 it contayned this Arke wherein the lawe was. Fourthly, for y^e significatiō some make this Arke a figure of Christ and resemble it thus. The wood wherof the Ark was made, was Sittim wood, a durable and lasting wood, not subiect to wormes and corruption as other wood is: so representing and shadowing the humanitie of Christ, whose bodie in the graue felt no corruption or putri∣faction as other mens flesh and bodies doe, neither was subiect to sinne. That wood was ouerlaid with pure gold both within and without: so shadowing out the diuine nature of Christ vnited to his manhood, the incomprehen∣sible excellencie whereof, wee haue nothing heere in earth more precious than Gold to resemble, and yet e∣uen in that no comparison. The crowne of gold that went about it shadowed the Maiestie of his kingdome of which so great things are spoken in the Scripture. The Ringes and the Barres by which the Arke was carried, were sha∣dowing figures of the preaching of the Gospell, by which Christ is caried & borne from place to place through the world, as his owne diuine will shall appoint. The Barres remained euer in the Rings, & might not be taken out, so figuring that preaching & Christ must not be seuered, but euer be together. Wherefore whosoeuer teacheth & prea∣cheth mans merits as eyther wholly or partly the cause of saluation, y^• Preacher & Teacher pulleth the Barres out of y^e Rings & seuereth them from the Arke, a thing forbidden & vnlawfull, offending God, hurting eternally the partie so doing, without vndeserued mercie. The Arke must be carried onely by the Leuites, and not by euerie Tribe; so is there a calling still to the preaching of the word, and e∣uerie man indifferently may not do it: those Leuites were able to carrie the Arke, and so should men called to the Ministerie be able to preach in some measure, though not in like measure, as neither had the Leuites like bodily * 1.1005 strength, neither had like burdens imposed vpon them.

They were also willing and carefull to do what they were able and commaunded to do; and certainly euen so should it be in preaching: power and paines should goe to gether, otherwise the sinne is as great now, as it should haue béen then, in that kind of bearing that material Arke the figure and shadow of Christ and of this bearing of him before our brethren, if it had béene then neglected eyther for want of strength or will. Hence are the Ministers called the pillars of the Church. A thing not so deepely considered of many Ministers as it should, and as I pray God make it to be. To the calling we come of carying the Arke, but from the paines many runne, and let the Arke alone. It will not euer be borne of a iust God, and therefore hap∣pie he that returneth soonest to his office. This Arke, as hath beene said, was a signe of Gods presence, so that when the Arke was there, God was thought to be there, but how much more is Iesus Christ the cause that God is present with vs? from whom our sinne had so seue∣red * 1.1006 vs, as where we were hee would not bee, and where hee was wee could not be. In this Arke was the lawe, to shadow how Christ for vs should vndergoe the lawe, satisfie and fulfill it in all points, and so free and de∣liuer vs from it. There was the pot of Manna shadow∣ing that Christ should be the true bread from Heauen nourishing to eternall life all those that faithfully feede vpon him. And thirdly there was Aarons rod that bud∣ded, so to represent the Priesthood of Christ for euer. (af∣ter the order of Melchisedech) and his Resurrection, who being dead liued againe, as Aarons rod dead and drie budded and bare againe. Finally, where the Arke was, there was it lawfull to serue God, and not in euerie place; and where Christ is, there is the Church, and without him, no seruice nor labour acceptable, in whom and by whom only we can please. What an excellent figure then was this Arke of Christ, and how rightly, though some-what obscurely (for so then it pleased God to deale) did it

lay before the Iewes their future Messiah? Others haue made it a figure of the Church and followed the applica∣tion that way. As for the name, the Arke, as you haue heard, was called the Arke of his Couenant; and what is the true Church but the people of his Couenant, that is, a peculiar flocke and companie chosen of God, with whom he hath made a gracious league and couenant as you read in Esay, The mountaines shall remooue, and the hilles shall fall downe; but my mercie shall not depart * 1.1007 from thee, neither shall the couenant of my peace fall a∣way, saith the Lord, that hath compassion on thee, &c. This is my couenant with them saith the Lord: My Spirit that is vpon thee, and my words which I haue put in the * 1.1008 mouth of thy seede from hence forth for euer. A comfor∣table meditation in all the stormes and stirres of the Church Militant here on earth, to looke and runne vnto this Couenāt which shal neuer faile, because God is true, and to consider that whatsoeuer men be, or do, or threa∣ten to do, the Church dependeth not vpon men nor their fauours, or leagues, or promises, but vpon Gods coue∣nant with it, euen the Almightie maker of all y^e worlds Masse, who bloweth vpon all earthly Potentates and they perish, who saueth not with bow and speare, but with his word and will, no confederacies of men being able to indure his wrath. He, he is our strength and stonie rocke, he is our defence, our Sauiour, our God, and our * 1.1009 might, in whom we will euer trust, our buckler, the horne also of our saluation, and our refuge. By his comman∣dement it is said to the members of his Church, I baptize thee in the Name of the Father, of the Sonne, and of the Holy Ghost. As much, as if he should will his Minister to say from him to me, to you, to euerie one particularly, 〈◊〉〈◊〉 the Almightie God maker and preseruer of all things together with my coeternall Sonne crucified for thee, and raysed vp againe, and with the Holy Ghost powred vp∣on the Apostles, make with thee a Couenant of euerla∣sting

peace, which by no power of the Deuill or his mem∣bers shall euer be made frustrate. And to this Couenant I flye in all my feares, séeking no vnlawfull meanes, but remembring comfortably the words spoken, Quoniam in me sperauit, liber abo eum; protegam eum, quia cognouitnomen meum, &c. Because he hath hoped in mee, I will deliuer him; I will saue him, because he hath knowen my Name. I am with him in trouble (to wit, as his confederate) I will deliuer him and exalt him to honour, I will fill him with length of life, & shew him my saluation. Then for the kéeping of the law, as the two Tables of Moses were kept in the * 1.1010 Arke: so is the Church the kéeper of the Scriptures, not onely by intertaining and holding the holy doctrine in our senerall hearts as in an Arke, but euen also by preser∣uing the Bookes & the ministerie of that trueh to the end of the world, in prosperitie and aduersitie. So, whether we apply it as a figure of Christ, or of the Church, you sée the consideration of this Arke may yéeld vs many good meditations.

The Mercie Seate.

THe Arke, as you may sée, had a couer appointed to be made for it, which was the Mercie Seate or the Pro∣pitiatorie. The wordes of your Bible are thus. Also thou shalt make a Mercie seate of pure gold two cubits * 1.1011 and a halfe long, and a cubit and a halfe broad. And thou shalt make two Cherubims of gold, &c. How nota∣ble a figure againe this was of Christ, I pray you sée; for * 1.1012 first, it was the couer of y^e Ark where the law of Moses lay:

and who hideth and couereth vs from the wrath of God, and from the accusation of the lawe but Iesus Christ? He is like a coole shadow to flie vnto in the scorching heat of Gods deserued displeasure, which is a consuming fire. And were it not for him, vp would the law rise against vs * 1.1013 with his heauie curse, and crie for condemnation against vs for our manifolde breaches and contempts, which no flesh is able to abide. Wherupō the Psalmist saith, O Lord, O Lord, if thou wilt marke what is done amisse, who, * 1.1014 who is able to indure it? But do not thou, O Lord, enter into iudgement with thy seruant (to wit, without this * 1.1015 mercie seat, couer, or propitiatorie) for without Christ thy Sonne represented and shadowed héereby, shall no flesh be iustified in thy sight. Our first Parents hauing sinned, couered themselues with Figge leaues, and did * 1.1016 they help? Euen so are all couers beside this, against God and sinne, trie them and trust them who will. One Dio∣nysius a sowre and seuere defender of that Stoicall vnfee∣lingnesse * 1.1017 of passions, being tormented in his reines, cried out, That all things were false which he had till then held of paine & griefe, as that it might so easily be borne & in∣dured whatsoeuer it was; for now he felt the contrarie, that pain pincheth & wil be felt, notwithstanding all plai∣sters of philosophie & humane reasons. Euen so shall the sense of Gods diuine iudgement conuince all hypocrites when he shall please to touch them with it, & make them confesse, that will-worship & outward works whatsoeuer, are as figge leaues to hide them from God & their sinnes, whatsoeuer opinion they haue formerly held of the force and merit of them, and that Christ onely is the couer of the Arke, when the accusing law lyeth, to whom whosoe∣uer flie, and in whom whosoeuer trust, being iustified by faith, they haue peace with God through him. Thinke you then of it for euer, and lay hold on him, and on him * 1.1018 onely, by your vnfeigned faith in him, if you meane to be sure and safe without perill and hazard. He is our mouth

whereby we speake vnto God, he is our eye whereby we sée God, and he is our hand whereby we offer to God. Quo nisi intercedente, nec nobis nec omnibus Sanctis cum Deo quicquam est. Without whose intercession, neither we, nor any of the Saints haue any thing to do with God. Quem inuenirem qui me tibi reconciliaret? an eundum mihi ad An∣gelos? At qua prece? quibus Sacramentis? verus Mediator Christus. Whō should I find to recōcile mee to thee (saith S. Angustine.) Must I go vnto Angels? But with what praier? with what Sacraments? The true Mediator is Christ. Quis∣quis pro peccato compunctus esurit & sit it iustitiam, credat in te qui iustificas impium, & per solam fidem iustificatus pacem habebit apud Deum. Whosoeuer feeleth compunction for sinne, and hungreth and thirsteth after righteousnes, let him beleeue in thee that doest iustifie the wicked, and by faith only he shall haue peace with God, saith S. Bernard. Non in fletibus & actibus nostris, sed in Aduocati nostri alle∣gatione confidimus. We doe not trust in our weeping or working, but in the allegation or pleading of our Aduo∣cate for vs, saith S. Gregorie. Thus spake the olde Fathers all, & we must marke it. Popes pardons were pro fisco, non pro Christo, for their own gaine, not for the good of Christes people, as One of their owne side said well of them. &c.

2 Secondly, it was of gold, that so it might shadow and shew, y^t all though Christ should suffer & die for sin, yet he should himselfe haue no sinne, but be pure as gold, that is, holy, iust, vnspotted, the immaculate Lambe of God in whom there is no blemish of impuritie. * 1.1019 In all things (saith the Apostle) he was tempted in like sort, yet without sinne.

3 a 1.1020 There were two Cherubims set vpon this b 1.1021 Mercie seat, in manner as you sée expressed in the picture of your Bible, which Cherubims, whatsoeuer Iosephus saith, were, in the most receiued opinion, like c 1.1022 Angels, happely to sha∣dow out the subiection of all Angels to Christ, and their readie seruice at his commaundement for the Church and any particular member thereof. For vnto which

of the Angels, saith the Apostle, did God say at any time, * 1.1023 Thou art my Sonne, this day begat I thee? No, it is said, Let all the Angels of God woship him. And of the Angels he saith, He maketh the Spirits his messengers, and his mi∣nisters * 1.1024 a flame of fire. Also to shew, as they are obedi∣ent and seruiceable at all appointments, so should we be; remembring the incomprehensible goodnes of our God, who among other his infinite fauours whereby he bindeth vs to his seruice, hath made euen this, one, That these holy Angels also are our seruants by his appoint∣ment. A mightie motiue to a good and thankfull minde to labour to become obedient and dutiful to such a Father, to such a Creator, to such a God. Lastly, to figure out, that when we draw néere to the Propitiatorie (a figure of Christ,) and are of God in his great mercie adopted in Christ for his sonnes, we are called, and as it were ioyned to the companie and societie of the Cherubims and holy Angels of God: A comfort also for vs that come vnto him.

4 The Cherubims stretch their wings on high, co∣uering the Mercie Seate with their winges: so re∣presenting * 1.1025 the maiestie of Christ, who though he should humble himselfe to a verie low estate for mans good, yet indéede was of that glorie and brightnesse in his Godhead, as no flesh could be able to behold, but must * 1.1026 hide their eyes, and acknowledge their infirmitie, if but a small glimse thereof should be shewed them. Figuring also the most comfortable protection of the Lord Iesus our Sauiour, who spreadeth as it were his wings o∣uer his Church, and euerie member of it, to repulse any harme that might happen, other than he will graciously turne to his glorie, & the Church or parties good, which then indéed is no harme, but a benefit rather, although bitter to the flesh, & disgracefull in the world. Thus spread he his winges ouer Iacob, and saued him from Laban; ouer Ioseph, & saued him from his brethren; ouer Eliah, & saued

him from Iesabell; ouer Elisha, 2. King. 6: and thus euer as the Hen to her chickens, so is the Lord our gracious God to all that truly feare him. A maruellous swéet Me∣ditation, if you follow it.

5 The faces of these Cherubims were one towards an∣other, and both of them toward the Mercie Seat: so re∣presenting the consent of the Old and New Testament, in both which there is but one truth and one doctrine; the Olde hauing his face towards the New, and the New also * 1.1027 looking at the Olde. For what is the Olde Testament, but the newe (obscure?) and what the new Testament, but the Olde made plaine? And both Olde and New looke vpon Christ, the promised seed of the woman that should bruise the Serpents head. They being saued in the olde Testa∣ment, by beleeuing he should come; and we being saued in the New, by beléeuing he is come.

6 And there (saith God) I will declare my selfe vnto * 1.1028 thee, and from aboue the Mercie Seat betweene the two Cherubims which are vpon the Arke of the Testimonie, I will tell thee all things, which I will giue thee in com∣maundement vnto the children of Israel. Still note the excellencie of this figure of the Mercie Seat. For as God before had spoken out of the bush, Exod. 3. 4. vers. and out of the cloud, Numb. 12. 5. vers: so hereafter, saith he, I will speake to you from betwixt these Cherubims, and so he did. For in the Booke of Numbers you reade thus; When Moses went into the Tabernacle of the congrega∣tion, * 1.1029 to speake with God, he heard the voyce of one spea∣king vnto him from the Mercie Seat, that was vpon the Arke of the Testimonie betweene the two Cherubims, and he spake to him. Whereupon the Prophet Esay saith, God * 1.1030 dwelleth betweene the Cherubims. And Dauid in his Psalme also. The Lord is King, be the people neuer so impatient, he sitteth between the Cherubims, be the earth neuer so vnquiet. And againe, Heare O thou Shepe∣heard * 1.1031 of Israel, thou that leadest Ioseph like sheepe:

shew thy selfe also, that sittest vpon the Cherubims. And fitly did this resemble Christ by whom God afterward would speak vnto his Church whatsoeuer he would com∣maund. As the Apostle writeth to the Hebrewes, when he saith: At sundrie times, and in diuers manners God * 1.1032 spake in the olde time to our Fathers by the Prophets; but in these last daies he hath spoken to vs by his Sonne: which still hee continueth and will vnto the end of the world, though not by liuing voice and personall presence in earth as he did for a time. How then? Still looke vpon the figure. Two Cherubims were vpon the Mercie seat re∣presenting (as you haue heard) the Two Testaments, and from betweene those two Cherubims God spake: so doth Christ still by the Two Testaments, the olde and the new, the lawe and the Gospell, the Prophets and Apostles; and so will he still speake to the end. Other waies wee must not now expect; Reuelations and dreames, visions and miracles are ceased, and if they will not heare Moses and the Prophets, neither wil they beleeue, if one should rise and come from the dead vnto them. In Moses and the Prophets is the new Testament conteyned, though ob∣scurely, as you haue heard; and therefore still to these Che∣rubims resort, if you meane to heare your God speake. Huge is the heape therfore of their sinne, that barre Gods people from this way, and will make themselues to be Cherubims onely to be heard and beléeued, shamefully affirming, That the people are not to search the Scrip∣tures, but to receiue all things from their Teachers vpon their bare credit, not reasoning, not disputing, not asking any Questions more than the horse asketh his maister, why he turneth him this way, or that? but simply obey∣ing. Thus neuer dealt God with people since he gaue them his Scriptures you well know; but as the other parts of their spirituall armour, Helmet, Breastplate, and * 1.1033 so forth, so he bad them take their weapon, (without which what should armour do?) euen their sword, which,

saith he, is the word of God. But truth séekes no darke∣nesse, and lies loue no light. Be you armed being war∣ned, and go you to the Cherubims, where you shall heare God (that deceiueth not) speake vnto you, knowing that as these people of the Iewes were tied to the Propiti∣atorie, so are we now to Christ in his word.

The Table of the Shew bread.

1 THou shalt also make a table of Shittim wood of two * 1.1034 cubits long, &c. The building and parts you must read in your Bible. This Table againe was a third figure of Christ who is propounded of God to his Church as a table furnished with all dainties and contents. Nothing * 1.1035 is wanting in him that we can want and is good for vs to haue, but aske and you shall haue, seeke and you shall finde. He is the riches of God to all that beléeue in him. The Shew bread vpon this Table represented the word and the preaching of the same, whereby as by bread man is fed, strengthened, and continued aliue. The one thus worketh to his bodie, the other effecteth it to his soule. A great blessing is the one, a farre greater is the other. And therefore labour not for the meat which pe∣risheth saith our Sauiour Christ, but for the meate which * 1.1036 indureth to eternall life, &c. It was called Shew bread because it alwaies shewed it selfe before God. For it was not lawfull to remooue the olde before they brought and placed their new, and so it neuer wanted, vers. 30. In He∣brew, the bread of faces, because it euer stood before the face of God, as a continuall remembrance of the twelue Tribes of Israell. The being of it continually, figured how preaching ought to be continuall.

2 When as the Israelites did eate of the same wheate whereof the Shew bread was made (the same being of the first fruites of their corne offered) they were there∣by admonished by type and sigure to eate and drinke euer

as if they sate before God and were his guestes. And that the bread & meate whereon they fed was in some sort ho∣ly and consecrate to God, to be vsed therefore soberly and reuerently. The like good meditation may we haue at this day, although we haue not the same Ceremonie. For whose are all the creatures we vse for the refreshing of our bodies, but the Lords? And should we then abuse them riotously, prophanely, wastfully and wickedly, as many do? The fault is manifest, the truth and right is as manifest. Such as be Gods will note it, and amend it, if there be any fault, giuing thanks both before and after, for such goodnes as we little deserue, and vse them well.

3 Thou shalt also make dishes (to set the bread vp∣on) * 1.1037 for it, and incense-cups, and couerings, and gob∣lets, &c. Deseruedly was that Bishop commended, which solde the holy vessels in the time of famine to relieue the poore with the money, and excused himselfe to the Church: That because GOD neyther eateth nor drin∣keth, therefore hee needeth no dishes nor cups. But to haue said thus in the time of these Ceremonies, and by that pretext to haue robbed the house of GOD of those things, had not beene well. For euerie thing hath his proper time. As then to take them away, being com∣maunded for Types and figures, had béene euill: so now to bring them in without commaundement, and to kéepe figures when the truth and bodie is come, is also vnlaw∣full. Which might yéeld a sober minde due contentment against the idle and superfluous furniture of Popish Churches, neither to desire it when it is wanting, nor to like it whē it is present. Neither is the Church now in her infancie; nor true beléeuers in their minoritie; but shadows are gone, Christ is come, & his true worshippers worship him in spirit and truth. Moses and the Prophets are read * 1.1038 and preached, mens hearts are opened by the holy Ghost in the ministerie of the word being powerfull and strong.

Good life is sought and sinne is reprooued. Prayers are offered vp vnto God in a tongue vnderstood, the Sacra∣ments administred dulie according to their Institution; & this is a blessed beautie in a Church, though there be nei∣ther Gold nor Siluer shining vpon the walles. The truth and comfort of conscience shining within vs is far more excellent &c.

The Candlesticke.

ALso thou shalt make a Candlestick of pure gold: of * 1.1039 work beatē out with the hammer shal the Candlestick be made, his shaft and his branches, his bowles and his knops: and his flowers shalbe of the same. Six branches shall come out of the sides of it, &c. A fourth figure * 1.1040 of Christ is this Candlesticke, and of other good things also taught by it mystically. As first, the whole Candle∣stick beeing an instrument of light, noteth out fitly, that euen so, Christ is the light of his church, which light of his, in his holy Scriptures he proposech continuallie to Men & Women that will reade them. The Heathens & Pagans had their Religion: but because they had not this Candle∣sticke Christ, therefore they had no light, but were vaine in their thoughts, and their foolish hart was ful of darknesse. They turned the glorie of the incorruptible God to the * 1.1041 similitude of the image of a corruptible man, and of birds, and foure footed beastes, and of creeping things. They turned the truth of God into a lye, and worshipped * 1.1042 and serued the Creature, forsaking the Creator, &c. The Faithfull haue this Candlesticke, and therefore their Reli∣gion is true, they haue light and know what they wor∣ship. * 1.1043 Their actions and manners also are directed aright: for they are made to sée what truly pleaseth, & what truly displeaseth, not following their owne imaginations and willes, dooing what séemeth good in their owne eyes, but what God hath commanded, that doo they.

2 The Candlesticke was in the Sanctuarie or Church,

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

3 The Candlesticke, as you sée in the picture of your Bible, had an vpright stemme and six branches issuing out, three on either side of the stemme. The stemme represēted Christ from whom all light groweth, euen as the six brā∣ches come from the stemme. The branches are set in the stemme, and so are all that giue light set in Christ. The * 1.1044 branche, saith our Sauiour, cannot beare fruite of it selfe, except it abide in the vine, no more can ye, except ye a∣bide in me. I am the vine; ye are the branches; he that abideth in me, & I in him, the same bringeth foorth much fruite: for without me can ye doo nothing. Euen so say you of light. No man is an instrument of any light to others, but as he himselfe is in the stemme Christ from whom commeth all light. In him men giue much light and shine vnto many both farre and néere by Word and writing, &c.

4 There are many branches of the Candlestick. The branches are chieflie the Ministers of the Church, and the varietie noteth their diuers degrees and orders. These all grafted in the stemme, and growing out from the stemme, do also giue light in the Sanctuary. A great honor to themselues when they do giue light, and a great comfort to the beholders that sée their light. Thus to shine, is rightly and truly to shine in Gods house, and all glorie

els, pompe, and port, and state, is vtter vanity if this be away. The light was euer in the Church, and so dili∣gent should Ministers be that their sound should be heard still, still, as the Lord willeth, In season and out of season, * 1.1045 holy day and worke day, if the place require it, and tenne thousand times happy that seruant, whom when his mai∣ster * 1.1046 commeth he shall finde so doing. I lay no burdens on any mans backe, but the Lord that called hath inioi∣ned the worke, accounted vs faithfull, and put vs in his seruice. He, he it is that hath deliuered out his money, * 1.1047 and will looke for a reckoning, that lent vs his light and will one day aske what wee did with it. He gaue it not to be put vnder a bushell, but to be shewed out to all that are in the house. O that Hee may giue the feeling remem∣brance of it! Then will not loyterers condemne labou∣rers, and thinke it vnfit to preach too often; curiositie shal∣not put out the candle a quarter of a yéere together, or censure diligence and plainenesse in others for want of it. Euery mans labour shalbe accepted for the end where∣unto they are directed, and godly ioy in euery mans well doing. That snake of enuie will flye away, & where discou∣ragement hath growen, cōfort will spring, y^t God may be pleased, and his Church profited by all mens measures and abilities. He that walketh in the midst of the Candle∣sticks séeth the light or darknesse of them, and wil remooue * 1.1048 any one that amendeth not, being faultie.

5 This Candlesticke had bowles & knops and flow∣ers to adorne it and beautifie it withall. The bowles figu∣ring againe the spirituall gifts wherewith God Almighty doth beautifie his Pastors and Teachers which are as lights in his Church, as Wisedome, Learning, Eloquēce, * 1.1049 Tongues, and such like, teaching also these Ministers that as Bowles do containe and kéep water or wine: so should they conteine and euer kéepe doctrine and exhortation, to coole and comfort the consciences of men bringing (as the good Scribe) out of their store, things new and old. The

knops and flowers seruing for delight, well represented what pleasure and contētment Godly people should take, in a godly Teacher placed by Gods gratious prouidence ouer them. They will not treade vpon them but smell to them, not cast them at their heeles but set them in their bosomes, as trulie pleasing flowers vnto them. Still gold is the matter, and pure gold, to shew out, by way of * 1.1050 shadow, the excellencie of Christ, and of his faithfulll Mi∣nisters in him, and for him.

6 There were againe seauen Lampes and oile in them * 1.1051 for this light. The number of Seuen noting sufficiencie, as (indeede) the Lord neuer faileth his Church of what hée knoweth néedefull. Oyle commonly signifieth the Gos∣pell and Faith kindled in the hearts of men by the efficacie of the Ministerie; and the lampe shadoweth out a good conscience. Because, as oyle cannot be kept in a broken lampe, but in a whole: so is true Faith euer preserued in a good conscience; & hurt the conscience, loose faith, loose the Holy Ghost, and loose eternall life. This is prooued by the blessed Apostle, when he saith, Fight a good fight, ha∣uing * 1.1052 faith & a good conscience; And againe, The end of the commandement is loue out of a pure heart, and of a good conscience & of faith vnfeigned. Furthermore, as the only lampe, emptie and drie, could not light those foo∣lish Virgins to the Bridegroomes chamber: so neither can a good conscience, as Philosophers spake of it, that is, ho∣nest externall action, saue a man, without there be also the oyle of the knowledge of the Gospell of Christ. Lastly, as a Lampe of glasse is brittle and soon broken: so the consci∣ence is a very tender thing, and quickly may becrakt, if not cleane broken. A iust cause to make men chary what they doo.

7 Snuffers and snuffe-dishes are appointed for these * 1.1053 lightes, wherein we may also profit and bee instructed. For first, in that GOD leaueth not the least and ba∣sest thing to their willes, but himselfe appointeth and pre∣and

prescribeth all, we very truly learn how odious in his seruice mens meere inuentions be, and how he euer tyed men to his owne commandement, not suffering them to doo what séemed good in their own eyes, and to salue vp the matter with their good intents. Amongst then many o∣ther things in the Word, euen this also should haue his force in our hearts, to beat vs from will-worships, and to make vs carefull to learne how God will be serued, and so onely and euer to serue him. Secondly, this is a great comfort to Ministers, and to all the faithfull of God, who are also here shadowed, namely, that although my gifts be not such as to set me high in the Tabernacle; yet am I not therefore vtterly vnprofitable, or vnfit, or reiected of God. But if I may be among the meanest vessels of the Sanct∣uarie and of the Church, If I may be but as the Snuffers, or Snuffe-dishes, as a doore keeper, as a besome, or an ash-pan, wherof mentiō wil be made hereafter, euen this shall well please me, & herein will I reioyce, thanking my God right humbly, that hath looked vpon me in that mea∣sure. Euery faithfull man or woman cannot be great, and haue great places in the Church, the body hath diuers members, and all good, and made by God: the Church hath diuers degrees of Beléeuers, and yet all Beléeuers and loued of God: so, if you be one in any place, blessed be God for it: Your ioy shall be eternall also, and incompre∣hensible. Thirdly, for the vse of these Snuffers, you know they serued to make the lampe & light shine more bright: So shadowing out, that the doctrine of the Church must be pure, bright, and light, not mixed with darknesse and snuffes in it: and to this end, the Lord hath discipline in his Church and disputations, so to cleere, when obscuritie groweth, and to set things well that went awrie. Dis∣cipline is profitable when it is rightly exercised by men authorised, but if men not authorised, by means not allo∣wed, will be snuffing of lights, (indéede) rather aiming to put them out, than to amend their light, from a good heart

to haue all well, although they so may profit the lights ac∣cidentallye, yet their owne fingers may be so burned or blacked, as they had better haue dealt more charitably. Disputations also haue their excellent vse, to cléere mat∣ters obscure in the doctrine or light of the Church, but so, that they be rightlie ordered & guided, not béeing a strife of words, whereof commeth enuie and raylings, Neither froward disputations of men of corrupt mindes and de∣stitute * 1.1054 of truth, whereof the Apostle speaketh, and biddeth Timothie auoide them. Both these good vses and their contrary abuses, we may draw from the matter of y^e Snuf∣fers which was pure gold, so to teach, that neither men exercising discipline to remooue darknesse and amend the light, should be brasse or iron, wood, or worse, nor dispu∣tations and explications diuers & differing from the mat∣ter of the Candlesticke, but both of golde, the one bro∣therly affected and méekely minded, the other true, right, naturall, agréeing with the bodie of the Scripture, with the proportion of faith, and the consent of the godly members of the Church in their times. Such Snuffers and snuffing wée shall euer praise God for, as heartelie intreate him, on the contrarie side, to remooue away malice & rage from vexing his poore seruants, and fruitlesse contentions & cor∣rupt glosses from hurting or hindering his holy doctrine, the true lampe that lighteth vnto him. Thus may this Chapter profit vs, if we reade it ouer, and yet abstaine frō too bold wading into allegories of euery particular thing, as some haue done both in times of old & since not with∣out danger and deserued blame. A measure is fit, and that nothing bee vrged against Faith. For, of the two Rules in these things to be obserued, the first is, as S. Paul teach∣eth vs, That he which hath prophecie, prophecie accor∣ding * 1.1055 to the proportiō of faith, that is, so expound things, as nothing disagree from the Articles of our faith which * 1.1056 is a short Summe of all doctrine. This did not Origen ob∣serue, and therefore in all succéeding ages he still carieth a

blame. The secōd Rule is out of the old Prouerb, The safest way is the best way. The safest way is that, wherein the Prophets or Apostles haue gone before, who albeit they doo not euer at large fellow an allegorie, yet many times they point their fingers at some, giuing so y^e diligent Rea∣der occasion to note more. So in Esay the Storie of Gideō * 1.1057 is referred to Christ and his Church. And in S. Paul that of y^e paschal Lamb, of Moses vayle, of Abrahams two wiues, the free-woman and the bond-woman, of the pro∣pitiatorie, &c.

CHAP. 26.

THE former Chapter hath shew∣ed GOD his purpose to haue a Sanctuarie or Tabernacle made, and what offering to that end hee required: now will this Chap∣ter goe forward with the descrip∣tion of the same, & in what order things were placed in it. To the description belong the first thirtie verses, and to the order * 1.1058 the other last seauen verses. Touching the Tabernacle, these things you may marke, the first couering consisting of ten curtaines of fine twyned linnen, and blew silke and * 1.1059 purple, and scarlet with Cherubims of broidered worke wrought, as you sée in the picture of your Bible, of which speake the first sir verses. Then the 2. couering made of curtaines of Goates haire, and spoken of from the begin∣ning * 1.1060 of the seuenth verse vnto the fourtéenth, vpon which was put a couering of rammes skinnes coloured red, and * 1.1061 a third couering of Badgers skinnes aboue that againe, * 1.1062 all to defend the weather and to kéepe the Tabernacle drie. Lastly, a frame of boordes to support all these couerings,

and to make it a house for God and his people to méete in, from the fifteenth verse to the thirtie. Concerning the or∣der of things laide down in the last seuen verses, you must note, that in this Tabernacle there were three distinct pla∣ces or roomes. First the outward Court (as they called it) wherein the people were, where stood the Brazen Altar and the Lauer, of which you reade in the next Chapter, which roome was as the bodies of our Churches. Second∣ly, a place within that, seuered from it, wherein the Priests onely were, in which roome stoode the Golden Altar of Incense, the Table of the Shew-bread and the Gol∣den Candelsticke. This was called the Holy Place, and it was as our quires. Thirdly, there was a roome with∣in that againe, seuered also by a vayle wherein did stand the ARKE couered with the Mercie seate or propitiatory, * 1.1063 and the golden Censer was there kept. Chap. 40. This was called the most holy place, into which the High Priest but once a yéere entered, and that with blood. This was resembled in the Popish time (as I take it) by drawing a Curtaine crosse ouer the quire and so parting the vpper end of the quire from the rest, which, as I remember, was done by them in Lent. Thus was the matter and forme of that Tabernacle.

2 To make allegoricall vse of all these things one by one, shoulde be vnwarranted curiositie, as I haue saide; * 1.1064 Only therefore, as either others haue taught vs, or as wel standeth with Faith, let vs walke and profit our selues. And first obserue what the Apostle to the Hebrewes doth, whose steps wee may safely follow, and by his example apply the Holiest place of all to Christ. Read the 9. and 10. Chapters of that Epistle. Others, not contrarie to the Scriptures, haue noted by the Common Court or Taber∣nacle in general, the visible Church of God, imbracing his Word, praying to him and heard of him, defended by him in all perills, and in the end made partaker of eter∣nall life. To this end therefore they thinke of Dauids

words in many Psalmes, as when he saith, O how amia∣ble * 1.1065 are thy dwellings, thou Lord God of hosts! My soule hath a desire and longing to enter into the Courts of the Lord, &c. Againe, One thing haue I desired of the Lord, * 1.1066 which I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the faire beautie of the Lord, and to visit his Temple. For in the * 1.1067 time of trouble he shall hide me in his Tabernacle, yea in the secret place of his dwelling shal he hide me, & set me vp vpon a rocke of stone. Lord, who shall dwell in thy * 1.1068 Tabernacle? that is, who shal be a member of thy Church? Blessed is the man whom thou choosest and receiuest vn∣to * 1.1069 thee: he shall dwell in thy courts, and shall be satisfied with the pleasures of thine house, euen of thy Temple. All which places, vnder the figure of this worldly Tabernacle, as the Apostle calleth it, note out the visible Church of God, dispersed now far and wide ouer the face of the earth, the comforts of it, and the blessings in it.

3 The sumptuous dignitie of euery thing so pure, so cleane, and so excellent, noted figuratiuely the puritie of the Church cleansed in Christ, and how carefull euery member of the same must be, to kéepe himselfe pure and cleane, as the Lord shall strengthen him. The goodly & rich furniture and ornamentes shadowed out (as hath béene saide) the rich gifts and Graces of God powred vpon his Church, and the blessed estate of it vnder Christ. Of which sée a description in the Prophet Esay most nota∣ble. O thou afflicted and tossed with tempest, that hast * 1.1070 no comfort, behold, I will lay thy stones with the Car∣buncle, and laye thy foundations with Saphires. And I * 1.1071 will make thy windowes with Emerandes, and thy gates shining stones, and all thy borders of pleasant stones. And * 1.1072 all thy children shalbe 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 y^e outward Court he is gottē, & there remaineth; For euill men may doo these outward matters. Then there was an inward place, called y^e Holy place, & a third within that againe, called y^e 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 Ho∣ly place, in possession, that is, to be a true and sound mem∣ber 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 li∣ueth 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 re∣uerently 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 * 1.1073 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 cō∣fort. Read S. Peters Sermon in y^e 2. of the Acts, when the Holy-ghost fell vpon them, & ignorant men déemed thē * 1.1074

drunke. Thus may we profit by this Chap. & leaue many particulars which idle men haue béene too busie w^t, aboun∣ding w^t * 1.1075 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 e∣uer loue you the Church, and be not drawen from it.

CHAP. 27.

THis Chapter also goeth forwarde with the description of the Taber∣nacle, and namelie of those pointes which in the former Chapter were not mentioned, as y^e Altar of burnt offerings, the Court of the Taber∣nacle, 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 y^e first 8. v. For the vse to vs, wée may note two things. First, that it was a figure of * 1.1076 Christ, as the Apostle to the Heb. expoun∣deth 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 a∣bout 2. hundred yéeres after Christ, & he saith, that Celsus obiected it as a fault to the Christians, * 1.1077 that they had nei∣ther 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 woo∣den 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 steddi∣nesse & 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 y^e Donatists, saith he, brake in sūder the Altar-boords, Againe, y^e Deacons dutie was to remooue the Altar. Chry∣sostome calleth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The holy board. S. Au∣gustine men sā Domini, the table of the Lord. Athanasius men sam ligneam, the table of wood. Yet was this Cōmu∣nion table called an Altar, not that it was so, but onely by allusion metaphorically, as Christ is called au Altar or our * 1.1078 hearts be called Altars &c. Marke with your selfe there∣fore the newnesse of this point for stone Altars in compa∣rison 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 lit∣terally 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 * 1.1079 with a strong faith, and onely to rest and trust and stay vp∣pon 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 of∣fer 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 imi∣tations of things abrogated and seruing only for the time. For a 1.1080 we doo not light candles at noon day, saith S. Hie∣rom, but in the night wee vse lights as a comfort against darknesse. The same saith Augustin, Eusebius, & others, whose Testimonies are often vsed. And Lactantius asketh, whether b 1.1081 they be wel in their wits or no, that offer can∣dles and lightes to the Author and giuer of all light?

Tertulliā saith, they daily light Candles, who haue no light * 1.1082 in themselues, to whom agree both the Testimonies of darknesse, and the reward of punishment. But, by way of figure, these lights shadowed * 1.1083 the light of Gods Word which ought euer to shine in his Church, as hath bene saide; and oyle vsuallie in the Scriptures noteth the Holy-Ghost. As in the Psalme, He hath anointed thee with the oyle of gladnesse aboue thy fellowes. And that anoin∣ting which he receiued of him, dwelleth in you, and ye neede not that any man teach you, but as the same anoin∣ting teacheth you of all things, &c. This Holy Spirit Christ giueth to his Church, and therefore saide, * 1.1084 It is good for you that I go way. For if I go not away, that Comforter will not come vnto you: but if I depart, I will send him vnto you. And this Spirit maketh the light of the Word in the heart, as that oyle made the light of the lampe in the Church. But the a 1.1085 lampes were attended and fed euer with more and more oyle, and so God by his Mi∣nisters dealeth still. They attend vpon this light, and read and interpret this word vnto Gods people, that they may haue light: which holy worke and profitable seruice should yéelde them all comfort and fauoure from the peo∣ple againe, if it were well considered, as of some, blessed be God, it is. These lampes and lights were not in the ho∣ly place of all, but in the Sanctuarie; and so b 1.1086 in the Church militant, the light of teaching and preaching is onely ne∣cessarie: in Heauen, which was resembled by the most ho∣ly place, no such matter shall be requisite. I am shorter in these things, because I trust the long and happy vse of the Gospell hath remooued such errors out of our hearts, & we are not now to be perswaded in these matters. The truth is manifest, and we are grounded. Popish foilyes may deceiue and carry away such as refuse knowledge,

not any others. Blessed be God for his mercies, and euer so establish and strengthen vs with his gratious Spirit, as wée may not looke back to Aegypt any more, but still, still take comfort in the light of his Word, which is light indéed, and leaue Romish tapers and trinkets to the abu∣sers of God his offered grace, praying yet for them, that if it may stand with his blessed will, he would vouchsafe to open their eyes, and to touch their hearts, that at last they may thinke, What the whole World will profit a Man if hee loose his Soule, and what an horrible sinne it is, to pinne that Soule (for which the Lorde Iesus suf∣fered such things) vpon any mans sléeue, that refuseth to shew the ground of his doctrine out of God his written word, as all true Teachers euer did.

CHAP. 28.

1 AFter God hath spoken of the Ta∣bernacle, and the seuerall things to be placed and set in the same; now he commeth to the persons that shoulde gouerne, and, as it were, be the masters in the same, namely the Priests. And first hee calleth & chooseth the men which he will haue, then he adorneth them with fit and decent apparrell for so high a calling. Concerning the first, Cause thou, saith God to Moses, thy brother Aaron to come vn∣to thee, and his sonnes with him, from among the chil∣dren * 1.1087 of Israel, that he may serue me in the Priests office, I meane Aaron, Nadab, and Abihu, Eleazar, and Ithamar Aarons Sonnes. No reasons God here alleageth, why he woulde haue these to bee his Priestes rather than any o∣thers, but simply commandeth to choose them, there∣by

plainly teaching vs, that out of his own will and plea∣sure, he euer maketh choise of his Ministers, not regarding any dignitie or excellencie in man, but only mooued with his owne mercie and fauour first to choose him, and se∣parate him euen from the wombe to such seruice, and af∣ter (in time, by degrées, & as he will,) to fit him and frame him to performe it. The inward calling hereunto, euery man rightly entring into the Ministerie féeleth in his hart and conscience within, which maketh him a true Mini∣ster to God and his conscience. The outwarde is not now by voice, as here it was, and after in the new Testa∣ment, but by the approbatiō of such, as in y^e Church where we liue, haue authoritie cōmitted to them so to approoue, which maketh him a Minister be fore men, not to be refu∣sed vpō euery priuate mans fancie, before authoritie haue heard the reasons, and allowed them well: knowing, that his insufficiencie or fault maketh not the ordinances of God voyde to them that rightlie vse them, but that so to thinke, is altogether Anabaptisticall. I referre the wil∣ling * 1.1088 Reader to my Treatise vpon the Lords prayer (the last Petition) for more in this matter, in the temptation that a∣riseth vpon conceiued wants in Ministers.

2 In this choise againe of his Priests, you may note the words, from among the children of Israel, which are all one as if he had saide, men as you are, and of your ac∣quaintance, not my selfe, or my Angels, who might feare you with Maiestie and excellencie: and surelie this both then was, and still is a great fauour. For you remember before, how when God shewed himself in y^e mount by those fearefull signes, the people cryed to Moses, Talke thou * 1.1089 with vs, and we will heare: but let not God talke with vs, lest we dye; so vnable is man to indure the voice of God. How Angels also haue feared men, y^e Scripture is ful of te∣stimonies. Wherefore, in great mercie was Moses thē, & still are the Ministers now, vsed as meanes betwixt God & his people, to speake from him to them, without any terri∣fiyng

feare, a thing to make vs more careful to heare thē, & to vse them wel, thankfully acknowledging both y^t bles∣sing to our weakenesse, and the honor done vnto our na∣ture, when our owne flesh is in the stead of God vnto vs, &c.

3 When God had made thus choise of the persons, he pleaseth to prescribe them a kind of apparell differing frō others, & teaching them and that people (figuratiuelie) ma∣ny things, wherof stil vnto the end of the world there may be vse for profitable instruction. Also thou shalt make (saith * 1.1090 the Text) holy garments for Aaron thy brother, glorious and beautifull: so to shew, as the marginall Note saith, * 1.1091 his office and function to be glorious and excellent; so to shew the Maiestie & glorie of the true High Priest Christ Iesus of whom Aaron was a figure; & so to teach, w^t what excellent vertues the Priestes of God, as with garments, ought to be adorned and beautified. The shadowes of the lawe I confesse are gone, and Ministers of the word are not now figures of an other Christ to come, yet still is it both lawfull and commendable that they should be distinguished from other men by a decent and fit at tyre, &c.

4 But who shal make these glorious garmēts for Aaron * 1.1092 y^e Priest? The Text answereth: Thou shalt speak to all cū∣ning men (or men wise in hart) whom I haue filled with the Spirit of wisdome, that they may make Aarons garmēts to consecrate him, &c. By which words two things are taught vs. First, y^t in the seruice of God, nothing ought to be done, but what procéedeth from the directiō of God his Wisdome & Will, that being the Rule and only Rule of his owne worship. Mens inuentions, without warrant from him, haue no place, be they neuer so gloriously coloured & painted w^t good intents and meanings. Secondly, that mechanicall Arts, Trades, Occupatiōs, & hādy-crafts, are not foūd out by men without directiō of Gods Spirit: but God is y^e Author of them, as here appeareth, to y^e great cō∣fort

of the vsers of them well. Many men (otherwise good men) do cōdemn Gold smithes, Iewellers, perfumemakers, Imbroiderers, Arace-weauers, & such like, as though they serued onely for vanitie & excesse, when indéede they be the workes of God (I meane their seuerall skils) and fruits of his Spirit, as héere we sée. If any man abuse them, it is the fault of man, not of the skill; and what may not be abused? The verie Heathens haue acknowledged these things Inuenta Deorum, the Inuentions of God. Our Bookes mention * 1.1093 strange garments the workes of mens handes: Yet none like vnto this haue béene descri∣bed, being Exquisitioris artificii, diuinioris inuenti, vtpote à Spiritu sapientiae coelestis & dignioribus sanctioribus{que} homi∣nibus tributus. Of a more exquisite workmanship, and of a more diuine inuention, giuen by the spirit of hea∣uenly wisedome, to more worthie and more holy men. Let vs giue God the glorie, and make right vse of the skill of men.

5 The a 1.1094 seuerall sorts are laid downe in the 4. verse, & are Six in number. A Brestplate, an Ephod, a Robe, a Broidred coat, a Miter, & a girdle. The b 1.1095 matter is specified of all these garments, namely gold, blewsilke, & purple, and scarlet, & fine linnē. He c 1.1096 beginneth with the Ephod. v. 6. & sheweth how that should be made, vnto the 15. ver. Where you are to remember, that there were two sorts of Ephods, one of this sort that is here described, rich & precious, vsed only of the d 1.1097 High-priest, and an other of plaine linnen which was common to others; whereupon it was said, that Saule caused foure-score and fiue persons, that did weare a lin∣nen Ephod, to be slaine, that is, so many Priestes. Little Samuel also, being a childe, is said to minister before the * 1.1098 Lord, girded with a linnen Ephod. And his mother made him a little coat (that is, say some, a little Ephod) and * 1.1099 brought it to him from yeare to yeare, when she came vp with her husband to offer the yearely sacrifice. Dauid, a∣gaine, * 1.1100 danced before the Arke, girded with a linnen Ephod.

Touching the first kinde of Ephod you sée here it is said, that in two Onix stones the Names of the children of Is∣raell * 1.1101 were to be grauen. Six Names of them in one stone and sixe in the other. And these stones to be put vpon the shoulders of this Ephod, that Aaron might beare their Names before the Lord, &c. Whereupon Beda thus no∣teth, lib. 3. de Tabernac. cap. 4. Tres ob causas Aaron nomina Patriarcharum in humeris portasse sicut in pectore. Primò, vt ipse fidem vitamque Patriarcharum meminisset imitari. Secundò, vt 12. tribuum quae de his natae sunt, in orationibus & sacrificijs memor existeret. Tertiò, vt idem Pop. scripta in veste Praesulis sui patrum nomina videns, curaret sedulo ne ab illorum meritis desciscens, ad errorum contagia declinaret. For three causes Aaron did beare the names of the Patriarches vpon his shoulders as vpon his breast. First, that he might remember to imitate the faith and life of the Patriarkes. Secondly, that he might remember both in his prayers and sacrifices the twelue Tribes whereof the Patriarches sprang. Thirdly, that the people seeing the Names of their Fathers written in the garment of their high Priest, might diligently take heed that they fell not from the vertue which was in them, vnto vice and error. Mysticus vsus, vt signaret Christum humeris suis portantem, instar Pastoris, oues perditas &c. A mysticall vse of this Ephod with these Names, to represent or shadow Christ like a Shepeheard bearing his sheepe vpon his shoulders, &c. The second is the Breastplate, frō the fifteenth verse to the thirtie one. In which brestplate was Vrim & Thummim, Vnde certior factus est Sacerdos de Dei erga se & populū voluntate, quoties de iure consulentibus responsa erant danda. Num. 27. vers. 21. Esdr. 2. vers. 63. Nehem. 7. vers. 65. By which the priest was informed of Gods wil toward himselfe & the people, as often as counsaile was sought, and an answere to be gi∣uen. How this was done, seuerall men are of seuerall mindes. Iosephus saith, Tantus erat splendor in 12. lapi∣dibus quos suprapectus Pontifex portabat, vt omni fieret mul∣titudini

manifestum, Eorum auxil••is adesse Deum. li. 13. An∣tiq. cap. 12. The twelue stones which the Priest did beare vpon his breast did so shine and glister, that the whole multitude might obserue Gods fauour to them, Suidas in the word Ephod (if I forget not, hauing not the booke now with me) maketh mention of an Adamant in the Ephod, which the priest putting on when he sought counsell of God, and putting his hands vnder it, Cum de∣traheret, deprehēdebat eas quasi colore quodā infectas, When he drewe them out, he did finde them as it were stayned and coloured with a certaine colour. Et si Deus petitioni annuebat, confestim micabat lapis Adamas; sin negabat, nihil ad proprium & pristinum lapidis fulgorē accedebat: quod si Deus voluit pop. obijcere gladio, lapis reddebatur cruentus; si autem imminebat mors, lapis fiebat niger. And if God would graunt the petition, presently the Adamant stone would glister extraordinarily, but if God denied it, then the A∣damant remained still without any change in his colour and shining: if God would deliuer the people to the sword, then the stone was made bloodie; and in case of death, it would shew blacke. The like things Epiphanius hath, speaking of the Adamant which the High-priest did beare and weare. August. was of an other minde, and beléeued not those things. Quest. 117. in Exod. And so you sée in a matter obscure, mens guesses. Diuers others * 1.1102 I might repeat, but let it be a vertue sometimes to pro∣fesse ignorance. The third is the Robe, from the 31. verse to the 36. The fourth is the golden plate vpon his forhead or miter, whereon was grauen HOLINES TO THE LORD, from y^e 36. vers. to the 39. The fift is the broidred coate, verse. 39. And the sixt, the girdle, in the same verse. Of euerie parcell to stand and search out particular signi∣fications, should be more curious than profitable. Di∣uers haue done so, but with little contentment to their Reader, because their assertions are but guesses and ve∣rie vncertaine. The Names grauen in the Onix stones

might teach both the Priest to remember the people, and the people to rest in the iudgement of the priest. The bea∣ring * 1.1103 of them vpon his shoulders, shadowe how Christ the true High priest with his power and strength noted (by the shoulders) doth and euer will support his Church, defend and preserue his little flocke. Deutro. 32. Esay. 49. And therefore in all perils flie comfortably to this Meditation. * 1.1104 The Breastplaces twelue stones with particular names, figure that God hath not onely a ioynt care and know∣ledge, but euen a particular of one by one &c. Sweete also against temptation &c. The bearing of the names of the Tribes vpon Aarons brest, being in grauen in the preti∣ous stones which were vpon his breast, may profitably remember a godly Minister, how déere vnto him his flock and people committed vnto him, should be, euen grauen (as it were) in his breast, & euer in his mind to profit them * 1.1105 by all the meanes he may, that they may be saued. Chief∣ly it noted the loue of Christ to his Church and euerie member of it, who beareth vs not onely in his armes as a nurse, or on his shoulders as a strong man, but vpon his heart and in his heart, as a most kinde God. Esay. 49. Can a mother forget, &c? The Vrim noting knowledge, * 1.1106 and Thummim holines, shew how fit for a Minister these vertues are. The Bels about the garment, how a Minister should not be * 1.1107 dumbe, but heard euer in his Church preaching and teaching the Gospell of GOD: for woe be vnto mee, saith the blessed Apostle, if I preach not, &c. The Pomgranats, good works with good words; gold, life with true doctrine. From the 40. verse to the ende of the Chapter, Apparell is appointed for the inferiour * 1.1108 Priestes. So both Superiour and Inferiour the Lord had a care to haue fitly attired for their holy Calling: and it much should mooue all honest mindes to obey the lawe∣full Orders of a Christian Church wherein they liue. The punishment of contempt, in going in without these garments, is death, and shall contempt of Christian

Magistrates in disobeying their good lawes be life? Let it sinke and he religiously thought vpon.

CHAP. 29.

1 OBserue how the Lord procée∣deth. First, hee will haue a Church, Then Priestes to serue in the same, Thirdly, comely and fit apparrell for them, and Now a verie reuerent and solemne consecration of them, to & for their holy office: of which Consecration, as before of the apparrell, there is much good to be taken by due conside∣ration of it. For, it serued greatly to the honouring and gracing of this high Function in the eyes of the people, who are much mooued w^t outward Ceremonies. It serued (beeing no idle shew) for the procuring of Gods blessing vpon them. For the Lord gratiously wrought in their hearts by his holy Spirit, what was outwardly shadowed by Ceremonie. The anoynting oyle outwardly was pow∣red * 1.1109 vpon them, and the Holy Ghost (signified by the oyle) was effectually giuen. 2. Cor. 3. We are not the mi∣nisters of the letter, but of the Spirit, that is, by our preaching, the Holy Ghost is not onely effectuall, but indeede truely giuen to them that beleeue. By oyle the Holy Ghost was signifyed for the fitnesse of re∣semblance betwixt them. For the oyle hath igneam vim, a force of * 1.1110 fire, and so hath the Holye Ghost; Oyle penetrateth and pearceth inwardly, so doth the Holy Ghost; Oyle cherisheth and comforteth, so doth the Holy Ghost; and Oyle confirmeth and strengthneth, and so doth the Holy Ghost. It serued to shadowe out

the anoynting of Christ with the holy Spirit without measure. The Spirit of the Lord hath anointed me to preach, and so forth. Esay. 61. God, euen thy God hath anoynted thee with the oyle of gladnes aboue thy fel∣lowes, Psalme. 45. But to iustifie Popish oyling, or ne∣cessarie vse of it now by this example, were to re∣duce the Ceremoniall law againe, and not to be Christi∣ans, but Iewes. Consecration againe in this sort, notably * 1.1111 serued to seale vp to their consciences their vocation to this office, that in all troubles and afflictions they might be cheered with it, they had not thrust themselues in, but of God were appointed, and that God neuer would for∣sake eyther them, or his owne ordinance. In the beléefe whereof, let vs euer reuerence and defend the ministerie, vse the blessing of it with true thankfulnesse to the Au∣thor, and beséech him heartely, that in his tender mercie to his poore lambes, he would continually send faithfull labourers into his haruest. In this faith againe let vs cheere vp our hearts, when we sée the Church shaken with rage of worldly troubles, so that many fall away in weaknesse. For if the Lord will euer haue a ministerie greater or lesse: surely he will also euer haue a flocke for those true Pastors to imploy their gifts vpon, greater or lesse. Thinke of the Speech in Amos often. Behold the eyes of the Lord God are vpon the sinfull kingdome, * 1.1112 and I will destroy it cleane out of the earth. Neuer∣thelesse I will not vtterly destroy the house of Iacob, saith the Lord. And let faithfull Ministers of God lay vp in their hearts that example of Alexander the Great, to Iad∣dus the High-priest and his companie at Ierusalem, with other such like testimonies of Gods power, when he plea∣seth to vse it. This Great conquerour of the world Alex∣ander hauing besieged seuen monethes the strong Citie of Tyrus, sent to his néere neighbours the lewes, for some men and helpe to besent vnto him but they by pretense of gratitude to the kings of Persia, who had euer béene kinde

(they said) to them, denied him any ayde. Whereupon entering into a great rage against them, assoone as hee had gotten the Citie, be gathered all his forces to goe a∣gainst Hierusalem to be auenged of them, which when Iaddus the High priest vnderstood, he put on all his Priestly attire, and tooke the rest of his company also with him, and went to méete Alexander in the way, desiring peace at his hands. Whom when Alexander saw (now sée the finger of God with his Minister) he presently alighted downe from his horse, and falling vpon his knées to the High-priest, granted him and all the Iewes their desired peace. A most admitable sight in such a warriour, such an Em∣perour, such a powerfull Prince as made all the world to stoope, himselfe so to humble his bodie to an vnarmed Priest, vnknowne to him, and neuer séene before. His chiefe Counsellours Parmenio, Clitus, and others, were amazed at it, and asking a reason, Alexander tolde them, God had shewed him in a dreame the verie same man so attired, and so accompanied, and promised him victorie; which now remembring, and hauing preuailed against Tyrus, in reuerence of that vision, and hope of further suc∣cesse 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 reue∣rence 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, know∣ing 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 mo∣ued, and the lesser hilles tremble, but his mercie shall ne∣uer 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 la∣bouring, and that in such sort, as maketh most for the edifying of our flocke. Let not them gape vpon vs, and catch nothing, our words passing like a streame for our praise, not for their profit. &c.

2 The a 1.1113 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 pow∣red out for many, as this héere was, at the foot of the Al∣tar, through their owne vnbeleefe and wicked hardnes of heart, treading vnder their féete that holy atonement. Hebrewes. 10. The b 1.1114 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 * 1.1115 to giue vnto God their best seruice & due∣tie, 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 va∣liant 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 tor∣ches of Furies, whereby he was bereaued of his wits, and * 1.1116 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 doo∣ing 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 ser∣uice more. Understand by Fortune, GOD, as the * 1.1117 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 * 1.1118 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 * 1.1119 the Holy place by the High-Priest for sinne, are burnt with∣out the campe. Therefore euen Iesus, that he might sancti∣fie * 1.1120 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 offe∣ring for sinne) without the gate, not in the Citie. The vse whereof followeth in the same place, Let vs there∣fore goe foorth to him out of the campe, bearing his reproach. Sée your Marginall Note in your Bible vp∣on 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. * 1.1121 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 Apo∣stle drewe his word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2. Tim. 2. 15, To de∣uide the word aright. Not to rend and teare, not to wring & wrest to our fancies the holy Sayings of God, not to bring a sense, but to take a sense, and to kéepe the puritie of doctrine, the soundnes of truth, the proportion of Faith, teaching, conuincing, correcting, and instructing in righteousnes rightly, that the man of God may be absolute, being made perfect to all good workes. How men haue fayled in this, who so readeth the Monuments of times may sée to his griefe. In Tertullian and others how the Valentinian Heretikes and many moe abused the holy Scriptures by their interpretations, euerie man may read. Origen was learned, yet how ill he diuided holy

Writ by forced and conceyted allegories, it is pitifull to see. Thus may you go ouer older times. And for these later times our Romish teachers haue excéeded all that went before them in this fault, as may be shew∣ed * 1.1122 by many miserable expositions when time shall so re∣quire.

5 Thou shalt kill the Ramme, and take of his bloud and * 1.1123 put it vpon the lap of Aarons eare, and vpon the lap of the right eare of his sonnes, and vpon the thumb of their right hand, and vpon the great toe of the right foote, &c. By the eare is noted obedience; whereupon the seruant that would stil continue with his master, was put to the post of his maisters house, and bored in the eare, in token of perpetuall seruice and obedience: So by this fi∣gure the Lord would shadow out y^t the Priestes (from whom others should draw example) should themselues be obedient to his word in all things, and first heare, and then teach: Obedience was euer acceptable and pleasing to God. Sacrifice and meat offerings, saith the Psalme, thou wouldest not haue but mine eare thou hast opened. * 1.1124 Hath the Lord as great pleasure in burnt offerings and * 1.1125 sacrifices, as when his voyce is obeyed? Beholde, to obey is better than sacrifice, and to hearken is better than the fat of Rammes &c. Especially in them that call vpon o∣thers to obey, obedience must needes be looked for, and the want seuerely punished. * 1.1126 The right eare is chosen, to shadowe a right hearing of the word for amendement of life, and not a left for confirmation of errour and fur∣ther obstinacie against the Lord, as many do heare it. The Thumbe of the hand is touched with bloud, to teach that we must not onely be hearers, but dooers of the word, ioyning workes to faith, and holy life to a sound beleefe. For the kingdome of God standeth not in word, but in

power. The right Thumbe not the left, to shadow out, that we may not deceiue our selues in our workes, and doe what séemeth good in our owne eyes, thinking to please GOD with our good and fayre intents, but our workes must be right, commaunded by God, not inuen∣ted by vs. For want of which due consideration, O, how many are deceiued, and wearie themselues in dooing what God neuer will accept or reward? Wo be to the Teachers, that for their owne aduantage haue thus ab∣used Gods poore people the worke of his hands, the price of his déere Sonnes bloud. The Thumbe is touched, but it is the right Thumbe, and both by figure and plaine te∣stimonies, the Scriptures are manifest in this point. To the like end, was the great Toe of their right foote also sprinkled with bloud, that they might so remember to walke worthie of their vocation. And vsually, by the foot, in Scripture, is both action and affection noted. Their feete are swift to shed bloud, that is, their actions are cruell and tyrannicall. My feete had almost slipped, saith Dauid, meaning both action and affection. Looke to thy foote when thou enterest into the house of God, that is, to thy minde, intent and affection. Lastly, both Aaron and his garments, and his sonnes, and their gar∣ments were sprinkled with bloud: To teach, that he and * 1.1127 all his seruice and intercession for the people, was one∣ly in his bloud acceptable, who should shed his bloud for mankinde, the true Aaron and High priest, Christ Iesus.

6 The brest & the shoulder were the Priests part, as you * 1.1128 sée, alotted by God to them for their maintenance, yet not without some figuratiue resemblance: for the brest is often vsed to signifie wisdom, & the shoulders to note strength in bearing. So by these parts giuen to y^e Priests, God would shadow how y^e priests ought euer, both in wisdom & iudge∣ment, & in bearing & induring y^e many difficulties of their own function, & all other crosses whatsoeuer, go before the

people, and be examples to them of comfort and courage, of counsell and good aduise in all things. Great vses are then of Ministers, if people had eyes to see them, and harts wisely to consider them, that with thankfulnes both to God and his instruments, they might righly vse Gods goodnes prouided for them.

7 The head was cast away, not without an excellent figure. For thereby was signified, that in matters di∣uine and heauenly, we must cast away our owne heads and wits, as not able to attaine to such depth, and pray with the Prophet Dauid, Open mine eyes O Lord, that * 1.1129 I may beholde the wonderfull things in thy lawe. The naturall man, saith Saint Paule, vnderstandeth not the things that belong to God, neyther can he, for they are foolishnesse vnto him. This meditation is a notable stay when we cannot vnderstand, and so are tempted to thinke it false and absurd, &c.

8 * 1.1130 And the holy garments which appertaine to Aa∣ron, shall bee his sonnes after him, to be anoynted there∣in, and to be consecrate therein, &c. The same garments continued, although the Priest by mortalitie (being a naturall man) changed: and so was signified, that our High priest (not meere man, but God and man) is one, and his righteousnesse (our blessed garment) remayneth to Father, Sonne, and sonnes sonne, to the worlds end, in them that feare him, and by a true faith beléeue in him. A∣gaine (by the way) we may note that by Gods lawe the high priest was not buried in his Robes & Pontificalibus, as now (forsooth) Bishops be among apish imitators of these Iewes Ceremonies, a toy taken vp without reason, vnlesse this may be reason, because being dead they meane to dis∣charge that dutie of their place, which aliue they neuer made any conscience of.

9 Aaron and his Sonnes shall eate the fleshe of the Ramme, and so foorth. But a straunger shall * 1.1131 not eate thereof, bycause they are Holye thinges.

When any Sacrifice was effected in this sort, the brin∣ger or owner, and the Priestes did eate part, and so were as Gods guestes inuited of him to a holy feast; which that it might be with more reuerence and spiritual presence, all things were done in the Holy place, the meat soden and eaten, &c: so a difference made betwixt that and their ordinarie diet at other times, their mindes drawen to the meditation of such mysteries, and they present rather at a Sacrament than an earthly repast. No prophane person was admitted, but onely such as were of the family of God, and yet in our daies they that will séeme most religious teach and striue to maintaine, that wicked and prophane persons may aswell eate the bo∣die, & drinke the bloud of Christ, as the godly may; and to that end teach a grosse reall presence of materiall flesh and blood by transubstantiation. Nothing will draw them from this madnesse, neyther the figures of the lawe nor the plainnesse of the Gospell, but headlong to hell they will runne with it against Scripture, Fathers, Rea∣son, and whatsoeuer ought to perswade wise men. The late beginning of this cursed error they read and sée as well as we, Tertullians Rule they acknowledge with vs, That trueth is first, and that which was first, is truth; and yet they fayle and still will fayle to graunt and make the conclusion. Their handes are red in their poore bre∣threns bloud, who haue auowed trueth and chosen ra∣ther 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 * 1.1132 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 reser∣uation, 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 * 1.1133 hearts; And, while it is called To day, exhort one ano∣ther, 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 a∣way 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. Sa∣than 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 * 1.1134 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 no∣tably the Lambe Christ Iesus was figured, which taketh a∣way 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 * 1.1135 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 Da∣niel in his ninth Chapter. Yet neuerthelesse the Syna∣gogue 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 re∣mayneth, 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 Me∣diator. And who so taketh him away, hee is Anti∣christ, 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 e∣uer. His blessed Sacrament he hath left vs, to remem∣ber 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 Chri∣stian 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 * 1.1136 will be their God. It is not hard in prosperitie to thinke God is present and careth for vs, béeing indéed, as Philo∣sophers could say, the Cause of all good things in Na∣ture. * 1.1137 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 be∣léeue 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 w^t 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, name∣ly, 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 re∣member 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 assu∣red of it. Other like Spéeches there are many. If any man loue me (saith Christ) He will keepe my word, and my Fa∣ther 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 faith∣fully. It is a memorable place, where Esay the Prophet bringeth-in GOD saying, Ego DEVS habito cum contrito et humili SPIRITV, vt erigam SPIRI∣TVM humilium, et viuificem CORDA contritorum,

I the Lord will dwell with the contrite and humble spirit, that I may raise vp the spirit of the humble, and reuiue the hearts of them that are contrite. It is the manner of sinfull men to insult ouer them that are in affliction, and to go ouer where the wall is broken, but with our swéete & gratious God it is far otherwise, of whom the Prophet Hosea speaketh thus, Quomodo affligam te, Israel? aut quo∣modo 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 belee∣ued vnder hope, and so doo you. If the Lord should kill me, * 1.1138 saith Iob, yet will I put my trust in him. Aske since the world was made, who euer claue fast vnto him, and was * 1.1139 shaken of by him? No saith Christ, whom I loue, to the end I loue, and he that commeth vnto me, I neuer cast a∣way. God for his Sons sake strengthen our harts in al our waies, and giue vs assurance immoueable, that he dwel∣leth with vs according to this promise.

Amen, Amen.

CHAP. 30.

1. THe Holy-Ghost hauing thus passed ouer the ordinarie Sa∣craments of the lawe in the 25. and 26 Chapters, the obseruati∣ons 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 Mini∣sterie, to wit, the money for the maintenance of the Sanc∣tuarie: 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 * 1.1140 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, * 1.1141 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 * 1.1142 no strange incense might be offered vpon it: And lastly, in the tenth verse, a peculiar reconciliation by sacrifice to * 1.1143 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 in∣cense 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 Maie∣stie to his Manhood, as the gold adorned and beautify∣ed the Shittim wood. You remember an other Altar in the Court of the TABERNACLE whereupon all the Sa∣crifices 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 hum∣bled 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 sta∣bilitie 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 * 1.1144 Priesthood &c. The hornes of the foure corners, the power and force of our heauenly Altar CHRIST dis∣persed 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 serui∣ces which the people of GOD doo to him by his ap∣pointment and warrant, and that they smell swéete be∣fore 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 lif∣ting * 1.1145 vp of my hands be as an Euening SACRIFICE. And so the Custome noted, which was That whilest the * 1.1146 Priest was burning this Incense within in the Sanctua∣rie, the people were without at prayer. Also in the Re∣uelation thus you reade, That the twentie foure El∣ders * 1.1147 fell downe before the Lambe, hauing Harpes

and Golden Viols full of odours which are the PRAY∣ERS OF THE SAINTS. Againe in the eight Chapter. * 1.1148 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 gol∣den ALTAR which is before the throne. This resem∣blance was very fit, if you marke it, & shewed the Nature of true praier. For what dooth the smoake of y^e 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 dis∣perseth it selfe far and wide ouer the World, the mem∣bers of the true CHVRCH praying one for an other through out the Worlde, and beeing profited one of an∣other 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 y^t will pray to o∣thers, & make others y^e 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 complai∣ned 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 y^e reckoning, is not incēse y^t pleaseth God. It was forbiden that any man

should make such Incense as this in the lawe was, and that also shadowed, that no creature is to be prayed vnto, but this honor reserued only to God. Euery Morning and Euening this Incense was offered vp, that so might bee shadowed the continuall vse and exercise of pray∣er, both when wee rise, and when wee goe to rest. The Apostle therefore commandeth true CHRISTI∣ANS to pray continually. Thinke with your selfe, I * 1.1149 pray you, as you reade this Note, what fearefull negli∣gence is in this behalfe, and for your owne part neuer be guilty in it, but let the Lord smell your swéete odours Morning and Euening at least, sent vp to him, which ma∣ny wayes he assureth you are to him acceptable, and to your selfe most profitable. Last of all, Note it, y^t this Altar of incēse was once in a yeere sprinkled with the blood of the expiatorie sacrifice, to signifie so, that no prayer auai∣leth any thing with God, vnlesse he or she that prayeth be reconciled to God in the blood of his Sonne Iesus Christ the true sacrifice of reconciliation. So haue you this fi∣gure of the lawe euery way leading your prayers to God only in the Name and mediation of his Sonne Christ, and all other waies and meanes condemned: which, if you be the Lords, shall so sinke in your hart, as all the Inchan∣ters of Egypt shal not remooue you from y^emaner of pray∣ing. You may follow the meditatiō further, if you please.

3 Afterward, the Lord spake vnto Moses, saying, * 1.1150 when thou takest the summe of the children of Israel after their number, then they shall giue euery man a redempti∣on of his life, &c. Unto the seuenteenth verse. This is the second part or point of this Chapter, concerning a Tri∣bute raised vpon the people of Israell, toward the mainte∣tenance of the Tabernacle, and what belonged thereunto, and diuers things wee may obserue in it. First, that to number people in a Land is lawfull, And if you thinke of Dauid, why he was plagued for so dooing, surely it was not for that he numbred the people, but because he did it in

a pride and confidence in mans strength, which indéede is very odious before God, all victory and prosperitie resting in the helpe of God, and not in man, or horse, or any hu∣mane meanes. These are things men may vse, not tru∣sting in them, but in the Lord: but to slip from the Lord in any measure or degrée, to a confidence and vaine hope in these, is most sinfull. The Hebrewes say, Dauid offē∣ded because he numbred the people, and tooke not this Tri∣bute here spoken of, according to the lawe. But the for∣mer opinion is more like. Among the Romanes we read one Seruius ••ullus first ordained this mustering or num∣bering of the people, that so he might know the number of able men for the warres, the worth of them in worldly estate, and so impose a Tribute accordingly, with other such ends and vses. But here neither wealth, nor other such ends were respected, rather obedience was ai∣med at, and that they should professe themselues thus Gods people, him their King, and themselues his tribu∣taries, and so be strongly comforted euer in his protection and defence of them, whose power no worldly Princes could match. It was also a redemption of their liues, or a matter expiatorie to them, that there should be no plague among them when they were numbred. How often this was, is not mentioned, whether euery yeare, or euerie fiue yeare, as it was in Rome. How Moses numbred, you * 1.1151 may reade in the Booke of Numbers at large. From twē∣ty yeares olde and vpward they were numbred, and what they gaue, you reade in the Text. That the poore payde * 1.1152 as much as the rich, and the rich no more than the poore, it is worthy noting. It was a personall tribute, imposed to testifie obedience to God, and therefore equally was payde, to signifie that God is no respecter of persons, but y^e poore are as déere and acceptable vnto him (dooing his will) as the rich, we are all wholly the Lords, the price of our redemption is one, the precious blood of the immacu∣late Lambe Christ Iesus. In worldly matters the rich may

go before vs, but in matters belonging vnto God his ser∣uice and worship we ought to be as forward as the rich &c. Againe, here may you thinke, what an acceptable thing to God it is, to preserue y^e Ministerie & to giue to the Church; on y^e contrary side, how odious to spoile the Ministery & to take from the Church, what men & women of better harts than we haue, gaue to the Church. You sée how this was not posted ouer to Princes and great men only, but euen priuate men also must ioyne in this. For if he be borne to inherite Heauen, he must thinke himselfe borne to main∣taine the meanes that leade vs vnto Heauen. Our shéepe and cattle we prouide for, because they labour for vs and féede vs, what hearts then should wée haue to sée them comfortably maintained, that labour for vs in a far higher sort, & féede vs with a much better foode. They draw body and soule out of the pit of death, and leade them both to e∣ternall comfort. Of this tribute againe was the que∣stion mooued in Christ his time. For the Romanes hauing conquered, tooke this tribute to themselues, which was here appointed for God: and this offended much the Iews: but Christ knowing these legall types were ended by his comming, bad them giue Caesar that which was his, & God that which was his. Himself also paying for himself & Peter.

4 This * 1.1153 Lauer (spoken of in the next place) wherein the Priestes washed their hands and feet when they went to performe their office, plainly resembled how with vn∣washen hands we ought not to medle with holy things, that is, with prophane hearts, tongues, or mindes, as they doo, that reade the Scriptures not to guide their liues, but to maintaine table-discourses, & with vnholy tongs speake most vnholy and false things, drawing the Scrip∣tures to their iudgments, & not framing their iudgments according to the Scripture. The Pharisies were great wa∣shers of the out-side, and still left the in-side very foule. Such washers still the world is full of. But as Christ re∣buked that superstitious folly in them; so hee will iudge

sharpely this hypocriticall mockery in vs. These wash∣ings againe in the law had a ••urther reach, béeing vsed in Faith, euen vnto the inward washing of the spirit, whereof they were true Sacraments to the beléeuers. So you sée by Dauid in his Psalme, Wash me O Lord and I shall be cleane, that is, inwardly, inwardly, O Lord, by thy blessed Spirit, from my foule transgression and fall. So you may sée by the Prophet Esay 1. 16. & 17. Wash you make you cleane: (how?) it followeth, take you away the euill works from before mine eyes, cease to doo euill. Learne to doo well, seeke iudgment, relieue the oppressed; iudge the fatherlesse, and defend the Widow. This washing was shadowed by the other, and wrought by Gods holy Spirit as verely in all true beléeuers, as they truly were partakers and vsers of outward washings. So the 15. Psalme also, v. 1. Lord who shall dwel in thy Tabernacle? euen he that is thus washed and made cleane. Read it o∣uer your selfe.

5. In the 23. v. it followeth thus, Take vnto thee prin∣cipall spices, of the most pure myrrhe so much, of sweete Cynamon so much, &c. Thou shalt make hereof the holy anointing oyle, euen a most precious oyntment, where∣with all things appertaining to the Tabernacle were a∣nointed, and the Priestes, ver. 25. &c. No man might vse this for his priuate vse, &c. This holy and most excellent oyle was a figure of the Holy Ghost, without whom no∣thing is pure, nor swéet. All things were anointed there∣fore, Priest, Arke, Table, Candelsticke &c. to teach that all the exercises of Religion are vtterly vnprofitable with∣out the inward working of the Holy Ghost in our harts, by whō only we are made partakers of Christ his holines, Priuate vses it might not serue vnto, nor be for strangers, to maintain y^e reputatiō of it, & to kéep vnder y^e proud desires of corrupt minds. The note in your margin cōcerning strā gers may be looked on. Of y^e perfume the like is saide, and happie were men, if all these could make them sée, how

things belonging to Gods seruice ought not to be trans∣ferred to priuate vses. The Romish Church hath taken vpon her, & still dooth, to imitate this ointment & perfume; and therefore their Priests shewe, that they are rather Priestes of the law, than Ministers of the Gospell, and by continuing these Ceremonies of the law, they (as much as they can) labour to teach, that Christ (the end of these Ce∣remonies) is not yet come. What a stirre they make in imitatiō of this oyle, who is able to repeat without laugh∣ter? The mitred Bishop he charmes the oyle with certaine words whispered and muttered ouer it; then he breatheth vpon it with his vnswéet breath. Twelue Priests stand by readie, which (one after one) come and breath into the cup where the oyle is. Then the Bishop addeth more Char∣ming prayers and maketh mention of Moses and Aaron, of Dauid, Kings, Prophets, and Martys, desiring that this Chrisme or ointment when it is made, may haue power to cōfer vpō men such gifts as they in their times were par∣takers of. With y^e oyle he mingleth a quantity of balme, and then prayeth againe. At length, a Deacon taketh a∣way the cloth that couered y^e cup, & then bowing himselfe, he saith, All hayle holy Chrisme, thrée times ouer, lifting his voice higher and higher, he kisseth the lipp of the cup, the like doo the 12. Priestes in a row, one after another, and then it is a goodly ointment, as they say. Now where haue they learned in Gods book these toies? let it be noted for our good, they are wholly apishe in all their doo∣ings, setling their own deuises as holy matters for Gods people, &c. In their perfumes & censers they are as chil∣dish againe, and will not sée it. But let this suffice of this Chap.

CHAP. 31.

1. THe Lord hauing thus appoin∣ted a Tabernacle to be made, it pleaseth him now to giue gifts to men, to be able to work and make these goodly thinges ap∣pointed to be made. And this vse I would make of it, to learne, y^t he which thus prouided for the building of his earthly Tabernacle, assuredly will neuer be carelesse of raising vp y^e spirituall: only let vs be carefull to prouide that they may haue a cheerefull maintenāce that worke this spirituall work, as they had that wrought this earthly worke.

2 In that the Lord saith, he had called by name Bezaleel, * 1.1154 it may comfortably assure vs, that such a care hath the Lord of vs, as euen our very Names are knowē vnto him. He knew the Citie called Damascus, he knew the stréete in it which was called Streight, he knew the house, the rooms vpper & nether, the furniture &c. He knew Ananias Name, Simō the Tanners Name, and here Bezaleel his Name. We accompt it a great matter to be known by Name to the King here on earth, & how much more should we ioy to be known so particularly to the King of Hea∣uen? He that best knoweth what is true comfort, nameth this by y^e Prophet Esay saying, Feare not Iacob, for I haue * 1.1155 called thee by thy Name, thou art mine. The like in Cy∣rus Chap. 45. v. 4. and in other places. Reioyce that your Names are written in Heauen, saith the Gospell.

3 In that God saith he had filled these workmen with * 1.1156 the Spirit of God in wisdom, and vnderstanding, and in knowledge, and in workmanship; it plainly sheweth, that handy-crafts are y^e works of Gods Spirit, therefore ought

to be duely estéemed. In the Prouerbs of Salomon it is said. The Lord hath made both these, euen the eare to * 1.1157 heare, & the eye to see; meaning that both in Gouernours and Crafts-men, Wisedome and skill to doo the worke well, is of the LORD. Thanks are to be giuen to this gratious GOD for raising vp in all ages such Men. And their cunning workes consequently may bee vsed, so that pride and vanity be abandoned. Nay note the words againe in the Text, and you may sée, that not on∣ly the first gift in these things is of the LORD, but all in∣crease and going-forward in the same. For the LORD saith, it is of HIM that they shalbe able TO FINDE∣OVT CVRIOVS WORKES, that is, to deuise more and * 1.1158 more daylye.

4 Notwithstanding keepe ye my SABBATH &c, A * 1.1159 place neuer to be forgotten touching the LORDS care of the SABBATH, for he will not haue his owne worke medled withall on that daye. O, what can we thinke of our workes? His Tabernacle-builder must be forbidden, and our buildings must go on. Reade and féele that place in Ieremie with a tender heart. If the SABBATH bee kept, Kings and Princes shall enter in at the gates, &c. * 1.1160 that is, the Gouernment shall stand and flourish: if not, the LORD will kindle a fire in the gates thereof, and it shall deuoure the places of Ierusalem, and it shall not bee quenched: that is, the LORD will ouerthrow all with a very fearefull destruction. Hee is the same nowe that then, and his glorie as déere to him. Let it mooue vs.

5 When the Lord had made an end of communing with Moses, he gaue him two Tables of stone writtē with * 1.1161 the FINGER of GOD. By which name of the FIN∣GER OF GOD Saint Augustine saith, the holy-Ghost was signified. Neque enim Deus forma corporis definitus est, * 1.1162 nec sic in illo membra et digiti cogitandi sunt, quemadmodum videmus in nobis; sed quiaper Spiritum Sanctum dona Dei

sanctis sic diuiduntur, vt ••ū diuersa possint, non tamen discedāt a concordia charitatis: in digitis enim maxime apparet quae∣dam diuisio, non tamen ab vnitatepraescisio: Siue propterea, siue propter aliam quamcum{que} causam, Spiritus Sanctus appellatus est Digitus Dei. For God is not limitted or cō∣cluded within any forme or shape of bodie, neither are limmes and Fingers to be imagined so to be in him, like as we see them in our selues; but because by the Holy Ghost the gifts of God are so distributed vnto holy men, that al∣though they be able to doo differing things, yet they do nothing cōtrary to the quietnesse of loue: For in the Fin∣gers most of all is seene some certaine separation, howbeit no cutting off from vnitie among themselues: Either for that cause, or for some other cause (whatsoeuer it be) the Holy Ghost is tearmed the Finger of God. Theophi∣lact * 1.1163 thinketh Spiritum Sanctum, Dei apellari digitum prop∣ter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sicut enim (inquit) Digitus toti corpori est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: ita Spiritus Patri & filio. That the holy Ghost is called the Finger of God, because of the same substance. For euen as (saith hee) the finger is of the same substance with the whole bodie: so is the Holy Ghost with the Father and the Sonne. Ambrose noteth that the naming of the Fin∣ger * 1.1164 is to be referred ad formam vnitatis, non ad distinctio∣nem potestatis, to the maner of vnitie in the Godhead, not to the distinction of power. But an Obiection is made, how they were written with the Finger of God, when Moses is saide to haue written them, Exod 34 28? & di∣uerse men answere diuersly. S. Austine thinketh the first * 1.1165 were written, by God, which béeing broken, the second were written by Moses. But Moses plainly affirmeth y^t both were written by God. Exodus 31. 18. Deut. 10. 2. Lyra therefore saith, Deum scripsisse authoritatiuè & dic∣tando: * 1.1166 Mosen ministerialiter & figurando. God wrote as the Author that prescribed, but Moses as the Minister & a fi∣gure. Then not liking this so wel, Fieri potuit (ait) vt Mo∣ses manū tabulae admouerit, Deus autē miraculose litter as formauit. It might be (saith he) y^e Moses hād was put to y^e

table of God miraculosly framed the letters. Hugo saith, * 1.1167 Moses wrot the Tables, that is, He receiued them writtē. Later Writers make this answere, that the words Exod. * 1.1168 34. 28. referred to Moses, should be referred to God. And for Moses writing, it was that volume Exod. 17. ver. 14. But let this much suffice of this Chapter.

CHAP. 27.

I will shut vp these Chapters following, as briefely as I can, & leaue the amplificatiōs of the Notes to the diligēt Readers owne meditatiōs. In this Chap. we see 4. principall Heads.

• The Idolatrie of the people.
• The wrath of God.
• The Intercession of Moses.
• The fact of Moses.

1. TOuching y^e first, follow the words, and note things as they lye. The text saith, whē the people saw that Moses taried long ere hee came * 1.1169 downe from the mountaine, &c. The causes of Idolatrie are moe than can be reckoned vp, but some you may here think of: and first of this that appeareth in these words, impatiencie to stay for Moses cōming down from the Mountaine. Such impaciencie made Saul run to a Witch, & euen at these times many to doo the like. God dooth deferre many times his helpe for the tryall of men, and then hauing not his holy Spirit to make them patiēt, they rashly and hastily flye to forbidden meanes for help. It was truly said, Feare maketh Gods, to wit, false Gods. * 1.1170 For in distresses & agonies, as I say, men doe (as here they did) run to wicked deuises, thinking so to comfort them∣selues.

A second cause of Idolatrie is often an ignorant i∣mitation of things not rightly vnderstood, as, because A∣braham was commanded to offer vp his sonne Isaack, and his readinesse to doo it so wel taken; therefore men would follow him herein and offer vp their sonnes and daugh∣ters with bloudy hands to their false Gods. A third cause, foolish doting loue and affection: Thus was Salomon made an Idolater for his loue to his Wiues. And it is writ∣ten of Alexander, that he so loued Ephestio, as he decréed diuine honor to be done vnto him. A drian the Emperour did the like to a most wicked and naughtie person whom he loued. A fourth cause, good hap or prospertie: Thus did the Athenians, who hauing but Ten Thousand in their armie against the Persians at Marathe (the Lacede∣monians being not yet come) it is saide a certaine Spirit apeared in their armie in the likenesse of Pan, and migh∣tily daunted their aduersaries, assuring them after of victorie in the same likenesse. Whereupon in great kind∣nesse (forsooth) they would euer after worship Pan, and built him a Chappell vnder the Temple of Pallas. Thus is mans nature prone to Idolatrie, and taketh very small occasions to fall from God. The roote of this foule Ido∣latrie here, was that foule and odious vice of ingratitude, forgetting all the great works and wonders of God done and shewed for them; and by name, their so comfortable deliuerance from such thraldome and miserie in Aegypt. Such vice and such effect of it ruleth still in too many whose eyes haue bene lightened, and whose hearts haue béene comforted with truth of the Gospell, and yet cur∣sedly and damnably they fall from this kinde God, and run a whoring after their owne inuentions, whose wis∣dome herin is much like the Thracians, that could not (as Aristotle saith) number aboue fiue. Wherefore against this feareful inconstancie and mutabilitie of our natures, let vs often vse (from our harts) the words of the Psalme, Make me a cleane heart, O God, and renue a right spirit * 1.1171

within me. Cast mee not away from thy presence, and take not thy Holy Spirit from me. Giue me the comfort of thy helpe againe and stablishe me with thy free Spirit. I am thy seruant; O giue me vnderstanding to learne thy Testimonies.

2 They gathered themselues together against Aaron, & said vnto him, vp, and make vs Gods to go beforevs. They neuer aske Aaron, whether it might bee done law∣fully or no, but vp, & doo it; most presumptuously directing him, who should direct thē, & audatiously vrging him to ap∣prooue what they liked. Think here of some people, & some parishes, where if y^e minister will not doo as they fancie, al∣lowing their dācings & drinkings, their bowles & their pas∣times full of disorder and sin (for orderly recreatiō is good) they fall out w^t him, they turne both hart & hand from him, & he is now become their greatest enemy, because he har∣tely wisheth their saluation. But I said I would not am∣plifie much, and therefore your selfe meditate of this hate∣full and pernitious boldnesse in some Congregations.

3 For this Moses (the man that brought vs out of the lād of Aegypt) we know not what is become of him. And is this all y^e care of him, if he be gone? Such an instrumēt of God & good to them, such a deliuerer, such a famous Go∣uernour, so deare to God, so familiar w^t God, & so graced & honoured by God? O ingratitude! O world! and fickle tickle hold-fast of y^e 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 exam∣ple let all men be wise, & look at the Author of their calling, ioye in their obedience to him, rest vpon his gratious ac∣ceptance, 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, thin∣king 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 super∣stition, 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 * 1.1172 concipit, quando in aquam mergitur, contra vero perfu∣sus oleo, extinguitur: sic quidam magnam operam in rebus fictis ponunt, nullis{que} sumptibus parcunt; contra vero, audita voce Euangel•••• (quod est salutare oleū mitigans dolores vulnerum) fiunt segnes ad omnia bona, &c. As the stone, that cast into the water burneth, and hauing oyle powred vp∣on 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 * 1.1173 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 im∣pietie hath come? Hee maketh it like a Calfe, fol∣lowing the manner of Aegypt, wherein Calues, Ox∣en, 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, hearte∣neth

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 * 1.1174 clamoribus contra voluntatem suam cessit. Aaron against his will gaue place to the cries of this tumultuous people. Theodoret saith, Ʋitulum formare necessario coactus est. He * 1.1175 was forced to make this Calfe. Augustine, Aaron erranti populo ad idolum fabric andum non consensit inductus, sedces∣sit * 1.1176 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, Ne{que} excusare tan∣tum * 1.1177 Sacerdotem possumus, ne{que} condemnare audemus. Neither can we excuse so excellent a Priest, neither dare we condemne him, &c. Thus in reuerence and mo∣destie 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. * 1.1178 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. There∣fore, 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 mol∣ten * 1.1179

Image. They turned their glorie into the simili∣tude * 1.1180 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 there∣fore the fierce wrath of God pursued them, as follow∣eth. Let it teach our Romish Idolaters, what will bée their end, for euen in this sort they excuse their worship∣ping 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 begin∣ning draweth-on a further proceeding; and therefore euer the counsayle good, Obsta principiis, Stop be∣ginnings.

7 They offered burnt-offerings, and brought peace-of∣ferings * 1.1181 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 Sacrifi∣ces 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 y^e the Scrip∣ture appointeth, as to giue almes, and such like; yet, if we do them not in manner and forme as they are appoin∣ted, 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 ap∣poynted them for. * 1.1182 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 * 1.1183 mans will, and not Gods will is followed. When men haue made vnto themselues a Golden Calfe, it is a won∣der to see how they please themselues with it, and how they ioy in their absurd inuention. The Scripture spea∣keth of workes in some places, and of Faith in others, ioyne therefore (say some) both together in the mat∣ter of Iustification, and then all is well. This is their Calfe, and who may speake against it? Thus thinke of more, Neuer was y^e world so full of Calues as now, &c.

8 * 1.1184 Then the Lord said vnto Moses, Go, get thee downe: for thy people which thou hast brought out of the land of Aegypt, hath corrupted their waies, &c. Thus knoweth the Lord euer what men doe, albeit they little thinke of him in their actions. Thus dangerous againe is the ab∣sence of the Pastor, which is too little thought of eyther by the Pastor many times, or the flocke. Note it also that hee saith, tuus populus, thy people, giuing a proprietie, by rea∣son of his charge ouer them; it may work good thoughts, if it be meditated vpon, hoth in a people and in a Pastor.

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

10 They are soone turned out of the way which I com∣maunded them, Soone, soone, Note the worde, and

note our manner, if the Lord kéepe vs not in his true o∣bedience, * 1.1185 and send vs good Guides. To fall away from God is fearefull, but soone to be turned aside is an am∣plification of the fault, and makeh it greater. Pray that neyther the one, nor the other happen vnto vs.

The second part.

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

2 * 1.1186 That God willeth Moses to let him alone that his wrath may breake out, it is a place to be laid vp in your heart, and euer to be readie in your remembrance for your comfort. For it sheweth the incomprehensible mer∣cie and louing kindnes of the Lord towards such as truly feare him and serue him, making them in his goodnes, in his bottomlesse goodnes (I say) so powerfull and so migh∣tie with him, that they are to him (as it were) bandes to tye him, and a wall against him, that he cannot execute his anger against offenders, vnlesse they will suffer him, and (as it were) stand out of his way. O sweete God, what is man that thou shouldest thus fauour him, and haue respect vnto him? Is there any thing in man to deserue this? No, no. It is thy meere mercie and loue to such

as thou pleasest to loue, and the comfort of it vnspeake∣able. When Sodom was to be destroyed, what read you? * 1.1187 for so many, and so many, I will not doe it. In the Prophet Ezechtel, when sinne so abounded, and wrath was so due, * 1.1188 what saith the Lord, but thus? I sought for a man among them, that should make vp the hedge and stand in the gap before me for the land, that I should not destroy it; but I found none. Therefore haue I powred out mine indignation vpon them, and consumed them with the fire * 1.1189 of my wrath: their owne waies haue I rendred vpon their owne heades. As if hee should haue said, might I haue found but one to stand in the gap against my wrath, e∣uen for that one, I would haue shewed mercie and louing kindnesse. What a speach of God is that in the Prophet Hosea? I pray you read it often, and often tast the sweet∣nesse of it: How shall I giue thee vp, O Ephraim? How shall * 1.1190 I deliuer thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me: my repentings are rowled together. I will not exe∣cute the fiercenes of my wrath: I will not returne to de∣stroy * 1.1191 Ephraim, for I am God, and not man, &c. Could e∣uer father speake more compassionately ouer his childe, when he were about to beat him? Surely no tongue can expresse the Lords goodnes and pittie. Therefore settle with your selfe this comfort, that if for other mens sinnes a true Moses be such a stop to God, that he shall not pu∣nish them, and if tenne righteous persons, that is, men and women truely louing God, though full of humane weaknesse, shall saue so many thousand soules as were in Sodom and Gomorrha; nay, if the Lord himselfe haue such a melting heart towards his poore people, that when the Rod is vp and he readie to smite, he stayeth his hand of himselfe, and breaketh into these Speaches; How should I doe it? my heart is turned vp and downe in me, &c, what force haue your owne sighes and grones for your owne sinnes before him? your true teares flowing from a grie∣ued

heart, that you haue offended him? Can he strike you holding vp your hands for mercie, and looking vpon him with watrie eyes, humbled in the dust before him, and for Christ, Christ his deare Sonne in whom he is perfectly pleased, begging pardon? O no, no, be assured. And there∣fore euer make vp this wall of defence by true prayer and repentance against him, and stand your selfe in the gap, thus crying to him in his Sonne, against your owne sins, and be assured you shall preuaile. By Moses for these Is∣raelites, and by Christ for you, God is stopped and will not destroy.

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

The third part.

1 THen Moses prayed and said, O Lord, &c. Heere, * 1.1192 héere then sée A faithful Magistrate, A faithfull Mi∣nister, A true Shepeheard ouer his people cōmitted to him of God. Who knoweth what iudgements godly Gouer∣nours turne away by their earnest intercession to God for their people? We sée this place, we read what Hester did, and the mercie of God is plaine for their sakes. It should worke in vs all loue, and obedience, and dutie to them, and make vs day and night pray for the continuance of them. Treasons and treacheries, raylings and reuilings, slaunders and defamations, wrongs and iniuries any way, are not fit requitals of such good receiued by them, and for them. This prayer of Moses, if you marke it, is most vehement, as comming from a mooued heart, and

vseth vehement and vrging arguments vnto God. * 1.1193 As first, of his fauour all waies extended to them, vers. 11. Se∣condly, of his glorie which would be obscured by the A••gyptians lewd speaches, if he destroyed them, ver. 12. Thirdly, of his promises made vnto their fathers, Abra∣ham, Isaac, and Israel, the trueth whereof might not be violated, vers. 13. with which the Lord moued in mercie, stayeth as you see. Such Reasons serue euen at this day, and may be vsed to the Lord in our prayers. Hee hath béene good to vs infinite waies, and we may intreat him by these passed fauours to vouchsafe future, and to stay his wrath which we haue deserued. Nothing more com∣mon••with a 1.1194 Dauid in euerie Psalme, if you marke it. A∣gaine, euen by our punishment the enemie will be proud, and speake euill, they will call both himselfe and his truth into question, and ecclipse his glorie to the vttermost. His promises also we haue most richly, and therefore in all these respects we may craue pardon, and doing of it hear∣tely with true repentance and purpose to amend, he is the same God still, and we shall finde fauour.

2 Upon this earnest praier the Lord (saith the text, v. 14.) changed his minde from the euill which he threatned to doe vnto his people: with which comfort Moses came a∣way, and drawing neere the host, he first heard the noyce of singing. vers. 18. for they were making merrie about their new God: then comming nearer, he saw the Calfe and the dancing, vers. 19. But then, although he were the meekest man in the world: yet his wrath waxed hote, and he cast the Tables out of his hands, and brake them in peeces beneath the mountaine. Which breaking of the first Tables, allegorically shewed, that the law of God ligh∣ting vpon our vnregenerated nature, is brokē (as it were) and by the meanes of our inabilitie cannot iustifie vs. But the second written tables are put in the Arke, that is, when God by his Spirit worketh in vs, we are regenerated, and

the law is obeyed of vs, though not fully, yet in measure, & this imperfect obedience is made perfect by Christ. Aug. Magno etiam mysteris figurata est iteratio Testamenti noui, qucniam vetus erat abolendum & constituendum nouum. Quaest. 144. By a great mysterie the abrogating of the olde Testament by the comming of the new was figured. But vnderstand Augustine rightly. Then he tooke the Calfe which they had made, and burned it in the fire, and ground it to powder, and strowed it vpon the water, and made the children of Israel drinke of it, vers. 20. Part∣ly to despight them, and partly that they should haue no occasion to remember it: * 1.1195 After he rebuked Aaron, vers. 21. And if Aaron now elect High priest & a Figure of Christ be so sharply rebuked of Moses, surely great men must be reprooued, and it is a cursed doctrine, that, though the Pope should carrie thousands of soules to hell, yet no man may say, Sir, why do you thus? Secondly, in matters concer∣ning the glorie of God, we must rebuke euen our néere ones as others; no place for affection. After that, he called for such as would reuenge this wrong done to the Lord, vers. 26. and the * 1.1196 sonnes of Leui gathering to him, he bad euerie man put his sword by his side, goe to and fro, from gate to gate, through the host, & slay euerie man his bro∣ther, & euerie man his companiō, & euerie man his neigh∣bour. vers. 27. so that there fell of the people the same day about three thousand men. vers. 28. This was the zeale of his heart to the glorie of God, & it must be a glasse for vs to look in whilst we liue in this world. The Lord hath pla∣ced the commaundements in the Decalogue, & the petiti∣ons in the Lords prayer which concern his honor, before those which cōcerne our selues; to teach vs, that we ought to prefer his glorie before all worldly things, yea euen life it selfe, if they come in Question together. Thus did Sha∣drach, Meshach, and Abednego, thus did Daniel, when he he opened his window and made his prayer to God, not∣withstanding that cruell law; thus did the Mother and her

seuen sonnes in the Machabees, thus did Elias, Phinees, Dauid and others. Thus did not olde Heli, and therefore the Lord smote him. Mine eyes gush out with teares (saith the holy Prophet) because men keepe not thy law. And, doe not I hate them that hate thee, and am grieued with them that rise against thee? Yea, I hate them right sore, euen as though they were mine enemies. He that loueth Father, or mother, more than mee, is not worthie of mee, * 1.1197 And he that loueth Sonne, or Daughter, more than mee, is not worthie of mee, &c.

3 And when the Morning came, Moses said vnto the people: yee haue committed a grieuous crime, but * 1.1198 now I will goe vp to the Lord, if I may pacifie him for your sinne. Moses therefore went againe vnto the Lord, * 1.1199 and said, Oh, this people haue sinned a great sinne, and haue made them gods of Gold. Therefore now if thou pardon their sinne, thy mercie shall appeare: but if thou wilt * 1.1200 not, I pray thee, rase me out of the booke which thou hast written. When Moses had fought on Gods part with the sword, now he striueth for the people with his prayer; so, both true to God in a holy zeale, and carefull of his people in the bowels of loue, was this holy man, this faithfull Gouernour and leader of this multitude. Ano∣table example for all Magistrates and all Ministers euer to follow. But heere is more than I said in the former Note. For here is a preferring of Gods Glorie before euen life and comfort eternall, which is farre more than this temporall life, and all the ioyes of it. So shall you sée in Saint Paule to the Romanes, and what a mea∣sure * 1.1201 of Gods holy Spirit it was, consider you. Farre are we from this, that preferre euerie small profit and plea∣sure before this glorie of God, and yet say, we hope to be saued as well as they. A true féeling of our owne ini∣quitie herein may much amend vs hereafter, and God for his Sonnes sake giue it vs. Againe, you may note here, how Moses doubleth ouer and ouer in this Chap∣ter

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 me∣morie, 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 * 1.1202 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 Reuela∣tion you read of bookes againe, when he saith, I sawe * 1.1203 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 * 1.1204 not be wiped out. Of the later you read here, and in o∣ther places. Where though Moses speake of rasing out, yet indéede there is no such matter, being nothing but the * 1.1205 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 * 1.1206 should deceiue the verie Elect, if it were possible, as if he

should say, but it is impossible. Hee that commeth to mee, * 1.1207 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 * 1.1208 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 pe∣rishing, 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 * 1.1209 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! Grie∣uous, 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 yéel∣deth, 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, mentio∣ned in the former Chapter; and therefore the Lord (whose mer∣cie 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 a∣gainst 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. * 1.1210 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 * 1.1211 stif-necked people, lest he should consume thē in the way. The Lord noteth a maner of repentāce, namely, to put a∣way * 1.1212 their costly rayment frō thē, not y^t this is a necessarie

part of Repentance alwaies, but that at this time by this * 1.1213 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, * 1.1214 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 * 1.1215 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 * 1.1216 And when Moses went out vnto the Tabernacle, all the people rose vp, &c; now reuerencing him, whom be∣fore 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 she∣wed: for God will honour them that honour him; it is his Word, and it shall neuer fayle. That vnion that was betwixt God and his seruant Iohn Baptist (when he was true to God, and God truly fauoured him againe) gaue him more honour and good estimation in the heart of

Herod (though an euill man) than they had whose worldly shew was farre greater. For Herod feared Iohn * 1.1217 (saith the Gospell) knowing that hee was a iust man, and a holy, and reuerenced him, and when he heard him, hee did many thinges, and heard him gladly. Would God then men might be moued to séeke honour this way. Surely the Lord is the same still, and will make them rise vp to you, that haue formerly little (and too little) regarded you, aswell as heere he did to Moses, if you with Moses keepe fast your foote with him when o∣thers wickedly fall away, as these vnhappie Israelites had now done.

4 In the 14. verse, and so to the 18, sée and marke the faithfull heart of a true Gouernour, how he prayeth and neuer giueth ouer till the Lord hath yeelded to goe with this people, as in former time, whereas he had said hee would not do it. O force of faithfull prayer! It subdueth all things in time, yea it pleaseth the Almightie Maker of all worlds masses to be subdued withit. In the end it pre∣uaileth, though it be long, but stil this is mercie, & not me∣rit, * 1.1218 no not in Moses himselfe. For I will do this also that thou hast said, (saith God) because thou hast found grace in my sight, and I know thee by Name. Grace it is therefore, and no merit, and a blessed grace it is, to see and hold it firme, against al proud & ignorant Merit-mongers.

5 Againe Moses said, I beseech thee shew me thy * 1.1219 glorie, &c. Hitherto Moses kept himselfe in his desires within the bonds of modestie, but now he excéedeth, séeking what was neyther lawfull, nor profitable; for so by the deniall and repulse which GOD gaue him, it appeareth. Yet was it not any foolish curiositie that mooued Moses, but a verie earnest desire to bee fur∣ther strengthned in his charge. Wherefore, if to such a minde, that might be hurtfull which he so much desired, and thought so profitable; let it schoole vs, and teach vs what we do, when in a vaine curiositie of our corrupt na∣ture,

we search and prie into such things as God hath kept hidden and close from vs. It is a true saying, Mitte quod esse nequit, quaere quod esse potest. Let that alone which cannot be found out, and seeke that which may be found out. The Secrets of God are to himselfe, and re∣uealed things for vs. He that curiously searcheth his glo∣rie, shall iustly be oppressed of his Maiestie. To profit and goe forward in knowedge is good, but the right way must also be held, which is, To follow God going before, that is, to haue an eare to heare where God hath a mouth to speake, and not else.

6 But concerning this sight thus desired of Moses to speake a little more, to an ignorant man the Scripture in that point may séeme contrarie to it selfe. For heere it is said, There is no man shall see God and liue. And Saint * 1.1220 Paule that he dwelleth in light not to be attained to, whom no man hath seene, neither can see. Againe, To the king immortall, inuisible. And Iohn, No man hath seene God at any time. On the other side it is often in Scrip∣ture testified, that God was not séene of the old Fathers and Patriarches, and in the Gospel, Blessed are the pure in * 1.1221 heart, for they shall see God. Saint Iohn saith, We shall see him as he is. Saint Paule, Now I know in part, but * 1.1222 then shall I know euen as I am known. To the Ephesians, That ye being rooted and grounded in loue, May be able * 1.1223 to comprehend with all Saints, what is the breadth, and length, and height, and depth of Christ, &c. But to a diligent obseruer of the Scriptures these places are not contrarie. Therefore consider with your selfe, that Seeing is of two sorts; with the outward eye, and with the in-ward minde. Concerning the outward sight (whereby in∣deed curious and ignorant men would be glad to sée God, hardly thinking (often times) that there is any God, when none in this sort can be séene) the truth is, God cannot be seene. For, if he could, then must he be a bodie; & if a bodie, then to be diuided into parts, & included in a place, and so

not infinite, and therfore not God. Wherefore grosse are those Old Heretikes that gaue to God an humane forme, * 1.1224 Because the Scriptures (speaking after our capacitie) giue vnto him the parts of man, as féete, hands, face, &c. And concerning those visions and apparitions which the Fathers had, as Abraham of three going to destroye So∣dom, &c. We answere with S. Augustine, that God ap∣peared vnto them, yet not in his Nature, but in such forme as it pleased him. Many saw, sed quod Voluntas e∣legit, non quod Natura formauit, but what saw they? sure∣ly what his Will chose, not what Nature formed. Men saw him when he would, in such forme as hee would, not in his Nature, wherein he laye hid euen then when hee was séene. The Diuinitie when it taketh these shapes, is not conuerted into these shapes, but appeareth vnder them. GOD his Nature is simple, one, and immutable; those formes in Scripture were diuers and sundry; therefore by the very diuersitie of them, We knowe none of them were the true Nature of GOD. Onely in our flesh wee may say GOD was séene, af∣ter * 1.1225 Christ had taken it into the vnitie of his person, but that is not the matter now spoken of. So, touching the first kinde of seeing, with bodily eyes, we conclude, that No man hath, or can see God at any time and liue, * 1.1226 as here GOD himselfe saith in this Text. The second kinde of seeing is by minde, wherein wée must distin∣guish our estate here, from that it shalbe in the next world. For neither by minde (whilst wee liue here) are wee able to see God as he is. The reason; Because all our know∣ledge is by some formes and fashions which wée conceiue in our mind, and for the most part floweth from the out-ward senses; but God (as hath beene said) cannot be per∣ceiued by our sēses: Therfore, neither by our mind cā we cōprehend him as he is. And for these words in y^e Chap. That y^e Lord spake to Moses face to face, as a Māspeaketh vnto his friend, they note out a more familiar & gratious * 1.1227

maner of spéech, than before was vouchsafed to any, but not any bodily sight of God in substance & essence, as he is. But in the life to come wée shall in far more exellent man∣ner sée GOD, yet not simply, neither as he is, because he is infinite, we still finite although changed from our corruption. So, no way can GOD bée séene as he is of any creature, either with his bodily sense, or with his minde in this life, or that to come. Yet such a measure shalbe affoorded to vs, as no heart can comprehend now y^e comfort of it. Let it suffice, and bée carefull rather to at∣taine to it, than curiously and vnprofitably to sift & searh * 1.1228 the manner of it.

7 The couering of Moses face with GODS hand till he was past him, is but a borrowed spéech from the fashi∣on of men, who vse to holde their hands ouer their eyes when they looke vpon the Sunne; for the brightnesse and glorie thereof is more than their eyes can indure. It is fit therefore to note and teach vs the incomprehensible Maiestie and glorie of God, aboue all power in man to looke vpon, but it may not leade vs to any erronious con∣ceipt, y^e God hath hands or humane forme, or did thus in any materiall maner. So his back parts note such a mea∣sure of glory, as Moses (a mortal man) was able to indure. Otherwise, God bath no back nor back parts, but is a Spi∣rit incōprehensible & aboue al mans strength to know ful∣ly as he is, in maiestie, glorie, substance, and nature. We may be said to see the back parts of GOD, because there is much more which wée know not than which wée knowe, and wée must still goe forward while wée liue, in the knowledge of him. Deus videri non potest, quia visu cla∣rior; cōprehendi non potest, quia tactu purior; non aestimari, quia sensu maior est. Ideo eū digne aestimanus, ••ū inaestimabilē dicimus. In nostra dedicādus est me••te, in nostro consecrādus est pectore, &c. God cannot be seen, saith S. Cyprian, because he is brighter than our sight; God cannot be comprehended, because he is more pure than can be touched, he cannot

be esteemed as he deserueth, because he is greater than our sense. Therefore we rightly estimat him, when we say hee is inestimable. In our minde he is to bee dedi∣cated, and in our breast to be consecrated, &c. Solemne * 1.1229 est Deum dicere inuisibilem, cum sit luxclarissima; ineffa∣bilem, cum multis insigniatur nominibus. Attribuunt ergo ei priuationes, vt habituum exellent iam demonstrent. It is vsuall to call God inuisible, when indeede he is a most cleere light; to call him ineffable, when indeede he hath many Names. The reason is, that these negatiues or priuations might shew the ercellencie of the affirmatiue or habit.

CHAP. 34.

1. THere is little in these Chapters following, which hath not bin touched already in the former: and therefore I may in fewe words end them, and referre you to that which hath béene said. First then, you read here that the former Tables béeing * 1.1230 broken, the LORD renueth them againe. And ob∣serue these things for your good. Moses is commanded to hewe the stones, but the Lord would write in them; so may Gods Ministers by preaching and crying vpon men, as it were hew their stoniehearts, that is, prepare them for writing, but onely the Lord must write in them by the finger of his blessed Spirit and no man can make a∣ny thing enter without him. Paul may plant, &c, but HEE, HEE giueth all increase. Cathedram in coelo ha∣bet, qui corda mouet, His chaire is in Heauen that moo∣ueth the heart. And did God write before the stones were hewed? No. Nomore assure your selfe will he euer in

your heart set any good, if you contemne and despise the outward hewing and preparing of you by the Word in the Ministerie of his seruants. Take héede the refore what you doo, you despise not men, but GOD and your owne good. Others by these former Tables broken and latter Tables remaining, haue thought to bée figured the abro∣gation of the Old Law, and the establishment of the New, the law of the Gospell: The cutting o•••• of the Iewes, and the grafting in of the Gentiles: Our old corruption which must bee broken, and our new regeneration which must come in place, &c.

2 And bee readie in the morning, that thou mayst come vp early to the mount Sinai, &c. The god∣ly * 1.1231 must bee ready to ascend at all houres when the LORD shall appoint, and they neither must nor will stay to bid their friends farewell, or to regarde any earthly im∣pediment whatsoeuer. O Lord, make vs thus readie euer: For here wee haue no abiding Cittie. Early, earely must wée ascend, and so did the Apostle, when he desired to be loosed, and to bee with Christ: Forward, not backeward was that happie man, and so must we be.

3 Let no man come vp with thee, &c. Feare and re∣uerence is euer fit for holy things, & presuming boldnesse * 1.1232 sauoureth neuer of that Holy Spirit whose effects feare and reuerence are. Moses did with spéede (as God com∣manded) hew two Tables of stone, and went vp earely. Two biddings hée néedeth not, and a thousand thousand * 1.1233 will not serue vs, &c.

4 And the Lord descended in the cloud, &c. Moses * 1.1234 ascendeth, and GOD descendeth; So is it in our manner of knowing him: we must ascend in heart, and minde, and will; he dooth descend, most gratiously sub∣mitting himselfe to our weake and féeble capacities, &c.

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

6 Then Moses made haste, and bowed himselfe to the * 1.1235 earth, and worshipped. The greater measure of mani∣festation of God and his truth is vouchsafed vnto vs, the more ought wée to humble our selues and bee thankfull, worshipping and adoring that God which so mercifully dealeth with vs. Againe, when GOD vouchsafeth signes of his presence, let vs haste vnto him, and not suffer him to passe away whilest wée are hindred with this and that. Hee giueth signes of his presence in the Word preached, hee giueth signes of his presence in my heart by good motions. O let him not passe away, but make haste as Moses here did, bow down and worship &c.

7 Moses said, O Lord, I pray thee, if I haue found fa∣uour * 1.1236 in thy sight, that the LORD would now go with vs, for it is a stiffe-necked people, &c. The promises of God kindle prayer, and see it in Moses here, wherefore vse (when you are dull to pray) to meditate a time vpon the promises of GOD generall, particular, so many, so sweete, so full of power to inflame an heart halfe dead, and when you féele the fire kindle, then pray, it will flame out at last. His prayer is for assistance in his charge, and well noteth the heauie burden of Gouernment which so many desire y^t little think of y^e weight. Domosthenes said if there were two waies before him, the one leading to Gouern∣ment, and the other to death, he would take that which leadeth to death before the other. Aeschines desired to be deliuered from Gouernment as from a mad dog. Traian said, who knew the cares of an Emperours Crowne, would not take it vp in the way if he found it there. Such, and many such Spéeches read we, al to note the great charge, and to snubbe the vaine ambition of Man. Yet Gouern∣ment is of God, and God in Gouernours, and is honou∣red greatly, euer was, and will be.

9 Keepe diligently that which I commaund thee * 1.1237 this daye, and beholde I will cast out before thee the

Amorites, &c. Who subdueth enemies & casteth them out? God, and God onely; man is but by his meanes, and pre∣uaileth and faileth as the Lord will. Why dooth God sub∣due? That wée may keepe and keepe diligently what he commandeth, doo this and prosper, as shall be good euer; doo it not, and vaine shall all strength bée, when the Lords patience is expired, and Iustice taken in hand. Publike∣ly and priuately this is true, thinke of it.

9 Take heede thou make no compact with the inhabi∣tants * 1.1238 of the land, whither thou goest, lest they be the cause of thy ruine among you. It séemeth cruel, if the inhabitāts would yeeld and submit themselues, not to receiue them. But learne here and euer, that God is the true line of mercie, and where he condemneth beware pittie: For that is to condemne him, and to exalt thy selfe aboue him in mercie. Because, saith the Prophet to Benhadad, thou hast let him go whom I appointed to die, thy life shall goe * 1.1239 for his life, and thy people for his people. Lest (saith this Text) they be the cause of thy ruine. False Religion (you sée) in the end worketh destruction, and how then is it policie? how better for a Common-wealth, as some Ro∣mish Catholiks vainly haue written? Thirdly, Thou shalt * 1.1240 ouerthrow their Altars, &c. Then no tolleration to be had of two Religions in one Gouernmēt. If the Lord be God, he must be worshipped, but if Baal be he, he must be wor∣shipped * 1.1241 solely and only, not GOD and Baal both. Thou shalt worship the Lord thy God, and him onely shalt thou * 1.1242 serue. God is a ielous God, and will not giue his glorie to another. Dauid a Prince truly religious saith, Their * 1.1243 offerings of blood will not I offer, neither make mention of their names within my lips. Princes destroying Ido∣latrie and purging the Church, are renowned in Scrip∣ture with a blessed memorie. Salomon for his mingling was plagued. Valentinian sought of Ambrose a Church in Millan for the Arrians, and Ambrose denyed it &c. But by whom are the Altars to be broken downe? By the Ma∣gistrate

onely, or by priuate men also, and by euery one that is zealous? Surelie publike things by publike per∣sons in authoritie, Constantine, Theodosius and such like. But for priuate things, priuate men may doo them, as Iacob purged his owne house of his Wiues Idols. And * 1.1244 the Councill cōdemneth Maisters that will suffer in their * 1.1245 houses images, and not take them away. Priuate men to meddle with publike things is dangerous. Paul came to Athens, and found an Altar, yet he threw it not down. The Councill decreed, that he which (beeing not a Magi∣strate) * 1.1246 should breake downe an Image and be slaine in the fact, should not be numbred among Martyrs. Theodo∣ret maketh mention of Auda a Bishop who ouerthrew Pyreum Persarum, and saith thus, that a priuate man o∣uerthrewe this, I praise it not, &c. Extraordinary in∣stincts God hath giuen, but let men take heede they be not deceiued. Gideon had Gods instinct, euery motion to such matters must not be such a warrant. Ambrose defendeth the Bishop that burned the Iewish Synagogue, * 1.1247 and reckoneth one among Martyrs which, in the time of Iulian, threw downe an Altar and was condemned. Our owne times haue yeelded some examples. But you see, all are not of one minde. Therefore beware of false spi∣rits that will rashly write of reformation without tarry∣ing for the Magistrate. So euery man may bee a Magi∣strate, and the swéete societie of man with man turned to blood and slaughter. Some yet are too milde, and they tell vs Idolatrie must first bee taken out of the heart by true teaching &c. They say well, that true teaching go∣eth before, but what then? Therefore is the Magistrates worke excluded? No. For, are not the sinnes against the second Table also to be taken out of the hart by teaching? and yet I hope the magistrate may concurre with tea∣ching, and punish theeues, and murderers, and adul∣terers &c: Much more in the first Table touching Gods ho∣nour and seruice.

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

11 When Moses came downe from the mountaine, * 1.1248 Aaron and all the children of Israel looked vpon him, and behold the skin of his face shone bright, and they were afraide to come neere him. Diuers and sundrie causes might cause the Lord thus to change Moses face. First, to assure him by this outward token, that his pray∣ers were accepted and Gods fauour againe restored to the people. Secondly, that thus the lawe written in the two Tables now the second time, and Moses also the Mini∣ster of the law, might receiue authoritie and dutifull re∣gard with the people. Thirdly, that it might note Moses to shine with heauenly knowledge and Wisdome, in∣structed by the Lord for the good of the people. Fourthly, to note that Ministers faces, that is, their outward actions and words (which appeare to men) should glister & shine. So let your light shine, that mē may see your good works &c. Fiftly, to shadow that the law which Moses now re∣presented, is onely bright and shining in the face, that is, outwardly, for the righteousnesse of them that obserue the lawe for outward actions, is onely a seeming iustice, shi∣ning before men, who looke no further than to the out-ward apparance; but before God (who séeth the heart and reines) it is none: Whereas the righteousnesse of Christ is all glorious within and without. Sixtly, to teach that

the law lightneth the conscience which is as the face of y^e in-ward man, making it sée and know sinne; but the minde it lightneth not wich any faith to saue from sinnes, Christ onely dooing that by his holy Spirit, &c. Therefore the people feare, and dare not approach, the lawe euer stri∣king a terrour into the harts of them that behold their sins in it, and by it. Moses himselfe (saith your Chapter) knew not of this glorie of his face. And modest men are not car∣ried away with knowledge of their own gifts, but are as it were ignorant of them. Socrates when all men iudged him most learned, yet of himselfe held this both thought, and spéech, That he knew nothing. And in matter of our almes, the Lord biddeth, That the right hand know not what the left hand dooth.

12 Moses put a couering ouer his face, &c. For the * 1.1249 signification whereof you may reade S. Paul 2. Cor. 3. 7. It was figure of the Couer that is ouer our vnderstan∣ding till the Lord take it away, whereby we are not able to discerne the things of God. Pray we therefore euer, that as our Sauiour hath come out of the bosome of his Father to reueale all truth, and hath in his holy Word per∣fectly taught the same; so he would be pleased to open our eyes, to bore our eares, & to soften our harts, that we may receaue to our endlesse comfort what he hath reuealed. Thus much of this Chapter.

CHAP. 35.

THese last six Chap. following doo but repeat how those things were done which GOD in the former Chapters commanded to be done; and therefore néede not fur∣ther to bee stood vpon, the chiefe things in them hauing beene be∣fore spoken of: As, in the twenty fifth Chapter you haue this Chapter, and so on, if you cō∣ferre them together. Onely I will remember two or thrée things out of the Fathers, not noted before (as I take it) in the 25. Chapter. The first is an earnest and an af∣tionate Spéech of Origen Ho. 13. in Exod. Domine Iesu, praesta mihi, vt aliquid monimēti habere queam in tabernacu∣lo tuo. Ego optarem (si fieripotest) esse aliquid meum in illo auro, ex quo Propitiatorium fabricatur, vel ex quo Arca cōtegitur, vel ex quo candelabrum fit luminis et lucernae: aut si aurum non habeo et argentū, saltē aliquid inueniar offerre, quod profi∣ciat in columnas et bases earū: aut certe vel aris aliquid habe∣re queam in Tabernaculo vnde circuli fiant, et caetera quae ser∣mo diuinus describit. Utinam mihi esset possibile vnum esse ex Principibus, et offere gemmas ad ornamentum pontificis hume∣ralis at{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sed quia haec supra me sunt, certe vel pilos ca∣prarū habere merear in Tabernaculo Dei, tantum ne in omni∣bus ieiunus et infoecundus inueniar. Lord Iesu, graunt that I may haue some monument in thy Tabernacle. I woulde wish, if it could be, that some part of that gold might cōe from me whereof the propitiatorie is made, or with which the Arke is couered, or whereof the Candlestick is made, or if I haue no gold or siluer, at the least I may be found to offer some thing that may helpe froward the pillars

and sockets of them: or that I may haue some brasse in the Tabernacle, whereof the rings may be made, and o∣ther things prescribed by thy Word. O that it were possi∣ble for me to be one of the Princes, and to offer precious stones to the adorning of the Priestes garment! But be∣cause al these are aboue my power, at the least let me finde fauour to offer goats haire in the Tabernacle of God, that I be not found emptie & vnfruitfull in all. Let this deuout Spéech much mooue thee good Reader. The second thing is, concerning the skilfull workemen Bezaleel and Aho∣liab. For the first beeing well descended of the honorable tribe of Iuda, & the 2. not so well, but from a more vnnoble tribe, y^t tribe of Dan, it affoordeth vs this good obseruatiō; y^t God bestowes not his gifts euer according to birth, but maketh them in vertue equall whom earthly respect & humane descent haue made very vnequall. Neither doth he yéeld them praise for birth, but for gifts & graces of his Spirit in themselues, and for a singular abilitie to teach o∣thers, which euery man cannot doo, either by some impati∣encie in his nature, or for slouth, or for one thing or other. Uery well therefore said S. Hierom, Summa apud Deum nobilitas clarum esse virtutibus: nescit religio nostras personas, nec cōditiones hōinū, sed animas inspicit. In Epist. ad Caelantiū. It is the chiefest nobility with God, to be indued with ver∣tue: Religion knoweth not our persons, neither dooth it looke vpon the conditions of men, but vpon their minds. Thirdly, in the example of these worthy workemen, is no∣tably commended vnto vs the vertue of agreement and consent in the Lords worke, that they ioyne and are not seuered: A thing of great consequence if I would follow it by discourse. But God make vs all follow it in our places: their faithfulnesse in not conuerting any thing to their owne vse, and many other good things might be no∣ted in them: but I stay.

CHAP. 36.

TUrne backe to the 31. Chapter for the explanatiō of this Chapter, concerning these workemen thus raised vp of God, and inabled with skill for this great worke. In this place note the singular li∣beralitie of the people to this house of God, when they brought so much that they were stayed and stopped from bringing * 1.1250 any more. O, where are these hearts now a daies? Note also the rare faithfulnesse of the workemen, who gaue no∣tice of this bountie, and said, vers. 5. It was more than needed, being much of it gold, and pretious stones, and costly things. What might they in such plentie haue put aside for their priuate profite, if they had béene men of such a stampe? Thirdly, sée the Magistrate in this matter, how he also wil not haue the people further charged than is cause, when once he knoweth of it. All these are ex∣amples to vs, to learne in our seuerall places to doe the like, that with God and man wee may reape like commendation.

CHAP. 37. 38. 39.

REade oueragaine the 25. 36. 27. Chapters, where these thinges now repeated are expla∣ned.

CHAP. 40.

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

2 Consider heere what Saint Augustine noteth: Moses * 1.1251 that is appointed to anoint and consecrate others, was neuer anoynted and consecrated himselfe; that so we might learne not to value externall Sacraments or signes by the dignitie of the Minister, but by the ordi∣nance of God. Againe, that the inuisible grace is of force without the visible signe, when God will haue it so, as in Moses here.

3 The cloud couered the Tabernacle, and the glo∣rie * 1.1252 of the Lord filled it. That thus hee might grace that outward place now appoynted for holy assem∣blies to serue him, and so to the worldes end teach how great account all people ought to make of their Churches, and Churchmeetings, whereof I haue spoken before, Chap. 25. The cloud ascended when * 1.1253 they should trauell, and was vnto them a direction when to remooue: by the day also it went before * 1.1254 them, and a fire by night; so day and night the Lord directed them in their waye to Canaan. Blessed

were those men (thinke you) that were thus directed. And is God now changed? No, no: in his word he is, and by his word he offereth to lead you to the true Canaan in heauen as comfortably, as plainely, and as powerfully, as he did his people by these outward meanes, vnlesse you be wilfull and will not follow. Looke therefore, in his name I beg it, at his word: haue it, read it, loue it, & me∣ditate vpon it, and continually (as you may) exercise your selfe in it. It will set you at the last where all the plea∣sures of the world cannot set you, and from whence you would not come (when once you are there) for ten thou∣sand millions of such worldes. These helpes of mine to this end accept, and vse as the pledges of his loue that wisheth you eternall comfort and peace. Read first a Chapter in your Bible, and then read these Notes vpon the same, they will stirre vp your minde to further medita∣tion: For who is able to sound the full depth of the Lords word? God that hath no measure in mercie, for his déere sonnes sake make them profitable vnto you.

Amen; Amen.

Notes

• * 1.1

  Marke. 12. 26. Rom. 9. 17.
• * 1.2

  Historical profit.
• * 1.3

  Mysticall profit.
• * 1.4

  Deuision of the booke.
• * 1.5

  Non est ••aec su∣perbia elati, s••d confessio non in∣grati. Aug.
• * 1.6

  The 2. vse.
• * 1.7

  The 3. vse.
• * 1.8

  The affliction of the Israe∣lites.
• * 1.9

  Causelesse su∣spition.
• * 1.10

  ver. 20.
• * 1.11

  Deu. 28. ve. 28. ver 65. 66. Psa. 14. ver. 5.
• * 1.12

  Change of Prince.
• * 1.13

  Aug. Serm. 34. de tempore.
• * 1.14

  How the wic∣ked vse to worke.
• * 1.15

  Ier. 18.
• * 1.16

  Prou. 1.
• * 1.17

  Prou. 7.
• * 1.18

  Psal. 1. ver. 1.
• * 1.19

  The wicked lay burthens on the godly.
• * 1.20

  Wicked deui∣ses against the godly faile of effect when God will.
• * 1.21

  ver. 12.
• * 1.22

  The wicked are obstinate in euill.
• * 1.23

  ver. 14.
• * 1.24

  ver. 15.
• * 1.25

  Act. 5.
• * 1.26

  How the Mid∣wiues escaped the kings wrath.
• * 1.27

  How God built houses for the Mid∣wiues.
• * 1.28

  Note this well
• * 1.29

  Rom. 7.
• * 1.30

  1. King. 14. 13.
• * 1.31

  When craft cannot, fury & force must.
• * 1.32

  It is a strange kindred that hath none euill ofit.
• * 1.33

  A most wo∣full estate of the Church.
• * 1.34

  Valer. Max. lib. 3. cap. 1.
• * 1.35

  Foelix nigredo, quae mentis can∣dorem habet.
• * 1.36

  Do poenas defor∣mitatis meae. Plutarch in ri∣ta.
• * 1.37

  Heredotus. lib. 7.
• * 1.38

  Heb. 11. 23.
• * 1.39

  An excellent woman.
• * 1.40

  Womens wits haue often great effects in extremitie.
• * 1.41

  Act 7. 23.
• * 1.42

  Heb. 11. 25.
• * 1.43

  Courtiers and great persona∣ges.
• * 1.44

  Solent reges a∣bundare auribus. Xenophon.
• * 1.45

  Is more then hath sound proofe.
• * 1.46

  Theod. in Ex. cap. 2.
• * 1.47

  Greg. in praefat. moral. cap. 2. Aug. quest. 3. in Exod. et 2. de Trin. cap. 13.
• * 1.48

  Esay. 6. 1.
• * 1.49

  Math. 3. 16.
• * 1.50

  Act. 2. 3.
• * 1.51

  Acts. 2. 3.
• * 1.52

  Iohn. 1. 47.
• * 1.53

  1. Sam. 3. 9. Psal. 108.
• * 1.54

  Iosua. 5. 15. Ruth. 4. 7.
• * 1.55

  Apoc. 3 17.
• * 1.56

  Esay. 66. 2.
• * 1.57

  Ezec. 33. 1. Kings 3.
• * 1.58

  Ier. 1. Ionas. 1
• * 1.59

  Act. 8. Math. 27.
• * 1.60

  ••r•• tecum.
• * 1.61

  Ero vobiscum.
• * 1.62

  Iudg. 6. Esay. 38.
• * 1.63

  Esay. 37. 30.
• * 1.64

  Gen. 32. 29
• * 1.65

  Iudg. 13. 17.
• * 1.66

  Cum Deus praenoscet contu∣maciam Phara∣onis, cur ab ini∣tio non puniuit illum? Cum De∣us bonus & hu∣manus sit, non vult punire ex sola praescientia, sed expectat op∣perum consuma∣tionē, & ita om∣nibus ostendit quam iuste puni∣at. Alioqui etiā longe aequius est Pharaonis nequitiam pate∣fieri, quam De∣um crudelem ap∣pellari. Nam si puniuisset ante∣quā redarguisset, crudelis vtique visus esset et ini∣quus. Nunc au∣tem perspicitur Dei longanimi∣tas, & Pharao∣nis impietas at∣que feritas con∣uincitur. Theo∣doret. in Exod.
• * 1.67

  Verse. 21.
• * 1.68

  Ionas. 1.
• * 1.69

  Ierem. 1.
• * 1.70

  Hebre. 11.
• * 1.71

  1. Kings. 19.
• * 1.72

  Esay. 53. 1.
• * 1.73

  Ier. 20. 9.
• * 1.74

  Mich. 7. 1.
• * 1.75

  Math. 11, 17.
• * 1.76

  Heb. 13. 17.
• * 1.77

  Cum omniune Dom. Mosis mi∣nisterio vti ve∣lit, cur tardiorie linguae fecit illis &c? Quia hoc Potentiam Di∣uinam magis il∣lustrabat. Quē∣admodum enim Piscatores, Pub∣licanos, & Cer∣dones veritatis praedicatores & Doctores pieta∣tis creauit: sic per vocem infirmam & linguam tar∣dam confudit 〈◊〉〈◊〉 sapientes Egypti. Theodoret in lo∣cum.
• * 1.78

  Ier. 20. 14.
• * 1.79

  15.
• * 1.80

  16.
• * 1.81

  17.
• * 1.82

  18.
• * 1.83

  Heb. 13. 17.
• * 1.84

  verse, 14.
• * 1.85

  ver. 16.
• * 1.86

  Lib. 4. cap. 25. ver. 17.
• * 1.87

  ver. 18.
• * 1.88

  ver. 20.
• * 1.89

  Sed Deus est i∣dem, qui fuit an∣te, mihi
• * 1.90

  Psal. 18 1. 2.
• * 1.91

  Exod. 33. 19. Rom. 9. 18.
• * 1.92

  How God cal∣leth his church.
• * 1.93

  Psal. 27. 14▪
• * 1.94

  ver. 22. 23.
• * 1.95

  Esay. 43. 1.
• * 1.96

  verse. 24.
• * 1.97

  verse. 24.
• * 1.98

  verse. 25.
• * 1.99

  Psal. 51.
• * 1.100

  verse. 4.
• * 1.101

  Incurious im∣putations.
• * 1.102

  Ver. 8.
• * 1.103

  Act. 26. 24.
• * 1.104

  1. Sam. 2.
• * 1.105

  Heb. 2. 17.
• * 1.106

  Chap. 4. 14
• * 1.107

  Ver. 9.
• * 1.108

  verse, 10.
• * 1.109

  11.
• * 1.110

  12.
• * 1.111

  Ezcles. 2. 1.
• * 1.112

  Mark. 9. 26.
• * 1.113

  verse. 13. 14. 15.
• * 1.114

  Rom. 7. 8. 9. 10
• * 1.115

  24.
• * 1.116

  Ver. 16
• * 1.117

  Ver. 17 Ver. 18.
• * 1.118

  Ver. 19. Ver. 20.
• * 1.119

  Ver. 21.
• * 1.120

  Schola crucis schola lucis.
• * 1.121

  Ier. 44. 16, &c.
• * 1.122

  ver. 22.
• * 1.123

  23.
• * 1.124

  1. Sam. 2. 6.
• * 1.125

  ver. 3.
• * 1.126

  Iehoua, qui est, et esse facit quod promisit.
• * 1.127

  verse. 5.
• * 1.128

  ver. 7.
• * 1.129

  verse. 8.
• * 1.130

  verse. 9.
• * 1.131

  ver. 10.
• * 1.132

  Psal. 103.
• * 1.133

  verse. 12.
• * 1.134

  Ieremy. 1. 17.
• * 1.135

  18
• * 1.136

  17
• * 1.137

  Ezech. 3. 8.
• * 1.138

  9
• * 1.139

  Extrauag. 10. 22 cum inter. in glossa.
• * 1.140

  2. Thessa. 2.
• * 1.141

  Greg. in Iob. cap. 34.
• * 1.142

  Anselm. in. 2. Thes. 1.
• * 1.143

  Euseb. de prepa∣rat. lib. 7.
• * 1.144

  Hierony. in Dan. 3. Suetonius in Domitiano.
• * 1.145

  Athenaeus lib. 7.
• * 1.146

  Aug. contra Faustum lib. 13. cap. 17. Euseb. lib. 2. cap. 13.
• * 1.147

  Dist. 96. satis e∣uidenter.
• * 1.148

  1. Cor. 12. 4. 8.
• * 1.149

  9.
• * 1.150

  10.
• * 1.151

  11.
• * 1.152

  〈◊〉〈◊〉. Tim. 3. 2.
• * 1.153

  3.
• * 1.154

  4.
• * 1.155

  verse, 2.
• * 1.156

  Act. 20. 20.
• * 1.157

  verse 3.
• * 1.158

  E••thim. in 5. Math. Greg. moral. 31. ••ap. 12.
• * 1.159

  Aug. de gra. & lib. arbitrio. cap. 20. 21.
• * 1.160

  Rom. 9. 16. 17. 18.
• * 1.161

  ver. 4.
• * 1.162

  ver. 10.
• * 1.163

  Esay. 8. 20.
• * 1.164

  Deut. 13. 1.
• * 1.165

  2. Tim. 3. 8.
• * 1.166

  verse. 9.
• * 1.167

  22
• * 1.168

  Iustinus q. 6. ad Orthodox. Gref. Nyssen. de vita Mosis. Rupertus & Hu∣go in Exod.
• * 1.169

  Deut. 13. 1.
• * 1.170

  verse. 12.
• * 1.171

  Iohn. 8. 31. 32.
• * 1.172

  ver. 13.
• * 1.173

  verse. 17. &c.
• * 1.174

  15.
• * 1.175

  17.
• * 1.176

  Theodoret in Exod. Origen in Exod. Aug. de mirae∣scripturae. ca. 17. verse. 18. Aug. de mirac. scrip. cap. 7.
• * 1.177

  Iosephus. 2 an∣tiq: cap. 13.
• * 1.178

  Philo de vita Mosis.
• * 1.179

  verse. 1.
• * 1.180

  Psal. 103. 8. 9. 10
• * 1.181

  11.
• * 1.182

  12.
• * 1.183

  13
• * 1.184

  14.
• * 1.185

  〈◊〉〈◊〉.
• * 1.186

  Deut. 31. 16.
• * 1.187

  17
• * 1.188

  1••.
• * 1.189

  Hester. 6. 13.
• * 1.190

  Luke, 6, 25.
• * 1.191

  2. 3.
• * 1.192

  verse. 4.
• * 1.193

  Ier. 2.
• * 1.194

  1. Sam. 5. 6.
• * 1.195

  Act. 12. 23. 2. Macab. 9. 9.
• * 1.196

  Ver. 7.
• * 1.197

  Math. 4 Esay. 2••. 2. Ier. 7. 2. 1. King. 22. 11
• * 1.198

  Collos. 1. 23.
• * 1.199

  2. Pet. 3. 17. 2. Pet. 2. 15.
• * 1.200

  Act. 5. ••••.
• * 1.201

  ver. ••.
• * 1.202

  If prosperitie will not▪ aduer∣sity shall. Psal. ••8. 34. 2. Maccab. 9. Apoc. 3. 〈◊〉〈◊〉.
• * 1.203

  Cap. 5. 2.
• * 1.204

  Dan. 4 22.
• * 1.205

  ver. 9.
• * 1.206

  Verse 12.
• * 1.207

  Exod. 14. 15.
• * 1.208

  Verse 13.
• * 1.209

  Psal. 145. 18. 19.
• * 1.210

  20. 21.
• * 1.211

  Verse 13. 14.
• * 1.212

  Verse 15.
• * 1.213

  Apoc. 15. 2. 3.
• * 1.214

  Apoc. 19. 1.
• * 1.215

  ver. 16. 17.
• * 1.216

  Iudg. 9. 54.
• * 1.217

  Nahum. 1. 6. verse. 18.
• * 1.218

  2. Tim. 3. 8.
• * 1.219

  ver. 19.
• * 1.220

  Dan. 2. 3. 2. Maccab. 9.
• * 1.221

  ver. 24.
• * 1.222

  Verse, 22. 23.
• * 1.223

  Ver. 25.
• * 1.224

  Ver. 28.
• * 1.225

  Colos. 3. 1.
• * 1.226

  1. Iohn. 2. 15.
• * 1.227

  Iob. 1. Ier. 12. 4. Deut. 28. 18. All the Cattell dyed commu••••∣ter, non vni••e••∣saliter.
• * 1.228

  verse. 4.
• * 1.229

  Psal. 112. 10.
• * 1.230

  Esay. 54. 7.
• * 1.231

  Psal. 2. 10.
• * 1.232

  Verse 5.
• * 1.233

  Theodoret. q. 22. in Exod.
• * 1.234

  Psal. 6.
• * 1.235

  Verse 7.
• * 1.236

  Esay 66. 2.
• * 1.237

  Verse 8. The 6. plague. Verse. 9. 2. Antiq. ca. 13.
• * 1.238

  The 7. Plague.
• * 1.239

  verse. 13.
• * 1.240

  Psal. 50. 18.
• * 1.241

  Psal. 50. 21,
• * 1.242

  Psal. 50. 22.
• * 1.243

  Verse 14.
• * 1.244

  Deut. 28. 15.
• * 1.245

  16 17 18.
• * 1.246

  19. 2.
• * 1.247

  Math. 26.
• * 1.248

  Pro. 28. 14,
• * 1.249

  Pro. 17. 2••. & cap. 15. 13.
• * 1.250

  verse. 16, 17.
• * 1.251

  Verse 19.
• * 1.252

  verse. 20.
• * 1.253

  21.
• * 1.254

  2. King. 22. 19. Act. 2. 37. Luke. 24. 32.
• * 1.255

  Ver. 23. 24.
• * 1.256

  Sirac. 3. 27.
• * 1.257

  Luke. 11. 28.
• * 1.258

  ver. 23.
• * 1.259

  Theoderet in Exod. 9.
• * 1.260

  Psal. 11. 6. Psal. 29. 3.
• * 1.261

  Psal. 148. 8.
• * 1.262

  Ier. 19. 3.
• * 1.263

  verse. 26.
• * 1.264

  verse. 27.
• * 1.265

  Verse. 1.
• * 1.266

  Luke. 20. 9. &c.
• * 1.267

  Luke. 13. 34.
• * 1.268

  Rom. 2. 4.
• * 1.269

  Necessario, non coacte.
• * 1.270

  Rom. 9. 20. &c.
• * 1.271

  Rom. 11. 33.
• * 1.272

  Melior est fide∣lis ignorantia, quam temeraria scientia.
• * 1.273

  Ver. 2.
• * 1.274

  Deut. 6. 6 7.
• * 1.275

  verse. 3.
• * 1.276

  Gen. 18. 32.
• * 1.277

  Verse 8.
• * 1.278

  Verse. 11.
• * 1.279

  Verse. 15. The 8. Plague.
• * 1.280

  Leuit. 11. 22.
• * 1.281

  Matth. 3. 4.
• * 1.282

  Fumo & sale duratis.
• * 1.283

  Nubes Locusta∣rum.
• * 1.284

  Apoc. 9. 2.
• * 1.285

  3.
• * 1.286

  Apoc. 9. 1.
• * 1.287

  1. Timoth. 4. 1. 2. 3.
• * 1.288

  Ioel. 2.
• * 1.289

  Apoc. 9. 3.
• * 1.290

  Apoc. 9. 4.
• * 1.291

  Apoc 9. 5.
• * 1.292

  ••. Tim. 3. 8.
• * 1.293

  Apoc 9. 6.
• * 1.294

  Apoc. 9 7.
• * 1.295

  Math. Paris. pag. 92.
• * 1.296

  Pandolphus his words.
• * 1.297

  Micah. 4. 3.
• * 1.298

  Apoc. 9. 7.
• * 1.299

  Apoc. 9. 7.
• * 1.300

  Daniel. 7. 8.
• * 1.301

  Apoc. 9. 8.
• * 1.302

  See Aug in Apoc.
• * 1.303

  Apoc. 9. 8.
• * 1.304

  Apoc 9. 9.
• * 1.305

  Apoc. 9. 9.
• * 1.306

  Apoc. 9. 10.
• * 1.307

  Adoc. 11. 7.
• * 1.308

  Dan. 7. 6. 11. Zach. 11. Apoc. 9. 11.
• * 1.309

  Verse. 16.
• * 1.310

  Matth. 5. 8. Ver. 18. & 19.
• * 1.311

  20.
• * 1.312

  Philo in vita Mosis, Aug. in Exod.
• * 1.313

  Wised. 17. 2.
• * 1.314

  3.
• * 1.315

  4.
• * 1.316

  5.
• * 1.317

  Math. 6. 22. 23 Luke. 11. 34.
• * 1.318

  Ephes. 4. 18.
• * 1.319

  Ephe. 5. 8.
• * 1.320

  Iohn. 12. 35.
• * 1.321

  2. Cor. 12. 9.
• * 1.322

  Sirach. 23. 1••.
• * 1.323

  Colos. 3. 10.
• * 1.324

  1. Iohn. 2. 15.
• * 1.325

  Sirach. 23. 15.
• * 1.326

  1. Tim. 6. 9.
• * 1.327

  Vijs & modis.
• * 1.328

  Pro 7 7 22.
• * 1.329

  Rom. 1. 20.
• * 1.330

  Strom. 6.
• * 1.331

  Hist. tripaer. lib. 8
• * 1.332

  Math. 1. 2. 5.
• * 1.333

  Eph. 4. 11
• * 1.334

  Iohn. 5. 39. Luke 16. 16. 29. 32. Deut. 6. 6. 7. 1. Cor. 14. 20.
• * 1.335

  Math. 23. 13.
• * 1.336

  Ver. 23.
• * 1.337

  Matr. 24. 40. 41.
• * 1.338

  Psal. 2. 12.
• * 1.339

  Ver. 24.
• * 1.340

  Ver. 25. & 26.
• * 1.341

  verse. 28. & 29.
• * 1.342

  Genesis. 6. Iosua. 2. 1. Samu. 23. Esay. 38. 2. Kings. 28.
• * 1.343

  ver. 1.
• * 1.344

  Chap. 5. 3.
• * 1.345

  Gen. 6. 17. 18.
• * 1.346

  Gen. 19. 24.
• * 1.347

  2. Kings. 9. 33.
• * 1.348

  35.
• * 1.349

  2. Cron. 33. 12
• * 1.350

  Dan. 4. 24.
• * 1.351

  Dan. 4. 24. 27.
• * 1.352

  29. & 30.
• * 1.353

  Luke 23 21. Math. 27. 25.
• * 1.354

  Luke. 23. 28. 29.
• * 1.355

  30.
• * 1.356

  Psal. 8. 4.
• * 1.357

  5.
• * 1.358

  6. 7.
• * 1.359

  8.
• * 1.360

  2. Sam. 7. 18.
• * 1.361

  Psal. 51. 1.
• * 1.362

  Gen. 32. 10.
• * 1.363

  Gen. 47. 9.
• * 1.364

  Ver. 1.
• * 1.365

  Gen. 20. 2.
• * 1.366

  7. 8.
• * 1.367

  1 Kings. 13 4. 6.
• * 1.368

  Ver. 2.
• * 1.369

  Chap. 12. 36.
• * 1.370

  1 Thes. 4. 6.
• * 1.371

  Chap. 12 33.
• * 1.372

  Acts. 2. 37.
• * 1.373

  Gen. 30. 39 45.
• * 1.374

  Gen. 45. 27.
• * 1.375

  Ver. 3.
• * 1.376

  Psal. 84.
• * 1.377

  Exod. 25.
• * 1.378

  Quid cuius esset simpli∣citer confiteba∣tur, illud aiebat Tertulliani, illud Cypriani, illud Lactantij, illud Hilarij est. At{que} in hunc modum eruditionis glo∣riam declinando eruditissimus habebatur. Hie∣rony. de Nepoti∣ano.
• * 1.379

  Aug. de doctrina Chr. 2. lib. c. 40.
• * 1.380

  Marke. 9. 20.
• * 1.381

  Ver. 4.
• * 1.382

  Iosua. 8. 3.
• * 1.383

  Iosua. 10. 9. 10.
• * 1.384

  1. Kings. 3. 5.
• * 1.385

  Dan. 2. 19.
• * 1.386

  Acts. 12. 8. Acts. 16. 25.
• * 1.387

  Psal. 4. 8.
• * 1.388

  Psal. 6. 6.
• * 1.389

  Psal. 119. 55.
• * 1.390

  62. Psal. 77. 6.
• * 1.391

  Esay. 26. 9.
• * 1.392

  Iob. 35. 10.
• * 1.393

  Exod. 12. 33.
• * 1.394

  Gen. 19.
• * 1.395

  Leuit. 10. 2. Numb. 16. 32.
• * 1.396

  Dan. 3. 22.
• * 1.397

  Dan. 6. 24.
• * 1.398

  Acts. 5, 5. 10.
• * 1.399

  Exod. 14, 26, 17 28.
• * 1.400

  2. Sam. 18, 33.
• * 1.401

  9.
• * 1.402

  14.
• * 1.403

  33.
• * 1.404

  Rom. 8. 35.
• * 1.405

  38. 39.
• * 1.406

  In morte non est locus vicissitudi∣ni.
• * 1.407

  〈◊〉〈◊〉.
• * 1.408

  Ver. 5.
• * 1.409

  2. Kings, 8.
• * 1.410

  ver. 2.
• * 1.411

  8 Calends of Iuly.
• * 1.412

  8. Calends of Ian.
• * 1.413

  Aug. tract. 55. in Iohn.
• * 1.414

  ver. 3.
• * 1.415

  Deut. 16. 5.
• * 1.416

  Ver. 4.
• * 1.417

  Succession of Place. Succession of Doctrine.
• * 1.418

  Ver. 5.
• * 1.419

  Esay. 53. 12.
• * 1.420

  Apoc. 5. 12.
• * 1.421

  Espy. 53. 3.
• * 1.422

  4.
• * 1.423

  Heb. 4. 15.
• * 1.424

  16.
• * 1.425

  Ver. 6.
• * 1.426

  See Beda in Exod. 11. and Galasius in Ex∣od. 12. vpon these words. Radolph. lib. 10. in Leuit. cap. 1. & lib. 16. cap. 2.
• * 1.427

  Matt. 8. 16.
• * 1.428

  Mark. 1. 32.
• * 1.429

  Ver. 7. &. 22 Ver. 27.
• * 1.430

  Quest in Exod. 24.
• * 1.431

  Sufficientur, non efficatetur.
• * 1.432

  Ver. 7. & 8.
• * 1.433

  Galas. in Exod
• * 1.434

  ver. 10.
• * 1.435

  ver. 11.
• * 1.436

  Luke. 12. 35.
• * 1.437

  Ver. 16.
• * 1.438

  2. Sam 23. 16
• * 1.439

  ver 21.
• * 1.440

  1. Sam 8. 7.
• * 1.441

  Mat. 10. 40. &c Luk. 10. 11. 16.
• * 1.442

  Heb. 13. 17.
• * 1.443

  ver. 25.
• * 1.444

  26. 27.
• * 1.445

  ver. 28.
• * 1.446

  ver. 29.
• * 1.447

  Theodoret in Exod. 12. 22.
• * 1.448

  Habac. 3. 2.
• * 1.449

  Verse. 31.
• * 1.450

  Marke. 6. 20.
• * 1.451

  Verse. 34.
• * 1.452

  Verse. 37.
• * 1.453

  Verse. 40.
• * 1.454

  Verse. 43. &c.
• * 1.455

  Ver. 44. & 48.
• * 1.456

  Verse. 46.
• * 1.457

  Verse. 49.
• * 1.458

  Verse. 50.
• * 1.459

  Verse. 1.
• * 1.460

  ver. 16.
• * 1.461

  Ver. 17.
• * 1.462

  Deut. 32. 11.
• * 1.463

  Cyril. in Exod.
• * 1.464

  Aug. quest. 49. in Exod. vide.
• * 1.465

  Ver. 18.
• * 1.466

  Ver. 19.
• * 1.467

  Ver. 21.
• * 1.468

  Psal. 78, 14.
• * 1.469

  Psal. 105. 39.
• * 1.470

  Heb. 13. 8.
• * 1.471

  2. Cor. 1, 3.
• * 1.472

  4.
• * 1.473

  5.
• * 1.474

  Iohn. 8. 14.
• * 1.475

  ver. 22.
• * 1.476

  ver. 1. & 2.
• * 1.477

  Psal. 77. 1. &c.
• * 1.478

  ver. 3.
• * 1.479

  Ver. 4.
• * 1.480

  1. Kings. 22, 3.
• * 1.481

  ver. 5.
• * 1.482

  Pro. 21. 30.
• * 1.483

  31.
• * 1.484

  Esay, 8. 9.
• * 1.485

  10.
• * 1.486

  Mark. 9. 26.
• * 1.487

  ver. 10. 11.
• * 1.488

  Philo in vita Mosis.
• * 1.489

  Aug. in Ps. Qui habitat.
• * 1.490

  Psal. 27. 〈◊〉〈◊〉.
• * 1.491

  3.
• * 1.492

  Psa. 17. 3.
• * 1.493

  ver. 13.
• * 1.494

  14.
• * 1.495

  Iosephus 2. an∣tiq. cap. 14.
• * 1.496

  Esay. 13. 15.
• * 1.497

  2. Chro. 15.
• * 1.498

  ver. 15.
• * 1.499

  Clamor iste erat oratio cordis; vn∣de Chaldeus le∣git, suscep•• orati∣onem tuam & Rupertus fidei magnae vocifera∣tionem interpre∣tatur.
• * 1.500

  Ver. ••6.
• * 1.501

  Ver, 17.
• * 1.502

  Ver. 18▪
• * 1.503

  Ver. 19.
• * 1.504

  Ver. 20.
• * 1.505

  Columna ista non press•• a••re vapo∣ribus constipata, sed aliud quid∣dam diuinius at∣{que} altius q••am humana mens percipere valeat, fuit: quae in die, Solis ardores tē∣perabat: & noc∣te tenebras re∣mouebat. Nubē vocat Nyssēu•• quodex parte Egyptiorum tenebrosa & obscura erat, licet ex parte Is∣raelis luce〈…〉〈…〉.
• * 1.506

  ver. 21. Psal. 22.
• * 1.507

  Heb. 11. 2••.
• * 1.508

  Ver. 25.
• * 1.509

  ver. 27.
• * 1.510

  ver. 28.
• a 1.511

  Rom. 12. 5. Eph. 1. 23. Chap. 4. 12. Colos 1. 24.
• b 1.512

  1. Tim. 3. 15. Heb. 3. 6. 1. Pet. 4. 17.
• * 1.513

  Non aedificabo me super te, sed aedificabo te super me Aug.
• * 1.514

  Gen. 12. 3.
• * 1.515

  Exod. 1. 20. Iosua. 6. 25. 1. Kings. 17. Ier. 39. 17.
• * 1.516

  Origen, ••o. 2. vpon Gen. Aug. de cinit. dei lib. 15. cap. 26. Epiph. 〈…〉〈…〉es. 61. &c.
• * 1.517

  Eph. 4. 11. 1. Cor. 12. 8.
• * 1.518

  Ezech 27. 5. see Hierom vpon the place.
• * 1.519

  6.
• * 1.520

  7.
• * 1.521

  Ezech. 27. Apoc, 18. Marke. 6 47.
• * 1.522

  Lib. 1. Aeneid.
• * 1.523

  P. afil. Epist. 89.
• * 1.524

  Psal. 12. 1.
• * 1.525

  2.
• a 1.526

  Psa. 14. 2, & 3
• b 1.527

  Psal. 5, 9.
• c 1.528

  Psal. 140. 3.
• d 1.529

  Psal. 10. 7.
• e 1.530

  Esay. 59. 78. Rom. 3. 15. 16. 17. 18.
• * 1.531

  Lib. 8. hist. cap. 1
• * 1.532

  Samma procul villarum culmi∣na fumant ma∣iores{que} cadunt altis de montibus vmbrae. Virgil. Eglog. 1.
• * 1.533

  Basil. de Spiritu Sancto. ca. 30.
• * 1.534

  Mark. 6, 46.
• * 1.535

  Exod. 32. 1. Math. 13. 25.
• * 1.536

  Math. 14, 23. Mark. 6. 48.
• * 1.537

  Basilius vltro reconciliat Eu∣sebio episcopo loci, ne Ariam ex eorum dissidio praeualerent. Ni∣ceph. lib. 11. 18.
• * 1.538

  Confide, nauta, nam Caesarem vehis.
• * 1.539

  Aug. in Psal. 92. in fine.
• * 1.540

  ver 31.
• * 1.541

  Gen. 14. 18.
• * 1.542

  Iudg. 5. 2. 1. Sam. 18. 2.
• * 1.543

  2. Chron. 20. 27. 28.
• * 1.544

  Hester. 9. 17. Iudeth. 16. 1.
• * 1.545

  Luk. 17. 15. Luk. 5. 25. Act, 3. 8.
• * 1.546

  ver. 1.
• * 1.547

  Psal. 118. 28.
• * 1.548

  ver. 2.
• * 1.549

  Ier. 17. 5,
• * 1.550

  Acts. 14. 22.
• * 1.551

  Deut. 4, 34.
• * 1.552

  ver, 24.
• * 1.553

  Gen. 6. 5.
• * 1.554

  2. Cor. 1. 10.
• * 1.555

  Psal. 4. 1.
• * 1.556

  Iob. 13 15.
• * 1.557

  ver. 25.
• * 1.558

  1. Tim. 1. 8. Rom. 3. 31. Gala••. 5. 14. Ephesi. 〈◊〉〈◊〉. 10. 1. Thes 4. 3.
• * 1.559

  Arist. hist. ani∣mal. Plinie. Aeuan. Zanch. de ope∣ribus. Leuinus Lem∣nius, &c.
• * 1.560

  Franciscus Rue∣us.
• * 1.561

  Zanch de ope∣ribus Dei, &c.
• * 1.562

  Eccles. 38. 4.
• * 1.563

  5. 6.
• * 1.564

  7. 8. Why God v∣seth meanes.
• * 1.565

  Of second causes.
• * 1.566

  Ver. 25. &. 26.
• * 1.567

  Ps. 2. 103. 3. Eccles. 3••.
• * 1.568

  Ver. 27. Hirom. of 12. Disciples, &c.
• * 1.569

  Numb. 33.
• * 1.570

  Chap. 9. 18.
• * 1.571

  Murmuring.
• * 1.572

  1. Cor. 10. 10.
• * 1.573

  Phil. 2. 14.
• * 1.574

  1. Pet. 49. Wisdom. 1. 10.
• * 1.575

  11.
• * 1.576

  Gen. 4. 14.
• a 1.577

  Exod. 5. 21.
• b 1.578

  Exod. 16. 25. Exod. 17. 3.
• c 1.579

  Exod 16
• d 1.580

  Num. 13. 31.
• e 1.581

  Numb. 14 2.
• f 1.582

  Num. 16. 42.
• g 1.583

  Numb. 20. 3.
• * 1.584

  Num. 12. 1. 10
• * 1.585

  I〈…〉〈…〉. ver. 1••.
• * 1.586

  Irenaeus lib. 12. cap 12. & 29. Plato de legi∣bus lib. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. E〈…〉〈…〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.587

  Acts. 6. 1.
• * 1.588

  Pythag.
• * 1.589

  Democritus.
• * 1.590

  Isidorus.
• * 1.591

  Iob. 1. 21. Psal. 70. 4. Psal. 33. 1. &c. Psal. 135. 21. Psal. 23. 4.
• * 1.592

  Sirach. 39. 13.
• * 1.593

  14.
• * 1.594

  15.
• * 1.595

  16.
• * 1.596

  17.
• * 1.597

  Lect. 9.
• * 1.598

  Greg. Moral.
• * 1.599

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.600

  Aug. Non sunt inte viscera pie∣tatis, si ploras corpus a quo a∣nima, & non animam a qua Deus recessit.
• * 1.601

  Aug. Deus v∣bi{que} est, intra omnia non in∣clusus, extra omnia non ex∣clusus, supra omnia non ela∣tus, infra omnia non depressus.
• * 1.602

  Acts, 5. 41.
• * 1.603

  Sirach. 2. 1.
• * 1.604

  2.
• * 1.605

  4.
• * 1.606

  5.
• * 1.607

  Acts. 14. 22.
• * 1.608

  Math. 16. 23, 2. Tim. 3, 12.
• * 1.609

  Ioh. 11 44. 45. 47. 48
• * 1.610

  17.
• * 1.611

  1••
• * 1.612

  Tertul. Apolo∣get. 51. Si Tybris exundat, si gran∣do, si gelu. &c. Cypr. ad Deme∣trianum.
• * 1.613

  Esay. 8. 20.
• * 1.614

  Reade Ba••ils Tract. Non ad∣haerendum rebus secularibus. Pag. 436.
• * 1.615

  Ver. 4.
• * 1.616

  Greg. Nazian. calleth these works of God, quae supraleges naturae ac facul∣tatem hominum facit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dei po∣rētias: Quas nos mentis intelligē∣tia nequaequam consequi possu∣mus.
• a 1.617

  1. King. 17. 4.
• b 1.618

  2. King. 4. 4.
• * 1.619

  Gen. 47. 11. Math. 2. 11.
• * 1.620

  Iob. 2. 9 10. Gen. 16 5. Exod. 4. 25.
• * 1.621

  Ver. 8.
• * 1.622

  1. Sam. 8. 7. Luke. 10. 1••
• * 1.623

  Ver. 13. 14.
• * 1.624

  15.
• * 1.625

  Datum. Paratum.
• * 1.626

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉? Qnid est hoc?
• * 1.627

  Luke. 11. 3.
• * 1.628

  Ver. 16.
• * 1.629

  Ver. 21.
• * 1.630

  Wisd. 16. 28.
• * 1.631

  29.
• * 1.632

  Ver. 17. 18.
• * 1.633

  Ver. 19. 20.
• * 1.634

  Ver. 24.
• * 1.635

  Acts. 12. 7, 8.
• * 1.636

  Eccles. 2. 11.
• * 1.637

  Math. 6. 25. Psal. 139. 17,
• * 1.638

  Exod. 34. 8. 1. King. 19. 8. Deut. 2. 7
• * 1.639

  ver. 32 33.
• * 1.640

  Deut. 4. 9
• * 1.641

  Deut. 66.
• * 1.642

  7.
• * 1.643

  8.
• * 1.644

  9.
• * 1.645

  Iosua 4. 21. Psal. 103. 2.
• * 1.646

  Iohn. 6. 41. Datum, paratū, Donum non de∣bitum, Beneficiū largientis, non praemium accipi∣entis. Esay. 53. 3.
• * 1.647

  Matth. 11. 28.
• * 1.648

  Mat. 28. 20. 1. Cor. 15. 24 27. 28.
• * 1.649

  Esay. 9. 6.
• * 1.650

  Ioh. 14. 6.
• * 1.651

  ver. 1.
• * 1.652

  Philip. 4. 12.
• * 1.653

  Iob. 14. 1.
• * 1.654

  Philip. 1. 23.
• * 1.655

  Reuel. 22. 20.
• * 1.656

  Ver. 2.
• * 1.657

  Gen. 30. 1.
• * 1.658

  Mat. 7. 7.
• * 1.659

  Numb. 12. 3.
• * 1.660

  2. Sam. 20. 1. &c.
• * 1.661

  Ver. 7.
• * 1.662

  2. Sam. 15. 25.
• * 1.663

  26.
• * 1.664

  ver. 4.
• * 1.665

  Exod. 14. 15.
• * 1.666

  Psal. 109. 4.
• * 1.667

  Math. 11. 18.
• * 1.668

  Iohn. 5. 35.
• * 1.669

  Math. 11. 11.
• * 1.670

  2. Sam. 14.
• * 1.671

  Ver. 5. 6.
• * 1.672

  Rom. 12. 19.
• * 1.673

  17. & 21.
• * 1.674

  Iohn. 6. 37.
• * 1.675

  Iob. 13. 15.
• * 1.676

  Psal. 78. 15.
• * 1.677

  16.
• * 1.678

  Psal. 105. 41.
• * 1.679

  42.
• * 1.680

  Numb. 20. 10.
• * 1.681

  12.
• * 1.682

  Rom. 3. 10.
• * 1.683

  12.
• * 1.684

  Esay. 53. 5.
• * 1.685

  Iohn 3. 16.
• * 1.686

  1. Pet. 2. 24.
• * 1.687

  Iohn. 4. 14.
• * 1.688

  Esay. 55 1.
• * 1.689

  Ver. 8.
• * 1.690

  Rom. 13. 4.
• * 1.691

  Gen. 36. 12. Gen. 32. 28. Gen. 35. 10.
• * 1.692

  Psal. 112. 10.
• * 1.693

  Ver. 9.
• * 1.694

  2. Cron. 14 9.
• * 1.695

  10.
• * 1.696

  11.
• * 1.697

  12.
• * 1.698

  2. Chron. 20. 3. 6. &c.
• * 1.699

  ver. 11.
• * 1.700

  Iam. 5. 14.
• * 1.701

  15.
• * 1.702

  16.
• * 1.703

  17.
• * 1.704

  18.
• * 1.705

  Sirach. 35. 13. 14.
• * 1.706

  15.
• * 1.707

  16.
• * 1.708

  17.
• * 1.709

  Ioshua. 10. 12. 13.
• * 1.710

  Legio fulminea.
• * 1.711

  Dum extende∣bat manus Mo∣ses, praese fere∣bat typum eius qui crucifixus est pro nobis. Quem∣admodum enim seruo extenden∣te manus cecidit Amalech, it a cum Dominus manus extendit, dissoluta est aci∣es Diaboli. Theod. in Ex∣od. ver. 12.
• * 1.712

  ver. 13. The spirit is willing. The flesh is fraile.
• * 1.713

  Ministri ••ij sese mutuo adiuuent. Vide Galasium.
• * 1.714

  1. Kings. 8. 54.
• * 1.715

  ver. 14. ver. 15.
• * 1.716

  ver. 1.
• * 1.717

  ver. 2.
• * 1.718

  Math. 8. 11.
• * 1.719

  12.
• * 1.720

  Math. 11. 21.
• * 1.721

  Math. 12. 42.
• * 1.722

  Chap. 4. 24.
• * 1.723

  Math. 10. 37.
• * 1.724

  Math. 19. 29.
• * 1.725

  ver. 6.
• * 1.726

  ver. 7.
• * 1.727

  Ver. 8.
• * 1.728

  Math. 12. 36. Math. 18. 7.
• * 1.729

  Iam. 1. 26.
• * 1.730

  ver. 12.
• * 1.731

  Iam. 2 17. Rom. 10. 10.
• * 1.732

  Cypr. Epist. 63
• * 1.733

  1. Cor. 10.
• * 1.734

  Psa. 30. 5.
• * 1.735

  Ver. 13.
• * 1.736

  Zach. 11. 7.
• * 1.737

  • Virga Directionis
  • Virga Correctionis
  • Virga De••ensionis
  • Virga Sustentatio∣nis.
• * 1.738

  2. Pet. 2. 10. Patres patriae. patres populi. praesidentes iu∣stitiae. Vindices innocentiae. Cu∣stodes patirae.
• * 1.739

  Gen. 25. 22.
• * 1.740

  Plures in admi∣nistratione, vnus in dignitate.
• * 1.741

  Psal. 2. 12.
• * 1.742

  1 Tim. 2. 2.
• * 1.743

  2 Cron. 19. 6.
• * 1.744

  1. Sam. 8 7.
• * 1.745

  Deut 5. 17. Math 5 21. Esay. 11. 9. Esay. 65. 25.
• * 1.746

  Hierō. in Esay 13 In Ezech. ib. 4. In Iere. 22.
• * 1.747

  Prou. 19. 12. Chap. 20 8 26 Chap 17. 15. Chap. 24. 24.
• * 1.748

  1. Pet. 2 17.
• * 1.749

  Rom. 13. 5.
• * 1.750

  Rom. 3. 1. 2.
• * 1.751

  Dan. 2. 21. & 37.
• * 1.752

  Lib. 4. de Cain et Abel. ca. 4.
• * 1.753

  Ad Valer. ca. 3••
• * 1.754

  Iohn. 19. 11. Aug. in Iob. 34. contra Pelagi∣um lib. 1. cap. 62
• * 1.755

  Ezech. 29. 19.
• * 1.756

  2. Sam. 8. 11.
• * 1.757

  1. Sam. 34. 7.
• * 1.758

  1. Sam. 26. 9.
• * 1.759

  Iudg. 3. 8. 9.
• * 1.760

  Prou 22. 29.
• * 1.761

  Math. 27. 1.
• * 1.762

  Nec Hesperus nec Lucifer for∣mosior iustitia.
• * 1.763

  ver. 19. &c.
• * 1.764

  ver. 21.
• * 1.765

  2. Chron. 13. 7.
• * 1.766

  Iosua. 1. 7.
• * 1.767

  1. King. 2. 2.
• * 1.768

  1. Cor. 4. 12. 12.
• * 1.769

  Gen. 20. 11.
• * 1.770

  ver. 3.
• * 1.771

  Ver. 4.
• * 1.772

  ver. 5.
• * 1.773

  ver. 6.
• * 1.774

  ver. 7.
• * 1.775

  ver. 8.
• * 1.776

  ver. 9.
• * 1.777

  ver. 14. ver. 15.
• * 1.778

  1. Cor. 7. 5.
• * 1.779

  ver. 16.
• * 1.780

  Acts. 9. 4. 3.
• * 1.781

  Acts 2. 2.
• * 1.782

  Rom. 4. 15.
• * 1.783

  Heb. 12. 18. &c. 21. 22.
• * 1.784

  24.
• * 1.785

  Acts 7. 38.
• * 1.786

  Ver. 24.
• * 1.787

  The summe of this Chapter.
• * 1.788

  Ver. 18.
• * 1.789

  Luke. 15. 19.
• * 1.790

  Luke. 18. 13.
• * 1.791

  Rom. 7. 9.
• * 1.792

  ver. 19.
• * 1.793

  ver. 21.
• * 1.794

  ver. 23.
• * 1.795

  ver. 24.
• * 1.796

  Ver. 26.
• * 1.797

  Chap. 20. 13.
• * 1.798

  Exod 22. 1. Ratio singularū legum que dici∣tur anima legum, ex Decalog▪ sumenda est. Va∣lent enim leges positiuae propter duas causas, sci∣licet propter pro∣babilem rationē ex iure Naturae er circumstantijs petitā, et propter authoritatē Ma∣gistratus a quo prolatae sunt. Chap. 20. 12. Ver. 2.
• * 1.799

  Leuit. 25. 42.
• * 1.800

  43.
• * 1.801

  Deutro. 15. 13
• * 1.802

  Colloss. 3. 22.
• * 1.803

  23. 24.
• * 1.804

  Eph. 6. 5.
• * 1.805

  Colloss. 4. 1.
• * 1.806

  Ier. 34. 17.
• * 1.807

  Iob. 31. 13.
• * 1.808

  Ambrose. lib, 5 exam. cap. 21.
• * 1.809

  Strabo. lib. 5.
• * 1.810

  Quo plus sunt potae plus situn∣tur aquae.
• * 1.811

  Regina Regina∣rum.
• * 1.812

  Acts. 12. 22. & 23.
• * 1.813

  ver. 6.
• * 1.814

  1.
• * 1.815

  2. Oderunt peccare boni &c. 3.
• * 1.816

  4.
• * 1.817

  Omnes poenaemū∣di sunt conciones de paenitētia. 5.
• * 1.818

  Est immedi••abile vulnus ense recidendum, ne pars sincera tr••∣hatur.
• * 1.819

  Dolus. Culpa lata. Culpa leuis et le∣niss. Casus fort∣uitus vt ille ca∣nem lapide petēs nouercā ferit. Has patitur poe∣nas peccandi so∣la voluntas. Nā scelus intra se tacitū qui cogi∣tat vllum, Facti crimen habet. Ver. 13.
• * 1.820

  Chap. 19. 11.
• * 1.821

  Ver. 14.
• * 1.822

  ver. 16.
• * 1.823

  Plagium.
• * 1.824

  ver. 18.
• * 1.825

  ver. 19.
• * 1.826

  ver. 20.
• * 1.827

  ver. 21.
• * 1.828

  ver. 22.
• * 1.829

  ver. 23.
• * 1.830

  24. 25.
• * 1.831

  Luke. 6. 38. Math. 26. 52. Esay. 33. 1. Wild. 11. 13,
• * 1.832

  Lex Talionis.
• * 1.833

  ver. 26. 27.
• * 1.834

  Quod de Boue hic & in sequen∣tibus dicitur, proportionabi∣liter de quibus∣cunque alijs ani∣mantibus intel∣ligendum esse, docet Augusti∣nus q. 81. & 82. in Exod.
• * 1.835

  Mat. 11. 15.
• * 1.836

  2. Cor. 2. 16.
• * 1.837

  Ver. 1.
• * 1.838

  Quin{que} vtili∣tates Bouis. Pascit, arat vi∣tulus, triturat, no, calciat, ar∣mat.
• * 1.839

  Quatuor Ouis. Lactat, pascit, Vestit, immola∣tur. Hugo.
• * 1.840

  Romani furtum manifestū qua∣druplo, non ma∣nifestum duplo puniebant.
• * 1.841

  Ver. 2.
• * 1.842

  Ver. 3.
• * 1.843

  Ver. 4.
• * 1.844

  2. Sam. 12. 5.
• * 1.845

  Cato: Fures priuatos in nexu & compedibus viuere, publicos in auro et purpu∣ra.
• * 1.846

  Ver. 5.
• * 1.847

  Ver. 6.
• * 1.848

  Ver. 7.
• * 1.849

  See the 8 Com∣mandement of these matters more. Ver. 8.
• * 1.850

  Ciuiliter mor∣tuis.
• * 1.851

  2. Tim. 1. 14.
• * 1.852

  Vers. 16.
• * 1.853

  Vers. 17.
• * 1.854

  Aut. Et.
• * 1.855

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.856

  Ver. 18.
• * 1.857

  Ver. 1••. Aug. l. 3. Cōfes. cap. 8. Flagitia quae sunt contra naturam, apud omnes gentes de∣t••st and a sunt, qualia Sodomi∣tarum fuerunt; Violatur enim talibus flagitijs societas illa, quae cū Deo nobis est. ver. 20.
• * 1.858

  Deut. 13. 6. 9. 10.
• * 1.859

  ver. 21. ver. 22.
• * 1.860

  ver. 23. ver. 24.
• * 1.861

  Non ignara mali miseris succurre∣re disco.
• * 1.862

  Simile, Natura, cognatum est si∣mili.
• * 1.863

  Plut. lib. de dis∣crimine amici ••t adulatoris.
• * 1.864

  Heb. 4. 15.
• * 1.865

  16.
• * 1.866

  Ver. 22. Mortuis et iacē∣tibus omnia insul tāt. Sophocles.
• * 1.867

  Ver. 24.
• * 1.868

  Christ had a care of his mo∣ther at his death. Iob. 31. 16.
• * 1.869

  Ver. 25. Vsuraius super omnes mercato∣res maledictus. Chrysost. hom. 38. super Mat. Amb. li. de Da∣uid. Et esca V∣sura est, et vestis Vsura est, et quodcunque sor∣ti accedit, quod velis ei nomen imponas, Vsura est.
• * 1.870

  In King Ed∣ward the 6. dayes.
• * 1.871

  1. Tim. 1. 5.
• * 1.872

  Ver. 26.
• * 1.873

  27.
• * 1.874

  Ver. 28. &c.
• * 1.875

  Ver. 1.
• * 1.876

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.877

  Non prius fe∣ras sententiam, quam vtriusque partis causam cognoueris.
• * 1.878

  Rumor est sermo sine authore, cui malitiaded it ini∣tium, credulitas incrementum, & deus tantū finem.
• * 1.879

  Fama malum, quo non aliud velocius vllum.
• * 1.880

  Pro. vt aquilo Pluuias.
• * 1.881

  Psal. 4. 1. Psal. 135. 24.
• * 1.882

  Vers. 2.
• * 1.883

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inquit. Plato.
• * 1.884

  Vers. 2. August. in Psal. 19. Multitudo non sequenda. Lib. 1. de Ciui∣tate Dei. Vulgi iudicium errore plenum.
• * 1.885

  Comic. Iudices s〈…〉〈…〉 ad〈…〉〈…〉nt di∣uiti propt••r 〈…〉〈…〉i∣diam, & addunt paupe•••• propter misericordiam. Iudiciū inflecti non debet propter lachrymas cuius∣que. Non enim 〈◊〉〈◊〉 i••••ra mis••ri∣cordia est. 23. q. 4 Can. 35.
• * 1.886

  Vers. 3. 6. &c. 7. 8.
• * 1.887

  Read Deutro. 17. Chap.
• * 1.888

  Vers. 4.
• * 1.889

  5.
• * 1.890

  Mat. 5 45.
• * 1.891

  Deut. 20. 19.
• * 1.892

  Gal. 6 10.
• * 1.893

  Mat. 10. 16.
• * 1.894

  Iere. 15. 19.
• * 1.895

  Mat. 5. 44.
• * 1.896

  Vers. 5.
• * 1.897

  Vers. 6.
• * 1.898

  Vers. 8.
• * 1.899

  Lex. 12. Tabul.
• * 1.900

  Greg. Moral. 9. cap 26. Tres sunt acceptione munerū: Munus a corde, est cap∣tata gratia a co∣gitatione: munus ab ore, est gloria per fauorem: munus ex manu, est praemium per dationem.
• * 1.901

  Vers. 9.
• * 1.902

  Vers. 10.
• * 1.903

  11
• * 1.904

  Math. 10. 42. Mat. 25 34. 35
• * 1.905

  Psal. 41. 1.
• * 1.906

  1. King. 17.
• * 1.907

  Ver. 14. &c.
• * 1.908

  Vers. 19. Domitianus, a∣pud Suctonium, mescas necat & crudelis &c. Athenis dam∣natur puer iudi∣cum sententia, quod cornicum eculos confixisset.
• * 1.909

  Vers. 1. 2 Nazianzen.
• * 1.910

  Vers. 3.
• * 1.911

  1. Cor. 11. 23.
• * 1.912

  Chap 24. ver. 3 Hierony: in cap. 5 Ecclesiafles.
• * 1.913

  Greg. Moral. 31. cap. 19.
• * 1.914

  Theophilact. in Hebr 9. Quamobrem Liber & Po∣pulus aspergi∣tur? Nimirū, vt pretiosu sangui∣nem praefiguret, quo sumus ipsi, & corda haec nostra, aspersi, quae profecto nobis pro codi∣cibus insunt. Vers. 5. 6 7 8 a Populus obedi∣entiam spondet ••on 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Non vt ferebat naturae imbe∣cillitas, sed vt postulabat diui∣na voluntas, Vers. 9. 10 11
• * 1.915

  Vers. 14.
• * 1.916

  Vers. 16.
• * 1.917

  Vers, 18.
• * 1.918

  Ver. 1.
• * 1.919

  2
• * 1.920

  The first vse.
• * 1.921

  Psal. 50. 9.
• * 1.922

  10
• * 1.923

  11
• * 1.924

  Psal. 16 2.
• * 1.925

  The 2. vse.
• * 1.926

  The 3. vse. Redde rationem will come.
• * 1.927

  The 4 vse.
• * 1.928

  1. Cor. 6. 19. 20
• * 1.929

  Vers. 3. 4
• * 1.930

  Rom. 12. 6.
• * 1.931

  7
• * 1.932

  8
• * 1.933

  1. Cor. 1e. 5 6
• * 1.934

  Eph 4. 11.
• * 1.935

  12
• * 1.936

  13
• * 1.937

  Pelles arietum et taxonū siue me∣lium, quorū pel∣lis pilis horrenti∣bus pluuiam ar∣cet. Plin. lib. 8. cap. 38.
• * 1.938

  Cōfess. Heluet.
• * 1.939

  1. Cor. 12. 21.
• * 1.940

  Cap. 35. 5.
• * 1.941

  22
• * 1.942

  1. Chron. 29. 9.
• * 1.943

  2. Cor. 9. 7.
• * 1.944

  Eccles. 35. 10.
• * 1.945

  11
• * 1.946

  Aug. cōfes. lib. 〈◊〉〈◊〉. cap. 12.
• * 1.947

  Vt faciant MIHI Sanc∣tuarium, non i∣dolis, non sibi, sed MIHI &c.
• * 1.948

  1. Cor. 6. 19.
• * 1.949

  2454. yeares.
• * 1.950

  Math. 11.
• * 1.951

  Act. 28. 30. &c.
• * 1.952

  Auentinus.
• * 1.953

  Mat. 24. Mar. 13.
• * 1.954

  Luke. 21. 6.
• * 1.955

  Epist. ad Cle∣mentem. de fū∣dationibus, dota∣tionibus, &c.
• * 1.956

  Till now no certaine place, & about 2••5••. yeares, as some doo reckon. Vers. 9 Esay. 66. 1. Acts. 17. 24.
• * 1.957

  Sola in 〈…〉〈…〉a∣tio Dei Templum Dei facit. Thō. So still because in our Chur∣ches the Word is preached, the Sacraments ad∣ministred, our prayers made & heard, therfore God also dwel∣leth in them ac∣cording to his promise, where two or three &c. Mat. 18. 20. My house shall be called the house of praier Matt. 21. 13. and he that sweareth by the gold of the Temple swea∣reth by the Temple and by him that dwelleth in it. Mat. 23 21.
• * 1.958

  Psal. 42. 1 &c. Psa 26. Lord I haue loued the habitatiō of thy house & the place where thine honor dwel∣leth.
• * 1.959

  2
• * 1.960

  3
• * 1.961

  4
• * 1.962

  Psal. 122.
• * 1.963

  Psal. 5. 7.
• * 1.964

  Psal. 132. 7.
• * 1.965

  1 2 3 4
• * 1.966

  5
• * 1.967

  Luke. 2 37.
• * 1.968

  Ver. 27.
• * 1.969

  Luke. 18. 10.
• * 1.970

  Act. 3. 1.
• * 1.971

  Deutro. 16. 16
• * 1.972

  1. Sam. 2. 19.
• * 1.973

  Luke 2. 41. Women then would go with their Husbāds: now refuse thē∣selues, & hinder their Husbāds.
• * 1.974

  Luke. 2. 46.
• * 1.975

  Luke. 2 46. Vnaquae{que} res propria loca ba∣bet. Pisces in aqua quaeruntur, ferae in desertis et montibus, pecora in pascuis, fruc∣tus in arboribus, Christ, in Tem∣plo.
• * 1.976

  Aug. Confes. 19. cap. 13.
• * 1.977

  Obserue here also the sin of the prophaners of it. Luke 1. 10.
• * 1.978

  Hom. 24. in Act.
• * 1.979

  Hom. 36. in 〈◊〉〈◊〉 Cor.
• * 1.980

  Ioh 2 15. Cum flagellis titur, ostendit tales homines ser∣uile genus esse, non filios sed ser∣uoss vel mancipia Diaboli. Exod. 3. 5. Exod. 30. 18.
• * 1.981

  Cōtra Donatist.
• * 1.982

  Psal. 26. 6.
• * 1.983

  1. Michab 9. 2. Mach. 15. 2. Mach. 3. Dan 5.
• * 1.984

  Chrysost. 15. in Hebr.
• * 1.985

  Chrysost. Hom. 36. in 1. Cor.
• * 1.986

  1. Kings. 5. 5.
• * 1.987

  To repaire our Churches.
• * 1.988

  Apol cap. 19.
• * 1.989

  Chrysost. de non contemnenda ec∣clesia. Tom. 5.
• * 1.990

  Concil. Agathen. Concil. Aurel.
• * 1.991

  Huius Taber∣naculi Archite∣ctus non Daeda∣lus cuius statuae per se moueban∣tur, testibus Arist in Polit. & Pla∣tone in Mem∣non: enon Phi∣dias, non Pol 〈◊〉〈◊〉 cletus, non Cal∣licratides & Myrmicides, qui currus moliti sunt qui muscae alis tegerentur, non alius quicū∣{que} aut fabrili, aut statuaria arte ce∣lebris sed Deus ipse qui semper iuxta Platonem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui iuxta Scrip∣turam semper 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, qui ideam & exemplar fabricae totius sacrae pri∣mus proposuit. &c. Act. 7. 44. Heb. 8. 5 Deut. 4. 12. Deut. 12. 8. 11. Numb. 15. 38. Gen. 17. Exod. 22. 31. Leuit. 7. 22. 23 Iohn. 15. 14. Colos. 2. 23.
• * 1.992

  Colloss. 2. 17.
• * 1.993

  Di••ite Pōtifices, in Templo quid facit aurum? Nempe hoc quod veneri donatae a virgine puppa.
• * 1.994

  Vers, 3.
• * 1.995

  Ver. 4.
• * 1.996

  Vers 5.
• * 1.997

  Vers. 6.
• * 1.998

  Vers, 7.
• * 1.999

  Vers. 10.
• * 1.1000

  11. &c.
• * 1.1001

  Read August. his Epistle to Bonifacius.
• * 1.1002

  2. Sam. 6. 2. Numb. 10. 35. 1. Sam. 3. 5.
• * 1.1003

  Arca foederis. 1. Sam. 4. 3. Arca Testamenti Arca Testimonij. Aug. lib. 10. de ciuit. cap. 17. Testimonii arcā dictam dicit, non solum quod vo∣luntatis diuinae testimonia inde perhiberentur, & quod legis tabulae ibi essent quae & diuinae volunta∣tis testimonia sunt: sed etiā cui legi reddita sunt deinde testimo∣nia multa, vt quod Iordanis aquae ad eius praesentiam sub∣sisterent: quod muri Iericho subito ceciderunt septies ea arca cir∣cumacta, nulla manu, nullo arie∣te &c: quia Dagō cadit & frangi∣tur, &c. Psal. 78. 10. Non custodie∣runt Testamentū Dei. Psal. 119. 2. 14.
• * 1.1004

  Tabernaculum soederis, siue Te∣stimonij. Beda. Arca de lignis Sittim sig. corp. Dom. omni vitiorum labe carens: lon∣gitudo arcae lon∣ganimē Redemp∣toris nostri pati∣entiam, latitudo amplitudinem charitatis, quae ad nos veni∣re inter{que} nos habitare voluit: altitudo spem futurae sublimi∣tatis. Rupertus obser∣uauit eam esse mensuram arcae quae hominis sta∣turam non exce∣dit, & quam ho∣mines porrectis manibus in lon∣gitudine am∣plecti queant, vt ostendatur accessibilem esse atque attrecta∣bilem intus atque foris. Vers. 12. 13. 14 15 Numb. 4. 5.
• * 1.1005

  Math. 25. 15.
• * 1.1006

  Hebr. 9. 4. Iohn. 6. 51. Hebr. 9. 4. Obiect. 1. Reg. 8. 9. & 2. Chron. 5 10. Onely the two Tables. Some answer by distinguishing times: others by a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a third sort by Deutro. 31. 26. 1. Ecclesia est incorruptibils, 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 3. Induta Christi merito. 4. Ornata. S. S. do∣nis. 5. nusquam certā sedem habet. 6. custos librorū Prophetarum & Apostolorum.
• * 1.1007

  Esay. 54. 10.
• * 1.1008

  Esay. 59. 21.
• * 1.1009

  Psal. 18. 1.
• * 1.1010

  Area typus Ecclesiae, quae est fida custos Te∣stimoniorū Dei, ea lignea quidem est, sed operta auro mundo: sie Ecclesia colligi∣tur ex hominibus infirmis, sed do∣nis Spiritus San∣cti ornata est, at∣que Dei gratia munda, splen∣dida & illustris. In hac Deus sua gratia praesens est. Tegitur Propitiatorio; sit Christus tegit Ecclesiam, & caput est, legem nos accusantem tegit, impetrata remissione me∣rito suo, & communicata iustitia sua. Adsunt illi Cherubini: sic Angelorum omnium mini∣sterium Ecclesiae, qui alis suis eam obumbrant, id est, defendunt, & castra sua iussu Dei &c. Duobus vectibus gestatur: sic Ecclesia nondum habet certam sede•• in terra, gestatur ministe∣rio & doctrina ••eteris & noui Test••menti.
• * 1.1011

  Vers. 17.
• * 1.1012

  18
• * 1.1013

  Hebr. 12. 29.
• * 1.1014

  Psal. 130. 3.
• * 1.1015

  Psal. 143. 2.
• * 1.1016

  Gen. 3. 7.
• * 1.1017

  Dionysius He∣racleotes acer∣rimus defensor Stoicae delirati∣onis de Apathia.
• * 1.1018

  Rom. 5. 1.
• * 1.1019

  Hebr. 4. 15.
• a 1.1020

  Vers. 18.
• b 1.1021

  Apponebantur ad arcam, vt ille qui colebatur in∣telligeretur esse Do. exercituum, summis etiā spi∣ritibus praesidēs: qua ratione pas∣sim super Che∣rubim sedere di∣citur. Psal. 80. 1. & Psal. 99. Esay. 37. 16 &c. Cur Deus non di a〈…〉〈…〉r sedere su∣per Seraphim Hierony. Epist. 113. ad Damase.
• c 1.1022

  Yet conclude not that Cheru∣bims are euer like Angels, but see Ezech. 1. 10.
• * 1.1023

  Heb. 1. 5. Psal. 2. 7.
• * 1.1024

  Psal. 104. 4. Of Cherubims, see Sixtus Se∣nensis lib. 5. biblij. annot. 58
• * 1.1025

  Vers. 20.
• * 1.1026

  Math. 17. 2. See his transfi∣guration. Twelue legions of Angels could he haue had. &c.
• * 1.1027

  Act. 26. 22.
• * 1.1028

  Vers. 22.
• * 1.1029

  Numb. 7. 89.
• * 1.1030

  Esay. 37. 16. Psal. 99. 1.
• * 1.1031

  Psal. 80. 1.
• * 1.1032

  Hebr. 1. 1.
• * 1.1033

  Ephes. 6. 17.
• * 1.1034

  Vers. 23.
• * 1.1035

  1. Cor. 1. 30. wisedome, righteousnes. &c.
• * 1.1036

  Iohn. 6. 27.
• * 1.1037

  Vers. 29.
• * 1.1038

  Iohn. 4. 23.
• * 1.1039

  Ver. 31.
• * 1.1040

  Ver. 32.
• * 1.1041

  Rom. 1. 23.
• * 1.1042

  25
• * 1.1043

  Iohn. 4. 22.
• * 1.1044

  Greg. ho. 6. super Ezech. Iohn. 15. 4.
• * 1.1045

  2. Tim. 4 2.
• * 1.1046

  Luke. 12. 38.
• * 1.1047

  Mat. 25. 14.
• * 1.1048

  Apop. 2. 1.
• * 1.1049

  1 Cor. 12. 8. &c.
• * 1.1050

  Ver. 36.
• * 1.1051

  Ver. 37. Septimus nu∣m erus numerus plenitudinis.
• * 1.1052

  1. Tim. 1. 18. 19. 5.
• * 1.1053

  Ver. 38.
• * 1.1054

  1 Tim. 6. 4. 5.
• * 1.1055

  Rom. 12. 6.
• * 1.1056

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. aliud pes, aliud numerus sonat.
• * 1.1057

  1 Cor. 5. 7. 2 Cor. 3. 13. &c. Gal. 4. 22. &c. Rom. 3. 25.
• * 1.1058

  Diuision of the Chapter.
• * 1.1059

  Ver. 1. &c.
• * 1.1060

  Ver. 7. &c.
• * 1.1061

  Ver. 14.
• * 1.1062

  Tabernaculum a tabulatis.
• * 1.1063

  Hebr. 9. 4
• * 1.1064

  Yet remem∣ber what Lu∣ther saith in Gen. 12. Nihil putandum exiguum, siqui∣demid. S. S. no∣luit literis man∣dare, quod non profit. what Hierome in Ephes. 1. Singuli sermo∣nes, syllabae, api∣ces, puncta, in di∣uinis Scripturis plena sunt sensi∣bus. What Chrysost. ••o. 18 in Gen. cap. 4. Reconditū habēt thesaurum: or as Origen, instar herbae peculiarē habent vim & proprietatem.
• * 1.1065

  Psa. 84. 1. 2.
• * 1.1066

  Psal. 27. 4.
• * 1.1067

  5.
• * 1.1068

  Psal. 15. 1.
• * 1.1069

  Psa. 65. 4.
• * 1.1070

  Esay. 54. 11.
• * 1.1071

  12.
• * 1.1072

  13.
• * 1.1073

  Mat. 27. 51.
• * 1.1074

  Act. 2. 14. & 3. & 13.
• * 1.1075

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.1076

  Heb. 13. 10. &c. Fuit vnicum Altare Sacrifi∣ciorum, vt vnus ille significaretur 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chri∣stus. Per Cor∣nua notatur vis & potentia Sal∣vatoris erigentis nobis Cornu Sa∣lutis. Cauitate Alearis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 illa Christi sig. De qua Apost. ad Philip. 2. Ver. 7. &. 8. Vectibus & in∣strumentis no∣tantur Ecclesie Ministri, Chris∣tum voce sua & praedicatione fi∣deli ex loco in lo∣cum portantes, purgantes Eccle∣siam a sordibus, & fouentes Cha∣ritatis ignem. Greg.
• * 1.1077

  Quod nec ima∣gines, nec Tem∣pla, nec aras ha∣berent.
• * 1.1078

  Greg. ho. 22. su∣per Ezec. ad mē∣tem nostrā, quae ar•• quaedam Dei est, accomm••da∣••it.
• * 1.1079

  2. Sam. 22. 3.
• a 1.1080

  Ceras non cla∣ra luce accendi∣mus, sed vt noc∣tis tenebras tem∣peremus. Hier. con. Vigilant.
• b 1.1081

  Nummentis compos putan∣dus, qui authori & datori lumi∣nis, candelarum & cerarum lu∣men offert pro munere? Lib. 6. cap. 2.
• * 1.1082

  Accendunt quo∣tidie l••••er••as quibus lux nulla est, illis compe∣tunt et testimo∣nia tenebrarum, immo & auspi∣cia poenarum. De. Idol.
• * 1.1083

  Lucerna pedi∣bus meis verbum tuum. Psa. 119.
• * 1.1084

  Iohn. 16. 7. Hilar. in Psa. Omnis doctrina coelestis, lux ni∣his ad iter vitae est, quae lucernae modo in hac noc∣te seculi praeferē∣da est cū aliquid aut agimus, aut cogitamus, aut loquimar, vt ea in omni progres∣su cuiuscun{que} operationis vta∣mur. Et vt lumē exolco luminis habet causam: ita vt lucem spi∣ritualis gloriae retineamus doc∣trina at{que} ope∣ratio p〈…〉〈…〉stat. Idem in Psa. 104.
• a 1.1085

  Aarō summus Sa••r los luce••••as fouens 〈…〉〈…〉 infundens 〈◊〉〈◊〉 Christi est, qui solus ministrat et donat Spiritum Sanctum. Ioh. 20. 22. Per Lucernas semper ardentes cōmendatur nobis assidu••tas tractandi ver〈…〉〈…〉, quod perpetuo lucet in loco caliginoso, vsque dum Lucifer exoriatur in cordibus 2. Pet 1. 19.
• b 1.1086

  Aug in illa verba Nemo accendit Lucernam, Math 5. Ista domus, inquit, totus mundus est, Lucernae accensio verbi est incarnatio, Candelabrū Crucis est signum, Lucerna in can∣delabro lucens est Christus in cruce pendens &c. Orat. de 5. haeres. Tom. 6. Idem tract. 23. in Ioh. Gratia Dei gratuita est oleumlu ernarum.
• * 1.1087

  Ver. 1. Moses hauing not the like dignitie, nei∣ther annoin∣ted, nor appa∣relled &c. yet is bidden to cal them. Ergo Sa∣craments de∣pend not vpon men, but vpon the comman∣dements of God. See Cal∣uin. No man ought to take this ho∣nour except called as Aaron was. Heb. 5.
• * 1.1088

  Reade Beza Quest. 14 1.
• * 1.1089

  cap. 20. 19.
• * 1.1090

  Ver 2.
• * 1.1091

  Soto teach mās vnworthi∣nes to approch before God in su〈…〉〈…〉, Nisi exvtus cō∣muni habitu, tā∣guā nouus homo prodiret.
• * 1.1092

  Ver. 3.
• * 1.1093

  Magnificam illā Alcist hinis Sybaritae vestē quam senior Di∣onysius pro 120. talentis Car∣thaginensibns tradidit. Athe∣naeus. lib. 12. ca. 16. ex Ari∣stotele. Demetrii ii Ma∣ced. Regis ••hla∣midem, mundi astrorum{que} im∣agine intertex∣tam, quam regū nullus gest are ausus fuit, quod inuidiosa nimis esset impendij magnificentia. Coel. li 6. ca. 9. Heliogabali au∣ream sericam{que} tunicam, Plu∣tarchus. Lycidorum & Tyriorum colo∣res. Sabel. lic. 8. cap. 17.
• a 1.1094

  Vers. 4.
• b 1.1095

  Vers. 5.
• c 1.1096

  Vers. 6. &c.
• d 1.1097

  Iudg. 8. 27.
• * 1.1098

  1. Sam. 2. 18.
• * 1.1099

  19.
• * 1.1100

  2. Sam. 6. 14.
• * 1.1101

  Vers. 9. Vers 10. Vers. 1••.
• * 1.1102

  Virtus est Theo∣logica rerum ar∣canarum igno∣rantia. What wants in vs, is to be sought for in Christ our true High-Priest and his intercession for vs. See Hierom. ad Fabiolam Epist. 127. & Epist. 130. ad Marcellū
• * 1.1103

  See Beda before, Mysticus vsus, &c.
• * 1.1104

  Consule libellum Epiphanii de 12. gemmis, quē Hierony. in∣signe ingenij & eruditionis volu∣men appellat: Et Gesnerum lib. de ge〈…〉〈…〉mis.
• * 1.1105

  Before vpon his shoulders, now vpon his breast.
• * 1.1106

  Vers. 30. Vers. 33.
• * 1.1107

  Esay. 56. 10.
• * 1.1108

  Vers. 40. &c.
• * 1.1109

  Vers. 7.
• * 1.1110

  Math. 3. 1••. Act. 2. 3.
• * 1.1111

  ••al. 4. 3.
• * 1.1112

  Amos. 9. 8.
• a 1.1113

  Vers. 12. Vide Cyril. lib. 11. super Ioan. cap. 56.
• b 1.1114

  Ver. 13. & 22.
• * 1.1115

  Alij membra cōcupiscentijs ser∣uientia, & carnis nostrae desideria mortificanda, & crassamentum ipsum naturae vi∣tiatae, imo 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 adolendum & abolendum, veteris{que} Adami fordes extra ec∣clesiam relinquē∣das esse quasi ae∣nigmasi quibus∣dam iudicatur, velut Theodo∣retus quaest. 61. in Exo. omnia illa affectionum no∣strarum aenigma∣ta esseait. Adeps enim qui ventri∣culumoperit, gulae atque abdominis vitium notat: Renes vero, vo∣luptates illas quae ventrem maxime oblectant: fibrae autem iecoris, irascibilem ani∣mi vim declarāt. Vide non inele∣gantem huius loci expositionem in Basilii magni oratione de Vir∣ginibus.
• * 1.1116

  Ardentibus t••∣dis Furiarum.
• * 1.1117

  Fortuna est, cum Deus operatur occulte.
• * 1.1118

  Vers. 14.
• * 1.1119

  Iebr. 13. 11.
• * 1.1120

  12
• * 1.1121

  Vers. 17. Diuisione parti∣um 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 verbi veritatis proculdubio ad∣umbrata est: In∣testinorum ablu∣tione, interiorum omniū purgatio: Holocausto ipso, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 siue in∣tegra corporum animorum{que} no∣strorum conse∣cratio & oblatio.
• * 1.1122

  When I come to Leuiticus.
• * 1.1123

  Vers. 20.
• * 1.1124

  Psal. 406.
• * 1.1125

  1. Sam. 15. 12.
• * 1.1126

  Alij, Significa∣tum est omnem piorum mini∣strorum suffici∣entiam & apti∣tudinem a Chri∣sto esse, qui tum aures verbo per∣cipiendo, tum pollices actioni∣bus sacris praepa∣rat asperso suo sanguine, vt offi∣cio suo recte fun∣gantur. Agitatione pectoris & exaltatione armi monemur, toto pectore & opere inuigilandum esse di∣uinis, excitato semper animo. Partium distributione, indicata cōmunis sanctorū cum Deo, & Dei vicissim cū illis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vide plura apud Gregor. in Pastor. part. 2. ca. 3. & li. 1. Moral. ca. 40. Cauda offerri iubetur. sig. Omne bonum quod incipimus, etiam perseuerantiae fine cōplendum.
• * 1.1127

  Ver. 21.
• * 1.1128

  Ver. 26 & 27.
• * 1.1129

  Psal. 119 18.
• * 1.1130

  Vers. 29. The garments of the inferior priest were not so rich and glo∣rious, is the gar∣ments of the High Priest. Quaeres discrimē adūbrare debuit inter Christum qui sine mensura consecutus est Sp. Sanc. & alios Sanctos qui de eius acceperunt plenitudine, & quidem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nec non inter Sanctos ip∣sos, quos donorū varietas dispares facit, vnoquo{que} proprium ferente donum a Deo. See. Ioh. 3 ver. 34. Iohn. 1. 16. 1. Cor. 7. 17.
• * 1.1131

  Vers. 32. Vers 33.
• * 1.1132

  Vers. 34.
• * 1.1133

  Hebr. 3. 15. 13
• * 1.1134

  Vers. 39.
• * 1.1135

  Vers. 40.
• * 1.1136

  Ver. 45.
• * 1.1137

  Deus est mens a∣terna, causa boni in Natura. Pla∣to.
• * 1.1138

  Rom. 4. 18.
• * 1.1139

  Iob. 13. 15.
• * 1.1140

  Ver. 1. Ver. 2. Ver. 3.
• * 1.1141

  Ver. 4 & 5. Ver. 6. Ver. 7 & 8.
• * 1.1142

  Ver. 9.
• * 1.1143

  Ver. 10.
• * 1.1144

  Apoc. 〈◊〉〈◊〉. 10. 1. Pet. 2. 9.
• * 1.1145

  Ps. 141. 2.
• * 1.1146

  Luke. 1. 10.
• * 1.1147

  Apoc. 5. 8.
• * 1.1148

  Apoc. 8. 3.
• * 1.1149

  1 Thes. 5. 17.
• * 1.1150

  Ver. 11. &. 12. &c.
• * 1.1151

  Num. 1. 2. &c.
• * 1.1152

  Math. 17. 27. A peece of twen∣tie pence for himselfe & Pe∣ter.
• * 1.1153

  Ver. 21. De labro aeneo vide Aug. To. 10. Serm. 38. ad Fratres in Ermo. Et Sacerdotibus iam cōsecratis ac sāctificatis impo∣nitur manuum pedumque loti∣o, vt Sanctis eti∣am quotidiana peccatorum veni∣a opus esse agnos∣camus. Ps. 316. Et preterea Fi∣delium infanti∣bus, quamuis ge∣neralis ad eos Gratiae promissio spectat, non mi∣nus quam Gen∣tilium liberis ne∣cessarium esse sa∣lutarem S. Bap∣tismi vsum: si∣quidem de Chris∣tianis non Chris∣tianus nascitur, ••um non genera∣tio, sed regenera∣tio facit Christi∣anos. Aug. lib. de peccat. meritis & remissione. Cap. 9 Hieron. Christiani non nascuntur, sed fiunt. Greg. Labro paenitentiam sig. dicit. Labrum enim de speculis mulierum fac∣tum esse &c. Specula maculas ostendunt &c. Hom. 17. in E∣uang. plura. Notata etiam mystice precum nostrarum effica∣citas & qualitas diuersis istis spe∣ciebus. Primo, Balsamum cale∣faciendi & ab∣stergendi vim habens, pingit e∣um Orationis fructum qui per∣moueat Deum, vt abstersis crimi∣nibus nostris, ani∣mae corporis{que} in∣firmitatem cu∣ret. Eccles. 38. Iac. 5. Secundo, Candor & o∣dor Onychae sig. orationem opor∣tere esse ab hypo∣crisi omn•• alie∣nam ac sincerā Mat. 6. Ver. 5. Tertio, Galba∣nū quod accēsum serpentes necat, precatione Dae∣mones ipsos fuga∣ri denotat. Mat. 17. 21. Et quia Galba∣num odore fer∣tur suaue, tamen olentibus mis∣cetur, significa∣tum est grauem quātumuis crucis nostrae odorem, salutarem tamen nobis esse, Deo{que} gratum. Quarto, Thus rodolens, & exciccās, plu∣rima naturae nostrae vitia pre∣cibus auerti rec∣te admonet. Q••into, aequali∣tas ponderis dubio procul in∣dicat eam inuo∣cationem esse op∣timam, quae ex fide, spe, charita∣te & gratitudi∣nis studio suscipi∣tur. Sexto, Con∣tusio aroma∣tum, symbolum est cordis contriti & humiliati, quod singulare Deo sacrificium est. Septimo, Situs eregione Propitiatorii, Christum praefigurauit, sine quo preces nunquam gratae, qui de seipso, 24. Eccles. V. 21, suauitur inquit redolui quasi Galbanum & onyx &c. Octauo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 huius artifex, ne quem alium orationis magistrum quam Christum audia∣mus, hortatur. Nono, Praeceptum de vltando abusu inculcat, ne cultum orationis vlli creaturae, sed soli Deo tribuamus: quia ille gloriam alteri non dabit. Esay 4 8. Chrysost. Ho. 12. Operis imperfecti: Sicut Thimiama bene confectum delectat hominem od••∣rantem: sic oratio iusti suanis est ante Deum.
• * 1.1154

  Ver. 2
• * 1.1155

  Esa. 43. 1. Esay. 49. 1. Luke. 10. 20.
• * 1.1156

  Ver. 3.
• * 1.1157

  Prou. 20. 12.
• * 1.1158

  Ver. 4.
• * 1.1159

  Ver. 13.
• * 1.1160

  Ier. 17. 25. &c.
• * 1.1161

  Ver. 18.
• * 1.1162

  Augustinus.
• * 1.1163

  Theophilact. in 11. cap. Luc••.
• * 1.1164

  Ambros. lib. de Spiritu sancto.
• * 1.1165

  Aug. lib. 5. quaestein Deutr••. cap. 15.
• * 1.1166

  Lyra.
• * 1.1167

  Hugo.
• * 1.1168

  Neoterici.
• * 1.1169

  Ver. 1.
• * 1.1170

  Timor fecit in orbe Deos. Luca∣nus.
• * 1.1171

  Psal. 51. 10.
• * 1.1172

  Lapis Thracius.
• * 1.1173

  Vers. 4.
• * 1.1174

  Bernard. Epist. 38.
• * 1.1175

  Thodoret.
• * 1.1176

  Aug. lib. 14. de ciuit. Dei. cap. 11.
• * 1.1177

  Ambros: Epist. 56.
• * 1.1178

  Vers. 5.
• * 1.1179

  Psal. 106. 19. 20.
• * 1.1180

  20.
• * 1.1181

  Vt iugulent homines surgunt de nocte latrones. Vt teipsum ser∣ues non expergis∣ceris?
• * 1.1182

  Luxuriant ani∣mi rebus plae∣rum{que} secundis. Duo simul ad∣missa capitalia crimina, oppro∣bria carnis, & mentis sacrilegia. Ambros. Epist. 36. ad Sabinū.
• * 1.1183

  Cum corpus in refectionis dele∣ctatione resolui∣tur, Cor ad inane gaudium relaxa∣tur. Greg. 1. Moral. cap. 5. vide Moral. 10. cap. 14. Idem Hom. 40. Ber∣nard. epist. 152. Mens assueta de∣licijs, nec exculta disciplinae sar∣culo, multas con∣trahit sordes, &c Chrysost. de prouident. Dei lib. 1. & Hom. 54. ad Pop.
• * 1.1184

  Ver. 7. Ingratitudinem notat. q. d. tuus Pop. quem edux∣isti, quem docuisti &c.
• * 1.1185

  Leuitatem & in∣constantiā notat populi, qui cito &c.
• * 1.1186

  Non abducit seruū ab interces∣sione pro pop. sed potius accēdit, vt ignem furoris sui precum imbre ex∣tinguat. Greg. lib. 2. Moral. cap. 12. Bern. considera hic, quid preci∣bus tribuatur Sanctorum, quo∣modo illis Deus teneatur, vincia∣tur & ligetur. Quis te ligauit Domine Deus? Ligatum habent Sancti Deum, vt non puniat nisi permiserint ipsi; vt non puniat nisi dimissus ipse. Sermo. 30. super Cantic.
• * 1.1187

  Gen. 18. 19.
• * 1.1188

  Ezech. 22. 30
• * 1.1189

  31
• * 1.1190

  Hosc. 11. 8.
• * 1.1191

  9
• * 1.1192

  Ver. 11.
• * 1.1193

  A peculio & haereditate, quia tuus, inquit, po∣pulus. 1. A memoria beneficiorum prae∣teritorum, quae irrita essent om∣nia, populo non amplius super∣stite. 2. Agloria Dei▪ quae ab Aegyp∣tiis obscurabitur ad interitum tantae gentis. 3. A promissio∣nibus quae Pa∣tribus factae sunt quarum fi∣dem toti mundo cōstare oporteat. Qui expositionē velit illustriorē 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 huius sacr••, legat Hie∣rony. in Esay. cap. 5. Chysost. super quartā. Ho 12. Ambro. li. 2 offic. cap. 7. Cum ipsi dicant Patres veteris Testamētiin lim bofuisse, & igno∣rasse quae hic a∣guntur, quomodo hunc locum ad deorum inuoca∣tionē detorquēt?
• a 1.1194

  Psal. 4. 1. Vers. 13 Remember A∣braham &c. that is, thy promise made to Abraham &c. not Abrahams prayers made in heauen for thē, &c.
• * 1.1195

  Vt discat P••p. contemnere quod in secessum proijci videret. Hieron▪ ad Fabiolam. Factum est (in∣quit Aug.) mag∣num sacramentū. Et addit, O ira prophetica, & a∣nimus non tur∣batus, sed illumi∣natus &c. Vide eundem prolixius lib. 22. contra Faustum, ca. 43 Ambros. de Mose. ad Ro∣mulū Omnia (in quit) impietatis vestigia abolere voluit, de po∣pulo: absorbuit omnem & perfi∣diam & super∣biam, ne eum absorbeat impie∣tas & arrogātia. Aug. in exposit. Psal. 73.
• * 1.1196

  Yet this fact made them not irregular, nor vnfit f••r the ministerie. Ambrose was a man that had sit in iudge∣ment of bloud before, yet a good Bishop. &c.
• * 1.1197

  Math. 10. 37.
• * 1.1198

  Vers. 30.
• * 1.1199

  31
• * 1.1200

  32
• * 1.1201

  Rom. 9. 3.
• * 1.1202

  Psa. 139. 16.
• * 1.1203

  Apoc. 20. 12.
• * 1.1204

  Dan. 12. 1. Apoc. 20. 12. Luke. 10. 20.
• * 1.1205

  Aug. Si homo dicit, quod scripsi scripsi, multo ma∣gis Deus &c. Ezech. 18. 19.
• * 1.1206

  Math. 7. 25. Math. 24. 24.
• * 1.1207

  Ionn. 6. 37. Ioh. 10. 28.
• * 1.1208

  No certaine time noted, but often were they punished. Aaron was very sorie: and, Quem poenitet peccasse, pene non peccauit, inquit Plautus; & Se∣neca, qnem poe∣nitet peccasse pene est. &c.
• * 1.1209

  Dominus nouit cui parcat vs{que} ad commutatio∣nem in melius, & cui parcat ad tempus, quamuis eum praescierit in melius non mu∣tari: & cui non parcat vt mute∣tur in melius, & eui non farcat ita vt vitae mutationem eius non expectet. Aug. in Quest. in Exod.
• * 1.1210

  Vers. 1. 2
• * 1.1211

  3
• * 1.1212

  4
• * 1.1213

  5
• * 1.1214

  6
• * 1.1215

  Vers. 7.
• * 1.1216

  Vers. 8. Argumentum resipiscentis a∣nimi assurgere. &c. Aquila per se∣nectutem tam curuum acquirit rostrum, vt vesci non possit, nisi ad lapidem percu∣tiendo adunci∣tatem frangat: sic peccatori mo∣riendū same, nisi ad petram Chri∣stum per Poeni∣tentiam se for∣titer at diu per∣cutiat, vs{que} ad propositi mutati∣onem & duritiei abiectionem.
• * 1.1217

  Mar. 6. 20.
• * 1.1218

  Vers. 17.
• * 1.1219

  Vers. 18.
• * 1.1220

  Vers. 20.
• * 1.1221

  Math. 5. 8.
• * 1.1222

  1. Cor. 13. 12.
• * 1.1223

  Ephes. 3. 17. & 18.
• * 1.1224

  Anthropomor∣phites monkes. Audiandi. See Epiphan.
• * 1.1225

  1. Ioh. 1. 1
• * 1.1226

  Ver. 20.
• * 1.1227

  Ver. 11.
• * 1.1228

  Omnia ad Christum rec∣tissime accommo∣dātur, qui petra est vnica, in qua consistendum fi∣delibus, qui a posteriori visus & agnitus est a Iudaeis, hoc est, post mortem & resurrectionem suam omnis glo∣ria posterioribus temporibus (in∣terprete Tert.) nobis reuelata est. vide Hiero∣ny. in Math. cap. 8. in Eccles. cap. 4. Hilar. lib. 4. de Trin. Aug. quaest. 154. in Exod. &c. Tertul. Gloria mea quam vide∣re desideras, pos∣terioribus tem∣poribus reue∣labitur. Cyprian quod Idola non sunt Dij.
• * 1.1229

  Dionys.
• * 1.1230

  Ver. 1.
• * 1.1231

  Ver. 2.
• * 1.1232

  Ver. 3.
• * 1.1233

  Ver. 4.
• * 1.1234

  Ver. 5.
• * 1.1235

  Vers. 8.
• * 1.1236

  Ver. 9.
• * 1.1237

  Ver. 11.
• * 1.1238

  Ver. 12.
• * 1.1239

  1. King. 20. 42.
• * 1.1240

  Ver. 13.
• * 1.1241

  1. King. 18. 21.
• * 1.1242

  Mat. 4. 10.
• * 1.1243

  Ps. 16. 4.
• * 1.1244

  Euseb. lib. 3.
• * 1.1245

  Concil. Arelatens. Canon.
• * 1.1246

  Concil. Eliberin.
• * 1.1247

  Ambrose. Epist. 24.
• * 1.1248

  Ver. 29. &. 30. Hoc signo & in∣tollerabilis diuini iudicij splendor adumbrari de∣buit, & legis di∣vinae operatio, quae conspicien∣tibus peccata sua terrorem incu∣tit. At per vela∣men, cum natu∣rae nostrae caligo, tum Iudaeorum excecatio, de qua anagogice. 2. Cor. 3. 13. &c. Mys∣••ice exposuerunt: Orig. Ho. 12. in Exod. Ambros. in Psalm. 118. Greg. lib. 28. Moral. Cap. 23. &c. 2. Cor. 3.
• * 1.1249

  Ver. 33.
• * 1.1250

  Vers. 6.
• * 1.1251

  Aug. Quaest. in Leuit.
• * 1.1252

  Vers. 34.
• * 1.1253

  Vers. 36.
• * 1.1254

  Vers. 38.