Comfortable Notes Upon the books of Exodus and Leviticus, as before upon Genesis.  
Gathered and laid down still in this plain manner, for the good of them that cannot use better helps, and yet are careful to read the Scriptures, and very desirous to find the comfort in them.  
BY The Reverend Father in God Gervase Babington, Doctor of Divinity, and Bishop of Worcester.  
With a Table of the principal matters contained in this Book.  PSAL. 1. 
Blessed is that man whose delight is in the Law of the Lord, and in his Law doth exercise himself day and night.  
AT LONDON, ¶ Printed for Thomas Chard.  
Anno Dom. 1604.  
* ⁎ *   


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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. id est.   

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


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. id est.    


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

Erasmus Praefat: in Aug.  

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

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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. id est.   

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



Clemens Alexandrinus in his first book, Strom. Pag. 116.  
If both preach the word, this man by writing, and that man by speaking, why are not both to be approved, which have caused faith to work by love? etc.    


The knowledge of preaching is in a manner Angelical, whether it worketh by handwriting, or by tonguespeaking; because he which soweth in the spirit, shall of the spirit reap life everlasting.    


Erasmus in his Preface upon Augustine.  
Because he perceived the use of books to extend farther than the use of speech, he did withdraw what time he could to this employment.    


Clemens Alexandrinus in his first book Strom. Pag. 127.  
Neither is that provision of meat allowable which is set forth with more sauces, than which nourish: neither is that use of speech convenient or seemly, which may more delight, then profit the hearers.     

¶ A Table setting down Alphabetically the principal matters contained in this book of Exodus.  

A.  
AAron, how he was Moses his Prophet: 81. his rod kept in the Ark. 383. his calling, 406. his apparel 408. the several parts of his garments 409. his consecration 413. his yielding to the people for an Idol. 439. and making an Altar before it. 441.  
Adamant in the Ephod, men's guesses of it. 411.  
Admonitions from God before he striketh. 45. 124. 117. 125. 159. 160.  
Adultery wilfully committed, is made but a sleight matter by Papists. 46. 47.  
Adoration of the Bread, an ancient error, 423.  
Adversity, 30.  
Affliction noted by the heat of the Sun, 208. it followeth Prosperity 4. God seeth us in it 36. and pitieth us under it 72. when it is most extraordinary it doth not show that the party is disliked of God, 37. but in the midst thereof God regardeth and acknowledgeth, 62. and helpeth in the end, 210 for it shall have an end, 27. 65. 67. 92. 138. 305. and sometime it is turned to great joy, 20, 171, 172, 242. in it we must be patient, 74, 167. and constant, 226, 227. and return to the Lord. 70, 72, 75, 112, 278, 384. for though there be diversities of crosses, 94, 129. 224, 291, 333 yet all come to us by God's providence, 112, 116, 210. the time when they shall begin, and when they shall end is in his hand, 110: and therefore in and under them, we must ●a●rie his leisure, 57, 69, 167, 201, 226. God sendeth to the wicked one cross upon the neck of another, 121. and increaseth his crosses where there is no amendment, 89, 91, 92, 115, 159, 163, 181. even to the godly one cross succeed another, to show that this life is a warfare, 277. to trieus, 213, 426. to discover to us and others our unknown weakness, 238, 261. to correct us, 5. to draw us to obedience, 181. and to other ends, 331. to train us up in God's school, 290, by it we learn more good than by prosperity, 29, 321.  
Alexander the great his reverence to the high Priest, 414, 415.  
Allegories, 398.  
Altar, why there was but one, and why of earth, and why without steps, 326.  
Altar of burnt-offering a figure of Christ, 403.  
Altar of incense. 427.  
Altar of brass, signified Christ his humiliation, the golden Altar his exaltation, 428.  
Altars in Popery, 326, 403, 404.  
Alteration, 25. fine, 29, 30.  
Ambition, 40, 329.  
Answer must be readily made when God calleth, 34.  
Antichrist, 43, 79, 424.  
Angel, a name given to Christ, 31, 32, 216.  
Angel's subject to Christ, 387, they are our servants, 388 we being in Christ are joined to their company, ibid.  
anarchy, 307, 310.  
Anabaptists confuted, touching war, 290. concerning magistracy, 307, 309. for refusing Ministers and the use of the sacraments, 407. for casting away means, 240.  
Atheists, 416, 417.  
Antiochus' called himself God. 80.  
Appearing of God diversly to divers ends, 32, 33 it is to some fearful, to some comfortable 357, 358.  
Apparel of Ministers, 408. herein the orders of a Christian Church must be obeyed, 412.  
The Ark was an outward sign of God's presence. 380. called by the name of God, and by other names. 381. a figure of Christ. 382.  
Authority of the book of Exodus. 1.  
Authority in all superiors must be reverenced, 301.  
The Author's intent in writing this book, 28, 90, 289, 299, 332.   

B.  
Baptism, not every want but the contempt the 〈…〉 ●f damneth, 60. not to be administered by women, ibid. Names given at Baptism, 21. the words of the institution paraphrased, 384.  
Banishment for good causes not to be ashamed of, 27.  
Baits to allure the wicked to destruction, 210, 211.  
Backeparts of God, 454.  
Beauty joined with piety, a great blessing, 16, 17.  
Beare-baytings etc. on the Sabbath, 269.  
Beads, 427.  
Beasts are cared for by God, 336.  
Bed, we must remember God and pray to him when we go to bed, 176, 177, 128, 428.  
Beginnings of repentance are hard, 66.  
Beginnings of error are to be stayed, 441.  
Beginnings of the year was diversly taken, 184, 185.  
Bells about the Priest's garment signified that a Minister should not be dumb, 412.  
Bible, 155.  
Bispop universal, 133.  
Bispops in Popery why buried in their robes 421.  
Birth not to be regarded so much as God's graces, 463.  
Blessing of God, 272.  
Bitter waters, 235.  
Blood of Christ, 189, 416.  
Book of Creation, 154.  
Book of life, 447.  
A Book that hath but two leaves 

White,  
Red,   164.  
Borrowed things must be restored, 179.  
Boasting of the wicked against the godly, 233.  
Bribes, 352, 353.  
Bread of the sacrament not to be reserved, 423.  
Breastplate 410. how it informed the priest of God his will, 411. the twelve stones in it with names signified, that God cared for every particular man, 412.  
Bush burning and not consumed, 33.  
Burial, Pompey was without the honour of it, 425.   

C.  
Calling, Moses was called being forty years old, 22. we must answer readily when God calleth, 34, 52, 53. our calling is not to be misliked for some defects, 51. in performance of duties we must look, not to ourselves but to our calling, 78. and both to God and our calling, 264. we must use wariness in it reckoning of enemies 207. in it we must be strong and cheerful, 214. Hinderers thereof to be removed, 301: we may not pass the limits of it, 322. those that rush into a calling rashly, are confounded, 39  
Calling of Ministers: see Ministers.  
Golden Calf 439. every error in Religion is, as it were, a Calf, 442.  
Canaan is ours, but in the way thither we must reckon of enemies, 207. and look for lets, 212. for we must pass by Marah, 238. and fight with Amalech, 290, 291. we are directed to the true Canaan by God's word, 207, 466 in travailing thither we must not look back to Egypt. 209.  
Candlestick, 393.  
Catechising, 127, 333, 370, 196.  
cattle die when God is displeased, 109.  
Cato denied divine providence, 425.  
Ceremonial law: the division thereof, 358. a shadow of Christ and ended in Christ, 376, 377, 402, 187.  
Change of Prince dangerous, 6.  
Change of estate not ●o be feared, 25, 29, 30.  
No change in God, 42, 38, 426, 72, 210. children's duty, 54, they should not be brought up in ignorance, 196. their differences are known to god who is first, & who is second, 198  
Cheerfulness in our calling, 214. and in God's service, 364.  
Cherubins, 387. the stretching of their wings signifieth the protection of Christ. 388. their faces one towards another signifieth, the consent of the old & new Testament, 389. God spoke from betwixt them, ibid. etc.  
Christ his death brought increase of Christians, 4. he was called an Angel, because sent to be our deliverer, 31. 32 he uniteth divers houses and Nations, 186. he wholly freed us both from original and actual sins, 191. he is not to be found out of the church, 202, 370. he cooleth & enlighteneth his Church as the cloud and pillar did the Israelites, 208. he was the Angel that went before the Israelites, 216. his love to his Church, 412. his blood though sufficie at for all, yet not helpful to all 416. he maketh our prayers acceptable, 427, 428, how he now speaketh to his Church, 390. Christ was prefigured by joseph, 4. by Moses, 26. by the Lamb in the Passover, 186, 187. 188, 189, 190. etc. by the tree that made the bitter waters sweet, 237. by Manna, 275, 383. by the Rock, 287, by the blood of the covenant, 356. by the Ceremonies of the law, 376, 377. by the Ark, 382 by the Mercy-seat, 386. by the table of shew-bred, 391. by the candlestick, 393. by the most holy place, 400. by the altar of burnt-offering, 403. by the high Priests Ephod, 410, 412.  
Christ his humanity prefigured by the cloud, 357. in the Altar of incense the wood signified his Humanity, the gold his Deity, 428. the uniting of his divine nature to his manhood, 382. the Lamb being without blemish did signify his purity, 186. being a Male, did signify his spiritual strength, 187. being of a year old, did signify his experience of infirmities, 187. his anointing presigured by the oil, 414. his righteousness by the Priest's garment, 421. his protection of his Servants by the stretching of the wings of the Cherubins, 388, his eternal Priesthood, by the budding of Aaron's rod, 383. the Majesty of his Kingdom, by the crown of gold about the ●rke, 382. and about the Altar of sweet perfume, 428. His coming in the flesh prefigured to be in the Evening of the world, 189. that he should be taken from amongst sinful men, 188. his humiliation by the brazen Altar, 428. his suffering without the City, 418. that he should not die by & by after he was borne, 188. that he should die but once, & in one place. 404. that he should not putrify in the grave, 382. that he should rise again by the budding of Aarons●od ●od. 383. that he should have glory in heaven after his ascension, 428.  
Church of God compared to a Ship, 219. 220, 221.  
True Church, and false Church, 220.  
The true Church shall have Victory over her enemies, 227. there is an Union betwixt God and it, 232. when God will, 242. we must rejoice at the welfare of it, 302. it is where Christ is, 383. it was prefigured by the Ark, 384. it is the keeper of the Scriptures, 385, by the Tabernacle, 400. the purity of it, 401, the rich grace of it. ibid. it never quite faileth. 33. 414. God his love to it, 55, 56, 61. Christ his protection of it, 206. 388. it is never forsaken, but her enemy's cursed and favourers blessed, 218, 219. it increaseth in persecution, 10, 201. Our Church was before Luther, 137, 219.  
Churches built, 365, 366.  
Church-robbers, 204, 430.  
Liberality to the Church, 464.  
Church-Officers, Sworne-men, etc. 114.  
Churchmeetings loved of God. 374, 403.  
Church is God's house, 367, it is graced by God, 465, reverence is due to it, 371, 372. it must be repaired 373. the outward glory and glistering of it, 378, 392. the true beauty of it, 394. refusal to go to the Church will be punished, 64. reasons why we should not refuse, 316. we must come to the Church cheerfully, 365. examples, 368, 369. 370, we must not go out of the Church before the end of prayers & sermon, 375. The distinct places in our churches compared with the rooms of the tabernacle, 400.  
Cloud, did guide and protect the Israelites, 207, 208, 216, 465.  
Cloud that covered Moses, a figure of the humanity of Christ, 357.  
Clergy men, 303.  
Colleges built, 367.  
Colours of sin, 9  
Communion tables, 326. 403. they are more ancient than stone Altars, 404.  
Consecration of the Priests, 413. it sealed to their consciences their vocation, 414.  
Condemning, must not go before hearing, 12.  
Conscience tortured by Popish doctrine, 139.  
Good conscience is the preserver of faith, 396.  
Conscience is as the face of the inward man, 461.  
Remorse of Conscience, 170, 105.  
Conventicles of the wicked, 8, 371.  
Constancy in suffering affliction, 226, 227.  
Constancy in love where we once have loved 286.  
Constancy a virtue in a judge, 349.  
Constancy in Religion, ibid.  
Contentation, 167, 243, 268, 279, 293, 361, 362.  
Courtier's should not be drawn from God's service by pleasure, profit, etc. 23, 98.  
Covetousness, 108, 150. 170, 265, 292, it is a blot in a judge, 315.  
Counsel (if good) to be received from an Inferior, 313.  
Councillors are Kings eyes, and ears, 311.  
Cook's must so dress meat for other men's bodies, that there be care had of their own souls, 193, 194.  
Courage is a property of a good Magistrate, 314.  
Creation, the Book thereof, 154.  
Cries are consequents of God's plagues, 182.  
Earnest prayer is a crying, 215, 280.  
Cross, see afflction.  
Creatures armed in wrath, 102.  
Creatures have excellent virtues, 238, 239.  
Creatures of God must be soberly used, 392. and not abused, 240.  
Creatures the use of them given, or taken away by God, 88  
Cruelty forbidden, 354.  
curiosity in searching secrets, 319, 322, 357, 451, 452, 454.  
Custom in sin, 152.   

D.  
Darkness of Egypt, 145, etc.  
Darkness in judgement, 62, 147.  
Darkness outward & inward compared, 148.  
Inward darkness how it groweth, 150.  
Darkness wherein God was, noteth him to be incomprehensible, 325.  
Dances of ancient time, what they were, 235.  
Dances on the Sabbath, 269, 438.  
David how he offended in numbering the people, 429. Civil Death, 340.  
Death coming with circumstances of God's anger is more fearful, 177, 178.  
Sudden death, 178, 179, 180.  
No earthly prerogative can free from death, 182.  
After Death no help, 179.  
Dead men's desires are truly to be performed, 207.  
Dearth in the time of Popery, 257.  
Delay of religious duties, 98, 182, 217, 229, 423, 456.  
Descend, how it may be said of God, 38, 322.  
Despair to be avoided, 73, 258, 285. we may not despair of God's providence, 260, 265, nor of his mercy, 117.  
Deformity of body is recompensed by virtue of mind, 17.  
Devil: see Satan.  
Diligence required in God's business, 113.  
Discipline, 397.  
Discontent, 277, 278.  
Disputations, 398.  
Distrustfulness, 265.  
Dissimulation, 123.  
Division of this Book, 2.  
Domitian proclaimed himself God, 80.  
Doubting, 48, 287.  
Diversity of gifts, 81, 355, 361, 363.  
Diversity of plagues, 94, 129, 224, 291, 333.  
Divinity, as a Lady ought to be served by all other Sciences, 172, 173, 363.   

E.  
Ear is required that God may enter, 209.  
The Ear signifieth obedience, 419.  
The boring of the Ear what it signified, 330, 419.  
Egyptians cruelty to the Infants, 16. it was punished. 88  
Egyptians ten Plagues: the first of the turning of their waters into blood, 87. 88, etc. the second, of Frogs, 91. the third, of louse, 101. the fourth, of flies, etc. 105, the fifth, of murrain of cattle, 109. the sixth, of a scab, 112. the seventh, Thunder, hail, and fire mingled with the hail, 119. the eight, Grasshoppers, 131 the ninth, Darkness, 145. the tenth, the death of the first borne, 177.  
Egyptians destroyed in the Red Sea, 217.  
Elder: a name of Office, not of years, 43.  
Elect may be afflicted, but not finally overthrown, 138.  
Ends of God's punishments, 331.  
End of God's benefits, 72.  
Enemies, God is able to preserve by them, 20. our enemies are to be helped, 351, 352.  
Envy, 5, 82, 292, 395. it cannot alter the Lord's purpose, 168.  
Ephod of two sorts, 409, the high Priests Ephod, 410. the stone on the Ephod, and the names on the stone. 410.  
Equality is a property of a good judge. 350  
Equity of all gods laws ever remaineth 337  
Evening what it signified. 189  
Evil. God is not the author of it. 82. nor religion the cause of it. 129.  
Extraordinary instincts, 459  
Extraordinary things may not without like warrant be followed. 172.  
Extraordinary providence, 260. 265. 272.  
Excuse taken from the wicked, 62, 174.   

F  
Factious men. 44. 45.  
Fa 〈…〉 es on the Sabbath. 269.  
Faith, 18. confirmed by signs, 41. it must rest upon Christ. 404. by it we are partakers of Christ, 202. signified by oil, 396, 423. it is required to all spiritual duties. 424.  
Families are raised by God. 4.  
Fat of the sacrifice, what it signified. 416.  
Fathers, a comparison between their affection and Gods love, 56. 57  
Favour to strangers wrought by God. 47. 48. 172.  
Fear of God, 12. it is the property of a good judge. 314.  
Fear is comforted. 117. 210. 231. 232. it hath sometimes a good end. 172.  
Feet signify actions and affections. 420.  
Deadly Feud reproved. 16.  
Finger of God what it signifieth. 434: 435.  
Fire of grace is to be kept within us. 274.  
firstborn of the Israelites were gods by a double right. 204.  
Flies etc. 105. to which are resembled worldly cares: biting of conscience: sorrow for sin: Tyrants: Usurers. etc.  
Forgetting of benefits is a mother of much mischief. 7.  
Forgetfulness of God's works is displeasing unto God. 197. 243. God prepareth sundry means to awake it. 203. 272.  
Fortune. 20. 230. 417.  
A friends wrong striketh deep: 70.  
French disease. 112.  
Friar. 46. 47.  
Frogs. 91. they resemble crokeing crews etc. 101.   

G  
Garments, strange and costly, 409. marg.  
Garments of the Priests, 408, 421.  
Genealogy of the Israelites to what end it is described, 76.  
Gentiles more obedient than jews, 299.  
Gestures may be divers in Prayer, 298.  
Gifts do corrupt judgement, 352. 353.  
Gifts of God divers to divers men, that one might have need and use of another. 81, 355, 361, 363. 395.  
Gifts and graces of God's Church, 401. prefigured by the garments of the high Priest, 408 modest men are not proud of them. 461.  
Glory of God to be preferred before all things, 445, 446. b.  
God is an existence by himself, 72:  
God is eternal. 231.  
God is true in his promises, 3, 73. 169. 427.  
God is unchangeable, 38, 42. 72. 210. 426.  
God is incomprehensible, 325. yet he hath many names from manifold affections in us, 72. we may not search his Majesty but in the cloud, that is, the humanity of Christ, 357.  
God revealeth himself so as man may endure to behold 34, he appeareth divers 〈…〉 to divers men, 357. 358. in appearing he applieth himself to the intent of his appearing, 32, 33. the more he openeth himself, the more man feeleth and findeth his wants, 35. he vouchsafed a glimpse of himself to Aaron, etc. 356. his manifestation to Moses preferred before that to Abrabam, 71. he promiseth to dwell amongst us, 425. that he will be with us in our calling, is an encouragement, 40. how he is said to come down, 38, 322. how he hath been seen, 453. and how he shall be seen of us. 454. his backeparts, ibid. he did speak out of the bush, out of the cloud, from betwixt the Cherubims. 389. as he now speaketh by his Ministers, so heretofore by his Angels. 322 it is a mercy that he now speaketh not himself, but by men, 324. 407.  
God his goodness, might, justice, 210.  
God his love, truth, and power, 285.  
God is almighty, he passeth all men of war, 231. he can do great matters by weak means, 38, 51, 54, 93, 103, 129. his mighty power is fearful, and comfortable, 198. fearful, because with one word he destroyed many first-born, 198. he is able infinite ways to punish, 102. 131. he hath power over all creatures to give, or take the use of them from us, 88 yea, to arm them against us, 102. infinite is his power to comfort them that cleave to him, 260. it strengtheneth us against despair, 285. he being able, to perform his promises, 73. he can give strength to any man in his vocation, 214. in new perils he can give new remedies, 217. he can turn Tragedies into Comedies, 20. he can turn all hearts as he pleaseth, 47, 172. he can do for us what he will, and when he will against all enemies, 167. he can preserve his children by enemies, 20. he can make his servants honoured in the inward conceit of the wicked, 174, 414, 415, 451. he can make his Foes humble, and prostrate themselves before his servants, 184. he can overthrow the purposes of Tyrants, 14, 20, 22, 56, 62. he can give better Governors in stead of them, 312. the wicked confess his power, 104. he can make men yield to his Word, 75. he worketh not all he can, 206. he useth sometimes rather entreaty than power, 62, 63.  
God knoweth all men, 34. their names and places, 433. their hearts, their purposes, 45 their secret attempts, 56. every step which they walk, 88 every action which they do, 442. gods knowledge is the stay of the godly being evil reported of. 349.  
God his love to his Church 56, 61. he rejecteth not the godly for imperfections. 13, 14, 24 50. he presenteth our sinning by taking away the occasion of sin, 206. he stayeth our weakness by comfortable sign, 41. he is not alienated from a whole kindred for the faults of some in it. 15. he is willing to teach when we are willing to learn, 34. he helpeth us in many mazes, 75. he is unlike to man who rejecteth his friends in adversity, 37. he acknowledgeth them in the poorest p●ght. 72, 426 he is nearest to his servants when he seemeth furthest, 18 he is slow to punish, 90, 91. before he striketh he giveth warning, 45, 117, 124, 125, 159, 160. even when the rod is up, he stayeth his hand, 444, 450 in the midst of wrath, he remembreth mercy even to the wicked, 117. he defendeth, guideth, and delivereth his faithful, 207, 388. yea, he delivereth miraculously, 210. 211. he saveth his own in the very midst of death and danger, 198. See mercy.  
God his will is the rule of right, 172. no reason is to be demanded above it, 55 we must be pleased with it, 243, 279. it must be obeyed wholly, not in part, 130, 199. it is performed by the wicked, 1●7, none can resist it, 167. it is our duty to yield unto it, 53.  
God disposeth of Kingdoms, 1. raiseth and overthroweth Families, 4. he disposeth otherwise than man purposeth, 19 he is not the Author of evil, 82. he ruleth the weather, 121. any good received must be ascribed to him, not to ourselves, etc., 230, 232. the wicked sacrifice to theft own purses, wits, etc. 416. why God worketh by means, 239. he can provide extraordinarily, 260, 265, 272. he provideth for his Children when they sleep, 270. etc. he is to be looked unto, when man is the means, 13. he careth for the safety not only of men, but of very beasts, 336. he hath a care of every particular man, 4●2.  
God● of Egypt overthrown at the Israelites departure, 191.  
Godly men, their lot is to be slandered, 64, 1●9. they look to God when they are afflicted, 74. they pray to God, when others murmur against God, 237. their condition in this world, 217. they pass from trial to trial, 33, 235, 277, they are honoured in the in-ward conceits of the wicked, 174. they are protected by God, 388. they are separated, when others are punished, 106, 107, 109, 122, 156, 183. Houses and Kingdoms are favoueed for their sakes, 99, 130 444.  
Gospel sweeteneth the law, 67. how it is entertained, 255.  
Goods well gotten prosper, 269.  
Goshe● freed from the plagues of Egypt, 106, 109, 122.  
Government is lawful, 308. the benefits thereof, 307. comparisons thereof, ibid. it is a blessing of God, 305. it is a burden. 280, 457. even in the wicked it is to be regarded, 44, 311, 312, it must be reverenced, 301, 306  
Grace invisible is of force without the visible sign, 465.  
Graces of God's Church. See Gifts.  
Grasshoppers, 131. Romish Grasshoppers, 134, 135.   

H.  
Haman, the degrees of his open punishment, 121, 122.  
Handicrafts are the works of God's spirit, 408, 409, 434.  
Ha mes of other men should affect us, 97.  
Hardness of heart, 55, 62, 104, 119, 123. it is no excuse to the wicked, 126. how God is the Author of it, 82, 111, 113, 125, 216.  
The Hart of man is false, 122.  
Hearts are known of God, 443.  
Hearts are moved by God, 47, 48, 76, 82, 172.  
Hart is respected in doing of things commanded. 364.  
A feeling Heart, 64, 94, 111, 119.  
Heart's sorrow is most bitter, 116, 117. it is seen of God, 36.  
Our own heads in divine matters, etc. 421.  
Hearing must go before condemning, 12.  
Hearing of both sides is the virtue of a judge, 347.  
Hearers of the word of god must have thoughts concerning God's glory, 53. God can make some hear, what others will not, 75, 76. secure hearers punished, 93. good hearers must be humbled, 320. they must be keepers and doers also, 316, 419, 420. to hear and obey is a sign of happiness, 119.  
Heaven, the way thither is hard. 238, 290, etc.  
Hell, 166. the way to it is smooth, 46, 291.  
Heat of the Sun signifieth afflictions, 208.  
Herbs, the knowledge of them hath been the delight and ornament of great ones, 239.  
Heretics, 223, they cannot overthrow the Church, 227.  
Hidden devotion safest, 16, 30.  
Hinderers of our calling to be removed, 301.  
Hypocrisy, 98, 145, 430.  
Holy Ghost, his name usurped by Manicheus, 80. his gifts diversly bestowed, 81. signified by oil, 405, 413.  
Holidays, 193. observed by many only for fashion, 97.  
Honour is a burden, 75.  
Horns of the Altar, for what they served, and what they signified, 404, 428.  
Houses, their increase or decrease, from the Lord, 4  
Humility, 39, 111, 128, 165, 166, 457, 461.  
Humanity of Christ prefigured by the cloud, 357.  
human writers may be used by Divines, 173.  
Husband's must have their wife & children with them 53.  
Wise Husbands answer not brawling wives, 60.   

I.  
jehovab expounded. 71, 72. 231.  
Idleness, 65, 264.  
Idle talk, 302.  
Idolatry prevented, 326. to be punished with death, 342. the causes thereof, 436, 437. no cost spared to maintain it, 439. it is an intolerable sin, 445, 448.  
jerusalem destroyed, 161, 162, 163.  
jethro, 299. etc. he worshipped the true God, 304.  
jewels of the Egyptians, 168. 362.  
Ignorance, 63, 147, 155.  
Ignorant imitation, 437.  
Images, 325. popish excuse for worshipping Images is taken away, 440, 441, 459.  
Impatiency, 246, 278, 279, 436.  
Imperfections pardoned, 13, 14, 24, 50. no man in this world is without them, 286. they should be no discouragement to our calling, 51, 78.  
Incense signified Prayers, 428. a. and 428. b.  
Enchanters do harden Pharaohs heart, 85. whether they did the like miracles as Moses or no, 85, 86. they cold cause frogs to come, but not to go, 95. they could not bring forth Lice, 103. degrees of their warnings, 112. 113.  
Inconstancy of the people, 69, 280, 281, 438.  
Incredulity, 49, 51.  
Engrossers, 264, 268.  
Instincts' extraordinary, 459.  
Inventions of man must not have place in the worship of God, 376.  
Good Intents, 408, 420, 449.  
Joseph's bones carried away, 207.  
Israelites: their increase, 2, 3. their affliction. 4. the causes of their affliction, 5. their multiplication under the Cross, 10, 33. they had their meetings for Religion even under bloody Pharaoh, 43. they are spared from the punishment of the Egyptians, 109. not only in Goshen, but when they were mingled together, 156 their departure out of Egypt, 200 they being weak are delivered, when the armed soldiers of Egypt are destroyed, 211. they murmur, 236. their first war, 290. etc. they were all alike noble, 341.  
judicial law is the execution of the moral, 327.  
judges: their properties, 313. viz Truth, 347. skilfulness in the Law and Constancy, 349. equality without respect of persons. 350. they must neither pity, nor wrong the poor 351. they must avoid bribes, 353.  
justice, 313.  
judgement day, 324.   

K.  
Kindness of heart in requiting love. 26. 170. 302.  
Kingdom of Christ prefigured, 428. a.  
kingdoms are disposed by God, 1.  
Kingdoms preserved from plagues for one righteous man, 99, 130, 444.  
King james raised up over us by God, 7. 156.  
A King merciful and religious is a great blessing, 68 we must pray for him, 97. and cleave fast unto him, 278.  
King's are to be obeyed, but in the Lord, 11.  
Kneeling at the Communion, 192.  
Knowledge in God, 34, 45, 56, 88, 433, 442, 443   

L.  
Lamb in the Passover signified Christ, 186. why it was killed at night, 188. etc.  
The Lamb in the Burnt-offering signified Christ, 423.  
Lamps, 396, 404.  
Laver, 430.  
Law without the Gospel is sharp, 67, 321, 323.  
Law is divided into 

Moral.  
judicial.  
Ceremonial.   327.  
The breakers of the Law, 324.  
The two tables were kept in the Ark, 385, 446  
The Law cannot justify us, 446.  
Laws in a Kingdom, 313.  
Man's Laws tend to the keeping of God's law, 327.  
All good laws are to be kept, 346.  
Leaven, what it signifieth, 190.  
Liberalitic to the house of God, 464.  
Lice, 101.  
Lies, 12.  
Life is to be preferred before worldly trash, 170  
〈…〉 must go before good death. 180.  
〈◊〉 is preserved by God his blessing, 272.  
Light to the followers of Christ, when others are in darkness, 208.  
〈◊〉 eaten by john Baptist what they were, 131, 132.  
〈◊〉 signify Monks, Friars, Nuns, etc. 132. 134.  
jord this title of God strengtheneth our faith, 73.  
〈◊〉 of God to his Church, 56, 61.  
〈◊〉 of truth is a property of a good judge. 315.   

M.  
Magistrates are of God, 310. 311. they are Gods Deputies, 308. God will enable them to their Office, 50. their properties, 313. they must relieve the oppressed, 2●. they should not cha●ge the people further than there is cause, 464. they must be discreet in executing of justice, 24. they must never be idle, 74, 75. but diligent. 312. and constant in their care for their people, 24. must be always present to see the execution of laws 32●. they ought to punish and yet a● old cruelty, 3●9. they must be t●●e to God, yet careful of the people, 44●, b. they pray for the people when the people 〈…〉 against them, 2 5. 445. 451. they 〈…〉 not murmur, 255. they must be long suffering. 282 they should grace the Ministers of the word before the people, 317 ●13. their a●tho●itie m●st concur with teaching ●59 they are first (before the people) to be made acq 〈…〉ted with any new thing to be published. 44. they must be used 〈…〉 fit for their places, 44 they must be reverenced, 〈◊〉, 345▪ and obeyed, 310.  
〈…〉: see Government.  
Ma●●a, the na 〈…〉 of it, 262. the miraculous coming of it, 26●. I awes concerning it, 264. etc. A po●te of it kept in the A●ke, 272. it was a figure of Christ. 275, 28.  
〈◊〉 called himself the holy Ghost, 80.  
〈◊〉 of God, ●4 3●5. 357.  
Queen Ma 〈…〉 r●igne, ●39.  
Marriage may not be without Parent's consent, 341.  
Marriage, how to behave ourselves in it. 256:  
Marriage is not impu●e, 319.  
Marriage with Idolaters is vulawfull, 460.  
Mass, a filthy Idol, 424.  
Maste●s, 329.  
Means must be used 264. from them we must lift up our eyes to God, 13. for it is he that worketh by them, 240. why God useth means, being able to do things by his word, 239, 240. great matters performed by weak means, 38, 51, 54, 93, 103, 129 the using of means should not be hindered by promises or revelations. 216. or by presumption of God's providence, 240.  
Mechanical occupations are fruits of God's spirit, 408, 409.  
Mercy of God, is the object of man's envy, 5. & of Satan's rage, 64, 66. it is not to be rejected when it is offered, 27. 129. it is continued to the froward, 75. & to ungrateful murmurers 259, 260. ●t saveth us from the evil that happeneth to others, 106. 107. Mercies received, may assure us of mo●e to be received, 236. 237.  
Mercies of God must be registered, 298.  
Merit, 28, 382, 451.  
Mercy-seat, 38●. a figure of Christ, 386. the matter of it. 387.  
Mithridate, 238.  
Mid 〈…〉 ve, their virtue, 11. their lie, 12.  
M●de must not be below, 273▪ but on God, 274 27●.  
Ministry, how great a charge, 40▪ 317. it is to be maintained, 430. 433.  
Minister's may not preach without a calling, 382 their calling is inward or outward, 407. God enableth them to their calling, 50 they shall be encouraged if they look not to themselves, but to their calling, 78 they must not forsake their calling though the people wax wo●se and worse, 70, 448. they must not be discouraged if their words ever be not hearkened unto. 74, 75, 83. yet they often are discouraged by the people's incredulity and frowardness, 49, 51. 83. their refuge is to run to God when the people murmur, 237. how dea●e their flock should be unto them, 412. they have a propriety in their people, 442. they ●ust be true to god, yet careful of their people, 446.  
Good Ministers are a great blessing, 87. it is a great blessing to our weakness, and honour to our nature, when God speaketh to us, not himself, but by men, 324, 707. there is required in Minister's wisdom and strength, 420. the strongest of them need to be continual un le●propped, 59, they must have good works joined with good words, 412. their outward actions must shine 460, they are signified by stars, 132. there is an union betwixt God and them, 227. therefore they may not be abused, 261. but reverenced, 301 358. believed, 227, maintained, 430. 433.  
Minister▪ must be diligent in preaching, 395. the vehemency of their words is to be marked, 93, the fruit of their preaching is d●●e s, 118 they prepare, but God works, 455. they must keep nothing back of God's will, 82. & deliver nothing but it, 355 their manner of teaching must be plain, 340. & such as maketh most for edifying, 416. c●riosiyie must not put out the candle a quarter of a year together, 395.  
Minister's entertainment in this world, is to be thrust out from the presence of great ones, 131. and their lot is to be loaden with injurious accusations, 64, 68 but they shall in time be delivered from false imputations, 100 they are comforted, 45, 46, 53, 304. though thei● persons may be tho●ght contemptible, yet God is in them, & by them powerful, 83 though their gifts & places be but mean, yet are they not therefore altogether unprofitable, 397. God doth strike a reverence of them into the hearts of great o 〈…〉 es, 174, 415, 451. yet often the chiefest of their parish are their chiefest hinderers. 194 but they may comfort themselves with example of the lo●ds goodness, 318. the very dust of their feet shall be a wit●esse against their enemies, 131.  
Mi●iste●s must not be du●be, 412. nor id●e, 317. nor to much absent, 224, 357, 383. 442. they must be obedient to God's wor●. 4●●.  
Ministers may be lawfully distinguish fro● others by apparel, 408, 412.  
M 〈…〉 les wrought by Moses, 5●. they do not reform the wicked. ●4. they 〈…〉 be tried by god's word, 36. 〈◊〉 they 〈◊〉 from worders, bid.  
Mi 〈…〉 ms song, 234. how she i● calle● 〈◊〉 sister, 235.  
Monarchy, 306.  
Months of Septe●ber, October, etc. why so ca●led, 1●5.  
Mor●ll law is the law of nature, 327.  
Moses borne of a blemished t 〈…〉 e, yet 〈…〉 fed to be the deliverer of God's people, 〈◊〉. refused to suck an Egyptian 〈…〉 called to be a delive 〈…〉 of God's people, 〈◊〉 he was footie yea●e● old, 22 and the● 〈…〉 veth all pleasures to fo●low 〈◊〉 calling, 〈…〉 kil●ing of the Egyptian is no warrant for pr●uate men to ki●l, ibid. he was eighty ye●●es old when he c●me to be a de 〈…〉, 2●. 〈◊〉 prayeth privately, 30. he was a diligent observer of thing done by God 33. ready to answer when God calleth, 34. his 〈…〉, 39 his 〈…〉 not to g●● into Egypt, 4●, 5● how he came by his infirmity of 〈…〉. the height of his weakness, 〈…〉 his d●te to 〈◊〉, 5● his 〈…〉 with God, 70. how he was 〈◊〉 God. 〈…〉 the use of the miracles done by him▪ 〈…〉 his rod 〈…〉 into a into blood, causes thereof, etc.  
.  
.  
.  
.   

N.  
Names at Baptism given upon divers occasions, and of what they should remember us, 21, 22.  
God knows every man by name, 433.  
Names of God, 72.  
Name of God usurped by the Pope, 79. and by other men, 80.  
Names usurped by Papists, 143.  
Names of the tribes upon the breastplate what they signify, 412.  
Nature of God incomprehensible, 325.  
Nature of man weak, and ever doubting, 48, 50, 297. being freed from the rod, sinneth again, 100 it is apt to learn the corruption of the place where we abide, 439.  
Nature's law, 351.  
Nature is God's servant, 121, 241. God can work above the course of nature, 260.  
Negatives show the excellency of the habit, 455.  
Neighbour's goods are to be cared for, 336.  
Night, hath both judgement and me●c●e waking and walking, 175. God provideth for us in the night, 270. We must meditate of God etc. in the night, 176. Why the Passeover was to be killed at night, 188.  
Night, how divided into pa●ts, 226.  
Night of ignorance, and the night of sin, 221, 222.  
Nilus' turned into blood, 89.  
Nobility, 463.  
Nonresidencie, 224, 357, 383, 442.  
Numbering of the people lawful, 428, 429.   

O.  
Obedience of God may not be hindered by conceits of men, 61. it is hard to show it under the cross, 74, it is to be performed wholly and not in part, 199, 130. it is to be showed in things commanded, 465.  
Obedience to God's word, 119.  
Obedience to God's Ministers, 197.  
Obedience to Magistrates, 310.  
Obedience ever acceptable, 419.  
Observation how ●eedfull, 33.  
Obstinacy against God, 111. punished, 11●.  
Occasions of sin taken away, 206.  
Oldman, 417.  
Omer, what measure it was, 267.  
Omnipotency of God, 73, 104, 167, 168, 184, 231, 232, 260. it is both fearful and comfortable, 198. God doth not work all he can, 206.  
Oppressors warned, 37, 344.  
Oppression, 336, 352.  
Orphans, 344.  
Outward signs should go with inward truth, 230.  
Oil, signifieth the Gospel, and faith, 396.  
Oil and wine signify faith and repentance, 423.  
Oil signifieth the holy Ghost, 405, 413, 431.  
Popish oiling, 414.   

P.  
Pan, a God worshipped by the Heathen, 437.  
Papists being learned harden the hearts of the ignorant, 85. being ignorant, when they cannot answer our reasons, they shift them off as Pharaoh did the miracles, etc. ibid. they are obstinate, 142, 422. they will not be won by their own men, 104. they are in show courteous, 141. but i●d●ed cruel, 142, 422.  
Papists give out that they are more blessed than the Virgin Mary, 143.  
Papists did not build our Churches, 366.  
Papists compared to Locusts or Grasshoppers, 132, 134, 135, to Scorpions, 136. to Horses, 139. to women. 141▪ to Lions, 142.  
Parts of this book of Exodus, pag. 2.  
Parents ought to teach their children, 126, 196, 197.  
Pa●ents should not be stricken, 333, 334.  
Parents con●ent in the marriage of their children, 341.  
Passion of Christ prefigured, 189, 190. the publishing thereof prefigured, 416.  
Passeover, the name, the time of the institution, the place where it was eaten, 185. the manner thereof with the signification of every thing, 186. etc.  
Patience 61, 74, 83, 279.  
People's frowardness, 15. the Ministers discouragement, 49, 50, 51, 83. and their obedience is his joy, 317▪ they should delight in a godly teacher, 396. they ought not to direct their Minister, 438. their inconstancy, 69, 280, 281, 438.  
Perfume, 431.  
Perseverance in going forward, 209, 216.  
Persecutions by Roman Emperors, 10.  
Pharaoh hardened by his enchanters, 85. & al●bi passim.  
Pharaohs daughters name, 19 her humility, 21. she was reckoned among the Gods, for bringing up Moses, 174.  
Philosopher's may be used as servants to Divinity, 173, 363.  
Pillar of fire, 207, etc.  
Pity not to be showed where God condemneth, 458.  
Plagues by small things have overthrown great both persons and places, 94. one in the neck of another, 121. if less prevail not, greater will be sent, 89, 91, 92, 112, 113, 115, 159, 163, 181.  
Plagues of the Egyptians: see Egyptians.  
Pledges, 340.  
Pomp, 326.  
Pompey wanted honour of burial, 425.  
Poor are not to be wronged, 352.  
Poor are to be relieved, 353, 354, 360.  
Pope: he would be God, 79, 80. he is a monster neither God nor man, 80, 135 his pedigree, 133. he is the cause of wars, 139, etc. he came from Hell, 144. he may err, 440. he may be rebuked, 445.  
Popery is no cause of plenty, 257.  
Popery is not the best religion for a commonwealth, 458.  
All that died in the time of Popery were not cast away, 138 and therefore we may comfortably hope of our forefathers living in that time, 304.  
Popish superstition in preferring one place before another, 35.  
Popish rememberances, 205.  
Popish doctrine of doubting, 287.  
Popish altars, 403. tapers, 404. oiling, ●14. the making of their ointment, 432. Tr●nta's and Ma●les, 179, cake, 187.  
Popish priests are no ministers of the Gospel, 432.  
Posterity fareth the worse for want of religion in predecessors, 64.  
Posterity prospereth with well gotten goods, 269.  
Povertie, 37, 251, 260, 267, 268, 283, 284.  
Prayers in secret and private places, 30, 31.  
Prayer in and with the congregation powerful, 370, 374.  
Prayers in Gods eared are loud c●yes, 37.  
Prayers of the godly desired by the wicked in time of danger, 96.  
Prayer commonly neglected, 97.  
Prayer is of great power and force, 99, 215, 296, 441.  
Prayer i● to be joined with means in war, 295.  
Prayer to be made daily for Prince, Country, families, friends, etc. 97, 445. a. to be made for the Minister that prayeth for us, 298.  
Prayer to be used when we go to bed, and when we rise, 177, 428. b.  
Prayer is the refuge of the godly in trouble, 280.  
In prayer divers gestures, 298.  
Prayer noted by incense, 428, etc.  
Prayer must be kindled by God's promises, 457.  
He that prayeth must be reconciled in Christ, 428. b.  
What reasons we may use to the Lord in prayer, 446.  
Prayer of the Magistrate or Minister, 445.  
Preaching doth not always prevail, and why so, 111. it is to be maintained, 360. it ought to be continual, 391. and pure, 397.  
Quarter sermons are not sufficient, 395.  
Priests: what they were before the Priesthood was established, 322. their calling and choice, 406. their garments, 408. the several parts of their garments, 409. their consecration, 413.  
Priesthood of Christ prefigured by A●rons rod, 383.  
Pride condemned, 21.  
Pride plagued by base things, 93, 102, 233, 302.  
Pride for gifts of learning, 361, 362.  
Preparation before the Sacrament, 188.  
Preparation before the hearing of the word of God, 319.  
Presence of God causeth man to feel and find his own wants, 35, 324, 407.  
Presence of God a comfort, 40. the Israelites doubted of it, 279.  
Private men may not kill without a calling, 23.  
Private men may not make public reformation, 459.  
Profit of this book of Exodus. 

Historical, 1.  
Mystical, 2.    
Promises of God certain, 3, 73, 169, 201.  
Promises of God kindle prayer, 457.  
Promise made in Baptism, 21, 22.  
Promises must not be rash, 355.  
profaners of the Church, 371.  
Properties of Magistrates, 313.  
Propitiatory, 385. it was a figure of Christ, 388.  
Providence of God, 19, 20, 25. we must be contented with it, 243. and must depend upon it, 265. extraordinary, 260, 265, 272.  
Providence of God waketh for us when we sleep, 270. etc. it excludeth not use of means, 240.  
Providence of God denied by Cato, 425.  
Prosperity maketh all sorts forgetful, 195, 196.  
Prosperity is a crooked rule to measure things by, 69.  
Prosperity getteth followers, 201. it is not a sign always of God's favour, 250. yet it cometh always from him, 416. in it we must provide for adversity, 425.  
Purgatory, 179, 180, 191.  
Purity of Christ, 187.  
Purposes of man known of God, 45, 56, 88  
Purposes of man disposed by God, 19   

Q.  
Queen Mary's reign, 139.  
Queen Elizabeth's contentment, 293.  
quarreling natures, 293.  
Quest. Why the maid was not punished for licentious life as well as the man, 341.  
Quest. Whither it were lawful for the Israelites to carry away the Egyptians jewels, 169.   

R.  
Rebellers against goodthings, 113.  
Rebellion, 278.  
Rebuking of near ones, 445.  
R 〈…〉 sants', 64, 370. etc. 460.  
Receiving the Supper of the Lord. See Sacrament.  
Recompense of losses, 339.  
Register of God's mercies, 298.  
Religion measured by gain, 69, 107.  
Religion is not to be measured by the belly, 258.  
Religion is not the cause of dearth, etc. 129.  
Religion ought to be but one, 326, 458.  
Relics, 207.  
Remembrance of God's favours, 272, etc. 274. 298.  
Remorse of conscience is a grace of God, 170.  
Reparation of Churches, 373.  
Repentance is hard in the beginning, 66.  
Repentance promised in extremity commonly vanisheth, 100  
Repentance findeth mercy, 167, 445. it is only in this life, 180. an outward sign thereof, 450.  
Repentance signified by wine, and required to all spiritual sacrifices, 423, 424.  
Reports being evil may not be repeated, 348.  
Resignation of ourselves to God, 35, 53, 200.  
Resurrection of Christ prefigured by the budding of Aaron's rod, 383.  
Revenge, 283.  
Reverence, 301.  
Reverence to Ministers, 358.  
Reverence in the Church, 371.  
Reverence in speaking and using of holy things, 402, 456.  
Revelations may not hinder the use of means, 216.  
Revelations are ceased, 390.  
Righteousness of Christ, 421.  
Righteousness of the Law, 460.  
Righteousness threefold, 402.  
Righteous persons what they are, 444.  
rob of the high Priest, 411.  
Rock signified Christ, 287, 288.  
Room, 221. when it came to be head of all Cities, 133.   

S.  
Sabbath, 263, 269, 270, 434.  
Sacraments depend not upon the worthiness or unworthiness of the Minister, 407, 465.  
Sacrament of the Supper is to be received with preparation, 188. it is not to be remembered at Easter only, 190. it is to be received under both kinds, 191. to receive it kneeling is most seemly, 192. faith is required to the receiving of it, 202 in it the name of the thing signified is given to the sign, 287. so the Ark is called God, 381. the godly only eat the body of Christ, 422. the signs are not to be reserved or adored, 423. it is not a sacrifice for quick and dead, 424.  
Sacrifice at the consecration of the Priests: the blood of it, 416. the fat, ibid. the flesh, 417. the cutting of it, 418. the breast and shoulder, 420. the head, 421.  
Sanctuaries, 332, 333.  
Sanctuary. See Tabernacle.  
Satan. rageth more the more God blesseth, 64, 66. he can work wonders, 86. but can not make a louse when God will restrain him, 103. if he cannot hurt the Church wholly he will hurt it in part, 130. his rage when men escape from him, 212. his temptation, 284.  
Saints, 427. b.  
Security, 93.  
Second causes. See Means.  
Seed of the Church, the blood of Martyrs, 11.  
Scab, an Egyptian plague, 112.  
Scriptures, 155, 356. compared with food, 289. represented by the showbread, 391. they must not be wrested, 202, 418. they are the rule of religion, 258. how the Church is keep of them, 385. they are the beauty of the Church, 394.  
In the Scriptures sometimes that is set after which in precise order was to go before, 158.  
Christ speaks in the scriptures, 390.  
Separation from calamity is of the Lord, 106, 107.  
Serpent made of Moses rod, 83.  
servants duty. 53. if painful and faithful, they shall be reco 〈…〉 penced under hard Ma●sters, 171, 328, etc. they must not by any business be ever kept from Church, 193, 194. they are accepted of God as well as free men, 202.  
Servants slocked away, 334.  
Show bread, the signification and name thereof, 39●.  
Shoes put off, how to be understood, 34, 35.  
Signs used of God to confirm faith, 41.  
Signs given to Moses to confirm him in his calling, 50.  
Signs and the word must be joined, 216.  
Signs of God's presence, 457.  
Simon Magus termed a God, 80.  
Simplicitue of former ages, 21.  
Simplicity of doves, 352.  
Sinners punished publicly, 121. punished divers ways, 102, 331. punished for divert ends, 331.  
Sinners repentant find mercy, 167, 445.  
Sin is hard to be left, 46, 47, 66. one sin pulleth on another, 11.  
Sin prevented by God, 206.  
Sin is not to be extenuated, 447.  
Sleep, God provideth for us therein, 270, etc.  
Snuffers, and snuff dishes, 396, 397.  
Sorrow of heart, 116, 117. our secret sorrow seen, heard, and known of God, 36, 72.  
Sorcerers. See Enchanters.  
Soldiers, 294.  
Sour herbs in the Passeover what they signified, 190.  
Speech blessed by God, 76.  
Stranger: it is no reproachful name always, 27. we must be favourable to strangers, 343, 353.  
Our strength is to commit all to God, 214.  
Strife, 291.  
subjects duty, 53.  
Subjects are the King's hands, 311.  
Succession of place is no essential note of the Church, 186.  
Superstition in reservation of the Sacrament, 423.  
Suspicion, 5, 6.   

T.  
Tabernacle, to what end it was builded, 367. the fashion of it, 375. the matter of it, 377. why it was called the Tabernacle of the Covenant, 382. the coverings of it, 399. the distinct rooms of it, 400, what they signified, 402.  
The Tabernacle was a figure of the visible Church, 401.  
Table of showbread, 391.  
Communion Tables, 326, 403.  
Tables of the Law written with the finger of God, 435. they are broken, 446. the second written Tables, 455, 456. what was figured by them, 456.  
We discern matters of the second Table better than of the first, 449.  
Talio, 335, 336.  
Tale-tellers, 25.  
Talk, 302.  
Teacher. See Minister.  
Temptations and trials suffered by God according to our strength, 205, 206, 305.  
Temptations to be repelled, 284. a threefold remedy against them, 285.  
Tempt the Lord, how men do it, 279.  
Testaments old and new agree in one, 389.  
Thankfulness for love showed, 26, 73, 170. for benefits received, 228, 229.  
Thankfulness is not to be deferred, 229.  
Thanksgiving to God should be from every particular man, though the benefit be public, 230, 243, 298, 303, 416.  
Thanksgiving before and after meat, 392.  
Theft diversly punished, 337.  
Thoughts known of God, 45, 56, 88  
Thracians, 437.  
Time discovereth falsehood, 95.  
Time of affliction appointed by God, 110. and the time of our deliverance out of the same, 200. it is to be left to God, 226.  
Titles, 329, 330.  
Toleration of two religions in one government 458.  
Tongues: why the Holy Ghost appeared like eloven fiery tongues, 3 〈…〉  
Tongue must be governed, 252, 302.  
Torments in the persecution of the Church by the Emperors, 10.  
Trades and handicrafts, 408, 409, 434:  
Tradition, 356.  
Transubstantiation, 422.  
Tree that made sweet the waters, 237, 238.  
Tribute for maintenance of the Tabernacle, 428 6. the Romans took it to themselves, 430.  
Truth in the end prevaileth against falsehood, 86 87, 95, 100, 103, the adversaries of truth seek to oppugn it, by the self same means God doth teach it, 94.  
A rule to find truth by, 422.  
The love of truth is the property of a good Magistrate, 315, 347.  
Truth in trust, 340.  
Turk seeketh the prayers of Christians, 96.  
Tyrant's use first craft, than rage. 14. they rage's most against such as God blesseth most, 64, 66. and increase from words to blow, 67.  
Tyrant's are Satan's instruments, 212. and yet their power is God's appointment, 311. 312.  
Tyrant's shall die, 27. God overthroweth their purposes, 14, 20, 22, 56. 62. they can do but what God will, 117.  
Tyrants compared to flies, 105.  
Tithes are to be paid cheerfully, 365. and of the best, not of the worst, 416.   

V.  
The vail, what it signified, 402.  
Vain glory, 280. 281. 330.  
Variety of names of God, is from a variety of affections in us, 72.  
Verses, an ancient kind of writing, 228.  
Virtues given to creatures, 238.  
Virtue is the chief nobility, 463.  
Visions are ceased, 390.  
Understanding darkened, 62, 461.  
Union betwixt God and his Ministers, 227.  
Union between God and his Church. 232.  
Unity, 224. 463.  
Unnatural lusts, 342.  
unthankfulness, 7, 25, 229, 253, 437.  
Voluntary sins, 332.  
urim and Thummim, 410. 412.  
Usurers, 106.  
Usury, 153. 344. 345.   

W.  
Wars, from Rome. 139.  
War is lawful, 290. the causes thereof, 291. etc.  
Washing, what it signified, 430. 431.  
Waters turned into blood, 87.  
Water's bitter, 2●5.  
Weather is disposed by God, and therefore to be ascribed neither to Nature, nor Devil. 121.  
Whisperers, 25.  
Wicked: their thoughts and hearts are known of God, 45 they are left without excuse. 62. they mistake the causes of things, 65. in extremity they seek the prayers of the godly, whom erst they contemned, 96, 145, 200. they defer good things, 98. they can do but what God will, 117. yet they boast as if they could do what they list, 233. when their destruction is at hand, there are baits offered to pull them on, 211. they quickly repent them of their good, but ●ieldome of their evil, ibid.  
Widows, 344.  
Will of God performed by the wicked, 117. for none can resist it, 167. it must be all, (and not in part) observed by the godly, 130. 199. it is the rule of right, 172. no reason is to be demanded above it, 55. we must be pleased with it, 243. 279.  
Our Will is wayward, 62. obstinacy of will is ever the refuge of a reprobate, 63. and of a worldling, 153. it is the measure of sin, 332  
Will of the dead is to be regarded with faithfulness, 207.  
Will-worship, 376, 386, 393, 397, 403, 410, 465.  
Willingness, in God's service, 364, 365.  
Wind commanded by God, 217.  
Witches, 109, 341. they are instruments to work yiouth to marriages, 342.  
Wi●cs duty, 54, 234. brawling wines hinder religious husbands, 59 they should not be an hindrance to men in their callings, 300. they must go to Church with their husbands, 369.  
women's wits best in extremity, 19  
Women, may not baptise, 60.  
Women are wedded to jewels, yet will part with them to maintain Idolatry, 439.  
Wonders may be wrought by Satan and Antichrist, 86, the difference between them & miracles. ibid.  
Word of God, blasphemously mistearmed, 65, 66. it is to be preferred before miracles, 84. in divers, it hath divers effects, 118. it must affect the heart, 119. it is a guide to the promised land, 107. 466. it must concur with signs, 216. compared with the food of the body, 289.  
Works, 288.  
World not to be loved too much, 108, 151, 152, 192, 256, 259, 273.  
World inconstant, 4, 280. 281, 282.  
World unthankful, 438.  
Worship of God must be comely, and without pomp. 326.  
Wrath of God can arm all creatures against one, 102 and yet God remembreth mercy in the midst of wrath, 117, 199.  
Writing better than tradition, 356.   

Y.  
Yea●e had the beginning thereof diversly taken, 184, 185.  
Youth is to be catechised, 127, 196, 333, 370.   

Z.  
Zeal, 274, 445, b.  
Zipporah bringeth her husband into danger, 59 her act in circumcising her Child, is no warrant for women's baptising now a days, 60.    

Corrections of faults escaped in the Printing.  

Page. 15. line. 13. yet he is not  
Page. 20. line. 29. all you  
Page. 23. line. 28. unjust  
Page. 25. line. 6. whisperers  
Page. 37. line. 18. possessed  
Page. 67. line. 1. brick as before  
Page. 102. line. 6. if it do work  
Page. 106. line ulti. want  
Page. 139. line. 9 miseries  
Page. 202. line. 10. who have their  
Page. 206. line. 34. would have you eschew  
Page. 234. line. 34. Miriams'  
Page. 242. line. 20. Sin  
Page. 244. line. 5. hear of  
Page. 329. line. 16. make you a  
Page. 332. line. 8. said not to be  
Page. 351. line. 17. precedent  
Page. 355. line. 19 this rash  
Page. 366. line. 22. funeral  
Page. 436. line. 1. but God.   
Some other faults there are escaped, which the diligent reader may easily amend.   

The like notes upon every Chapter of the books of Exodus and Leviticus.  
TOuching this book of Exodus in general, we may note two things in it. First, the authority of it, and secondly, the profit we may take by it. The authority of it very well appeareth by such allegations, as are made out of it in the new Testament, for the confirmation 
Mark. 12. 26. Rom. 9 17.  of most weighty points of our Christian faith, as the resurrectien of the dead, our free election by grace, not by merit, with other such like. The profit of it is double, historical, and mystical. Historical, by notable examples of God's wrath and mercy Wrath, towards the Egyptians, Male●hites, and such like: mercy, towards the Israelites, 
Historical profit.  and those that show mercy unto them, as Rahab, the Midwives, and others. The former may teach the wicked to beware, because God certainly payeth home at the last. The latter may confirm all true believers in God's promises, which ever were and shallbe performed in their time. Also, make us patient to endure the Lords good pleasure ever, seeing he both so graciously regardeth, and so mercifully moderateth the afflictions of his children. Both the points together may teach us that kingdoms & governments are disposed by God, even as shall please his holy will. For he setteth up, and he taketh down, he establisheth and changeth, according as he is served and obeyed by Princes and people, governing, and governed. Able to shiver in pieces the greatest that ever was, and as able again to support the weakest, when he pleaseth. The mystical profit of this book is a declaration of our Saviour Christ and 
Mystical profit.  the merits of his passion, which is most notably made herein by types and figures and lively resemblances, as will appear in their places.  
The whole book may be divided into these two parts: The 
Division of the book.  birth, as it were, and the beginning of the Church, in the first fifteen Chapters. Then, the education and bringing up of the same, in the rest of the book.  

CHAP. 1.  
This first Chapter hath these chief heads in it. 

The multiplication of the Israelites.  
The cruelty of the Egyptians.  
The virtue of the Midwives.    
COncerning the first point, you see in the fifth verse, that all the souls which came out of the loins of Jacob into Egypt with him, were but seventy souls: of which little flock God made such an increase, as the Egyptians grew afraid of it. For they broughtforth fruit and increased in abundance, saith the seventh verse, and were multiplied, and were exceeding mighty, so that the land was full of them. Some make the Hebrew word to signify an increase like corn, where one grain bringeth forth thirty, sixty, or a 100 Some, as fishes, which multiply in greater number than any creature. R. Salamoh saith, the women had oft four and fix at a burden, God so providing to fulfil his promise touching their increase, Genesis 22. 17. In the book of Numbers, you may more particularly see what came of every one. For Reuben, the eldest son of Jacob, so increased, that his branches there are said to be six and forty thousand and five hundred. Simeon, his second son, increased to nine and fifty thousand, three hundred and fifty; Gad, his third son, to five and forty thousand, six hundred and fifty, and so for the rest, read their increase in that place. Whereof to make some good use to ourselves, we may note and mark first, the truth of Gods propromise made to Abraham in the 15. of Gen. when he bade him look up to the stars of heaven, and number them, if he could, assuring him then, that even so would he make his posterity and offspring a mighty people, and a great kindred, which we all see here was fulfilled. So assuredly true are all other of God's promises, and therefore think of what you will, your faith and comfort shall not fail you. That sweet promise, that, at what time soever a sinner repenteth truly of his sins, God in mercy will forgive him, it shall never fail. He may as soon cease to be God, as cease to be true in any thing which he hath spoken. And for this particular he hath not only spoken it, but sworn it, that, as he liveth he will not the death of any true penitent and sorrowful sinner. We may not therefore do him wrong, and doubt of it. It is no pride to take fast 
Non est ●aec superbia elati, s●d confessio non ingrati. Aug.  hold of this word, but it is duty due from us to confess his truth, and to be thankful. another promise he hath made to us, that, if we seek the kingdom and the righteousness thereof, these worldly wants of ours shall ever be supplied, as shall be fit and good for us. This also will he as assuredly keep, as he is God, to the great quietness of our hearts, if we will believe him. In a word, that promise of all promises, that, if we believe in his Son, we shall never perish, but have eternal life, he will perform. So, both for this life, and that to come, we have his word: and, no more than he failed Abraham in multiplying his seed, will he fail us in any promise. Only his time we must tarry, and hasty minds learn humble patience. He knoweth when is best both for him, and us. Tarry he may, but come he will. Never untruth passed from him, never any that believed in him was disappointed of his hope. Secondly, we may observe here the rising of houses and families, 
The 2. use.  whence it is, even from the Lord, who blesseth where he pleaseth with increase of children, & maketh a name spread, as likewise drieth up and cutteth off, as he pleaseth, others. It must make us cease from envy, where we see increase, and stay rash judgement, where we see decrease. For it is the Lords work: in whose matters we must well beware how we meddle. A third use ariseth from the time of this increase, which 
The 3. use.  was chiefly and especially after Joseph's death, whereupon S. Austin giveth this observation. joseph is dead & the children of Israel increase, what is this, my brethren? As long as joseph lived they are not said to increase, but after his death. Surely, brethren, these things figured in that joseph, were fulfilled in in our joseph. For before our joseph died, few believed in him, but after his death and resurrection, throughout all the world the Israelites increased and multiplied, that is, the Christians. So said the Lord himself in the Gospel, except the corn die, that falleth into the ground, it remaineth but itself alone, but if it die, it bringeth forth much fruit. Now, not in judaea only is Christ known, but from the rising of the sun, to the going down of the same, etc. Thus may we profit by their multiplication.  
2. The second head in this chapter is the cruelty of the Egyptians: by means whereof a very bitter and heavy affliction 
The affliction of the Israelites.  followed this great and glorious multiplication. The use to ourselves may be this, that even so doth adversity follow prosperity, and therefore prosperity should ever prepare for adversity. A wise man in his good day thinketh of his evil, and daily beholding the sun over shadowed at times with a dark cloud maketh use of it to his good. Sorrow and joy will not dwell together, but by composition they were thus agreed, as the Poets feign, that as soon as the one hath had a time, the other shall enter and have his time also, the former passing away and giving place. Let no wiseman therefore say as David said, tush, tush, this estate shall never decay, for the Lord turned his face, and David was soon troubled. job on a day could not think on such a change as after happened to him, and yet all to the glory of God, and his good. No earthly father loving his child doth forbear to chastise him: much less doth the father of Spirits leave his children without fit corvection, since both he loveth more, and knoweth how better to correct for their good. The path to heaven is beaten out through many tribulations: and up must every man and woman take their cross that will be his in eternal comfort.  
Let us note again in this place, the causes of this their affliction & oppression, as the Spirit of wisdom, for our good, hath here laid them down. The first is, their very increasing, and multiplying. For the king said, Behold, the people of the children of Israel are greater and mightier than we: come, let us work wisely with them, lest they multiply. Where we see, that God's favour bestowed in mercy, where he liketh, is still an eyesore to evil men, matter enough for them to grind and grate their teeth at, and to cause them to enter into plots and conspiracies against them. The eye of envy looketh ever upward: who is above, who riseth, who prospereth, who is well spoken of, well thought of, or any way favoured by the Lord? and as much grieved is a spiteful spirit at the good of an other, as at the harm of himself. Which Diogenes noted, when he saw a known envious man look sad. No man, saith he, can now tell, whether harm hath happened to this fellow, or good to his neighbour, for both alike vex him. It was the blot of Athens, that renowned City, to have few of any excellent virtue escape the rage of envy in it, but that either they were disgraced, or banished, or put to death in the end. Those whom no sword of hating foe could daunt in the field, envy vanquished at home in the City, depraving their services, blotting their names, and breaking at last their guiltless hearts. Which made the Philosopher prescribe this remedy against envy, when one asked him how he might avoid it: Even, neither to do, nor say any good thing. Thus did envy rage against their multiplying here. And, if God's actions escape not man's malice, shall yours? shall mine? shall any man's? no, no: praemoniti praemuniti, forewarned forearmed, the stream ran ever so, and God make us ever patient and strong to go on in our duties.  
A second cause of this affliction is, a suspicious fear which 
Causeless suspicion.  entereth into these Egyptians, that, if there should be war, the Israelites would join themselves to the enemy, fight against them, and so get themselves out of the land. Such fruit groweth upon such trees, misdéeming thoughts, causeless jealousy, 
ver. 20.  vain fears, and all unjust opinions. Why? surely because it is the course that God hath in his word threatened to wicked persons, which fear not him as they ought to do. Astonishment 
Deu. 28. ve. 28. ver 65. 66. Psa. 14. ver. 5.  of heart, a trembling heart, fear both night and day, etc. read the scriptures, and you shall find much proof of what I say. Suspect bewrays our thoughts, betrays our words, suspicious eyes are messengers of woe. Well fares that man, howsoever his meat doth taste, that tables not with foul suspicion. Better to die then to be suspicious. Trust not too soon, nor yet too soon mistrust, for mistrust will treason in the trustiest raise. The heart being once infect with jealousy, the night is grief, the day is misery. Jealousy is the torment of the mind, for which no wit or counsel help can find. Suspicion wounds, and jealousy striketh dead. Causeless and undeserved suspicion sendeth many an one too swiftly to their end. These sayings of wise and true experience should much move every wise person. We see what we nurse, when we nourish this vice. And if all this should not move us, yet let our own credit move us, which by this means is shrewdly drawn in question, the known versés saying thus:  

Too much suspicion of another is  
A flat condemning of thine own amiss.   
A third cause of their affliction was a new King she former being dead, under whom they felt no such misery. Which may 
Change of Prince.  justly occasion us to note carefully what danger often is in change of Governors, if the Lord be not merciful. Solomon may have his wants, but when his son cometh in his place he thundereth, and telleth the people that his little finger shall be heavier upon them, than all his father's hand. This might we as deeply have tasted of, as ever did these Israelites, if God almighty had not thought upon mercy in stead of judgement. The great neglect of those gracious days, which under the blessed government of Queen Elizabeth, our late renowned sovereign we comfortably enjoyed, deserved punishment in a high degree, we must needs confess, if we will say truth: yet in stead thereof, our most sweet God, whose goodness knoweth neither bottom nor measure, hath raised up over us such a King again, as both so firmly is fastened to the love of the Gospel, and so enriched with all other princely virtues either of nature or grace, as not only we with bowed knees may ever praise the name of God, but all foreign Nations speak and write of so admirable mercy vouchsafed unto us; God for his Christ's sake make us thankful. That the King knew not joseph, Divines say, it was either for want of reading the Histories, or because unthankfully he contemned the good that was done in other times, and to other men. S. Augustine here giveth a note, how men may know what King ruleth within 
Aug. Serm. 34. de tempore.  them, to whose words I refer the reader.  
And let this forgetting of joseph, that is, of the service and good that joseph did to all that land of Egypt, in the great famine mentioned in Genesis, be the fourth and last cause of this affliction. And this indeed, if you mark it, is a mother of great mischief wheresoever it is, even this forgetting of such benefits as we ought, never to forget. This maketh the child undutiful to his parents, because he forgetteth what they have done for him: which made the old father Tobiah call upon his son earnestly to remember what his mother suffered for him when he was in her body, what care after when he was brought into the world, to make much of her as long as she lived, & when she should die to bury her by him. The good father doubted not but due remembrance would work gratitude, as he well knew unkind forgetfulness would do the contrary. This is the sin of servants to their Masters, & of Masters often to their servants. Of one neighbour towards another, & of all the world almost this day. But could such service, may you think, as joseph did to Egypt be ever forgotten? yea, yea, we see it here noted by God himself: and therefore we must know it for truth, that ingratitude will make no bones to swallow up any virtue, any merit, any goodness whatsoever. Which causeth a saying to be most true, Si ingratum dixeris, omnia dixeris: if thou canst truly say he is unthankful, in that one word thou hast said all the evil 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 services of his oppressed servant Hubert Lord chief Justice of England, & thereupon to free him from the malice of his enemies, and to save his life.  
I see no reason (saith he) why we should deal so hardly with Hubert (when his enemies urged his execution, and expected the King's commandment for the same,) for first, from the time of his youth he served mine Uncle, King Richard, & then my father, King john: in whose service, as I heard say, beyond the seas he was driven to eat his horse, and in my time he hath stood constantly in the defence of that Realm against foreign Nations, kept the Castle of Dover against king Lewis, and vanquished the Frenchmen upon the seas, also at Bedford and Lincoln he hath done great service. If he should be guilty of any thing done untruly against me, which is not evidently proved, yet by me he shall never be put to such a villainous death. For I had rather be accounted a king foolish and simple, than to be judged a tyrant and séeker of blood, especially of such, as have served me and my Ancestors in many perils so dangerously, weighing more the few evils which yet be not proved, than so many good deserts both to me and the whole Realm, evidently known unto all men. As than remembrance and forgetfulness of a good are contrary, so you see the effects of them are contrary: the one bringing forth all honourable actions, the other oppression and cruelty, as in this place. These were the four causes of this great affliction of God's people, and let us never forget them, nor their use.  
3. In the next place let us note their manner in bringing their purpose to pass: first, they have a meeting and a consultation, 
How the wicked use to work.  than an exeeution of what they have devised. Their meeting the king caused, when he said, Come, let us work wisely, etc. In which we see the guise of the world, the wicked have a Come as well as the godly, but far and far differing: for the godly have their Come as a word of encouragement to religion, and the exercises thereof, as when they say: O come and let us sing unto the Lord, let us heartily rejoice in the strength of his salvation. But the wickeds Come, is to conspiracy and practice: in which they are more diligent, than the children of light are in their good: for their bodies meet, their heads meet, their hearts meet, & both outward & inward they are earnest in evil. Such a Come we read of against holy jeremy: Come, said the wicked, and let us imagine a devise against jeremy, let us smite him with the tongue, and not give credit to any of his words. Such another have Kuffians and 
jer. 18.  théenes and swaggering fellows in the book of the Proverbs: Come and cast in thy lot with ours, for we will have all but one 
Prou. 1.  purse, etc. Such another hath the harlot to the young man, Come, my husband is not at home, etc. But against such cursed 
Prou. 7.  Comes, let us ever remember what the Psalm saith, Blessed 
Psal. 1. ver. 1.  is the man that hath not walked in the counsel of the ungodly, nor stand in the way of sinners, and hath not sit in the seat of the scornful. And that Arnobius an old Writer well noteth upon those words. Primus psalmus unde scit beatitudinem perijsse, inde recuperat. In consilio impiorum abijt Adam, id est, in serpentis et mulieris. Et nunc Adam noster, id est, consensus noster, beatus erit, si non abierit in consilio serpentis et mulieris, id est, inconsilio carnis et diaboli, aut si abierit, non ibi stet, aut si steterit, non sedeat, etc. The first Psalm, saith he, where it knew happiness was lost, there beginneth to recover it again: for Adam walked in the counsel of the wicked, namely, of the woman and of the serpent. And now our Adam, that is, our consent, shall be blessed, if it do not walk in the counsel of the woman and of the serpent, that is, of flesh and the devil, or if it happen to walk, yet standeth not still, or if it stand still, yet sitteth not down in the same, that is, abideth not and tarrieth in it, but remembering the law of the Lord, taketh his delight therein, and in the same doth exercise himself both day and night. This cursed conventicle and malicious meeting, albeit wholly it savoureth of cruelty and blood, yet, if you mark it, it is covered and smeared over with a vizard and die of wisdom: for Come, faith the King, let us wisely work. So still is the Devil like himself, if you mark it, and ever in his colours. His followers learn of him, and they also delight in colours. The proud man is cleanly, the covetous man is provident, the drunkard a goodfellow, and such like. But the day will come wherein all such colours will be washed away: and the clear sun breaking out, and dispiersing all clouds, sin will be discerned to be sin, and eternally punished. Thus of their meeting and their counsel.  
4 The conclusion & resolution of their counsel, if you mark 
The wicked lay burdens on the godly.  the text, is to lay burdens upon this people, and to keep them down. Burdens of labours, as appeareth, and burdens of payments, as some write. So that by this way their strength should be shaken, and their lives made wearisome unto them, that thereby less increasing might be amongst them, and less fear had of them. Where mark if you do not see the devices of some in our days, wise, as they think, but herein wicked, as we know, seeking by such practices to break both backs and hearts of those that deserve better than themselves, as if they had been Egyptians borne, and not Christians acquainted with the book of God. Whom I make no doubt (if they hold on their way) but the Red-sea will devour, as it did these, that is, the Justice of God will destroy them for their sin. Till than patience, and a continual comfortable remembrance that God sitteth at the stern, which surely is enough to any that knoweth how sweet he is to all that fast and faithfully cleave unto him.  
5 What is the event? to keep them under is the plot, but will it hold? O comfort! O comfort I say again! No, no, their 
Wicked devices against the godly fail of effect when God will.  devise will not hold, for the Lord sitting in the heavens, laughed all their counsels to scorn, And the more they vexed them, the more they multiplied and grew, saith the text. A thing never to be thought of enough. So hath it been, so shall it be to the world's end, with all faithful servants of God as shall be fit. In those bloody persecutions after Christ's death by the Roman Emperors, what strange torments were devised to keep down religion and religious professors, men and women? They plucked off their skins quick, they boared out their eyes with wimbles, they broiled them alive on Gridirons, they scalded them in boiling liquors, they enclosed them in barrels, and driving great nails through, tumbled them down mountains, till their own blood so cruelly drawn out stifled and choked them in the barrel, women's breasts were seared off with burning irons, their bodies rend, and their joints racked with many and many grievous pains. But would all this serve? no, no, even as here, so then the more they were vexed, the more they multiplied through the mercy and power of him that gave them strength to endure the pain, and to scorn the malice. So that S. Augustine saith of those times: Ligabantur, urebantur, cadebantur et tamen multiplicabantur, they were bound, they were burned, they were beaten, etc. and yet they multiplied. The blood of Martyrs is the seed of the church, and bringeth forth fruit as seed doth, some thirty, some sixty, and some a hundred fold, as God pleaseth. His arm shorteneth not at any time, we all know, and therefore what he will suffer the devil and his instruments to do, that they can, and no more. They have worn the crowns of Kingdoms at last, to the joy of thousand thousands, in despite of all malice, who were thrust sore, at that they might fall, and from an honourable rising could not the malice of all Joseph's brethren keep him. Therefore saith the text, they were 
ver. 12.  the more grieved against the children of Israel. And so usually falleth out to those that seek their security by wicked ways. God crosseth, and their devices turn to their own further woe and discontentment, according to the common proverb, Malum consilium consultori pessimum, evil counsel is always worse to him that giveth it.  
6 Will they then give over their wicked ways and suffer 
The wicked are obstinate in evil.  them to increase, whom God will have to increase? No, but they add unto their cruelty more and more: in such sort as the Israelites are weary of their lives, by sore labour in clay and brick, and in all work in the field, with all manner of bondage, 
ver. 14.  which they laid upon them most cruelly, & that their iniquity might be full, they devise a cruelty never heard of before, to send for the Midwives and to deal with them to destroy the male-childrens of the Israelites at the birth. Which may rightly 
ver. 15.  teach us to beware ever how we begin to do evil, for fear one evil pull on another as here it did; and in David again, when adultery drew on murder of an innocent man, and a faithful subject. But did the Midwives obey his commandment? No, they fear God, saith the text, and did not as the king commanded them, but preserved alive the man-children, justly commended for that they rather obeyed God, than man. They considered what stood with the law of God, which to them was 
Act. 5.  known, and not what pleased a misled mind of a governor. King's are to be obeyed and pleased, but in the Lord. And if further they will force us, our bodies are theirs to sustain undeserved pain, but both body and soul shall die, if we sin against God. This did those happy men know and follow, when they were threatened, and at last thrust into that fiery furnace by great cruelty, saying, as you read there; Our God is able to deliver us, if it please him, but if not, yet know, O King, that we will not do this thing being wicked idolatry to worship the molten image. The reason of the Midwives refusal is alleged, the fear of God. And surely wheresoever this bank is, the waters of ungodliness are held out from everflowing, as where the bank is not, they do. When Abraham once entertained the thought, that in the king of Gerar his court, the fear of God was not, straight he doubted violence both to himself, and to his wife: and so offended in saying she was his sister. This fear made joseph that he durst not sin against his master or against his brethren when his father was dead. This fear is the beginning of wisdom, and a good understanding have all they that do thereafter, the praise of it endureth for ever. Still then labour to keep this fear in your heart, and you ●hall reap a comfortable reward of it at the last.  
7. What then became of the Midwives? how escaped they 
How the Midwives escaped the king's wrath.  the King's wrath, disobeying his commandment? Surely the text saith, the King sent for them, and they by an untruth excused themselves, saying: The Hebrew women were so strong, that they were delivered before any midwife came. Where, in the King, we may learn this good, not to condemn any before we hear them: for, if so wicked a man as this King was, had yet that justice, to send for them and to hear their defence, much more should we that know more, do the like. Many swelling tales and strange reports have feeble proof, when hearing is granted. secondly, in the Midwives we may see the weakness of our natures, for they should not have lied for any fear: and therefore though a good deed be done, yet it is ill defended. We may not lie, saith the scripture, to justify God, much less for any other cause. This weakness then in these good women was like a spot in a fair face: and S. Augustine saith of them, vives conseruare natos fuit miserecordiae, at pro vita sua mentit as esse, opus fuit infirmitatis, quam Deus gratia condonat. Homines veró non nisi ingrati et proterui possunt adexemplum imitationis sibi proponere. To preserve alive the children, was a work of mercy, but to lie for the safety of their lives, was a work of infirmity, which yet God pardoned by grace, and none, saving unthankful and crooked persons, will ever propose it to themselves to be imitated.  
8. But the text saith, God prospered the midwives, and built them houses: what is that? Domus nomine in scriptures, non solum habitationis locus, sed et filii quibus, tanquam lapidibus, domus seu familia 
How God built houses for the Midwives.  construitur & crescit, & resetiam familiaris intelligi possunt: unde quidam copiosam sobolem eis dedisse affirmant, ut Euseb: & Hugo de Sto. victore. Hyeron: innuit aedificasse eis spirituales domus. Thom. quód conversae fuerunt ad cultum veri dei. Euseb. Caesarien: aedificasse domus non manu factas, sed in coelis sitas etc. The meaning usually received is, he blessed their families, that they became of great reputation, which were descended of them. And he stirred up the hearts of the Israelites to build them houses which descended to their families, and were fit for them. By the phrase then of speech let us learn thus much, ever to lift up our eyes to God for any thing that happeneth to us, albeit man be the means which he useth, for ever it is the Lords work. Such a phrase was that in Genesis, God made them aprons or coats of skins, when themselves were the workers, and God the author of the devise. Did we thus see God in all we enjoy, it could not be, but thankful thoughts would arise in our hearts, and more care to please him than appeareth now in many an one. Prosecute this meditation with yourself, and think of your own particular, what God hath donefor you, and what you render to him again, etc.  
I will cast my heart upon another thing, me think, here 
Note this well  most comfortable, namely, how God rejected not the good that was in these women for the imperfection that was mingled with it, but pardoning what was weak, graciously rewardeth what was well. Fear not you then though all be not in you as you wish, but pray as you can, read as you can, hear as you can, and all other Christian duties do them as you can, according to that measure of grace which you have received: and, if any infirmity thrust itself in, and trouble you, when you are most desirous to be free from it, fear not: the Lord showeth in these women what his nature is. He knoweth our mould whereof we be made, and he turneth away his face from beholding our frailties, casting a grations countenance upon our good. frailty is ours, our weldooing is his: and his own grace he will reward. You are not greater than the Apostle was who yet groaned (you know) under this burden, that he could 
Rom. 7.  not do the good which he would, but still slipped into the evil which he would not. Tyrannize not then over yourself, but know it for a truth, that want to do all, disgraceth not a will to do some thing with a sweet God. Often remember that place in the Kings, so full of comfort. He only (saith the Lord) shall go to the grave in peace, because in him there is some goodness. 
1. King. 14. 13.  Some goodness, I say again, and ever have you it in your remembrance: for not, some goodness, shall lose his reward with God, though all be not there. Your will would do better, and that he seeth, but you fail as a child of Adam, and that he seeth also, yet will not see it, to stop any mercy from your, some goodness. Ifhée then be so sweet, be not you sour against yourself, but cheerfully doing what you can, say for your wants with him in the Gospel which felt infirmity as you do: Lord, help my unbelief: Lord, help my weakness every way, for thy mercy sake.  
9 Lastly, when the King saw he could not have his will that way, than he commanded that every manchild should be cast into the river as soon as it was borne, and of like appointed bloody searchers for that purpose. So, when craft can 
When craft cannot, fury & force must.  not, rage must, increasing their malice against the Lord and his poor members, never thinking how hard it is to kick against the prick. Such a like bloody attempt made Herod, when he flew the children, but yet miss of his purpose, as did here this King. Let his power to prevent his foes, be the comfort of all his true servants ever. Thus may we profit by this chapter.   

CHAP. 2.  
In this chapter consider chiefly these three heads. 

The birth of Moses and his bringing up.  
His flying away from Egypt.  
His marriage.    

1. TOuching the birth of Moses, it is noted, that both by father and mother he 
It is a strange kindred that hath none evil ofit.  was of the tribe of Levi: and what Levi, the son of jacob, did, we read in Genesis 34. 25. verse. The blemish whereof clave unto his posterity after: yet now you see, God honoureth it with this great honour, that of that Tribe should come this famous Deliverer of the whole Nation from such cruel bondage as now they endured. An honour surely very great, and we may well note in it the sweet goodness of Almighty God, who, though some of a Tribe have offended him, and left cleaving to their name that blackness and blot which the rest of their name never occasioned, yet is not for ever alienated thereby from the whole blood, but extendeth mercy and favour, yea very high honour to some of them as he shall think good, wiping out by degrees what foul sin had wiped on too wickedly. How may men pray then in comfort ever? O Lord, O Lord, remember not the offences of them that have gone before us, but let mercy reach, notwithstanding their evil, to those that heartily defied their evil. This example of God, both good Princes and all good Christians carefully follow, not hurting one for another, when like deserving maketh them not in like sort punishable. Nevertheless, some there be, that, forgetting it, maintain by an evil name of deadly feud, as they call it, a damnable revenge upon many, and for many years, against which is the form of prayer taught us by Christ, forgive us our trespasses, as we forgive them that trespass against us, with many scriptures more.  
2. It is said, his mother hid him three months, and Origen maketh this use of it, that men be careful not to do all things 
A most woeful estate of the Church.  to be seen of men, but as the scripture teacheth, to shut the door and to pray in secret, not to let the left hand know what the right hand doth: for fear, lest, if these male-childrens be exposed to the view of men, with a longing desire to win praise, the Egyptians catch them and cast them into the river. But rather think you by these words of the woeful estate wherein this people of God then lived. What fullness of fury was this, so bloody to tyrannize over new borne Infants, were they never so sweet and well favoured, that their parents must hide them, if they would enjoy them but a day? O bittertimes! O woeful mothers, when they saw themselves once conceived with child! for if it were a manchild, their eyes must see the murderers take it, and though it wept upon father and mother, and lifted up both little hands and eyes in the pitifullest manner that it could, thereby desiring to be saved from the destroyer, yet could they not help, it must away to the river, to the river, it must be drowned without all remorse and pity. Let it work in our hard hearts some true feeling of our happy freedom from such misery, and earnest prayer to the God of mercy, that ever he would continue freedom unto us.  
3. It is said also the child was fair. What God had appointed him for, you know: and now see, how the Lord gave, what with men might give him more grace. Virtue in a fair body is more acceptable. And often in children appeareth some sign 
Valer. Max. lib. 3. cap. 1.  of future virtue, wherewith God purposeth to endue them when they are men. Beauty and comeliness either in men or women is the gift of God, but a greater gift it is to have grace withal to live virtuously. Sarai, Rebecca, Rachel, among women were very fair and most virtuous withal. Solomon speaketh of others beautiful also, but not good. Prou. 6. 27. Prou. 11. 22. joseph, Saul, Absalon, among men were goodly personages, but Joseph's piety was more glorious, than all his beauty. Thank GOD for his mercy in yourself and your children: and, to supply all defects, beseech him in your prayer: you shall find the comfort and the benefit of it. If favour be but hard, remember S. Bernard: It is a happy blackness 
Foelix nigredo, quae mentis candorem habet.  in body, which is accompanied with a whiteness in mind. Many have been hard favoured, and yet endued with excellent parts. Philopaemen, a Grecian Captain 
Do poenas deformitatis meae. Plutarch in rita.  very deformed, excelled most men in Military matters. Acsope, very hard favoured, yet most witty. Socrates, full of imperfections in shape, and yet who more famous for wisdom? Apollo his oracle gave him pre-eminence. Thus might I tell you many Stories: but you see the Meditation sufficiently, follow it further, as you see cause. Blessed be God, that every way giveth us comfort. Xerxes, 
Heredotus. lib. 7.  that had that huge army, yet is said to have been the goodliest man of them all. Plutarch, in the life of Demetrius saith, he was so passing in face and countenance, that no Painter or Picture-maker was able to draw him. Of Scipio Africanus, he saith, that the Barbarians in Spain stood amazed at his comeliness. Suetonius writeth of the goodly Eye of Augustus Caesar. What an excellent parsonage Charles the great had, Paulus Aemilius showeth in his third book. Maximilian the first had such a Presence & Majesty, that a stranger is said, among 30. great Princes, to have noted him out, having never seen him before. But I forget myself, out of a desire to give you occasion to think of more.  
4. But was only the fairness of the child, that made the mother hide him? No, every creature thinketh his own, fair. This therefore is somewhat, but not all, Nature had a sway: and yet, above all, God's Spirit telleth us of another thing, which we must mark, namely, of faith. For, by faith, saith he, by the Apostle to the Hebrews, Moses, 
Heb. 11. 23.  when he was borne, was hid three months by his parents, because they saw he was a proper child, neither feared they the King's commandment. Faith believed that God would one day release them, and not any longer suffer them so cruelly to be oppressed. In hope therefore of the same, they used means, hiding him, as they could, and leaving the success to God. Their eyes could not see any way of safety, much less that way, which after fell out: but their hearts hoped, their souls prayed, and upon him they fixed both heart and soul, who is Almighty, All-mercifull, All-swéete and kind: to his distressed servants than nearest, when he seemeth furthest; then strongest, when he seemeth weakest; then sweetest, when he seemeth lourest; and then up in wrath to revenge our wrongs, when the world doth think he hath forgotten us. Such faith then let us mark, and pray for, in the evil day: doubt not the Lord, distrust not his help, shift along in his holy fear with such lawful means, as you possibly can: commend the blessing of them to him, and let him ever do his own will.  
5. But (alas) she could not long keep him thus. Three months she did it by secret hiding: but then, saith the Story, she could no longer: so cruel were their hearts, and so narrow was the search, that he must away, a case more than bitter, as hath been said. But what help now for this guiltless babe? See an excellent woman, 
An excellent woman.  full of faith in her God: when she could no longer hide him, she devised for him a little ark made of reed, and daubed it with 〈◊〉 and pitch, putting the child in it, and setting it among the bulrushes by the river side, appointing her daughter (the child's sister) to watch the same: so committing that thing to her mighty God, which herself could not keep from a bloody tyrant, never yielding, but in hope still, even as it were past hope, depended faithfully and constantly upon her God for the safety of her child.  
6. And what did the father all this while, that the scripture still mentioneth the mother, saying, she did, and she did? Truly of like all vexed, amazed, and tormented with she woe of it, stood as a man shiftless, not seeing what to do. The woman enabled by God, is the better man, quicker and prompter for devise in so touching an extremity: 
women's wits have often great effects in extremity.  she deviseth what he liketh, and she performeth what God blesseth. In the weaker vessel God's strength was more seen, and he doth enable them now and then for that purpose. The knowledge of it must yield them a fit regard, and men may not ever disdain to follow them, by whom they see God sometimes doth work. Many men have been well advised by their wives; and the woman's counsel not followed, you read in Scripture, hath turned sometimes to the man's woe. You remember the particular, Have not thou to do with that iustman, with divers others.  
7. The child thus placed by the water side, and his sister watching a far off, as though she knew not of it, to see what would become of her little brother, what falleth out? O depth of God's mercy and goodness! down cometh that way, to wash herself in the river, Pharaohs daughter, even this cruel Pharaohs daughter, called of some Thermutis, & walking by the river side with her maids, spies the ark among the bul-rushes, and sent her maid to fetch it: when she opened it, behold little Moses in it, and the poor babe wept upon her, begging by tears (as well as it could) some mercy and pity against the bloody law of her father. She had compassion, and conceived rightly, that it was one of the Hebrews children. By all which, what may we learn, but first, that there is no rock more sure, nor refuge more comfortable (when man's power faileth) than God's gracious providence? (for there is no temptation so great, whereunto that cannot give an issue.) Secondly, how able God is, to dispose of men and women's courses, otherwise, than at the beginning they intended? (for this Lady purposed only to walk and wash her, but God had a work of mercy to do by her; her purpose was one thing, and the Lords was another.) Often thus Truly, so often as any man or woman hear their own name, they are accused of these things, if they be guilty. A promise so broken, being made to God in the face of the congregation, will trouble the soul sore at the hour of death.  
11. Finally, we see plainly by this whole discourse, how man's counsel can not hinder that, which God hath determined shall come to pass. For there is no counsel, no wisdom, no strength against the Lord. Moses must live, and become a Deliverer to that people, do Pharaoh what he can. And though many poor infants were cast away to prevent his fear, yet that Infant which must effect what he so feared, is preserved alive in despite of him, yea nourished up by his own daughter, in his own bosom, to the wonder of all that read it, to the world's end. The like you may remewber of Herod and those infants; but this is enough of the first part of this chapter.   

The second part.  
1. NOw followeth the second part; namely, of his departure both from Court and Country, which happened when he was forty years old, as Stephen 
Act 7. 23.  witnesseth. And, if any marvel, why it was so long? of all the reasons that are alleged, it seemeth best, that, till that time, he had not his Calling from God to begin that work. He might consider his own birth and parentage, his great preservation and education, his Nation's misery and bondage, and heartily pity them; but, that he was of God appointed to them a Deliverer, he knew not, till God revealed it, and God revealed it not, till now, as it should seem; for Stephen saith, it came into his mind, when he was thus old, to visit his brethren; as if he should say, he now felt his calling and not before.  
2. When he did feel it, and that once the Spirit of God smote his hart, then mark we, how no honours, no pleasures, no riches could keep him in the Court any longer, but he rather chose to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season, 
Heb. 11. 25.  esteeming the rebukes of Christ greater riches, than the treasures of Egypt. For he had respect unto the recompense of the reward. A notable example for all Courtiers and men of high place, that they suffer themselves not to be snared with any thing incident to their places so, that they may not serve the living God as they ought. For surely, if either pleasure or profit draw from him, it is too dearly bought, 
Courtiers and great personages.  & will lie heavy upon their souls one day. Their dissembling there, can never profit God's people, as their open profession would do. But, in stead of profiting, it draweth many thousands to death with them, who observe their steps, and depend upon them: which will be laid to their charge in that great day of the Lord, when Moses shall live, and they die: Not all the glory they possessed in this world being able to procure them one drop of water to cool their tougues.  
3. When he came to his brethren, he saw their bitter servitude, burdens and slavery out of measure: he saw many great abuses offered unto them, wherewith he was so far moved, that he laid his hands upon one of the Egyptians, and siue him. Not so teaching private men to do without authority, what he did, warranted by a Calling: but rightly teaching Magistrates, which have calling to use their Places to the relief of the oppressed, & instrucing all men as their Places will warrant them, to help their brethren from just oppressors.  
4. But his looking about him on every side, when he did it, and hiding him that was slain, argue, as you may think, an evil conscience, and prove in him an unlawful act. No indeed, no more than it doth in other Magistrates, that they execute justice upon some early, or late, or privately, to avoid sedition and tumult. This was in Moses, and in them, a godly wisdom, providing warily, that whiles they endeavour a good, by some indiscréet handling, there grow not an evil. Some fear, if you will, I deny not to have been in Moses, when he did it: & it may truly teach us the weakness that sometimes is in the best servants of God, in the very warranted works of their lawful calling, to our comfort, if we feel the like. And, which is sweet also, that God doth not ●ast away obedience performed to him with some fear more than it should. We are not greater than Moses: and therefore, (praying for strength, and doing our best, if some unwished weakness show itself) let this example be remembered.  
5. It is said in the text, that Moses came forth again the second day: and thereby all Magistrates may learn constancy and continuance in their care for their people. For it is not enough one day to come and see how all goeth, as at their first entrance upon their Office, or otherwise; but even the second day they should do the same, and so day by day, as occasion serveth, during the time of their Charge. The want whereof maketh many a one wring, that by more diligence would be righted and relieved.  
6. But how was he requited? Surely finding two striving together, and admonishing them to cease from such unbrotherly strife, straight he was reproached by one of them, in this sort: Who made thee a man of authority, & a judge over us? Thinkest thou to kill me, as thou killed'st the Egyptian? A clear glass for all eyes to see in, the reward often given to good men, when they have performed some good duties to their brethren. But it may be no discouragement: for GOD is in heaven, and will reward all obedience to him, paying home heavily such unthankful receivers of it.  
7. Was this all? no, mark more in these unkind Israelites. The death of the Egyptian is brought to Pharaohs care: so that now Moses, for his zeal and heart to 
Solent reges abundare auribus. Xenophon.  relieve his countryman that was abused, must either himself fall into danger, or fly the country to his disgrace. Not only therefore the unthankfulness, but the measure of it is to be observed, for our good. For many times we can digest some ingratitude, but such a measure and such a manner, as is happily offered unto us, we caunot. This example will help us: for sure the measure here was great, and the manner odious. Again, for whiblers and prattling pickthanks, tattler, and tale-tellars, there may be a Note of them. You see what an ancient weed in the world they be: they were never wanting, nor will be, while the world endureth: neither Princes, nor meaner than Princes can avoid them: there is no news stirring, but they are carriers of it, and they can greatly iucrease it in the carriage. No circumstances can make them silent. Many good men have smarted by them: and now Moses, yond see, tasteth of them. Who is he or she, that have not some way by these walking tongues been wounded? I leave you to your own experience of this venom.  
8. Whither flieth Moses then, from this raging storm of Pharaohs displeasure raised up against him by these prattlers? Into the land of Midian, saith the text, where the Lord provided for him. Then mark with yourself, how always one place or other the Lord hath for his servants. If judaea be dangerous for the child jesus, in Egypt he shall find safety, till the time appointed, & so forth read 2. Cor. 4. 8.  
9 When he was come thither, He sat him down by a well: a place most like to bring some to him, of whom he might inquire, how he might bestow himself. But God knoweth what thoughts the circumstances of his case procured unto him. His calling he saw, not acknowledged of his countrymen: but in stead thereof his life brought in question, and therefore might fall into some doubt of it himself. All his worldly comforts were now departed from him, and he a poor exile in a strange country, not knowing which way to turn him. A great change from so high a place as Moses had in Egypt, being esteemed the Son of Pharoahs' daughter: and lesser alterations than this, we well know, have given good men shrewd plucks: yet read we of no discomfort in Moses, which we must observe, and be bettered by it. GOD humbleth him in his worldly estate, and bringeth him to this low ebb: yet forsaketh him not, but dearly loveth him, and hath great honours in store for him again, when time cometh. We are likewise the Lords, and we must be content, that he do with us his own good pleasure ever.   

The third part.  
1. THe third part of the chapter followeth: concerning his marriage in that land, the manner whereof you may read in your chapter, verse. 16. etc. Some blame him as matching with the unbelieving, others excuse him, saying, they were not unbelievers. The scripture is silent, and therefore we need not to be curious. To excuse the godly Fathers ever, is more than can be, to make jethro and his household such believers as they ought to be, with whom we join in marriage. How beit happily he was better than thousands there. Theodoret saith, Typus erat 
Is more than hath sound proof.  Christi domini, qui, cum ex judeis secundum carnem natus esset, ecclesiam Gentium appelavit sponsam suam. Moses herein was a type of Christ, who, being borne of the Jews according to the flesh, married himself to the Gentiles and 
Theod. in Ex. cap. 2.  ralled them his spouse. But leave we it as not profitable to us to scan what God hath pleased to conceal. And mark the hart of jethro when he understood how Moses had helped his daughters at the well, very kindly he conceived of that favour, and chid them for so leaving him, & not bringing him home to eatebread. Surely the Spirit of God doth not so still in every place note this kindness of hart in requiting love, but that he exceedingly liketh it, and would have all his, ever to follow it.  
2 Of his wife the Lord gave him a son whose name he called Gershom, adding the reason, because, saith he, I have been a stranger in a strange land. So then, that which many object oftentimes to God's children by way of reproach, that they are strangers, exiles, and so forth, that, Moses taketh to be no reproach, and therefore giveth the title of it to his son for his name. An example to teach us never to be ashamed either of banishment or any hard estate wherewith God shall exercise us for his glory, but rather to rejoice in it and comfortably to think of it, as Moses doth here. The shame is theirs that reproach us, the glory is ours, if we rightly endure it.  
3. In process of time this bloody Pharaoh dieth, saith the Story, 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 deal cruelly. Then shall they receive the wages of their wickedness, and they whom they have wronged shall be comforted. The rod of the ungodly lighteth upon the faithful, as God shall please: but the Lord hath said, it shall not carry upon them. And what sweeter comfort, but the rod of God's justice shall both light & lie unremooveable upon the ungodly that repent not of their evil, and what greater woe? Let them beware then whiles there is time.  
4. But when was it, that he died? Surely, forty years after Moses fled thence. Moses was forty when he fled, and eighty when he came as their Deliverer. Let it thus profit us. You remember before, how Moses began to exercise that. Office towards their relief, which he was certified God had appointed him unto, and thought, that they would have acknowledged it with thanks to God for him. But they most unkindly requited him, and so endangered him, that he was fame to fly to save his life. When he so began, God offered them mercy: when they so rewarded him, what followed? Surely, forty years more the continuance of their bondage and misery. A singular warning to all feeling hearts to beware the rejection of God's mercy when it is offered. For it ever hath a sure punishment, and well worthy. Consider you particularly Gods dealing with yourself, what hath he offered? what doth he yet offer you? what have you done? or, what yet do you? Be wise, and ponder. Surely God is kind to offer, but he is just to revenge any wilful contempt of his Offers, with continuance of bitter woe here, or forever.  
5. When he was dead, the people cried to the Lord and sighed, saith the text. Such sobs in sorrow were due to them that rejected and would not see what God offered them of ease. But O comfort! yet what see we again? Surely, saith the text, God heard them, remembered his covenant, looked unto them & respected them. Sweet Father, so is it ever with thee, just to correct, but gracious to give over: not ever offended, but in due time entreated: pitiful, loving, and of endless mercy. Many things more might this Chapter yield us, most worthy noting: but, I remember, for whom I write, & I would not make the volume great, that I wish bought & used of poor ones; the abler persons may have many better helps. A taste of the comfort of God's word, and the use thereof, (to encourage to the buying of Bibles and reading of them) is the thing I desire to give: and that is done, by something upon every Chapter, though it be not much, fitted, as God inhableth me, for the feeling and comfort of them, for whom I labour. Let this much therefore suiffice upon this Chapter.    

CHAP. 3.  
The chief Heads of this Chapter be these. 

The calling of Moses.  
His speech with God.    
1. MOses kept the sheep of jethro; and is not this a great change, from an adopted son of a king's daughter, to become a shepherd to a mean man? From the ravishing pleasures of a King's Court, to come to lie under a bush, and behold but sheep? To talk with his flock, and sport with his dog, instead of all he enjoyed before? To ruffle in his Russet, sit for that office, with adieu to garments of former honour? O sweet experience, if need require, of the estate of one most dear to God Sink not (my heart) so low in my body for fear of a change. Fear not that fall, that hurteth not with God. These earthly shows, as the shining Sun, flash their beams abroad, and fly upon the sudden into the cloud, as if they had never been. But thy God is all one with them, and without them: nay, often time more near thee, the further thou art from them, as this very Example may assure thee, if thou mark it. For in all the glory of his earthly honour, Moses had not such a conference with his God, as now, that he is a poor shepherd, guiding and leading another man's flock. David, by cutting away a piece of Saul's garment, made him remember himself a little better: and God many times, by cutting away some part of our former estate, maketh us profitably feel, what we felt not before, of sweet consolation in him, and his hea was some shadow and figure. Theodoret is of the same mind, whose words are these. Vniversus locus demonstrat deum esse, qui apparuit. Dicitur Angelus, ut cognoscamus, quód is, qui visus est, non est Deus Pater (cuius enim Angelus esset Pater) sed unigenitus Filius, qui magni consilij est Angelus, qui sacris discipulis dixit; Omnia quaecunque audivi apatre meo, nota fecivobis. Quemadmodum autem Angeli nomen posuit, non quidem volens ministrorum quempiam innuere, sed personam unigeniti demonstrare: sic iterum ipsius tum naturam, tum potentiam praedicat, inquiens ipsum dixisse: Ego sum qui sum, et Ego Deus Abraham, Deus Isaac, Deus jacob, etc. The whole place, saith he, showeth it was God: but he is called an Angel, that we might know, that he which was seen, was not God the father (for whose Angel should the Father be) but the only begotten Son of God, which is the Angel of the great Counsel, which said to his holy Apostles; All things which I have heard of my Father, I have declared unto you. And even as he gave him the name of an Angel, not meaning thereby to note any other minister or messenger, but to show the person of the only begotten Son: so again 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 jacob, etc. Hilary also speaketh to this effect in his book of the Trinity. Gregory thought it was an Angel in the person 
Greg. in praefat. moral. cap. 2. Aug. quest. 3. in Exod. et 2. de Trin. cap. 13.  of God. Augustine varieth in his opinion, etc. Touching this manner of appearing, it may occasion us to remember how God useth to apply himself unto the purpose and intent of his appearing, whensoever it pleaseth him to manifest himself unto men. For, in the Prophet Esay, he is said to have appeared like a Judge, sitting upon a high throne: because, as then, the judgement of Israel approached 
Esay. 6. 1.  and drew near. At the Baptism of Christ, it pleaseth the holy Ghost to appear like a Dove, because 
Math. 3. 16.  that form might show the innocency and mild nature of our Saviour. In the Acts of the Apostles, like Tongues, 
Act. 2. 3.  because now the tongues of the Apostles were to be framed, 
Acts. 2. 3.  as it were, a new: like cloven tongues, because the benefit was to be divided unto all Nations: like fiery tongues, because their speech, by the gracious working of GOD his holy Spirit, should hereafter kindle in the hearts of men, as it were, a fire, that is, an hot and burning hatred of sin, a love of righteousness, and all holy obedience acceptable to God. And now, here, 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 unto the end of the world. His people in Egypt even burning in the furnace of Pharaohs cruelty and oppression, and yet not consumed for all that, through the mighty power and gracious goodness of his sweet favour that upheld them, yea, multiplied 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 be overwhelmed and utterly destroyed by all the malice of Hell working in wicked instruments to the uttermost. Quid sibi vult ardere rubum, & non exuri? Nempe, Israelem Aegyptiorum insidijs appetitum, non esse subing andum sed aduer sarijs superiorem futurum. What meaneth this, saith Theodoret, upon this place, that the bush burned, & was not consumed? surely that the Israelites be-set with the wrongs of the egyptians, should yet not be overthrown, but even overcome their adversaries. Philo, the jew, in the life of Moses saith, there appeared in the middle of the flame a glorious Image, as a manifest testimony of the Presence of God, etc.  
4. When Moses saw this strange sight, he said, I will turn aside now, and see why the bush burneth not? where we may see the good disposition of men & minds governed with God's fear. They do not contemn and lightly pass over such things as they see, but they observe and mark, search and seek, what good they may possibly draw from them. They are of a docile and apt nature to be instructed, when as others, like deaf and dead people, are not profited by any thing, but finally perish, whatsoever hath been showed to them by God or man. Learn we by Moses, to do as he did; and by the other to beware of their dullness.  
5. And when the Lord saw that he turned aside to see, He called him unto Him, etc. No sooner, then, can we show willingness to learn, but God is most ready to instruct and teach. If we will hear, He will speak; and, if we will know, He will declare. A sweet encouragement, ever to be willing to be informed. And now He is called LORD and GOD, as you see, who before is said to be an Angel, as before also, you remember, I noted. Moses, Moses, saith He familiarly and kindly: for it was ever a favour to be called by our names of superior men, much more of God. Nathaniel marveleth how Christ knew him, when he spoke of him, as you 
john. 1. 47.  read in john: but Christ told him, that, before Philip called him, he saw him under the figtree. Our God, to our comfort, knoweth us all, and calleth his sheep by their names. Happy are we, if, as Moses here, we may ever be ready to answer and say, I am here, Lord, or, as another saith, Speake-on, Lord, for thy, servant heareth: or, as David the Propet saith, my heart is ready, my heart is ready, etc. 
1. Sam. 3. 9 Psal. 108.   
6. Then he said, Come not hither, put thy shoes of thy feet: for the place where thou standest is holy ground. First, the Lord hath a care of man's infirmity, and is willing to reveal himself as that may endure to behold, not further, lest man, by His Majesty, should be oppressed, when, in His mercy, he wisheth him profited. Therefore, Come not hither, saith He, respecting his weakness. secondly, he endeavoureth to work in Moses that reverence and fear, which beseemeth God's children, when they approach unto God: which, although, no doubt, it was in Moses much, yet more and more is it ever necessary for all men, if they will in deed be touched effectually 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 shoes: for, Quare iussus est Moses calceamenta solvere? Certe, ut religiosiorem hac ratione illum redderet. Why was he bidden to put-off his shoes (saith Theodoret?) Even, that he might make him thereby more religiously affected. It is also noted, how needful it is (if ever we will perform unto GOD that reverence that is due) to put-off that corruption and sin, wherewith in this life we are clogged. Which, as the dust to the shoe, and the shoe to the foot, cleaveth to us. For the place where thou standest, saith he, is holy ground: not that the place of itself was better than others; but that reverence and a holy fear was due unto God in that place; both, in regard of his incomprehensible Glory, and of Moses own natural infirmity. Holy, I say, in respect of God's Presence, not otherwise: and therefore, nothing, here, favoureth any Popish superstition falsely ascribing to places what is not in them. The like you read in josua, and Ruth, which by this may be understood, even 
josua. 5. 15. Ruth. 4. 7.  to put away all hindering affections; and to resign ourselves wholly up unto God, to hear and do his will. This is to put-off our shoes.  
7. Then Moses hid his face, for he was afraid to look upon God. At the first he was bold, and went towards the bush to behold this matter: but now hearing that God is there, he covereth his face, and is afraid: plainly showing, that, the more God openeth himself to man, and the nearer man draweth unto God, the more he feareth in a holy reverence, as more feeling and finding his own wants and unworthiness to behold such glory. For whilst we are far from God, we can say and think with those Laodiceans, I am rich and increased with goods, & have 
Apoc. 3 17.  need of nothing, but if the Lord anoint our eyes with his eye-salve, than we change our copy, and see as there is said, that we are wretched, and poor, and blind, and naked: then we pray, that we may have of God's gold to make us rich, and white raiment, that we may be clothed, and that our filthy nakedness do not appear. Then we cover our face, as Moses did here, and we humbly and modestly come to hear him, trembling at his words with a contrite spirit: well understanding that they 
Esay. 66. 2.  are justly overthrown in their own pride, who rashly presume they can conceive God's mysteries with their own wits.  
8. Having then thus prepared his Servant to humble attention, the Lord beginneth his tale, and saith, I have surely seen the trouble of my people, etc. Where, every word hath vehemency and matter worthy noting. He saith, he hath seen, he hath heard, and he knoweth: and how hath he seen? Videndo vidi, seeing I have seen; that is, vidi certó et serió, I have seen certainly and seriously: verborum enim geminatione, vehementia, certitudo et celeritas significatur, by the doubling of the word, vehemency, certainty and celerity is signified, saith a Divine. I have seen, and so seen, as that I can no longer hold my peace: yea, I have so seen, as that I will help, and endure no longer. Vidisse enim dicitur compassionis oculo et miserationis aspectu. For he is said to have seen with eye of compassion, and with a merciful beholding, saith Beda. And what hast thou thus seen, Lord? Even the trouble of my people which are in Egypt. First then, trouble and anguish is known to thee, & there is no sorrow hid from thine eyes, be it never so secret and hidden in the heart, enclosed in the breast and bowels of man or woman, not daring to peep out for fear of some circumstance that might increase our pain: but yet thou seest it not so, that thou wilt redress it, except they be thy people. For so thou speakest in this place, that, thou hast seen the trouble of thy people. If then we would have grief seen and helped, we must endeavour with all godly care to be thine. Which if we do, then sighing and groaning in our several occasions, as these did, we may be sure in due time to find our comfort, as they found. Affliction also, we may here learn, doth not show that the party is disliked of God (as Satan often will suggest to men and women that are in trouble:) for God calleth these Israelites his people, which yet in most extraordinary affliction were plunged. He is not as the proud Peacocks of this world, that know a man in a gay coat and an high Office, but in poverty and baseness know him not, though he be most near, yea, almost their own father or mother, sister or brother. But in the poorest plight, when the back is bare, for want of clothing; the face lean, with woe of heart, and quite altered with brinish tears, that gushed along it, and have worn furrows in it, in stead of former hue; when the head hangeth for bitter cares; and all the bones are in a manner out of joint, with racking tortures of bloody Tyrants; Then, even then, doth the Lord know his, and as sweetly acknowledgeth them for his own, as ever in any prosperity that they enjoyed, or the chiefest comforts they ever professed.  
9 From seeing, then, the Lord cometh to hearing, and saith, He hath heard their cry, because of their Taskmaisters; telling us, what the prayers of his children are in his ears, even loud cries, and, cries, that are heard to their good, in God's due time, and to their adversaries woe, that so spitefully & wickedly have oppressed them. Which if thou wouldst in due time consider, that wrongest any man, it would be good for thee, and God is merciful: if not, consider the vehemency of his moan, that thou so dealest withal, how God calleth it a cry, a cry that awaketh him up unto judgement against thee, and thou shalt be destroyed. Thou art an oppressing, vexing Taske-maister, like these Egyptians, and thou shalt be destroyed, as God is God, without amendment, in the Red-sea, or Black-sea of Hellish deeps: where the torment is intolerable, and from whence no man nor means can ever deliver thee. Thy will in this world to be gained and gotten with such a price; think of it.  
10 The Lord is not satisfied, to have said, He seeth and He heareth, but he addeth the third, He knoweth. For I know their sorrows, saith he. It is our comfort, that He knoweth: and it may be the wickeds terror, that He knoweth. Enough being said of it, I add but this, he that then saw, heard, and knew, is the same still: No changeling in Love to his dear Chosen, no changeling in Justice to the stubborn sinner, and be instructed by it. Our heavenly Father knoweth what we have need of. Here they had need of Deliverance; and he, therefore, knowing as well as they, cometh down to give it them according to his sweet mercy. Descendere dicitur Deus per affectum (loco enim non descendit) quando favet nobis et auxiliatur, etc. Vel, descendere dicitur, inquit Eusebius, quando aliquid novum, quod antea non fuerat in creatura humana, operatur. God is said to come down, by his affection or love (for touching place he descendeth not) when he favoureth & helpeth us; 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 unto Pharaoh, saith God to Moses, etc. God was able to have done it himself, without Moses, or any man: but he will use means, commonly, to effect his will; that his mercy and goodness may be seen in his Creatures; as likewise, his power and wisdom, to his great glory. He might also have used a far more excellent means, than Moses: as, foam King, or great Prince in earth; or, some of his glorious Angels in Heaven, (for so he did, when by Cyrus he wrought their Deliverance out of the Captivity, and when by an Angel he brought Peter out of prison:) but his purpose was in their Delivery, to make known his incomprehensible Power to Pharaoh & many more, unto the world's end. And therefore he would choose no stronger a means now, than Moses, jethro his Shéepe-kéeper; knowing, how apt man is, to obscure God's glory, with the quality of the means; and to ascribe unto the second cause, what only hath been wrought by the first cause. Again, this was a Figure, that from the spiritual thraldom and bondage of death, sin, and the Devil, he should deliver his people under the Gospel, not by the help of learned Philosophers, or any glorious worldly Potentates, but by a company of poor Fishermen, unlettered and unthought upon in the world.  
12. But Moses said unto God, who am I, that I should go unto Pharaoh, and bring the Children of Israel out of Egypt? (Smitten with a sense and feeling of his own weakness, to do such a service) which indeed is the very true and right way to make us fit in God's eyes. For than we sly to him, and by faithful prayer beg and crave, what in ourselves we see not, till he give it. Such as are not thus touched and humbled, but rush into Callings rashly, presuming on their own strength and abilities, daily Experiences show, how often God confoundeth them and throweth them down to their great shame. Who am I, Lord, therefore, let us ever say, that thou shouldest thus, and thus, think of me, choose me, and take me to that place, that I have no strength to manage, and which thousands of my brethren are fitter for, by super-excellency of gifts, than I am: thus said the Kingly Prophet, David, you know, when he looked upon God's favours towards him. O, what am I, and my father's house, that thou shouldest do thus unto me? Now, as this is most commendable humility in God's servant; so is it true and sound wisdom, not to look at the honour, and forget the burden, but to see the one, as well as the other. It was a great honour to be sent for such a service: but it was a weighty Charge, and a heavy care, aswell as an honour. What? shall I go to Pharaoh? Shall I deliver Israel? And shall I have the leading and government of such a mighty multitude, till God hath disposed of them? Why? it is a thing that requireth great strength and many parts, that I have not. O LORD, who am I? May not this, then, a little occasion us to think of spiritual government? for is it such a matter to strive with Pharaoh for bodies and temporal servitude, and is it nothing to fight with Satan and the power of Hell for souls and freedom from eternal bondage? Is it not fearful, I will require the blood at thy 
Ezec. 33. 1. Kings 3.  hand? etc. As Solomon therefore in the temporal charge saw a weighty burden, and thereupon craved wisdom, to be able to go in and out, as he ought, before that multitude: 
jer. 1. jonas. 1  so saw jeremy and jonas a great matter, when the one said, Alas! I am achilde, & cannot speak: and the other flatly fled and refused to go. Others have done the like, & yet Ambition pricketh forward, for all this, many a man. Simon Magus would have been an Apostle in power for 
Act. 8. Math. 27.  respects; be the charge what it may be, that troubleth not him. Saint Peter jumpeth into danger, presuming of strength, but he faileth and falleth, he lieth and denieth, and discovereth his weakness greatly. Once again therefore look we at Moses modesty & humility 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 straightway God answered him, & said, I will be with thee: as if he should say, look not thou at thyself and thy power, but look at me and my power. And though thou art weak, yet know me to be strong and ever able to strengthen them whom I call to a service, to perform the same. And I do not say to thee, that I will help thee now and then; but, I will be with thee; that is, ever and continually I will aid 
●r● tecum.  thee in this work, even I, not any Angels of mine, but I myself; and therefore fear not. What greater comfort might he wish? And who would not throw himself down, thus to be raised up? or, who would not see his own wants, thus to receive grace? Remember how in like sort he comforted jeremy and Ezechiel with others of the Prophets; also his Apostles after, in their time, saying: Be of good comfort, I have overcome the world; and, I will be with you, till the end of the world. With God all things 
Ero vobiscum.  are possible, etc.  
4. It contenteth not the Lord to make this merciful promise of his presence with Moses, but he further asisteth his weakness with a Sign, saying: This shallbe a token unto thee, etc. Where we may remember, that Signs used of God to confirm his children's faith, sometimes go before, and sometimes follow after. Gedeon had a Sign going-before namely, the fleece of wool, first wet, and then dry. 
judg. 6. Esay. 38.  Ezechias had the like in the shadow of the dial going ten degrees back. But in another place the same Ezechias had a Sign that followed, to wit, when, for assurance, that he would deliver Jerusalem besieged by the Assyrians, he 
Esay. 37. 30.  said: This shall be a Sign unto thee, O Ezechias, Thou shalt eat this year such as groweth of itself, and the second year, such things as grow without sowing; and in the third year, sow ye and reap and plant Vineyards and eat the fruits thereof. As if he should have said, whereas (usually and by reason) after war cometh famine, because men cannot husband their grounds; yet it shall not be so with you: but for two years, the ground itself shall feed you, and let this suffice for a Sign of hope and comfort against this fear. So, in this place, Moses, fear not, for I will be with thee; and, for a sign, thou shalt bring them forth and serve me in this mountain. This thou shalt see, as truly as I tell thee, and then this will be asigne that I was with thee according to my promise. What a nature now is this in our dear GOD, thus to submit himself to man's weakness, and in stead of chiding and punishing man for it, to help it and stay it with all comfortable tokens and signs? O who would not trust in this God, and believe what he promiseth? Nay, who hath not cause, that observeth these things, to be of the Prophet David's mind? Blessed is the man that putteth his trust in him.  
15. This, as it ought, contented Moses; and therefore, leaving the matter of his own infirmity, be casteth his mind next, upon the infirmity of the Israelites, to whom he must go. And fearing jest (according to their former backwardness, whereof he had tasted) they would stand in doubt of the truth of his authority to deliver such matter from the Lord unto them, he prayeth the Lord to instruct him what he shall say, if they ask him, what is his Name? Which question was allowable in Moses, because it had relation to others, not to himself. For, when jacob would know the Angel's name that wrestled with him, for himself, that is, to satisste his own curiosity: he was answered, wherefore dost thou ask my Name? and it was not 
Gen. 32. 29  told him, yet he blessed him. So Manoah, Samsons Father, asked the Angel the like question, & in like sort was answered; Why askest thou thus after my Name which is secret (or wonderful?) and told him not. The reason 
judg. 13. 17.  may appear in the place: because Manoah asks it that he might honour him, not with an eye to the profit of others, as Moses did here. 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 unto you. That is, the God that is no Changeling, but the same for ever; who, as he hath done for them and their Fathers very great things; so can he again, if they will be obedient to his will, with like power, mercy and goodness, deliver them and free them from this bondage wherein they groan, as cruelly vexed and oppressed. See then a sweet Comfort in all our fears, even his name, I AM. Noting, that, as he hath been to penitent sinners, so ever he will be without any change. If I turn unto him, call upon him, and withal faithful trust of my inward soul depend upon him; I AM is his Name, and I may not doubt of him. Have not I myself fond him sweet, comfortable, & good, 10000 times, as well as other sinners? Hath not your hearts been touched by him sundry times to very good purposes? Hath not another-man found him gracious and kind in his worldly estate and advancement to honour, when he might have passed him over, and have had choice enough? So let every man run-over his private favours. How, then, may ever any of us fall from him without most great reproof, or ever faint and fear that he will forsake us. I AM, I say again, is his Name, and we must be taught by it, that he is a God without all change, towards such as steadfastly cleave unto him. The Lord, then, give us use in all our fears, of this Comfort, strengthen our weakness to believe, and ever, in mercy, look upon us.  
16. After this, he appointed Moses his Order of going, and publishing this message: to wit, that first he should go to the Elders, and call them together, and make them acquainted with it, before he dealt with the Common people. Where, we must take the name of Elder, for a name of Office, (not of years) for so we know the Scripture speaketh. Not ever the oldest men bear Office either in Church or common wealth: but, as God giveth gifts, and appointeth in his providence Places unto them of government and charge; so, in regard thereof they are called the Elders, that is, the Rulers and Governors, (though in years something young) as Timothy and others were. Now mark we, to our good, in this, first, that under the great tyranny of Pharaoh, yet some liberty was given these Israelites to meet for Religion and knowledge, instruction and understanding, according to the right way which the Lord had acquainted them with; albeit that same, of the Egyptians, was not received nor allowed. And how doth this amplify the bloody cruelty of Antichrist, who yieldeth not so much to his fellow-Christians, I mean, to people professing Christ (as he pretendeth he doth) as bloody Pharaoh yielded to the Jew's, who joined not in profession with him? Secondly observe we the Wisdom, liked & prescribed of God for a Rule ever to guide ourselves by, and our actions: to wit, when any new thing is to be published, that concerneth any change in the Church or Commonwealth, first to acquaint the Magistrates, Rulers and Governors with it, to approve our commission and matter unto them with all modesty, humility, love and care of order and unity; and then with their consents, approbation, and aid, unto the people and multitude. This is a right course, we see, and this shall have a blessing from the Author of it, as here it had. Then shall they obey thy voice, etc. ver. 18. id est, credent & acquiescent tibi, ut prudentes, & qui promissiones Abrahae & patribus factas norunt, maximè, Gen. 15. Quarta generatione revertentur huc, etc. That is, they shall believe thee and yield unto thee, as wisemen, and such as know the promises made unto Abraham and the fathers, especially Gen. the 15. In the fourth generation they shall return hither, etc. Other vainglorious, factious, and disorderly dealings will have their confusion, and will be strangled with the halter of their own disobedience, even in their youth, that is, before they come to any perfection or ripeness. For God is the Author of Order, Government, and Rule: who appointing Elders and superiors for the peace and quietness of his Church ever hindered with divisions and tumults, will have them duly regarded and respected as they ought, not as far as we lift. Think we then of it with a religious feeling, and the Lord give us understanding in all things.  
17. Then, after thus thou hast acquainted the Heads of the people of Israel with it, and they, by my working inwardly with them, willing to obey; both thou and they shall go to Pharaoh, the king, and say, etc. See again, and still still most carefully note it, how God regardeth Government. For now Pharaoh must be used, as was fit for his Place, (He being the king of the land in which they were) wicked Pharaoh, I say, must not be disorderly dealt with by such as live under his government, & within his Territories, although strangers, and not his natural Subjects: how much less, then, by natural Subjects? But he must be gone unto with all duty, and acquainted, with all reverence, with their desire: that, neither themselves may be judged factious, neither others, by their examples, moved to any disorder. They must acquaint him with the Author of this desire, not their own heads, lusting after liberty or novelitie, but the Lord God, that is, that Lord which is God, and that GOD which is Lord and Lord of Lords to work some touch, in Pharaoh, of fear. Secondly, the Lord God of the Hebrews, that is, that hath ever had care of them, and dealt for them, as seemed good to his Wisdom. Thirdly, that their scope was Religion, not rebellion, nor any undutiful practice against the state. Shall not this move us to reverence authority, when God thus notably showeth his liking of it? It is enough in this place, if God be with us. Lastly, observe the long sufferance of God, who, though by this Pharaoh very much offended, yet before he will smite, he will admonish, and do all things so, as his own hart shall testify his own inexcusable wickedness. Certainly even thus the Lord dealeth with ourselves, if we had eyes to see it, still forewarning, and calling to a touch, before he determine Judgement and just destruction. His Preachers and Prophets, his rods and his crosses, his favours and bounties be all Admonishers of us to avoid his wrath.  
18. 
* Cum Deus praenoscet contumaciam Pharaonis, cur ab initio non punivit illum? Cum Deus bonus & humanus sit, non vult punire ex sola praescientia, sed expectat opperum consumationem, & ita omnibus ostendit quam just puniat. Alioqui etiam long aequius est Pharaonis nequitiam patefieri, quam Deum crudelem appellari. Nam si punivisset antequam redarguisset, crudelis utique visus esset et iniquus. Nunc autem perspicitur Dei longanimitas, & Pharaonis impietas atque feritas convincitur. Theodoret. in Exod.  But I know that the King of Egypt will not let you go, but by strong hand. Therefore will I sttetch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that shall he let you go. How well doth the Lord see, what the wicked think is secret and hidden? to wit, their thoughts and purposes, their dispositions and nature: yea, before themselves know what they will do, he knoweth: and shall not this move them? Their stubborn and stiff hearts contemning admonitions and all means of their reformation, the Lord knoweth and seeth before. How may this comfort the zealous Minister, that is wearied and wasted with longing after the life of them that wish his death, with praying, entreating, and crying upon men for their good, that they would hearken and consider, that they would be reconciled to God, and save their souls? I say, how may this comfort him, that this blockishness and hardness, this ingratitude and unkindness of theirs was known to the Lord ever? And therefore to content himself, that he hath given warning like a faithful Watchman, that he hath loved like a faithful Pastor, and endeavoured their good, as a true Minister: leaving the Lord, now, to his further pleasure, even, to stretch out his hand, and to smite such Pharaohs with their Land, that is, their possessions and goods, their friends and associates, as here he did: for, till Pharaoh feel it, he will not think of His might. The Preacher speaketh in the air, the friend privately looseth his labour, and honest advise: Pharaoh feeleth not, but thinketh himself wise, and them, fools. Their love returneth therefore into their own bosom, being noted in God's Book, for a Witness against them; and that sweet comfort showeth itself to be taken hold of; We are a sweet savour to the Lord in them that perish. After this, consider with yourself here again in that it is said, Pharaoh will not let them go, but by strong hand; How far more easy it is to come into Egypt, than to get out? So it is assuredly a smooth way to Hell, by many pleasant delights; but, to return and give over the sin once entered into, to forsake that pleasant way, This is a work, This is a labour, nay This is a Grace indeed. Any man may leap into a pit at his pleasure, but he must come out with more difficulty, if ever he come out. Therefore, in my conceit, the good woman dealt wisely with the Friar that solicited her to sin, and told her, he would sing and say prayers for her, that should cleanse her from all her offence, and deliver her presently out of Purgatory, (if she should happen to die whilst he was alive) when she appointed a pit to be digged in the way where the Friar should come in the night, and to be covered with some grass, that it might not appear; into which, as soon as ever the Friar came, he fell, and not able any way to get out again. Anon, when he had cooled himself well, the woman came also, as though she had come to meet him, to whom the poor Friar pitifully complaineth, that he was fallen into that pit, there, and could not get out; praying her to use some means for his deliverance. But she wisely told him, he should remember what he said unto her, to wit, that, out of the pit of Purgatory, he could sing her or any that should offend with him: and now, there, was a good place to try the power of his Music and Songs, that she and others might believe him the better. If he would have his Portesse sent for, she said, she would; but other help he should get none of her: And so she left him to sing himself out, if he could. So slight a matter made those Hypocrites then, of fearful sin, easily purged, and easily pardoned, were it never so wittingly and wilfully committed. But this Figure of the hardness to get out of Egypt, when once they were in, may show us, as I say, apparently the contrary, and give us just and good cause to beware of sin. The devil is not such a foolish Fowler, to let slip easily the bird he hath caught. Every man's own experience telleth him, how hard it is, to leave a wont wrying from the right way: and God grant we may think of it.  
19 Lastly, the Lord addeth, that He would make 
Verse. 21.  them favoured of the Egyptians: so that, when they departed they should not go empty, etc. Where, to our comfort, we see, that all hearts are in the hands of God, even as the rivers of water: and, that he turneth them hither and thither, at his pleasure. He can make them love, hate they never so much: and they shall not be able to withstand his will. Yea, he can make them so love, that fruits, from thence, shall flow to his people, of their love, even as he best liketh. Be they Jewels of silver, or Jewels of gold, Raiment, or any thing needful and wished, they shall grant it and lend it, give it or send it, with a favour, with a love, & with so willing a mind, as the party taking, needeth to wish. This shall the Lord do by a secret power of his working grace and favour for his people to their good. This was that, which he did for jacob, the Father of these Israelites: when Laban angrily pursued him, the Lord changed his hart. To Isaac and Abraham, before, the Lord gave favour in several places: To joseph, the like, to his own comfort, and the good of many. And this is it, which the Psalmist affirmeth: The Lord gives grace and worship, and no good thing shall he withhold from them that live a godly life. This is it, which all of us have tasted of, even, in ourselves: and God make us thankful. Thus may we profit by this Chapter.   

CHAP. 4.  
The general Heads of this Chapter are chiefly these. 

Moses his power to work miracles.  
His excuses not to go into Egypt.  
His coming to Egypt at last.    
1. BVtloe, they will not believe me, said Moses, etc. See first and foremost the engrafted weakness of man's nature, when any great or difficult thing is to be taken in hand. It is ever fearing and doubting, ever quaking and shaking, ever casting of perils, more than stand with that prompt readiness and willingness, which ought to be in all the servants of God, when he, their Lord, once speaketh and saith, Do this. Such fear, as this, was in jonas, when he was commanded 
jonas. 1.  to Niniveh. In jeremy, when he was caused to prophecy: 
jerem. 1.  and, in many others. Secondly, observe in these words also, what a powerful Pul-backe, even to the best minds, incredulity & crookedness in the people is. Surely it pierceth deep, and woundeth fore, as you see in this place. For even the fear of it, here, daunteth Moses, a man of 
Hebre. 11.  such faith, a man of such grace, as we read, before this, he had showed himself to be. What? what will it do, when it is not feared, but found; not suspected, but tried and tasted of every day? Let that great Prophet of the 
1. Kings. 19  Lord tell us, whom it so wounded, that he sat him down, and desired to die, to be out of woe, saying; It is enough, Lord, now, it is enough; take my soul, for I am no better than my Fathers. Let Esay, again, another famous 
Esay. 53. 1.  Prophet witness, whose words showed woe, when he said and wrote: Who will believe our report? and to whom is the arm of the Lord revealed? as if he should have said, (Alas! alas!) what comfort have we when so ungraciously our preaching is rejected, and the comfortable tidings of Jesus Christ not believed? Let the sighs of jeremy and the groans of his soul, when he cries, Ah Lord, etc., witness the like also to all Readers: but most wonderfully, that spiritual battle that he took such a fearful fall in, as that he said; I will not make mention of 
jer. 20. 9  him, nor speak any more in his name. O fiery dart, then, and piercing stroke to a tender hart of flesh that meaneth well! an untoward and froward people, when so great a Prophet thus is shaken by it. I need to pursue this matter no further, we see enough; yet could I remember you of other Prophets also, and many more dear children of 
Mich. 7. 1.  God, faithful members and Ministers in the Lord's business, whom yet crookedness of the people hath mightily aggrieved, discouraged, and dismayed: yea, it caused a sigh in our very Saviour from the roots of his hart, that the 
Math. 11, 17.  people he spoke unto, so fitly might be resembled to children complained of for not dancing when they were piped unto; not lamenting, when they were mourned unto, etc. Conclude we therefore what we see here, the effect of incredulity in the people, to be bitter to the Lords Messengers sent or to be sent unto them for their good. But so see we it, that ourselves avoid it, and both day and night pray against it; remembering always, as dear children, the Apostles words to the Hebrews: Obey them that have the oversight of you, and submit yourselves: 
Heb. 13. 17.  for they watch for your Souls, as they that must give accounts, that they may give it with joy, and not with grief, for that is unprofitable for you, etc. The like Scriptures there are many more, all which may comfort us, if we obey them; and justly judge us unto the lake of Hell, if we contemn them. God that biddeth will never be abused finally, but will repay. jonas had rather commit himself to the wild Sea and raging gulfs, than go to preach to a people, that he could conceive no hope of, that they would believe, and be turned unto God.  
2. This infirmity in Moses the Lord mercifully cureth, when, in justice, he might have rejected him for it: So good and gracious is our God. He cureth it by a power given him to work Miracles so great and fearful, that, if not to move Pharaoh to true repentance, yet abundantly to show his authority from God to conduct that people, they should suffice. His Rod is turned to a Serpent, and back again to his own nature. His hand put into his bosom is become leprous, and by and by whole again. The water is turned into blood; and other great things wrought, when he came before Pharaoh. Thus can the Lord, and thus will the Lord enable ever to the work that he appointeth and calleth unto. A great comfort to Magistrates and Ministers, if it be well considered.  
3. Then flieth he to another excuse, and saith: He is not eloquent. But the Lord also provideth for that, as you see in the Text, and promiseth help: Still so weak and wayward is man, and so good and gracious is God. The Jews have a Tale amongst them, how Moses came by this infirmity of speech: And say, that, when he was a child and brought by Pharaohs daughter before her Father the King; the King playing with him, and offering him his golden Crown; the child took it, and threw it under his feet: wherewith the King being offended, and some lookers on judging it Fatal (as if that child should overthrow the King,) the Nurse, to show the child's want of wit, put an hot coal to his mouth, which he straight licked with his tongue, and so hurt his speech. But the Scripture telleth us not any cause, and therefore ignorance is best. 
* Cum omniune Dom. Mosis ministerio uti velit, cur tardiorie linguae fecit illis & c? Quia hoc Potentiam Divinam magis illustrabat. Quenadmodum enim Piscatores, Publicanos, & Cerdones veritatis praedicatores & Doctores pietatis creavit: sic per vocem infirmam & linguam tardam confudit 〈◊〉 sapientes Egypti. Theodoret in locum.  This rightly we may note, that God chooseth men in man's eyes not so fit, that his glory may more appear: and therefore take we heed, how we censure our Calling for some defects, since God could have made Moses eloquent, and did not. In our own Stories, how M. Tyndall complained for want of utterance, we see: and yet, what a notable member and Martyr in God's Church was he?  
4. Lastly, when these excuses serve not, Moses breaketh out even to an height of weakness, and prayeth him to send some other. A strange thing, that a man so full of God's Spirit, after such comforts, should yet be so backward. But this is, again, I say, the mighty discomfort of incredulity, and want of the taste of good things: when a man, before he goeth to do his message, cannot conceive, that his service shall prevail. And, I would all God's people might mark it with feeling: for than should they see, how Preachers hearts consume to dust within them, by grief conceived of backwardness, waywardness, and incredulity of their hearers, to whom God hath sent them. O! it biteth and wringeth day and night, it lieth gnawing and grinding the whole inwards, when others comfortably feed upon joy and mirth. It maketh a great Prophet fearfully to pass the bounds of patience, and forget himself. For, Cursed be the day wherein I was borne, (saith that worthy jeremiah) and let not the day, wherein 
jer. 20. 14.  my mother bore me, be blessed. Cursed be the man that showed my Father, saying, A manchild is borne unto 
15.  thee, and comforted him. And let that man be as the Cities, 
16.  which the Lord hath over-turned and repented not: and let him hear the cry in the morning, and the shouting at noontide, Because he hath not slain me, even from the womb, or that my mother might have been my 
17.  grave, or her womb a perpetual conception. How is it, that I came out of the womb to see labour and sorrow, 
18.  that my days should be consumed with shame? And shall this be good for such people as cause it, think you? No, no, saith the Lord: But, Obey them that have the oversight of your souls, as they that must give accounts; that they 
Heb. 13. 17.  may give it with joy, and not with grief; for that is unprofitable for you. Unprofitable for you, I say again, and mark it. Now, then, mourneth the Preacher; but the day cometh when such Hearers shall mourn, yea roar and cry in the wound of their consciences for such Discomforts given to God's Messengers sent unto them. O what are we, in this age, to Moses, the great Servant of the Lord? And yet he, for fear of this, is so out of hart, that he prayeth God plainly, to send some other. We fear it not, but feel it, find it, and see it; and have not the Spirit in such measure, as Moses had. Alas! how can it be, but, sometimes, our weakness should appear?  
5. Do we then justify Moses in this? No, the Lord doth not justify him, and therefore we cannot. For, Then the Lord was very angry with Moses, saith the Text: not 
verse, 14.  angry only, but very angry. So that we see most apparently here, that there must be a measure, at least, in our passions and tenderness; or else God is provoked to great anger. If the Lord appoint us, we must go: if we fear, or find discomfort we must bear, & continue still obedient to God in our service, who will give an issue to his pleasure. And in the mean time, to our unspeakable comfort, hath said: That we are a sweet savour to him in them that perish. Yet the Lord casteth not a way his servant, for all this: but telleth him again that Aaron shall be his 
ver. 16.  Spokesman to the people etc. Setting the authority in Moses, & making Aaron, as it were, his Interpreter. Not unlike the example of Flavianus in the History of Theodoret. Moreover, 
Lib. 4. cap. 25. ver. 17.  saith he, Thou shalt take this rod in thine hand, and do miracles, Where we may not dream of any virtue inthe rod, but cast both eyes and heart upon God; who is able to make his Servant with a poor Rod, to match a kings glorious Sceptre.  
6. Then Moses yieldeth to God's commandment, & returning to jethro his father-in-law, prayeth him to let 
ver. 18.  him go, etc. Yielding us therein these Observations. First, that he will give no offence to jethro, by departing otherwise than was fit: Servants and Subjects may profit by it. Secondly, he concealeth, as it seemeth, the matter from him; lest to a man not so fully yet tasting Heavenly things, it might seem unlikely, and so he be assaulted with new Pulbacks. Thirdly, he delayeth not, but speedily addresseth himself to his business. And lastly, though outwardly he appear but the same man, yet inwardly he hath thoughts concerning God's glory, which is a very Pattern for all good hearers of God's word.  
7. jethro hindereth not; though, no doubt, it was to his great grief (according to nature) to part with him and with his Daughter, and their Children. So is it every one of our duties to yield unto the will and working of God in all things. For his we are, and for his glory and service we have been created: where, when, how, and how long, they are circumstances known and directed by him ever to the best, if we believe and obey. Moses taketh the Rod of God in his hand, saith the Text, his Wife & his 
ver. 20.  Sons upon an Ass, and away he goeth.. Husbands, see the heart of a good man, to have his wife and children with him: Wives and Children, see a duty due, to be followers willingly of their Husbands or Father's calling, even into any country. And when I look at his Rod, me think I see lively little David, marching cheerfully with his staff and scrip against huge Goliath. Good Lord! what weapons were those against him, then, in man's eyes, or this staff, now, in Moses hand, against mighty Pharaoh of Egypt? But God is the same, both here, and then, and 
Sed Deus est idem, qui fuit ante, mihi  for ever; strong in weakness, and able, as I said before, to match a King's Sceptre with a stick, or a staff, or a stone, or a word, in the hand or mouth of one sent and appointed by him unto his Glory. Blessed be his Majesty for evermore for his goodness: Amen. And, dear Lord, give faith to depend upon thee in all comfort, whensoever thou callest to any duty, not looking to ourselves, or second means; but above all, and over all, at thy mighty Power, that shalt ever give testimony, as in these examples, of thy stretched-out arm in the midst of weakness & contemptible show, to effect thy Wil Blessed is that man, saith the kingly Prophet, David, Whose strength is the Lord, and in whose heart are thy ways. I will love thee dearly, O Lord, my strength. For thou art my Rock and my fortress, and he that delivereth me, my God and my might, my shield and my buckler, the horn of my salvation and my refuge, 
Psal. 18 1. 2.  in thee will I trust. etc. Go we, then, forth, if the Lord so call, against the States of this earth, armed but in show, as Moses was, or little David: and we shall taste the strength of the Lord, to his glory and our comfort, as they did.  
8. And the Lord said unto Moses, when thou art entered and come into Egypt again, see that thou do all the wonders before Pharaoh, which I have put in thy hand: but I will harden his heart, and he shall not let the people go. This was done that the Tyrant might see by these mighty works, how he had not to do with man, but with God, and so be void and naked of all excuse. But This, that the Lord saith, He will harden his hart, troubleth some: and they seek to temper it according to their fancies, lest it should seem injustice in the Lord; first, to harden, and then destroy: not remembering what the Apostle saith. God will have mercy, on whom he will have mercy, and whom he will, he hardeneth. And, if any object 
Exod. 33. 19 Rom. 9 18.  and say; why doth he, then, complain? for who hath resisted his Will? His mouth is stopped by the same Apostle, in the same place, with this. O man, who art thou, that pleadest against God? Shall the thing form say to him that form it, why hast thou made me thus? Noting, that no reason is to be demanded above God's Will: for who will go further, shall taste the reward of his rashness, and the Majesty of God shall overwhelm him. Hath not the Potter power over the clay, to make of the same lump, one vessel to honour, and another to dishonour? And shall less authority be given to God? Ask the Potter a reason, and it is but, his Will; and yet dust and ashes will demand more of God. Again, if we be all of one Lump of corruption, (as we must needs confess we are) if it please God to exempt some from the death due to so sinful wretches, doth he any wrong to others that he vouchsafeth not the same unto, leaving them but to their own natures? No, he may do with his own as it pleaseth him, and what he doth, still is just, holy and good. Let the wicked, then, accuse themselves, and not God: for still in themselves they shall find the cause, if rightly they look into their own will.  
9 It followeth in the Text: Then thou shalt say to Pharaoh, thus saith the Lord; Israel is my Son, even my first borne. Wherefore, I say to thee, let my Son go, that he may serve me: if thou refuse to let him go, behold, I will slay thy Son, even, thy first borne. Mark then 
How God calleth his church.  the Title God giveth to his Church, and meditate on it earnestly. He calleth it, his Son, yea, his first borne noting therein, to all flesh, that it is to him as a manchild to the Father, yea, as the first borne, which, commonly, is loved most tenderly, and in greatest honour. Now then, think with yourself, what heart is in you to the fruit of your body, and to your first borne: think, how you could endure to stand and look upon the abuse offered by any to the whole or any part; as, to see but a leg or an arm cut-off injuriously by bloody butchers; and then, think of God to his Church, and every part of it: whose affection somuch excelleth yours, as God excelleth man; and holiness and perfection, misery, sin and corruption. What a comfort is this, when the Devil roareth, and Tyrants (his instruments) rage, breathing-out blood at their nostrils, and nothing but death and destruction at their mouths, with furious phrases and speeches of pride, as though there were none that could stop them, or control them in what they will. Think on the difference of GOD and man in this point; that many harms may be done to our Sons and our first borne, which we see not, neither know of, and therefore at the instant feel not any touch for it or by it: But God seeth ever and every where all actions, all intendments and purposes, all thoughts and secret attempts whatsoever, and still is above man in his tenderness of love to his sons & children, as far as God excelleth dust and earth and sin and corruption, as I said. O, what a touch give these raging cruelties, then, against his Church unto him? what a feeling hath he of them, and how do they pierce his gracious bowels, wherein he hath wrapped-up his people as his Sons and as his first borne? Still think of yourself, what heart would be in you, and then try the difference of God and you. But, you will say unto me, it is comfortable to consider this tender love that you note indeed: but why then doth God suffer such injuries and oppressions, being able to avert them, as man is not, for the most part. This is the love of a Father, that he neither can see nor suffer to be done to the child he loveth any outrage and cruelty, his power being able to save his child from it. To which if I answer, I must pray you to continue even still in your own resemblance, and to tell me if you daily see not most tender Fathers perceiving cause for a further good, to suffer their children to lie in prison, to be tossed in law, to be schooled many ways by suffering want and biting upon the bridle for a time; & yet in the midst of all these things have an eye to them, a love to them and asetled purpose, (when they know themselves & their strength, the world & his practices, men and their humours, and many such things, not otherwise of many well learned, often, but by these means,) then to set-hand-to & to help them; that then a love may be known a love, and a good a good, with a lively taste, in comparison of that which would have been, if sooner the Father or friend had stepped in. So, so is it with the Lord for our capacity, (though indeed no comparison betwixt Him and us.) He knoweth his times and turns and our wants perfectly, fitting the one to the other most mercifully, that both our corruption and his goodness may best appear to the greatest benefit unto us. Therefore let him alone in his own ways, & tarry we, as the Psal. saith, his blessed leisure, Be strong, and he shall comfort our 
Psal. 27. 14.  hearts, & put we our trust ever in him. Of the earthly father or friend the Proverb saith; well he may see his child or kinsman need, but he cannot endure to see him bleed. So our sweet God, well he may see us humbled, & schooled and tamed & waned from the love of this wretched world, but undone & cast away finally & for ever, he cannot endure it, he will not suffer it, he will not see it. O, blessed be his Name for ever & ever for it. Have this in your remembrance therefore as a sweet Comfort, the occasion of this Note. Israel is my Son, even my first borne. And therefore, tell Pharaoh, 
ver. 22. 23.  he were best take heed what he doth; for I will make his Son and first borne feel it, if he hinder mine, and will not let them go to serve me. The world you know contemneth & despiseth us, counting us the refuse of the people, and what may be base or vile: but this love is life, and this regard with God, is honour most high: in the comfort whereof, we may sup-up these earthly scorns, if his Grace be with us. The Prophet Esay, in his spirit tasted this, when so sweetly he prophesied and published (to this day to be seen and heard) Thus saith the 
Esay. 43. 1.  Lord that cretaed thee, O jacob, and he that form thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the floods, that thy do not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee. For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee, etc. read the Chap. yourself, and I stay here.  
10. Now see an Accident in the way. When Moses 
verse. 24.  was in his Inn, the Lord met him, and would have killed him. That is, by either a sore sickness, or some other way, the Lord made him know his wrath conceined against him; as also the cause, to wit, the omitting of the circumcision of his Son, as by the event we may see; although it be not expressly named. Where, to our profit, let us stay a while, and consider divers things. First, why Moses, so well acquainted with the law of God in this behalf, should omit or neglect to do it. And, for answer hereunto, mark with yourself, how, of two sons which Moses had, and carried with him, the circumcision of one is only here mentioned: whereby you may well see, the other was before, and already circumcised, or else God's wrath would not have stayed in this place, upon performance of duty only to one. Now, the one having before been circumcised, why should he not have done the like to the other, but that (out of all question,) his wife, being not sonndly persuaded in this point, took offence at the first, grew unquiet, offered unfit speathes, and happily stirred up her father also, jethro, to join with her to rattle Moses for such cruelty (as they esteemed it) to his son. Whereupon, the good man, mild & soft of spirit, in human frailty chose rather to forbear the second son to have his peace, than to circumcise also him, and please God. A notable example to teach us this doctrine; how needful it is even to the great Doctors and Divines, to the great Masters and Teachers, and rulers and leaders of others, still and continually to be underpropped and held-up by Gods powerful aid and blessed Spirit, in their duties: when as, otherwise, even they, they, I say, that seem so strong, play Moses part here, and faint in the way, to the offence of God, and danger of themselves. Nay, if Moses faint, how much more fall they flat down, that never 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 repel all the darts, that Satan shall throw at us: and prepare we to buckle with men and women and Devils that shall assay to quench or to cool our zeal in our places, and to bring us to omit this, and that, and every day somewhat which God expressly requireth, and will not abide to be omitted. See, you Discouragers and discomforters of God's servants, in necessary duties, what venom is in your darts, and poison in yonr doings. Moses (this great man) is overcome and brought into danger by them; and, O, how shall athousand others of far weaker strength be turned out of the way, by you? Will God be angry with Moses for yielding? and shall you safely escape, that are the causes of his sin, the cut-throats of his zeal, and the over-turners of his well doing? No, no, assure yourselves the wrath of the Lord shall consume you, when it hath profitably corrected his child, unless you repent and leave-off such Devilish dealing. See you also, you brawling and unquiet women, what your ignorance and obstinacy bringeth your husbands unto, though they be (as Moses) holy and virtuous? they cannot serve God aright for you, they cannot do what God requireth but you break their hearts, you cool their zeal, you turn them out of the way, and in the end you bring them to a fearful danger of Gods destroying of them. For the Lord met Moses here, and would have killed him, saith the Text. Shall this ever be unpunished 
verse. 24.  in you? no; your Husbands shall be schooled for their frailty, and you shall be consumed for your arrogancy, 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 took a sharp knife, & cut away the foreskin of her Son. The two things that here might 
verse. 25.  be considered, (namely, that doctrine of Popery concerning the danger of children dying unbaptized, and secondly of such an absolute necessity of Baptism, as that women must administer it in time of supposed need) I forbear to stand upon now: I have sufficiently touched them in my Notes upon Genesis. Therefore do but remember with yourself (touching the first) that we make a great difference betwixt want of the Sacrament, and contempt of the same; contempt, damning; and want, not, through the strength of God's promise; meaning, by want, when God so preventeth by death, that it cannot be had, according to the manner allowed in the word. And, touching the second, observe, that this act of Zipporah, here, in circumcising her child, was merely extraordinary, and doth no way warrant women to baptise nowadays. Her bitter words to her husband (that he was a bloody husband to her) show but what speeches are often given by women that have their tongues a little too much at liberty. His wisdom, in not answering her, is to this day his praise; and her fact, her fault, in so undutifully speaking. Let this suffice of this Chapter: and now read the Text over in your Bible, and see how these Notes have helped you. My drift you see, and I leave it to God. I would have all men encouraged to read.   

CHAP. 5.  
The chief Heads of this Chapter are these. 

The coming of Moses & Aaron to the King.  
The greevanees of the people.  
Their impatiency.    
1. TOuching the first, here we see, that, although Moses was very backward awhile to obey God and go to this King upon this errand; yet at last he yielded: faith overcame fear, and all conceits steeped to the obedience of God. A happy thing! and happy is that man and woman ever, which can likewise say truly; I have had my fears and fancies, my errors and mine ignorances, my pride and my prejudice against that which was good and right; but they are all gone (I thank God,) and I much joy that they are gone, as likewise that I am now sincerely his whose I ought to be, and in this obedience do not doubt but shall end my days, by his grace.  
2. We may again think here, why God should thus send Moses and Aaron to pray deliverance for his people, when he was able without stretched arm to have delivered them at his pleasure? And we may answer ourselves in this sort, even for the reasons following, and such like. First, that these sundry bicker with this Tyrant for his Church might notably show his love and affection to his Church, which is every man's great and special comfort. Secondly, that patience might be taught by this Example to all God's children, if their troubles and oppressions receive not an end by and by. Thirdly, he thus taketh all excuse from this obstinate enemy; (a thing of good use, if we observe it.) For even as here by Moses and Aaron the Lord dealt which Pharaoh; so by his Ministers still the Lord dealeth with us: leaving us as naked without excuse, if we continue disobedient, as ever he did Pharaoh. Fourthly, he thus discovered the great darkness of our understanding until it be lightened, and the damnable waywardness of our will, till it be changed by him. Fiftly and lastly, by this manifesting of the enemy's malice, he openeth (to our unspeakable comfort, and so of his Church unto the end) what a victorious hand he hath to save and deliver when and whom he shall ever please, be the rage never so strong and great. For Pharaoh cannot hold out, but whilst God will, we see here; no more shall any Tyrant to the world's end. Thus you see, why God used this way, by message and entreaty, rather than the other, by his power and might. Let it profit you, and so I leave it.  
3. You see also here again, how God calleth them his people, although oppressed and in misery under a wicked, wayward, and profane Governor. It is a sweet comfort to those that taste of like grief; and showeth, as I have noted before, that affliction separateth not from God: but in the midst of all woe, he regardeth, and saith, mine, mine; although instantly he rebuke not either wind or weather, etc.  
4. Pharaoh, his proud answer, saying, Who is the Lord, that I should hear him? pictureth out the hardness of an unregenerate hart, and biddeth all beholders to pray against it. O dust and ashes, darest thou say thou knowest not him that made thee, and not tremble for thy ignorance? This unféelingnes was in Pilate, when he said: what is truth? And what is that which some amongst us utter every day, what new doctrine is this? Sed non impunè recusat Pharaoh quod scienter ignorat. But, to his woe doth Pharaoh refuse what wittingly and willingly he knoweth not. And so shall all that delight in ignorance. Hence cometh waywardness and wilfulness, obstinacy and frowardness, rage and madness, that men will not hear and know. But in Pharaoh see what will follow one day, when by voice and words no good is done. He in the Sea, thou in the lake that ever burneth shalt perish and sink to eternal confusion.  
5. I will not let them go, saith he. Then, his reason is, his Will; ever the refuge of the Reprobate. I will not; I will not; and still in the end, I will not. A short resolution, but as dangerous a resolution as man can make against his own soul, many times. In the 6. of jeremy, see the like answer. We will not walk therein. Again, in the 44. Chap. The word that thou hast spoken to us, in the name of the Lord, we will not hear it of thee, etc. And many more like answers there be in the Scriptures; but whose be they? even such, I say, as rebel against God and his good motives made to them by his Ministers and means wishing them well. Wherefore the end is God's wrath upon them, and fearful destruction. Such answers we hear too often amongst ourselves, saying; I am settled, etc. and I will not hear you. God grant in any due time we may learn by other men's harms, and leave them. For true and true shall we find that S. Augustine saith, Religio stulta non prodest, sed obest. A foolish Religion doth not profit, but hurt: and God is just to all men in his time, I mean, in punishing their proud disobedience. This is confirmed even in that which followeth in the next verse in these words: Lest he bring upon us the pestilence or sword. Noting, that this is ever the end of the contempt of divine worship, according to the prescript of God, some fearful plague and judgement. Surely, this one place would suffice to many to awake them, and shall no places profit us? Were this people of Israel in danger, and we in none? have we the Lord bound, that we may do what we list, and yet be safe? If they go not out to sacrifice to the Lord, that is, to serve and worship him in that sort and manner that then he commanded, the Lord will bring upon them the pestilence or sword; and if we stiffly and stubbornly, proudly and presumptuously refuse to go out but of our doors to the Church by us to serve him as now he commandeth, shall nothing follow? God touch us, and move us; the knife is upon our throats, and we fear not. Whole houses and Manors are rooted out and ruinated, not only abroad in the Land, but even in the Country (peradventure where we dwell) for this rebellion; and yet we think our posterity shall abide and nothing happen upon our heaping for them, when he is despised that doth but blow upon lands and livings and they are gone. Cathedram in Coelo habet, qui corda movet. His chair is in Heaven, that moveth hearts: and he, for his mercy sake, I say again, move us, that we may inquire, seek and see whether we do well, or wrong, and do as we ought, when we see it. The Lord hath promised to take away the stony hart and to give a fleshy in the place, if we will urge him with his promise by humble, hearty and earnest prayer. So did David, when he cried; O, let me feel, let me feel, knowing even then, that this God's mercy, if it were 
Psal. 51.  sought, should be granted.  
6. Then said the King of Egypt unto them, Moses and 
verse. 4.  Aaron, why cause ye the people to cease from their works, & c? See the lot of the Just; to be quarreled with, nipped, quipped, slandered, and even laden many times with false and most injurious imputations. To Prophets, Apostles, 
Incurious imputations.  Martyrs, and jesus Christ himself, this measure hath been measured, and they have borne it. Deus videt, the Lord seeth, and in his due time he will make the truth appear. Fero, spero; I endure, and hope; let it be thy Meditation when none seeth but he that seeth in secret. Again, mark here, how, when God draweth near to yield us comfort, than Satan in his members rageth more, and seeketh to increase our troubles, sorrows and griefs: but yet all in vain, God in the end will deliver his Servants in despite of all their enemies, as here he did. Be of good comfort, and lay it up in thy hart.  
7. They be idle, therefore they cry, saying, Let us go 
Ver. 8.  to offer sacrifice, etc. A truth it is, that nothing is worse than Idleness, the mother of all vice; as, discord, slander, and slaughter, and such like: but that here they were idle, was an error in the King, and a malicious lie in those that so informed him. By which we may learn and see, how wicked men have no eyes, often, to see the true causes of a thing, but most apt and ready to devise a false. Let a man or woman be grieved extraordinarily with the burden of their sins, and with groans and sighs travail under the bitterness of it, leaving thereupon those recreations which erst they used, and delighted in, what say the wicked? oh, it is a melancholy, and the body would be purged, etc. But, oh, they are blind and have no eyesight into the combats of the godly, may we truly say, and so leave them. Festus imagineth Paul is mad, when he speaketh the words 
Act. 26. 24.  of truth and soberness: and that much learning maketh him mad, when learning is wisdom, and maketh wise. Yea, Heli himself mistaketh Anna, a virtuous woman, 
1. Sam. 2.  and deemeth her to be drunk; when ravished in her holy feeling, she was crying to GGD with fervent prayer. Wherefore, the Apostle teacheth, To the end Christ might 
Heb. 2. 17.  be merciful, & a faithful high Priest in things concerning God, it behoved him in all things to be made like unto his brethren. And, in another place, We have not an 
Chap. 4. 14  high Priest, that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin, etc.  
8. And let them not regard vain words, saith Pharaoh. 
Ver. 9  Such taste and such conceit have vain persons, of God's word. In the 14. of the Acts, the truth of God, you know, is called, Heresy, of the wicked: And, in the 17. Chapter it is called, New, of vain Philosophers that knew not what it was. Examples of use, to give us contentment in patience, when like ignorance in our days bringeth forth like blasphemies. Be stayed & strong.  
9 Then went the Taske-maisters of the people, and 
verse, 10.  their Officers out, and told the people, saying, Thus saith Pharaoh, I will give you no more straw. Go yourselves, 
11.  get you straw where ye can find it, yet shall nothing of your labour be diminished. Then were the people scattered, 
12.  etc. See again what was said before, how the nearer that God draweth to his Church and Children to do them good, the more rageth Satan, in and by his members, against them. Hard, hard therefore are the beginnings of deliverance out of Egypt, spiritual Egypt I mean, as well as out of this earthly Egypt. And therefore, when the Lord shall touch thy hand, and open thine eyes to see where thou art, how far out of the way that leadeth to eternal life, and give thee a desire to return and be saved, Remember what the wiseman saith, and be comforted with it. My Son, if thou wilt come into the service of GOD, stand fast in righteousness and fear, and prepare 
Ezcles. 2. 1.  thy soul to temptation, etc. Read the place to the end. Remember that Example in the Gospel, how the foul 
Mark. 9 26.  spirit being commanded to depart, rend and tore the party more and worse than ever before. We cannot leave any sin wherein we have continued, but by and by some contrary wind will blow, and we shall be discouraged, if it may be, sometimes with threatenings and bitter words, sometimes with show of perils and losses that may ensue, sometimes with mocks and taunts in very spiteful manner; and in a word, if we have done evil, we must do evil still, and so be cast away, or else Satan will want his will: But be strengthened with this Example and others in the Word. Here, now, their burden and misery is greater than ever before. For, now, they must have no more straw, but gather it where they can; and yet make up the tale and number of their brick before: which was a great extremity, yet the end is still as the Lord hath decreed: his purpose is to deliver them from this slavery: and, when his time cometh, they shall be delivered, and let go, whosoever saith, nay. Though discomfort increase for a little while, to draw sighs out of the heart, to him that can help; yet, it shall end with joyful comfort put in the place of it, and so much the sooner, by how much it groweth the sharper. O, stand then, and shrink not; and say in your heart, now, now is my God at hand. For now I feel and see the enemy maddest to oppress me, if he could. Come, therefore, sweet Lord, I humbly beseech thee; stay not; and, till thou comest, vouchsafe thy hand to stay me, that I faint not. Thou art strong, and I am weak; thou art good, and I am bad; but thou art mine, and I am thine. O Blessed, Blessed, support thine own, that I may ever praise thee.  
10. And the Taskmasters hasted them, saying; Finish 
verse. 13. 14. 15.  your dayes-worke, etc. And they beat them. Then they cried to Pharaoh, etc. A Story to show you, if you note it, how the Law worketh without the Gospel; even roughly, & sharply, and rigorously. For, do this, do this; & finish finish the work, is still the voice of it. Whereby sin and the Devil rageth as here Pharaoh doth. For, sin, saith 
Rom. 7. 8. 9 10  the Apostle, took occasion by the law, etc. So, sin revived, But I died: and the same commandment, which was ordained unto life, was found to be unto me unto death, etc. Then crieth the true Israelite, O wretched 
24.  man that I am! who shall deliver me from the body of this death? as here they cried unto Pharaoh, to be delivered from their misery. Blessed therefore be the Lord for his sweet Gospel, which helpeth all this rigour, and giveth us comfort and deliverance in his Son, from this great rage to our endless comfort. See also, how Tyranny once begun, increaseth more and more from words to blows: verse. 14. And, when they cry unto Pharaoh, in hope of remedy, verse, 15. showing him the iniquity of their usage; and, how their offence, in not making up their tale of brick, grew by other men's faults, that gave them no straw, verse, 16: this pitiful complaint which should 
Ver. 16  have moved him to commiseration, worketh but a confirmation of tyranny in the wicked King: first, mocking and scoffing at their Religion, (as wicked men use to do) verse, 17, and uttering his cruelty with his own mouth, There 
Ver. 17 Ver. 18.  shall no straw be given you, yet shall you deliver the whole tale of Brick, ver. 18. Wherefore, how happy Kingdoms be, to which the Lord hath granted merciful and gracious Princes, full of pity and clemency, flowing from a true taste of holy Religion, and from an immovable love of their true Subjects, I leave the Reader, if he have any bowels in him, to feel, and consider; sending up his thanks where it is due, for what he enjoyeth in abundant measure.  
11. Then the Officers of the Children of Israel saw themselves 
Ver. 19 Ver. 20.  in an evil case, etc. And they met Moses and Aaron, who stood in their way as they came out from Pharaoh. To whom they said, the Lord look upon you, and judge, 
Ver. 21.  for ye have made our savour to stink before Pharaoh, and before his Servants, in that ye have put a sword in their hands to slay us. A third event of the embassage of Moses and Aaron is, this bitter expostulation of these Officers: wherein, as in a glass most bright and clear, you see the condition and lot of faithful Ministers in this wretched world. First, the King, and now the people accuse them as worthy of great reproof (both grievous to good minds:) but especially, to be accused of their brethren, when they do as their duty requireth, O, it is double grievous, and ever was. But thus was it ever, and will be ever: and therefore, praemonitus praemunitus, forewarned forearmed, and, praevisaiacula minus feriunt; Darts espied before they come hurt less. God give us patience & love still to them that love not us. here, is great bitterness (and yet undeserved) in this their speech, if you mark it; and here is great inconstancy, compared with the Chapter before, where they worshipped, and welcomed these happy Messengers of a gracious God, who saw their oppression and misery, and sent to help them. But, quae nocent docent, 
Schola crucis schola lucis.  things hurtful instruct and give wisdom. While all is well, good is the Minister; and when the cross cometh, 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 us in the name of the Lord, we will 
jer. 44. 16, etc.  not hear it of thee. But we will do whatsoever thing goeth out of our own mouth, as to burn Incense to the Queen of Heaven, and to pour out drink offerings unto her, as we have done, both we & our Fathers, our Kings, and our Princes in the Cities of juda, and in the streets of jerusalem: (now mark their reason) for then had we plenty of victuals, and were well, and felt no evil. But, since we left off to burn Incense to the Queen of Heaven, and to pour out drink offerings unto her, we have had scarceness of all things, and have been consumed by the sword, and by famine. This is the stay of the multitude, and this is the line they measure all things by, their prosperity in worldly matters, and immunity from trouble and affliction any ways. But it is a crooked rule, if we harken to God, and he that will follow him, must take up his cross and follow him, when his good pleasure shall be so. Take heed also by these men's examples, to expect deliverance from any calamity sooner and faster than God pleaseth. For, because of this, they break out in this sort against God's Servants: they will not tarry the leisure of God, but when themselves will, and as they will, they must be delivered. A dangerous dealing, and no way fit for them that are séekers and cravers.  
12. Wherefore Moses returned to the Lord, and said, 
ver. 22.  Lord, why hast thou afflicted this people? wherefore hast thou thus sent me? For, since I came to Pharaoh to speak 
23.  in thy Name, he hath vexed this people, and yet thou hast not delivered thy people. See, see the right remedy in all affliction, even to return unto the Lord, as Moses did here. For, he woundeth and he healeth, he killeth and he maketh 
1. Sam. 2. 6.  alive, he bringeth down to the grave and raiseth up again. But, Moses manner of returning with such expostulations, here, is not to be commended: for he pleadeth with the Lord, as though he did contrary to his promise, because as yet there appeared no fruit of his embassage. He also complaineth, as though his calling were in vain, since worse & worse was the condition of the people from his first coming. Wherefore see and mark the weakness of the strongest sometimes, and especially when of such they are vexed as they have deserved well, and indeed should receive a kinder course from them. O gall of friends, how bitter art thou? how strikest thou to the very bottom of a fleshy heart, and leavest a sting behind thee, that killeth with the poison and venom of it, if God secure not? Neither the fury of Pharaoh, nor the cruelty of the Egyptians moved Moses any thing: but, his own to wrong him, whose good he sought, and with all peril to himself endeavoured, it moveth him so, that his weakness breaketh out even before his God. This should move men, and all that look to be liked and live with God, to forbear and fly from the like unkindness 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 forsook not his Office for all this, so neither they to do; but still going on, to expect the Lords mercy which here to Moses now showed itself, and gave 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 Story, by way of digression, of the names and families of the Israelites, from the 12. verse to the end of the Chapter.    

1. Then, for use of this Chapter, let us consider these words of the Lord, ver. 3: And I appeared to Abraham, Isaac, and jacob, by the 
ver. 3.  Name of Almighty God: but by my Name jehovah was I not known unto them: and understand the true sense and meaning of them. Wherein we may not think that this name jehovah was unknown before this time, (for expressly he named himself thus to Abraham, Gen. 15. 7. and to jacob, Gen. 28. 13. as also in the 26. ver. 24. where jacob prayed unto the Lord by this Name:) But the Lord's meaning is, by this kind of speech to prefer, by way of comparison, this manifestation of himself which now he intended to make, before all others made to the Fathers in former times, because those contained but promises, this should have the effect and performance of the promises: so as the words are, as if the Lord should have said; I appeared to Abraham, Isaac, and jacob, by the name of Almighty God: that is, I gave them promises which they by faith laid hold on and believed, moved with the assurance they had of my Almighty power and all-sufficiency: but by my name jehovah, 
jehova, qui est, et esse facit quod promisit.  was I not known unto them: that is, I gave them not the accomplishment and matter of my promise, as now at this time I will do to you. For now as my Name jehovah signifieth an existence by myself, of whom, in whom, by whom, and for whom, whatsoever is, is, and hath being: so shall you see it come to pass in your Deliverance from this raging Tyrant, and cruel bondage. I will perform what I have said, and I will now cause it to be, what heretofore I have only said should be. S. Bernard hath a good Saying touching this matter, when he teacheth us thus; That the calling of God by several Names, as Father, Master, or (as here) Almighty, jehovah, and the like, ariseth not of any variety in his Nature, which ever was, and shall be invariable; but of and from a manifold variety of affections in us, according to a divers profiting, or not profiting of our souls, whereby he seemeth to be changed with us that change. So may I profit in the way of Godliness, that his Name toward me may be a Father; and so may I not profit, as his Name may be a Judge, a Revenger mighty and terrible, etc.  
2. Let us observe these words, ver. 5. I have heard the groaning of the children of Israel, whom the Egyptians 
verse. 5.  keep in bondage, etc. Are they not sweet and comfortable? Miserable man remembreth and heareth his friends when they are in prosperity, and if adversity come unto them, neither hearing nor seeing then, but a proud, scornful, and bitter forgetting. The Lord is not so; but when we are at the worst, than he remembreth us, than he heareth our groans and sighs, and pitying helpeth, to our unspeakable comfort. O kind, O gracious and dear God, still continue this ear of mercy towards thy poor afflicted Servants, and give that deliverance, ease, and freedom, that ever, ever may be matter of thy praise to all succeeding learners, how sweet thy nature is. Amen. Amen.  
3 Also, I will take you for my people, etc. Behold the 
ver. 7.  end of all deliverance, and of all benefits received from God, even that we should be his people, that he might rule in us & over us, and his praise be ever in our mouths. Wherefore see how careful we should be always to answer this our Calling, and never to be found unmindful of such favours. For, if this plainer manifestation of his goodness to them, more than to their fathers, was matter to them justly to stir them up to thankful feeling; how much more should his manifestation of himself to us in his own Son, in whom he hath opened all the treasures of mercy and loving kindness, move us to an eternal and never ceasing care to please him, serve him, honour him, and love him? And then more particularly, that he should accept me, me, for one of his people, O, what can I say for such a love, but beseech him ever to make me thankful? Amen, Amen.  
4. And I will bring you into the Land which I swore 
verse. 8.  that I would give to Abraham, to Isaac, and to jacob, and I will give it unto you for a possession: I am the Lord. Sweet & comfortable was this promise, as often as God repeated it: but many were the difficulties that appeared to men's eyes against this hope, all which how great soever or many, the Lord if you mark it, easeth with this one word, Ego Dominus, I am the Lord. Thereby teaching, that as long as our hearts hold this persuasion of him, that he is the Lord; so long we must ever rest assured without fearful fainting, that he can perform his promises in mercy made unto us, be there never such stops and lets in our eyes. What then is thy case? are thy sins many, and great? remember he is the Lord, and play not cain's part, to say, they cannot be forgiven. Are thine enemies strong and fierce, and bitterly bend against thee? He is the Lord, and therefore can stop and stay them, they shall not hurt thee above his pleasure, which shall be no hurt, but profit to thee in the end. Are thine infirmities many? he can heal them; he is the Lord. Are thy children untoward, or unkind? he can change them; he is the Lord. Finally, whatsoever grieveth thee, remember this, and be comforted; he is the Lord, he shall ever be the Lord, and he shall ever be thy Lord to care for thy woes, and to send thee help. Only believe.  
5. So Moses told the Children of Israel thus, but they harkened not unto him. See, see how hard it is, as your 
verse. 9  Marginal Note saith to show true obedience under the Cross. Neither the word of God, nor his miracles, wherewith heretofore they justly have been moved, and wondered, have now any place with them; but all dulled and deadened with conceived griefs, they suffer themselves to be carried away beyond the measure that God's children should ever hold in their adversity; which, as it is a very dangerous thing, so ought it carefully to be avoided. It is often a penalty that he layeth upon the contemners of his Graces, that cleaving altogether to the external favours and fawn of this life, they taste not comfort in any affliction; whereas the godly, the more they are pressed and nipped by the schooling hand of their God, the more vehemently they sigh unto God, and look to his promises with patience and hope. This may teach the Ministers of God, also, not to be cast down, and discouraged, if their words ever be not harkened unto and regarded; since so worthy a man as Moses was in the house of GOD found this measure. I know, I know the bitterness of it to a heart that hungereth for their good; but we must be content, we are not like to them that have spoken in vain to deaf ears before we were borne. The world will be the world, crooked and cross, froward and unkind, though we break our hearts in labouring to win to a better course. O, what a thing is it to come out of Egypt? etc.  
6. Then the Lord spoke unto Moses, saying, Go speak 
ver. 10.  to Pharaoh King of Egypt, that he let the children of Israel go out of his Land. Before you saw how he was bid go to the people, now we hear him sent to Pharaoh: so is there never any time for men of place and public function to be idle. Ever, ever, there is some service for them, and an use of their care, pains, and labour. Now they must defend the oppressed and wronged, now they must punish the evil doers, now they must comfort, now they must chide; that ever they may see and find honour to be a burden and an unceasing carefulness. Private men also may make use of it: for, either in flying evil or in doing good there is always a care in good minds. But I leave it to your meditation. I note and see here the bottomless mercy of the Lord, who although he might justly have given over to favour so froward a company, that would not hearken to his words and messages sent unto them; yet he doth not, but still continueth to have mercy upon them, verifying that speech of the Prophet David; Even as a Father 
Psal. 103.  pitieth his children, so is the Lord merciful to his people. I see it also here (not without my good) that when Moses had received this discomfort, that the people would not regard his words, and might stand in a maze what more to do, the Lord helpeth him out of this doubt, and sendeth him to Pharaoh. Surely, surely, if the Lord helped us not in many mazes that this unkind world will drive us into, it would be ill with us. But blessed be God that yieldeth both consilium & auxilium, counsel and help, when we can do neither ourselves. Let it strengthen us to call upon him in all our needs: if some will not hear us, he can send us to others, and his will be done, say we ever.  
7. But Moses spoke unto the Lord, saying, behold the 
verse. 12.  children of Israel hearken not unto me, how then shall Pharaoh hear me who am of uncircumcised lips? See weakness and wants in the best men still. If Israel will not hear, he thinketh it cannot be that Pharaoh should hear; and a second stop he maketh his own infirmity of speech. But what is not GOD able to do that his pleasure is to have done? Can he not make some hear what others would not? the Scripture and our experience are full of examples. The Ninivites, jonas, 3. the Samaritans, john, 4. than we may not at ourselves so much, and what we are in ourselves and of ourselves, as at the calling and Office committed to us of God, whose power is ever able to make good his gracious Commission vouchsafed to his creature, against all fighters and frowners', strivers and spurners at it. Truss up thy loins therefore (O jeremiah) saith God to him) and arise, and speak unto them all that I command 
jeremy. 1. 17.  thee; be not afraid of their faces, lest I destroy thee before them. For I, behold, I this day have made thee a defenced City, an iron pillar and walls of brass against 
18  the whole Land, against the Kings of judah, and against the Princes thereof, against the Priests thereof, and against the people of the Land. For they shall fight against thee, but they shall not prevail against thee: for I am with thee 
17  to deliver thee, saith the Lord. The Prophet his fear appeareth before in the 6. ver; & now this comfort drawn from the authority & function committed to him, must take away that fear, and give him strength and courage to do what the Lord calleth him unto. The like see in Ezechiel, when God saith unto him, Son of man, Behold, I have made 
Ezech. 3. 8.  thy face strong against their faces, and thy forehead hard against their foreheads. I have made thy forehead as the Adamant, and harder than the flint; fear them not therefore, 
9  neither be afraid at their looks; for they are a rebellious house. At this day, the Lord doth give to his Ministers, the power to bind and lose, and hath published this Speech of unspeakable comfort, He that receiveth you, receiveth me; and he that despiseth you, despiseth me. All which both then and now had and must have the use I named; even, to draw men from themselves, and the regard of their own 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 upon them. Not once did it enter into the Lords thought, to establish hereby a Title to the Bishop of Rome, above all others to be called Deus in terris, a God on earth, as his own authentical & allowed book calleth him, saying; Credere Dominum Deum 
Extravag. 10. 22 cum inter. in glossa.  nostrum Papam non posse statuere pro ut statuit, haereticum censeretur. To believe that our Lord God the Pope, may not decree as he decreeth, would be judged heresy. Such an impudent boldness, as a man would not think any should suffer, had not the Spirit of God foretold us by his blessed Apostle, that the Man of sin should sit in the temple of 
2. Thessa. 2.  God, and show himself as if he were God. Whereunto add that good Saying of S. Gregory, who, writing of Antichrist, 
Greg. in job. cap. 34.  saith thus. Cum sit damnatus homo & nequaquam spiritus, Deum se esse mentitur. Whereas he is a damned man and not a Spirit, by lying he feigneth himself to be God. Also that of Anselmus; Simulabit se religiosum, ut sub 
Anselm. in. 2. Thes. 1.  specie decipiat pietatis; immo se deum esse dicet, & se adorari faciet, atq: regna coelorum promittet. Antichrist shall feign himself to be holy, that he may deceive men under the colour of holiness; yea he shall call himself God, and shall cause himself to be worshipped, and shall promise the kingdom of Heaven. Things which we all know the Pope doth, and no man ever but the Pope. And hear you what a Note Eusebius maketh of this; Hoc est argumentum 
Euseb. de preparat. lib. 7.  eos ●disse Deum, quod velint seipsos appellari Deos. This is a token that they hate God, because they will have themselves called by the name of God. Iraeneus that ancient father saith, Antichristus existens apostata et latro, quasi Deus vult adorari; & cum sit servus, regem vult se preconiari. Antichrist being a Runagate and a thief, yet will be worshipped as God; and being but a slave, yet will be proclaimed and published as a King. But you will imagine they have some shift for this shame, or else it is too shameful. Surely, all the shifts they have cannot make it otherwise than a most odious insolency, such as might fully open men's eyes, who are yet deceived to discern the error of their course in following his law and love against God, Prince, and Country, as many do; but that the Lord being angry with their contempt of his truth, letteth them still remain in their blindness, as a just punishment of their frowardness. Their shift is this, they do not mean he is absolutely God, but in some sense or respect. For by their Gloss it is said, Papa nec Deus, nec homo, The Pope is neither God, nor man. And is not this a worthy qualification? Might not all those, who (as vainly as he) have challenged the Title in like sort, defend it as he now doth? Proud Antiochus, sometime King of Syria, honoured 
Hierony. in Dan. 3. Suetonius in Domitiano.  himself by the name of God. So the Emperor Domitian used in his Proclamations, Dominus Deus vester Domitianus. Your Lord God Domitian. So the Emperor Caligula called himself Deum optimum maximum, & iovem Latialem. The best and most mighty God, and the 
Athenaeus lib. 7.  great jupiter of Italy. So Sapores the great King of Perfia called himself Fratren Solis & Lunae, The brother of the Sun and the Moon. The peevish Physician Menecrates called himself jupiter. Nicagoras made himself a pair of wings, and would needs be called the God Mercury. Manichaeus the Heretic called himself the holy Ghost. The romans erected up an Image in the honour of Simon 
Aug. contra Faustum lib. 13. cap. 17. Euseb. lib. 2. cap. 13.  Magus the Sorcerer, with this poesy: 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 think not. Yet which of all these were comparaable to the Pope in this arrogant vanity, considering the knowledge that he either hath, or aught to have above them. Nevertheless Pope Nicholas said, Constat summum Pontificem a pio Principe Constantino Deum 
Dist. 96. satis evidenter.  appellatum. It is well known, that of the godly Prince Constantine the Pope was called God. So in the Counsel of Lateran, this proud Antichrist suffered one of his Parasites to say, Tu es alter Deus in terris. Thou art another God in earth. Many other such Stories there are which I pass over, wishing in my heart, that men would observe and see 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 he is a very absolute Antichrist. I end then this Note with that exposition of Alexander of Hales, our witty Countryman: Scriptura non dicitde Mose, constituite Deum, sed Deum Pharaonis; hoc est, potentem super Pharaonem divinitus. The Scripture saith not of Moses, I have made thee God, but I have made thee Pharaohs God; that is, of power and strength above Pharaoh, through the hand of God, which is with thee. Nothing therefore, I say, do Moses words help the Pope, to justify his blasphemous pride and insolency.  
2. And Aaron thy brother shall be thy Prophet. That is, as he said in the 4. Chapter, thy mouth, thy Interpreter, thy Speaker, to utter that eloquently, or in good words, which thou shalt appoint him. Thy Prophet, saith Theodoret, as if God should have said, look how I speak to the Prophets, & the Prophets to the people; so shalt thou speak to Aaron, as to thy Prophet, & he unto the people. Where we see the incomprehensible Counsel, & wisdom of God, who, though he could have given to Moses, as well a rolling tongue, as a wise hart: yet he would not, but to the one brother giveth one gift, to the other another, that either might have need & use of another, & neither of them be exalted in contempt of the other. This is that which the Apostle speaketh, when he saith; Now there are diversities of gifts, but the same Spirit. For 
1. Cor. 12. 4. 8.  to one is given by the Spirit the word of wisdom, and to another the word of knowledge, by the same Spirit: And to 
9  another faith, by the same spirit: to another the gifts of healing, by the same spirit: And to another the operations of 
10.  great works: and to another, prophecy: & to another, the discerning of Spirits: and to another diversities of tongues: and to another, the interpretation of tongues. And all these 
11.  worketh one and the self same Spirit, distributing to every man severally as he will. The holy use whereof we shall take, if reverently we esteem one another's gifts, envying none, despising none, carping, cutting, nipping no man, but with an humble heart glorifying God ourselves, and beseeching him, that in all our brethren also, together with their several charges, he would glorify his great Name. A Grace so much the more precious, by how much it is rare, & too rare, in these last days, wherein the Spirit hath foretold us, Men shall be lovers of themselves, covetous, 
〈◊〉. Tim. 3. 2.  boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy, Without natural affection, truce-breakers, false accusers, intemperate, fierce, despisers of 
3.  them that are good, Traitors, heady, high minded, lovers of pleasures more than lovers of God. 
4.   
3. Thou shalt speak all that I command thee. So will 
verse, 2.  God ever have his Ministers faithful, to keep nothing back of his will delivered to them, for fear, or flattery of any man; but truly to discharge the credit reposed in them, leaving the success to him that sent them, and disposeth of all hearts at his pleasure. Thus protesteth the Apostle very carefully, we see, when he took his leave of the Elders of Ephesus, saying; I have kept back nothing that was profitable: but have showed you all the Counsel of 
Act. 20. 20.  God. Thus running our race, we shall rest one day in eternal comfort, delivered from a bitter world, from evil men, and evil natures, taking always our best endeavours in the worst sense, and rewarding true affection with black envy, (most unfit for Christians.)  
4. But I will harden Pharaohs heart. Heathens could 
verse 3.  say, A Deo perfecto nihil malum, nihil turpe est. From a perfect God no evil, nor foul thing cometh. Again, Deus malorum causa non est, cum bonus sit: God is not the Author of evil, when as he himself is good. Therefore, concerning this hardening of Pharaoh, some understand it by permission; that is, he suffered him to be hardened; as we say in the Lord's Prayer, Lead us not into temptation; that is, suffer us not to be led. Gregory saith, Non duritiem 
E●thim. in 5. Math. Greg. moral. 31. ●ap. 12.  contulit, sed exigentibus eius meritis, nulla infusa timoris sensibilitate mollivit. He did not impose hardness, but his merits so deserving, he softened him not by any infused sense of fear. Augustine saith, God did it ratione poenae, for 
Aug. de gra. & lib. arbitrio. cap. 20. 21.  a punishment. And we all know, the Lord is not tied to give his grace to any man, but it is his mercy, it is his love, and most free he is to do with his own what he will. 
Rom. 9 16. 17. 18.  The consideration whereof, should ever work in us care and zeal, to crave at God's hands fleshy hearts, which may tremble at his Judgements, and taste his mercy, saying with Samuel, Speak on, Lord, thy Servant heareth; and with David, O my God, I am content to do it, yea thy law is within my heart. Mark also here how God foretold them again, that Pharaoh would not hear them. 
ver. 4.  A thing so bitter to the faithful Minister of God, as many forewarnings are needful unto him, to give him strength against this temptation. O therefore, that we may ever have patience, who labour in the word and doctrine! God will do his will, God ought to do his will, our duty is known, we may not prescribe to him: if we perform what is our part, sweet is our savour (saith the blessed Apostle) as well in them that perish, as in those that are saved: and it is enough. O Lord, let it be enough to every groaning heart of thy true Ministers, wishing and seeking to have them saved, whom thou hast created, and bought with such a price. Thou canst make it enough, if it please thee to bless with thy holy Spirit the remembrance of it to them that are sliding to impatiency.  
5. Thus warned, and thus armed, these two brethren Moses and Aaron went unto Pharaoh, and did even as the 
ver. 10.  Lord had commanded: and Aaron casteth forth his rod before Pharaoh, and it was turned into a Serpent. The use of which miracle hath been told before, even to strike a fear into Pharaohs heart, that he might the better attend to what was spoken, & to give him assurance, that, though with his eyes he saw but the persons of two men, neither glorious, nor terrible in themselves; yet, with them was the power and strength of the Almighty God, whose hand could shiver him in pieces, if he rebelled. So standeth it still with God's Ministers that faithfully do their duty to the flocks committed unto them; and it would be thought of, though the persons of such Messengers may be thought contemptible, yet he that sent them will bear no contempt in the end.  
6. But Pharaoh by this miracle was made nothing better. Therefore evidently it appeareth that albeit signs and miracles be required of some men, to satisfy an itching humour to see news, and under a pretence, that if they saw such things, they would believe: yet indeed these means will not reform them, but even more and more they become rebellious against the truth, as here was Pharaoh. Wherefore the Lord doth not yield to the foolish fancies of men in this behalf, but answereth in the Gospel to such humours; This adulterous and crooked generation seeketh a sign, but none shall be given them more, than the sign of jonas the Prophet. The consideration whereof should make us wise, and to cease from vain speeches, as, what sign show they? what miracles work they? with such like; And to keep in the known way, To the Law, and to the Testimony, that is, to the written 
Esay. 8. 20.  word of God, extant among us, confessed and acknowledged by both sides; and if our doctrine and persuasions be according to that, then are they assuredly right, then is there light in our doings, and the Sun of true understanding shineth upon us. For the Word is truth, the Word is old and oldest, a lantern, a rule, a guide, a teacher not to be excepted against ever. This way doth God choose, and try miracles by it, if you remember, in the 13. of Deut. not admitting of all the wonders in the world, if 
Deut. 13. 1.  they lead contrary to this; neither rejecting this, though there be no daily wonders added to it, since (the doctrine being the same) the signs and wonders already done by Christ and his Apostles, mentioned in the Scriptures, abundantly serve. But how doth Pharaoh shift of this great Sign, seeing he is not disposed to yield to it? surely, if you mark it, even in the very same sort that some now a-daies do, who talking of Religion, and seeming as if they were willing to be resolved, when they hear a reason which they cannot answer, in steed of yielding, say; were such and such here they could answer you, etc. So playeth Pharaoh, he thinketh of his wise men and learned men, whereof Egypt had store: and though he cannot tell what to say himself to so manifest a Sign, yet he persuadeth himself they can: and send for them he will, to see what they can say, rather than yield to the work of God. They being come, as they were blind themselves, mingling with good learning vain errors of Magic, incantation, and invocation of Spirits; so, in the just Judgement of God, they became instruments of blindness unto Pharaoh, to hold him still in disobedience and hardness of heart against the Lord and his true Messengers. A thing worthy marking, and due remembrance whilst we live, to the end we may learn to affect truth better, and to give place to reason in our hearts and souls, when it is laid before us, without pinning ourselves to other men's sleeves: who erring themselves in that which is sought, though otherwise happily learned, and to be liked, can never do any better Office to us than these Enchanters did to Pharaoh; namely still and still with their jugglings make us stiff and stubborn against our God, and against our good, till we perish in Hell, as Pharaoh did in the Red-sea. S. Paul therefore rightly (naming two of these Enchanters) compareth all false whisperers unto them, saying: And as jannes' and jambres withstood Moses, so do these also 
2. Tim. 3. 8.  resist the truth, men of corrupt minds, reprobate, concerning the faith. But they shall prevail no longer. etc. 
verse. 9   
7. But how did these Enchanters keep Pharaoh in his blindness? The Text saith, They did the like: and so abated 
22  the credit of Aaron's miracle. Whereupon question is made, whether in deed and truth they did the like, or only in show by deceiving the sight? And answer is given by some, that, if we affirm God, in anger & Judgement towards Pharaoh, to have changed the rods also of the Enchanters into true Serpents, there is no absurdity: but other (much better) like to say, there was a deceiving of sight, and whatsoever show they made, it was but false, and fantastical: Non fuisse veros dracones, sed sic apparuisse 
justinus q. 6. ad Orthodox. Gref. Nyssen. de vita Mosis. Rupertus & Hugo in Exod.  virtute Daemonis, ex aeris transmutatione. That they were not true Serpents, but so only seemed to be, by the power of the Devil changing the air. This then especially is to be noted, that false signs and wonders can be done by Satan, and his members, God so permitting: and therefore, that we stand fast in the truth, which we have learned out of God's Book; and try miracles by truth, not truth by miracles, according to the Rule of 
Deut. 13. 1.  God, taught us in his Word. For, were it never so strange and admirable a thing, if the drift of it be to lead us from truth to error, the work is nought; the worker is a deceiver. Antichrist (saith the Apostle) shall be powerful in lying signs, and wonders. In regard of which Admonition, S. Augustine said, Contra mirabiliarios cautum me fecit Deus meus, etc. Against wonder-workers and myraclemongers my God hath made me wary: foretelling me, That in the latter days there should be such, which (if it were possible) should deceive the very Elect. The Schoolmen say here, Moses & Aaron fecerunt miraculum; Magi autem mirum, non miraculum. Moses and Aaron did a miracle, but the Enchanters did a marvel, no miracle: meaning, because what they did was counterfeit. But I stand not upon it. It is further most worthy marking here, that Aaron his Rod devoured their rods: for thereby 
verse. 12.  we are notably taught the end of falsehood and error; at the last Truth shall devour it in Gods good time: for, Magna est veritas, & praevalet. Great is truth, and prevaileth. If you continue in my word, saith our blessed Saviour, 
john. 8. 31. 32.  you shall know the truth; and the truth shall make you free. Yet Pharaoh could not see, but his heart was still hardened: even as in our times we know the fearful 
ver. 13.  blindness of some, in the greatest light that may be given them. A wise heart will note this earnestly: and neither be moved to such obstinacy, nor cease to fear the like judgement, if unthankfully Gods favour vouchsafed, be passed over. Much doth God for either man, or place, when he graciously giveth good Teachers; and where such Enchanters as these, are received and harkened unto, what can follow, but Pharaohs hard hart to eternal woe? Beware, beware, whilst God giveth you time. To day if you will hear his voice, harden not your heart. How know you what judgement and wrath to morrow day may bring upon you? Truth may be oppressed for a time, God so pleasing, either to punish, or try his people; but finally suppressed it shall not be; God being stronger than all his enemies, and able to disperse all dusky clouds, bringing his glorious truth out, to bear sway again, at his good pleasure. Simplex & nuda est, sed efficax & magna. It is simple and naked, saith One, but powerful and strong. Splendet cum obscuratur, & vincit cum opprimitur. It shineth even when it is darkened, & overcometh when it is oppressed.   

The 2. part.  
THese things thus passed over, the holy Ghost cometh to show the first of those ten plagues, which the King, and his people tasted of; namely, of the turning of their waters into blood; whereby their fish died, and both 
verse. 17. etc.  man and beast were perplexed. Of this plague there is a Denunciation. ver. 17. 18. etc. Secondly, an Execution, ver. 22. 23. Thirdly, an Event, which again is thrée-fold. 1. A Conversion of the waters into blood, 2. An Imitation of this miracle by the Enchanters, who did the like. ver. 25. And lastly, an Increase of hardness in Pharaohs heart, when he had seen all this. ver. 25. 26. Concerning some profitable use of all which to ourselves, thus may we meditate and think of them.  
1. God telleth Moses, that Pharaoh in the morning 
15.  will come to the water, to wit, unto the river Nilus, and there he should meet him. Whereby we see the truth of the Psalmist his speech, O Lord, thou hast searched me out, and known me, thou knowest my down sitting, and mine uprising; yea, thou understandest my thoughts, and that long before, thou art about my bed, and about my paths, & spiest out all my ways. What care then should we have of our actions, when every step of ours is thus known to God? He knoweth, you see, which way we will walk in the morning, before ever we go out of our houses; and he knoweth all, to go no further in this matter.  
2. We see again, how the Lord smiteth the waters here, that the Egyptians might know, as also all the 
17.  world beside, how the Lord our God hath power over all his creatures, to give the use of them to us, and to take the use of them from us, at his pleasure. Interpreters upon this place say, Hanc plagam intulit Deus propter pueros ●udeorum in aquis immersos, flwius enim mutatus in sanguinem conqueritur de c●de puerorum per eos commissa. This plague GOD brought upon them for the children which were drowned, and the river thus turned into blood, complained to God for that slaughter, saith Theodoret. Origen 
Theodoret in Exod. Origen in Exod. Aug. de miraescripturae. ca 17. verse. 18. Aug. de mirac. scrip. cap. 7.  and Augustine say it was poena culp●, the punishment of sin, meaning the drowning of the children. That which is added in the Text, And it shall grieve the Egyptians to drink, Austin saith of it thus, Bibentibus erat exitium, non bibentibus p●na, obsitim quam sustinebant. Unto them that drank, it was death, unto them that drank not, it was a great punishment, for the thirst which they sustained. josephus in like sort, Si bibebant, confestim ●●ri dolore corr●piebantur▪ & hoc forsan Textus innuit, cum dicit, afflig●●tur Egipti●. If they drank, 
josephus. 2 antiq: cap. 13.  by and by they were taken with a bitter grief; and this peradventure the Text meaneth, when it saith, It shall grieve the Egyptians to drink. Philo saith, Hominum siti enectorum magnus numerus ace vatim iacebat in trivijs, non 
Philo de vita Mosis.  sufficientibus domesticis ad sepultu●e officia. A great number of men dead with thirst lay by heaps in the streets and highways, their household friends (or servants) being not enough to bury them. Such a plague was this turning of their waters into blood.  
3. We may further note an increase of terror in this miracle, above the former of the Serpents. For, as you plainly see, it was far greater and more 〈…〉 efull. And we may thereby learn this good Lesson, ●●at where milder means will not serve, God both c●●, and will add sharper, and heavier. The Serpents before were a fair warning; but yet, because they hurt no man, they profited few men. Now therefore he will touch them a little nearer, he will strike the water, which neither man nor beast may want, and so see if their hearts will yield obedience to his will. Thus assuredly dealeth he with men and women at this day, but (peradventure) it is not marked. He increaseth his crosses, from goods to body, from body to mind, from ourselves to our children, and still maketh us abound with more want and woe, in greater and sharper measure, that we may repent and turn, if we will be persuaded: if not, in the end he can make an end, and finally destroy us with misery that shall never end. O that we may have then wise hearts, to observe the steps and degrees of Gods dealing with us, profiting by the lesser, and so preventing the greater, to his good contentment, and our everlasting comfort, and safety. Nilus was a river wherein they much gloried, receiving by it great riches, and great defence: wherefore, to see this river turned into blood so fearfully, might well have smitten their hearts, and made them humble themselves to God; but nothing will humble some men: neither entered all this into Pharaohs heart; which hardness is ever a fearful sign, and to be prayed against. Mark it also, how, if we stoop not to God, but continue obstinate, by degrees he will come to our nearest and dearest comforts. Thus, I hope, if you read this Chapter over again in your Bible, you s●e some measure of the use of it, which is the thing I aim at, to encourage you to the reading of the Text: and then daily more and more reading, with godly Prayer, and Meditation, shall yield further use and profit in many things: the holy Scriptures being as a deep water, wherein the greatest Lion may swim, and the greatest vessel touch no bottom. Let this much therefore suffice of this Chapter.    

CHAP. 8.  
In this Chapter are set down three fearful plagues more. 

The plague of Frogs.  
The plague of Lice.  
The plague of Flies.    

1. WHereof to make use to our instruction and reformation, let us consider this gracious Admonition in the first verse, vouchsafed to Pharaoh again. Let my people go that they may 
verse. 1.  serve me. Can there any thing be sweeter to the Child of God, than to mark, how slow the Lord is to punish, and how desirous of amendment without punishment? O how may my Soul assure itself of mercy, if penitentially I séke it, where such a Nature is? Cannot he endure to punish Pharaoh, a proud and haughty rebel against his Divine will? and will he willingly smite my poor soul, your poor soul, or any poor soul bruised and broken with the sense of sin, and groaning, and sighing for one drop of mercy at his hand? No, no, there is mercy with the Lord, and therefore shall he ever be feared; He is slow 
Psal. 103. 8. 9 10  to anger, and of great kindness. He will not always chide, neither keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. For as high as the Heaven is above the Earth, 
11.  so great is his mercy toward them that fear him. As far 
12.  as the East, is from the West, so far hath he removed our sins from us. As a Father hath compassion on his 
13  Children, so hath the Lord compassion on them that fear him. For he knoweth whereof we be made: he remembreth 
14.  that we are but dust. Therefore he admonisheth, as we see in this place, again and again, before he will let his rod fall upon very Pharaoh. Who will not hearken then unto his sweet Uoice, and be admonished by so loving a Father, so merciful a God, and so powerful a Creator? Surely if we smart, we must needs approve his Justice, for his Mercy is manifest, we cannot deny it. Yet, yet, saith this gracious God, go to Pharaoh, and warn him again, that he may be wise, and let my people go.  
2. And if thou wilt not let them go, saith the Lord, 
〈◊〉.  behold I will smite thy Country with Frogs. Giving us herein again to observe, that if Mercy be refused, he is also just, and the rod shall fall with stripe after stripe, till either we cry penitently, Peccavi, I have sinned, or be consumed in his wrath, from the face of the earth. Remember that Place of places in Deut. And if this people will 
Deut. 31. 16.  rise up, and go a whoring after the Gods of a strange Land, and will forsake me, and break my covenant which I have made with them; my wrath will wax hot against 
17  them at that day (O note) and I will forsake them, and will hide my face from them: then they shall be consumed, and many adversities and tribula 〈…〉 on's shall come upon them: so than they will say, Are ●●t these troubles come upon me, because God is not w●●h me? but I will surely hide 
1●.  my face, etc. A Place ne●er to be forgotten, if we desire to fear God. Remember also among many more the fit Example of Haman, that proud enemy to God's truth, and people, to whom it was thus said. If thou begin to fall, 
Hester. 6. 13.  thou shalt surely fall. As if they should say, fall upon fall, and still more and more falling will follow, when God is once angry. Happy, happy then is the heart that feeleth, yieldeth, turneth, and cleaveth fast unto the Lord.  
3. Mark also, and consider in this place, how the case is altered with God's people, and their enemies. For till now, we have heard but of the Israelites afflictions, how still they suffered, and were ill entreated, having sore burdens laid upon them, and most bitter griefs daily heaped unto their hearts. But now we see a change, they are spared, they are comforted, and they are defended, when these dreadful plagues light upon their enemies, one after another. So, so shall the sorrows of the godly be ever turned into joy, when the Lord seeth his time, and the fading comforts of the wicked turned into weeping, and woeful lamentation. Your sorrow, saith our Saviour Christ, shall 
Luke, 6, 25.  be turned into joy; and, woe be to them that laugh now, for they shall wail and weep. Be of good comfort then in yourself, when you read this, and profit your heart with this Note or Meditation. The changes of this world are many, but with God's faithful people it shall ever be well in the end.  
4. It is further to be observed in this your Chapter, how the Lord with variety and vehemency of words doth amplify this plague, not only saying, He will send Frogs (which yet had been fearful,) but that the rivers should 
2. 3.  scrawle full of Frogs, that they should go up, and come into the King's house and into his bedchamber where he slept, and upon his bed, and into the house of his servants, and upon his people, and into his ovens, and into his kneading troughs, yea saith he, the frogs shall climb up upon thee, and on thy people, and upon all thy servants. 
verse. 4.  The like vehemency doth he use in that notable chapter, the 28. of Deut. amplifying both sides with many words, and great variety of phrase, full of force and edge, all assuredly to move, and pierce, but it would not be. Thus dealeth he at this day with his people, he giveth unto them sometimes Pastors and Teachers, who rightly may be called Sons of thunder, in regard of their ●arnest and vehement exhortations, threatening, and denouncing God's wrath and judgements due to disobedience and stubborness; and even as Pharaoh here could not be touched, no more will many at this day; no vehemency moveth, but all is one. If the fervent spirit of the Preacher should break and ●eare his inwards in pieces, all is one: men snort and fléepe, and go on in a most damnable dullness of mind, till the Lord himself start up, and revenge his own contempt upon them, and their posterity. The old world would not believe the threatened Flood, neither the stobborne Jews, that the Chaldean King should come upon them. But when they cried to their souls, pax, pax, peace, peace, (for all this earnestness of 
jer. 2.  the Preacher) then came sudden and fearful destruction upon them, as they deserved. So ever, so ever let us be sure, first, or last. And therefore make use of vehemency, when God directeth his Preacher to it.  
5. But what an army is this against such a Prince? Had God neither men, nor Angels to command? Yes, yes, it needeth no proof: we know both men, and Angels commanded by him at his pleasure. But here he would use neither, deeming it fit to confound the pride of such a conceited king by an host of frogs, rather than by either of the other. So shall the Lord, by contemptible and base things, cast down our high looks, if we swell against him. He would also have Pharaoh hereby see how easily he could destroy him, if he l●st, when such heaps of loathsome creatures so suddenly could be raised to torment him. And the same he would have all high minds at this day see, making use thereof unto humility, before they find it is too late. For as easily can the Lord now raise up strange plagues, as then. Varro writeth that a city in France was driven away with this very plague of frogs. A town in Thessaly rooted up and overthrown with moules. A whole land forced to remove with mice, and many such things have Stories left to our remembrance. There was a time, when the French disease was not so common, nor our English sweat known. That plague of the Philistines 
1. Sam. 5. 6.  with the Emerods' in their hinder parts is in God's Chronicle. That consumption of Herod with louse, and 
Act. 12. 23. 2. Macab. 9 9  that fearful example of Antiochus, they ought both to be marked; but nothing shall profit, except Grace be given from above. And therefore a feeling heart of flesh, the Lord, for his mercy sake, ever grant unto us.  
6. And the Sorcerers did likewise with their sorceries, and brought frogs up upon the land of Egypt. Out of 
Ver. 7.  which words, besides that which hath been noted before, this meditation may arise, how Gods adversaries seek often to oppugn the truth by the self same means whereby he doth teach it. As, if Scripture be alleged, Satan will 
Math. 4 Esay. 2●. 2. jer. 7. 2. 1. King. 22. 11  do the like; if the true Prophets use a sign, then will Zidkia make him horns to, and say, when went the spirit from me, to thee? All which God doth suffer, to draw us forward to true and sound knowledge, without which we cannot stand, but shallbe shaken to and fro, with doubts and fears, and wavering conceits, most unfit for believers, (The words of the Apostle calling upon us to be steadfast, unmovable, abounding always in the work of the Lord. Not to he carried about with every blast of vain doctrine, but to continue grounded and established 
Collos. 1. 23.  in the saith, not moved away from the hope of the Gospel, etc.,) Saint Peter in like manner admonisheth to beware of being plucked away with the error of the wicked, 
2. Pet. 3. 17. 2. Pet. 2. 15.  and of falling from steadfastness; noting those that forsook the right way, and followed the way of Balaam. Labour we therefore to know how we stand, and building upon the rock indeed, though such juggling Sorcerers as these arise in the world, and Apishly follow that course to subvert, which Gods Ministers follow to strengthen, yet they shall not shake us, but we patiently abiding a time, settled upon our true grounds, the falsehood shall appear at last, and all their follies be discovered in the end, to the honour of God, the glory of his truth, the comfort of his children, and the confusion of such Egyptian Jugglers for ever. Gamaliel could note it, that Theudas had his time, yet in the end fell with all his followers. That judas of Galilee 
Act. 5. ●●.  had his time, and drew away much people after him; but at last he perished, and the people were scattered. Let not Gamaliel be wiser than we, to observe good things for his instruction.  
7 Then Pharaoh called for Moses and Aaron, and said, 
ver. ●.  pray ye unto the Lord, that he may take away the frogs, from me, and from my people, and I will let the people go, etc. Why doth he not make his Wisemen take them away, his Enchanters and Sorcerers, that could set a show of making the like? Could they cause frogs to come, and not go? Or, why doth he not call to his gods and Idols to help him to take them away? Can none help 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 acknowledgement of him, and his true Ministers; and let it comfort us in the midst of all contempts, either of our God, of our faith, and religion, or of our persons. He can bring them down that look so coy, 
If prosperity will not▪ adversity shall. Psal. ●8. 34. 2. Maccab. 9 Apoc. 3. 〈◊〉.  by touches of body, pinches in mind, losses in goods and infinite ways. And if therefore it please him a while to endure their pride, we also must endure it, and not grieve at it. These exampels must be ready in our minds ever, when we see such things. Not long since this proud Pharaoh said, WHO IS THE LORD? But now he seeth, and 
Cap. 5. 2.  must confess, that there is no help, but in this Lord. His Gods are weak, and the frogs crawled in despite of them. Moses therefore must pray to his God to help, and take them away. And who now, but Moses & Aaron, with Pharaoh? Ah we despised Ministers by the proud worldlings! let us mark it, and bear their contempts. In their extremities they shall acknowledge our callings, justify our love, and wish our prayers: They shall stoop, they shall stoop, when our God pleaseth, and it is enough. Remember that great Nabuchadnezar, how the Lord 
Dan. 4 22.  stooped him, till he should know, that the Lord ruleth. Pray, pray for us (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 do? said they, being touched, that before thought much to be advised by such men. jeroboam sendeth to the Prophet, whose doctrine he would not follow, and no worse a messenger, than his own wife, and in his heart he acknowledgeth, that truth is with him. The great Turk in these days will seek the prayers of Christian-men, when yet he fighteth against the truth that they embrace. And many (which at other times regard them not) either going to sea, or to battle, or being sick, and vexed at home, will send, and seek for the prayers, and comfort of God's Ministers. And what is this, but a sign of God's Omnipotent hand over all Pharaohs whatsoever, and that he can revenge our contempts, and give our truth, and careful walking in our places, a due regard and reverence, when he will, with them, and in them? Let the sweetness of it joy us, and make us possess our souls in patience. Dives, that rich glutton, shall see Lazarus right, & himself wrong, one day.  
8 But why doth Pharaoh now call, rather than in the former plague, for Moses and Aaron to pray? Surely because this plague more nipped him than the former. For when the rivers were blood, he might have wine to drink, and by that means not find the smart so much. See we then, howbeit other men's harms should affect us; yet, unless the Lord touch ourselves, we are dull, and dead, without sense. Which certainly maketh God reach us a blow many times, when otherwise he would spare us, did we make good use of our brethren's harms. Apply therefore ever to yourself God's doings, saying in your heart; and why, Lord, am I not so also? Do not I also offend thee? Father of Heaven, and God of all mercy, make me wise by other men's harms, and thankful unto thee, that I am so schooled, rather than with mine own woe.  
9 See how ready Moses is to pray for Pharaoh, when 
ver. 9  he biddeth him to appoint the time himself of his prayer: and let it make us think with ourselves, whether we be thus hearted, to pray readily, and willingly for Prince, for Country, for friends, and family; yea, let it open unto us, what I fear is too true, that in our lives, scarce once, we have been upon our knees for any of these, but even go on in a common course, haling and pulling with the world all the week long, and on the Holiday go to the Church, rather for fashion, than devotion, praying with lips, not with heart, a few words, and then spending all the rest of the time, either in sleeping, or gazing, or thinking of matters little belonging to God. O that we may profit by this readiness in Moses, to pray for such a wicked king. Remember the Scriptures, where you see, how fathers and mothers have gone to Christ for their children, Masters for their servants, and neighbours for their friends. Christ is th' 〈…〉 me, and why should not we also be the same? and Morning and Evening go unto God for ourselves, and ours, as here did Moses for Pharaoh?  
10. It may be moved for a question, why Pharaoh being offered to appoint the time himself, appointed the next day, saying, To morrow, rather than presently, the Frogs being so ugly, and no place free from them, no not the King's Chamber? Who would not have cried now now, even forthwith, pray, that I may be delivered from this plague, rather than to have stayed till the next day? It is answered, first, that he still doubted, whether it was the Finger of God, or an enchantment: and therefore was content to defer the time, to try whether of itself it would pass away, and so to discredit Moses and Aaron. Such hollow holes are in Hypocrites hearts, when they seem religious, and careful of Prayer, or other good things. Secondly, herein he showed the nature of the wicked, who not only defer their own duties from day to day, but (as much as they can) put over others also, that offer good things unto them: as for example, if a Preacher tender his service this Sabaoth, he is told, the next will be far more fit: and, if he come also the next Sabaoth, then is either the Master from home, the Gentlewoman sick, the weather too hot, or cold, or some such thing; that, be Moses never so ready, yet Pharaoh is not ready, but cras, cras, to morrow, to morrow, is still the song, till the Lord strike, and all morrows end, we passing away to woe without end, for our deferring. That Moses taketh his own time, and saith, Be it as thou hast said, it is to teach him, that at all times the Lord is the Lord, his miracles no enchantments, but a powerful working for his own glory, & the gracious Deliverance of his Church.  
11. Then Moses and Aaron went out from Pharaoh: 
Verse 12.  and Moses cried unto the Lord concerning the Frogs, etc. Why went Moses forth? might not he have stayed in the Court, and have prayed there? God forbid, but we should think Courts to be places of prayer, for such as have a censcience, in every place to lift up hands, and heart to God: yet, would God also, the hindrances and impediments so to do in those places, were fewer! Surely great Courtiers are found, that a meaner place hath yielded their hearts more heat to good things, than those glistering places have, as sometimes a Countryhouse, and sometimes a dark hole in a close prison. Moses cried unto the Lord, saith the Text, and prayer doth, what neither doors, nor locks, nor any strength, or wit of man could do; the weapons of God's children are such, and so mighty. The word of Crying noteth the vehemency of Moses prayer, against cold formality, too common in most prayers. It noteth not any loudness of voice (although that also be lawful at times) since the same Moses is said 
Exod. 14. 15.  to cry in another place, when he spoke not a word, but from his inward Spirit. Ezechias thus cried unto his God, and escaped both a mortal disease, and the huge host of the Assyrians. But what prayer can do, I hope you know, and therefore go no further.  
12. And the Lord did according to the Saying of Moses. 
Verse 13.  See the credit that God's servants have with their merciful God: they ask, and he giveth without any stop. Can you think, God heareth Moses alone? no, saith the Psalm, God is near unto all that call upon him; yea to 
Psal. 145. 18. 19  all, all, and ever remember it. He will fulfil the desire of all them that fear him; he will hear their cry, and will save them. The Lord preserveth all them that love him: 
20. 21.  but he will destroy all the ungodly. Wherefore, my mouth shall speak the praise of the Lord, and all flesh shall bless his holy Name for ever and ever. Daily experience showeth the like, and therefore as Moses here (even despised Moses) was stronger with his God, and by his God, than all Egypt, to remove a plague; so shall we ever be more strong than our enemies, in what God shall see us fit to be enabled. Wherefore one Moses is better for a kingdom, than many others, that are judged to be of greater virtue, etc.  
13. So the Frogs died in the houses, in the towns, and in the fields. And they gathered them together on heaps, and the Land stank of them, saith the Text. Had 
Verse 13. 14.  it not been as easy for the Lord to have taken them quite away? assuredly to the Lord all was one: but this was done, to show the truth of the miracle, that they were Frogs indeed, & no enchantments; thereby to meet with the unbelief of the King, and all his Courtiers, who either openly in words, or secretly in heart thought otherwise. And by one means, or other, the Lord shall ever, in his good time, deliver his truth from false surmises, his faithful Ministers from false imputations, and write the wickedness of Atheists, and carnal men, upon their faces to their confusion. Only be we patient, to tarry his will, to like of his way, and be we assured, we shall both see his glory, and receive comfort.  
14. But when Pharaoh saw that he had rest given him, he hardened his heart, and harkened not unto them, as the 
Verse 15.  Lord had said. See the corruption of our nature, if God work not. No sooner is the rod off, but as the Dog to his vomit, and the Sow to her mire, so wretched man returneth to his old bias, and falleth to his former sin again. When we are sick, or distressed any way, we pretend repentance, we pray, we cry, we vow, and what not (in show?) But forasmuch as all riseth from fear, and not from love, it vanisheth again, as soon as the fear is past; and the Devil returneth with seven worse than himself, making our end more odious, than ever our beginning was. This hath been touched before, but yet ever mark it, and fear it yourself, as you have a care to please God. For if you forsake God, you can never blame God, if he forsake you, and if, after God hath given you rest, you become reckless, as Pharaoh was here; then if, as he in the sea, so you in eternal woe be drowned for ever, you have your desert, and GOD is just.  
15. The Frog is (as we all know) a foul filthy creature, abiding in foul places, as bogs, and miry plashes all the day long, and at night peeping out with the head above the water, making a hateful noise with many others of his sort, till the day appear again. Wherefore Divines have thought, that by these foul creatures fitly might be resembled such croaking crews, as hiding themselves all the day in an Ale den, or such like place of uncleaneness, as soon as night cometh, put out their heads, and make a hateful noise against Governors and Superiors, neighbours, and honest persons, till all that hear them be weary of them. Which filthy Frogs the Lord assuredly will deal with all in his good time, as here he did with these Egyptian Frogs: namely, kill them, destroy them, and make the stinch of them known to many. Till then, let patience and righteous dealing be the armour of the godly, and withal, how many of such ugly creatures this world hath, let it be considered: that thereupon may arise this fruitful Meditation, how little cause good men and women have, to be in love with this world, to build tabernacles in it, and to say and think it is good being here; but rather to sigh, and wish to be loosed, and to live there, where the Elect of God, having the haps of 
Apoc. 15. 2. 3.  God, sing the song of Moses, where they cry Hallelujah, 
Apoc. 19 1.  salvation, and glory, and honour, and power be to the Lord, etc. O difference of places, if we had eyes, or heads, or hearts! God, God, for his Christ sake, give us feeling. Amen.   

The 3. plague of Lice.  
THis is the 3. plague, which the Lord by his mighty power brought upon this hard hearted King, and his 
ver. 16. 17.  people, see king thereby their good, but prevailed not. In which also (for our instruction) we may observe divers things. As first, why the Lord did not bring again upon them his former plagues, either of Frogs, or bloody water, letting them rest upon them till they were stooped; but still bringeth new, & others than the former? Whereunto we may answer, that the Lord did this, to show, that his power was not tied to any one thing, but by infinite ways able to punish sinners, if they will be stubborn, more and more, so to fear them, and by them, us, to the world's end. Which, happy we, if it do to amendment, that his many, and strange, and dreadful plagues, may be ever and ever far from us.  
2. We may note that as easy it had been for the Lord, to have turned the dust into Lions, and Bears, and Wolves, both of strange greatness, and cruel fierceness; but that rather he chose to confound pride by weakness, and a rebelling humour by so base a creature, as at other times often he used to do. And more it fretteth a high mind, as you may note in Abimelech, who sought of his servant to slay him, rather than it should be said, that a 
judg. 9 54.  woman had overcome him. In us let it work thus much, that if such a vile creature may (by God) be made too strong for a Kingdom, what resistance can I, one man, or one woman make against the Lord's wrath, if I pull it upon me by my sins, by my proud, haughty, and careless heart? His wrath can arm all the creatures in Heaven, & Earth against me; and yet the least of them is thus far above my power, as you see here. Wicked are the words of some profane mouths at times, saying, Let us have our will now, and we will shift then. O vain heart, what shift can it think of against such a GOD? Shake and tremble at this dullness betimes, lest the plague of it shiver thee in pieces for evermore. The water crusheth Pharaoh, and all his people in the Kingdom; the Earth now also sendeth vermin upon him, and he cannot shift against such a vile and contemptible creature. Follow this Meditation in your mind, and let it profit you: for, before the face of his wrath, who can stand? 
Nahum. 1. 6. verse. 18.   
3. Now the Enchanters assayed likewise with their Enchantments to bring forth Lice, but they could not. Powerful then is the Devil, when God will suffer him; but when God will restrain him, what can he do? And this to the Story of job, to the Story of the heard of Swine in the Gospel, & such other places; & grow we in comfort against this deadly foe of ours. For we see his weakness, and the bridling hand of God at all times over him, when God pleaseth. Fear God, and fear not Satan; but contemn God, and then shake to think of Satan's fierce rage, when once he hath leave given to torment thee.  
4. Behold again a good thing: before, the Enchanters did the like, but here now they cannot for their lives. As then a time there is of trial betwixt contrary opinions, and crossing miracles, that they which are of God may be known: so is there a time, even a joyful happy time, when the Lord will cut of that difference and mismaze, that doubting, that juggling, and deceitful working, and give his truth victory over all Enchanters: james and jambres 
2. Tim. 3. 8.  witstood Moses, saith the Apostle, and so did some then, and yet now with us, resist the truth, Men of corrupt minds, and reprobat, concerning the faith. But Moses had victory over those of his time, & the Apostle saith, the other of his time shall no longer prevail, their madness being manifest to all men. Therefore, for them of our time, we may not doubt of like success against them: only let us have patience (as I often say) till the time come. Ways can he never want to overthrow them, when in such weak creatures, as these were, he is so strong. A seely simple man in the famous Counsel of Nice without Logic, or Rhetoric, or any help of the Arts, gave that vaunting Philosopher an overthrow; and gained him from his vanity unto God; the Story is known, and I pass it over. In our times women and children have foiled Doctors, that even out of babes & suckling's mouths, the praise of God might be ordained. In some thing or other shall falsehood still fail, that such as have eyes may see the truth. Amplify it further as you please, for (God be thanked) there be many proofs.  
5. Then said the Enchanters to Pharaoh, This is the 
ver. 19  finger of God. Wherein observe, how the wicked, who, for a time, make show, as though God were on their side, in God's good time shall be forced to acknowledge the contrary, to his glory, and the great comfort of his Church, and children. For, what are these words other in sense, than (as if they should have said) we have hitherto deluded the eyes and senses of the beholders by our enchantments; but now we are no more able to do so? This which is now done passeth our skill, and albeit the creature be vile and base, yet is the power of God such over us, and our Art, that we cannot do the like, but give him the victory, and acknowledge ourselves sinful, weak, and wicked men? Thus were Nabuchadnezzar in Daniel, and Antiochus in 
Dan. 2. 3. 2. Maccab. 9  the Maccabies, drawn to confess God's power over them, and all their greatness. Which certainly is an unspeakable comfort to all that depend upon him in their troubles. For what can any man do against you, against me, or any other, more than this God, (so potent, and puissant) will give him leave to do? and what leave will he give him more, than in the end shall turn to our good, for whom he hath not spared, to give his dearest son to death, that ever we might be assured of him?  
6. Yet Pharaohs heart, saith the Text, remained still obstinate, and he harkened not unto them, etc. So laying before us a notable example of the rooted wickedness in man's heart, being left of God unto itself. For, as now you see, not his own enchanters move him any thing at all, though they acknowledge before him the power of God. It maketh me think of some men in our days, who by no means can be won to the truth, no not by their own men, (who sometimes have erred, as now they do, but in the mercy of God have received light) both speaking, and writing what should profit others. This is a fearful hardness to be prayed against by all that have a care of their own salvation.   

The fourth plague of Flies.  
1. THese things thus passed over, the Lord hasteth 
ver. 24.  to an other plague, seeing the former could not move: and as Pharaohs malice increased, so sharper and sharper is the Lords hand. For now cometh a plague most bitter to him, and all his: even swarms of very noisome creatures, Flies, Wasps, Hornets Cankerworms, Locusts, Scorpious, and such like; so that now most fearfully they were vexed in every place. Divines meditating upon this plague, have resembled unto it those cares and thoughts, wherewith worldly men are usually vexed: for, as the Flies did never suffer the Egyptians to sleep or take any rest; so do those cares torment all day and night. Others have resembled those bitings and touchings of conscience, which men so grievously often feel, to these Flies; because, as in the one, so in the other, the grief is greater than can be expressed. Again because, as these Flies were a punishment, forerunning the deliverance of God's people; so these agonies of mind going before, great and Heavenly comfort doth usually follow. A thing worthy of remembrance to troubled minds and full of contentment, if they will hold fast by him, that is always merciful, and calleth unto him all that travel, and are heavy laden. Others considering the nature of these Flies have compared Tyrants and oppressors of their weaker brethren unto them. For, as these Flies sucked-out the Egyptians blood with biting, and stinging and causing, of smart; so do such cruel men, till they have gorged themselves with sinlful spoils of their Christian brethren. There be great Flies, & those be Great men, that tyrannously rule, not shearing, but shaving to the very skin, if they take not skin and all. There be lesser Flies, and those be usurers, and other biting binder's, who with their Noverint universi, make an universal ruin of many a man's estate, & so fetch him in still with the Condition of the Obligation, that in the end his Condition is woeful, and his heart breaketh with the bitter grief of Be it known unto all men. Surely these are cursed Flies indeed, the suckers of our sap, the bibbers of our blood, the pinchers of our hearts, and the stingers, and wringers of our very souls. The Egyptian Fly was nothing like unto them, but yet, you see, was a great plague of God sent to punish the sin of men. But let them remember that these Flies of Egypt had but a time; God sent them in wrath, and took them away in mercy, upon entreaty. Some Moses, or other shall stand up; and the Lord shall send a strong west-wind, to take these Cankerworms away, and cast them into the Red-sea, that in our roast they may torment no longer. Philo, the jew, in the life of Moses, saith, that because the Egyptians did (as it were) sting the Israelites with many biting and bitter words, scoffs and scorns, taunts and jests; therefore the Lod sent these Flies & Hornets among them, that one thing might be punished with an other. And most certain it is, that such Stingers shall be punished, as God shall think good in his due time.  
2. These Flies were not in the land of Goshen, and that (saith the Text) because God made a separation. 
Verse, 22. 23.  Wherein we profitably learn, that whensoever we are free from any calamity, or grief, which happeneth t● others, it is not by our own virtue or policy, but by that gracious separation, which the Lord maketh: whose mercy and love that we might more fully see, he saveth us from that evil. Wherein how may we run into perti●nlars, since we were borne, and have had dealings in the world? Others sickly, we healthy; others wath, we sufficient; others in continual pain and labour, we in rest, and ease, and comfort; others in prison, we at liberty; others in blindness, we in light; others slandered, we not touched; others crossed in their children, and friends, we comforted; others wake, we sleep; others weep, we sing; and, which is the top and height of all misery, others are so tempted, that they violently cast themselves away, when we in the mean time feel no temptation. O blessed God, what a separation is this. Let us ever think of it, and be thankful for it.  
3 When Pharaoh and his people were vexed with this Plague, Moses and Aaron, according to his former manner were called for, and licence given them to go, and do sacrifice, but with limitation (in this Land) and when that 
Ver. 25.  would not satisfy Moses (for the reasons mentioned in the twenty six verse,) than it is enlarged to the wilderness 
Ver. 28.  also, but yet again limited, (Go not far away.) Where we are to mark the fashion, not only of worldly Princes, but of all wordly and earthly minded men, how they can, upon urgent necessity, be content to tolerate Religion, so it might still be joined with their profit: but if it be once contrary to that, O how bitter then▪ how hard then to endure it, and give it free, and loving passage! For these Jews wholly to depart from Egypt, was not for Pharaohs profit (for from their labours he had great gain) and therefore by no means 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 freed from these plagues, that so fearfully God sent upon his people. Or, if it needs must be, that they must go forth of the Land, yet not far away in any case. Thus was he, thus are many at this day, and to the world's end these wretches will not want, who have their gain for their God, and no other Religion will ever like, than what may stand with the same, as much as possibly they can procure. Let us see it, & mark it, and hate it; for it is not that which can please God. If we be risen with Christ, we must seek the things that 
Colos. 3. 1.  are above: and, if we love any thing more than him, we never can enjoy him. His kingdom is not of this world; and if our joy and glory be in it, we are not his followers. Love not this world, saith Saint john, neither any thing in 
1. john. 2. 15.  this world. For, if the love of the world be in us, the love of God is not in us. That builder of greater barns for his large comings in, was but a fool, in his eyes, who only is wise: and when his soul was taken away, whose were all his toils and travels? That purple pampered Glutton went to the Devil, and with all his worldly wealth could not procure one drop of water, to cool his scalded tongue. The gain of Gold makes many loose their souls. The greedy wretch that for himself still spares, doth hoord-up nothing but continual cares. Hermocrates, lying at the point of death, bequeathed his goods to none, but himself. The fire burneth ●●ercer the more it hath, and so the world's worms. The Bees do flock to the honey dew, and so these wretches unto gain. The greatest fish devour the smaller fry, and so these wretches, their weaker brethren, In aworde, as you never see the Sea without waves, so shall you never see these wretches without woes. And as the clouds do hide the suns light, so their greedy hearts repel God's grace. But let this suffice touching some use of this Chapter. (¶ ⁋)    

CHAP. 9  
The chief heads of this Chapter are these three plagues more. 

The Fifth Plague.  
The Sixth Plague.  
The seventh Plague.    
1. WHereof that we may make like use, as before, let us first note, from whence any murrain of cattle doth come, when we are that way punished in a country; surely, even from the Lord, as we see here. Not simply from Witches, and Sorcerers, set on by malicious neighbours, as we usually think: for what can a whole Legion of Devils do to one swine, without leave granted from the Lord? you know the place, and it ought to be thought upon. God sometimes trieth by this affliction; 
job. 1. jer. 12. 4. Deut. 28. 18. All the cattle died commu●●ter, non vni●e●saliter.  and so teach the Scriptures. Cursed shall be the increase of thy kine, and the flock of thy sheep. The beasts and the birds are consumed for their sin, that dwell in the land. Every way then, it is the Lord, & every way therefore, we ought to seek to the Lord, & not to Witches, and Sorcerers.  
2 But still the Lord spareth the Israelites. True, and see the use of it. First, God in his Justice this way more tormenteth 
verse. 4.  the minds of the wicked, who (for their rebellion against him) deserve all punishment: so saith the Psalm, The wicked shall see this, and consume away. 
Psal. 112. 10.  Secondly, the Lord assureth his Chosen in all the world, that albeit in lesser matters he trieth them, or chasticeth them, as he doth others; yet, when his great plagues come of Judgement unto death, and destruction eternal, he will surely make a separation, to the unspeakable Comfort of his own, and to the eternal praise of his mercy. The words of the Prophet are plain. For a little 
Esay. 54. 7.  while have I forsaken thee, but with everlasting mercy have I had compassion on thee, saith the Lord, thy Redeemer. Again in the Psalm, if his wrath be kindled but 
Psal. 2. 10.  a little. Blessed are they that put their trust in him. Meaning, because there is ever (as I say) a partition betwixt the Lord's wrath, and his Chosen. Good therefore is that prayer of David, ever to be in our mind, wheresoever we are. O knit my heart unto thee, Lord, that I may fear thy name, that I may ever cleave unto thee, ever be thine, and never be drawn away from thee by any temptation whatsoever.  
3. And the Lord appointed a time, saying, To morrow 
Verse 5.  the Lord shall finish this thing in this Land. So that, not only 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 Devil, can bring it, no power of any creature can take it away. Tempus pr●fixit, ut non casu factum putent: 
Theodoret. q. 22. in Exod.  & ut certitudinem Diuin● virtutis ostenderet, cui nemo potest resistere. He appointed the time, saith Theodoret, that they might not think these things came by chance: likewise to show the certainty of God's power, which no creature can resist. Again, the truth of his comminations and threatenings you see here, when it is said, So the Lord 
Psal. 6.  did this thing on the morrow, & all the cattle of Egypt died: but of the cattle of the children of Israel died not one. Learn therefore to tremble, when the Lord threateneth, and to fear the Event: for, as here, so ever he will be true, unless hearty Repentance step in betwixt, and turn away his wrath from us.  
4. Then Pharaoh sent to see, and found all, as hath been 
Verse 7.  said; yet, saith the Text, the heart of Pharaoh was obstinate, and he did not let the people go. Mark it well, and think with yourself, whether any Preacher, or Teacher can be plainer in words, than GOD was here, by works: or whether any man can ever be made to see a truth by teaching, more evidently and manifestly, than Pharaoh here saw this hand of God smiting Egypt, and sparing Israel? yet, though GOD be the Teacher himself, and the matter subject to his eyes without denial, Pharaoh still is obstinate, still the same, still a striver against God, and his grace. How then do we wonder, that where the Word is preached, truth sound and plainly taught, yet all be not reform, and reclaimed from their errors? Is there any fault in the Word, or Teacher? are not things plain? how then cometh this to pass? but even, as here it did, from the fearful wrath of GOD, hardening such hearts, and closing such eyes, that they can neither see, feel, or understand to salvation? All because they have not a love to the truth, but are hypocrites, scorners, deriders, and such as hear only for fashion, thinking themselves abundantly skilful, when indeed they are most ignorant, and when as they may see the Lord (by his Prophet) affirming, that he will look unto none, but such 
Esay 66. 2.  as are poor, of a contrite spirit, and tremble at his words. That is, humble in their own eyes, receiving the Word with reverence, hungering and thirsting after the same, as the Spiritual food of their souls, & saying in their hearts, as Samuel did, Speak on, Lord, thy servant heareth. Surely, neither true matter, nor plain manner will serve, unless God strike a holy stroke within us, by his powerful Spirit, that we may be moved. Therefore, as it is a blessing to have truth told us; so is it a double blessing, to have a soft heart given us, moved, & yielding to the truth. Otherwise, as you see in the Smith's shop, as many hard blows laid upon his anvil, as upon the Iron he worketh, and yet the anvil remaineth all one, and the Iron turneth to the Smiths desire, because in the one there is heat, & in the other none: So in the same Auditory, as many proofs, and reasons are laid open to one, as to another, and yet one moved, and not another. S. Augustine saith, Non verbis hominis fit, ut intelligatur verbum Dei, facit Deus ut intelligatis. The words of man cannot make man understand God his word, but it is God that maketh them to understand. Joy therefore in the Lord his mercy towards you, when you have feeling; know that it is a grace not given to all: you see Pharaoh here, and such hath the world many, whom no preaching can reform. etc.  
5. Ver. 8. unto the 13. you see the sixth plague of Egypt, 
Verse 8. The 6. plague. Verse. 9 2. Antiq. ca 13.  even a foul scab breaking out into blisters upon man, and beast. Whereof, josephus saith, no small number died, yet could not this move them to see the hand of God. Such ugly sores and maladies our age also hath, and as far from leading to true repentance, as these here. That grievous Disease began in Spain; but afterward crept into France, and there so abounded, as ever since it hath carried the name of that Country, & not of Spain. Be it, that by divers means it may happen; as, by a cup, a comb, a stool, and such like, so that every one is not guilty of lewd life, who happily is spotted with it; yet, which way so ever it cometh, the Lord toucheth, and it is ever good, to see his hand distinguished from other causes, and to fall down before him, in humble acknowledgement of our sin, making our peace by true submission, and beseeching him either to remove such punishment from us, or to seal up our hearts in the assurance of his love, notwithstanding all earthly trials. Let us also in this place mark, how the Sorcerers were smitten with this plague, so that they could not stand before Moses. They had seen many things before to make them give place, the devouring of their rods, their inability to make that base vermin (spoken of before,) yea, their own mouths then said, it was God's Finger; yet they will not give over their gainsaying, and crossing of God's Ministers, till the Plague of God light upon their own persons, in these ugly soars, which surely is a very effectual warning to all Kebellers against good things, that they give over betimes, and yield to God, so avoiding his wrathful stripes, either upon themselves, or their goods. God is the same, as just as ever; as strong as ever; and will flesh and blood provoke him? A better course shallbe our wisdom.  
6 This seventh Plague now following, ver. thirteenth, 
The 7. Plague.  hath also his Denunciation, his Execution, and his Effect. Which in order observed, will yield us sundry Meditations. And first, the Denunciation will more and more beat into us the wonderful hardness of Pharaoh and his People, who neither by any nor all the Plagues before mentioned, of Blood, of Frogs, of Lice, of Flies, of Murrain, of Botch, could be moved, and turned to the obedience due from man to God. Can we wonder at wayward creatures in our times, when we see this? No, no, the heart of man & Woman is a most wonderful perverse thing, when God worketh not: & these often Repetitions are made by God's Spirit, that we should mark it, know it, and continually pray against it.  
7 You see God willeth Moses to Rise up early in the 
verse. 13.  morning, and stand before Pharaoh, Let the use of it be, to teach with what diligence and care God would ever have his business, how he hateth negligence, and loose slubbering over what belongeth to our charge, saying in plain terms; Cursed be he that doth the work of the Lord negligently. Ministers then, forasmuch as their calling is to do the work of God, and to stand before Pharaoh; they must be diligent, zealous, careful, and painful, doing what lieth in them, ever. Magistrates also must do the like, for they execute not the judgements of man, but of the Lord: and he will be with them in the cause and judgement. For there is no iniquity with the Lord our God, neither respect of persons, nor receiving of reward. Parents, and Masters, do the work of God, and therefore they must be diligent, calling upon their children, and families with blessed Abraham, to fear the Lord. There be also in Parishes Church-Officers, Sworne-men, with such like; who, for their year, have God's work in hand, and therefore they should have a great conscience to do their duties diligently, for fear of the curse above mentioned. But surely their gross dullness crieth for great vengeance, and I pray God, it reach not to their posterity also, and to all that they have gathered together for them. For so good Offices, to so good use, both of the Church, and Commonwealth, cannot be so wilfully and wittingly, so carelessly and presumptuously neglected, as they are, but it will smart one day. When thou seest a thief, saith God 
Psal. 50. 18.  in the Psalm, thou runnest with him, and thou art a partaker with the Adulterers. When thou seest a thief, that is, an evil doer any way, thou consentest unto him; that is, either thou dost as he doth, or, at least, dost overlook him, and conceal him, not bringing him by thine Office unto the ordinary correction of his fault; and hast been partaker with the Adulterers, in not presenting them, and following the presentment with zeal, until there were Justice had. These things, saith God, hast thou done, and I held my tongue, and thou thoughtest wickedly, that I 
Psal. 50. 21,  am even such a one as thyself: but I will reprove thee, and set before thee the things which thou hast done. That is, I will make thee know, and the world also shall know (by my dealings with thee) that thou hast not risen up early in the morning, as Moses did here, that is, thou hast not had care, and conscience to do the duty of thy Place zealously, and carefully, as thou oughtest, for his sake whose work it is, and who hath raised thee to credit and account; for thy Prince his sake, who watcheth over thee for thy peace, and is greatly abused by thee; for thy Country sake, which by thy negligence becometh wicked and sinful, hastening to destruction most due and deserved. Oh, consider this better, you that fear God, saith the place, 
Psal. 50. 22.  lest I PLUCK YOU AWAY (or tear you in pieces) and there be none that can deliver you.  
8 Observe again the word, All, in the 14. verse. when 
Verse 14.  God saith: I will at this time send all my plagues upon thine heart) meaning, many sundry and several plagues; for God did not bring All (according to the Letter) divers others following after, as the 8. 9 & 10. Plague. The use is this, that we consider the peril of rebellious obstinacy against God: For first he will punish it with one rod, then with another, (happily) with a third; and if these single chastisements will not serve, then will he go to many plagues, heaping wrath upon wrath, and woe upon woe, with a fierce hand; yea, he will lay even All his plagues upon us at once, as he here speaketh, to our greatfall, and confusion. Add unto this proof here, those words in Deut. But if thou wilt not obey the voice of 
Deut. 28. 15.  THE LORD THY GOD, to keep and to do all his Commandments and his Ordinances, which I command thee this day, than all these curses (not one, or two, but All these curses) shall come upon thee and overtake thee. Cursed shalt thou be in the town, and cursed 
16 17 18.  in the field. Cursed shall thy basket be, and thy dough. Cursed shall be the fruit of thy body, and the fruit of thy land, the increase of thy kine, and the flocks of thy Sheep. Cursed shalt thou be when thou comest in, 
19 2.  and cursed when thou goest out. The Lord shall send upon thee cursing, trouble, and shame in all that which thou settest thine hand to do, until thou be destroyed, and perish quickly, because of the wickedness of thy works, whereby thou hast forsaken me. Take we heed therefore, we were best, of Pharaohs obstinacy, & disobedience against God, against his word, and against his Servants and messengers sent unto us, for our good; lest this heap of curses light upon us, and even All the Lords plagues punish us. We may note again, how he calleth them his plagues, saying, all my plagues; and learn thereby, that neither Fortune, nor Chance ruleth rods and crosses laid upon us: but these things still are God's tools, whereby he either boweth or breaketh men & women that are warped, and cast aside, being (by him) laid on, and taken off, at his pleasure. So said our Saviour to his Persecutor, thou 
Math. 26.  couldst have no power over me, except it were given thee from above. This well remembered, will make us see and discern God in our sickness, in our loss of friends, or goods, in our woes, and wants whatsoever they be, and the sooner stoop under his hand, and be turned to his will. Our hearts will say within us, This is God's hand, this is his blow; O soul, turn, turn, and be reform, thou mayst go no further in this way, thou mayst not resist him, that is too strong for thee. Witches, Sorcerers, thieves, Robbers, Railers, Slanderers, and Oppressors whatsoever, that have done me wrong, I look not at them, otherwise than at God his rods: for all plagues, I see in this Text, are his plagues, and he ruleth all, casting these rods into the fire, when his child is humbled, and reform. Blessed therefore is the man that feareth alway: but he that hardeneth his heart; shall fall into evil. 
Pro. 28. 14,   
9 God saith he will send all these plagues upon his heart, which (besides the Note in your Bible's margin) may signify, that they should touch him inwardly, and deeply: so doth God daily, where he is angry, and so can God do with us, if we provoke him. To smite us in arms, hands, legs, or the like parts is grievous unto us and bitter; but when sorrow is laid upon the heart, it stingeth indeed, and most bitterly, which He would express, that said; Sorrow hath pierced my head, showed itself at the windows, and sunk down to my heart. Degrees of woe all bitter, but the last most of all to be feared: for look what the moth is to the garment, and the worm to the wood; such is the sorrow of the heart. And therefore saith Solomon again, Sorrow or heaviness in the heart of man, doth bring it down: and in another place, A sorrowful mind drieth the bones: And, by the 
Pro. 17. 2●. & cap. 15. 13.  sorrow of the heart the mind is heavy. Poet's would express as much, when they termed sorrow and care, eating and biting. The way to prevent this doleful sorrow of heart, laid on by an angry God, is, to take our sins to heart betimes, and (by true repentance) to f●ie from them, which God, for his mercy sake, grant we may do.  
10. The 16. and 17. verses, to our great good, instruct 
verse. 16, 17.  us concerning wicked men; that indeed, as Pharaoh here, so are they appointed of God, and they can do but what He will have them, howsoever yet they, not considering thus much, exalt themselves against God's people often, as here did this Tyrant. Fear not therefore their fear, but settle this doctrine sound in your hearts, & leave all to God. He that raised them, for his Will, can keep them within the limits of his Will, and that Will to us can never be hurtful, if we dutifully commend ourselves to it.  
11. Thus God hath given Pharaoh warning, what Judgements are hanging over his head, ready forthwith to fall upon him, unless he yield to dismiss his people out of Egypt. Yet see, and never forget it, whilst you live; In the midst of all this wrath, the Lord remembreth mercy: And biddeth them be warned, to send for their 
Verse 19  cattle into the house, for fear of the hail, which was to come. For upon all the men, & beasts, which were found abroad, should the hail fall, and they die. Why? what then? should not all this have been most just in God, they being so rebellious sinners? It is very true, if they had all died, it had been most just. Nevertheless, even to such sinners, the Lord would have his mercy extended. And therefore, if ever any man or woman shall doubt of mercy from such a God, it is a wrong, it is a sin intolerable. For, he that is thus to lions raging and roaring against him, can he be hard to his little Lambs, that religiously trust in him? Shall you, and I, be cast away, when Pharaoh is respected? No, it hath not been, it shall not be, it cannot be so with the Lord. quick is the eye of him, to see the fears of his Children, ever, and with a tender hart he sendeth comfort, in his good time. Dear and gracious Father, confirm the hearts of thy little Flock, in the sweet assurance of this thy goodness, evermore, and in my blessed Saviour, thy beloved Son: accept the hidden thankful thoughts of my soul, for what I have found at thy gracious hand, in mine own particular, and pardon my wants, Amen, Amen.  
12 Such then as feared the word of the Lord among the servants of Pharaoh, saith the Text, made his Servants 
verse. 20.  & cattle fly into the houses: But such as regarded not the 
21.  word of the Lord, left his servants, & his cattle in the field. Quare grandinem illaturus, denunciavit illis, uti pecora domum cogerent? Dominus cum sit humanissimus, miserecordia temperat suppplica. Alioqui etiam noverat quosdam esse venia dignos, quod non tacet Scriptura Divina. Qui enim, ait, ex servis Pharaonis timuit verbum domini, peccora sua domum coegit, etc. Why did the Lord (being purposed to bring hail upon them) admonish them to fetch their cattle into the house? Even because he, being most gentle, would temper punishment with mercy. And again he knew there were some differing from others, more to be respected, which the Scripture doth not conceal, when it saith, So many of Pharaoh his Servants as feared the word of the Lord, fetched their cattle into the house, etc. As followeth in Theodoret, and Saint Agustine upon this place. Such, and so diverse is the fruit of the self same word of God, spoken at one time, by one man, to one people. Some regard it, and do thereafter; some neglect, and do contrary. The greatest Moses must reckon of this, and being forewarned, be also forearmed against the discomfort that followeth of it. Let the people also observe, that such only are said here to fear the word of the Lord, as did obey it, and fetch their cattle in, according to it. Look therefore ever at obedience, and judge thereby of your heart: at the least, look at the willingness of your hart, to obey, though human frailty cause some imperfection. When josiah his hart melted, 
2. King. 22. 19 Act. 2. 37. Luke. 24. 32.  when those jews hearts were pricked, & when those travelers hearts burned in the way to EMMAUS; then was it well, you know, with all of them: And such feeling must ever make us well also. For there be too many that (say Moses what the can) will fetch neither servants, nor cattle into the house, to whom it shall happen, (one day) as suredly, as here it did to the Egyptians. Vengeance shall come down one way, or other, and light upon them, as here did thunder, & hail, 
Ver. 23. 24.  and fire, and lightning upon the despisers of Moses warning. For, with an heard heart, saith the Wiseman, it shall 
Sirac. 3. 27.  never be well in the end. If a condemned man should refuse his Prince his gracious pardon, died he not justly? If a besieged City should refuse offered aid, perished it not worthily? So standeth it with Contemners of the word, which is a gracious pardon for all our offences, and a saving aid to our besieged souls. When a sick man refuseth meat, we doubt of his well-doing; but if he feed well, we hope of life. So is it with us, if we receive the Word, or refuse the Word. For he that is of God, saith our Saviour, heareth God's word; and who so will not, as sure a sign it is, on the other side. For you therefore hear not, because ye are not of GOD. A fish fresh and sweet is known by the ear being fresh and sweet; and so is ever a good Christian. Search then yourself by this Rule, and you shall profit either to prayer, for what you miss; or to thanksgiving, for what you find. In the eye of Christ, it was so blessed a thing to hear & obey the word, 
Luke. 11. 28.  that he pronounced happiness rather to such, than to the womb that bore him, and the paps that gave him suck. A moving speech, if we have any life in us.  
13. Then Moses stretched out his rod towards Heaven, 
ver. 23.  and the Lord sent thunder, and hail, and lightning, upon the ground: and the Lord caused hail to rain upon the land of Egypt. So there was hail, & fire mingled with the hail, so grievous as there was none throughout all the land of Egypt, since it was a Nation. Of which strange Plague many things are written, which I will cut off, seeking only to make some profitable use unto us of it. Grandinem & fulgura immisit illis, ostendens, quòd ipse 
Theodoret in Exod. 9  sit Dominus omnium elementorum. Et enim tam Aegyptij, quam Graeci existimabant quosdam Deos esse coelestes, alios subterraneos. Et hos quidem imperare terrae, illos vero mari; & alios in montes, alios in agros imperium habere. Quapropter, etiam Syrus dicebat, Deus m●ntium Deus Israel, & non convallium. Ob id meri to Deus omnium, non solum per flwium, & terram, sed per aërem, & mare, castigavit eos: & flumina coelitùs illis immisit; docens, quòd ipsesit Dominus & Creator omnium, quod & beatus Moses dixit, ut cognoscas, quód Domini sit terra, & tu, & servi tui. He sent upon them, Hail and Lightning, to show that he was Lord of all the elements. For both the Egyptians and Grecians had a conceit, that there were some Gods of the Heavens, some of the earth, and some under the earth; that one sort ruleth the Earth, an other sort the Sea; one sort the Mountains, another sort the fields. Wherefore, that Syrian said, the God of Israel is the God of mountains, & not of valleys. Wherefore God rightly here chastised them not only by the Waters, and the Earth, but by the Air also, and the Sea: and sent Thunder & Lightning from Heaven upon them; that so he might teach, and show, 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 Servants, are in the Lord's power. Let it make us sound settle in our hearts, ever, both what here we see, and what other Scriptures testify of Him. He raineth down snares, fire, brimstone, storm, and tempest, And, it is the Lord that commandeth 
Psal. 11. 6. Psal. 29. 3.  the waters, it is the glorious God that maketh the thunder. Fire and hail, snow and vapours, wind and 
Psal. 148. 8.  storm fulfil his word. Whether therefore we be hindered, or furthered by weather, let us ever cast up our eyes to Heaven: for it is the Lord still, that ruleth these things, and by his Will they come, and go. Nature is His servant, and the Devil 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 wind, and Neptune God of the Sea; supposing, that by some God these things must be governed. Think then of the year 1588. and pour out his praise, that so governed these things for our comfort. On the other side, when so ever they shall cross our affairs, either by Sea, or Land, stoop we to Him in humility, search out our ways, what we know amiss, and amend it speedily, that the Lord may rebuke both wind, and sea for our profit. Furthermore in this, that the Lord sent this plague of thunder and lightning upon the Egyptians, let us learn, how he cometh not stealing, to wrath and judgement against rebellious sinners, but rattling and shaking both Heaven and Earth. The fruit whereof should be, to make us fear to offend. For, I will make the ears of whosoever heareth to tingle, saith the Lord, at that which I will do: 
jer. 19 3.  so noting a fierce, & fearful public proceeding against sin, and sinners, as it were upon Stages, & house tops, not in darkness and in secret. Again, fire was mingled with hail, to teach, that his Judgements shall not be single, but even one upon the neck of another, until we be either humbled, or destroyed, according unto his will. One Example of many, that are in God's Book, and other Histories, may suffice. Haman, that wicked enemy of the Church, & true Religion, was at length to taste of God's Justice for his sins: and how cometh the Lord against him? closely & covertly? No, but even with thunder, and lightning, as here, against Pharaoh: that is, with open, and great show, to all men, of his wrath. For first, he is made to lead his horse, in honour of him, whom of all men he most maliced: secondly, he falleth justly into his Princes heavy indignation, and when he humbly sued at the queens feet for pardon, he was taken by the King, as intending high villainy, which increased the King's wrath mightily: thirdly, he is dispatched away, to be hanged upon that Gallows, which (in his greatness) he had prepared for another: fourthly, his house and Land, his honour, and offices were all given away, where he lest wished them; and yet the Lord stayed not here, but fearfully destroyed also his posterity. Was not this thundering? was not this lightning? and was not this Judgement, as upon a stage? O let it ever be remembered of all that read it with their eyes; and God, for his mercy sake, make it profitable.  
14 Only in the land of Goshen (where the children of 
verse. 26.  Israel were) was no hail. In which words, as heretofore, so still still is noted the unsearchable goodness of God to his Church, together with his Almighty power, to do ever what He wil He can save, and He can spill; He can make such a wall about his children, that no storm, or tempest, no calamity, or evil shall come near them, though it compass them round about, and others perish with it, on every side. Two shall be in the field, the one received, the other forsaken; two shall be grinding at the mill, the one accepted, the other rejected, etc. Blessed therefore is that man and woman, who have the Lord for their God; And say unto my soul, I am thy salvation, saith David, in one of his Psalms: noting thereby the comfort of this, above ten thousand worlds. Let us therefore ever be careful to be of the number of those, that abide in Goshen, where the Saving hand of God shall defend from all evil.  
15. In these smooth words of Pharaoh, verse. 27. (That he had sinned, that the Lord was righteous, and he, 
verse. 27.  and his people wicked; That Moses should pray for him, etc. returning nevertheless to his old bias when the Plague was gone;) still observe (as you have done before) the deep falsehood of man's hart, making fair shows without fruit; and if God be thus glozed and dissembled with all, think, whether it seem strange to mortal man, to taste of it? No, no, we must reckon of it, to be praised to our face, to be slandered at our backs, by the one and the same person. Yet let it not discourage us to do any good, but only let it make us careful, to give no just cause, and ten thousand times thankful, when we are released out of such a world, and taken into his kingdom.  
16. Lastly, that often repeated Sentence of Pharaohs heardened heart, let it remember us of that Saying in Saint Augustine, Corda mala, patientia Dei, durescunt. Evil hearts wax-heard by Gods long-suffering and patience. Also, of that in Saint Bernard, Cor durum dici, quod non compunctione scinditur, nec pietate mollitur, nec movetur precibus, minis non cedit, flagellis duratur, ingratum ad beneficia, ad consilia infidum, ad judicia saewm, inverecundum ad turpia, impavidum ad pericula, inhumanum ad humana, temerarium ad Divina, preteritorum obliviscens, praesentium negligens, & futura non praevidens. It is called a heard heart, which is neither rent with compunction, nor softened with piety, nor moved with prayers, which giveth no place to threatenings, is hardened with stripes, in benefits unthankful, in Council unfaithful, in judgement cruel, unshamefast in foul things, not fearful in perils, in human things most inhuman, in Divine things rash, forgetting things past, neglecting things present, and not foreseeing things to come. Surely such a description (if we ourselves have not Pharaohs hardness) will ever move us, earnestly to pray against such hardness. Thus endeth this Chapter, and thus end I, having given you some taste, how we may profit by reading of it.   

CHAP. 10.  
Here you have 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 down. 

1. A Commandment to Moses to go.  
2. A Denunciation.  
3. An Execution.  
4. The Effect, & that in the 

Servants.  
King.      

1. TOuching the first, the Text saith, 
Verse. 1.  Again the Lord said unto Moses, go to Pharaoh, etc. divers times, you know, he had sent before, and all in vain; yet ceaseth not the bottomless and incomprehensible mercy of God, still, still, again and again to send. This was ever his gracious dealing with miserable sinners, and a sweet comfort it is to a troubled mind to think of it. The Gospel saith in like sort, He sentagaine 
Luke. 20. 9 etc.  and again, other and other servants to those wicked husbandmen, to remember them of his due, and their duty; At last he sent his own Son unto them, saying, they will reverence my Son. Again, to Jerusalem, 
Luke. 13. 34.  how often, how often would I have gathered thy Children together, even as a Hen gathereth her chickens under her wings, and yet would not? O tender Father! what a certain Seal is this thy goodness in these examples, that true Repentance shall never be rejected, A sorrowful sinner never repulsed, a broken and contrite hart never despised? Let it profit us unto increase of faith, for his sake that died for our sins. Our own experience hath taught us as much, if we did observe it. For how long have we been sinners? have not some of us been 20 years, some 30, some 40, and more (all of us too long) walking the way, that leadeth unto death? And what have our sins been? surely great, foul, ugly, odious to God, dangerous to ourselves, and offensive to the world: yet hath the Lord neither swept us away in his most just wrath, neither ceased to send Moses again and again unto us, for our reformation. Should not this infinite goodness much move us, to return to so sweet a Father? Knowest 
Rom. 2. 4.  thou not (O man) saith the blessed Apostle, that the long suffering of God leadeth thee to repentance? How entertained he the Prodigal Son when he returned? how rejoice the Angels in Heaven, over one sinner, that repenteth? far be it ever then from us, ever to resist a God so powerful to confound us, and so merciful to receive us.  
2. But the Lord saith here, that he hardened Pharaohs heart, and the hearts of his servants, how then was the fault in them, that they yielded not? for answer, let me ask you another question: whether you think it not lawful, that God should punish a sinner, as himself liketh? and whether hardness of heart be not a punishment? if both be true, then might the Lord punish him this way. Yet all men do not think this such a punishment as it is; for, if we be sick, we look for help, if the eye fail, the ear grow dull, or any sense be weakened, we quickly feel it, and readily with for remedy; only, if our heart grow dull, and our understanding, feeling, and profiting in God's School be taken from us, we are not moved, neither think it goeth ill with us, preferring the outward sense of body far and far before the light of the mind. But let it be lawful, you say, with the Lord thus to punish; yet it must needs excuse the party so punished: for, how can a man feel, and relent, whose heart God smiteth with hardness? no, it excuseth not, because a man may sin necessarily, and yet not constrainedly, but willingly; which consent 
Necessario, non coacte.  of will maketh him guilty: as in common experience, you see one in a great heat drink necessarily, in respect of heat; yet not constrainedly, but very willingly. Look not therefore at God's secret Decree, but at man's willing approbation of what is evil. And in this matter remember the modesty, and reverence of S. Paul, when he saith; O man, who art thou that pleadest with God? shall the thing form say to him that form it, why hast thou 
Rom. 9 20. etc.  made me thus? etc. O the deepness of the riches, both of the wisdom and knowledge of God how unsearchable 
Rom. 11. 33.  are his judgements, and his ways past finding out! Remember also how S. Augustine imitateth him in this virtue, saying, O man, thou lookest for an answer of me, and I also am a man myself; therefore let us both hear him that saith, Who art thou that disputest with GOD? Better is holy ignorance, than rash knowledge, 
Melior est fidelis ignorantia, quam temeraria scientia.  Seek thou for merit, thou shalt find but punishment. O deepness! reason thou, I will marvel; dispute thou, I will believe: and he that liketh not of this answer, let him seek one more learned, but take heed, he find not one more presuming.  
3. That thou mayst declare in the ears of thy son, and thy sons son, what things I have done in Egypt; 
Ver. 2.  etc. A Notable place to teach us, as the end of God's works and wonders, so the duty and office of all Christian Parents and Governors: even to teach their Children and Charge, carefully and zealously by them, and in them to know the Lord. The like place you have again, in Deuteronomie. These words, which I command 
Deut. 6. 6 7.  thee this day, shall be in thine heart. And thou shalt rehearse them continually unto thy children, and shalt talk of them when thoutariest in thine house, and as thou walkest by the way, and when thou liest down, and when thou risest up: etc. Thus is God himself the Author of that Catechizing and instructing of youth, in his holy fear, and true Religion, which so much is neglected in our days, and whereunto not only youth (who know not their own good) are hardly drawn; but even their elder Parents and Masters are very unwilling to have them drawn. But can the stubborn and headstrong contempt of so holy a Commandment of him that made us be ever unpunished? no, no, it both hath, and ever shall have his due correction, both in those that should come, and those that should send them, and see them come, Parents, Masters, Godfathers, and Godmothers, and the like. Hence it cometh, that children are often disobedient to their Parents, wanton, wilful, wicked, and in the end die a shameful death. Parents can get for their Sons the Landlord's Cloth, thereby to have countenance and aid in the world; but they never cast, nor care to get them Gods holy fear in their hearts, who is Landlord of all Lands, and Lords, thereby to have both the promise of this life, and of that to come. O blindness! do we not see, how great, and how foul, how gross, and how sinful? if we do, let us hereafter amend this fault, and assure ourselves, that all the countenance in the world is not like his favour, that made both our posterity, and the world; ruleth them, and the world; destroyeth them, and the world. Wherefore he promised it to Abraham, as a thing above all the riches of the world, that he would be his God, and the God of his seed, if he walked before him in uprightness. Follow this Meditation further in your own mind, and you shall find it work to a careful course, touching such as are committed to you.  
4. How long wilt thou refuse to humble thyself before 
verse. 3.  me? These words tell us the drift of all crosses and afflictions in this life; even to bring down the swelling pride of our sinful hearts: that yielding God what is due to him, we again from him might reap mercy and goodness more and more, to our endless comfort: for he would the contrary) of the Story in Genesis; where, for ten righteous, 
Gen. 18. 32.  if they could have been found, the whole City had been saved. Houses and whole kingdoms have been favoured for one righteous man dwelling therein, proofs are many both in Scripture & all Stories, joseph, Daniel, and such like.  
7 This speech of Pharaohs servants prevailed so far, that Moses and Aaron were sent for to Pharaoh, and had 
Verse 8.  an offer made them, to depart, if they would, with some company, but not with all: unto which Moses answered, that they must needs all go, Young and old, Sons and Daughters, sheep and cattle, or else none. Wherein I profit thus, by the grant of Pharaoh of some to go, and not all; I observe the malice of Satan, and his members, against the Church and the true service of God: if they cannot wholly destroy it, hurt it, and hinder it; then in part as far as they can, they will do it, ever valuing much, but a little gain herein. By the answer of Moses, I observe again, on the other side, that we must not yield an inch to these plots and fetches of the wicked, but zealously must stand upon the full observance of all Gods Will, according to his commandment, and not according to the fancies either of others, or of ourselves. Where the Lord dispenseth not, we must not dispense; where all are bound to depart out of Egypt, we must not capitulate, for some to go, and some to tarry. Whereof, would God, men in our days had due consideration: where the Husband goeth to Church, but not the wife; the Father, but not the Son; the Servant, but not the Master: Moses would not do thus, in this place, but (knowing all to be bound) requireth all; leaving us therein a fearful assurance, that this playing at half stake with the Lord, as it is most odious to him, so most dreadfully by him it will one day be punished.  
8. The words following in the eleventh verse. are not to be passed over without some profit, Then they were 
Verse. 11.  thrust out from Pharaohs presence; For they notably show the too common entertainment of God's messengers in this wicked world: namely, to be thrust out, and very unkindly entreated without any fault. So were the Prophets and Apostles in their times; yea, the great Master himself, when they forcibly carried him toward the top of a mountain with a purpose violently to have cast him down. But let it comfort us, and shake the hearts of such wicked wretches ever, that the very dust of our feet shall be a witness for us against them in the great day of just judgement, and due revenge for such sin. He that receiveth you receiveth 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 Grasshoppers, sent in the wrath 
Verse. 15. The 8. Plague.  of God, as a Plague to annoy the Egyptians, covering All the face of the earth (by their multitude) till the land was dark with them, and eating up all the herbs of the land, with the fruits of the trees, etc. You may take occasion to remember what you read of Grasshoppers in the Scriptures; and you may hear also what others have said of them. First, you find in Leviticus a kind of Grasshopper 
Leuit. 11. 22.  among the clean beasts, which the Israelites might eat of: whereunto refer that in Matthew of john Baptist, 
Matth. 3. 4.  how his meat was Locusts, that is, Grasshoppers, and wild honey. This kind of Grasshopper, to us, at this dale, is not well known, as neither to others before our time. For Theophilact upon Math, supposeth john's Locusts to have been herbs so called, and Euthimius upon Math, Certain wild fruits, such as the wilderness, wherein john lived, yielded unto him. Chrisostome and Athanasius before him were of the same opinion, saith Hermolaus Barbarus. But Saint Hillary thinketh they were Animalia quaedam apta ad comedendum, Certain living creatures good for meat. Thomas Aquinas upon Matthew hath the same words. Albertus Magnus upon Math, That they were not our usual Grasshoppers; for they (saith he) are venomous: but they were certain Birds in the Wilderness, which upon similitude of their leaping and hopping (rather than flying) were called Grasshoppers. Pliny in his Natural History writeth, that Grasshoppers or Locusts to the Parthians, were most acceptable meat: again, in another place, that a part of Aethiopia liveth only by Locusts made hard by smoke and salt. But they 
Fumo & sale duratis.  live not, saith he, above 40. years. S. Hierome saith, that the Eastern people & Enhabitants of Libya eat much these Grasshoppers: because in the Desert, & hot vastness of the Wilderness, there are found clouds of them. Pliny 
Nubes Locustarum.  again writeth of them, that there are of 3. foot long in India. The word also, Locusta, we know, is sometimes taken for the fish which we call a Lobster. In the Apocalyps you read, that the bottomless pit was opened, and 
Apoc. 9 2.  out of the same arose a smoke like the smoke of a great furnace. And out of the smoke came Locusts (or Grasshoppers,) upon the earth, etc. Where you may consider 
3.  what is meant by these Locusts, and then the reason of their resemblance. These Locusts prefigured and foretold to the Church of God all that rabble of the Popish Clergy, which afterward, in time, covered (as it were) the face of the earth, their Priests, their swarms of Monks, Friars, Nuns, & other Orders, almost without number. For here is mention made of a Star that fell; now Stars (in this book) do signify the Angels of the Churches, 
Apoc. 9 1.  who shine by the light of Heavenly doctrine, and holy life, as stars in the firmament by their brightness; and who truly may be said to stand, whilst they do their duties; and to fall from Heaven, when (forgetting life, and doctrine) they think, speak, and follow earthly things. The Star therefore, that is here said to fall from Heaven unto the earth, was some great Minister in the Church, of such authority, and high estimation, as the power ascribed unto him plainly teacheth. But who, in all the world, can be named such a One, saving the Bishop of Rome? for, by all Stories we see, and know, that they were excellent men, at the beginning, many of them, yea unto Constantine the Great, as I remember, 32 succeeded one after another, good, and learned men; holy, and reverend Martyrs, for the self same truth, which we at this day hold, and their Successors have forsaken. From Constantine again to Gregory the Great about 32 more, good men, though not altogether as the former. For even now began some declination in the Church, yet not such, but that Gregory detested the proud Supremacy, which now is challenged, and told the Bishop of Constantinople (then ambitiously seeking for it,) that whosoever sought to be called Universal Bishop was (out of question) the Forerunner of Antichrist. But, when Boniface the Third came, he little passing for Gregory his opinion, obtained of Phocas, (that bloody Traitor, who had killed the Emperor his Master, his Wife, and Children, and so got to be Emperor) that Rome might be the Head of all Cities, and the Bishop there, universal Bishop over all. Here then fell the Star from Heaven to Earth, when it left Heaven, and clave to the Earth, hunting continually for earthly honour since that day, and plotting earthly trouble to all Nations. The brightness of Doctrine, and holy life, which former Bishops of Rome had, and thereby did shine as stars, was now lost: and all idle inventions of man's sinful brain brought in to worship God with them, in stead of his own Commandments. Great power to hurt retained, having not now Peter's keys (as they boast,) but the keys of the bottomless pit given them, to bring out thence into the Church Doctrines of Devils, 
1. Timoth. 4. 1. 2. 3.  darkness, ignorance, superstition, and all wicked abominations, like soul thick smoke hiding the brightness and light of Christ our Saviour from the eyes of men, even so strongly, that such smoke is resembled to the smoke of a great furnace, for the strength of it. What gross lies, what palpable Fables, have their Legends, their elder Masse-Bookes, and Primers, printed long since? surely even such, as themselves, at this day, are ashamed of, and leave out of their new Books. Then out of this filthy foggy smoke ascending out of the pit, when it was opened, came the swarms of Locusts mentioned, Monks, Friars, etc. No Papist in the world can show where (under any Star fallen) there is such a resemblance as under their Pope hath been, and is at this day still: which being the second point I prayed you to mark, now cast your eyes upon it, and mark it much. First, Grasshoppers do most of their hurt by their mouths; and so doth Romish Lucusts by their cursed speaking; teaching, charming, and alluring Christian people from GOD, from Prince, and Country, to their damnable opinions, and resolutions. This Speech of their mouths maketh me remember S. Bernard's Speech, Bestia illa cui datum est es loqunens blasphemias, & bellum gevere cum sanctis, Petri cathedram occupat tanquam Leo paratus ad praedam. That beast unto which there is given a mouth to speak blasphemies, and to war with the Saints, possesseth the Chair of Peter, as a Lion prepared to his prey. A great Speech in those days, if you mark it.  
Secondly, Grasshoppers use to swarm in great abundance, whereupon came the Proverb, As thick, as Grasshoppers. So these Romish Locusts did they not overspread (as it were) the whole earth, when under Pope Pius the 2, one order of Friars (called Minorits) so abounded, & swarmed, that the Master of the Order offered the Pope, either against the Turk, or for any other service, thirty Thousand able fight men, and yet would leave so many more? What Swarms, think 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, Grasshoppers do eate-up & destroy all green things, and fruits of the earth: And even so these Antichristian 
joel. 2.  Locusts, Swarms of Romish Friars, and such like, left not a green thing undevoured, that is, not a good soil, and seat in any Land, wherein they clapped not down themselves, had a house built, and possessed the pleasure, and profit thereof, till God (in mercy to his Church) sent a strong wind, and blew them away.  
Fourthly, Grasshoppers are said, and written of, to be insatiable, ever hungry, whilst they live; Locusta enim quasi tota vena est, & ideo insatiabilis; quam diu vivit, semper esurit. And were not the Romish Locusts so to (I pray you) in their time, and yet still are, where they have place? The world, with many woeful complaints, hath left their insatiable devouring testified to all posterity.  
Fiftly, one Grasshopper, alone, is very contemptible, and no man feareth him, but (in Swarms) they are as terrible, on the other side, to a whole Land. Even so Romish Locusts, Priests, Friars, and such like, one of any sort, alone, without dread; but beware heaps & Swarms of them, for by their multitude they have dared, and wronged great Princes.  
Sixtly, the Grasshoppers leap, and sing, and play all Summer long: so did these rabble plentifully take their pleasure all the time of their Summer, lived in idleness, upon other men's labours, singing, and saying; sporting, and playing; and who durst say, nay?  
Lastly, Locusta est animal paruulum, inter volatile & reptile medium, pestis tanta, ut ab Ethnicis Deorum ira dicatur. The Grasshopper, saith Chrysostome, neither properly flying, nor creeping, but (as it were) a middle thing betwixt both, such a plague, that the Heathens have called it, The wrath of God. So write the Papists or Romish Locusts of their Head the Pope, that he is neither merely a man, nor absolutely, a God; but a middle creature betwixt both: and then we dare add, that he is such a plague, as truly we may term, The wrath of God.  
Thus might I go forward in this resemblance, and show you how fitly the holy Spirit of God foretold of these swarms, under the name of Locusts: but this much showeth you the way, and you yourself may think of more agréements.  
Now mark you the words in the Revelation: and as, by this which I have said, you have seen, how like the Popish Clergy is to Grasshoppers in some conditions; so (there) shall you see, how like they are to the description of Locusts, (there) made by Saint john; that every way you may be sure, the Prophecy in the apocalypse noted out these creatures.  
First it is said, unto them was given power, as the Scorpions of the earth have power. Now we read, that the 
Apoc. 9 3.  Scorpion is a flattering beast, and in the midst of his flattery with the sting of his tail woundeth to death. So were and are these Popish Locusts ever full of flattery, and fawning, and in the midst thereof full of poison, striking to death (with their stings of false Doctrine,) as many as they can fasten the same in. Again, the Scorpion's sting (at the first) maketh no great pain, but (after it hath crept abroad, and dispersed his venom in the body) it killeth most cruelly, and without remedy; so the stinging persuasions of Romish Locusts appear not (at first) so dangerous: but (when they have gotten strength) the party hardly ever recovereth. The Doctrine of Free justification in the blood of Christ is hid from God's people, and condemned as heresy. All assurance of God's favour, all peace of conscience, all joy in the Holy-Ghost, quite destroyed. Men are sent to seek ease in the Merit of their own works, in Pope's Pardons, and Indulgences, in running on pilgrimage to this Idol, and that; in punishing their bodies by fastings, whip, and such like inventions; and yet are they not eased hereby, but torments of conscience (as the venom of these Scorpion-like Locusts, which have stinged them still) remain bitter, and heavy upon them. Then must they build abbeys, give money for Trentals of Masses; then sing, sing, ring, ring, cast Pardons into the grave, call for the poor, give alms, and what not? Judge now if this kind of power of these Locusts be not as the power of Scorpions upon earth, as Saint john speaketh: and be you most assured, that God pointed at them in this Prophetic, that we might be forewarned, and so forearmed against them.  
Secondly, it is said in the Apocalyps, how to those 
Apoc. 9 4.  Locusts was commanded that they should not hurt the grass of the earth, neither any green thing, neither any tree, but only those men which have not the Scale of God in their foreheads. And how fitly agreeth this to the Romish Locusts? For there be in the world two sorts of people; one, that wittingly and willingly will run after their own woe, and are bitter professed 〈…〉 ies of the Truth, whom God in his Justice, hath rejected & not scaled: that other sort, is of them which (not maliciously, but of mere ignorance) go awry, being desirous to do well, yet in their simplicity deceived, and abused by crafty Jugglers. The former sort only are those, whom these Locusts can hurt. The latter (in God's infinite goodness) is exempt, as green things which he will not have harmed, and as people sealed in their foreheads, which the former wanted. A sweet Testimony of the power and mercy of our most gracious Father, who in the very midst of darkness, & even when Antichrist is at his height can preserve his chosen from any hurt by those swarms of Locusts, which have great power given them to hurt others. The observing whereof much doth enable us to answer that scale objection, Where was your Church before Luther. Surely in the midst of these Locusts, Scorpions and Hornets, yet by the power of an Almighty God preserved from hurt, as you see here, these green things were. But you may think, how can this be? Are all those whom these Romish Locusts sting with any false and erroneous opinion, cast away and damned? this were hard; and if not, how then is it said, that they shall not have power to hurt the Elect? The next verse in the Revelation answereth the matter: where (lest any should mistake the word 
Apoc 9 5.  of hurting,) the holy Ghost showeth what he meaneth by it; namely, that they should not kill the Elect, but only such as were not sealed. Hurt then the Elect may be, or (as it is there) vexed five months, and their pain shall be as the pain that cometh of a Scorpion, which hath stung a man, but killed they shall not be: that is, finally overthrown and cast away touching eternal life. Grasshoppers come in April, and live till September; five months, and then are gone: so may the Elect be afflicted for a time, and hurt in their goods, and bodies, & friends, as job was, but September will come, when the Locusts shall away, and their Deliverance be wrought by a gracious GOD. Thus comforted Paul the Church in his time, saying, As jannes' and jambres withstood Moses, so do these also resist the truth. But (now mark) they shall prevail no 
●. Tim. 3. 8.  longer: for their madness shall be evident unto all men as theirs also was. An end therefore will be of all troubles, which these Locusts shall work unto the Church and Elect of God. Five months is not long (in respect of that eternity which followeth;) and therefore in comfort be we patient: their time is set, and they shall have an end. Again, this place may notably assure you, and every one, that all which died in the time of Popery, were not castaway, but that at one time, or other, by one way, or other, the Lord gave them light, & a holy departure in his truth: and Stories tell us how still (in the time of darkness) God raised up some zealous, and able Teachers of their brethren, by whose ministery and help many received light, and overcame the power of error. Whereunto agree the words of Primatius, Illi hic intelliguntur, qui, licet falsis fuerunt irretiti doctrinis, circa finem tamen vitae compuncti, divinam recipiunt veritatem. They here are understood, who, though they have been abused by false Doctrine, yet in the end of their life having remorse, they entertained the Heavenly truth. The words following, (that, in those days men shall seek death, and shall not find it, 
Apoc 9 6.  and shall desire to die, and death shall fly from them,) very effectually show forth the tortures of conscience, which Popish Doctrine casteth men into, so well known by fearful Examples, as I need not to stand upon it. Also the mysteries of the Time wherein the Locusts should swarm, fully expressed in Stories, which indeed made many a man and woman weary of life. The little short time of Queen Marie her Reign, how full it was of vexation, and grief, is not, nor cannot be forgotten.  
Thirdly, in the place of the Revelation it is said, The 
Apoc. 9 7.  form of the Locusts was like unto horses prepared unto battle. And see how it resembleth Romish Locusts. Horses are proud, so are they; Horses are bold, and sturdy, fierce, and cruel, not turning back, but rushing forward; so are they bold, and bloody, sturdy, and merciless, not looking back by repentance, but rushing forward in hardness of heart. Horses are fat, and fair, and full of neighing; so are they. And for being prepared to battle, all Histories show, what wars they have caused, and still do, in the world; themselves being Leaders, Captains, and Generals in them: whereas we know, that the true Church of God (by the Rule and Example of the Gospel) ought to be a Daughter of peace, not a Mother of debate; A forgiver of injuries, not a renenger of herself, or a séeker of wars. The Tragical Story betwixt Frederick the 2, and Gregory the 9, may serve (in stead of many) to prove, what wars and treacheries come from Rome. That horrible slaughter betwixt both sides of thirty thousand 
Math. Paris. pag. 92.  (the most Citizens of Rome) whom will it not move, that readeth it? This Pope was in the days of Henry the 3, King of England. The open wars proclaimed against the Greek Church, show much. But I will lay down the very words of Pandolphus, who wrote, in Italian, the life of this Frederick the 2, that such as have not the Story, may see this point fully; and, I pray you, mark them well. Truly, saith He, when I consider with myself, that Christ (whose Vicar the Roman Bishops boast themselves 
Pandolphus his words.  to be) said unto his Disciples, that they should follow him, and imitate his Example, as of their Master and Teacher; and commanded them farther, that they should not draw the sword, but put the same into the scabbard; and gave them in precept, that they should not only forgive injuries 7. times, but 70. times 7. times, to those that offended them: And, when I now compare the lives of the Bishops of Rome, how near they follow him, whose Vicars (they say) they are; and consider so many, and so great conspiracies, treasons, rebellions, disloyalties, lyings in wait, and treacherous devices; so many Legates of the Popes, (being Ecclesiastical persons, which will needs be called the Shepherds of Christ his Flock) to be such Warriors and Captains of Soldiers in all the parts of Italy, Campania, Apulia, Calabria, (being the emperors Dominions,) in Picenum, Aemilia, Flaminia, and Lombardy, to be sent against him; Also, when with myself I meditate the destruction of so many great and famous Cities, the subversion of such Commonweals, the slaughter of so many men, and the effusion of such Christian blood; Lastly, when I behold so victorious, prosperous, and fortunate Emperors to be, and so many miserable, infortunate, & vanquished Popes to be put to flight; I am persuaded with myself to think and believe, that the judgements of God are secret, and marvelous, and That to be true that Aeneas silvius writeth in his History of Austria; That there is no great and marvelous called, no notorious and special calamity (that hath happened either to the Publique-weale, or else to the Church of GOD) whereof the Bishops of Rome have not been the Authors. Add unto this that Notable place in the Prophet Micah, where speaking of God's true Church, it is said, they shall break their swords into Mattocks, and their 
Micah. 4. 3.  spears into ●ithes, that is, their fierce affections shall (by the power of the word) be mortified, and brotherly love increased, with desire of peace and quietness. But these men (even contrary) break their Mattocks into swords, and their ●ithes into spears, being so great, so fierce, so ambitions, and common Warriors, as they are. The strange cruelties of Vrban the 5. making bloody, & great wars upon many, and bringing them, by force, in subjection to him, I omit. These things show, how truly this Prophecy of the Apocalyps, (concerning Locusts like unto horses prepared to battle) agreeth to these Romish Locusts, Popes, Cardinals, Legates, Monks, Friars, Priests, Jesuits, and such like. Nicholas Machiavelli saith, all the ruinous calamities and miserable clades, that either Italy, or whole Christendom hath suffered, have been brought in by the Popes of Rome. A fair warning to all God's people, to know them, and avoid them.  
Fourthly, on their heads (were as it were) crowns like 
Apoc. 9 7.  unto gold, And these have shaven Crowns tokens (as they say) of their Priestly and Kingly dignity. Such Crowns are rightly said by S. john to be like Crowns, not Crowns indeed. Surely, right Notes they are of Romish Locusts, and that may suffice as many as will be warned by any thing.  
Fiftly, And their faces were like the faces of men. So 
Apoc. 9 7.  are these; not terrible in show, but courteous, kind, fawning, flattering, watching, catching with smooth wiles to effect their purpose. They pretend all good, making men believe, that they can bring them to true Blessedness, that they will teach them true Religion, true Devotion, and give them Pardon for all sins. So in Daniel is it said, that to Antichrist are given the eyes of a man, still therefore 
Daniel. 7. 8.  mark how these properties hit.  
Sixtly, Their hair as the hair of women. So are 
Apoc. 9 8.  these; they are delicious, and wanton, full of light allurements, so trick and trim in silk and suits of their fashion, that the very Persians may seem to give place unto them, when they are in their Pontificalibus, and gay attire. In a word, nothing may be said more truly than that their 
See Aug in Apoc.  hair is like the hair of women. Their loose life hath to● much proof.  
seventhly, But their teeth were as the teeth of Lions. 
Apoc. 9 8.  So are these; passing cruel, and beyond all the butchering Tyrants that Stories speak of. No mercy, no bowels, no respect of age, se●e, or circumstance, usually respected of men that have any remnants of pity. Their Inquisition, (Oh how merciless? their new devised Torments, (Oh) how strange? Again, their teeth may be well said to be like Lions, because they devoured, and eat up such great things. Look upon their Abbeys, Priories, Nunneries, and all Religious Houses; judge what teeth they had, and when there was not enough to satisfy them (of temporal Lands,) than they preyed upon the Church, making Impropriations, the venom whereof remaineth yet. So that one way, or other, they were planted & placed, seated and settled in the very fat of the earth: and had they continued still, and not been limited to five months, who? or what should have escaped their Lion-like teeth?  
Eightly, They had Habbergions, like to Habbergions of iron. And ●o have these, if you well mark them: for, 
Apoc 9 9  by these iron breastplates are noted two properties, found in the Romish rabble. First, a most obstinate stubbornness and inflexible frowardness, not enduring any persuasion, not yielding any way, but crying ever, The Church, The Church, I am settled, I am resolved, and, as a Captain of theirs (an English Apostata) said once; Heave at us whilst you will, and whilst you may, you shall never remove us. This is to have an Habbergion, or Breastplate of iron, or, even to be turned into iron. Blessed be God, who hath thus foretold us of this strife contumacy of theirs, to the end we should take no offence, that they are not converted unto the Truth, but stand, and die in their wilfulness. Secondly, they are defended by that Antichristian power, as it were, by an Habbergion of iron, claiming an impunity, & immunity from all secular power and authority, and having (in readiness) curses and threats of Excommunication, even against the Greatest Princes, and against All their Subjects, who shall obey them; whereof many a woeful Tragedy hath followed. Again, themselves (many of them) have been Princes younger Sons, noblemen's younger sons, greatly allied and friended, so that (in regard of this power and strength) they might truly be said to have Habbergions of iron.  
Ninthly, The sound of their wings was like the sound of Chariots when many horses run unto battle. So 
Apoc. 9 9  have these wings, when they fly aloft by the Names of MOST HOLY FATHERS, MOST BLESSED, MOST EXCELLENT, and such like; themselves giving out, That they are more blessed, than the holy virgin Mary, because she bore Christ but once, and they make him, and bear him in their hands every day at the Altar. Thus flying with their light wings of proud Titles, they make such a noise and sound as Chariots drawn by many horses into the battle. For, deny any of these things, and how violent, how vehement are they, by Disputations, Excommunications, Suspentions, and Sentences of death itself? Surely, no wheels of Chariots can flash out fire so, as these men do, if their flickering wings of flattering Titles be touched. Fitly therefore the words of S. john hit them. Their Scorpion tails and power to hurt was touched 
Apoc. 9 10.  before, therefore I omit it now.  
The tenth Mark is, Those Locusts have a King over them. And so have these Romish Locusts their Pope, acknowledging no Magistrates authority over them, but exalting him, and exempting themselves from all others. This King of the Locusts is here called The Angel of the bottomless pit; and in the eleventh Chapter, The 
Adoc. 11. 7.  Beast that cometh out of the bottomless pit. Words of weight, to move all Popish minds, if the Lord had not a purpose to destroy them. For they must needs acknowledge, such a King is not worth the following; and, that their Pope is this King, that which hath been said, and may further be noted, of him, clearly showeth. For he that crosseth and crusheth (to his uttermost power) His Doctrine that came from Heaven, he is the King that cometh out of Hell, in whom S. Hierome saith, the Devil dwelleth bodily. But the Pope doth so, as proof enough will manifest, and Ergo the conclusion followeth as I said. His Name also is fold here, which giveth again great light. For albeit the Pope be called Holy Father, and so forth; yet indeed he is a bloody Destroyer, and so his right Name in 
Dan. 7. 6. 11. Zach. 11. Apoc. 9 11.  Hebrew, is Abaddon, and in Greek, Apollyon, that is, destroying. Thus in the Prophecy of the Revelation hath God, you see, described a fearful kind of Locusts, unto the consideration whereof, by reason of these Egyptian Locusts or Grasshoppers we have slipped, I hope, not without some increase of feeling, how dreadful their steps be, that continually walk in Romish ways, and will not be reclaimed by any means. Our own safer judgement God make us thankful for, and continue the blessed helps of our confirmation in his Truth, ever unto us, his holy and Heavenly Word, a freedom to use all the profitable exercises thereof, (as Preaching, hearing, reading, writing, praying, conference, and whatsoever else) without fear, under the sweet smelling government of a gracious Prince, our dread Sovereign. Amen, Amen.  
10. Therefore Pharaoh called for Moses and Aaron in 
Verse. 16.  haste, and said, I have sinned against the Lord your God, and against you. And now forgive me my sin only this once, and pray unto the Lord your God, that he may take away from me this death one 〈…〉. Thus the wicked in extremities seek to God's Ministers, whom in their heart they hate and cannot abide. But this hypocritical holiness of this dissembling King we have divers times noted before, and therefore may pass it over now. Yet mark the great vehemency of his words, and consider in your mind, what a deep sin Hypocrisy is, how disagreeing from the nature of God, who is all Truth and from that blessing in the Gospel, of a pure heart. Moses 
Matth. 5. 8. Ver. 18. & 19  yielded again to pray to God; And, by a mighty strong west-wind the Grasshoppers were taken away, and violently cast into the Red-Sea, so that there remained not somuch as one in all the coast of Egypt. But when it was done, Ph 〈…〉 h showed himself in his old colour, and 
20.  would not let them go.   

The 9 plague.  
1. WHere upon the Lord spoke again to Moses and said, Stretch out thine hand toward heaven, that there may be upon the land of Egypt darkness, even darkness that may be felt. Then Moses stretched-forth his hand toward heaven, and there was a black darkness in the land of Egypt 3. days, no man saw an other, neither rose up from the place where he was, for 3. days. The manner of this darkness is described, first in these words, even that may be felt; whereby either literally a very vile gross matter is meant (which indeed might be felt) or at least so thick foggy and filthy, as was most noisome, & might be said (as it were) palpable. Secondly, such it was as no man saw an other, neither role-up from the place where he was, which flit be taken 
Philo in vita Mosis, Aug. in Exod.  literally (as is said) was a most strange and fearful thing▪ and, if figuratively, that it disabled them to go to work abroad, (according to the Psalm, The sun ariseth, and man goeth forth to his labour) even that way also it was a great plaguè. Thirdly, the time is noted, for the space of three days; a great while to be in such a case, as (were we but one hour in) it would make the strongest natural man shake and be amazed. Fourthly, in the book of Wisdom it is described by much fear in these words. When the unrighteous thought to have thy holy people in subjection, they were bound with the 
Wised. 17. 2.  bands of darkness and long night: and being shut up under the roof did lie there to escape the everlasting Providence. And while they thought to be hid in their dark 
3.  sins they were scattered abroad in the dark covering of forgetfulness; fearing horribly and troubled with visions. For the den that hid them kept them not from fear: but the sounds that were about them troubled them, and 
4.  terrible visions and sorrowful sights did appear. No power 
5.  of the fire might give light, neither might the clear flames of the stars lighten the horrible night. According whereunto is that in Philo written, Ignem domesticum, quo quotidié utimur, vel extinctum fuisse turbato aere, vel crassissimis tenebris victum, ut nullum lumen caligo illa admitteret. That fire and candle was either quite extinguished, or so overcome with the troubled air, that no light could be admitted in that darkness. This than was the fearful & most fearful manner of that darkness; which maketh me remember that great darkness, which is said to have been in Hispaniola, when Columbus came thither the second time, about the year of Christ 1493: And that which Tully writeth of to have been in Cicilie, ut per biduum homo hominem non agnosceret; that by the space of two days one man could not know another. All should make us with thankful hearts acknowledge the Mercy of God in this one benefit of Light (amongst infinite more) that we enjoy, and humbling our souls under him, as the Lord of Light and darkness, Life and Death, Hell and Heaven, serve him in reverence and fear according to his Will all the days of our life. S. Augustine and others go farther in the Meditation of this darkness of Egypt, and say, that it was a sign of the darkness of their minds then, and a plain shadow of their woeful Night of ignorance and blindness, that is over some men in all times, and admitteth no light. For the Egyptians, it is manifest, that extreme was the fog in their hearts, when such Wonders wrought no more. Such deep security before punishment, such inflexible obstinacy, in, and under punishment, such high pride after punishment, and such a monstrous dissembling of repentance ever, (which both deceiveth the beholders, and hurteth the users, as One well saith) argued darkness of mind, thick and black, vehemently to be prayed against by all that wish to have saved souls in that Great day of God. And for us in these times, and so ever to the worlds end, we are all to consider, that our Ignorance is darkness in deed, and that very great darkness, so termed by God himself, more dangerous than this of Egypt, in that the Soul is hereby destroyed, and by that only the body was annoyed. Whereupon, by this horror in Egypt, we may take occasion to consider of ourselves, and by that (darkness noted to be such a plague,) to think, whether our darkness be a virtue? The Light of the body is the Eye (saith our 
Math. 6. 22. 23 Luke. 11. 34.  Saviour Christ:) If then the Eye be single, thy whole body shall be light. But if thine Eye be wicked (or evil) than all thy body shall be dark. Wherefore, if the light that is in thee be darkness, how great is that darkness? Now, as the Eye is to the body, so is the Judgement of the mind to the whole life; and therefore darkness in judgement, most dangerous. S. Paul in like sort noteth Ignorance by the name and fruit of darkness, when he saith of the Gentiles to the Ephesians, that their understanding was darkened, and 
Ephes. 4. 18.  they strangers from the life of God, through the ignorance that was in them. And of the Ephesians themselves, Ye were once darkness, but now are ye light in the Lord; 
Ephe. 5. 8.  walk as the children of light. Many other places in the Scripture say the like, terming still and ever Ignorance to be darkness, and noting an inward darkness in man, of his mind, as well as an outward, of his eye. Which may make us think, why God should so speak? and by consideration thereof (he ever speaking most fitly) draw us to the observance of certain properties, wherein there is agreement betwixt inward and outward darkness. First, outward darkness hindereth our eyes from discerning the outward objects, which by them should be discerned, and therefore have their name tenebrae, á tenendo, because they hold the eye from doing his duty; so doth Ignorance (our inward darkness) hold and hinder our judgement (which, as an eye, should guide our actions) from discerning things fit to be done, and fit to be left undone; whereby, as blind men, we fall into many ditches, that is, we commit and omit, do and leave undone many things contrary to our duties, both to God and man.  
Secondly, outward darkness hindereth our going and walking about our work, or for our health and comfort. For he that walketh in darkness, cannot tell whither he goeth, 
john. 12. 35.  saith Christ; and it is true in this sense: so Ignorance (the inward darkness) hindereth our judgements, our hearts and minds from going and walking through the sweet fields of true Comforts, true knowledge, and Heavenly Meditations; for in this sense also our saviours words are true; A blind man (thus) knoweth not whither he goeth. A dark judgement and a blind heart knoweth not, feeleth not, tasteth not the pleasant paths of knowledge either in matters human, or Divine. Miserable therefore is this darkness, and a woeful effect of our fall in Adam, to be prayed against, and laboured against, as much as we possibly can, although (whilst we live) we shall groan under part of it, knowing but in part, & seeing but in part, in this life, as the Apostle teacheth us. 
2. Cor. 12. 9   
Thirdly, outward darkness maketh men fall, and that often with great hurt, even unto death: so doth inward darkness of the mind make men fall with so much peril, by how much the fall of soul is worse than the fall of body, and death eternal worse than temporal. Let their way be dark and slippery, saith David in the Psalm, as a means (both the one way, and the other) to bring men to confusion.  
Fourthly, outward darkness worketh in some horror and fear, (we knew it by experience:) even so doth in-ward darkness, if you observe either Scripture, or experience. Scripture, when it is said, They shall fear, where no fear is (meaning by the darkness and ignorance of judgement:) Experience in Cain, who (through ignorance) cried with horror and fear, My sin is greater, than can be forgiven; and in many dear children of God, who quake and quiver under the taste and touch of sin, not yet able to reach by the light of mind (because God will exercise them) to the sweetness, and riches of God's mercy, revealed in his promises. Examples are many, but a secret meditation in yourself of what you know, may best serve.  
Fiftly, & lastly, outward darkness in some others (clean contrary) worketh boldness and security, and is the deadly bane of modesty and honesty. As, when the man that breaketh 
Sirach. 23. 1●.  Wedlock thinketh thus in his heart, Who seeth me? I am compassed about with darkness, the walls cover me, no body seeth me; whom need I to fear? the most HIGH will not remember my sins, etc. So doth inward darkness of Judgement and hart (in some men) make boldness above measure to ask, to speak, to defend and publish what were better passed over and buried with peace of Church and Commonwealth. They see not in darkness what they do, but pleasing themselves in a misse-conceipt for want of true judgement build up the Tower of Babel very violently, to their great shame and reproof, both with God and man. Fitly then you see (in regard of these properties, and many others) is Ignorance called darkness by the holy Ghost, and thereby we admonished to pray and labour against it, as a plague of God not unlike to this of Egypt. Which justly may occasion your next Meditation to be, How it groweth? that we may the better ●s●he●● and prevent it. This will likewise appear by considering the causes of outward darkness, and seeing whether there be not the like of inward darkness. First then, outward darkness (or blindness of the body) groweth in some by birth, as the blind man in john healed by our Saviour Christ, and many daily experiences before our eyes: even so doth inward darkness grow in us all from our birth by the fall of Adam, that most excellent light and knowledge (wherein he was created) being lost by him both to himself, and all his posterity, until the Lord renew us in knowledge after his image, as he created us at first according to the same by knowledge. 
Colos. 3. 10.   
Secondly, outward darkness groweth sometimes by too-much gazing upon bright and glistering things, as (in experience) we find by white snow, white paper, and the like: so doth inward darkness grow also by fixing the mind too-much upon the glistering glory of this World, the pomps and pleasures that shine in it. Proof here of that rich Glutton, that rich Barne-builder in the Gospel, and that Turncoat Demas of whom S. Paul speaketh, who all were blind, you plainly see, with gazing too-much upon this tempting World. And how many amongst us, men and women, be in this sort blind, he knoweth, who shall judge both quick and dead, and who cannot be deceived by any colours. Good it is therefore to take heed betime, and to turn away the eye from so hurtful an object, duly and truly considering the nature of it. It is transitory and abideth not, it is vain and vile, please it never so much; So have all found it that have gone before us, so shall we find it, and all that ever shall follow after us. A Map of the world hath Kingdoms and Countries very beautifully set out in it, Cities, Churches, and Towers described lively in variable colours; yet all is but Paper, & one drop of water will deface the greatest Princes Palace in it: So is this World (which men love so much) in deed very Paper, that is, very vain and fickle: And that heart which hath furnished itself with all these Castles and Towers (through a wicked love and longing for them,) one Fit of an Ague will shake and shiver in such sort, as no pleasure shall remain of all these things. In the mean time, Religion there is none where this love is, neither any fellowship with the Almighty. For as hot Sommer-weather maketh our inward heat less (by suffering it to evaporate,) than Winters-colde doth, which keepeth it in; so doth this World fawning upon us, and the love of it living in us, eat out all zeal and piety, leaving us colder within than adversity and the want of the world doth. And, Love God and the world to, we cannot, 
1. john. 2. 15.  saith S. john. David, clogged with Saul his Armour, said, he could not go; and therefore put it all off again: Even so assuredly can no man march towards Heaven, if his heart be buckled and fastened to this World, till he lay aside that hindrance from him. That Speech of S. Cyprian should much be marked in this point, Arridet mundus, ut saeviat; blanditur ut fallat; allicit ut occidat; extollit ut deprimat. una haecplacida, solida, firma, & perpetua securitas, si quicquid in rebus humanis sublime & magnum videtur occulis ad coelum elatis infra conscientiam tuam iacere, possis gloriari. This cursed world fawneth, that it may be cruel; flattereth that it may decave; allureth that it may kill; and lifteth up, that it may throw down. Wherefore this only is sweet, sound, firm, and during security, if thou canst truly avow, that whatsoever seemeth great and glorious in this world, with thine eyes lifted up to Heaven thou hast cast and thrown under thy heart; so that it shall not press down thee, but thou wilt tread upon it in a Religious contempt thereof, by comparison with Heaven and Heavenly joys. S. Augustine his Speech also is worthy remembering; unicuique tempestas est suacupiditas. Amas Deum? ambulas super mare. Amas seculum? absorbebitte. Amatores suos vorarenovit, petare non novit. Every man's lust (or vehement desire) is as a tempest to him (like unto that in the Gospel, whereof Peter being afraid, began to sink.) Lovest thou GOD? then thou walkest upon the Sea, Lovest thou the world than thou sinkest, and this Sea will swallow thee up. The world knoweth how to devour her Lovers, but not how to refresh them and do them good. I might go farther in this cause of darkness (if it were needful,) but this sufficeth, to show you the way how to meditate further on it.  
A Third way whereby outward blindness groweth is by long being in darkness, as in prison or else where: for (by experience) it is so found often. Even so, by long custom of walking & living in the outward works of darkness, groweth a strong and thick inward darkness in the heart of man and woman. Proof hereof Ahab, Manasses, Herod, judas, and such like, too many also (in our days) who having long used Swearing, Lying, uncleanness, etc., are grown so blind in them, that they neither will leave them, neither be persuaded they tend so to their destruction as they do. These blind creatures shrink to hear of this Egyptian darkness: and yet their own, ten thousand times worse, they never shake at. Let it make us remember the words of wise Sirach, A man that is accustomed 
Sirach. 23. 15.  to opprobrious words, will never be reform all the days of his life. Why? because Custom of sinning taketh away the sense of sinning, and long abode in darkness maketh stark blind. Accustom not thy mouth therefore, saith he, to swearing, neither take up for a Custom the naming of the Holy one. Where still mark the word Custom, Custom, and see what a strong destroyer it is of the sight (the inward sight & light I mean, of our hearts and minds.)  
Fourthly, overmuch heat may hurt the bodily eyes; as, we all know, the hotedung did Toby his eyes: Even so over hot desires of gain hurteth the inward light, as we know, both by that which hath been said touching the world, and by that which S. Paul saith, that they which 
1. Tim. 6. 9  will be rich fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction. For the desire of money is the root of all evil, which (while some lusted after) they erred from the Faith, and pierced themselves through with many sorrows. They that will be rich, I say again, & (I pray you) mark the Apostles words, that is, they which have resolved with themselves, set their hearts upon it and concluded it, that by hab or nab, by one way or other, whatsoever 
Vijs & modis.  it cost them, they will be rich and have the wealth they possibly can attain to. These, these men with this Will, (this resolved and settled Will) fall into temptations, and so forth. For this is a kind of pestilent heat within, which as powerfully thrusteth out the inward eye & light of the mind, as ever any outward heat did the eye of the body. And then, the inward eye being out, nothing but darkness is there, & so a falling into all dangerous Courses that may lead to destruction and perdition. Then usury is no sin; no, not usury upon usury; oppression and deceit be no sins, stealth and robbery (if it may be any way coloured) is wisdom, and well; yea, murder and blood bite not. But is the Lord of Heaven pleased with this sinful Will to be rich, and with these exorbitant ways? or, is this heat a pleasing heat unto him, because he is slow to wrath and vengeance? no, no, and that shall the end declare both upon the wealth, and the house, that this dealing is in appointed time. In the mean while we are taught by this place to Timothy, to beware of such a Will, and of such an inward heat as causeth such inward blindness. Soon enough, if well enough, say we ever; and for these transitory things, as we brought them not into the world, so shall we not carry them out of the world. Balaam, Gehesi, judas, and such like, preach unto us to beware of goods evil gotten. A darkness than you see there is within, as well as without; and the more dangerous far is the inward, because it hideth from us things of greater consequence than doth the outward. Not to see credenda, agenda, & cavenda, things to be believed, things to be performed, and things to be avoided, is a horrible darkness. Cain saw not the first, and Salomon's foolish youngman, led as an Ox to the slaughter, and as a fool 
Pro 7 7 22.  to the stocks, saw neither the second, nor the third. Wherefore the Lord (in great mercy) hath ever been careful to furnish us with means and helps against it. First, he created us (as hath been showed) with light and knowledge most excellent; he provided a great Book (even the Book of the World, created by him) wherein the invisible things of him, that is, his eternal power & Godhead 
Rom. 1. 20.  might be seen, & much excellent knowledge might be had; And this Book remaineth still, if we will read in it, an enemy to darkness. Of which Book Clemens Alexandrinus spoke, when he said, Creatio mundi Scriptura 
Strom. 6.  Dei; The Creation of the world is Gods Writing. Also that Antony (mentioned in the Story) unto whom a Philosopher coming and ask him, what he did without Books, he answered, O Philosophe, meus codex est Natura 
Hist. tripaer. lib. 8  creaturarum: qui adest cum voluero, verbaque mihi relegit Dei. O Philosopher, myn Book is the Nature of all creatures: which Book is ever present with me when I will, and delivereth to me the words of God. Here we see the most admirable quantity of the Sun and Stars; here we read the variety, the qualities, the motion, and the continuance in order appointed of all Creatures in Heaven, in Earth, and in the Sea; so as no man can be either weary of reading, or read without great profit in this Book. Nevertheless, the Lord hath not here left us; but as unto the Star manifesting the birth of his 
Math. 1. 2. 5.  Son, he pleased to add the Scriptures also which witnessed more particularly time, place, &c: so he hath over and beside the Book of the Creation given us another (more excellent by much) to drive from our hearts this damnable darkness, and to keep us in light, pleasing to himself, and profitable unto us. Of this Book, far better we may use Damihi Magistrum, give me the Master, than Cyprian could use then, of Tertullians' works. For this Book passeth All Books that ever were or shall be, (I mean, the Book of God's holy Bible: which Book, saith Hierome, shall remain with us till we be as the Angels in Heaven. Go we forward, and consider how also to this Book he hath added Prophets, Apostles, Evangelists, Pastors, and Doctors in all times, to open and expound the 
Eph. 4. 11  same unto us, that by all means we might be enducd with light, love light, live in light, and die in light. Add again the appointing of the Sabaoth day, wherein men 
john. 5. 39 Luke 16. 16. 29. 32. Deut. 6. 6. 7. 1. Cor. 14. 20.  should rest from their labours, and hearken to this Book together with the many precepts given to hear, to read, to search, to know, and understand, & not to be as children, perceiving nothing. Think with yourself often, how the little Infant groweth to strength, able to go by itself: is it not by sucking and plucking his Mother's breasts? even so doth the Child of God grow to strength of grace, and from grace to grace, by hanging continually upon these two Breasts, the old and new Testament. And as all men differ from brute Beasts by reason, & knowledge: so differeth one man from another, by more & more knowledge in this Book. Woe to those Teachers then, that lull us a sleep, and tell us that Ignorance is the Mother of Devotion, that give us not leave, either to read, or pray, or do any duty, in a tongue that we know, but like those cursed Scribes and pharisees, those hypocrites, shut up 
Math. 23. 13.  the Kingdom of Heaven before men, neither going in themselves, nor suffering others that would enter, to come in. Let this now spoken, make us see their fault, and that misery so to live: as also this most sweet blessing of knowledge now vouchsafed to us, by the mercy of God through the happy government of his Anointed servant, our dear and dread Sovereign: and sending up to God our thankful thoughts both for it, and him, and begging the continuance of both long and long unto us.  
2. It followeth in your Chapter, But all the children 
Ver. 23.  of Israel had light where they dwelled. Which surely was a very admirable thing, the houses of Egyptians and Israelites joining (as it should seem) one close to another, as ours, in these days, do. For else why should the blood be striked upon the door posts of the Israelites, for a sign to the destroying Angel, where to kill, and where to pass over, if all the Israelites had dwelled by themselves, and had not been mingled with the Egyptians? This mind was Gregory Nyssen of, and therefore he saith, Nontantum in Gosen, ubi communiter morabantur, sed cum inter Aegyptios promiscue etiam habitarent; & in hoc, maximum miraculum. Not only in Gosen, where only Israelites (for the most part) dwelled, but among the Egyptians being mingled and dwelling together, the Israelites had light, and the Egyptian darkness; And herein was the greatest miracle. The good we may take, by this strange work of GOD, is, first to learn, how able our Heavenly 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 do: though they be in one field together, in one house together, and in one 
Matr. 24. 40. 41.  bed together; yet can be choose the one, and refuse the other. Wherefore true is that Saying of the Psalm, If his wrath be kindled but a little. Blessed are all they 
Psal. 2. 12.  that put their trust in him. Fear we not then in the time of Plague, of War, or other Public calamity, lest we should perish with the wicked, hand over head: but remember this Place, and say in your heart with comfort and faith; O Lord my GOD, and gracious Father, I know thine able hand to make a separation (if thou please) in this calamity, betwixt thy poor Lambs, and the Goats, as thou didst in that darkness betwixt the Israelites and Egyptians: therefore, I fly unto thee in humble acknowledgement of my sin, and for him that had no sin, I beg that (if thy good pleasure may be so) thou wouldst vouchsafe to save me from this Sword of thine, to let the light of thy mercy and loving countenance shine about my dwelling, as thy cheerful light did about the Israelites. So shall my soul and heart ever praise Thee, and thank Thee. But if otherwise, LORD and Father, thy Will be done, and not mine; only in the world to come, acknowledge me, as I do not doubt but thou wilt, and it shall suffice.  
Secondly, let this place be observed, as a very plain Figure of that, which we see amongst us every day. At one house dwelled an Egyptian, and it was all dark; at the next an Israelite, and it was all light: so now at one house dwelleth a superstitious Recusant, or a profane Atheist, and all is dark; At the very next house dwelleth a zealous Professor of the truth, who readeth the Scriptures, heareth them preached, frequenteth the Sacraments, and faithfully laboureth that himself with his whole Family, may live according to the Word; and here is all light, which shall lead to the light eternal with God and all his host, when the good hour cometh. God strengthen our hearts evermore in the love of this light, and make us truly thankful for these lightsome days. Amen.  
3. The covetousness of this great Tyrant, verse, 24, 
Ver. 24.  shadowing the greedy minds of all Persecutors, The stout care of godly Moses, to have the Lords whole Will performed, and not to rest in a part, verse 25. 26. 
Ver. 25. & 26.  The fearful driving away of Moses from his presence, showing the rags of Tyrants towards their end to be greater, and so comforting the godly, that when they see the like, they may know the time is not long; and remembering us what a dangerous thing it is, to drive away God's Ministers from us, with divers other things, in the ver. 28. and 29. (because I have béeste too long in 
verse. 28. & 29.  this Chapttrr) I will leave to your own Meditation, and so end here.    

CHAP. 11.  
There is nothing more common both in these Books of Moses, 
Genesis. 6. josua. 2. 1. Samu. 23. Esay. 38. 2. Kings. 28.  and other Books of Scripture, than to set that after, which (in precise order) was to go before; so is it in this Place. For what now is said in these first Eight verses of this Chapter, (by due order) should be put before the 28. verse, of the former Chapter; which if you do, and bring in the 28. verse, after those words in the 8. verse, (And after this I will depart) then the 29. verse of the former Chapter will follow well, and after that, the end of the 8. verse of this Chapter, to wit, So he went out from Pharaoh very angry, etc.  
The chief Heads of this Chapter are these three. 

1. A Denunciation of a new plague.  
2. An Admonition to the Israelites what to do.  
3. The Plague itself.    

1. COncerning the first, it is contained 
ver. 1.  (as you see) in these words: Yet will I bring one plague more upon Pharaoh and Egypt. And to make use to ourselves of it, you that are acquainted (by your private reading) with the Course of the Scriptures, very well know the manner of Gods dealing in this matter, from the beginning to the end. First, how mild it was, then how (by degrees it increased to sharper and sharper, till the deliverance of his Church and people were effected. At the first, he appointed Moses and Aaron with the Elders of Israel, to go to Pharaoh, and to entreat him mildly and dutifully, saying. The Lord God of the Hebrews hath met with 
Chap. 5. 3.  us, WE PRAY THEE therefore let us go three days journey into the Wilderness, that we may sacrifice unto the Lord our God. But this praying would not serve, wherefore the Lord went nearer them, by great and powerful wonders, yet by degrees touching them, and not with the greatest at the first. He caused Moses rod to be turned to a Serpent, etc. A thing that hurt them not, yet in all reason should have moved them. Then, he turned their waters into blood, which did somewhat touch them. After, when that prevailed not, he annoyed them with filthy Frogs, and so still, you know, by degrees, until he had brought 9 fearful plagues upon the Land. But as you also know, none of them all would work the deliverance of the Church, but still with an hardened heart, as soon as any plague was removed, Pharaoh returned to his disobedience against the Lord. Whereupon at length God came to these words: Yet will I bring one plague more: as if he should have said, notwithstanding that all these former works can prevail nothing with Pharaoh, yet let him not think that he can be too hard for me; for he shall well find, that I both can and will be too hard for him, I have yet one Plague more, which I will bring upon him, and that shall so stoop him, that he shall not only let my people go, but shall be most glad of the dispatch of them. See we then in these things, for our own use, the Course and proceeding which ever (from the beginning) the Lord hath used, and ever will unto the end, as he shall see occasion: even first in mercy to entreat, and in mildness (by more gentle means) to allure; then in the end, by power and Judgement to compel, when the former course will not serve. In the first age, when the old world would not be reform, but more and more provoked him to wrath, by taking wives descended of wicked Parents, more regarding, in a fleshly sensuality, outward beauty, than inward virtue, the Lord said, His Spirit should no longer strive with man, meaning, with lenity and gentleness, as unto that time it had done, but now he would bring upon them his one plague more, as here upon Egypt, which should be indeed a stooping plague, (as here this was) and should suffice to crush crooked disobedience, and to pull down haughty pride, as was meet; That was, the Great flood, which destroyed man, woman, and 
Gen. 6. 17. 18.  child, saving eight persons appointed to be saved. When Sodom and Gomorrha would not 〈◊〉 warned by any way of mercy and patience, used by a gracious God unto them many years, than that one plague more of fire and brimstone from Heaven came, and stooped them, and burned them to ashes, as they deserved. jezabel had fair 
Gen. 19 24.  warnings, to amend her life, to love Religion, to leave Idolatry, and to become a better woman both to GOD, and the world, many a year before her fall came, (Eliah that worthy Prophet living by her, & doing great works to show that God was with him) yet nothing would serve. Therefore, at the last, came the stooping Plague, and she was thrown down at the window, where the Dogs 
2. Kings. 9 33.  did eat her up all, saving the skull, feet, and palms of her hands. A dreadful example of God's wrath upon a 
35.  sinner, when mild and merciful ways to amend him, will not serve. Manasses, a King of great ungodliness, (as you see in the Story) at length was brought, by the stooping plague of yron-fetters, and bondage, to be humbled, 
2. Cron. 33. 12  and repent, as was fit for him. What gracious dealing did God first use towards Nabuchadnezzar in forwarning him by a Dream, what should be the end of his wicked life, then to provide Daniel for him, both to expound the same unto him, and to give him that good advise specified in the Text, even to break off his sins by righteousness, 
Dan. 4. 24.  and his iniquities by mercy towards the poor, and that 
Dan. 4. 24. 27.  there might be an healing of his error? yet all would not serve: but he went on, and offended God more and more, as you see in the 27. verse. Wherefore, God brought upon him his stooping plague, and drove him from among 
29. & 30.  men, to have his dwelling among the beasts of the field, to eat grass as the Oxen, and to have his body wet with the dew of Heaven, till his hair was grown as Eagles feathers, and his nails like unto birds claws. By which one plague more, the Lord, as you know, brought him home and humbled him. Let us come unto that fearful example of Jerusalem, ●he woefullest Story that ever pen committed to paper. What preaching and teaching had they first vouchsafed unto them? What Prophets and men of God full of grace & power lived among them? yea, even the Son of God himself, Christ jesus, they had in the flesh to converse with them, who both by Doctrine and miracles most admirable, offered them life and comfort, and laboured to draw them from their danger; but all would not serve, they killed the Prophets, and stoned them, which were sent unto them, they despised all, and with bloody hands, crucified the Lord of life himself, in a most high contempt of God, and all his offered grace. What remained therefore, but that the Lord should drawforth his last plague, his one plague more, his stooping plague as here he did against Pharaoh, and to make such a rebellious people know themselves? So he did, and sent against them Titus the son of Vespasian, with the Roman power, who besieged their City at such a time, as the greatest concourse was there, brought them to famine, and such misery, as never befell any people in this world but them, and in the end, utterly overthrew them all, their City, and glory, and whatsoever had exalted itself against God. O misery! who can read it, or speak of it with dry eyes? When once they began to issue-out, compelled with famine, they were still taken and crucified upon crosses, and gibbets set up before the walls, that they which were within might see them, and give over, but yet they would not. Five hundred a day were thus hanged up, till there were neither trees 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 Saviour, Crucify him, crucify him, his blood be upon 
Luke 23 21. Math. 27. 25.  us, and upon our children. They regarded not God his Son, and God regarded not their sons, when time came. The number of dead bodies unburied, and the multitude of other miseries was so great, that Titus himself shaked at it, and lifting up his hands to Heaven, cried: O Lord, O Lord this is not my doing, as if he should have said, it is thy wrath and Judgement, thy Justice and vengeance pursuing this people, or else it could never be thus. Certain of them getting meat, for compassion sake, in the Camp of the Enemies, were yet so prosecuted with this anger of God, that when they hoped their lives were in some safety, suddenly in the night, by the bloody Soldier, imagining that sure they had gold and Jewels within them, which they had swallowed to convey them for their use, were miserably ●●aine, and slit-up, their bowels raked in, for that which happily was not there, to the number of two thousand in one night, which sore grieved the General Titus when he heard of it. There was a desire to know the number of dead carcases, carried out of the City, for want of burial, to be thrown in the Ditches, as dung upon the earth, but the number was numberless, and no way to know it certainly, but out of one gate, the Keeper had noted to be carried out A hundred and fifty thousand dead bodies. Which miserable creatures before they died, were driven to eat the Leather of their Shoes, 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 stooping plague indeed, and never to be forgotten of God's people, that hear it, but to be used as a mighty motive to stir up their hearts ever, to a due fear of that power, that can thus crush them, if they will rebel against him. Now appeared an use of our saviours words, when going to his passion, he said, Daughters of Jerusalem, weep not for me, 
Luke. 23. 28. 29.  but for yourselves, and your Children. For behold, the days will come, when men shall say, Blessed are the barren, and the wombs that never bore, and the paps which never gave suck. Then shall they begin to say to the 
30.  mountains, Fall on us; and to the hills, Cover us, etc., which was now verified in a most woeful misery. Let never Sinners than provoke the Lord in this manner, but so profit by his easier Crosses laid upon them, and by his long-suffering-patience vouchsafed towards them, as these great and terrible Testimonies of his anger may be ever far and far from them. For, if not, assuredly he is the same still, as mighty as ever, as just as ever, and he hath his stooping plague remaining for every man and woman, which will rebel.  
Thus have you seen the lords manner in former times. Come now to ourselves, and these times. Surely the Lord is all one, and his dealings all one, even with us. For he first entreateth us by his Word, the mildest way that possibly can be, when a man or woman sitting in the Church shall feel God by the Preachers speech in his or her bosom, and yet no man living know it, no not the Preacher himself, that he hitteth upon them. Then, if this doth not serve, the Lord cometh nearer, and layeth upon us his easier Crosses, yet greater and greater by degrees. Our friends grow unkind, our Servants unfaithful, our Children undutiful, our goods abate, and our health changeth to sickness and grief. And if these also become unprofitable (as too often they are) than the Lord goeth to his Quiver, and taketh out a strong arrow to shoot at us; as, The sweeting sickness, The devouring plague, or such like, which shall at once sweep the Earth clean from such rebelling Spirits, and stoop us unto Hell, because unto Heaven we would never be brought. This you have seen to be true in some part with your own eyes, and therefore we ought to think of it earnestly for our amendment. Happy is the man who taketh his time to turn to his God, that he may be saved!  
I read of One, that said, he had but one Book, and the same Book had but two leaves, a white leaf, and a red; yet could he never read quite over those two leaves, though he lived many years, & read diligently, so much matter was contained in them. For, in the white leaf, he said, were laid down all the Mercies and favours of God vouchsafed to mankind either in general, or particular: And, in the red leaf all his fearful judgements poured-out upon sinners, which were disobedient, and would not be reform. This Book hath been in all ages, and godly persons have had a care to read in it. David looked upon the White leaf, and saw (first) such heaps of Mercies towards mankind in general, that he cried, Lord, what is man that thou art so mindful of him? and the Son of 
Psal. 8. 4.  man, that thou visitest him? For, thou hast made him little 
5.  lower than God, and crowned him with glory and worship. Thou hast made him to have dominion in the works 
6. 7.  of thy hands: thou hast put all things under his feet; All sheep and oxen; yea, and the beasts of the field; The fowls of the air, and the fish of the sea, with that which 
8.  passeth through the paths of the seas. Then in particular towards himself, he saw also such Goodness, as that he likewise cried, Who am I, O Lord God, and what is my house, that thou hast brought me hitherto? with all the 
2. Sam. 7. 18.  rest that followeth in the Place worthy your reading fully over by yourself. In the Red leaf he read so many Judgements of God as that he prayed: Enter not into judgement with thy servant, O Lord, for no flesh living can be justified in thy sight. If thou Lord shalt mark what is done amiss, O Lord who may abide it; Have mercy upon me, O Lord, according to thy loving kindness, and 
Psal. 51. 1.  according to the multitude of thy compassions put away mine miquities. jacob read in this Book, and seeing in the white leaf God's gracious goodness towards him, said, O Lord, over this river did I come with my staff, and now have I gotten two bands. I am not worthy of the least of 
Gen. 32. 10.  all the mercies, and all the truth, which thou hast showed unto thy servant. In the Red leaf also he saw such griefs, as it had pleased God to exercise him with all, and told the King that his days had been but few and evil, and he 
Gen. 47. 9  had not attained unto the years of the life of his Fathers; yet was he than a hundred and thirty years old. Others also have done the like, seeing the infinite favours of God, and these fearful punishments, two and thirty Thousand destroyed for the golden Calf, to teach men to beware of Idolatry. Threescore and Ten thousand destroyed with the plague, for David's numbering of the people, to teach men to beware of pride, and vain confidence in any Earthly thing. Corah, Dathan, & Abiram with their Families swallowed up alive with the gaping Earth, to teach men to take heed of murmuring against authority, and that which is the Gospel, Bind him hand & foot, to teach us that what parts are joined in vitio, they shall assuredly be joined in supplicio. Sin together and be punished together is a Keckning that shall not fail. Wherefore, since things are thus, as well in our days, as in former times, what remaineth but that this knowledge humble us under his mighty hand, that can ever stoop us at his pleasure. Let us remember the words of David, and use them as our own, Agnosco iniquitatem, etc. I know mine iniquities, and my Sin is ever before me. Lord, rebuke me not in thine anger, neither chasten me in thy displeasure, etc. Let us remember that good Saying of the Father, Non litigando, sed flendo Deum vincimus, We overcome God not by striving with him, but by weeping before him. The stubborn Oak is torn up by the roots, when the bowing Reed standeth still. Never can the lower part of the wheel come upward, unless the upper part go downward: neither ever can a man in his death be glorified, unless in his life he be truly humbled. You remember the Fable of the wise Fox, who would not visit the sick Lion, because he saw not any come out, that went in; Let it profit you much to beware of Hell, from whence you knew never any return, that went thither. Now is the time to think of these things, the continuance in Hell is for ever, and the pain there, is without measure. Better late than never to think of it. Our Books tell us of a light woman, who spending her time in sin, desired her wicked Associate to bestow on her a new Gown, which when he did stick at, she instantly answered. Do I desperately cast away both body and soul for ever to content thee, and dost thou miserably deny so small a request to me? I will look to myself hereafter better, and avoid thee, and this wicked life; which if she did, it was a happy denial made unto her. But certain it is that God hath many ways to pull such out of the fire, as he will have saved. The like we read of a Covetous Father, who raking up riches very disorderly, suddenly (God purposing mercy towards him) called for his eldest Son and for a chafingdish of coals requiring his Son to put his finger in, and to burn it off. At the first he thought his Father had but jested, but perceiving in the end his settled resolution, he prayed to be excused he might not do it. To whom then earnestly his Father answered, and shall I to make thee a Great man in the world, so heap up riches by all unlawful means, that Jam sure eternally to burn both body and soul, and thou not endure the loss of one finger for me? I will alter my Course in time, and consider of that, which hereafter cannot be redressed. Were it true, or were it a fiction, to a wise man it carrieth a Moral with it. Sweet is our God if we will return; and as yet it is day, that we may return. Were thy sins as red as scarlet, saith He, I will make them as white as snow. The sacrifice of God is a troubled Spirit; A broken and contrite heart he shall never despise. josia his heart melted, and he found it so. Ezechias sorrowed, and he found it so. Peter wept bitterly, and he found it so. Never any sorrowing sinner, but he found it so. God then (in mercy) so stoop us by his Spirit, that his outward Stoop may ever be far from us. This example of Pharaoh preacheth unto us to be wise.  
2. Secondly, consider these words, When he letteth 
Ver. 1.  you go, he shall at once chase you hence. That is, he shall hast you away without any condition, stop, or stay at all. It is ever sweet to the servants of God, to observe this mighty power and outstretched arm over all his Enemies, when once he setteth on to do a thing. As here how he was able not only to give his people passage; but to make Pharaoh as glad to rid them away, as ever he was desirous to hold them. So in Genesis when Abimelech 
Gen. 20. 2.  had taken Abraham's wife, (supposing she had been but his sister) God caused him not only to restore her 
7. 8.  without any injury, but he was up very early in the morning, saith the Story, to see it to be done, that is, he hasted to do it, and had no rest in his mind till it was done. What comfort then in this God ever? what rest and peace in relying upon him? what assurance of that end, issue, victory, and deliverance that he (in his wisdom) shall know to be best for us, seeing he is thus able? Lord, make us patient then, willing to tarry thy leisure, and ever contented with thy pleasure. For thou canst do for us what thou wilt, and when thou wilt, all earthly pride must stoop to thee; and if jeroboam stretch out his hand against thy 
1 Kings. 13 4. 6.  Prophet, thou canst make him never pluck it back again till thy Prophet pray for him. Who hath resisted him, and had peace, (saith job?) The Lord of Hosts hath decreed it, and who can disappoint it (saith the Prophet?) God would have joseph exalted, his Brethren storm at it, and practise against it; but all in vain, when time cometh it must be so. Saul grieveth that David is likely to succeed him; but all in vain, it must be so. The jews work against Christ, yet to no end: for the Lord's purpose must come topasse. The farther you go in this Meditation, the sweeter shall you find it.   

The 2. part.  
1. THe second general Head of this Chapter (I said) was an Admonition to the Israelites, what to do between the Denunciation of another plague, and the Execution of the same; Even every man to require of his 
Ver. 2.  neighbour, and every woman of her neighbour jewels of silver, and jewels of gold; Which they did, and were greatly enriched by them. Concerning which matter remember with yourself what was foretold four hundred years ago to Abraham: namely, That his seed should be strangers in a strange Land so many years; but in the end should come forth with great substance. Now was it fulfilled (as you may see) in the next Chapter, (So 
Chap. 12. 36.  they spoilt the Egyptians:) Noting by the word of (spoiling) a very great measure of riches in things desired. We may rightly ground this Comfort upon it: That be the time never so long before he do it; yet ever in the end GOD will perform what he hath promised, and never fail. Four hundred years space shall not hinder, but that at last his Truth shall appear. Apply it then to what most may ease you, and be assured he is the same. In matter of sin you have his promise, As I live, I will not the death of a sinner, etc. He shall never break it, and therefore be comforted. In matter of want you have his promise, All these things shall be ministered unto you; And you are better than many Sparrows, etc. Rest upon it, He is ever true. In matter of trial you have his promise, He will never lay more upon you than he will make you able to bear. Joy in it, and know, that he cannot lie, his word shall stand, and you shall find it.  
2. But a Question is moved, whether it was lawful for the Israelites thus to do, or no? And, whether we may imitate them and do the like? whereunto divers men make divers Answers; and we may take profit by them all. Basill saith, Haebrei honesta astutia ab Egyptijs mercedem operarum suarum receperunt, qua hactenus defraudati fuerunt. The Hebrews by an honest craft received of the Egyptians recompense for their labours, whereof hitherto they had been defrauded. Which Speech (without reference to the Commandment of GOD) cannot well stand. For the Apostles Rule is plain, That no man oppress or defraud his brother in 
1 Thes. 4. 6.  any matter: for the Lord is an Avenger of all such things. To lend is a duty necessary, when we can do it, and not arbitrary, as appeareth by the Law made for Recompense in case of hurt done to the thing lent: which would never have been made, had it been at our pleasure. It is also a part of our love to our Neighbour, and a breach of the Eight Commandment, to deny, when I may lend. Wherefore, that which Augustine saith of the rich man may be truly also said of one that will not lend, Dives ille non damnatur quod aliena tulerit, sed quod egentisua non tribuerit; & ad petenda minima pervenit, qui hic paruanegavit. That rich man was not condemned because he took from others what was not his own, but because he gave not to others what was his own; and he was driven to ask lesser things, who here denied little things. But it is withal a duty again (on the other side) truly to restore what is borrowed; and kindly to make recompense for any hurt done. Craft & cunning (in the matter of borrowing & lending) I like not to call honest. josephus hath another opinion in his Antiquities, namely, that the Egyptians did freely give these things to the Israelites, partly to be rid of them without any further death, (for they said, we shall die all,) and partly in a remorse, for the 
Chap. 12 33.  passed wrongs which they had done unto them so long. The first Reason may teach us to prefer our lives before any worldly trash whatsoever; (which yet many among us will not do;) but sparing money in meat, in apparel, in physic, in healthy dwelling, and such like, cast away the main Chance, which is, their life, and lose all. Mezentius his cruelty is said to have been this, To tie a quick man to a dead, till the dead should kill the quick. And surely it is Satan's cruelty (at this day) to lock some so fast to their dead treasure, that in the end they perish by it, and that eternally. S. Augustine's Speech is too true, Mundus clamat, Ego deficiam; Caroclamat, Ego inficiam; Diabolus clamat, Ego decipiam; Christus clamat, Ego reficiam, &c. The World crieth, I will fail thee; The Flesh crieth, I will infect thee; the Devil crieth, I will deceive thee; Christ crieth, I will refresh thee; and yet for one that will follow Christ, the other three shall have many. The second Reason may draw us to the like remorse when ever there shall be the like occasion. For, it was a grace of God in David, that his heart smote him when he had sinned: And in those jews, that they were pricked: In the King, 
Acts. 2. 37.  that he would ask, what had been done for Mordecai in recompense of his faithful service, then read of in that Chronicle. Our injuries are many, and our favours few, but thankful requitals please God and man. An aged Master and Mistress (under whom you grew up to be able to live) should not be forgotten when God maketh you rich, and them poor. Among the virtues of David this was not the least, that he carefully inquired for some of Saul's house, to whom he might show kindness for Jonathan's sake, etc. The Third opinion in this Question is S. Augustine's, whereof I like best, because expressly it mentioneth the Commandment of God, which indeed was all in all in this point. Hoc Deus jussit, qui noverat quid quemque pati oportebat, nec Israelitae in hoc furtum fecerunt, sed Deo iubenti ministerium praebuerunt. This God commanded, who well knew what was fit for every man to suffer, neither did the Israelites in this commit any stealth, but yield their obedience to God commanding. To the same end speaketh Nazienzen also. Rapuerunt spolia ab eo, qui dicit, meum est argentum, meum est aurum. They took these spoils by the warrant of him, who saith, silver is mine, gold is mine. Rupertus saith, mercedem quam illi iniusté detinuerunt, hij justè abstulerunt: The wages which they unjustly withheld, these Israelites justly took away. But that could not be without warrant of God's Commandment, and therefore that must necessarily be understood. Which being so, we plainly here see (to our comfort) how careful God is to have his Children well recompensed for either the wrongs which they have sustained, or the faithful service which they have performed. The Egyptians, when they least think of it, shall recompense them here, and that fully. jacob was thus regarded also, you know, by God for his honest service to Laban, when the sheep brought forth young of party colour, till he was 
Gen. 30. 39 45.  increased exceedingly, and had many flocks, Mayd-seruants, and manservants, Camels, and Asses. Neither ever shall any Servant, Artificer, or painful man find it otherwise, if he walk in his place, as in the sight of God, doing his duty. God can do it, God will do it, and men should be staid with it both from idleness, and untruth in their dealings.  
3. Another sweet thing we may also see by this point; namely, how Crosses and losses (by a gracious God) are turned, in time, to his children's joy and gain. Abraham had no Child in many years, and to him it was a great grief; but, in the end he had one given, of whom came the blessing of all Nations, and a multitude like to the Stars of Heaven (for number.) So was grief turned into joy to Abraham. jacob lost his joseph, looking upon his bloody Coat brought home by his brethren, and O woe of woes! but jacob had afterwerd his joseph again, with which joy, the Scripture saith, the Spirit of jacob revived. 
Gen. 45. 27.  Anna likewise was barren, to her great grief; but in the end she had a Samuel, to her unspeakable joy. David endured many sharp showers, but at last he hath the Crown, and many comforts. Mordecai his fear, and Queen hester's fear, how ended they with joy to themselves, and the whole Nation? Tarry then God's time, & live in his fear: you see what a sweet Regarder he is, in time, of his children's woes.  
4. But how came it to pass, that the Egyptians so willingly parted with such things, when they were asked? The Text answereth, and telleth you, because the Lord gave the Israelites favour in the sight of the Egyptians. 
Ver. 3.  So are all hearts in his hand, and he turneth them ever as he pleaseth for his children's comfort. To Abraham, Isaac, and jacob, he wrought favour in strange places with the Greatest, and with the smallest. Nehemiah found grace with the Great King by His working: joseph, Daniel, and 
Psal. 84.  many more. And, the Lord giveth grace and worship, saith the Psalm, withholding no good thing from them that live a godly life. Flattery and bribery may get fading friends; but when the Lord worketh favour, the comfort is great, and the favour is permanent.  
5. For our imitation of this Act, the matter is soon answered: what they did here, had warrant from him, whose Will is, Regula justitiae, the Rule of right, and they did well. But such extraordinary things may not be followed, when the like warrant is wanting. Yet in some sort we may learn of them, namely, to borrow of the Heathens, Philosophers, Orators, Astronomers, or the like, the best Jewels they have, and to apply them to the service of God, as these Israelites did (afterward) these Egyptian jewels. For Divinity is as a Lady and Queen 
Exod. 25.  which ought to be served by all other Sciences, and so, as servants to her, they to be used. Where I remember the Saying of our old Countey-man Beda, writing upon the Kings: Turbat acumen legentium, & deficere cogit, qui eos 
Quid cuius esset simpliciter confitebatur, illud aiebat Tertulliani, illud Cypriani, illud Lactantij, illud Hilarij est. Atque in hunc modum eruditionis gloriam declinando eruditissimus habebatur. Hierony. de Nepotiano.  alegendis secularibus libris omnibus modis existimat prohibendos, in quibus si qua inventa sunt utilia, quasi sua sumere licet. Alioquin Moses & Daniel sapientia & literis Aegyptiorum Chaldeorumque non paterentur erudiri, quarum tamen superstitiones & delicias horrebant; nec etiam ipse Magister Gentium aliquot versus Poetarum suis vel scriptures, vel dictis indidisset, &c. He troubleth the mind of the Readers, and maketh them faint, who thinketh they should be altogether inhibited from reading of human Writers, in which if there be any profitable things found, a man may take them as his own. Otherwise, Moses and Daniel should never have suffered themselves to be instructed in the wisdom of the Egyptians and Chaldeans, whose superstitions and delights they abhorred: Neither would the Doctor of the Gentiles (Saint Paul) have interlaced some Verses of the Gentiles either in his writings, or in his speeches. More of which matter if you desire to see, I refer you to S. Augustine, who speaketh at large of it with many 
Aug. de doctrina Chr. 2. lib. c. 40.  others. Only let there be no vain ostentation in the use of them, but remember ever S. Bernard's words, Sunt qui scire volunt, ut sciantur, & vanitas est: Sunt qui scire volunt, ut sciant, & curtositas est: Sunt qui scire volunt, ut lucrentur, & cupiditas est: Sed sunt qui scire volunt ut edificent, vel edificentur, & charitas est. There are, that desire to know, that they may be known, and it is vanity: There are, which desire to know, that they may but know, and it is curiosity: There are, which desire to know, that they may gain by their knowledge, and it is covetousness; But there are which desire to know, that they may edify others, or may be edified, and it is Charity. Thus using human Writers, we shall no more offend, if we rob them of some jewels, than these Israelites did in spoiling the Egyptians.  
6. Lastly, concerning the words, (that Moses was very great in the Land of Egypt in the sight of Pharaohs servants, and in the sight of the people.) They first answer the Question, why Pharaoh did not kill Moses? Even because he durst not, in respect of the opinion held of him by the multitude, as often is said in the Gospel, they forbore to do such things, because they feared the people, beside, the secret overruling hand of God. Again, they show how God can make his servants dreadful, and honoured of as many as he will, notwithstanding any contempts offered them by others. Yea, so he honoured Moses here, as Stories say, Pharaohs Daughter was accounted in the number of the Gods, for bringing such a man up. Thirdly, they show, that, as the wicked stand in awe of God often, and outwardly profess affection to him, yet do not submit themselves to his Will; so (often) are his servants honoured also of men with an inward conceit of them, that they are honest men, when yet their Doctrine will not be yielded unto. So doth God inwardly imprint their own damnation in their hearts, making them void of all excuse, in not obeying them, whom they did approve for God's grace in them, and with them. Remember what you read in the Gospel, of Herod touching john Baptist, namely, that Herod feared john, knowing that he was a just man and an holy, and reverenced him, 
Mark. 9 20.  and when he heard him, he did many things, and heard him gladly. Many things, saith the Text, not all things, for he would not put away his brother's wife for all the reverence he bore to john: and therefore in himself he condemned himself by this reverence, etc.   

The 3. Part.  
1. THe third general Head of this Chapter, I said, was the Plague itself denounced, Wherein (first) we may consider the time; namely, that it was in the night. For at midnight, said God, I will go forth into 
Ver. 4.  the midst of Egypt, and all the first borne in the Land of Egypt shall die. Why in the night? but that we might learn how as well in the night as in the day the Lord executeth both judgement and mercy. judgement, as we see in josua his direction against Ai, whereby their fearful 
josua. 8. 3.  overthrow followed: Many thousands of them being devoured by the sword, and their City consumed with fire: So when they slept, the wrath of God waked and marched towards them speedily. So again the five Kings in the night God directed his servant against them, who came 
josua. 10. 9 10.  upon them suddenly, and destroyed them with a great slaughter. Thou fool, this night shall they take away thy soul, and then whose are all these, & c? Other Kingdoms and Countries about us what fearful night-cries they have had, when we slept in peace, wisdom and thankfulness should consider. Then for mercies in like manner you see the Scriptures. Solomon had that comfortable 
1. Kings. 3. 5.  conference with God in the night, wherein God granted him the thing he sought for, appearing to him in a Dream, and so forth, as you read there. Daniel in the night found 
Dan. 2. 19  mercy with God to have the Kings dream revealed unto him. Peter in the night was delivered from danger: and 
Acts. 12. 8. Acts. 16. 25.  Paul and Silas in the night singing a Psalm, found the comfort there spoken of. So both judgement and mercy wake and walk in the night. The use whereof unto us should be ever to stir us up both to give to bed as we ought, and to use the night as the godly have done. For the first take David's example, I will lay me down and take my rest, 
Psal. 4. 8.  for it is thou Lord only that makest me dwell in safety. And for the second, he also in many Psalms may instruct you. For every night, saith he in one Psalm, wash I my 
Psal. 6. 6.  bed, and water my couch with tears: yea, I make my bed swim with tears, for so will the words bear, which David did not for any pusillanimity, or weakness: (for you know he was a man of a valiant courage:) but only out of a sweet feeling that he had in his night meditation of the great goodness of GOD towards him many ways, and his own too great inability to do to him again for the same, as he desired. And what better time can we take to plough-up the fallow ground of our hearts before him, and to consider his favours and our faults, opening even all our woes and griefs unto him? that as the night naturally is moist and showery more than the day; so we likewise may raine-downe abundance of tears, praying for our sins, and thanking him for his goodness, knowing it as a most assured truth, that no dew of the night can so glad the earth, as this sweet moisture of thy wet eye in these respects doth please thy God. Good therefore was that Counsel of a most honourable Father to his Child, that above all other times he should have a care in the quiet night to talk with his God. David goeth 
Psal. 119. 55.  on in another Psalm, and saith, I have thought upon the Lord in the night season, and remembered him when I was waking. At midnight will I rise to give thanks to 
62. Psal. 77. 6.  Thee, because of thy righteous judgements. In the night I commune with mine own heart, and search out my Spirits. With my soul have I desired thee in the night, saith 
Esay. 26. 9  the Song of the Faithful. And all these things should be our instruction. In job it is said, God giveth songs in the 
job. 35. 10.  night, and it is a Place much to be thought on. Therefore I say again since mercy and judgement thus stir in the night, the one for his children, the other for his Enemies, awake thou that sleepest in most dull security, going to thy bed as the Dog to his kennel, without any thought either of God, or of Devil. Full little knowest thou what may happen unto thee before it be day. It may be with thee as with these first borne, with the five Kings, with the City Ai, etc. Thyself may be dead, thy houses on fire, thy goods spoiled, thy children destroyed, and a thousand woeful miseries upon thy friends. Wherefore, go 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 Sheep and Oxen, not money and muck, which shall all perish with thee when God is angry. We see how the faithful have done before us, and let it suffice in this point concerning the time when this plague was executed.  
2. The second thing is the Plague itself, which was the death of the first borne. To make use of it to ourselves let us consider, how great a grief it is to have any child die; and that to have the eldest and first borne to die is commonly a grief much greater; but yet this was not all the grief of the Egyptians. For besides the particular grief of any one, to have it general through the whole Land, and not to know whether God would there stay, or extend his wrath upon them all (for they said we all shall die) 
Exod. 12. 33.  this was a thing most full of fear and woe. So by all these circumstances the judgement was terrible upon them, and to them, past our feeling and conceit, except the Lord assist our understanding and feeling. But why, will some say, seeing we all owe a death to God first or last, young and old, and all degrees? I answer, that death (in itself) to any grounded upon God is neither hurtful, nor fearful (yet Nature is Nature when the separation cometh, and we are allowed to mourn for them that die:) but when death cometh with a circumstance or show of God's anger in manner, or suddenness, or such like, then is there not that comfort which we otherwise have. For Example sake, Lot knew well his wife must die, but to see her changed so suddenly and strangely into a pillar of 
Gen. 19  Salt, was very fearful and uncomfortable both to him and all her friends. Those sons of Aaron, Nadab, and Abihu, their Father knew full well must have a death, but to see them both together suddenly slain by a fire from 
Leuit. 10. 2. Numb. 16. 32.  God, judge in your heart what grief it was. Corah, Dathan, and Abiram must have died, and no friend of theirs but well knew it, yet to have the earth open and swallow them up with all their families, O what a dreadful spectacle was it? Add unto these those Tormentors which died with the flames flashing out of the fiery furnace, 
Dan. 3. 22.  where into they had cast the three servants of God; those Accusers of Daniel, who were cast into the Lion's den, 
Dan. 6. 24.  and shaken in pieces ere they came to the ground; Ananias and Saphira his wife suddenly smitten by the hand of 
Acts. 5, 5. 10.  God. This Pharaoh here and so many of his Nobles and people drowned and overwhelmed in the Red-sea, were 
Exod. 14, 26, 17 28.  they not all full of woe and grief to friends, more than if they had died orderly without any such circumstance of God's anger? Surely they were. And the best Learned are of opinion that David so doubled his cry for Absalon, more in regard of the manner of his death, than of the death 
2. Sam. 18, 33.  itself. For he died in rebellion against his natural Father and King, he was hanged by the hair of his head betwixt Heaven and Earth in a tree, till his enemies came 
9  and stabbed him through again and again: There were no signs known of his repentance. Which all laid together 
14.  and considered of a wise Father, made his heart turn and overturn within him, crying, O my son Absalon, my son, my son Absalon: would God I had died for thee, O Absalon, my son, my son! Conclude 
33.  we therefore that though naturally we must all die, and there is nothing more sure; yet either the kind of death, or the suddenness may deprive friends of much comfort. So was it here in Egypt for these first borne in every house.  
3. But yet you will not judge (may some say) all that die a sudden or extraordinary death. No indeed. For things revealed belong to us, and the Lords secrets appertain to himself. The Lord's mercy is restrained neither to time, nor manner: and the Apostle saith, what shall or can separate a man or woman once grafted into Christ? Shall tribulation, or anguish, or persecution, or 
Rom. 8. 35.  famine, or nakedness, or peril, or sword? No, no. Neither death, nor life, nor Angels, nor Principalities, nor Powers, 
38. 39  nor things present, nor things to come, Nor height, nor depth, nor any other creature can do it. No suddainnes of death then or extraordinary manner which may happen to the best, either by natural causes in their bodies, or otherwise, as God shall please in his unsearchable wisdom. But in such cases we are to remember (for our comfort) what Testimonies of Faith & Religion, of virtue and piety, they gave in their life time, & to rest upon those. The Lord is no Changeling, but loveth to the end whom he once loved, although suddenly they depart, and say nothing. Nevertheless we entreat the Lord (if it may be his blessed will) to deliver & save us from sudden death, and to give us speech, memory, and hearing to our last breath. Because the Last part is all in all of this transitory life, and 
In morte non est locus vicissitudini.  being once gone cannot be restored again (as a Carpenter can pull down his house, if he dislike it, and make it new again.) Also, because it fareth with us in this point, as with the Archer, who though he aim at the mark never 
〈◊〉.  so right, and draw up his ●owe never so steadfastly; yet, if his loose be not good, but his hand starteth aside and swerveth at the point, he misseth. So we in death (which is our last loose) not guided by God's holy Spirit, may mar all. And therefore we pray and ever should pray, that till our end, and in our end the Lord would uphold us in our strength, and give us a gracious departure in him. For, as for that vain Fable of help after death in Purgatory, it served to rake up the fat of the earth to those idle bellies, and to shift away (with fair words and promises) those poor souls that shaked & quaked after all their works, not finding any sufficiency in them to appease God's wrath; who could never return being once dead, to tell them they lied in so teaching the people that Masses & Trentals could help after death. But for us, we know the Scriptures; that, as the tree falleth either towards the North, or towards the South, in the place it falleth, there it shall be. Heaven we read of, and Hell we read of, but a Third place we find not. Lazarus was carried into Heaven, and the rich Glutton into Hell. They that have done well, saith the Catholic Faith, shall go into life everlasting; and they that have done evil, into everlasting fire. There is no Third place there mentioned to be believed, and it is the Catholic Faith, which except every man keep holy and undefiled, without doubt he shall perish everlastingly. Let counterfeit Catholics hold what they list, they hear the danger. S. Augustine agreeably héereunto saith, Repentance is only in this life. S. Cyprian also, Hic vel accipimus, vel amittimus vitam aeternam, here we either hold, or loose life eternal, meaning that if we die well, we hold it; and if we die ill, we lose it, there being no more help after death. S. Basil again prettily saith, Post mercatum solutum nullus negociatur, After the Market is ended there is neither buying nor selling; and, when I am dead, the Market is ended with me. Wherefore, let all our care be to take time while time serveth, to live well and do well according to the rule prescribed and not according to our fancies or any man's invention, that a good life may have a good death, in God's great mercy and goodness. Then, for the place, leave it to God, as also the manner: and remember well, that from every Kingdom and Country, from every Town and house, yea from all corners and places whatsoever, there is a ready way to Heaven. To which agreeth that pretty Conference betwixt the Husbandman & the Sailor; wherein the Husbandman asked, whether the Sailors father lived, or no? he answered, no. Where died he, said the Husbandman? At sea, saith the sailor. And where your Grandfather? At sea also. And where your great Grandfather? At sea, still saith the sailor. Good Lord! (than saith the Husbandman) & do not you fear to go to sea, since so many of your Ancestors died there? I pray you, saith the sailor, let me likewise know of you, before I answer you, whether your Father live, or no? and he answered, no. Where then died he? In his bed, saith the Husbandman. And where your Grandfather, and Great Grandfather? In their beds also, (saith he) I thank God. And, good Lord! (than saith the Sailor) are not you also afraid to go to bed, since so many of your Ancestors died there? So, one Question quit another wittily; and both of them should teach us, that no place can hurt a settled Christian; but, as well from Sea as Land, the Lord can give a gracious passage to his Kingdom, which hea in mercy grant us ever.  
4. In the death of the first borne Note again the degrees of God's punishments in these plagues. First, he touched their water, sent them Frogs, Flies, Lice, and such other things, grievous indeed, but not so near them as their goods. Secondly, the Lord touched their goods: A greater plague than the former, yet not so near them as their own bodies. Thirdly, therefore he touched their very bodies by biles and blisters, botches and sores, very grievous & ugly, yet he spared their lives. But now, when all the former would not serve, he cometh to life itself, 
Ver. 5.  and smiteth all their first borne, that there was no house wherein was not death, & that of the déerest. What may we then see but a continual increasing of God's wrathful scourges & rods, as long as we shall spurn against him, and not obey his holy will? Let it touch us and turn us, awake us and warn us to take up betimes. How long we have followed our own ways, and cast behind us the ways of God, the Lord knoweth well and we must also consider. What crosses and losses have likewise been imposed upon us hitherto, should be remembered. For they have all been Gods messengers as these plagues were to Pharaoh, to draw us to obedience, and if they will not serve, the Lord will write (as some Judges do) ad graviora; that is, the Lord will increase his wrath, as he did here, till it come to very life itself. Which being once lost in his displeasure, the soul also is lost with the body, and both of them sent to during woe for ever. Urge him then no further, as this cursed Pharaoh did, but to day if you will hear his voice, turn unto him in true amendment of life, and he shall turn unto you in mercy and love eternal.  
5. Yea Sir, God may happily deal thus with some poor 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 heavy things upon them. But no (saith your Chapter here) for this plague must light upon all sorts, from the first borne of Pharaoh which sitteth upon the throne, unto the first borne of the Maid-servant that grindeth at the Mill, yea, the Lord will not spare the very beasts. No honours therefore or riches, no friends or strength, no pomp or port in this world may defend from him, but he will smite all degrees, and therefore let all degrees profit by it. He will bring down the mighty from their seats, and cast even Crowns unto the dust. Gold and Silver are dross before him, and nothing can help, but a reformed heart. The sacrifice of God is a troubled spirit, A broken and a contrite heart the Lord shall never despise. Trust to this, but bid all earthly Titles stand aloof, for they will not serve.  
6. Then there shall be a great cry throughout all the Land of Egypt, such as was never none like, nor shall be. This is a consequent of God's Plagues ever wheresoever they light, Cries and great Cries, woes and great woes. But shall any good Child offend his Heavenly Father, till he force him to make him cry? Shall we not think of the days of truth and peace, till we hear in every corner of the street, kill, kill? God forbid. To learn by other men's harms was ever yet accounted wisdom, and therefore let these Egyptian Cries so cry in our ears and our hearts continually, as our own Cries (through the mercy of a gracious God) may never be heard any where.  
7. But against the children of Israel shall not a Dog move his tongue, neither against man nor beast, that you may know how the Lord putteth a difference between the Egyptians and Israel. A blessed separation, by a sweet Father! able to kindle in our hearts, if we be alive, a burning flame of love and duty towards such a God. The like we saw in the plague of murrain, and the plague of darkness before, the cattle of the Israelites were safe, and they had light wheresoever they were. So still, and so ever, if you mark the Scriptures, one way or other. Betwixt the old world, and his servant Noah, what a difference was there put? Betwixt Lot and Sodom, how did the Lord distinguish? When God sent joseph before to provide for his Father against that Great future famine, did he not put a difference betwixt his own, and others? When the Shunammite was so mercifully admonished of the dearth to come, and willed to go sojourn where she might to prevent the danger, and when she came back again so to help her to her Land with all the mean profits by such accident of the King's talk with Gehazi, and her fit 
2. Kings, 8.  coming in with her Petition while they were talking, who seeth not the finger of a sweet GOD putting a difference between the Israelites and the Egyptians? that is, betwixt his own, and others? In that Great destruction of Jerusalem, had he not a little Pella by to save such as it pleased him to pull out of that fire? Let us than never fear, we see he hath care of his own, and what he will do, he can do. If it be good for us to escape these worldly woes, we are as sure we shall, as we are sure we live. And if otherwise it please him to wrap us with others in the outward punishment, yet shall we ever be sure to be distinguished from them in the eternal pain; and those outward griefs shall be but means to lead us to lasting joys. O cleave we then fast unto him, for you see the difference of being Religious, and being profane, of leving the Word, and loathing the exercises of the same. And this difference here will make a fearful difference in the world to come, when you cannot help it, had you the treasure of all the earth to purchase your ease withal. No not one drop of water to cool your scalded tongue, shall you be able to get with all that ever you possessed in this world, for the love whereof (against all Admonitions) you have lost yourself for ever.  
8. Lastly, more power again you see of this mighty God in the 8. verse, where he made the rebellious heart to stoop, and to seek with entreaty what before could not be had with any petition. All thy servants (saith Moses) shall come down unto me, and fall before me, saying, Get thee out, and all the people that are at thy feet. They shall seek and sue, beg and crave prostrate before him, that with speed they would depart. O glorious God, that canst thus humble thy foes & make them fall before them whom erst they scorned. Let it knit us & glue us unto thee for ever. I am amazed at thy Mercy, and I cannot speak what I think. Lord, increase our faith & it shall suffice, and be well with us.    

CHAP. 12.  
The general Heads of this Chapter are chiefly three. 

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

1. Observe first the words in the second 
ver. 2.  verse: This month shall be to you the beginning of months: it shall be to you the first month of the year. And herein remember how diversly divers Nations and people have made the beginning of the year. Some, when the Spring began. Some, at the Summer Solstitium, or Stay of the Sun. 
8 Calends of july.  Some at the Winter Stay. And some from the Autumn 
8. Calends of jan.  or Harvest time, which usually is reckoned from the sixth of August. The old Romans (as did the Hebrews) began their year in March. Which order seemeth most agreeable to Nature, because all things than begin to revive and show forth their life & vigour. In regard whereof, some are of opinion, that the time of the Creation of all things was then, and that the Names of our Months, September, October, November, 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 jews reckoned also from September: Read josephus in his Antiquities, Chap. 4. and Hierome upon the 3. of Ezechiel, etc. With us in England the usual Reckoning is from the 1. day of january which we call Newyears day, yet the Merchants among us usually begin from the 25. of March. So several places have several Customs, & we must leave them.  
2. Touching the Passeover. The Name in Hebrew is well expressed in English for our understanding, when it is called the Passeover, not the passing over into the Land of Promise, nor the passing over the Red Sea, whereof see S. Augustine; but the Lords passing over, or the Angels 
Aug. tract. 55. in john.  passing over those houses, which had the posts striked with the blood. Therefore in the 11. verse it is expressly called the Lords Passeover, and so Levit. 23. 5. The time of the Institution was before their Deliverance, because 
ver. 3.  things taught in affliction both better sink in us, and longer are remembered of us. The Place where it was eaten now was in Egypt, but after they were come into the Land of Promise, & settled, we read in Deut. thus. Thou 
Deut. 16. 5.  mayest not offer the Passeover within any of the gates which the Lord thy GOD giveth thee? But in the place which the Lord thy God shall choose to place his Name there, etc. Which place being at Jerusalem all resorted thither at this Feast, & since Jerusalem hath been destroyed, they have not dared, write some, to offer else where.  
3. The manner of this Passeover, with the signification of every thing, is next to be thought of. Where you see first a meek Creature, so was Christ; it was a Lamb, a harmless creature, so was Christ; a profitable creature (by wool to clothe us, & flesh to feed us) so was Christ; his righteousness covereth & his flesh feedeth all those that truly believe in him. That this Paschal Lamb was a figure of Christ, remember john's words in the Gospel: But when they came to jesus, and saw that he was dead already, they broke not his legs, that it might be fulfilled, not a bone of him shall be broken. Words written in this Chapter, ver. 46. of the Paschal Lamb: and so john maketh this a foreshowing of that, and that a true fulfilling of this. In like sort doth S. Paul, when he saith, Our Passeover is offered up, speaking of Christ. If the Family were too little to 
Ver. 4.  eat a whole Lamb, then must they take their neighbours next unto them to make a fit number. Whereby was noted and figured, that Christ is not divided into divers houses and families, kingdoms and Countries, but he doth unite and gather divers houses and Nations to make one Church, even as here many did eat one Lamb. A comfortable Figure, and worthy often remembrance. We may not divide the Lamb, but we must gather ourselves to the Lamb, and that is the true Church, where people are so gathered. Be sure then of the Lamb, and not of the place where the Lamb once was, but now is not; & feed 
Succession of Place. Succession of Doctrine.  upon this Lamb, in manner prescribed; that is, believe in Christ according to the Scriptures, and be sure you are right: other notes may deceive you, this will not. And if as yet you be not thus gathered, make no longer stay in so dangerous an estate, but be reform, and bless God for his Truth.  
4. Your Lamb shall be without blemish, saith the next 
Ver. 5.  verse: first, to prefigure the purity and unspottedness of Christ free and clean from all sin. And secondly, to teach that a more excellent ransom was to be had to save man from sin, than in all mankind was to be found, which wholly was sinful. In Apish imitation of which immaculate purity our profound Romists take great care that their Cake be whole, round and sound, not bitten, nor broken, but without blemish, as this Paschal Lamb was: giving themselves rather to abolished Ceremonies, than to the teaching of Christ now come, in whom these Ceremonies had end. It must be a Male, not a female; thereby figuring the spiritual strength of Christ, according to which the Prophet Esay spoke of him before, That he 
Esay. 53. 12.  should divide the spoil with the strong, and that great number of Angels about the throne, even thousand thousands, saying, that he is worthy to receive power, and riches, 
Apoc. 5. 12.  and wisdom, and strength, and honour, and glory, and praise. Thirdly, the Lamb must be of a year old, thereby to prefigure our saviours experience of infirmities and miseries, which even a days continuance in this wretched world yieldeth both to man and beast, much more a year. Of which the Prophet also foretold, when 
Espy. 53. 3.  he said of Christ, He is a man full of sorrows, and hath experience of infirmities: Surely he hath borne our infirmities, 
4.  and carried our sorrows, etc. Read over the whole Chapter. Whereunto the Apostle agreeth again, when 
Heb. 4. 15.  he saith, We have not a Highpriest which cannot be touched with the feeling of our infirmities: but was in all things tempted in like sort, yet without sin. The comfort and use whereof followeth in the next verse. Therefore 
16.  let us go boldly unto the throne of grace, that we may receive mercy, and find grace to help in time of need. And indeed a Comfort of comforts it is, that in his own body and our true Nature, it pleased him thus to taste our woes. For he did it only that we might be assured of his knowledge and love, that he both knoweth our case better than we can express it; and in his love towards us, will help and succour us as shall be fit. fourthly, ye shall take it of the Lambs, or of the Kids, saith the Text, To shadow out how Christ should be taken from amongst the stock of sinful men, from whom he descended without sin, as appeareth by the Scripture.  
5. And you shall keep it unto the 14. day of this month, 
Ver. 6.  (from the 10. day wherein it was taken.) Whereby Two things chiefly were figured. First, that Christ should not by and by suffer after he was borne, but live and abide a certain time in the world, and then die, even as this Lamb taken up the 10. day, was not killed till the 14. day. All which, we know, was fulfilled accordingly, he being at the time of his Passion about thirty and three years old. Secondly, it both served to prepare their hearts to the right eating of it, being a Remembrance before their eyes those 4. days before; and also to prefigure unto us with what meditation and preparation we ought ever unto our lives end, come to the eating of the true Passeover (whereof this Lamb was but a shadow) in that holy Sacrament which is left unto us, as a Remembrance of his 
See Beda in Exod. 11. and Galasius in Exod. 12. upon these words. Radolph. lib. 10. in Leuit. cap. 1. & lib. 16. cap. 2.  Passion for mankind. Other conceits have some Writers, which I omit; only I will remember His words that saith, Decimo quarto die immolabatur, quia tunc plenilunium est, & Luna recepta luminis sui plenitudine Sole iam occidente in Oriente consurgit, quia morienti Christo, Sole justitiae, Ecclesia (quae in Luna intelligitur) ad vitam consurgit, etc. The 14. day this Lamb was offered, because then the Moon being at full, and rising in her full light when the Sun was set, thereby might be shadowed that the Church (usually signified by the Moon) riseth with light and to light that ever shall endure in great fullness after the setting of the Sun, that is, by the death of Christ the true Sun both of light and life to all that faithfully believe in him.  
6. It was to be killed at night; and why at night more than any other time? Surely, to note and remember unto them always the time of their Deliverance out of Egypt, which was in the night. Again, it might shadow out the time of Christ his coming in the flesh which was (as it were) in the Evening of the world, that is, in the last times, 1. Cor. 10. In regard whereof (as some have noted) many of his mercies and miracles were showed upon men in the Evening or towards Evening as when it is said in the Gospel, When the Even was come, they 
Matt. 8. 16.  brought unto him many that were possessed with Devils, and he cast them out, etc. Likewise, in Mark, when 
Mark. 1. 32.  Even was come, at what time the Sun setteth they brought to him all that were diseased, and he healed them. Thus showing by the time of Evening that he was indeed that health of mankind, which in the latter time should come.  
7. The blood was to be sprinkled and striked upon 
Ver. 7. &. 22 Ver. 27.  the door posts with a bunch of Hyssop; that it might be a sign for the Lord to pass over their houses by, when he executed wrath upon the Egyptians. Non quod incorporea natura huiusmodi signis egeret; sed quia conveniebat, ut per symbolum intelligerent illi providentiam Dei etc. Not that God had any need of such signs; but that by such outward means it was comfortable to them to know, and be assured of God's providence for their safety, saith Theodoret. And it figutatively showed the effect and virtue 
Quest in Exod. 24.  of Christ's blood the true paschal Lamb ever to save from the destroying Angel, as many as should be sprinkled with it, that is, should make particular application of it to themselves. For it is not the blood without sprinkling will help: Christ dying for all sufficiently, but 
Sufficientur, non efficatetur.  not effectually, because all take not hold of the fruit of him.  
8. It was to be eaten roast with fire, not raw, nor 
Ver. 7. & 8.  boiled or sodden in water. ●ery aptly shadowing the bitter passion which our Saviour should endure, being indeed tormented in the most cruel manner they could, Cuius corpus acerbissimis cruciatibus in cruse inassat●m ac 
Galas. in Exod  veluti torrefactuus errat: Whose body was roasted, and (as it were) broiled with bitter cruelties of despite and pain. Also, it must be eaten with unleavened bread, that such bread might put them ever in remembrance of the sudden and hasty manner of their deliverance, when they were forced to carry their dough unleavened upon their backs. ver. 34. Again, because Leaven signifieth both corrupt Doctrine, and corrupt manners, Math. 16. 12. Therefore by unleavened bread was taught and shadowed that we must abstain from both, if we will be worthy partakers of Christ in the Sacrament. Seven days together to eat such bread, ver. 15. 19 20. represented unto them how serious and continued their meditation should be of such a Great mercy, as their Deliverance was. And if they so of the shadow, what we of the truth, namely of our Deliverance from Hell, death, Devil, and damnation? Is a light short and perfunctory Remembrance of these things once (at Easter) enough for a Christian man or woman? no, no, and therefore carry another care with you, or else be assured, it will be easier for the jew than for you in that day.  
9 It was to be eaten with sour herbs, to represent again the sowernes of the passion of Christ jesus, whose gripes and touching woes the Evangelists set out in many words: as, that his soul was heavy unto the death, his cries strong, O Father, Father, if it be possible, let this cup pass from me, his prayer so vehement, his agony so great, that blood for sweat burst out of his face, and an Angel was sent to comfort him. Were not these sour herbs? etc. Others think they were willed to use these herbs to put themselves ever in mind of their sour estate in the Land of Egypt under Pharaoh and his Officers, out of all which misery they were delivered by a gracious God; either the one use, or the other was fit.  
10. Nothing must be reserved till the morning; but if 
ver. 10.  any were left, it was to be burned with fire: to show both literally & mystically, that both they and all true believers should be fully delivered; they out of Egypt, and both they and all the Faithful out of sins Bondage by the true Paschal Lamb. Wherefore, as than it should have been a grievous transgression to reserve part and not wholly to eat it, making a division of that which ought to be whole; so now is it as odious, & damnable before God, to receive the Bread, and not the Cup, as Popery teacheth to do; or, to affirm that Christ hath freed us from original sin, but left us to ourselves to make satisfaction for our other sins, partly in this life, and partly in Purgatory. For this is not to eat the Lamb whole, but to make a division, and to reserve part till the morning. Their Apish burning also of their consecrated Hosts (upon occasion) may here be thought upon; and more and more their absurd imitations of these Mosaical Ceremonies be noted. Praecepit prius numeros sufficientes ad esum Agni simul imolare pascha; docens eos fraternam charitatem & miserecordiam erga pauperes. jam admonet ut reliquiae carnium comburantur, nec seruentur in posterum diem; hoc pacto compelleus illos accersere egenos ad festum communiter celebrandum. Deinde, quód vetat carnium quippiam relinqui in crastinum, sic intelligimus, quód futura vita symbolis non indiget, ipsas enim res tunc intuebimur. He commanded before, saith Theodoret, a sufficient number to eat the Passeover; teaching them thereby brotherly Charity and mercy to the poor. Now he admonisheth, that what was left should be burned, and not reserved till the next day; so (as it were) compelling them to call the poor and needy to them. Again, in that nothing must be left till the morrow, we may understand by it, how in the life to come there shall be no use of signs, for as much as we shall behold the things themselves. Now, the paschal Lamb, we know, was a sign. etc.  
11. They must eat it with their loins girt, their shoes 
ver. 11.  on their feet, their staves in their hands, etc. That is, they must eat it like passengers and travelers ready to depart: figuring so in show, that whosoever is a right Eater of the true paschal Lamb Christ jesus by believing on him, he must not stick down his staff in this world, and say in his heart, It is good being here: but he must ever esteem himself as a pilgrim, and stranger; have his loins girt, his 
Luke. 12. 35.  shoes on, and his staff in his hand, ready to depart when the Lord calleth without any looking back unto Sodom, and sinful cleaving to this wicked world, for we have not here an abiding City. Which how they do, who make this world their GOD, much more thinking of it both by day & night than they do of God, would be thought of whilst there is time to amend the fault. Surely this kind of men & women eat not the passover as they ought, and therefore their danger is great. Note also (by the way) how He saith, it was the Lords passover, when it was but a Sign of his passing over, like unto that Gen. 17. ver. 13. with many more. Whether they sat or stood, if you ask? I take it to be out of Question, that they stood: but afterward (when they were delivered) they sat, as we read of Christ with his Disciples. To give a reason whereof, some say, that it was the manner of servants to stand; of freemen to sit; & therefore they now stood, as a token of their bondage and servitude in Egypt: but afterward (being delivered) they sat in token of their freedom. Yet I rather think that they after sat, because they used (after the passover eaten) to take their own Supper, & to bid the poor to them, thankfully distributing Gods gifts, & rejoicing for God's great mercies to them. We kneel at our eating, and it is the fittest and most seemly manner for us, offering to God our prayers & thanksgiving, as we do. When (in the 12. verse) God said, I will execute judgement upon 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, sive iactu fulminum, All the Temples of Egypt were overthrown, either with earthquakes, or thunderbolts. Sed ulterius referunt Hebraei, eadem nocte lignea Idola putrefacta fuisse, metallica resoluta & fusa, lapidea comminuta. But farther also these Hebrew Writers say, that in the same night all the wooden Images were rotten, all the metal Images were dissolved and molten, and all the stone Images broken. Which surely were great works and Judgements, if they were so.  
12. And in the first day shall be an holy assembly: also 
Ver. 16.  in the seventh day, etc. Where we see the lawful end and use of Holidays; namely, to Remember the mercies and favours of God, and to give him thanks, w●e being by our corruption too forgetful. As for that of S. Paul, You observe days and times, etc. It doth not condemn Holidays by lawful Authority ordained for the ends above said: but Superstition and confidence in the work. For well knew S. Paul, these and the like days observed in the law with God's good liking. We see also the Reverence of such kind of meetings by the title given them, of Holy assemblies: and, How monstrously we abuse them, when we make them drunken assemblies, & cursed assemblies, by reason of all kind of riot & abomination used at them! A fearful abuse if our hearts were flesh to feel it: fitter for Heathens and Pagans & Devils incarnate, than for Christian people that profess God, & say they look to be saved by Christ. For can we say in our consciences, when we come home, that we have kept an Holy assembly unto the Lord on these days? ask but yourself that Question, and I trust there will much amendment follow of it. Mark also how God accepteth dressing of our meat, and alloweth it to us on these days, still considering (in his mercy) our necessity. But yet so we ought to dress meat, that ever we have a care of the Salvation of them that dress it: who being created & redeemed as we ourselves be, ought not so evermore to be kept at this service, as that never they may hear the word, receive the sacraments, & praise God in the congregation with his people. For that should be to cat the flesh of them, & to drink the blood of them most cruelly, yea to bury them in our bellies: and for our bodies to destroy their souls for ever. Rather remember David's refusal to drink the water that was bought so dear; and provide 
2. Sam 23. 16  so, that the one being done, the other may not be left undone. Which may, if they go to Church by turns, or if your estate be such, by having exercise of these duties before they begin their work in the morning, or before they dress supper in the evening. This holy Care in you shall greatly please God, and be a comfort to your conscience in your place as to the Apostle in his, that you are free from the blood of your servants, free I say from the guilt of casting them away for the fleshly feeding of your body.  
13 Then Moses called all the Elders of Israel, and said 
ver 21.  unto them, Choose out and take you for every of your households a Lamb, & kill the Passeover, etc. What God had spoken to him he now speaketh to the people. See therefore (in it) the office & authority of the Minister, What he hath received, that to deliver, calling and requiring his people to come together to hear it, & if he cannot conveniently have all, then at the least the Elders and Chief, who both aught to come, and to their best ability assist him (their Pastor and Teacher) in any thing belonging to his duty. A fit Remembrance for these days, wherein the best are usually the worst, that is, the Heads and guides of a Parish, the Gentlemen (if there be any) the Fréeholders, & Wealthier sort: for who wring and wrong the Minister, but these? who insult over him, and brow beat him, but these? who look to be lawless, and without controlment, but these? Their word must stand, not God's word; they must teach, and not learn; and (at a word) in steed of any assistance and concurrence with their Preacher, as was here in these Elders with Moses, they are the bitterest and sourest hinderers that the Messenger and Minister of GOD hath. But doth not the Lord see it, or doth he see it, and not regard it? No, no. He shall ever be true in his word, and make them one day know and feel, that the abuse of his Minister in his service is the contempt of him, and that 
1. Sam 8. 7.  the very dust of their feet shall stand powerful before 
Mat. 10. 40. etc. Luk. 10. 11. 16.  him against the bodies and souls of these proud despisers, to condemn them & cast them into eternal w●●. Therefore good it were for them to take up betimes, and to fellow the advise of God's holy Spirit by the mouth of S. Paul given: Obey them that have the oversight of you, 
Heb. 13. 17.  and submit yourselves: for they watch for your souls, as they that must give accounts, that they may do it with joy, and not with grief: for that is unprofitable for you. But I have not spoken these things generally, for I well know upon my own knowledge many sweet and comfortable encouragers of their Preachers and Ministers, both of Gentlemen and others of the better sort. Let them that are faulty amend in God's fear, & the other go forward to their great praise.  
14. When ye shall come into the Land, which the 
ver. 25.  Lord will give you, as he hath promised, than you shall keep this service. And when your children ask you, 
26. 27.  what service is this you keep? Then you shall say, etc. If ever a man or woman forget God and duty, it is most to be feared in Prosperity, when they have obtained what they disired, and what with longing looks they expected; or, as this Text speaketh, when they are come into the Land of Promise. And therefore fitly doth Moses here admonish them, to perform this duty, and to beware of the lulling sleep of forgetfulness: which I wish every one that readeth this Note to apply to himself, and make religious use of. For who knoweth not that the heir (whilst his Father liveth) is often well given, cometh to the Church, favoureth the Minister, distributeth to the poor, disliketh bad servants, and ill company; yea, both in his heart thinketh, and with his mouth speaketh, That if Gods will be to bring him to the Land expected, to wit, into his Father's Place, surely & certainly he will do thus, and so, that is, very many good things shall flow from him. But when God hath given him his desire, who forgetteth like this man? who groweth sluggish and slack to come to the Church? who standeth with the Minister for his due? who beateth the poor from his gate? who getteth and gathereth Swearers & Swaggerers to wrong every man, but this young heir now gotten where he wished to be? If I speak a Truth, let some feel it, and for His love, that ruleth Heaven and Earth, leave it. Thus doth the Scholar, that wisheth a Benefice, forget his duty when he hath got it, and suffer his people (the Lords Lambs) to perish by his sloth. Thus doth the Servant, when he is become a Master: and thus do thousands, who (when they were unmarried and had little) thought and said, if they had some portion to live upon, some reasonable & competent estate, O how would they serve God, and do good things to their power? But all is forgotten, and they are not the same persons, when the Lord (in mercy) hath given them more cause to serve him, than ever they had. Follow this Meditation farther yourself, and think often in your heart what a sweet kill poison Prosperity is to many a one, and how needful 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 Commandment, To teach their children what the Passeover meant, noteth unto us, how the Word & Sacraments should go together: not hiding in an unknown tongue, & by neglect of preaching, what Gods ordinance is, but plainly & openly, & ever joining Doctrine to it, that the people of God may know the Lords meaning in his holy Sacraments, & so use them as they ought, to his glory and their comfort. Yea, the children you see should not be brought up in ignorance, as ours are, to the great provocation of God's wrath against us. But even when they are young, taught and told what a Sacrament is, and what is meant by the Paschal Lamb: for thus would they prove good servants of God, when years came on, and the Lord be honoured in our seed when we are dead. Which, whether it can be without a blessing from his hand, both upon them and whatsoever we leave unto them, judge in your own soul, when you have considered well how sweet and gracious God is, how many are his promises, & how faithful he ever is in them. Do therefore as followeth in this your Chapter of this people; ver. 7. They bowed themselves and worshipped. That is, they thankfully received the Lords pleasure at Moses mouth, not as the word of man, but (as it was in deed) the Word of God: And they 
ver. 28.  went their way, and did as the Lord commanded Moses and Aaron. A blessed obedience both in hearing and doing, a cheerful alacrity and readiness, such as gladded the heart of Moses, and ever will glad all godly Ministers, Chronicled here up in the Book of God by the direction of God to the lasting praise of them that were so touched and moved to obey. God (in his mercy) make it also profitable to thy soul, good Christian Reader, that thou likewise (in the Book of life,) mayst be Chronicled up for evermore. Amen.   

The second part.  
1. COncerning the death of the first borne, which was 
ver. 29.  the second general Head noted before to be in this Chapter, that which hath been spoken before in the Denunciation may suffice, to which I refer you, praying that here may be observed the great care of Almighty God to have this thing well remembered, when again he thus repeateth it with all his Circumstances of time, of persons, their awaking, their crying, their desire to be rid of the Israelites, their forcing of them away in all haste, etc. Surely Gods works for mankind in general, or for any of us all in particular to be forgotten, must needs be most displeasing unto him; when we see such care as this to preserve in his church & children a due Remembrance of them. Theodoret, speaking of these first-born, saith Cur interfecit 
Theodoret in Exod. 12. 22.  primogenita Aegypti? Propterea quòd Israële prmimogenita Dei Pharaoh nimis durae subiecerat seruituti. Hoc enim ipse Dominus Deus dixit, Filius meus primogenitus Israel, etc. Why did he slay the first borne of Egypt? Even because Pharaoh had subjecteth his first borne Israel to too hard and cruel a bondage. For thus speaketh the Lord of Israel, Israel my first-born Son, etc. Again in this, that the first-born only died both of man and beast, (not the second-borne, nor the third-borne,) we may with profit well observe, how the differences of children are known to God, who is first? who is second? and who is third? which may yield this use, never (for any child) to go about with craft and subtlety, or any unlawful invention of man, to thrust himself into the place and prerogative thereof, which God in his providence hath not given him, but to abide in the order disposed to him of God; and to trust in his mercy, who so disposed; for fear lest God, who knoweth our order, severely punish us for breaking his order. He could have made the youngest the eldest (if he had pleased;) & he could have made the 3. to be the 2. (if he had so liked:) But he hath not done it, and what he doth is ever best, till his own hand alter the same. A contented mind much pleaseth God: and a working spirit contrary to his Will, as much offendeth him. Let it be thought on, for there is too much cause in the world given, and sin is counted Wisdom.  
2 This mighty power of God is fearful, and comfortable. Fearful, for that in one night, yea, in one instant, and with one word (as it were) he destroyed so many first-born in Egypt. Comfortable, because what judgement soever he useth and executeth against the wicked, yet he can save his own in the very midst of death and danger, So that not a hair of their heads shallbe hurt. Thousands may fall on the right hand, and ten Thousands on their left, yet no harm happen to them. Also this gracious Clemency and Mercy in the Lord, is most comfortable, who when he could as easily and as justly have destroyed all, yet in his goodness (that hath neither bottom, nor measure) he taketh but the first-born, & so graciously humbleth them by a few. This is that which the Prophet speaketh when he beggeth of the Lord, in wrath to remember Mercy: so noting 
Habac. 3. 2.  his manner and nature ever full of pity, & long suffering.  
3 Then Pharaoh called to Moses and Aaron, saying, get 
Verse. 31.  you hence, etc. That is, he sent his Messengers unto 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 eleventh Chapter, verse eight, you see Moses foretold that thus his servants should entreat him to depart. Ever till now Pharaoh had some exceptions either of their Children, or of their cattle, etc. But now all are put in, a liberty granted unto all, and glad and glad to be delivered of them. Thus can God with his mighty arm bring down the proud stomachs of the greatest, and make them yield to his Will wholly, not in part. A fruitful consideration for those that daily amongst us use to limit their obedience to God; saying either openly, or secretly in their hearts, Herein will I follow my Teacher, and herein I will not. Adultery, Murder, and such like, be great sins; and I will forbear 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, ye shall pardon me, I know what is fit as well as he. Thus did Herod hear john Baptist as I have noted before, in many 
Mark. 6. 20.  things, (not in all things;) and namely, not in the matter of Keeping his Brother's wife. Now Herod and Pharaoh are but bad Exampels for a man to follow, that hath any care of his soul: And therefore (rather) fix your eye upon that wish of God in Deut. O that there were such a heart in this people to fear me, and to keep All my commandments, All, All alway, that it might go well with them, and with their seed for ever. This is a better Example: and he that thus wisheth, hath Heaven in his right hand, to give it us if we heed it, and Hell in his left hand, to cast us into, if we despise it. Follow this meditation by yourself farther, and beware of restraining and limiting your duty to God, but perform all obedience as the Lord shall enable you. And if you fail in any thing, let it be frailty in you, not headstrong boldness, for that is dangerous. Remember also how Pharaoh here desired to be blessed of these men, who erst were odious in his eyes. The same God can pull you down, and make you as glad of your Pastor's prayer for you, as you have been contented spitefully and maliciously to oppose yourself against him. Now is the time to think of these things, & so to use the messenger of God, as he may ever pray for you with an edge, that is, heartily and powerfully..  
4 They tooke-up their dough before it was leavened, 
Verse. 34.  and departed in haste. The Lord knoweth ever what is best, (haste, or leisure) 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 covetous and greedy of these worldly matters, and too loath to leave them, when we are called. Wherefore the Lord in his great love often preventeth such weakness in us by a sudden and constrained haste. Be it therefore ever unto us as he will, for he is always more careful of our good than we can be. Other things here mentioned have been touched before, and therefore I pass them over.   

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 took their journey from Ramases to Succoth, etc. 
Verse. 37.  This is that Ramese which you read of in Genesis 47. ver. 11: Where joseph placed his father and his brethren. The number also is set down, about six hundred thousand men of foot, beside children. A most wonderful increase from 70. Souls, which were all that came into Egypt. And most effectually it showeth us, how able the Lord is to increase his Church, notwithstanding all the malice of man & Devil whatsoever: Gen. 12. 21. Gen. 15. 5. I will multiply thy seed as the sand of the Sea: and we see the truth of it. A multitude also of sundry sorts of people went with them, following the prosperity hoped for in the Israelites, who (they saw) were not touched with the plagues of Egypt: and rightly shadowing what after fell out, and ever will, that Christ shallbe followed of many for the loaves, and his Gospel embraced for the prosperity and peace that often he vouchsafeth unto it. Yet (no doubt) some follow it for Religion and Truth sake, etc.  
2 Their time of abode in Egypt is here said to be four 
Verse. 40.  hundred and thirty years: which how it is to be reckoned from the Promise, see Genesis. 15. Acts. 7. 6. Galathians. 3. 17. and see Interpreters, by name Calasius, who reckoneth every year in particular. Note we, and always remember, that so careful was the Lord of his promise, as, When the 400. and thirty years were expired, the self same day they departed, even the self same day. Ever it may comfort us in our spiritual fears and conflicts, that certainly the Lord will never fail in any promise, but even days and hours of comfort fit for his Children, as they are known to him, so are they observed of him most mercifully, most graciously, and most precisely. Why then should not I (dust and ashes) tarry his good leisure in assured hope, and in peace of Soul, waiting for the good hour? but I must needs tie the Lord to my time, and to my will, or else I faint, I fall, I speak or think amiss, That the Lord regardeth me not, but hath forgotten me, and forsaken me, and all that Satan my sworne-Enemy suggesteth is true. O, do it not any more, neither ever wrong your gracious Father and dear God so much, who you see breaketh not with these Israelites one day, but the very self same day delivereth them which was appointed 400. years before. God strengthen us, for his Son sake; for we are weak, but he is faithful for evermore.  
3 Some other circumstances touching the Paschal 
Verse. 43. etc.  Lamb are here noted in the end of this Chapter, omitted before; namely, That only such as were circumcised might 
Ver. 44. & 48.  eat of it; so figuring, that of the true Passeover Christ jesus they only can be partakers, having their hearts circumcised and purged by faith, etc. And being circumcised, servants might eat; showing that bond and free are alike accepted of God. That it must be eaten in one house, signified 
Verse. 46.  that out of the Church Christ is not to be found. Not a bone must be broken, which was fulfilled in our Saviour Christ, as was touched before: yet here remember Theodoret's words, Ossa conterunt Agni, qui male intelligentes eloquia Divina, ad suam impietatem illa detorquere conantur. They may be said to break the bones of the Lamb, who ill understanding the holy Scriptures, go about to wrest them to their impieties. One Law must be to him that is 
Verse. 49.  borne in the Land, & to the stranger that dwelled among them: which signified, that whosoever, unto the world's end, will live in the Church, he must and aught to be governed by the Laws of the Church. Finally, The obedience of the people (here mentioned) in all things to Moses and 
Verse. 50.  Aaron, teacheth us the like obedience ever to Magistrate and Minister over us, which the better we perform the more assured may we be that we are true Israelites. Thus may this Chapter profit us in God's blessing.    

CHAP. 13.  
The general Heads of this Chapterare chiefly these. 

1. The Sanctification of the first-born to the Lord.  
2. By what way the Lord led them.  
3. The Signs of direction vouchsafed to them.    

COncerning the first; The Paschall Lamb (as hath been showed) was a lively remembrance of the Lords passing over their houses, and not slaying their first-born, as he did the Egyptians: yet doth God here again institute, for an other Remembrance of it, that all the first-born should be offered to him in sacrifice. 
Verse. 1.  Which plainly showeth our dullness to be so great, that either not at all, or very slightly we remember the Lords mercies and benefits, unless by sundry means we be raised and stirred-up thereunto. Let us therefore think of ourselves as the Lord knoweth us to be, and rest ever thankful for this great care of his over us, testified in his sundry ways and means to awake and work in us due duties towards him, and use the same appointed means continually and ever, as we are commanded: otherwise, we condemn both the Lords care, and wisdom: and the punishment at last must needs be very fearful. Let it strike all negligent hearers of the Word, all secure and earthly contemners of the Sacraments, all that refuse to read, to confer, and to do whatsoever else as a means that leadeth to the Lord. The Reason which the Lord allegeth of this Law of the first-born to be sanctified unto him, is, because they were his, (for they are mine, saith he.) Which doth not note any rejection of the second-borne, or third, from his grace and favour, or yet tie his mercy and liking ever to the eldest (for we know, He hated Esau, and loved jacob:) but we are to understand it thus, that albeit all were his indeed, yet these first-born he challenged to be his by a double right; both because he had delivered them from bondage and servitude as the rest, and because he saved them alive, and slew them not, when he killed all the first-born in Egypt. I make this use of it, even to think with myself, That the more God hath done for me, the more titles he hath unto me, and the more I am his, and aught to be in all the duties and services that may flow from either heart or body of so wretched a creature. And if I do not so think, and so strive to show myself, even so many witnesses against me are his sundry mercies to me, and I shallbe destroyed. The ends then of this Law of sanctifying the first-born unto the Lord, were these; To be a Remembrance of their deliverance; To be a witness of the Lords right to them, and over them, whom he had so graciously and mightily delivered (even as an earthly Lord seeketh a penny or a Rose for an acknowledgement of his right, not for any increase of his wealth:) That the Priests might have hereby a maintenance to live to preserve doctrine & knowledge among them; That Christ hereby might be lively shadowed and showed, who being the first-born, was offered-up a holy and sufficient sacrifice for all our sins, etc.  
The Law of Redemption of the children, ver. 13. 15. was to mitigate the rigour of the Law, if they should have died; and still showeth, how sweet and merciful the Lord is. Afterward, the Levites were taken in their place; and the Redemption of the unclean beasts teacheth us, that God will have his due, if not by sacrificing them (because they were unclean,) yet by a price for them, or by their death. Which all wicked Robbers of God in his Tithes and Offerings may make an use of: and cease so to offend any more, if admonition may find place with them. Other things have been touched before, as the unleavened bread, the instructing of their children and such like; wherefore I pass them over. The frontlets spoken of in the 16. verse (being for Remembrance) 
ver. 16.  the jews afterward abused and had their phylacteries, etc. As our Papists have sundry superstitious things about their necks and arms, to put them in mind of I know not what.   

The 2. part.  
1 COncerning the way by which GOD led them, you see here in the 17. verse what is said; namely, 
Ver. 17.  That God carried them not by the way of the Philistims Country (though it were nearer,) lest any should repent when they saw war, and turn again to Egypt. Si enim cum longius esset (Numb. 14) regredi volverunt, quid si tam vicini essent? For if, when they were farther of, they would have returned (Numb. 14.) what, when they were so near? (saith Saint Cyril:) wherein behold a most singular Testimony of God's fatherly care over our infirmities, in not suffering us to be farther tried, than in him, and through him we shallbe able to endure, and at the last to overcome also, according to the most gracious promise specified by the Apostle. 1. Cor. 10. 12. Let a troubled Spirit ever think upon this, and even feed upon it to the comfort of Soul, as one would feed upon sweet and pleasing meat, for the good of body. Your weakness is known to God; and (as you see here) he thinketh before hand what you can bear, and what you cannot; what will lead you to the Land of promise, and what will make you turn back to Egypt; and had he not strength in store for you in his good time to be given you, thereby to overcome the troubles you now are in, whatsoever they are, spiritual or worldly, in such sort as he knoweth to be best; truly he would have prevented them, and never have suffered you to fall into them, more than he would suffer here the Israelites to pass by the Country 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 sweet to all that cleave unto him. And therefore since these things are thus now with you, rest in hope, and be cheerful; there is a good hour coming, assure yourself, wherein his strength shall appear and give you victory, these things turning to your good, and not to your harm. For, even as an Eagle fluttereth over her birds, stretcheth out her wings, taketh them and beareth them upon her wings: so doth the Lord for his people, saith the Song of Moses: and let it comfort you, for God is true. 
Deut. 32. 11.   
Another use again I make of this place thus. The Lord here (I see) would not suffer them pass by the Philistims, lest they should start back, and so sin grievously againg him. And what if in like sort he prevent my sinning, and your sinning against him, by taking away from us such things, as he in his wisdom knoweth would be occasions of evil unto us, if we had them, whatsoever we think, as Riches, friends, power, health of body, peace of mind and such like, is not he therein careful of us, and as gracious unto us, as here he was to these his people, in not suffering them to go that way, which (though it were nearer) night endanger them? Certainly he is: and therefore pray for eyes to see it, and a hart to feel it with assurance; be content with your estate, and with his will, the end shall show you, all this is true.  
Why? but could not God have stayed them from returning, although they had gone the nearer way? Cyril answereth, Non Deus omnia operatur ut potest, sed quandoque 
Cyril. in Exod.  (humano more) pericula fugere illos voluit, id nos facere docens, etiam dum apertissimé Deum adiutorem habemus. God doth not work all things as he can, but sometimes doth 
Aug. quest. 49. in Exod. vide.  eschew perils (after the manner of men) therein teaching us to do the like (namely by using means) even then when most plainly we have God our helper.  
2. The Children of Israel went up armed out of the 
Ver. 18.  Land of Egypt, saith the Text. And it may teach us wariness and circumspection in our vocatiens; ever reckoning of the enemy in this our holy march towards the Land of Promise. Joseph's bones are carried away with 
Ver. 19  them, according to the oath made unto him; which may teach us faithfulness and truth in the desires of dead men evermore: a thing always of good regard with good men, and too little regarded by many that would be judged good men. But no show of warrant here for the Popish fooleries and impieties used about their Relics. For this promise to translate his bones, was taken by joseph to show his Faith in the promise of GOD, touching the Land of Promise to be given in time, and it was performed by the Israelites in discharge of truth without any superstition, or Idolatry, as in Popery is used most offensively.   

The 3. part.  
THe last general Head is, concerning the signs of direction which the Lord vouchsafed them; namely, a 
Ver. 21.  Cloud by day, and a pillar of fire by night. Whereof the Psalm speaketh, alluding to this Story, In the day time 
Psal. 78, 14.  he led them with a Cloud, and all the night long with a light of fire. And again, He spread a cloud to be a covering, and fire to give light in the night season. By this 
Psal. 105. 39  Great miracle showing that the Israelites deliverance was from himself, and by no other means under Heaven. Secondly, that he was present with them to defend and save them from all their enemies. And thirdly, that in like sort he guideth and protecteth his faithful, marching out of Egypt towards the promised Land, through the Wilderness of woe and affliction: which indeed he still doth by his Word and Sacraments, two guides to us as these pillars were to them. So necessary is it after deliverance to be guided, that without the one the other will not serve. And if more particularly you will meditate on them, consider in the Cloud, how it not only directeth the way, but is spread, as the Psalm saith, for a covering; namely, against the heat of the Sun, saving them from the violence thereof, and comfortably cooling and refreshing them. Remember also how the afflictions of this world in the Gospel are noted by the heat of the Sun. And be you assured in a true Faith, that even ever, ever, against these heats the Lord, in his good time, will send you defence and comfort. For still you must know that yesterday, and today, and for ever He is the same. Meditate on the Apostles 
Heb. 13. 8.  experience, 2. Cor. 1. Blessed be God, even the Father of our Lord jesus Christ, the Father of all mercies, and 
2. Cor. 1, 3.  the God of all comfort, which comforteth us in all our tribulations, (see the cooling Cloud) that we may be able to 
4.  comfort them which are in any affliction, by the comfort wherewith we ourselves are comforted of God. For as the sufferings of Christ abound in us, so our consolation 
5.  aboundeth through Christ, etc. Thus to Paul, thus to you, thus to all assuredly. In the other pillar of fire observe, that (beside direction by going before) it also gave light unto them in the night. And thereby learn with a feeling comfort, that whosoever follow Christ as their Guide and Leader, they still have light in others darkness. So saith He himself, He that followeth me, shall not 
john. 8. 14.  walk in darkness, but shall have that light of life. In both the one and the other see a Notable Figure of Christ, in whom there is cooling, & without whom there is scorching heat; in whom there is light, and without whom there is hellish darkness: In the world ye shall have trouble, but in me ye shall have peace. The words which follow, (That they might go both by day and by night) most notably remember us, that in traveling towards the spiritual Canaan we must not rest, but labour forward continually. The Chiidrens of this world are often looking back toward Egypt, and often pitch down their Tents: so in this Wilderness, that they are loath ever to take them up and to remove. But with the Sons of God it is not so, but they say with themselves, We have here no abiding City: and fixing both eye & heart on their Heavenly house, they journey on still both day and night in true piety and obedience: and they are not quiet till they have attained to the Haven, & see their God with his holy company in the highest Heavens. Last of all, when it is said, He took not away the 
ver. 22.  pillar of the Cloud by day, nor the pillar of fire by night from before the people. Let it ever assure your fearing heart, cooling & comforting, shining and lighting, guiding and directing his little flock, shall never be taken away from any member thereof, but ever be ready & present with us both by day & night, to the eternal praise of his goodness, and unspeakable comfort of our souls; blessed again and again 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 fear of the Israelites when they saw him. v●. 10.  
3. Their fall and sin through their fear. ver. 11.  
4. The Lord's deliverance of them.    
1. TOuching the first, mark what a strait the Lord brought his people into, when He commanded Moses to speak unto them to 
ver. 1. & 2.  camp before P●-hakiroth, between Migdol and the Sea, over against Baal-zephon: where the Sea was before them, Mountains on either side, and Pharaoh with his Host at their backs, the Lord hardening his heart to follow after them: yet was not this distress for their hurt, but for their good, that God might be honoured, they miraculously delivered, and their enemies gloriously overthrown. How then do we fear in every adversity before we see the end? Surely we wrong the Lord much, and ourselves, in so doing; he being as good, as ever he was; as mighty, as ever he was, to find means; and as just as ever he was to punish our malicious enemies. O, think then with yourself, and reason thus: Lo, here I am distressed on every side, as the Israelites were at the Red-Sea: and it is the providence of God, that I should be thus, as it was his Will they should pitch in that place. But do I know the Lords meaning, & what he will do? No indeed. And therefore I will patiently wait for his blessed Will, not murmuring as the Israelites did, but comfortably assuring myself, that one way or other the Lord will give issue to his glory and my good (although as yet I see not how) because he is no Changeling in his love to his Servants, and did (beyond all conceit of man) deliver these Israelites from this peril. Surely there can be no perplexity in this world greater than this was, if all things be considered, and yet all was most well in the end. Remember we therefore always the words of David in his Psalms, When I am in heaviness I will think upon God, when my heart is vexed I will complain. I will cry unto God with my voice, yea even to God 
Psal. 77. 1. etc.  will I cry with my voice, & he shall hearken unto me, etc. The whole Psalm is comfortable, if you read it.  
2, For Pharaoh will say of the children of Israel, they 
ver. 3.  are tangled in the Land; the Wilderness hath shut them in etc. So they were indeed, if we consider the place where they were: yet there is no tangling where the Lord will have a passage. But see you here in your Meditation, how, when the destruction of the wicked is at hand, the Lord (in his justice) offereth them some bait or other to pull them on: that, as here He saith, He may win his honour upon them, & they know he is the Lord. So was Ahab drawn 
Ver. 4.  to his end with a desire to recover Ramoth Gilead which 
1. Kings. 22, 3.  once was his, the bait alured him, the wrath of God flew him. So were Senacharib & the Asyrians baited, as it were, with former success with their multitude, & the smallenes of Ezechias his number. But how gloriously did the Lord deliver his, and destroy them that so boasted? Many such Examples may you remember by yourself, all teaching what a sure thing it is to belong to God, & to have our trust in him only. For otherwise there will be a time of falling for us, & we shall even run upon it greedily as these men did. You may also here think of the number noted by josephus, who addeth to the 600. Chariots mentioned in the Text, ver. 7. fifty thousand Horsemen, & two hundred thousand footmen more, all marching after God's people with great confidence & jollity, & yet all overthrown in the deep by a mighty God most easily: So great a God is our God, and it must ever comfort us, & make us strong. Observe again their words uttered before they pursued after them, Why have we this done, & let Israel go out of our service? 
ver. 5.  Which showeth how quickly the wicked repent them of their good, but seldom or never of their evil. For to let them go was good, & yet they repented; but to pursue after them was evil, & they repented not. Many such there be in our days which often grieve at an hour spent in the Church, and never of days & years spent in sin. But let them look upon these Egyptians here, & be warned in time, if God so will. The difference of the hosts again in this place is very worthy observing, the one all warriors & well appointed, the other full of weak women & little children. The chiefest men without great munition or any exact order military to match with them, yet the weaker liveth, & the stronger dieth: ever to teach us to fix our hearts upon God, & not to be tied to outward show, For there is no wisdom, 
Pro. 21. 30.  no counsel, nor strength against the Lord. The horse is prepared against the day of battle: but salvation is of the 
31.  Lord. And as the Prophet Esay saith, Gather together on heaps, O ye people, & ye shall be broken in pieces, and 
Esay, 8. 9  hearken all ye of far Countries: gird yourselves, and you shall be broken in pieces, gird yourselves & you shall be broken in pieces. Take counsel together, yet it shall be brought to nought: pronounce a decree, yet shall it not 
10.  stand: for God is with us, etc. Repeating things over and over, that we may be assured, & always strong in him.  
3. Again I see here, and mark it for my good, that when we are once delivered out of Egypt, then doth the Devil muster his Chariots & Horsemen, & after us he will, if he can get leave. He cannot abide to lose his servants so, His we were, & he hath lost us, and his we must be again, if by all his strength he can possibly gain us. A Land that floweth with milk and honey, may not be inherited without resistance. Out of Egypt we may be delivered, but from following afflictions we shall not be quite freed. Hue and Cry will be made by Hell after us, & we shall be tried as God pleaseth. Think of that Devil in the Gospel, who when he must needs depart & lose his possession, did rend 
Mark. 9 26.  and tear the poor party most cruelly. Think of those Stories of the Primative Church, how Nero, Domitian, Dioclesian, & all those persecuting Emperors pursued the Christians, delivered from darkness to light. What were they all but Satan Host, doing then as Pharaoh did here by the mighty hand of a just revenging God. The Land of Canaan is ours, but in our way thither look for lets. When the Dear is hued-in by the Hunters, & the dogs placed to make a course, if he take his way upon the Dogs, every man is silent, and letteth him go, for that is the way to death, and it well pleaseth the Hunters. But if he offer to break out some other way, & to escape the Dogs; then they cry and beat the hedges to drive him back again, and if he escape, how disconted are they? So, so, in our Deliverance from Death and Hell do we plainly see it. And therefore hoping for the best, when God shall see it fit, be prepared always in yourself for the worst, and (reckon of it) Pharaoh will pursue you.  
4. When Pharaoh drew near, the Israelites weresore 
ver. 10. 11.  afraid, and cried unto the Lord. Others said unto Moses, hast thou brought us out of Egypt to die in the Wilderness, etc. Philo saith, Quatuor tribus in aquis submergi voluisse, 
Philo in vita Mosis.  ne ad Aegypttorum manus pervenirent; alias quatuor se tradere Aegyptijs constituisse, cum spe veniam impetrandi; sed reliquas quatuor (scilicet, juda, Levi, joseph, & Benjamin) usque ad mortem cum illis pugnare decrevisse. That 4. Tribes resolved to drown themselves in the waters, rather than to fall into the Egyptians hands; other 4 Tribes determined to submit themselves to the Egyptians, in hope of pardon and forgiveness; but the 4 Tribes left after these (namely, juda, Levi, joseph, and Benjamin) settled themselves to fight (as long as they should be able to stand alive) against them. Note then here how affliction trieth what is in us: for such as here rested upon God cried (you see) unto him, and no doubt hoped of help from him, well considering that, ubi humanum deest consilium, ibi Divinum 
Aug. in Ps. Qui habitat.  adest auxilium. Where man's Counsel faileth, there God's help is present. Others not so grounded & settled, foully and sinfully discovered their corruption, & quarreled with God's Minister sent for their comfort, reproaching him bitterly, as you see in the Text. Look therefore how the fire trieth the gold, parting the dross from that which is pure: so doth adversity try the sons of men, & sever the good from the ●uill. Be we rooted therefore in his holy promises, and look not too much upon heaps of men as these murmuring Israelites did; for it is all one with the Lord to overcome many and few, and with many, or few. Faith must ever look at him, and say cheerfully as David, The Lord 
Psal. 27. 〈◊〉.  is my light and my salvation, whom then shall I fear? the Lord is the strength of my life, of whom then shall I be afraid? Though an host of men were laid 
3.  against me, yet shall not my heart be afraid: And though there rose up war against me, yet will I put my trust in 
Psa. 17. 3.  him, etc. For if we look at the billow of the Sea coming against us, we shall be afraid, and begin to sink.  
5. Then Moses said to the people, fear ye not, 
ver. 13.  but stand still, and behold the salvation of the Lord which he will show to you this day. For the Egyptians whom you have seen to day ye shall never see again. The Lord shall fight for you, therefore hold you your 
14.  peace. josephus relateth a long Oration wherewith Moses exhorteth them: but these words are effectual, 
josephus 2. antiq. cap. 14.  and contain the substance. A worthy and wonderful strength in the servant of GOD, who heretofore looked at the difficulties of his Calling, at his own weakness and wants, and at the ingratitude of men towards those that have best deserved; yet now raiseth himself above all these in a most holy Faith, and comforteth the people with assurance of a great and most gracious Deliverance. Thus can the Lord give strength to any man in his vocation when he will, making him mount above all earthly conceits, and to see nothing but the power of God, and truth ever in his promises. Wherefore pray for this Grace in all touches and plunges of this miserable world: And learn of Moses here, by use & experience to cast behind us the undeserved speeches of men either malicious or unthankful, and be strong and cheerful in our Charge, notwithstanding a thousand of them. Learn also of him, both in ourselves to be assured, and to assure others in the distresses of the Church: that, as God waketh when we sleep, so will he fight for us, when we st●nd still: and that in our greatest weakness his strength shall appear. The Egyptians are vanity saith the Prophet, and therefore God crieth to Jerusalem, That her strength is to sit 
Esay. 13. 15.  still. And again to jehosaphat, Fear not, neither be afraid for this great multitude: for the battle is not 
2. Chro. 15.  yours, but Gods. You shall not need to fight in this battle: stand still, move not, and behold the salvation of the Lord toward you, etc. jehosophat thereupon to the people, Hear O juda, and inhabitants of Jerusalem: put your trust in your Lord your God, and you shallbe assured: believe his Prophets, and ye shall prosper. All Notable places ever to be in our rembrance, yea even in spiritual conflicts say thus with yourself: O my Soul, fear not though Satan thrust thus sore at thee, and seek thy destruction; but look unto him that is mightier than all Hell: believe his Prophets, believe his promises, believe his Word, and the Egyptians (whom thou hast seen to day) thou shalt never see again, that is, those frights and those fears, enemies to thy peace and comfort in God, thou shalt never be troubled with them any more; but God shall so drown them in the Red-sea of his dear Sons blood, that they shall not hurt the nor harm thee, shake thee nor shiver thee, nip thee nor touch thee as they have done. The Lord shall fight for thee, O my Soul, therefore stand thou still, and wait upon him, etc. Further may you go in this meditation, if you will.  
6. And the Lord said unto Moses why criest thou 
ver. 15.  unto me, bid the people go forward. God doth not speak this, saith One, quòd eius clamour ill● displiceret, sed ut se exauditum cognosceret. because his cry did displease him, but that he might know that he heard him. See the course of a holy Governor; the people murmur and reproach him wickedly, yet be for them prayeth most heartily; See also the mercy of God in sparing and not confounding 
Clamour iste erat oratio cordis; unde Chaldeus legit, suscep● orationem tuam & Rupertus fidei magnae vociferationem interpretatur.  such unthankful sinners: and see the force of prayer, though it be but in groans of your inward heart; it even crieth in God's ears, it pierceth the heavens and pulleth down comfort as is fit. See likewise the duty of all faithful believers, To go forward, as here is said to the Israelites, notwithstanding Seas before us, hills about us, and whatsoever it may be that is against us, leaving all to the Lord who knoweth his own purpose, and will manifest the same in due time. Forward, Forward, saith God here, speak unto the Children of Israel that they go forward: And let it ring in our ears whilst we live: But why did Moses cry thus in his hart to God, when it was revealed to him, what should be the end of the Egyptians? Surely, because neither promises nor revelations hinder the Children of God from using ordinary & appointed means; but in stead of being made any whit slothful or careless thereby, they are enen more & more stirred-up by the same to beg & crave the performance & effect of them. The lifting-up of his rod to smite 
Ver. ●6.  the waters, (in show) was but a simple & ridiculous thing, but when the Word concurreth with a Sign than not the Sign but the Word is to be looked upon, and the Sign in the Word: as here, not the Rod, but the might of him that commandeth. God hardening their hearts to follow, showeth 
Ver, 17.  how in wrath the Lord blindeth sinners till they run and rush into their due destruction, as we have noted before: 
Ver. 18.  and then they know & acknowledge him to be the Lord, when it is too late. Wherefore God in his sweet mercy vouchsafe unto us eyes, in time to see him; hearts, in time to love him; & lives, in time obedient to him, that it never be said unto us, it is too late. Amen, Amen.  
7 And the Angel of God which went before the host of 
Ver. 19  Israel removed & went behind them. Who this Angel was we saw in the Chap. before ver. 21. & we may see again in this Chap. ver. 24. even Christ the Son of God by whose conduction they into the Canaan, & both they and we withal true believers into the true Canaan are conducted & brought. This God going before, now removeth behind, and so keepeth them safe from their pursuing enemy's. The Cloud on the one side gave light to the Israelites, & on the other 
Ver. 20.  side was dark to the Egyptians: & in respect of the dark side, was called a cloud, although it were not of the nature of 
Columna ista non press● a●re vaporibus constipata, sed aliud quiddam divinius atque altius q●am humana mens percipere valeat, fuit: quae in die, Solis ardores temperabat: & nocte tenebras removebat. Nuben vocat Nyssēu● quodex part Egyptiorum tenebrosa & obscura erat, licet ex part Israelis luce 〈…〉.  other Clouds, but a more Divine thing, higher than man's mind is able to comprehend, by which (in the day time) the heat of the Sun was tempered; and in the night a comfortable light given saith Greg. Nyssen writing of the life of Moses. The comfort and use I take from it, is this, that in new perils the Lord can have new remedies at his pleasure: Now before us, and now behind us, and evermore with us, if we be with him by a sure trust in his goodness, blessed be his Name evermore for it. 
* ver. 21. Psal. 22.  The wind which the Lord used, to cause the Sea to runnebacke, was not for any need of such means, but that he might show his power over all creatures, to use them & command them at his wil So by the water of Iorden he healed Naaman; when he could have healed him without it. By clay and spittle he opened eyes, and divers such things in the Scriptures, when (at other times) by his only Word he did as much, without any means at all. Then went they through, on dry land, and the waters stood as a wall unto them, on the right hand, and on the left. If you ask, how they durst adventure to pass so dangerously, seeing the waters might have gushed together again, and have overwhelmed them? The Epistle to the Hebrews telleth us, That by faith they passed through the Red-sea as 
Heb. 11. 2●.  by dry land, which when the Egyptians had assayed to do they were swallowed-up. If you look at the waters on either side, you may see the condition of God's Children in this world, beset on the right side with a flood of prosperity, & beset on the left side with a flood of adversity: & yet (through a true faith) walking through both, and hurt by neither, they arrive on the other side safely, when by either of these many others are destroyed: pray we then ever for this Faith.  
8 The Egyptians feel the Lord against them, and 
Ver. 25.  then would fly, but it was too late. And let it ever preach unto our minds the danger of deferring our conversion to GOD. For when we would, we shall not; but even perish and die, as here did the Egyptians. O what news in Egypt was this, when it came? what woe, and what weeping? what wailing and wring of hands by wives for their husbands, children for their Fathers, and friends for their friends which now were devoured of the cruel Sea? But it is too late: Had I wist cometh ever behind saith the old Proverb. And therefore a notable Example is this to all degrees, one to persuade with an other unto Religion and the true service of God, that such fearful news may never be brought to our friends of us. For the Lord will not ever bear with our contempt, but as here was a heavy Morning, 
ver. 27.  when the Sea roaring returned together, and they flying and crying in the midst of it: so assuredly shall there be either a morning, or an evening of misery unto them who proudly disdain to be taught of their God: happy are they that think of it in time.  
9 The glorious victory of the Church here is a thing worthy all due consideration; yielding us comfort to the 
ver. 28.  world's end in all our perplexities. For, how do they see their enemies destroyed, and themselves delivered? how triumph they in Songs of joy and gladness in the next Chapter, verse 1. & c? This is the Word, and we must believe it; these are his promises, and we must be strong in them. The Church is Christ's body, 
a Rom. 12. 5. Eph. 1. 23. Chap. 4. 12. Colos 1. 24.  therefore it shall not be forsaken: It is the house of God, 
b 1. Tim. 3. 15. Heb. 3. 6. 1. Pet. 4. 17.  therefore it shall not be forsaken: He hath bought it with his blood, Acts 20. 28. 1. Pet. 1. 18. therefore it shall not be forsaken: It is his spouse, Hosea 2. 19 2. Cor. 11. 2. Apoc. 21. 2. & 9 therefore it shall not be forsaken: It is built upon Christ Mat. 16. 
Non aedificabo me super te, sed aedificabo te super me Aug.  18. therefore it shall not be forsaken: In a word the Ga●es of Hell shall not prevail against it, neither of his kingdom shall there be any end▪ Math. 16. Luke 1. 33. The harmers of his Church shall in their time be punished, and the favourers of it ever blessed. I will bless them that bless thee, (saith God to Abraham) and curse them that curse thee. Sehon King of the Amorites, and Og the King of Basan 
Gen. 12. 3.  with all the rest of that sort, how did they fall before God's people and were destroyed? The Great Monarchies of the world the Chaldaean, the Persian, the Grecian and the Roman, which were not obedient to his Truth and favourers of his flock, where are they? On the other 
Exod. 1. 20. josua. 6. 25. 1. Kings. 17. jer. 39 17.  side, how blessed be the Midwives that were kind unto his people? how saved he Rahab and all her family? The Widow of Sarepta lost not her love to his Prophet neither the Ethiopian in jeremy, nor any other. So is his Church right dear unto him, you plainly see; and it is the comfort strong of every member: For the love of the body draweth a love of the hand and foot and every part, we see in experience by our own bodies. No part can perish without a great grief to the whole, neither the vilest part be but a little touched, without an offence to the very heart. What comparison betwixt us, and Christ, in our love, and his? None, none, and the more he exceedeth us, the more is our comfort & joy. We never said that God wanted a Church before Luther, as we are either foolishly understood, or maliciosly reported; but we know, he blesseth not all times alike, punishing man's ingratitude often with Clouds yet ever he hath his people and ever shall have to the end. In regard of which variable estate, the Church 
Origen, ●o. 2. upon Gen. Aug. de cinit. dei lib. 15. cap. 26. Epiph. 〈…〉 es. 61. etc.  is resembled to the Moon, which after full hath a wan, and never abideth still full. It is compared to a ship tosse● and tumbled in the Sea, and in great peril many times, of which you may often think with much profit. How the Ark of Noe●igured ●igured the Church, you may read in the Notes upon Genesis, Chapter 6. And if you desire to peruse the old Fathers, these marginal places may direct you. Navis non ex uno ligno constat, sed ex diversis, etc. A ship is not made of one board, saith Epiphanius. No more doth the Church consist of one man, or of one sort of men. A Ship is narrow at the beginning, and then much broader in the middle: so the Church at first is small, and far greater in time; yea, even spread abroad in the world. Narrow and strait is Abel, and Sheth, little and small in No● and his famil●e, but seventy Souls came into Egypt yet thousands & thousands grew of them. Narrow was the Ship in Elias time, but Achab & jezebel being gone, it grew broader. The Apostles & Disciples were but few; but when at one Sermon there were added three thousand Souls, the Ship you see grew broader. And so of those persecuting Emperors till godly Constantine came. A Ship hath a Governor to direct her, and so hath the Church her Pilots also. And as in the Ship the Pilot may not be blind, that he cannot see Recks and Promontories dangerous to be touched; may not be deaf, that he cannot hear the advise of others; may not be unskilful in times and seasons, with many other things: even so much less may the Church Governors be such. The Mariners in a Ship may not be without hands, unable to row when there is need; no more may Men in the Church be unfit for the places they possess. In the Ship there are many Offices, and yet all care for the Ship; so in the Church there are diversity of administrations and yet all must labour for the 
Eph. 4. 11. 1. Cor. 12. 8.  Church's sake. Some Prophets, some Apostles, some Evangelists, some Pastors and Doctors. To one is given by the Spirit the word of wisdom: and, to an other the word of knowledge: To one faith, to an other the gift of healing etc. There be Ships of true men, and Ships of Pirates; so there is a Church true and a Church false. The false Church falleth, when it riseth; And the true church riseth, when it seems to fall. The true Church endureth nothing strange; & in the false Church every thing is strange. Remember what you read in the Prophet, of Tyrus: and make 
Ezech 27. 5. see Hierom upon the place.  use of it to this end. They have made all thy ship boards of Fir trees of Shenir: they have brought Cedars from Lebanon, to make masts for thee. Of the Oaks of Bashan have they made thine oars: The company of the Asyrians 
6.  have made thy banks of ivory, brought out of the jles of Chittim. Fine linen with broidered work, brought from 
7.  Egypt, was spread over thee to be thy sail, blue silk and purple brought from the Isles of Elishah, was thy covering. The inhabitants of Zidon, and Aruad were thy mariners, O Tyrus: thy wisemen that were in thee, they were the pilots, etc. Even so, so, in the false Church is every thing strange, and far fet. For if it come not from Rome, it is not for this Church, neither any account, or use made of it. Strange Doctrines in every point of Religion, strange Ceremonies never known, or used of the Apostles: beads and babbles, infinite toys and tricks of hallowed trash too long to be repeated, all as strange as ever was any thing in Tyrus. Wherefore, as the fall of Tyrus 
Ezech. 27. Apoc, 18. Mark. 6 47.  was also strange, so shall it be of this church in God's time. This Ship in the Gospel is said to be troubled, and it noteth what the Church, and every member thereof in this world is subject unto. The perils of the Ship are amplified by certain Circumstances there mentioned; as of time, that it was night; of place, that it was in the Sea & the midst of the Sea, of contrary winds, and of Christ's absence, all occasions of more trouble, and danger. For in the night there is darkness, the Rocks cannot be so well discerned; there is less help, than on the day time; storms and tempests are usually greater, and many other discommodities. In regard whereof the Poet Virgil could say,  

Eripiunt subito nubes coelumque diemque  
Nautarum ex oculis, ponto nox incubat atra: 
Lib. 1. Aeneid.   
Presentemque viris intentant omnia mortem.   
This night natural may resemble unto us a double night, where in the Ship of the Church is much endangered, the night of ignorance, and the night of sin. Either of them is a great darkness, and yet little thought of. No night so full of peril to a sailing Ship, as either of these to the militant Church. Of the first Saint Basil complaineth to his Friend in his Epistle, saying, 
P. afil. Epist. 89.  Ecclesia sine Pastoribus navigatio in noote, pax nusquam; Christus dormit, quid non igitur timendum est? The sailing here of the militant Church without Pastors and Teachers, is a sailing in the night, no light any where; Christ is a sleep, and what therefore is not to be feared? Of the second night (the night of sin) the Scripture every where itself complaineth, showing the distress of the Church where such darkness abideth. In the Psalm: Help Lord, for there is not one godly man left: the faithful are gone from amongst men. Every one talketh of 
Psal. 12. 1.  vanity with his neighbour, they flatter with their lips, and 
2.  dissemble in their double heart. 
a Psa. 14. 2, & 3  There is none righteous no not one, there is none that understandeth, there is none that seeketh after God. 
b Psal. 5, 9  Their throat is an open Sepulchre, they use their tongues to deceit. 
c Psal. 140. 3.  The poison of Asps is under their lips. 
d Psal. 10. 7.  Their mouth is full of bitterness and cursing. 
e Esay. 59 78. Rom. 3. 15. 16. 17. 18.  Their feet are swift to shed blood. Destruction and calamity are in their ways, And the way of peace they have not known. The fear of God is not before their eyes. What a fearful night now is this upon the Church? yet add unto this the 3. of Esay and many such other places, and judge if it can go worse with any ship at Sea in the blackest night, than with the Church in such dangerous darkness as this. Eusebius speaketh of it, and (me think) his words are much to be noted; Postquam, res nostrae per nimiam libertatem ad mollitiem & segnitiem degenerarunt, 
Lib. 8. hist. cap. 1  & alij alios odio ac contumelijs sunt persecuti, & tantum non nos ipsos per nos ipsos armis ac telis verborum ubicunque contigit, impugnavimus, & Episcopi in Episcopos irruerunt, 
Samma procul villarum culmina fumant maioresque cadunt altis de montibus umbrae. Virgil. Eglog. 1.  ac populi contra populos seditiones moverunt, deindé infanda hypocrisis & simulatio ad summum usque malitiae progressa fuit: Divinum judicium pro more suo senfim ac pedetentim nos invisere cepit etc. After, all things amongst us through too much liberty grew unto wantonness and sloth, and every one with hatred and slander persecuted another, etc. Bishop's falling upon Bishops, and people upon people, hypocrisy and dissimulation growing to an height, God's judgement (according as it useth) by little and little visited us, etc. See this night of the Church, which we speak 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 near any Haven, far from all help by land, and exposed to the very full power of wind and water. A great Circumstance of peril and danger, as we all know. And thus is the ship of the Church said to be, when either heresies or schisms abound in it, or cruel persecution rageth against it. Of the 
Basil. de Spiritu Sancto. ca 30.  first S. Basil speaketh, comparing the troubles of the Church to the surges of the Sea, in which the ancient bounds of the Fathers are moved, every foundation and ground of Doctrine shaken by schismatics and Heretics, who are as the froth raised by those waves and surges. To the second we may refer those raging furies of Nero Domitian, and the rest, of whom Theodoret writeth thus, Quod illi crudelitatis genus in Christianos commenti non sunt? an non manus pedesque absciderunt? an non aures naresque obtruncaruut, & c? What kind of cruelty did not they devise against the Christians? Did not they cut off their hands & feet, their ears and noses, and iwent all strait bands to the height and extremity of torment, & c? Thus we see the Church in the midst of the Sea, compassed about in this sort with enemies domestical and foreign. Domestical, heretics and schismatics, who (as a generation of vipers) gnaw asunder their Mother's belly. Foreign, Pagans and Heathens, who cruelly and bloodily trouble the poor ship: by means whereof, sometimes she mounteth aloft, as a ship doth, being praised and commended greatly; and sometimes she is thrown down by reproaches and contumelies of much contempt, being in case even fitly to say with the Poet,  

Tollimur in coelum curuato gurgite; & ijdem  
Subducta ad manes imos descendimus unda.   
Or rather, with the Psalm, We are carried up to the Heavens, and down again to the deep. Our soul melteth in us, and we are even at death's door.  
Another Circumstance were contrary winds, which vehemently did beat the ship, even as still and daily infinite crosses do the Church and members of it: as, when we are in health, and sail merrily, suddenly cometh a contrary wind of sickness, & shaketh us shrewdly. When we are rich, losses come; when we have friends, they die; our good name is touched, our servants deceive us, our children miscarry or rebel against us, and infinite are the contrary winds that arise, and trouble this sailing ship of ours in this world. The last (but not the least) was Christ's absence from them. For as soon as he had sent them away, saith the Gospel, he departed into a mountain to pray. Let this inform us how dangerous the absence 
Mark. 6, 46.  of the Pastor is. When Moses was absent, the Israelites 
Exod. 32. 1. Math. 13. 25.  fell to great and gross Idolatry. Whilst men sleep the enemy sóweth tars. And what too much absence of Pastors hath done of evil in England, who can tell? We are present often in the time of profit, but absent too often touching pains. The ships therefore, over which the Lord hath appointed many of us, are not only troubled as this was; but almost even sunk and cast away by contrary winds of Romish charms. These are the perils of the ship. Now may we likewise in the same place of the Gospel observe our duties in these perils. Laborant in remigando. 
Math. 14, 23. Mark. 6. 48.  They took great pains in rowing; pains and pains together, with consent and agreement: Two excellent things, and most worthy noting. We may not then cast away hope in every storm, and commit the ship to the mercy of the Sea; for thus did not here the Lords Disciples: but we must row, and labour in rowing, and that jointly all hands together; not some row, and some 
Basilius ultro reconciliat Eusebio episcopo loci, ne Ariam ex eorum dissidio praevalerent. Niceph. lib. 11. 18.  sleep; not some row forward, and some backward; not some help, and some hinder; but all, I say again, and all together, as watermen lift together, and strike together; and all one way, with one heart and will, seeking to save the ship against contrary winds, waves and perils: for thus did the Disciples here. Princes and Prelates are these Rowers in the ship of this Church: and then every one that hath any interest in his place, and for his place, must show his care and join his help that all may be safe. For though the ship almost touched the shore, yet may she quickly be driven back again into the deep, if this rowing slack. Darius' the Father of Xerxes was wont to say, that the wars made him wise, and surely so may the ships dangers make every man more expert. But no man must faint and give over in peril, for the end will be good, and such fainting fear should be very sinful. If I should enter into particulars, surely much negligence might appear: but I rather wish every man to awake his own heart; that whatsoever is past, yet hereafter it may be better, and if there be ever a sleeping jonas, awake him, and bid him call upon his God. Thus doing, the end (I say) will be good. For mark now what followeth in the Gospel. The Disciples thus labouring painfully in rowing, the Lord jesus saw them, came unto them, and all was well. He seeth all men and all matters, but a gracious eye hath he ever to those that are labouring in rowing according to their calling, which what a comfort it is, judge you. And he not only seethe them, but cometh unto them, saith, It is I, and maketh all things well. This is the happy victory of the Church and every member of the same at last, over all perils and dangers, winds and waves, storms and tempests whatsoever. To this therefore cast both eye and heart, and be ever cheered in the assurance of it. The tempest is great, Acts. 5. but they rowe-on, and overcome. There is a great billow riseth against Saint Paul, Acts. 13: even Elimas the Sorcerer; but strongly Paul rowed-on, and overcame. Athanasius and Hilary against Arrius, Basil against Eunomius, Tertullian against Hermogines, Origen against Celsus, Augustine against Faustus and Pelagius, Cyprian against Novatus, etc., How painfully, how carefully did they row, and overcome? Scripturae remis Doctores aequora verrunt: With the oars of Gods holy word these Doctors overcame all those waves and winds. Post lachrimas risus, post exilium Paradisus, dixerunt Veteres. After weeping comes laughing, and after banishment comes Paradise, said our Elders. Caesar bade the Mariner 
Confide, nauta, nam Caesarem vehis.  be of good comfort, because he carried him, so great a Monarch: But how 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 days dawning. For the night being divided in to four watches or parts, to wit, the beginning of the night, the midnight, the cocks crow about three of the clock after midnight, and the dawning: This you see is last; so that all the night it pleased Christ to let them be troubled, and he did not by and by come unto them. Teaching thereby all his faithful to be strong and patient not yielding to temptation, if in haste the Lord come not with help, but stoutly & strongly wrestling till he come, leaving the tune to his own good pleasure, and comfortably being assured that he will come at last, as here and ever he did. Turbatur mare, fluctuabat navicula: navicula Ecclesia est, mare seculum: sed venit Dominus & ambulavit supra mare, & pressit fluctus spumantes & magni (potestate scilicet) & reges crediderunt Christo, & subingati sunt. The Sea is troubled 
Aug. in Psal. 92. in fine.  (saith Saint Augustine) and the ship is tossed: the ship is the Church, and the Sea is the world; but the Lord came and walked upon the Sea, and repressed all these smelling waves and billows, to wit, the Kings and potentates of the earth believed in Christ, and were sub dued to him. Who whilst they raged against the poor ship, were so far from sinking her, (as they desired to do) Vt plané illis persimiles inventi sint, etc. That altogether (saith Theodoret) they became like unto those, that seeking to quench the flame, fond pour oil in, and so make it greater. And even as the bush that Moses saw was not consumed with fire: no more could the enemies with their wars and weapons overthrow it. Simones, Marciones, Valentini, etc. The Simoncans, the Marcionits, the Valentinians, and a number more (saith Greg. Nazianz.) they are all drowned in their own deeps, and the Church is delivered. Ever therefore, as the Israelites here against Pharaoh and his hest; so shall God's Church have victory against her enemies; but in God's time, not at her own will. Till then constant Faith and painful rowing be graces becoming the Church and every member of it. I am joseph your brother, was a word of great comfort, you know, in the Figure; and It is I, it is I, be not afraid, is a far greater comfort in Christ who was figured, blotting all fears whatsoever out of our hearts.  
Lastly, Thus Israel saw the mighty power, which 
ver 31.  the Lord showed upon the Egyptians: so the people feared the Lord, and believed the Lord, and his servant Moses. This is the end of God's mercies to his Children, and of his judgement upon their foes, To increase all good duties in them towards him: and (by name) a reverend fear of his Majesty: and a faithful assurance in his love. They believed before in some measure, but now in a greater measure, as may be said of the Disciples where the like Speech is used, john, 2. 11. They believed also his servant Moses, that is, they now plainly see that God was with him whom they so wickedly had abused. Let it profit us to beware by them either to distrust God, or to wrong his Ministers appointed over us, and let us learn, that although Faith respect GOD only, yet is there such an union betwixt him and his Ministers, as in deed and truth we cannot believe him, unless we also believe his Ministers speaking from him. And therefore whom God hath joined (even in this sense also) let no man sever, but believe the Lord, and his servant Moses. What is passed of unkindness towards your faithful Minister caring for you, praying for you, and weeping for you when you are fast on sleep in your bed, Let it grieve your heart in your secret chamber, and do so no more; the Lord is with him, & his service is God's mercy to you, the abuse or contempt of him will so grieve the Lord, that you are sure to feel his heavy hand for it. Be wise therefore, & let both this particular and the whole Chapter profit you in God's blessing.   

CHAP. 15.  
Consider in this Chapter these two general Heads. 

〈◊〉. The thanksgiving both of men and women.  
2. The fall again of these Israelites at Marah.    

1. TOuching the first observe the antiquity of writing in verse, and the reason why Moses used verse here: even to continue a longer and better remembrance of so famous a work of God for his Church: for we all see by experience, that what is written in verse, both more affecteth, and more sticketh in the memory, than what is written in prose. We must learn also by this Example, ever after mercies and comforts to give thanks. For the Custom of the Church is the instruction of every particular man and woman in the Church. The custom we see here, and in other places. What Melchisedech did after Abraham's victory, we read in Genesis. 
Gen. 14. 18.  What Deborah and Barak did, we read in judges. 
judg. 5. 2. 1. Sam. 18. 2.  What the women sang to Saul and David, we read in that Story: as also what was carefully done after that great victory and deliverance vouchsafed to jehosaphat. 
2. Chron. 20. 27. 28.  A feast was kept every year to remember thankfully Hamans' destruction, and the jews joyful deliverance. 
Hester. 9 17. judeth. 16. 1.  judeths' service and blessing with God is not forgotten: And, if you go to David's Psalms, how many of them are Psalms of thanksgiving after benefits? Of the cleansed 
Luk. 17. 15. Luk. 5. 25. Act, 3. 8.  Lepers though nine forget yet one is thankful. The man healed of the palsy taketh up his bed, & praiseth God. The Cripple healed entered into the Temple, walking, and leaping, and praising God. God and man abhor the contrary, and when thou art truly said to be unthankful (but even to man) there is in that one word all evil contained and affirmed of thee. Now, if private benefits should be remembered, much more public which touch so many. Whereforefor both, be ever thanksfull to God as the fountain, and to man, as his means. Imperfection in this duty beseech him to pardon, etc.  
2. When was this thanksgiving made? The Text telleth 
ver. 1.  you in this word THAN, Then sang Moses & the children of Israel. That is, even presently as soon as they could gather all their company together on the other side of the sea, whither so happily they were brought on dry foot by a mighty God. In the 5, of judges you may note it also, THAN sang Deborah & Barak, even the same day. And surely, to defer, it is always dangerous, so soon are we cooled and become dull and heavy after the greatest mercies. Do it therefore whilst thy heart is hot, & thy feeling sweet of his fovour found. Do it quickly & heartily: and so thou movest the Lord to more mercy. For gratiarum actio est ad plus dandum invitatio, Thankfulness is an inviting of God to give more, saith S. Ambrose. Do what we can, we shall be weak, and our best duties be full of wants: but yet speed will help somewhat, and our care in making speed shall find mercy for such wants. When dullness crept in by careless delay, shall be punished.  
3. Note with yourself again the manner of their Song; namely, how they being many, yet use the singular number, & say, I will sing: When in a right phrase of speech they should have said, we will sing. This plainly teacheth us that a good form of giving thanks is, every particular person out of his own feeling to say I, I, good Lord do yield unto thy Majesty, my bounden thanks for myself and for my brethren, for myself and for thy whole Church. And so every one feeling, and every one thanking, the Lord is praised of all, as his mercy and goodness reach To all. A contrary course it is, to trust to other men's giving of thanks for me, and to be dull and dumb myself. David's words have another touch, Thou art My God, and I, I will praise 
Psal. 118. 28.  thee, even My God: therefore I will exalt thee. ay, I, again in mine own person, and with mine own heart, and with mine own tongue, etc.  
4. I will sing, that is, not only in heart will I feel and think; but with my voice will I express and publish the due praises of such a God. Outward signs shall go with inward truth: that both outwardly and inwardly I may do my duty. As I am glad that men see his goodness to me; so think I it fit they should also behold my duty to him. I publish the one, I will not hide the other; I am glad of the one, and far be it from me to be ashamed of the other. David speaketh of the great Congregation, and, I will sing in the midst of his people.  
5. To whom? To the Lord will I sing, who is the fountain: not to myself and my wit, to my friends and my Fortune, to my bags & my baggage or any other thing. No Creature with me shall rob him of his right, but to the Lord will I sing. And why? For he hath triumphed gloriously: the horse and him that road on him hath He overthrown in the Sea: He, He, hath done this for me, for us, etc. The Lord is my strength and praise, and he is become 
ver. 2.  my salvation. Some put their trust in Chariots, and some in Horsemen; but we will remember the Lord our God. Cursed be the man that trusteth in man, and maketh 
jer. 17. 5,  flesh his arm, and with draweth his heart from the Lord. Thus for men to be a means to stir up women, and one woman to stir up another, Fathers to move their Children, Mothers their Daughters, Masters their Servants, and friends their friends, what a comfort is it where God granteth it? Their Timbrels & their dances were according to the manner of those parts, a grave and modest going in order with Songs and signs of joy; no light nor wanton leaping, neither men and women together, as in the commandment against Adultery hath been showed. She is called Aaron's sister, because Aaron was the elder brother, yet she was Moses sister also.   

The 2. part.  
1. THese things thus ended concerning the Thanksgiving, from the Red-sea they went into the Wilderness of Shur, and in three days travel they found no water, afterwards they found some, but it was so bitter they could not drink it. A new trial of their Faith and patience: and we may well Note in it the course of the life of a child of God in this world: even to pass from trial to trial: and still to be tried one way or other: That 
Acts. 14. 22.  through many tribulations at length he may enter into the Kingdom of God: and after many fights receive that Crown of righteousness, which the Lord, the righteous Judge, shall give at that day, unto all them that so have finished their course in Faith, and love his appearing. In those hot 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 have it so bitter, was cross unto cross, making Moses words true, God took unto him a people by signs and wonders, by war and might, by a stretched out arm, by great fear, and (now mark) BY TEMPTATIONS. Yet should 
Deut. 4, 34.  all have been endured patiently, having such Tokens of his care for them. But (alas) see what followeth.  
2. Then the people murmured against Moses, saying, 
ver, 24.  what shall we drink? Who would have thought it possible so soon after such a glorious Deliverance for such infirmity to show itself again. But this is man both to God and his Ministers: as soon as any contrary wind bloweth against him. Truly therefore said the Lord of us, That our wickedness is great in the earth, and all the 
Gen. 6. 5.  imaginations of the thoughts of our hearts only evil continually. Let it strike us and humble us, that no man think he is supported. For certainly this is our mould to murmur ever when we are displeased. Let the Mininister of God observe this Nature, and be prepared for the like in his people, if occasion serve. Moses was a great man, and full of all just matter of high reverence with his Flock: yet we see how he is dealt with. As soon as any thing toucheth them, WHY? WHY? and WHAT? WHAT? still flying upon him with their venomed words of bitter impatiency: and he must answer for all the trials it pleaseth God to lay upon his Church, or any member thereof. A fitter course it had been for a people so taught with passed favours, to have assured themselves of future helps in Gods good time, and with patience and Faith to have expected the same, assuring themselves that he never had done so great things for them to give them over in any need. This is therefore their great fault: and let it profit us never to offend so: But to look upon David that good Pattern who reasoned sound and comfortably, That he which had delivered him from the Bear and the Lion, would also save him from that uncircumcised Philistime: to look also upon S. Paul, who maketh 
2. Cor. 1. 10.  the same Argument, that God did deliver him, doth deliver him, and hereafter will deliver him assuredly. This, this is the right way, To remember how many baskets full of broken meat were taken up: and never to fear any want where such a powerful God is. To remember what God hath done for me, and to make that an argument both of my prayer and hope, as David doth when he saith, Thou hast set me at liberty when I was in trouble: 
Psal. 4. 1.  have mercy upon me and help me. As for murmurings and repine, faintings & fearing, they offend God, they grieve his Minister, they shame ourselves, they offend the Church, and no way can they profit us, be they never so violent & bitter. Blessed jobs Speech therefore is a blessed practice for every good man & woman, If the Lord should 
job. 13 15.  kill me, yet will I put my trust in him.  
3. What doth poor Moses thus grieved again with a perverse People? surely again he runneth to his God and crieth to him. And this still is the refuge of the poor 
ver. 25.  Minister, and of all those that fear him. Use it and keep it, God is not as man, to be weary; and thou shalt find the fruit of it, as Moses did again in this place. For upon this his crying the Lord showed him a Tree, which when he had cast into the waters they were sweet: and the people drank of them, with great contentment to their fill. Hath not GOD then an issue for every temptation, if we would expect it? Are not the Cries of his Servants heard? and do not they cry to him when others murmur against him? Mark all these things with yourself, and be the better; for I pass them over with this pointing at them. And for this tree, which being cast into the waters made them sweet, take it for a most Excellent Figure of jesus Christ our Saviour, by whom all bitter affliction is made sweet: and the sour curse of the Law condemning all men without him, quite and clean taken away. For who is able either to endure the cross or to taste of the Law without Christ; yet in him, and by him both are sweet, affliction fitting us to God's Kingdom, and the Law teaching us what to do, and what to fly. Consider of these Marginal Quotations by 
1. Tim. 1. 8. Rom. 3. 31. Gala●. 5. 14. Ephesi. 〈◊〉. 10. 1. Thes 4. 3.  yourself, and add the like unto them. And touching these bitter waters, mark how they are a means to discover the hidden bitterness which lay in the hearts of these Murmurers; and think with yourself, that even so doth bitter adversity in many men and women at this day, disclose secrets, and show them to have weakness, before not known, or thought of. Secondly, Note how in traveling to the Land of Canaan, we must assuredly pass by Marah, and there we must make a pitching place for a time, till it shall please God to grant a Remove. Bitter, bitter, and very bitter will the waters prove: but murmur we not as these men did: for he that was so gracious as to make them sweet to such Repiners, what will he do in his good time to us, if we patiently abide his will: surely he will much more respect us, and even boast of our patience to our eternal good; as he did of his servant jobs righteousness. But now for the tree; some ask, whether there were any such virtue in it by Nature to sweeten waters? and if there were, what need God had to use any such means, seeing with his only word he could have helped them? for answer whereunto, it may first be said concerning the first, that the Lord hath given most excellent virtues to his creatures, beasts, herbs, plants, stones, trees, and such like, thereby to show his mighty 
Arist. hist. animal. Pliny. Aevan. Zanch. de operibus. Levinus Lemnius, etc.  power, wisdom, and mercy. As for beasts, their blood, their flesh, their fat, etc., what virtues are in them? for herbs, some comfort and help the brain, some the eyes, some the liver, some the heart, some one part, some another, with most rare and sovereign qualities given them of GOD for this end. The consideration whereof hath greatly delighted many worthy persons, and caused them both to speak and write of them with great pleasure, Methridates that great King of Pontus, and of one and twenty Kingdoms more, for his wonderful skill in herbs, and his sovereign remedy against poison and contagious diseases, called after his name Mithridate, is become in all Books and Monuments of learning, renowned and famous. Lysimachus Eupator King of Ilyricum, is said to have been most skilful in herbs. Artemisia the wife of Mausolus' King of Caria, was an excellent Lady for knowledge in herbs. Marcus Valerius corvinus, a worthy Roman was so delighted with the study of herbs, that he withdrew himself into the Country where he might wholly (as it were) dwell in his Garden. But what speak I of these, since we all know what is written of Solomon? namely, how he wrote of all Trees from the Cedar which is in Libanon, unto the Hyssop which springeth out of the wall, that is, from the highest to the lowest: he wrote of plants and herbs, beside of beasts, fowls, creeping things and fishes, worthy Books no doubt, if it had pleased God to let them continue to this day. The strange virtues of precious stones divers likewise 
Franciscus Rueus.  have written, whom both with pleasure and profit we may read. Concerning all which happy qualities 
Zanch de operibus Dei, etc.  vouchsafed to these Creatures, and even particularly of this wood we now speak of, remember with yourself that Notable Testimony of jesus the son of Syrach in his Book. The Lord, saith he, hath created medicines of 
Eccles. 38. 4.  the earth, and he that is wise, will not abhor them. Was not the water made sweet with wood, that men might 
5. 6.  know the virtue thereof? So he hath given men knowledge, that he might be glorified in his wondrous works. With such doth he heal men, & taketh away their pains. 
7. 8. Why God useth means.  Of such doth the Apothecary make a confection, etc. Such virtue therefore was in the wood given to it by God, who is the God of Nature, and giveth all these things. To the second (why God should use such means, being able with his word to sweeten them?) true Answer may be made, that although God be able to do all things by himself, yet chooseth he often to work by means, and that for our good. As first, that so he might teach us his Sovereign power over all Creatures using them at his pleasure, when, and how, he shall best like, and draw us to the true reverence & worship of him as Creator, Ruler, Lord, and Governor of all the creatures. Secondly, that he might manifest by this means his love and goodness to us much more, when he maketh all his creatures serve to our health, comfort, and good, and so draw and stir us up to true thankfulness unto him for it. Thirdly, that he might teach us thus not to abuse those his creatures, which with so excellent virtues and qualities are created for us, to do us good. Fourthly, that we might learn by this means, not to contemn 2. Causes and means, by abusing (through a vain presumption) the holy Doctrine of his providence. For, when God himself is pleased to use these instruments, who are we that we should reject them? and if we do, what do we contemn and reject, but his Ordinance? Lewd and wicked therefore are the Anabaptists: who, as of the soul, so of the body, cast away the means of health: and yet say, they desire the health of both. S. Augustine's words I cannot pass over, (fit for them, and fit for us in this matter) in his whole 29. Chapter of the 7. Book of the City of GOD, showing how God useth second causes in the government of the 
Of second causes.  world, because he hath created them to that purpose. Yet ever he doth not tie himself to these things, but sometimes without them, and even contrary to them, he worketh his will also: that thereby we might learn, his using of them to be without need, seeing he can work without them, if he please. Secondly, that when he useth them, it is he that worketh by them, and not they without him; as he giveth light in the Sun, he feedeth us in our meat, etc. For if without them it be he, much more in them and by them it is he. Thirdly, that we might see how many ways he is able to help us, when any thing is wanting unto us which is needful. And this we may well think was the cause here, why it pleased GOD to show this Tree, that they might be ashamed of their impatiency and mistrust, never more so sinning again; seeing (by one means, or other) there is with him ever so ready & easy help. Yea this is the cause also why (even contrary to Nature) he worketh often; that neither to Nature we should tie him, despairing of health, wealth, or liberty when we see no means, or means (in reason) working to the contrary; forasmuch as he is stall about all, and can with means, & without means, agreeably to Nature, & contrary to Nature, give his Name praise, and his children comfort in a moment. Profit we therefore thus by this Tree showed to Moses in extremity to make the waters sweere withal.  
4 There he made them an ordinance and a law, 
Ver. 25. &. 26.  and there he provoked them, and said, If thou wilt diligently hearken, O Israel, unto the voice of the Lord thy GOD, and wilt do that, which is right in his fight, and wilt give ear unto his Commandments, and keep all his Ordinances; then will I put none of these diseases upon thee, which I brought upon the Egyptians: for I am the Lord that healeth thee. Where the Lord tried them by want of water, there he also admonished them by his Word, declaring unto them their iust deserving of such Plagues and diseases as were inflicted upon the Egyptians: from which they had been free hitherto, only by his free mercy and goodness; and acquainting them that the only way for them so to continue still, was to hearken to his Will, and to obey the same; otherwise he being the only Author of health, it could not be so with them. Which word of his, let it inform us what also is our defence from all evil, certainly even the same LORD, and none but He. The way also to obtain it the very same that was then, To hearken and to obey not our wills but his, not our wisdoms but his, 〈◊〉 our laws but his. This, this shall abide, and 〈◊〉 and only this. All man's devices, and will worship shall varnth as vile from before him. Consider well of the Psalm, where first is put 
Ps. 2. 103. 3. Eccles. 3●.  forgiveness of Sins, and then the healing of all infirmities.  
5. Then came they to Elim where were twelve fountains 
Ver. 27. Hirom. of 12. Disciples, etc.  of water and seventy Palm trees: and they camped there, by the waters. So cometh comfort after sorrow, and plenty after scarcity. For now they have 12. fountains of water and goodly trees to yield them cooling shadows for their comfort. And surely the trials of the Church, or of any particular member therein, shall have a joyful end: and though they be never so many, yet the Lord delivereth out of them all. Who would not trust then in such a God, and tarry his time that never faileth. God, for his mercy sake, give us faith and constant patience,   
Amen, Amen.   

CHAP. 16.  
The general Heads of this Chapter are chiefly these. 

The grievous murmuring of these Israelites.  
The gift of Manna from heaven.  
The laws and Orders concerning the same.    

1. BEfore their murmuring, there is in the first verse mention made of another camping, namely in the Wilderness of Sin, which was the 8. place they had pitched in, since their coming out of Egypt. And in the book of Numbers a particular Record is made of all the places together, as likewise in an 
Numb. 33.  other place of that Book. That at the commandment 
Chap. 9 18.  of the Lord they journeyed, and at the commandment of the Lord they pitched. By all which we comfortably may see, that the Tabernacles or Tents of the Church, and every particular member, are pitched where the Lord will, and taken-up and removed when he will, and whither he will. For he it is that governeth and guideth all these things, even as he doth all other matters in this world, & nothing is done without his Will. The lot is fallen to me (saith the Prophet David) in a fair place: I have a goodly heritage: Thereby ascribing to the Lord this honour, that by him every man's portion and place in this world is appointed. He divided the Land of Canaan, and gave to every Tribe that part which by his servant jacob he had foretoldlong before. Whi●h doctrine may yield every heart patience and peace, to be quiet and contented with Gods Will howsoever it be. For beggars may be no choosers; and we are all his beggars that ruleth these things. Have I little? it is his Will, and I ought to be pleased. Have I more? it is more mercy, and God make me thankful. Thankful for the one, and thankful for the other, and ever contented with his Will. My pitching is here, or there, by his providence, in a fair house, or a foul; in a rich living or a small; in a good country, or a bad; in England or in France: and wheresoever, or howsoever, it is above my merit; and therefore I should be pleased, and thankful.  
2 The time is named, to wit, the fifteenth day; to let us all know that even so much more detestable was their ingratitude, by how much the remembrance of so great and wonderful a deliverance from their enemies was more fresh in me 〈…〉 rye, being solate. And will it not be so in us? Therefore, thus would I have us profit by it, even to think in the Morning of our safety by his mercy all the Night: And at Night of our safety all the day: And still 〈◊〉 of fresh favours; which unless I be thankful for, I must needs be: a great offender, seeing it is not possible to plead forgetfulness in such fresh and new things: Nay, if it were a fault in these Israelites to forget or to be dull in a matter of fifteen dayesolde, how much greater a fault in the morning to forget to be thankful for the night's mercy last before, and but even now ended: but you see my drift, follow it further by yourself. Surely, surely, fresh favours would have fresh remembrances and zealous and hearty thanks for them.  
3. Their murmuring is next spoken of, and next by 
Murmuring.  us to be considered. A foul and grievious fault ever: but in this people so blessed with happy experiences of care and love, of might and mercy in their All-sufficient GOD, more 〈…〉 able and more odious than in others. Whereupon the Apostle giveth them for an example to all people in all ages to learn to avoid this wickedness, saying, Murmur nor, as some of them 
1. Cor. 10. 10.  murmured, and were destroyed of the destroyer. Numb. 14. 36. For all these things came upon them for examples, and were written to admonish us, upon whom the ends of the world are come. The whole course of God's sacred Scriptures crieth out of this sin in men and Women, chiefly professing God. For do all things, saith 
Phil. 2. 14.  the same Apostle, without murmuring & reasoning. And S. Peter, Bey● harb●●durs one to an other without murmuring. 
1. Pet. 49. Wisdom. 1. 10.  The care of jealousy saith Wisdom, heareth all things, & the noise of grudge shall not be hid. Therefore beware of Murmuring which profiteth nothing; 
11.  and refrain your ●onge from slander: for there is no word so secret; which shall got for nought, and the mouth that speaketh lies, flayeth the soul. Cain murmured, and the Scripture noteth it as his sin. These 
Gen. 4. 14.  Israelites were grievous murmurers, sometimes for their labour 
a Exod. 5. 21. , sometimes for drink 
b Exod. 16. 25. Exod. 17. 3. , sometimes for flesh 
c Exod 16 , sometimes in distrust to obtain the City so strongly walled, 
d Num. 13. 31.  sometimes for fear to be killed of their enemies, 
e Numb. 14 2.  sometimes at GOD'S justice upon their disobedient brethren, 
f Num. 16. 42.  sometimes for want of dainties, as Figs, Pomegranates Uines, etc. 
g Numb. 20. 3.  sometimes, for that they were overdoied with Manna 〈◊〉, and for other like causes: upon all which the Holy-Ghost setteth a brand of dislike: and so by their sin admonisheth us to beware. Miriam murmureth against her brother Moses the Lords faithful 
Num. 12. 1. 10  Servant; and how fearfully was she smitten with a Leprosy? Let this sinite the heart of every Christian Reader, and make him consider what may quickly happen to himself, if he be a murmurer. From the Old Testament come to the New, and observe as much. The Pharasies murmur at Christ his mercy to poor Publicans: there is murmuring for good done on the Sabbath day: For not washing before meat: that such as came late had a penny as well as those that had borne the heat of the day: that the ointment was powered upon Christ, and not rather sold, and given to the poor: that the Widows were neglected: and that Mary doth not help Martha, but sit and hear Christ's words. But still observe how all these were sinful and grievous to God; and what a diligent record is made of them and of the several causes; that we might learn and see no cause to warrant this lewd behaviour. For either all or most of these occasions might have much said in defence of them. And therefore these Quotations of Scripture with that of Jude, short and 
I 〈…〉. ver. 1●.  sharp: These are murmurers, complainers, walking after their own lusts: whose mouths speak proud things, having men's persons in admiration, because of advantage, etc. Murmurers and grudgers, and complainers, such as mutter, & murmur, and grudge & groan, if all things fall not out to their contentment, such as mislike their places & callings, Estates and conditions, and are angry with God if in all things he please not their humours. If they be restrained of liberty, if they be touched with poverty, if they be pinched with penury, if they be subject to affliction and adversity, if they be not in highest places, & eralted to greatest authority, they ●ret, they ●ume, they are offended and discontented with the Highest. These are the greedy dogs spoken of by David, which run about the City, and grudge if they be not satisfied. Irenaeus the ancient Father giveth them a fit name (but a foul 
Irenaeus lib. 12. cap 12. & 29. Plato de legibus lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. E 〈…〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  name) calling them or a Piaboli, the devils mouths. And the words of Plato are as fit of unbridled mouths sending-out injury both to Heaven and Earth. The end of which mouths Euripides by the light he had, could well discern, that it would be misery and woe, as indeed it will, try who list. Circumstances increase this sin very much; as Who numbereth? against whom? and in what matter? who murmureth? A subject, a son, a friend, to whom much favour many ways hath been showed; A professor of the Gospel, well acquainted with the Word, and upon whom many eyes are cast etc. Against whom? Against Prince, against Parents, against Friends, to whom obedience, duty, and love with all the Testimonies thereof are due, and most due; against God, whose Word is in our hands, & in our mouths, and whose servants we would gladly be esteemed. In what matter? In a small matter, in a trifle; and wherein, or for what, we ought rather give thanks, in a matter lawful, tolerable, good, and no way to be grudged at. These and such like Circumstances I say make the fault much fouler and greater. Old Writers have uttered these kinds in these words, Est murmuratio contra Deum per displicentiam, contra Praelatumper inobedientiam, & contra proximum per invidentiam. There is a murmuring against God by discontentment, against our superior by disobedience, & against our Neighbour by envy. But from what fountain floweth all this filthy water which so offendeth God, so grieveth man, and so infecteth the very air? Surely either from impatience, or from pride, both bad and very bad fountains. Of the first that was an example in the Acts of the Apostles about the Widows of the Grecians: For not able with patience 
Acts. 6. 1.  to endure their conceited grief, till there might be declaration made thereof, and order taken accordingly, they fell to secret carping and biting unfit for the professors of the word: and in that heat touched even the Apostles themselves with want of care. Of the later, that is a most fearful example in Numbers of proud Corah and his company, whose pride, envy & ambition brought them to so strange and dreadful a death. They grieved that Moses should have such authority, they thought themselves worthy of some of it, and what they thought fit, not what pleased him, God must do. Of which kind of Murmurers and enviers Saint Gregory hath a good saying in his Morales, Qui contra suprapositam sibi potestatem murmurat, liquet, qúoa● umredarguit qui eandem potestatem dedit: Who so murmereth against authority set over him, it is manifest, that he reproveth him who gave the same authority. And upon the seventh Psalm, murmurantes dicuntur intrare in judicium cum Deo: Murmumurers are said to enter into indgment with GOD: They are like, saith An other to a filthy sooyne, who whether he wake or sleep is ever grunting. Murmuratores similes sunt versantibus in gyrum, donec capite & sensibus perturbaris caetera omnia perturbari putant, Murmurers are like unto such as turn round about till their heads & senses being turned, they imagine all things to turn round. 
Pythag.  Sednoli adversus quemquam murmunare, est enim abiectorum: But be not thou a murmurer against any man, for it is a base thing, and the quality of a base person. Erratapropria magis 
Democritus.  quam aliena reprehendito: Rather reprove thine own faults than other men's. Ediscat non murmurare, qui mala patitur, etiam si ignoret curmal patirur: per hoc enim quisquis ●e iustepati arbitrari potest, quia ab illo judicatur, cuius judicia nunquam sunt iniusta; And let him that suffereth harm not murmur; although he know not the cause why he suffereth it: because every man may think he suffereth justly, seeing he is judged of him, whose judgements are 
Isidorus.  never unjust. A very notable sentence, if you mark it; not allowing this vice in our hardest estate; and when we know not any reason of it. Qui in poenis murmurat fertentis justitiam accusat: for he that murmureth at God's punishment, or any just punishment, accuseth the justice of him that punisheth. But go we forward. Felicity consisteth not in things of this life: therefore we should not murmur for the want of them. job blesseth the Name of God 
job. 1. 21. Psal. 70. 4. Psal. 33. 1. etc. Psal. 135. 21. Psal. 23. 4.  in his greatest affliction, and murmureth not. Of the Godly it is often said, The praise of GOD is ever in their mouths: Then not murmuring. Murmurers want David's staff so comfortable to him, therefore we should avoid it. No Artificer can like that his work be dispraised of one which hath less skill, or evil will: And shall God like to have his predestination, his providence, his justice and mercy and whatsoever is holy, and good to be censured, and grudged at by dust and ashes? No, no. The Wise man's Counsel is excellent in this behalf: Harken unto me, ye holy children, and bring forth fruit, as the Rose 
Sirach. 39 13.  that is planted by the brooks of the field, And give ye a 
14.  sweet smell as Incense, and bring forth flowers as the Lilly. What is this sweet smell that must be given out? Mark what followeth; Sing a song of praise; and bless the Lord in all his works. Give honour unto his Name, and show forth his praise with the songs of your lips, and 
15.  with haps, saying after this manner, All the works of the Lord are exceeding good, and all his commandments 
16.  are done in due season. None may say, What is 
17.  this? wherefore is that? For at time convenient they shall all be sought out, etc. Read the whole Place yourself I pray you. And see how far this is from murmuring and grudging. Optimumest pati quod emendare non potes, & Deum, quo authore cunctaproveniunt, sine murmuratione comitari, It is best, saith Seneca, to suffer what thou canst not amend, and to follow God (from whom, as from a fountain, all things do come) without murmuring. Malus est miles qui imperatorem sequitur gemens, He is a very bad Soldier that followeth his General with grumbling. And certainly he is as bad a Christian, that controlleth God in his works; and thinketh this, or that, might be better. Some will have fair weather, and some will have foul; some wet and some dry; some dearth, and some plenty: who can repeat men's vain conceits herein, never caring for others, but for themselves: and therein also mightily deceived, because man indeed is not able to comprehend, what will ever be best for him. Holcot upon the Book of Wisdom telleth a Tale of an Heremit, that having 
Lect. 9  sowed potherbs in his Garden, desired fair weather, and foul weather as he judged to be best for his herbs, and so had still granted of God according to his request, but not one herb came up: whereupon he thought, there was a general failing in all places of such herbs, till on a time walking to another Heremit not far off, he saw with him a very excellent crop: Then he told him what he had begged, and obtained, touching the weather, and what effect it had. Whereunto the other Heremit answered, Putahas te sapientiorem Deo, & ipse estendit tibi fatuitatem tuam, etc. Thou didst think thyself wiser than God, and he hath showed thee thy folly. I for my crop never asked any other weather than GOD should please to send. I would this old Heremit might teach many in our days to be less wise in their own conceits, concerning both weather, and other matters: and to rely more upon God's merciful providence and bottomless wisdom, that he both knoweth what is best for man's use, and will accordingly (for his own goodness) vouchsafe the same. Then would there not be so many faithless fears and doubts amongst us as are, much less any opening of our mouths against Heaven, as, I fear, is. But let such remember what Seneca writeth of Caesar, who having appointed a great Feast for his Nobles and friends of all degrees, and it falling out that the day was so extreme foul as nothing could be done, being highly displeased at it, in extreme madness willed all them that had bows to shoot up their arrows at jupiter in defiance of him, for that foul weather. Which when they accordingly did, their arrows lighting short of Heaven, fell down upon their own heads, and hurt a number of them very sore. Even so do our muttering and murmuring words, either for this or that which God sendeth, not hurt him but wound ourselves both deeply, and dangerously. Another desire of men is, ●uer to be in prosperity, and not to taste of any adversity; if they do, than they murmur, and then they grudge, saying, or thinking the Lord dealeth hardly. But these men forget that if the Physician desire a man's life and health, he restraineth him of many things wished and longed for, and ministereth many things unto him bitter and unpleasant; whereas, if he despair of the parties well doing, he suffereth him to eat and drink what he will. They forget that those Cattle which the Grazier putteth into his best Pastures and feedeth fat, are usually appointed to the slaughter. They forget that too much rankness hurteth the corn, and too much fruit breaketh the trees. They forget that Christ gave both a sop and a dipped sop to judas, and yet he was a reprobate; the rest (being chosen vessels) had no such thing. A whirl wind carried Elias to Heaven, & so hath affliction many an one. But the Rich Glutton that had all pleasure in his life time, lost his pleasure, and gained woe for ever. It is not good to have our wages too soon, but to remember cheerfully, that when the day is ended, than wages will be paid. He that traveleth in the way against the Sun, hath the light before him, and the shadow behind him: so have the wicked prosperity & comfort here, none hereafter. But he that traveleth with the Sun hath the shadow before him, and the light after him: so have the godly crosses here and eternal joy after. Murmur not therefore at any wants, neither grieve if other: be made rich, and the glory of their houses increased: for as thy shadow goeth before, so will thy light follow: And as his light is before, so will his shadow follow most assuredly. Nothing shall he carry with him when he dieth, neither shall his pomp follow him. Qui honoratur in via, in perventione ●●m●abitur, Et quasi per amaena pratain carcerem 
Greg. Moral.  venit, qui per prosperitatem praesentis vitae ad interitum tendit. He that is much honoured in the way, at the end of his journey is damned. And as it were through a fair pasture he passeth to a prison, who by the prosperity of this life present goeth to destruction and confusion. It is enough (if any Counsel may be enough) to banish from us all sinful murmuring either at other men's prosperity, or at our own adversity. For certainly as yourself would be more careful of a child of yours that you had done little or nothing for, than of one that was provided for, and had plenty: so is the Lord of Heaven (that kind Father above all Fathers) most careful of their good, who here in this life have had least, and are indeed yet unprovided for. O believe it, they shall have a day, and that a sweet day and a joyful. Their turn will come, & though others have been screwed before them, yet shall their portions at last be as Benjamins was with joseph, greater and better than all the rest. Till then let your want make you as hunger doth that hawk, fly more earnestly at your prey, that is, at Heaven, at God, at Christ, at the life to come with all his joys. Pitch your eyes upon it & your heart also; fly, and fly strongly to that mark, thinking every day two, till the Lord grant it. If a traveler have but a little money left to bring him home, he traveleth farther in a day than otherwise he would: And so do you by your present wants, take occasion to go forward faster and faster in a holy course, that you may be at home and take your rest. Away with murmuring and all evil speaking, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  for a man is known by his speech as metal is by his ring. And no glass showeth more plainly the spots of your face, than your tongue will show the spots of your heart. Let it grieve you to hear others do it: for the Lord is not with them: And to be sorry for a body, from which the soul is departed, & not for a soul from which 
Aug. Non sunt inte viscera pietatis, si ploras corpus a quo anima, & non animam a qua Deus recessit.  God is departed, is not piety, saith S. Augustine. Foolish men speak foolishly, but our speech should be with a grain of salt. S. Augustine noteth it very well, that S. james doth not say None can tame, but no man can tame the tongue, that when it is tamed, we might know it to be a work of God, and not of man. It is walled in which two walls, the lips and the teeth, to note a double trial that should be taken of our words before we speak. First, whether it be lawful; secondly, whether it be expedient that we mean to say. And if both these, then speak on and spare not, all shall be well. But if either of these want, then keep the door fast, and let not that little member have his will. The good Abbot saw both the good, and the difficulty of this, who being unlearned, and very desirous to be instructed, when he was come to that verse of the Psalm (I said I will look to my ways, that I offend not in my tongue) bade Stay there, till he 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 up with this wish, that no tongue may be like that cursed Bay tree whereon the Proverb grew, Insana laurus, The contagious bay tree. My meaning is, that no man or woman have a tongue so venomous to make murmuring wheresoever it is, as that bay tree would make chiding and strife, as long as any jot of it were in ones hand: for you see the sin of such a tongue, and let it suffice. God seeth, and God heareth, who as Augustine saith, is every where, and cannot be mocked. But happily you 
Aug. Deus ubique est, intra omnia non inclusus, extra omnia non exclusus, supra omnia non elatus, infra omnia non depressus.  will think, why then doth God suffer any murmuring to be? And I pray you remember Saint Gregory his Answer, Permittitur murmurati● & detractio, ut caveatur elatio, GOD suffereth murmuring and detraction, that it may keep down in men pride and arrogancy. Thus much of this matter of Murmuring, if not too much, of purpose enlarged, because the fault is too general both in persons murmuring, and in matters murmured at.  
4. But did they all murmur without exception? No: but although that Text make no exception, yet we may safely think, the Lord had his number among them that did not murmur 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 general are said to murmur. And indeed what are the godly but as wheat hid under a great heap of chaff, which doth not appear so well, till the chaff be wynowed & blown away? It was sufficient that the Lord well discerned both, etc.  
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 we fate by the fleshpots, when we ate bread our bellies full! for ye have brought us into the Wilderness to kill this whole company with famine. Words of such impiety, as I know not how to begin to speak of them. O impiam et nefandam vocem! O wicked and horrible words! (saith a godly Interpreter) O sinful and cursed speech! may all that read it, and taste of GOD say; especially in this people so acquainted with God's mercy, grace, and power, so made famous over the world with miracles wrought for them against their enemies. For, what is this which they say? but all one as if they had said; we care not for our Deliverance out of Egypt, and from all the bondage and cruelty against us and our Children, we give GOD no thanks for it, for we were better so, than thus; O, that he had let us alone by the fleshpots, and come to deliver us when we had sent for him. Such height of unthankful contempt who trembleth not to read, and shaketh not to think of in his heart? But let it profit us; for to that end the Lord hath Chronicled it in his Book. First then, let it teach us and tell us, yea soundly settle in us, how quickly these sinful hearts of ours slip from their duties, if once any cross lay hold on us, making those mercies and benefits of God vile, and of no account, which at the first when we received them were most great in our eyes, most welcome and acceptable; we then saying, O, how should we thank the Lord enough for these things! But is this well? Doth the word teach us thus? or do we ourselves endure this measure to be measured to us by those to whom we have been good and kind unto? No, no: And therefore abhor it as most odious both to God and man: and look we at the Rule which teacheth us otherwise. Great were the favours that job had received from his God: adversity cometh, and that (as you know) in a great degree. Doth job vilify therefore either in tongue or heart those former favours, and say, O, that God had never bestowed them on me? No, you know, but holily and virtuously he embraceth God's will, and telleth his repining wife, That since they had in former times received good things from God, should not they also receive evil, when it was his pleasure? Yes, yes: And therefore saith he, The Lord gave, and the Lord hath taken: and blessed, blessed be the Name of the Lord even in taking, as well as giving, and ever for all things that he doth. The Apostles of Christ were exalted by him to the highest dignity in his Church, it was no doubt a great grace unto them and very acceptable, but afterward cometh persecution, imprisonment, whipping, and many crosses; Do they then say as these Israelites, (O, that we had died by the hand of the Lord! O, that we had never been Apostles!) and so cast the mercies of God in his face for the troubles which followed such favour? Not so, you see, but they went away rejoicing, that they were made worthy to suffer those 
Acts, 5. 41.  things for so kind a Lord as had exalted them to that dignity, and given unto them such graces and places as than they had. Let us look upon such Examples as these, and pray to God for strength to follow them. Let us often remember that good Counsel of the wise man, My son, if thou wilt come into the service of GOD, stand fast in 
Sirach. 2. 1.  righteousness & fear: AND PREPARE THY SOUL TO TEMPTATION. Settle thy heart, and be patient: bow down thine ear and receive the words of understanding, 
2.  and shrink not away when thou art assailed; but wait upon God patiently. join thyself unto him, and depart not away, that thou mayst be increased at the last 
4.  end. Whatsoever cometh unto thee, receive it patiently, and be patient in the change of thine affliction. For as 
5.  gold and silver are tried in the fire, even so are men acceptable in the furnace of adversity. And so forth much more; if you will, read the Place yourself. Forget not what the Apostles in the Acts did, and said; Who confirmed the 
Acts. 14. 22.  Disciples hearts, and exhorted them to continue in the faith; affirming that we must through many afflictions enter into the Kingdom of God. There are many such places in Scripture. Away then with those crooked ways 
Math. 16. 23, 2. Tim. 3, 12.  wherein too many do walk: and be taught by these Examples what ever to do. The Gospel is welcome to many at the first, and they greatly rejoice in it; but when either trouble groweth for it, or they are restrained by it from their accustomed sins of swearing, drunkenness, sensuality, covetousness, oppression, usury, and such like, than they wish they had never been troubled with such preaching, and all God's mercy is returned to him with great unthankfulness, as here it was of these murmuring Israelites. If authority and offices either in Church or Commonwealth be given in God's goodness to some men, they receive them joyfully, and say they are much bound to God for them: But when such things happen as usually follow such places, to wit, trouble and charge, lies and slanders, contumelies and reproaches, with great unthankfulness than they turn both tongues and hearts, and wish they never had been so graced. For Matches and marriages, O, what impiety is in many, many times! cursing the parties, and almost cursing God that gave them such a match: when yet at the beginning all was well, and everybody pleased. Let all these and all others faulty in like sort look upon these murmuring Israelites, and be ashamed of such sin. For man and wife, let them consider but one thing which GOD hath given them in their own bodies, and see how it will instruct them. Their two eyes if they go together and look both one way, be it upward or downward, to the right hand or to the left, All is well and comely in the face. But if they be severed and the one eye look one way, and the other an other, there is a blemish we all confess, and it is not well: So man and Wife who as the two eyes are made to look one way, should never be severed to go a sunder, to cross one an other, to reproach one an other, to shame one an other, to breake-up house and depart one from another. Surely the blemish is great, and as many as care either for piety or honesty, will consider of it. Secondly, these words of the Israelites may show us what is the course of too many Men and Women in the world another way, even to pre●er the fleshpots of Egypt before the Land of Canaan, and bellies full of bread before a blessed deliverance out of cruel bondage, that is, Earth before Heaven, and the joys of this world before all that can be given when this life is ended. A miserable and monstrous blindness, yet such as no persuasion will prevail against, it is so settled and rooted in sinful hearts. Remember what you read in the 11. of john, when Christ had raised up Lazarus to life again, And many that had seen these things believed on 
joh. 11 44. 45. 47. 48  him: Then gathered the high Priests a Council, and said, what shall we do? If we let this man thus alone, all men will believe in him (now mark) and the Romans will come & take away both our Place, and Nation. So before Christ they prefer their places, and for the world adieu to Heaven. Such others were those in the Prophet jeremy, who measured Religion by plenty and scarcity, judging that best which brought most profit, and that worst wherein there was any want. The word which thou hast spoken (say they) to us in the Name of the Lord, we will not hear of thee, But we will do whatsoever 
17.  thing goeth out of our own mouth, as to burn incense to the Queen of heaven, and to pour out drink offerings unto her, as we have done, both we and our Fathers, our Kings and our Princes, etc. For than had we plenty of victuals and were well, and felt no evil. But 
1●  since we left off to burn incense to the Queen of Heaven and to pour out drink offerings unto her, we have had scarceness of all things, and have been consumed by the sword and by famine. But if you read 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 only, according to his Word. Such Arguments made the Heathen against the Christians in former times, as witnesseth Tertullian, Cyprian, and others; attributing all 
Tertul. Apologet. 51. Si Tiber exundat, si grando, si gelu. etc. Cypr. ad Demetrianum.  calamities (that happened) to the Christians: because that they worshipped not the Idols of the Heathens: but they answered even as jeremy, that such calamitles fell, because they (the Heathens) would not forsake their Idols, & embrace Gods true Religion, & so indeed they did. Such words, and even the very self same words, use the Papists against us, and the Gospel at this day: telling us often and too often (unless it were truer) how great plenty was in former times when Popery swayed, how many eggs forsooth for a penny, and all this gear; grounding an argument thereupon, that therefore that was truth, and this is falsehood, even as Heathenish and jewish Idolaters did before them. But with jeremy and the godly Fathers we truly invert their argument upon them: that their contempt of truth, and foul Idolatry in despite of truth provoketh God to many crosses, and will yet provoke 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 own country of which I chiefly speak, let them remember what our Chronicles note in Richard the first his time, how sharp a scarcity there was by the space of three or four years. What a Summer that was in Edward the 3. his time, called the dear Summer. In Richard the 2. his time what a dearth, when the people wereforced so to feed upon fruit to sustain Nature, as that thereby many fell into fluxes, and died. How the children's cries were so pitiful for the want of food which their Parents had not to give them, as a stony heart could not endure to hear. Of Henry the sixth his time, when people were forced to make bread of Fearne roots. And (to go no further) of Acrone bread in Queen Mary's time. Were there now so many eggs a penny, and all cheap, cheap? Yet Popery swayed in blinded hearts too much. No, no, The calamities which have been in places where this Ignorance ruled, have been equal or greater than under the Gospel, ever, as all Stories tell us. Hath Rome itself never been affected? hath the Pope himself never been taken prisoner? Have Romish wars everprospered, or Popish conspiracies had their wished effects? Blessed be the God of Heaven for it, they know the contrary. And that Spanish, Romish, and Devilish attempt in the year 1588. yieldeth them matter of wisdom, (if God so please,) and us eternal cause of thanksgiving unto God for it. Ever praised from our heart roots be the glorious Name of him that so respected us. But yet this is not the matter; for if they had ever had plenty, and ever scarcity, true Religion is not measured by the belly, by fleshpots or great leaves, or any outward prosperity or adversity, but by the Rule which God hath left us in his holy Scriptures; Therefore although we could object 
Esay. 8. 20.  unto them the unspeakable blessings of God upon this Land of ours, and thereupon reason as Gamaliel did; yet do we not: but throwing ourselves down at his feet, who gave them all, we rest ourselves upon his Word: and so both know truth, and hate error, as in mercy he enableth, leaving fleshpots and all fleshly reasons to such doughty disputers as they are, that stand upon such arguments: and to strengthen our hearts against this great sin here noted in the Israelites, Weelooke upon Demas; whose shame liveth in God's Book for embracing 
Read Ba●ils Tract. Non adhaerendum rebus secularibus. Pag. 436.  the world, and forsaking Paul. We think upon that fearful cry, One drop of water to cool my tongue: When all the pleasures of the world which either he had, or we can have, could not help. And as Elias covered his face with his mantle, so do we hide our eyes from beholding this world and the deceits thereof. We assure ourselves Saint Hierom said true: Difficile, immo impossibile est, ut praesentibus quis & futuris fruatur bonis, ut his ventrem ibi mentem impleat, ut de delitijs transeat ad delitias, ut inutroque seculo primus sit, ut & in coelo & in terra appareat gloriosus. It is hard, yea it is impossible that one should enjoy both present and future good things, that here he should fill his belly, and there his mind; that from pleasure he should pass to pleasure, that in both worlds he should be chief, and both in earth and heaven appear glorious. So we leave the fleshpots of Egypt to all earthly Israelites, and beseech the Lord to bring us to his kingdom, although it be through many tribulations.  
6. Then said the Lord to Moses, behold, I will cause 
Ver. 4.  bread to rain from heaven to you, and the people shall go out, and gather that which is sufficient for every day, etc. O Admirable Mercy, and bottomless Fountain of all comfort, and pity! Will he now rain bread from heaven to these ungrateful Murmurers, who much rather should have been destroyed from the face of the earth? Let never penitent sinner than despair of mercy, let never troubled spirit cast away comfort. For how can the sighs of a groaning heart sorrowing for sin be neglected of so sweet a God, when such proud offenders find mercy? never, never can it be, assure yourself. Therefore lay up this place in your mind, and feeling yourself grieved either for things committed, or omitted, be not too much shaken as one out of hope, but with faithful assurance say cheerfully, O kind Father, and sweet GOD, do not cast away thy creature, that crieth, and flieth unto thy mercy. I am unworthy full well I know it, but thy goodness hath no bottom, and with joy I remember it; These murmurers and complainers against thy mercies thou yet showedst more mercy unto, and thy poor servant suing for grace wilt thou clean reject? No dear father thy nature is not so, and therefore by this favour to them, I gather comfort: & beseech thee to be as thou hast ever been, my kind, my gracious and loving Lord.  
7 And can God rain bread from heaven? why than we all see that albeit the fields should fail, and the whole earth grow barren, yet can the Lord nourish his people, 
Greg. Nazian. calleth these works of God, quae supraleges naturae ac facultatem hominum facit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dei porentias: Quas nos mentis intelligentia nequaequam consequi possumus.  and send food to all those that trust in him. It is most true, and it is most comfortable, leaving no cause why we should in any distress be cast down too much, seeing the Lord is not tied to ordinary means, nor our maintenance to the fruits of the earth. The 
a 1. King. 17. 4.  Ravens shall both find meat, and bring meat to Elias, if he command: and 
b 2. King. 4. 4.  a little oil shall continue running till many vessels be full when he so pleaseth. Infinite is his power, and infinite are his ways, to comfort them that cleave to him. Lift up your thoughts therefore above the course of Nature when you think upon GOD: and although you have neither bread nor money, nor the whole land any corn; yet past hope take hold on hope take hold on hope: and leave God to himself. jacob was provided for in that extreme 
Gen. 47. 11. Math. 2. 11.  famine, and Gold was brought to Mary and joseph from far, when they thought not of it. What the LORD will do, he can do, and on our parts Faith only is required: that we may see his Glory and incomprehensible mercy.  
8 But why did not God thus comfort his people before they murmured? Surely because he might open unto them the hidden corruption of their nature, and so make them see, & all posterity also, that not merit in them, but mercy in him drew all the favours that were showed to them. And remember ever this use of affliction, how it is often sent of God to discover us, not unto him who knoweth us well, but to ourselves who dote upon our worth, and think we are far otherwise than we are; yea, and to the world also, which many times is deceived by our golden show. Stand we therefore always upon our watch, when the cross knocketh at our doors, and know there is a spic entered & a very tell-tale. He will look into us, draw-out from us what is within; our fair looks shall not deceive him: but as we are he will make us show, that we may be known. How job and his Wife differ he will describe: 
job. 2. 9 10. Gen. 16 5. Exod. 4. 25.  Sarais infirmity, and Zipporahs' waspishness against their good husbands he will open; and in one word, he will tell all. Pray we therefore with David ever, O let my hart be sound in thy statutes, that I be not ashamed. Sound without glozing, feigning & halting; sound without grudging and inward complainiug; that from soundness within may flow holiness without, even patient comfort in God's Will, and so no Shame grow where no shameless thing is done, etc. The Lord grant it to us ever, Amen. The words in the 8. Verse, (your murmurings are not against 
Ver. 8.  us, but against the Lord) notably may fear us from abusing of God's Ministers: and confer with them the words in Samuel, They have not cast thee away, but they 
1. Sam. 8. 7. Luke. 10. 1●  have cast me away: And the words in the Gospel, He that despiseth you, despiseth me.   

The 2. part.  
In the Morning the dew lay round about the host. And 
Ver. 13. 14.  when the dew that was fallen was ascended, behold, a small round thing was upon the face of the Wilderness, small as the hoar frost on the earth. And when the children 
15.  of Israel saw it, they said one to an other, it is Man, for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat. Here is also mention made of Quails, ver. 13. but we will respite that for an other place, and consider now only of Manna: wherein we may observe many profitable and comfortable things.  
1. Concerning the Name, it is somewhat obscure as it lieth in our English; They said it was Manna, for they wist not what it was, But the Hebrew maketh it very plain, wherein it is thus: They said this is Man, that is, as your Mariginall Note hath, a part, a portion, a gift, or meat prepared, for they wist not what it was on the sudden, and at first sight, but a thing given or prepared for 
Datum. Paratum.  them, that they knew it was. Or (which for my part I like better) They said Mah hu, or Man hu, What is this? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Qnid est hoc?  for they knew not what it was.  
2 Concerning the manner of the coming of it some question is made, whether it was natural, or miraculous? They that would have it natural, tell us of the Manna of Arabia, which is sold in our Apothecary's shops, and say that out of the earth there issueth and cometh dulcis halitus, a certain sweet vapour, which being drawn up by the heat of the Sun, is purged from his gross earthliness, and made more pure and sweet, then with the cold of the night is hardened, and before Morning falleth down again upon the earth like dew or the hoar frost, and so is gathered dried and kept as medecineable for man's body. They say that is small and white, so was this; That falleth down with the dew, so did this; both of them sweet even as the honey, and happily the substance of both, one, etc. But what of all this? Therefore shall it follow that this was not given miraculously to the Israelites? nothing less. For as they wear like in some things, so were they also unlike. This Manna in the shops is not so sweet as this, given here, was: it melteth not away with the Sun as this did, neither is it so hard that it needeth to be brayed in a mortar, or ground on a mill as this was to make bread of it. This Manna came not before a certain time, and hour, appointed by God and foretold by Moses. No change of the air and alteration of the weather hindered the coming of this Manna, but in Summer, in Winter, in Frost, in Rain, still still it kept his course: and fell down every night against the morning for the space of forty years together. The abundance of it was above any natural course even enough to suffice for six hundred thousand men beside women and children, so long. The sixth day it was doubled to them, that they might gather both for that day and the next, which was the Sabbaoth: and so rest upon the Sabbaoth: a very plain token that all was not natural. If upon any day they gathered more than their limited proportion, it putrefied and rotten, worms grew in it, and it savoured ill. But on the sixth day when they gathered double, it did not so, but was very sweet and good, till the next day: yea a pot of it was kept in the Ark, sweet and good, long, which would not have been so, if all had been natural. Again wheresoever the Israelites were, it followed them: and was about their tents, not in other fields and places remote from them. Now, they that write of the Arabian Manna sold in shops, say it springeth not out of all earth, and by name, not out of desert places, but out of some certain places only in Arabia, as we see in other matters some kind of earth yieldeth a sweeter, a fatter, and better sap than other earth doth. But this Manna followed the Israelites, whatsoever the earth was: and by name in the wilderness and desert. No way therefore was this Manna altogether natural. 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 work therefore of God this Manna thus given from Heaven was, and so to be esteemed, that God may have his due glory, & we such comfort and instruction as will flow from it. A taste whereof in this that followeth you may take.   

The 3. part.  
1. THey are commanded to go forth every morning to gather this Manna, and to make them bread of it: which teacheth us thus much, that as God doth something for his part towards the nourishing & maintaining of us, so will he have us likewise again to do something for our parts. He will give Manna in his mercy and goodness, but we must go out and gather it: That is, he will provide meat, money, cloth, and all worldly matters for us, as shall be good for us, but we must labour in some honest & lawful vocation, and so come by these things. Idleness he will not foster nor abide in any man. Corn he will give to the Husbandman, but (conditionally) that he plough and sow. Riches he will give to the Merchant, but so that he go to sea and take pains. Whereupon the Heathens did say, Dij omnia vendunt laboribus, The Gods sell all things for labour. And for the Scripture, it is plentiful in this point, as hath been showed elsewhere. Man in his innocency was appointed to dress the Garden, and not suffered to be idle. Again, every man here was appointed to gather Manna; which needed not, if God had liked of Engrossers, to take up all into a few hands, and then to deliver out to others as they please: but follow this Note farther yourself, and be bettered by it.  
2. How much might every one gather? even so much saith the Text, as is sufficient for every day, ver. 4: that is, they shall provide for the day & no more. Wherein Note how careful the Lord is to have men depend upon his providence, with cheerful hope in his goodness, and not wretchedly and despairefully to mucker up what shall never do them good, nor any peradventure that they purpose it for. Thus is the prayer which our Saviour taught us, Our daily bread give us for the day. And from distrustful 
Luke. 11. 3.  fear the whole Scripture driveth us in every place. He that feedeth the sparrow so small in price, and heareth the young Ravens that call upon him, He that openeth his hand and filleth all things living with plenteousness, will he either forsake or forget man or woman trusting in him? No; it is a Hellish thought, and away with it for ever out of your heart. The life is far more worth than meat; and the body than any raiment. We are much better than any fowls, and yet the Lord feedeth them, when they neither sow, nor reap, nor carry in to any barns. Could not God here have bidden them gather for many days, if he had would, and lay up in store for a dear year, as we use to speak? yet he would not, but tieth them to a days food, and for the next day to depend upon him. He failed them no day, nor ever faileth us if we believe. Cast your care then cheerfully upon him, and cleave fast unto him, you shall see his Mercy, you shall see his Truth, you shall see your Comfort. If the earth yield neither corn, nor grass, and that for forty years together: yet can he nourish you and yours with bread from Heaven, and the dainty flesh of Quails at his pleasure. The hard Rock or the dry tooth shall yield drink for your thirst, at his will. Elias had bread and meat brought him by the wild Raven: And the little meal and oil in the Cruze wasted not till the dearth was past, and so forth as you heard before. These Israelites garments were not worn, nor the shoes of their feet torn in so many years: who then will distrust such a GOD? He can do what he will do: and he will do what is best, be ever assured with joy. Many a time hath the poor woman had no bread in the morning for her children, and before night, both bread and money. Go farther yourself, for this meditation is most sweet. That man liveth not, or ever shall, who cleaving to God, hath been forsaken by him.  
3. For the day then, how much might they gather? without stint? No. The Text saith, An OMER for a man, 
Ver. 16.  according to the number of the persons: this was the stint. Every man was to take for them in his Tent. This OMER was about a pottle of our measure. Mark how the Lord alloweth a sufficiency, and utterly disliketh all peerless superfluity. Our wanton wills he will not fellow: but our just need he will supply. Would we learn this blessed mean in all our courses, God would joy in it, and the child unborn be the better for it. Our houses and land would tarry with us, and descend from us to them we love; our Tenants should taste of better bargains, and live and die at our feet; the poor would send a shréeking cry to the ears of God, for mercy and goodness to be poured upon us for our relieving of them; The Commonwealth should find us furnished, either to defend, or offend upon occasion; and in one word, both Heaven and Earth be glad of it. O, why, why then should not our OMER content us for the day? God is wise that made this Law, and who ever followed his wisdom and repent? You see the Note, and to a feeling heart I need not amplify it any farther.  
4. But might they gather this pottle of Manna any time of the day? No. It was to be gathered in the morning: 
Ver. 21.  for when the heat of the Sun came, it was melted. So God would teach them, to take time whilst time served: And it may well admonish us to do the like. We have a Morning, & we have an Evening. Our able youth and good health is our morning▪ our feeble Age and sick estate is our evening. Spend not the first vainly, and you shall not want in the last uncomfortably. God is good, and giveth us a gathering time, he looketh we should use it as he intendeth, that is, in the morning to go forth to our labour, honestly and truly to live in a lawful vocation, to do what we are called to, faithfully and carefully. So shall we eat the fruit of our labours when the evening of age and sickness cometh, and all shall be well. But a careless youth and an ill spent health will make a wanting age, and an helpless sickness. God's blessings are not at our election to have them when we will, but when we seek when he bids, we shall find. His Manna is ready if we come in time, and if we linger till we list, he hath his Sun to melt it away, and it is gone. O, take time then, and be ruled by God: youth and health you see is a blessed time. In the Book of Wisdom see another v●e of this time of this day, and ever remember it, namely, That it might be known, how we ought to prevent the Sun 
Wisd. 16. 28.  rising, to give thanks unto God, and to salute him before the day spring. For the hope of the unthankful shall melt as the Winter Ice, and flow away as unprofitable waters. 
29.  Let us do thus then, and be most assured that such Morning sacrifice shall be no less profitable unto us than pleasing to him.  
5. And did they just gather their measure, and no more, every man? No. The Text saith, Some gathered more, 
Ver. 17. 18.  and some less. Yet when they did measure it with an OMER, he that had gathered much, had nothing over, and he that had gathered little, had no lack, etc. By which miracle the Lord would both restrain the greedy Scrapers of this world, that are never satisfied, and comfort his own Chosen that have not such heaps. For what hath the greatest Raker that lives amongst us at this day touching himself, but his living? and hath not the poorest man by his little as much? yes assuredly, we see it daily. Nay we see more, namely, that this little, little, which the poor man hath, yieldeth him often a more healthy life, and a merrier mind, sounder sleep and quieter thoughts, than that great abundance which the greedy Gatherer hath gotten. Daniel with his thin fare of pulse and water, looketh as well or better than they that feed upon the King's allowance, such a mighty God every way is our God. And why then should our desire to have, be so exorbitant? or our hearts so dejected, if we have but little? GOD will make my little stretch to an OMER, that is, to enough, and his much shall be no more, do what he can. O mind, mind, then be content; Look upon thy God, and fear nothing: he is the same, he is no Changeling, etc.,  
6. Did they reserve nothing of all their gatherings till the morning? your Chapter goeth on, and saith, Let no man reserve thereof till the morning. Notwithstanding 
Ver. 19 20.  they obeyed not Moses, but some of them reserved of it till the morning, and it was full of worms, and stank: therefore Moses was very angry with them. See ever in the world some disobedient and distrustful wretches, let all the Preachers in the world (were they as good as Moses) say and do what they can. They will rake, they will scrape, they will hoard and muckerup: their wicked Mammon is their GOD, and their Chest their hope in time of need. But what became of Manna itself, when it was kept contrary to God's liking? Worms bred in it, as you see; it stank, and no ways served to their use that so disobediently had laid it up. Even so, so shall it ever be with this Crew, let them make their reckoning of it, and rest assured. Ill gotten goods shall not prosper, nor the third heir be the better for them. Our eyes daily see what may teach our hearts, if GOD be within us: and this notable place of rotting Manna would never be forgotten.  
7. Yet the sixth day they reserved, and it corrupted not. Very true, and let it never go out of your mind 
Ver. 24.  whilst you live. For upon the sixth day they were commanded to gather both for that day and the day following, (ver. 5.) which was the seventh day and the Sabbath: to the end they might rest upon the Sabbath: and not go out to gather, and it corrupted not. No more shall any goods you get and gather with the will and good liking, and by the commandment of Almighty God, that is, truly, lawfully, and with a good conscience, but the Lord shall bless that basket, and that store to you whilst you live, and to yours when you are gone: and though it be but little, yet he shall make it sufficient to sustain yourself, to bring up your Children, and to do what they which have thrice as much as you coming in, cannot do. Your Children again after you, maintained with that which you have well gotten, shall prosper either in learning, or trade, so that they shall come to great Places often, and to be Great men: to carry such Offices of credit as are in the Country or Tewne where they dwell, and leave Gods mercies again to their Children after them, to a thousand generations loving and fearing Gods holy Name and keeping his Commandments; when the quite contrary shall come to pass with the goods ill gotten, as you have seen.  
8. Forget not to mark here also the great care that GOD hath of his Sabbath, that it be kept holy according to his appointment, when he will not suffer these Israelites to gather so much as his Manna for their food upon the Sabbath day, but appointeth them to do it the day before. May not a good soul thus reason then with himself, or herself? Good Lord, what do I upon the Sabbath day? This people of his, might not gather Manna, and may I safely gad to Fairs and markets, to dancings and drinkinge, to wakes and wantonness, to Beare-baytinges, and Bull-baytinges, with such like wicked profanations of the Lords day? May I be absent from the Church, where God's people are gathered together in his Name, & he in the midst of them, walking about my Closes and grounds, sending my Servants and Cattle to Towns with corn which I have sold before, because I will not spare them on the week days, and so forth? Are these works for the Sabbath? Is this to keep holy the Sabbath day? Can I answer this to my God that giveth me six days for myself, and taketh but one day to himself of which I rob him also? No, no, assuredly I shall not be able to endure his wrath for these things one day; and therefore I will leave them, and regard hereafter his holy Sabbath better than I have 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 Heaven, in the day, or in the night? In the night, when the dew fell down, this Heavenly bread fell with it, and in the morning as hath been noted (verse, 14) When the dew ascended, this lay all scattered upon the earth to be gathered till the heat of the Sun melted it away (ver. 21.) What a sweet Note do I see here? namely, that when his Children sleep and are at rest, God's providence for them sleepeth not, but worketh and giveth things for their use, and for their comfort, for their health, for their life, & for their advancement unto honour. Groweth not the grass when we sleep, and the best herbs for our health and use? Come not the sweet showers when we sleep that make the Husbandman rejoice and sing? Peter was a sleep in the prison, the next day to suffer death by cruel tyranny, watched and warded, and bound with chains: neither was 
Acts. 12. 7, 8.  there any help in man's eyes for him, only the little flock of God's Children (gathered together in the house of a religious woman) prayed for him; but the providence of God was not sleep, which watched over him and his life, and sent his Angel to deliver him in such miraculous manner as you read of: ever and ever leaving us a Testimony of his care, love, mercy, and power as shall be good for us, the sweetness whereof I am not able to reach unto: but cry 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, we need not care what man can do against us. Such another Example is that of king Ahasuerosh not able to sleep, but calling for the Chronicles, and hitting upon that place where Mordecai his loyalty and faithful service was mentioned, thereby inquiring what had been done for him, and so exalting him to great honour. Poor Mardocheus was a sleep when this was done: and little thought of such a matter. But his sweet and gracious God was not on sleep you see, sending from Heaven his Manna, that is, his comfortable Mercy to his Child's honour, and his whole Churches good by his advancement. Shall we ever then fall from this God, by distrustful fear, that thus careth for his when they be on sleep? Lord, Lord give us the use of these things, and strengthen our Meditation to an immovable Faith, and strong comfort in Thee evermore. Consider the old generations 
Eccles. 2. 11.  of men, saith the wise Sirach, and mark them well: was there ever any confounded that put his trust in the Lord? Did ever any continue in his fear, and was forsaken? or ever any call upon him, and was despised? No, no; no, no. And therefore lay it up in your heart & mark the Scriptures. If we believe that he hath made our bodies; shall we not also believe that he will provide for 
Math. 6. 25. Psal. 139. 17,  them, seeing the creation is greater than the preservation? Hath he care over the wicked to do them good, and will he not much more rejoice to do his Children good? Did the Lord love us when we were his enemies? and will he leave us succourless when we are reconciled to him in so dear a price as his own Sons precious blood? O, if he did us good when he might have punished us for our sins, will not he now do us good, when through his grace we hate sin, in some measure sanctified by his holy Spirit? He will, he will, and never fear therefore, but cleave fast. Think with yourself how the Fathers before the flood eating nothing but herbs, yet lived some seven hundred, some eight hundred, & some nine hundred years; & know by it that man liveth not by these means, but if neither grass, nor corn, nor any usual food now amongst us were in the earth, yet could God Preserve us and keep us both alive, and in health, and in good liking. But much more now by flesh and fish and his other good blessings can he do it. Moses & Elias lived forty days 
Exod. 34. 8. 1. King. 19 8. Deut. 2. 7  without meat: and the Israelites walked (as I noted) forty years in the wilderness with the same apparel not waxen old. By which and many such things more in the Scriptures, you see that the blessing of God is all in all; and that these earthly means are but things given of GOD for our use, which yet he can want when he will; & notwithstanding preserve us. Up with your hart then, how hard soever the world goeth with you, and fix both heart and eyes upon GOD, believe his Scriptures and read them for your comfort, all shallbe well, assure yourself in his time.  
10 The Lord by Moses commandeth a pot of this Manna to be kept in the Ark for a remembrance ever of 
ver. 32 33.  this great miracle, and so it was; which very notably may teach us, ever to be careful to keep in mind the gracious favours of our good God showed unto us, and not to suffer them to be forgotten. The Scripture often layeth this point before our eyes, if you remember. As in Deut. Take heed to thyself, and keep thy soul diligently, 
Deut. 4. 9  that thou forget not the things which thine eyes have seen, and that they depart not out of thine heart all the days of thy life: but teach them thy sons, and thy sons sons. So in the sixth Chapter again. These words 
Deut. 66.  which I command thee this day, shallbe in thy heart. And 
7.  thou shalt rehearse them continually unto thy children, & shalt talk of them when thou tarriest in thine house, & as thou walkest by the way, and when thou liest down, and when thou risest up. And thou shall bind them for 
8.  a sign upon thy hand, and they shall be as frontlets between thine eyes. Also thou shalt write them upon the 
9  posts of thine house, and upon the gates, etc. When they passed over jordan on dry land presently twelve stones were set up for a remembrance. David in his Psalm, 
josua 4. 21. Psal. 103. 2.  Praise the Lord O my Soul, and forget not, forget not all his benefits. So the Fathers have many good Sayings to this end. As Saint Gregory. So much shall thy Soul find more sweet rest in Heaven, by how much thou givest thy mind less rest in this World from the continual remembrance of GOD and his Works. If thy Corn lay in a low moist and dankish vault, where it might putrify and corrupt, wouldst thou not speedily and carefully raise it up to a higher and sweeter Place, that so it might continue sweet? Why then doest thou suffer thy Mind to lie so low among the rotten things of this World, that also will corrupt it with a grievous corruption, and doest not speedily and carefully also raise it up to a sweet remembrance of GOD'S favours and great works for thee, for thy Neighbours, for thy Country, for his Church and Children in all ages? Here, here is the sweet being of the Mind, and not below. Again, mark how the eyes of thy body (if they be in a smoky place) are vexed and grieved with that foul smoke, and shed out their tears to be delivered there hence: So think of the light of thy mind, that with vile things it is much offended, but with remembrance of good things much pleased and bettered. Ever therefore let it have his comfort: and look upon that pot of Manna which God hath given thee from heaven, that is upon his mercies and favours vouchsafed unto thee many ways in thy life time, which to thee are the Testimonies of his love and gracious providence, as this Manna here was to the Israelites. Another saith, Will the young Lamb be drawn from his dam, or the young kid, the young calf, the little chickens, and such like? will not they still keep with their kind, not stray away far, but run to the dam again? So certainly should our minds not stray from our God, and the thankful remembrance of his mercies: but ever keep here, and tarry here, and joy here as in our sweet and quiet comfort. A good careful servant is still in his masters eye, and cannot abide to be far off. No more can the servant of God assuredly be pleased in the forgetfulness of his God and his great works. The fire of the Altar went not out either by night or by day: No more should the fire within you, that is, the heat of thankful feeling and due remembrance of Grace received from a sweet God. The Priests did bring wood to that fire upon the Altar, and still nourish it that it might ever burn: so will the zealous Preacher to thy inward Soul give a holy heat, continually, & keep in that blessed fire of love, of zeal, of thankfulness and so forth, to Almighty God, if thou diligently frequent his company and hear his words. For the Lord hath appointed him to this end, to keep this fire within his people, and his ordinance shall not be in vain, unless the fault be yours. What a heat will the fire give to the coldest water if it be set to it? But remove the same water from the fire again, and it returneth to his former coldness: So, so is it in the matter we speak of, and forget it not. The preserved fruit that is bailed in sugar looseth his own tartness, and taketh a sweeter taste from the sugar, that all men may know where it hath been: And even so assuredly will a mind much meditating on God's benefits, and (to the end it may the better do it) much frequenting the reading and hearing of the Word, taste most sweetly both with God and man.. Wherefore follow this advise of Scripture and Fathers, and learn by this reserving of Manna for a remembrance, what an acceptable thing to God, and what a fit duty for his servant this careful remembrance of his works is.  
11. Now as by this Figure of the kept Manna, men were taught to remember all God's mercies in general: So in particular it did lay before the Israelites the promised seed Christ jesus, of when it was a very notable Type, and therefore may likewise teach us, as to remember all God's mercies, so (by name) this great mercy above all, the gift of his dear and blessed Son our Saviour for us. The type is resembled by learned men in this sort. First, Manna came down from heaven, so did Christ as touching 
john. 6. 41. Datum, paratum, Donum non debitum, Beneficium largientis, non praemium accipientis. Esay. 53. 3.  his deity. Secondly, Manna signifieth a gift or a thing prepared: so was Christ given & prepared by the love of God, without all merit or cause in us. Thirdly, Manna was but a small and contemptible thing to look on; so was Christ little regarded of earthly minded worldlings, but as the Prophet notably declareth, much despised & set at nought. Manna was round, which is the perfectest figure, and so was Christ a perfect Saviour to all that ever believed in him. Manna was white, the colour of innocency, and our Saviour Christ without spot or blot of any sin. Manna was sweet and like the honey, so is Christ sweeter than any honey to all those that taste him by a true Faith. Manna was bruised and beaten in mortars and mills, Christ was tormented for our sins with many torments. All were commanded to gather Manna, and all that travel and are heavy laden 
Matth. 11. 28.  are commanded to come and take hold of Christ. Manna continued till they came into the land of promise 
Mat. 28. 20. 1. Cor. 15. 24 27. 28.  & then ceased, Christ shallbe with us to the end of the world, shall subdue all things under his feet, and then himself be subject to God, deliver up the Kingdom 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 itself? No, no. And therefore well prayed the old Father, Da Domne ut sicut verbum caro factum est, sic cor meum fiet carneum. Lord grant that as the word became flesh, so my hart may be also fleshy, and not stony, Majesty humbled itself, & shall misery exalt itself? Remember often & remember ever this sweet Manna. Puer natus, Filius datus, A Child is borne, a Son is given. Datus ex divinitate, natus 
Esay. 9 6.  ex virgine. Natus, qui sentiret occasum. Datus qui nesciret exordium. Natus, qui matre junior. Datus, quo non pater senior. Natus, qui m●oeretur: Datus, ex quo vitanasceretur. Sic qui erat, Datus; qui non erat, Natus, Given in regard of his Deity▪ Borne in regard of his humanity. Borne, who should have an end. Given who had no beginning. Borne, who was younger than his mother. Given, who was as old as his Father. Borne, who should die. Given, from whom life should spring. So he that was, was Given, and he that was not, was Borne. Ambulare vis? ego sum via: falli 
joh. 14. 6.  non vis? ego sum veritas: mori non vis? ego sum vita. Not 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 walk? I am the way: will't not thou be deceived? I am the truth; wilt thou not die? I am the life. This saith thy Saviour to thee. There is none to go unto but to me, there is none by whom thou mayst go, but by me. Arise O man, the way cometh unto thee. Thus remember (I say) again this blessed Manna, and let this much suffice of this Chapter.    

CHAP. 17.  
The general Heads of this Chapter are two. 

A bitter contention for want of water.  
A war with Amalech.    

1. COncerning the first, thus we may profit, in the wilderness of Sin they 
ver. 1.  complain of famine and wish for the fleshpottes of Egypt again, and for their bellies full of bread. Thence they remove and come to Rephidim, where they as bitterly complain for want of water. So to an earthly mind that will not look at God, every place ministereth some discontentment; when a heart grounded in piety, taketh all well that God sendeth: and learneth as well to want as to abound. Again even to the godly, 
Philip. 4. 12.  such as many of these Israelites were (for we may not understand that all were guilty of these murmurings, but a great sort, or the greater sort) one cross succeedeth another, that still our life may be a true warfare and no heaven made of earth. A man that is borne of a woman, (saith holy job) hath but a short time to live, & is full of trouble, 
job. 14. 1.  full of trouble I say again, & we must mark it. So shall we grow to the Apostles resolution, desiring to be loosed and 
Philip. 1. 23.  to be with Christ which is best of all. For never shall we have permanent comfort till that day come, but still a mixture and an unequal mixture; more of the sour than of the sweet, more of the woe than of the weal, that we may cry heartily, Come Lord jesus, come quickly. 
revel. 22. 20.   
2 When they are pinched with this want of water what do they? Not cry unto God, but fly upon Moses with an unfitting speech saying, Give us water that we 
Ver. 2.  may drink; as though Moses were God to create fountains and springs. Thus doth corrupt man possessed with impatiency take a wrong course, leave God and run to Man, and then speak according to his rage, without due and right consideration of Man's ability and power. A like speech had good Rachel to her husband jacob, when impatiency had caught her, Give me children. To whom jacob 
Gen. 30. 1.  answered not without grief, AM I GOD & c? Let us therefore, in all our wants, set our faces the right way, and look to Heaven, not to Earth; to God, not to man.. For there is the treasury and the bottomless storehouse of all comforts. Ask there, seek there, knock there, and you have a promise. Run to creatures and you 
Mat. 7. 7.  have none. Again Moses was the Magistrate set over them by God, and therefore an high offence to contend with him, to be troublesome to him, and to grieve him. Such malcontents are odious to God, and their ends, if they continue in their faults, ever foul. Moses was further a meek Governor and most mild, the Scripture saith of him, that he was the meekest man alive: He had 
Numb. 12. 3.  delivered them from a bloody bondage, and been God's instrument of many benefits & comforts. The more therefore was their fault a great deal, the better & sweeter his government was to them. Let it teach as many as have the like blessing to avoid the like sin, & to be thankful both to God, and his means. It is registered for a praise ever to endure, & the remembrance of it God will not have put out, that when a rebellious spirit made a commotion against David the 
2. Sam. 20. 1. etc.  Lords anointed, & the men of Israel foolishly & wickedly followed him, & forsook their King, yet the men of juda would not do it, but as the Text saith, They clave fast unto their King: to their good King, their religious King, their natural Prince, their loving Lord & Governor anointed and set over them by a mighty God. No Charms would they hearken unto against him, but clave fast unto him, and I say again, the praise of it shall never die.  
3 They are said also to tempt the Lord; A further degree of sin in them. Which all men do, when they doubt of his power, his will, and his truth, when they take upon them to prescribe ways & means how they will be helped: and do not patiently expect his comfort by such ways and means, and in such time as to him shall seem good. That thus they tempted him the 7. ver. showeth, 
Ver. 7.  where they say, Is the Lord among us? making that a Question which was so manifest, unless they might have what they would, & when they would, and as they would. Had ever people greater Testimonies of God's presence among them than they? Did not they even at this time receive every morning a token of it, when they gathered Manna? O impatiece then! whither wilt thou carry our corrupt nature, if God stay thee not? far otherwise did that Saint of God David, when in as great a distress as this he said, 
2. Sam. 15. 25.  Carry the Ark of God again into the City: if I shall find favour in the eyes of God, he will bring me again, and show me both it, and the Tabernacle thereof. But if he 
26.  thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good in his eyes. Here is patience and contentment in Gods holy will whatsoever it is, be it to weal, or be it to Woe, be it to Life, or be it to, Death. And what Man or Woman ever lost by carrying themselves thus towards their GOD? David found a blessing of this course, and returned in safety to his house. The Rebels against him being confounded and scattered in GOD'S powerful justice. Pray it therefore with your heart as you do with tongue, and pray it often both with Heart and Tongue, Thy will be done, Thy will be done, O my Father, with me ever. In it will I rest, in it will I joy by thy helping grace, and be always assured of thy true word. All things even all things work for the best to them that love thee. I could note by these mutinies and stirs, the difficulty of government, the nature of the multitude, the lot of God's Ministers and such like, but before they have been touched upon divers the like occasions; nothing must discourage a man in that calling that God hath placed him in. Vae tibi si praes, & non prodes, sed vae gravius, si quiapraeesse metuis, prodesse refugis. Woe be to thee, if thou govern and dost not profit, but more woe be unto thee, if because thou art afraid to govern, thou refuse to profit, saith S. Bernard.  
4. Then Moses cried unto the Lord saying, what shall I do to this people? for they be almost ready to stone 
ver. 4.  me. The true refuge of Magistrate, Minister, and all godly, is ever to fly unto the Lord by hearty and earnest prayer, as here you see Moses doth. Thus again, when Pharaoh pursued to the red Sea: and in bath places his prayer 
Exod. 14. 15.  is called a crying for the earnestness of it in his heart, although he spoke never a word with his mouth. So saith David in his Psalm, Thus and thus they abused me, but I gave myself to prayer. It is a blessed course and never 
Psal. 109. 4.  faileth them that use it. But stand you not amazed at the other part of the verse? namely, that they were ready almost to stone Moses, such a man, such a Magistrate, so dear to God, so profitable to them, so famous in all Egypt, and almost over 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 constancy of thy favour ever. The Multitude is thus to be reckoned of, be a man's deserts never so good, and yet how hunt many after this breath? how spend they? how spoil they themselves and all theirs to be great with the people, and to be spoken of by the multitude, never thinking in due time of the nature of this greatness, and what all monuments of learning have said of it? Do not the Scriptures show us, how reverently the pharisees sent unto john, and yet after affirmed him to 
Math. 11. 18.  have the Devil? Whereupon, our Saviour Christ uttereth a Sentence worthy to be written in a wise man's heart for ever, john was a burning and shining candle; 
john. 5. 35.  and ye would for a season have rejoiced in his light. Mark these words (for a season) and settle them sound in your heart, that they may ever show you, that were you as great as john Baptist, who had not a greater amongst 
Math. 11. 11.  them that were begotten of women, yet your credit is but for a season with worldly men, and with the common multitude. To day a man, to morrow a beast, to day none better, to morrow none worse, to day a God, to morrow a Devil. The Lord jesus himself found this measure, and all his Disciples and Servants after him. Absalon would write kindly to joab to day, 
2. Sam. 14.  and tomorrow set his corn on fire. The world weigheth without Balance, numbereth without Counters, and measureth without Rule. The Balance, Counters, and Rule of the world, is a fickle fading, hot and hasty humour for a time. How close and fast will the Quicke-filuer cleave unto the gold? you would think it could never be gotten away, yet as soon as the fire cometh, it is gone and no sign to be seen of it. Even so is the liking of the world not loving in GOD and for GOD. They that run at Tilt, look to the judges what they say, and not what the vulgar people say. So must a wise man ever look, what his judge in Heaven alloweth, and not what inconstant men on earth praise.  
If anie-man would warn you of the fall of the house wherein you are, you would soon be gone, and shall no warning serve to make you avoid the tottering applause of the world? Glorious Haman how soon is he down, and his glory gone as if it had never been: Great Holophernes that was so fearful with his power, falleth and vanisheth in a moment. Mighty Antiochus the King of Syria what a change found he in an instant? He that hangeth upon the world's opinion shall to day be great to morrow little, and the third day no body. In one day, and almost in one hour, joram the King of Israel, Ochozias the King of juda, and wicked jezabel, all secure in peace and worldly comfort, are slain by jehu, and their pomp gone. That potent Monarch Alexander after such glory and fame dieth in his flower, and lieth 30 days unburied, his friends being busy in sharing his Kingdoms. Valerian the Emperor taken of the Persian King, is made a footstool for him to tread upon in going to his horse. Such Stories many our Books have: but these suffice for a taste. If God and man have found the world's love fickle, shall you only find it fast? believe it not; But remember worthy Moses here, ready to be stoned, by those that even now when the Sea was divided, honoured him greatly. You can never give any people so many causes to stick unto you, as he did give this people to cleave unto him, and yet they failed. Write it therefore in your hands, and in your heart for ever, and in well doing depend upon God, you shall find him never to fail you. Mark also your Marginal Note here in your Bible.  
5. What answereth the Lord, to this inward cry of his grieved and troubled servant Moses? See I pray you in the two verses following, the 5. and the 6. He biddeth 
Ver. 5. 6.  him take his rod, and strike a hard stony rock: and it should yield the people water to drink, and for their cattle also at full. A mighty powerful work of God, and full of good instructions for all those that will observe them. As first, that against such a rebellious people so froward, so stubborn, and so forgetful of his former favours, yet he thundereth not out wrath and judgements as they deserved, but mildly and mercifully still dealeth with them, adding mercy to mercy, favour to favour, and goodness to goodness, for all their evil. So teaching all governors patience and long suffering, not to follow with rigour & extremity all wrongs, not setting power against folly, and yielding measure for measure in full recompense of ill deserts, but according to the Course of God here doing good for evil, even to men of bittenr tongues and naughty hearts against us, to men forgetful of the good we have done them, and every way deserving evil of us. I know, I know, this is soon said, but not so soon done. For flesh and blood cannot away with this course. There is a law in our members that rebelleth against this Counsel. But what then? here is my God before me, the best pattern that can be followed: who hath power to punish, and yet spareth, who hath power to hurt, and yet helpeth, who hath power to kill with the breath of his mouth ten thousand worlds, and yet saveth all, and slayeth not the meanest man of all this company that murmured against him. And his power in me can work that, which otherwise my corruption will not abide to yield unto. That spirit therefore so powerful, I will pray for to make me able to follow this example of my Almighty Father, and I will set this Precedent before mine eyes to direct me and teach me, as any way I shall be able to learn. His blessed servant the Apostle S. Paul treadeth in the same steps when he saith, dearly beloved, avenge not yourselves, but give 
Rom. 12. 19  place to wrath: for it is written, Vengeance is mine: I will repay. Recompense to no man evil for evil: but overcome 
17. & 21.  evil with goodness, etc.  
Secondly, it yieldeth a most strong comfort unto us in all our wants. For can we ever think that this GOD which regardeth the need of such Rebels and giveth them help even miraculously, will despise our wants and suffer us in them to perish without relief? Search (I say) your own Soul, & tell me if you can harbour such a thought against so sweet a God? If you cannot, but abhor to do it, then see how you are assured by this Place, of his blessed providence for you and yours, yea even for your very Cattle if they want but water. And clap both your hands upon it, bind it to your heart, and let it never depart from you whilst life endureth in this world of wants. What moved him to this mercy you see, not their merits but his own promise only and goodness. Reason then ever with your weak heart, true to them and not true to me? O fie, fie, avoid vile thought, my God is ever true in all his promises, and to all his Children, never failing any that relieth upon him. I will tarry therefore the Lords leisure, and submit myself to his good will: for he that helped such Repiners as these, will in his good time look upon my want. The eyes of my poor Children shall wait upon him for bread and drink: and he shall fill them with his blessing when and how he thinketh fit.  
Thirdly, it is a profitable observation here, to see how no evil in man can drive GOD from his promise; and yet Satan will suggest still, O, thou art not worthy of mercy, thou art sinful and a great great sinner, thou must be punished in God's justice, he cannot spare thee, therefore trouble him not, hope not in him, for there is no mercy for such a one, etc. Why vile Satan, is my comfort reposed in mine own worth? or do I rest upon mine own merit? I tell thee I confess all thou sayest of mine own unworthiness, and therefore have no hope that way, but I look at his promise, and I consider his truth, and I see here and every where that no evil in man can make him evil by breaking his promise, therefore I may not despair. I have his promise, that he will forgive a grieved sinner at all times, for all sins were they as red as blood: and that he will never cast any away that cometh unto him. I believe him and I will be comforted 
john. 6. 37.  in his never failing truth: avaunt thou vile Tempter from me. Though the Lord should kill me, yet will I put my trust in him. In which holy dispute with your 
job. 13. 15.  self, remember I pray you, the old Fathers how they have gone before you in this point, Tota spes mea est in morte Domini mei, mors eius meritum meum. Refugium meum, salus mea, vita mea, resurrectio mea, meritum meum miseratio Domini. Non sum inops meriti, quamdiu ille non est inops miserationis. Et si misericordiae Domini multae, multus ego sum in meritis. Quanto ille potentior ad saluandum, tanto sum ego securior. Peccavi peccatum grand, & multorum sum conscius mihi delictorum, non tamen despero; quia ubi abundavit delictum ibi superabundavit gratia, etc. All my hope is on the death of my Lord, his death is my merit. My refuge, my health, my life, my resurrection, My merit is the Lords mercy. And I am not void of merit so long as he is not void of mercy. If his mercies be many my merits be also many. And the stronger he is to save, the more secure and safe am I. My sin is great that I have committed, yea I am guilty of many sins, yet despair I not; for where sin aboundeth Grace hath superabounded. He that despaireth of the forgiveness of his sins, denieth GOD to be merciful, yea he denieth as much as lieth in him that GOD hath love, truth and power, in which three all my comfort consisteth, to wit, in the love of his adoption, in the truth of his promise, and in his power to perform. Let my foolish Cogitation then mutter what it listeth within me, saying, who art thou? or by what merit or worthiness dost thou hope to obtain such great glory? I comfortably will answer I know whom I have believed, and I am sure that in love he hath adopted me to be his Child, that he is true in his promise, and powerful in performance. And these three so strengthen my heart, that no want of merit, no consideration of my own vileness, no greatness of the future blessedness can cast me down from the height of hope, wherein I am soundly rooted. This is the three-folde cord, etc. To this effect have many other Fathers written also, but I omit them.  
Lastly, this example of God in this place, as it teacheth patience and long suffering when we are abused, so doth it notably also teach constancy in love where we once have loved. A thing worthy following, if I had not been too long in this Note. I will therefore reserve it to some other place, only now praying you to remember whom you resemble, if this grace be in you, and from whom you swerver if it be not. It is enough to move a Child of God.  
6. Of this striking of the Rock there is often mention made in the Scriptures; and therefore a thing worthy good consideration. He clave the hard rocks in the Wilderness; 
Psal. 78. 15.  and gave them drink thereof, as if it had been out of the great depths. He brought waters out of the stony rock, 
16.  so that it gushed out like the rivers. Again in another Psalm, He opened the rock of stone, and the waters flowed 
Psal. 105. 41.  out, so that rivers ran in dry places. For why? he remembreth his holy promise and Abraham his servant. 
42.  The things we may think of are these, The fall of Moses and Aaron at this time, The figure and allegory of this rock. Concerning the first read what is written in the Book of Numbers. Moses and Aaron gathered the congregation 
Numb. 20. 10.  together before the rock; and Moses said unto them, Hear now, ye Rebels: shall we bring you water out of this rock? And the Lord said to Moses and Aaron, Because ye believed me not, to sanctify me in the presence 
12.  of the children of Israel, therefore ye shall not bring this congregation into the Land which I have given them. Here you see it revealed 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 given them, fight a good fight, having faith and a good Conscience: yet there is not one free from all sin, saving jesus Christ alone. But even Moses himself here that Great light, hath his darkness and his infirmity. He that had wrought such Great miracles, and divided the main Sea through the power of him that now biddeth him strike the rock: yet here he doubteth and fainteth in Faith, as God himself witnesseth of him. Truly therefore said the Prophet David, If the Lord shall mark what is done amisle, Who, Who shall be able to abide it? And the Apostle likewise, There 
Rom. 3. 10.  is none that is righteous, no not one. All have gone out of the way: And in the sight of God can no flesh living be 
12.  justified. Let not Sachan then amaze us with our imperfections: for the sweetest Roses have their prickels; and Christ came not to call the righteous, but sinners to repentance. On the other side again, Let not Satan tempt us to a conceit of purity or perfection either in ourselves, or others: for if Moses fall, if David fall, if Samuel fall, if job fall, if Abraham fall, and all have fallen, who shall say, my heart is clean? Beware of these extremities both ways, & walking in the middle way, take hold of Christ, by him fearing no imperfection, and for him flying all vain thoughts of absolute integritte. Again, learn here and forget it never, what an odious thing in the sight of God any doubting in him is, which yet the Doctrine of Rome so laboureth to maintain. For when for this only fault the Lord is so moved with his dear servant Moses, that he reiectech him from conducting his people into the promised Land, and burieth him in the Desert: certainly we may not entertain doubting in our hearts, touching any promise of his, and especially in so great a matter, or in such a grand Article of Faith as the Remission of sins is.  
7. For the second thing, namely the Type: you read in the Apostle, that this rock was Christ, that is, a Figure of Christ. With which kind of phrase would the Romish Teachers not wrangle, that Great contention about the Sacrament needed vot. For to give the name of the thing signified to the sign signifying was never strange among learned men, and in this very particular of the Sacrament, S. Augustine's words are well known, Non dubitabat Dominus dieere hoc est corpus meum, cum signum daret corporis sui: The Lord doubted not to say, This is my body when he gave a sign of his body: To which end also speak other of the Fathers abundantly, if it were any purpose here to enter into his matter.  
8 For the third thing, namely the Allegory, thus is it noted by the learned. That when all mankind was to be smitten by the Law for sin; yet through the infinite love of God the Rock only was smitten, that is, Christ of whom the Law laid hold for us, & he submitting himself for us, was smitten off it for us. Thus saith the Prophet, He was smitten for our transgressions, and with his stripes we 
Esay. 53. 5.  are healed. Other Scriptures also, That God so loved the 
john 3. 16.  world, that he gave his only be gotten Son to suffer. etc. That he himself bore our sins in his body on the 
1. Pet. 2. 24.  tree, etc. This blessed rock thus smitten for us hath gushed out sweet water for us to drink, & to cool that scalding heat of burning sin in our souls, which else would quickly kill us and be our bane. Whosoever drinketh of the water that I shall give him saith this our Rock and 
john. 4. 14.  Saviour, shall never be more a thirst, but the water that I shall give, shall be in him a well of water, springing up to everlasting life. But let no man think that this water that is, the sweet and cheering comfort of the Gospel, is to be got by man's merits (as some teach) but ever remember the Prophet's words, Ho, every one that thirsteth come ye to the waters, and ye that have no silver, come 
Esay. 55 1.  buy and eat; come, I say, buy wine and milk without silver and without money. etc. The Prophet's words are full of force. First, call to All to come, and excepting none, which is a great comfort: & then offering mercy without money, that all cursed cogitations of works and worths in ourselves, might ever die and be abhorred. Come unto me all ye that travel and are heavy laden, and I will refresh you, not your own merits and works. The blood of jesus Christ cleanseth us, saith the Apostle, from all sin; all sin I say again, and not our works from any. He, he is the propitiation for our sins, and nothing else wholly or partly. Therefore let us do no wrong to this blessed Rock, but being thankful to God, Father, Son, and Holy-Ghost, let us look to be saved only by that means that so graciously is provided, and drink we ever and only of this water.   

The 2. part.  
THen came Amalech and fought with Israel in Rephidim. 
Ver. 8.  I still like to put you in remembrance, that as God hath given us bodies, so hath he given us souls; and as meat for the body, so for the soul, even his holy and blessed Word. If the body feed not, it cannot live; and if the soul feed not, it must likewise die. If the body eat, & yet feel no taste of sweetness and comfort in the meat, or digest it not well in the stomach and convert it to good nutriment for the parts, we say and think the body is sick, and verily so is it with the soul. Wherefore ever think with yourself, when you have red, or heard read unto you a piece of Scripture, what you are the better for it, what taste, what relish, what use and profit you have by it. And if you find any, thank your God, and be much comforted with it, for it is an assured taken that your soul is in health. But if you find none, call for the Physician, even the Physician of your soul, and pray him to help you. God shallbe pleased with your care, and give a blessing. But if he be absent, and not at hand, till he come take this my labour, and as far as it goeth make use of it. It may please God to make it profitable, at least it shall show you how I myself profited both in that which is past, and now again in this second part.  
1 First then I see here a war, and it is the First war that these Israelites had after their deliverance out of Egypt. I think with myself (meditating of it) why God should suffer his choose people delivered by him with such a mighty arm from Pharaoh, and directed altogether in their journey by him (for they traveled not but when and which way he by the cloud in the day, and the pillar of fire in the night directed them) I say, I think with myself, why God should suffer his people to be troubled in their way, and set upon and fought withal? And I conceive these uses. First, that he might fit them for great conflicts which they must have in the execution of his justice upon the Chananites, whose places he had appointed unto them, determined to root out and destroy all those inhabitants. Now, every thing hath a beginning and a training up even as schellers in the school and Tradesmen in their trades. The young beginner is brought from easier things to harder, and at the last made a Master of his Art: So doth the Lord fit men by degrees for that which he hath appointed them unto. If he will in time have us to do any great things, we must begin to do the less: and if we be appointed to bear great crosses, we must begin to bear little ones: and so on on in our appointed warfare of this life. The good consideration whereof will make you ever welcome what GOD sendeth and think it is a Degree of his school. You know not yet what you are appointed for, but follow him, and be théerefull, the end, I warrant you, shall be good. Secondly, by this (as by many other Scriptures) he teacheth his people the lawfulness of wars both defensive and offensive contrary to fantastical spirits that talk they know not what. The Magistrate beareth not 
Rom. 13. 4.  the sword in vain, but hath it to defend, and offend, as occasion serveth, that is, to protect the good and to smite the evil, Thirdly, to tell us and his Church ever, that as these Israelites could not travel to the earthly Canaan but they must fight with Amalech in the way; no more can we travel to the heavenly Canaan without battle given to many foes. The Devil, the World, and the flesh they are fierce Amalechites: and they must be fought with, yea they must be overcome also as Amalech was of Israel, or else we shall never see Canaan. Poverty, Sickness, Crosses by children, by feigned friends, and spiteful foes Slanders and ill reports with infinite more they are Amalechites, and they meet you in your way as you are traveling towards the spiritual Canaan, they stop you, at the least they offer to stay you, so that without buckling with them you shall not pass. At them then in the power of our GOD and faint not, be valiant and of a stout courage, He standeth at your back that is Almighty, and he joyeth to see you hearty. To Hell a man may sail with a forewind and meet never an Amalechite, but not to Heaven. When Israel was going to Egypt they met no foes: but when they came from Egypt to go to Canaan they meet with many. Lazarus, poor Lazarus had a bitter battle in his way to Heaven: when the Rich-Glutton sailed smoothly to Hell, with never a rub in his way, etc. 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 over come them arriving joyfully in the glorious Chanaan prepared for you and all that fight manfully.  
2 I consider next what should be the cause why these Amalechites would fight with the Israelites. For as touching blood, Amalech came of Eliphaz Son of Esau 
Gen. 36. 12. Gen. 32. 28. Gen. 35. 10.  by Timna his Concubine, & Esau and jacob were brethren, so they were too near to fight one with an other if all had been well; Neither is there mention made of any injury done of the Israelites to Amalech. Nothing then can I find to be the cause but that which is too common a cause still still in the World, even a bitter envy at GOD'S mercies vouchsafed unto them, and a wicked desire to have the spoil of them. GOD was gracious unto the Israelites, and had long been, they could not abide it; and GOD meant to be further gracious, they would prevent it. In a word, God may not do with his own what he listeth, but if his eye be good, theirs is evil; though themselves had favours beyond their worth, yet spite they that others are favoured also. An old canker in man's heart; for Abel tasted of it so long ago at his own brother's hand: and I would it blemished not in our days those that should be brethren. Perhaps also there was in them naturally a root of quarrelling, jarring, and contending with others, for such roots there are too deep set in some hearts. Men that cannot be quiet, that cannot live in peace with their neighbours, but that delight in trouble and controversies, in strife and debate: and will damnably boast that they have health and grow fat by going to law with their brethren, whereas if they were quiet, they should die. Men I say of this nature, very limbs of Satan, the world hath ever had, and still hath too many. Now these causes were all nought, and therefore this war ill grounded, ill prospered For envy I have often touched it, but if the Lord also touch not such hearts, nothing will serve. I say no more now, but wish they would earnestly think of the Saying of GOD'S SPIRIT in the Psalm. The ungodly shall see it, and gnash his teeth. The ungodly, 
Psal. 112. 10.  the ungodly be these gnashers; And Let him that hath ears to hear, hear. For that filthy desire of having from others still, still, that their heap may grow infinite, I wisse that Heathen Africanus well remembered, who when he should have joined with the Priest in praying for more and more increase to the Romans, answered no no, our state is good all ready and abundantly rich, I will therefore rather pray that God will keep it and maintain it as it is. Surely this man shall rise-up in Judgement against such unsatiable minds and be a swift witness against them. The Old Saying is wise, enough is enough; and, enough is as good as a feast. Mediocria firma, Mean things be firm, when great things be fickle. In Plutarch is mentioned a reason why the Kings of Sparta reigned so long: namely, because they were content with their own limit and desired no more. The third vice is as bad as either of these, namely, To be unquiet. And all Books of learning by occasion speak of the blot it made in that worthy Alexander, when the Scythian Ambassadors truly told him, That if there were no men to fight & quarrel with all, he would fight with the woods, and the mountains, and the wild beasts. Such an other was Alcibiades, an excellent man many ways, but so unquiet, that the Saying grew, how Graece was not able to bear two Alcibiades. Beware then of these causes of war, and contention: and learn by the Rod of GOD upon Amalech, to live in peace, and to let God's children pass by us without trouble. I could here with just honour remember Her late Majesties most happy government. Her blessed contentment with her own, not seeking nor desiring the right of others, no not taking that which was earnestly offered unto Her. In regard whereof she renownedly flourished when other envious, greedy, and troublesome natures fel. But I end this Note here.  
3 And Moses said unto joshua, Choose us out men, 
Ver. 9  and go and fight with Amalech; we may observe in this the antiquity of Musters, and a warrant for them. All did not go here, but some, and those chosen out by a Muster and view taken by joshua. Such use remaineth still amongst us, and in all governments else: for it is fit, it is necessary, and I would have all men consider well how full of honour and credit it ever was in these cases to be chosen: as contrariwise what a blot it carried often with it to be omitted: as that either he was guilty of some fowl vice or not trusted etc. Then would not men run away and hide themselves as soon as they hear of a Muster towards, as now a days they do. Such base minds and cowardly spirits were not wont to be in Englishmen: I would it were amended; for no friend can hear such a one but with blushing and shame. And again, it worketh an other great mischief, namely, to have our armies that stand for God and Religion, for Prince and Country to consist of such a scum, as no blessing can be expected where such instruments are used. Non recepiebantur olim mili●es aliquo publico judicio damnati, non relegatus ad tempus, multo minus deportatus in insulam, ad bestias damnatus, immo nec reus tantum criminis etc. Ex quorum foece tamen nostri exercitus sunt refertissimi. In times past (saith One) They were not taken for Soldiers which were condemned by any public judgement, or banished (for a time, or finally) or to be cast to the beasts, or guilty of any crime; with which froth yet all our armies are full. Obseruavit illud antiqua disciplina militaris, ut armapro justitia et repulsione immicorum hominibus non vitiosis darentur etc. Old Military Discipline observed this carefully, that arms for justice and repulsing of enemies, should not be given to vicious persons, etc. In Rome when the Empire flourished, he thought himself not a man, that had not served in the wars per decennium, by the space of ten years. And with us he thinks himself a Kill-Kowe, that never saw hostem aut castra, either enemy or camp: that can better skill to swagger and swear in an Alehouse, or in a market-town, with long shagged hair like a bird of Newgate, than how to serve among men like a man. A foul degenerating from the virtue of our Elders and of our Nation. Let it be vile hereafter to such as taste of Manhood, or have true ENGLISH blood in their hearts.  
4 To morrow I will stand on the top of the hill with the rod of GOD in my hand, namely, to pray: for so it appeareth he did. Where see and Note a religious joining of godly Prayer with the means of outward force. This is no new thing, but as old as Moses: acceptable to GOD, and very powerful ever. Asa did thus, and he was a godly king. There came out against 
2. Cron. 14 9  him the king of Ethiopia or Egypt, with an host of Ten hundredth Thousand, and three hundredth Charets, (a huge company.) And Asa went out before him, and used 
10.  both these ways. First, they set the battle in array, withal those things, then join they prayer also as most requisite. And Asa cried unto the Lord his God, and said, 
11.  Lord, it is nothing with thee to help with many, or with no power: help us, O Lord our God: for we rest on thee, and in thy Name are we come out against this multitude: O LORD, thou art our God, let not man prevail against thee. Then the Lord smote the Ethiopians 
12.  before Asa, and before judah and the Ethiopians fled etc. Ichoshaphat did thus and prospered, his notable 
2. Chron. 20. 3. 6. etc.  Prayer is also expressed. Mauritius did thus against the Persians and prospered. Our Chronicles tell us of Oswald the King of Northumberland how he did the like & prospered against Cedwall. How Ethelred being at prayer, and hearing that his brother Alured was shrewdly distressed in the battle, yet went on with his prayer and would not stir till he had ended that duty, after he went and had a notable victory, and relieved his brother. The men of S. Edmondsburie prayed against that cruel Tyrant Swanus, and the Lord heard them, smote Swanus that he died roaring and yelling, and they were delivered. Edward 3. against the French did thus, and prospered. Many more might be recited. Wherefore good is that Saying of S. Ambrose to Gratian, Nosti fide magis Imperatoris, quam virtute militum victoriam queri solere, Thou knowest that victory is gotten rather by the faith of the Emperor, than by the valour of the Soldiers. Both together fight strongly against all foes and forces as you see. And in this place I pray you well note what followeth.  
5. And when Moses held up his hand, Israel prevailed: 
ver. 11.  but when he let his hands go down Amalech prevailed. Thus showed the Lord to all posterity and succeeding ages, the force of holy prayer in battle or elsewhere. Surely, surely, it is ever with the Lord a prevailing power as shall be good for the parties using it. Is any sick amongst 
jam. 5. 14.  you? (saith S. james) let him call for the Elders of the Church, and let them pray for him. etc. And the prayer of faith shall save the sick, and the Lord shall raise him up: 
15.  and if he hath committed sins, they shall be forgiven him. For the prayer of a righteous man availeth much if it be 
16.  fervent. Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain, & it rained 
17.  not on the earth for three years, and six months. And he prayed again, and the Heavens gave rain, & the earth 
18.  brought forth her fruit. Agreeable héereunto is that great commendation of prayer in Sirach, He heareth the prayer of the oppressed. He despiseth not the desire of the fatherless, 
Sirach. 35. 13. 14.  nor the widow when she poureth out her prayer. Do not the tears run down the widows cheeks? 
15.  and her cry is against him that causeth them: for from her cheeks they go up to Heaven, & the Lord which heareth them, doth accept them. He that serveth the Lord shall be accepted with favour, and his prayer shall reach unto the 
16.  clouds. The prayer of him that humbleth himself goeth 
17.  through the clouds, and ceaseth not till it come near, and will not depart till the most High have respect thereunto to judge righteously, and execute judgement. etc. As David's Harp wrought when the evil spirit vexed Saul (saith a learned man) so shall thy hearty and zealous prayer quiet thy troubled mind in all distresses, and comfort thy heart in all assaulting fears. Wilt thou be raised up? (saith Another,) then first cast thyself down in fervent and humble prayer? For no man is raised that first is not down. joshua by prayer obtained to have the Sun 
joshua. 10. 12. 13.  stand still, that he might have day enough to slay the enemies of the Lord. In the host of M. Aurelius a company of Christian Soldiers by prayer obtained rain, when all the host was like to perish for want of water. They also obtained thunderbolts to be thrown from Heaven in the faces of their foes, and thereon had a name given 
Legio fulminea.  them of the same. Oratio oranti subsidium, Deo sacrificium, Diabolo flagellum. Prayer therefore to him that prayeth is a help, to God a sacrifice, and to the Devil a whip. But see our corruption. If we receive not what we pray for at the first ask, we faint and cease our praying 
Dum extendebat manus Moses, praese ferebat typum eius qui crucifixus est pro nobis. Quemadmodum enim servo extendente manus cecidit Amalech, it a cum Dominus manus extendit, dissoluta est acies Diaboli. Theod. in Exod. ver. 12.  straight: not remembering how often we use a medicine for the body before we can be whole, how many strokes an Oak must have before it will fall, and how we over and over, again and again, plough our land and delve our Gardens, to reap and gather fruit from them. Let us then amend this fault in our prayer hereafter: and never forget the force of true and godly prayer in time. Whilst Moses held up his hands (that is, continued praying) so long joshua and the Israelites, whom he prayed for, prevailed. But when he gave over, the enemy prevailed. Thus shall it be in your case, and in my case, and all others that be troubled.  
6. But Moses hands were heavy: therefore they took astone and put under him, and he sat upon it: And Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side, so his hands were steady unto the going down of the Sun. And joshua discomfited 
ver. 13. The spirit is willing. The flesh is frail.  Amalech with the edge of the sword. This heaviness of Moses hands may teach us the weakness of all flesh in Christian exercises. We cannot hold out and continue as we ought, but heaviness and dullness will steal upon us, and seek to cool us and hinder us. The help that Aaron and Hur performed unto him may teach us the benefit of Christian company in such holy exercises, and the needful duty of praying for him that prayeth for 
Ministri ●ij sese mutuo adiwent. Vide Galasium.  us, that God would be with his spirit, that is, strengthen him and quicken him and aid him, so to pray & so to continue his prayers, as the end may be to his glory and our comfort. In regard whereofour Book of Common prayer hath that answer: And with thy spirit. The outward gesture may here also be noted, which you shall find in the Scriptures to be divers. Solomon kneeled, Ezekias turned to the wall, Christ fell prone upon his face, the Publican 
1. Kings. 8. 54.  knocked upon his breast, and here Moses lifteth up his hands. All which gestures please God as long as they arise from zeal and truth within, and are not hypocritical. And what the Custom of the Church wherein we live establisheth and useth, wise & peaceable persons will keep and follow.  
7. Lastly, the Lord commandeth them to write this for a remembrance in a Book. And Moses built an Altar, 
ver. 14. ver. 15.  etc. All this hath use to tell us how careful we must be in keeping a Register in our hearts of God's mercies and favours towards us in ourselves, in our friends, in our Country, in our Magistrates, and Ministers, or any way. The point hath been touched heretofore, when we spoke of Manna: and therefore I pass it over now: but I pray you remember Examples in this case and follow them, Deborah, judith, Hester, Anna, Mary, Toby, the one cleansed Leper that returned to give thanks, the Israelites when they passed over the Red Sea, etc., for all these built Altars in their hearts for God's favours, by being truly and fervently thankful. The earth rendereth the Husbandman her fruit for his pains bestowed on her; so doth the Horse and Ox their labour for the meat which they have given them. How much more should man remember what he receiveth, and be thankful to his good God? But I stay here. These things may yield you a taste of the use of this Chapter if you will now read over the Text again and observe the particulars: for what is my desire, but to work a liking of reading the Text, by showing some fruit which we may receive when we are destitute of better teaching?    

CHAP. 18.  
In this Chapter we have two general Heads. 

The coming of jethro to his son in law Moses.  
And the appointing of more judges to hear causes.    

1. COncerning the first, the Text saith, When jethro the Priest of Midian, Moses Father in law heard all that 
ver. 1.  God had done for Moses, and for Israel his people, and how the Lord had brought Israel out of Egypt, Then he took Zipporah 
ver. 2.  Moses wife, etc., and went unto him. Thereby noting that the hearing of God's great and wonderful works done for his people moved his heart to come and join himself to them, so entereth God to the heart by the ear usually. And therefore the use of the ear to hear of God and his works, out of his word, ever cried for in the Scriptures: and the stopping of the same ever condemned, as to GOD rebellions, and to the soul most hurtful and pernicious. O that it might sink and settle in all men, for their amendment and increase of care and conscience to hear.  
2. What is jethro? A Gentile. Where dwelled he? In Midian, a good way of. Gentiles than hear, and jews will not; they that dwell far of come, and they that are near will not. He that but heareth is much moved, they that see with their eyes, and feel with their hands Gods works and mercies, murmur & repine sinfully. Do not things fall out thus in our days? and find we not by erperience, to the grief of all good minds, that plenty is no dainty? would GOD we did not. But let us in time remember what is spoken for our admonition if we have grace: Many shall come from the East, and West, 
Math. 8. 11.  and shall sit down with Abraham, Isaac, and jacob in the Kingdom of Heaven. And the Children of the 
12.  Kingdom shall be cast out into utter darkness: there shall be weeping and gnashing of teeth. Woe be to thee Chorazin: 
Math. 11. 21.  woe be to thee Bethsaida: for if the great works which were done in you, had been done in Tyrus and Sidon, they had repent long agone in sackcloth and ashes. The Queen of the South shall rise in judgement 
Math. 12. 42.  with this generation, and shall condemn it: for she came from the uttermost parts of the earth, to hear the wisdom of Solomon: and behold a greater than Solomon is here. Then Christ in his person, now Christ in his word, the same Christ God and man, ever above Solomon who was his creature.  
3. jethro brought with him Moses wife whom he had sent away, and her two sons. (ver. 3.) The time when he sent her away I do not remember to be expressed in the Scripture. But of like it was when she showed herself so cross and weyward about the circumcision of her son, to the hazard of Moses own life, whom the Lord would have killed for neglect of the Sacrament. Happily 
Chap. 4. 24.  he thought she would be cross and heady in other things as well as in that; and therefore for fear lest she should hinder him in his vocation now imposed by God, he sent her for a time back with his Children to jethro her father. Whereof we may make, me thinks, these two uses; first, that it is a grievous offence for either wives or others to be an hindrance to men in their duties enjoined them by God; for this is even to strive against God, and to set our will against his will, to the great peril both of the men so called, and of the parties that so hinder them if they persist. Secondly, that it is the duty of all so called to remove from them in a lawful sort those hinderers: preferring the Lords work, before their own affection and remembering zealously their masters words, He that loveth 
Math. 10. 37.  Father, or Mother, more than me, is not worthy of me. And he that loveth Son, or Daughter more than me, is not worthy of me. But whosoever shall forsake 
Math. 19 29.  houses, or brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for my name's sake, he shall receive an hundredth fold more, and shall inherit eternal life. This forsaking for a time of Moses was a holy resistance of his own affections, and a zealous care of his imposed office.  
4. And jethro said to Moses (that is, he sent messengers 
ver. 6.  to say) I thy Father in law jethro am come to thee, and thy Wife, and thy two Sons with her. A singular modesty in jethro, and reverence to his Son in law Moses his place: when albeit he had with him those guests that he knew in nature must needs be welcome, besides his own due who was come so far in love and kindness: yet he would not come to him without this reverent sending before to acquaint him. Such reverence to men's places in our days is much wanting in those that chiefly should perform it; and familiarity breedeth contempt. But behold jethro here, and know that God hath Chronicled this for his praise, and our profit. Reverence to Magistrates, reverence to Ministers, reverence to all authority and superiority, certainly it pleaseth God, and commendeth us. The contrary is immodesty, yea impiety, and as a great contempt of the Author of that authority, as of the party contemned, usually punished of God either with want of ever having authority, or with such contempt if they have authority, as erst they measured unto others.  
5. How requiteth Moses this kind respect? The Text saith. He went out to meet his Father in law, and 
ver. 7.  did obeisance and kissed him, and each asked other of his welfare; and they came into the Tent. No authority and greatness maketh him proud or unmindful of an old friend, who had showed him kindness when he was in a lower estate: but with a singular humility he receiveth reverence in his place, and with like respect again boweth himself and reverenceth jethro. Such mutual love and reciprocal offices of complement and order shall you ever see in wise men, what difference soever is in their places. And there is no greater pride than where least worth is. Pride maketh rude, and rudeness getteth little love, we all know. Such an Example as this, is in stead of an hundred to a wise heart; and yet you may join David's protestation to it & be much profited, Lord I am not high minded, I have no proud looks, etc.  
6. Then Moses told his Father in law all that the Lord had done to Pharaoh and the Egyptians, etc. Being met 
Ver. 8.  together, after ordinary salutations and kind inquiring one of another's health, they fall to religious and godly talk: Moses taking pleasure to speak, & jethro to hear of such gracious favours as the Lord had showed to his people, and of such powerful judgements as he had laid upon their enemies. Which may serve for a good motive in our days to cut off idle, if not very profane conference when we meet, and to lead us this good way; remembering ever, that of idle words we must give an account. Woe be to the world because of offences: for it 
Math. 12. 36. Math. 18. 7.  must needs be that offences must come, but woe be to that man by whom the offence cometh, etc. If any man among you seem religious, & refraineth not his tongue, 
jam. 1. 26.  but deceiveth his own heart, this man's religion is in vain. The hearty joy also that was in jethro when he heard these things, notably telleth us the right affection of a Child of GOD, when GOD is merciful to his Church or to any member therefore; he envieth not, he grudgeth not, much less speaketh ill, but with a very loving joy he is glad and blesseth the Name of the Lord for it. A thing, I fear me, much wanting now a-daies, not only in Country Christians, and men (as we say) of the Laity endued with less knowledge, but even in such as be Great men in the Church and of the Clergy. The old Saying was, Laici infesti Clericis. But in our days, I fear, a Clergy man's chief enemies are they of his own coat. Such is the rancour and poisoned envy of these times. God in mercy alter it: and make our hearts like jethro his heart here. Gratitude again to God for his mercies is here taught by jethro, which is ever a duty due from man: and which being performed moveth him to give more. For as Ambrose saith, Gratiarum actio est ad plus dandum invitatio. Thanksgiving is a moving of the Lord to bestow more. As ingratitude, out of doubt, worketh the taking away of things given. It is written of one Timotheus, the son of Conon a very good Father a Citizen of Athens, that after he had proudly said in a great assembly, Haec Ego feci, non Fortuna, This I have done, and not Fortune, he never after prospered in any thing, but daily lost that glory which before he had gotten. Much more faulty are they, that at least in heart, (though by mouth they dare not openly say so,) think that this, or that, they have gotten or done, and not God. You may think of that in Daniel. 4. 27. and ever pray against such pride.  
7. Then jethro Moses father in law took burnt offerings and sacrifices to offer unto God. And Aaron and all 
ver. 12.  the Elders of Israel came to eat bread with Moses father in law before God. Having been thankful in words now he addeth deeds, that both words and deeds may go together in honouring God. For A dead faith, saith 
jam. 2 17. Rom. 10. 10.  S. james, is that, where works want. And as with the heart we believe unto righteousness, so with the mouth we confess unto salvation, saith S. Paul. If we learn of jethro, ever to join these together as the Lord shall enable us, we shall rightly and fully give assurance both to ourselves and others of our true faith. This showed again, that jethro worshipped the true God, otherwise (in likelihood) Moses would not have married his daughter. And if jethro here, and Melchisedek, and Naaman and Cornelius with others mentioned elsewhere in the Scriptures did so, having, for any thing we know, small preaching or means of true knowledge besides the working Spirit of a gracious GOD that mercifully pulled them out of the fire: Let us comfortably hope of our Forefathers living in the time of ignorance, that they found mercy with God. And yet beware that we reason not from thence to any contempt or neglect of that blessed light which God vouchsafeth now above those times. But ever remember that singular Speech of Saint Cyprian, Ignosci potuit simpliciter errantibus, post inspirationem vero 
Cypr. Epist. 63  et revelationem factam, qui in eo quo erraverat perseverat, sine venia ignorantiae peccat, praesumptione enim et obstinatione superatur. Mercy might be showed to them that erred of simplicity, but after light granted who shall so continue in his error, he sinneth without hope of pardon, being overcome with presumption and obstinacy. The kind coming of the Elders with Aaron, to eat and be merry with Moses Father in law, showeth their love to Moses and was a great comfort. Alike custom we have to give a man his welcome (as we call it) with wine or meat as we think good, which you see is commendable being used rightly. For most good and joyful it ever was, when men together agree in love and unity. Many sharp showers Moses was under with these Israelites; yet here is love and kindness, which telleth us GOD will not ever grieve his servants, Magistrates or Ministers or others faithful, but hath his times to comfort them also, and mingle sweet with their sour, that they may be able 
1. Cor. 10.  to bear and to go along with their vocation. A sweet goodness in him so to consider our weakness, so to temper things to our strength, and let it work a love in us of so dear a Father and to a godly carriage in all storms. For clouds will blow over, and after a foul day cometh a fair. Sorrow at night, joy ere day, saith the experienced 
Psa. 30. 5.  Prophet David, and the Lord in mercy give us the use of all his sweet comforts.   

The 2. part.  
1. NOw on the morrow when Moses sat to judge the people, the people stood about Moses from 
Ver. 13.  Morning to Even, etc. Amongst the infinite mercies of God vouchsafed to mankind, this is one great one, that he hath appointed Government & Governors, judgement, judges, justice, and Laws to defend the good, and repress the evil and unruly. In the 11. Chapter of the Prophet 
Zach. 11. 7.  Zacharie, he calleth it a Staff, and a Staff of beauty for the excellency of it. I took unto me, saith the Lord, two staves; the one I called Beauty, the other I called Bands, and I fed the sheep. The first staff was the Government Ecclesiastical and civil which he esiablished amongst them, called I say Beauty for the profit, comfort & good that cometh ever by Government. His second Staff was peace, unity and concord most mercifully also vouchsafed unto them, which being indeed a notable holdfast of happiness in any state, he calleth it by the name of Bands. And both these excellent mercies he calleth by the name of staves, because they have fit resemblances with those shepherd staves that are used in feeding and tending the flocks of men. For to speak of Government whereto the Text leadeth me, the Shepherds Staff is said to be a Staff of direction, a staff of correction, a Staff 


Virga Directionis  
Virga Correctionis  
Virga De●ensionis  
Virga Sustentationis.    of defence, & a staff of support or ease: Even so is good & just Government if you mark it. For it directeth a man willing to live in order, what he shall do, & what he shall not do, as the Staff guideth the sheep in the right way & keepeth him from the wrong. It correcteth him that will not be ruled. It defendeth the oppressed and wronged, & it is a sure stay to lean and rest upon, when we are toiled with heard dealings of men, as the staff is for the shepherd to support him when he is weary. Very fitly therefore resembled to a staff, and for the excellency termed not beautiful in the concrete, but very beauty it self in the abstract. Which Beauty that it may the more appear unto you, think with yourself of these points or heads. First, what Names are given to Governors in the holy Scriptures & holy writings of wise men. They are called, you know, Gods, Nursing-fathers', Nursing-mothers', the 
2. Pet. 2. 10. Patres patriae. patres populi. praesidentes justitiae. Vindices innocentiae. Custodes patirae.  Ministers of God, Shepherds, & such like, they are called the Fathers of the Country, Fathers of the people, the Precedents of justice, the manteiners of innocency; the preservers, of peace, and such like, all to make us see the Beauty of this staff. Secondly, observe with yourself the course of God settled in all his creatures; for in the stars, in the beasts, in the birds, in the fishes, in the trees etc., the Lord hath made some chiefer than others, that we might rise up thereby into a profitable Meditation how beautiful a thing order, degrees, and government is among men, and especially a monarchy when one ruleth over all, for as Saint Hierom well noteth among the Bees there is one chief; & the Cranes in flying follow one. Rome when it was built could not endure two to rule as chief although they were brethren, and therefore had her beginning in brother's blood. In Rebeccas' womb even two brethren & twins did strive. 
Gen. 25. 22.  Adam but one, to govern Paradise. Noah only Governor of the Ark: Moses alone chief in that government and conduction 
Plures in administratione, unus in dignitate.  of that people: one David, one Solomon, & so forth. Thirdly, think of the commandments given in the word to obey Government, and to honour with all duty & reverence men placed over us in authority, and see in them plainly how beautiful God esteemeth them, than whose judgement and wisdom there is no greater. Fourthly, duly consider that Note which the Scripture giveth often of all wickedness and mischief abounding, because there was no King in Israel; and of that in Esay. 3. 5. 2. so fearful. Fiftly, meditate of that resemblance that is usually made of Government to a joiners instrument, whereby if a board be warped and cast a side, or a wry, adding heat to it, he can make it straight again and fit for his use. To a wrist of a musical Instrument bringing the strings that are out of tune into tune again. Do not these things show the necessity, use and comfort of it? Lastly, the resemblance to the state of our bodies, wherein the first qualities of heat, cold, dryness and moisture being contraries and disagreeing one with another, yet by order, proportion and a due temperature they are so agreed as they make an excellent creature. So doth Government compose things most cross, & make a sweet harmony in love and peace. In deed therefore a Staff of beauty is Government either in public or private as in Salomon's house, and they unworthy of life among men that will not stoop to it, be ruled by it, & bless God for it evermore. The use of Government is more than of bread, water, sun, air, etc. of which yet what use have we? for the benefit of Government is not to make us breath only, and to eat & drink and be nourished, (which all yet it doth in that it maketh us live together sociablie;) but it farther provideth, that Idolatry, sacriledgies, blasphemies, & other offences against GOD do not spread themselves among the people, that public peace be not broken, that every man enjoy his own in safety, that trade and traffic be preserved among men, honesty & virtue be defended, etc. They that say under the old Testament it was needful, but not for the perfection of the Gospel, show no such perfection but that Magistrates are needful to make them better, & forget that the Psalm doth not bid Rulers lay away their offices, but to kiss the Son, that is, to be subject to Christ, that he may 
Psal. 2. 12.  rule over them, and be above all as he ought to be. And the Prophet Esay doth not say that in the time of the Gospel there must be no Kings or Queens, but plainly otherwise that they both shallbe, and to the Church they shallbe profitable and comfortable, even Nurcing-fathers' and Nurcing-mothers', Esay 49. 23. And the holy Apostle expressly commandeth, that prayers and supplications be made for them, that 
1 Tim. 2. 2.  we may by the blessing of their government lead a godly & quiet life under them. Wherefore you see the grossness of this error, andhow bound we are to God for Magistracy even now in the time of the new Testament, aswell as others were that lived in the time of the Old. Now this meditation that they are Gods Deputies & Uicegerents, Gods Ministers & Substitutes here on earth, how many good things doth it teach Magistrates & Governors? It cheereth them up against all the difficulties of their places which surely are many, & so many, as he said well that said it. Who so knew the cares annexed to a King's Crown, would scarce take it up if it lay before him. They are even like goodly trees under which in the time of a storm every man will run with haste to be shielded & shadowed from the tempest; but as soon as the storm is past, cast stones at it & break the boughs of it at their pleasure. It stirreth them up most effectutally to integrity, wisdom, meekness, continency and innocency. For upon what hope shall they admit iniquity into their Tribunall-seat which they learn and know to be the Throne of God? How shall they dare to pronounce a wrong sentence with that mouth which they learn and know to be appointed God's instrument for truth? How shall they subscribe wicked acts with that hand which God hath appointed to write his acts? No, no, it will and aught, as I say, stir-up to good: even by all means to indeavoure to show some resemblance in their place of heavenly providence, watchfulness, goodness, love, justice etc. This did Moses and jehoshaphat think when they moved the judges with this Admonition, That they executed not the judgements of man, but of God; and therefore 
2 Cron. 19 6.  should take heed etc. Read the places yourself I pray you, Deut. 1. 16. 2. Chron. 19 6. Whosoever therefore reject Governors, it may truly be said of them as was said of such as refused Samuel and would have a King, They have 
1. Sam. 8 7.  not cast thee away, but they have cast Me away. For by Me● King's reign etc. Prou. 8. 15. 1. Pet. 2. 17. The objection 
Deut 5. 17. Math 5 21. Esay. 11. 9 Esay. 65. 25.  against government that a Christian may not kill, and that in his holy mountain there may be no slaying, etc., we easily answer, and say, that the ●aw of God forbiddeth to kill, and yet to punish killers the Lord putteth the sword into the Magistrate's hand. Afflict and hurt the godly we may not, but this is neither to afflict nor hurt, to punish by the Lords commandement those that do afflict and hurt. For Magistrates (saith the Apostle) bear not the sword in vain, Rom. 13. Non est crudelis qui crudeles iugulat, licet patientibus talis videatur; sed qui malos percutit in eo quod mali sunt, minister Dei est. He is not cruel that killeth them which are cruel, although he seem so to them that suffer; but who so striketh the evil for that they be evil (meaning, by lawful authority) He is the Minister of God, saith S. Hierom. And again; Homicidas, 
Hieron. in Esay 13 In Ezech. ib. 4. In jere. 22.  sacrilegos, et venereos punire, non est effusiosanguinis, sedlegun ministerium. To punish murderers, sacrilegious, & licentious persons is not shedding of blood, but the ministry of law. Thus s●ew Moses the Egyptian Act. 7. 28. Exo. 2. 12. Three thousand Idolaters, Exod. 32. 28. Thus commanded David his Son Solomon touching joab & S 〈…〉 ei, 1. King. 2. 5. etc. Moses was meek & David pitiful, yet thus they do: Et uterque manus quas parcendo inqumasset sic soeviendo sanctificavit, dum ultionem sibi a Deo commissan executus est. And either of them sanctify their hands by this severity in executing justice belonging to them, which otherwise they should have defiled by unlawful lenity & sparing. Read by yourself the places of Scripture in the margin. Only let cruelty in justice 
Prou. 19 12. Chap. 20 8 26 Chap 17. 15. Chap. 24. 24.  be ever far from a godly Governor; for the King's throne is established by mercy, and all men's seats under him. Yet again on the other side, Superstitiosa affectatio clementi● ●t faciat crudelissimam humanitatem cum pernicie multorum: Let not a superstitious affectation of clemency make a more cruel gentleness with the peril and hurt of many. For under the government of the Emperor Nerua it was rightly said: It is ill dwelling under a king or Magistrate where nothing is lawful, but it is far worse dwelling under one where all things are lawful. For the duty of Subjects towards their governors, it is first to think most reverently of their places as an authority appointed of God for our good: and not as some men do, outwardly to obey them and inwardly to think them but necessary evils. For S. Peter's words teach more when 
1. Pet. 2 17.  he saith, Honour the King, and Solomon when he biddeth, Fear God and the King. For in the word Honour, Peter includeth sinceram & candidam existimationem: A sincere and vnseigned reverence of them. And Solomon joining the King with God, showeth a holy and reverent regard of him to be due to him from men subject to him. That also in Paul hath great efficacy in it, Not for fear, but for conscience sake. As if he should say: even because 
Rom. 13. 5.  what duty is done or left undone to them, is done or left undone to God himself from whom their authority and power is. Whatsoever therefore the person is, the call is of God and must be so thought of. Again, after this inward reverent conceit must follow outward obedience to their Laws, in paying tribute and undergoing what to us by them is appointed either for public defence or otherwise. For, let every soul be subject to the higher 
Rom. 3. 1. 2.  powers saith the Apostle, because he that resisteth, resisteth to his own damnation. And read Tit. 3. 1. 1. Pet. 2. 13. The Magistrate may sometimes be weak, but God will ever be strong to punish any contempt of his ordinance. In no case therefore may we intrude ourselves into their offices and meddle with public matters without a calling. For this is not to obey them, but to rule with them. What is amiss to them must be signified, and their help expected, unless they appoint us, and then are we not private persons any more, but public for such business. And as Counsellors are said to be eyes and ears to the King, so are other subjects his hands when he pleaseth to command them so. And be they never so evil, yet their place is of God by whom only kings do rule either 
Dan. 2. 21. & 37.  to our good in his mercy, or to our punishment in his justice. Permittuntur aliquando tyrannorum imperia a deo in vindictam malefactorum, praemium vero bonorum. Tyrant's 
Lib. 4. de Cain et Abel. ca 4.  are suffered sometimes to rule for the punishment of the evil, 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 answer, Nunquam nobis amplius contulerunt Gentiles, quam cum verberari Christianos atque proscribi ac necari iuberent. Praemium enim fecit religio 
Ad Valer. ca 3●  quod perfidia putabat esse supplicium, &c: Never did the Gentiles more for the Church, than when they commanded the Christians to be beaten, proscribed and killed. For than did Religion make that a reward, an honour, and a crown which infidelity reputed a punishment. S. Austin, There is no power but of God, and therefore, saith he, our Saviour told Pilate he could have no power at all over him, except it 
john. 19 11. Aug. in job. 34. contra Pelagium lib. 1. cap. 62  were given him from the Father. Sed Deus regnare facit hominem hypocritam propter peccata populi. Tollenda est ergo culpa, ut cesset tyrannorum plaga: But God doth suffer the hypocrite to rule for the sin of the people. And therefore that sin must be taken away, that the plague of having a tyrant ruler may cease. What manner of King Nabuchadnezar King 
Ezech. 29. 19  of Babel was which destroyed Jerusalem we know; yet God said, Behold, I will give the land of Egypt unto Nabuchadnezar, and he shall take her multitude and spoil her spoil, and take her prey, and it shall be the wages of his army etc., Because he wrought for me (saith the Lord. Mark those last words, and see how evil Rulers are appointed by God for the punishment of such as will not serve him. And therefore, If a King shall do as is said by Samuel, Chap. 8. ver. 11. etc. He is God's instrument 
2. Sam. 8. 11.  thus to chasten us, & though those things do not show what he ought to do, yet they show what Subjects ought to suffer without disloyalty if they be done. Read jere. 29. 7. God forbid, saith David, that I should lay mine hand on the Lords Anointed, and yet Saul sought his life. 
1. Sam. 34. 7.  Who shall lay his hands on the Lords Anointed and be 
1. Sam. 26. 9  guiltless, etc. The wife is not freed from her husband when he is ill, nor the child from the Father; no more are Subjects from their Prince. But in such cases God the only helper is to be thought of and prayed unto, who can give a Moses for a Pharaoh, & Othniel for Chushan, who can chastise 
judg. 3. 8. 9  the pride of Tyrus by the Egyptians, & then the Egyptians by the Asyrians, the Asyrians again by the Chaldeans, by the Medes and Persians, etc. yet carrying a gracious ear and eye to prayer proceeding from a penitent heart. etc.  
2. The great pains of Moses in sitting to judge the controversies of the people even from Morning unto Even: mentioned in the 14. verse. what a commendation is it of him? what an Example unto all those whom God in mercy hath raised up to any like government over their brethren? Surely diligence in the charge committed to us, is ever sweet unto God & good for ourselves. He that is diligent in his work, saith the wisdom of God by Solomon, shall stand before Princes. Come thou good and faithful 
Prou 22. 29.  servant, will God say to his Magistrate as well as unto the Minister, & enter into thy Lord's joy. The wicked in their ill doing how diligent are they? and shall it not move such as be the Lords to carefulness in well doing? judas watcheth when the Apostles sleep, & why watcheth he, but for a mischief? The High Priests & all that rabble assemble together betimes, even before day will the wicked be working 
Math. 27. 1.  evil. While men sleep the enemy soweth tars among the good seed that was sown. If the driver of horses either strike or speak but to one, all the rest set themselves to it & amend their paces. Let God and Nature, the Word and Experience work with wise persons unto good. And for justice, what a blessing to the people and what a praise to the careful executer of it who knoweth not? Heathen Aristotle could say, that no star is so beautiful in the 
Nec Hesperus nec Lucifer formosior justitia.  sky, as justice is on earth. men's wisdom may make them reverenced, & their power may make them feared, but justice justice is that which winneth men's hearts & maketh them beloved, and the more faithful and painful they are in doing thereof, the more honoured alive and dead. Look upon Moses in this place.  
3. And as justice is a blessing, so are good laws & ordinances in a kingdom, in the praise whereof much might be said, as not a little against idle, superfluous, & hurtful laws, against obscure & deceitful penning of them, leaving holes & gaps in them, for all the good intended by them to run out at and never be seen: but I leave it to your own meditation.  
4. In this excellent man Moses, doth not jethro his inferior 
ver. 19 etc.  far find justly a fault, & very well advise him to a better course which Moses followed & with God's approbation? Let it tell us that no man is perfect in all things, but may receive counsel even from a meaner person. Let Moses modesty in yielding, make our spirits humble in like occasion, where God dwelleth it will be so, & pride is a sure sign of an ill heart. The head scorneth not the foot in our bodies, and the very foot is careful for the head. Make use & application of it yourself. Time spent in these meditations is well spent ever, and will please God & profit you.  
5. The Properties noted by jethro to be in Magistrates 
ver. 21.  & Governors are worthy much observation. Provide men saith he, of courage, fearing God, men dealing truly, & hating covetousness. All great graces, & shining ornaments in men of authority, as by a several consideration of every one may well appear. The first is Courage or an invincible constancy, wherewith all such as are in authority over others to minister justice & judgement unto them ought to be endued, to the end that neither by love or hatred they incline more to one or other than standeth with the right of their place, and to the end that neither with flattering praises, or bitter backbitings of men given to tempt the good disposition of such Governors, they be moved and drawn aside, discouraged or set down in the work of their Calling, but what is just and right that sound and reundly they do, ministering justice to all without fear or fainting, looking to him that must judge them, and who will assuredly reward their well doing, and justly punish all their depravers and hinderers. In the Book of Chronicles we read it for no small blemish in a King, and no small rod to the people under him that Rehoboam the son and successor of Solomon was but a child, meaning in heart and courage, 
2. Chron. 13. 7.  that is (in deed) weak and faint hearted, and so could not resist those vain and wicked men which made themselves strong against him. Therefore God willed joshua to be strong and of a most valiant courage. A good Exhortation 
josua. 1. 7.  gave David to Solomon his Son, saying, Be strong and show thyself a man; for I go the way of all 
1. King. 2. 2.  the earth, etc. Such godly fortitude was in the Apostle when he said, We are reviled and yet we bless; we are 
1. Cor. 4. 12. 12.  persecuted, and suffer it. We are evil spoken of, and we pray: etc. Meaning, that he gave not over or fainted in his duty for all these things. The second is the fear of God, a virtue also most requisite in judges, for hereupon hang all virtues, as might at large be showed if it were needful. But let that Example of Abraham suffice, who thinking that the fear of God was not in Gerar, utterly 
Gen. 20. 11.  despaired of any other virtue, and therefore moved his wife to say she was his sister. In this respect the fear of God is both by David and Solomon called, the beginning of wisdom; that is, the root and fountain of all goodness, and therefore of all Justice and true Judgement in Judges. The third is a love of truth and true dealing; for who more than judges should be free in themselves, and abhor in all others traude and deceit, lying and false witness bearing, by which all justice must needs be overthrown, the wicked justified, and the halter put about the true man's neck to the great offence of God, & the fearful punishment of the judge, that not loving truth, or not so careful for it as he ought, hath suffered such iniquity to be done? The last is, that judges be haters of Covetousness the plague and poison of all justice, as might be showed by much proof, were I willing to stand upon so known a Common place. It stoppeth eyes, it stoppeth ears, it tieth tongues, and worketh wonders woeful and hateful, etc. To men of this sort, that is, endued with these virtues above said, authority happily (and to the great good of many thousands) is given, and God for his mercy sake increase the number of them. In Deutro. these things will come to be spoken of again, and therefore I am here the shorter.    

CHAP. 19  
AT this Chapter beginneth the second part of this Book of Exodus, wherein you have these points. First, a Preparation of the people to hear the laws of God, delivered by God himself to them, for the government of their lives and actions, and that is in this 19 Chapter. Secondly, the Laws themselves in the next Chapter. Thirdly, other Laws tending to the explication of these 10. principal Laws, called the 10. Commandments: together with the punishments of the transgressors, Chap. 21. 22. and 23. Fourthly, Moses ascending up to the Mount, first with the Elders, after without them all alone, and his receiving direction for the Tabernacle, and the worship of God, Chap. 24. unto the 32. Fiftly, the sin of the people, their punishment and Moses prayer for them to the 35. Chap. where certain laws are also repeated. Lastly, the building of the Tabernacle, the gifts given, the finishing, erection, and dedication to the end of the Book.  
The Preparation is general and particular. The general hath first an Argument drawn from the authority of the speech, to wit, that Moses did not command out of his own bead, but was called up to the Mount to God, and 
ver. 3.  there was required to say to the house of jacob and to tell the children of Israel, etc. Secondly, an argument drawn from the former benefits of God to them, in these words, Ye have seen what I did to the Egyptians, and how I carried 
Ver. 4.  you upon Eagles wings, and have brought you unto me. Thirdly, an Argument from future benefits, If you will hear my voice indeed, and keep my covenant, than 
ver. 5.  you shall be my chief treasure above all people, though all the earth be mine: Ye shall be to me a Kingdom of 
ver. 6.  Priests, and an holy Nation. All which if you will apply unto yourself and make use of them, then may you in like sort ever stir up your hart and prepare your mind to good things, in this sort, and by the self same Arguments. As for Example, to go to the Church and to join with the Congregation both in prayer & hearing of the word preached. First, because it is not man's Commandment, but God requireth the Minister to call & speak to you for it, as here he did Moses. Secondly, the favours of God passed to you require it. Thirdly, future favours (if you do it) shall be added unto you. It is also worthy marking still, how he joineth here hearing & keeping together, saying, If you will hear my voice indeed, and keep my covenant. Keep without hearing you cannot, & hearing without keeping will never profit you or any. Joined therefore you see they must needs be, as the Lord shall make us able.  
Moses doing as God bade him, teacheth all Ministers to be faithful, and to do their Message. Many are the 
ver. 7.  Commandments in Scripture to them to speak, to cry, to lift up their voices like trumpets, and to tell their people what God requireth. If they do it, great is their reward with God, and if they be false, and idle, and negligent, men-pleasers, and time-servers, as great again is their judgement. Grandis est dignitas sacerdotum, & grandis est ruina, si peccant. Great is the dignity of Priests by their office, and as great is the fall of them, if they offend. It can never be too often repeated, nor too much remembered.  
The people's answer to Moses what is it? They answered 
ver. 8.  all together and said, all that the Lord hath commanded we will do. A most notable pattern for a Christian congregation to look upon, and to follow. Thus should it be betwixt Pastor and People ever. He to speak what God commandeth, and they to hear & answer zealously, we will, we will do what God commandeth us. O sweet joy where this agreement is! Such care and such conscience both in pastor and people, will give no place to jars and contentions, to suits and vexations, or to any thing that displeaseth God, and is offensive to the world, etc.  
2. The particular preparation followeth, from the 9 verse to the end of the Chapter, having 4 members. First, the manner of Gods Communicating of himself to Moses, namely, in a thick cloud, together with the end thereof, that the people 
ver. 9  may hear, whilst I talk with thee, and that they may believe thee for ever. A singular instruction to all men in the world, that desire to please God: and especially to Great Ones, showing them how careful they should be to grace and countenance the Ministers of the word before the people, to the end their words may have more weight with their hearers, and their service and pains do more good. Would men do thus, O how comfortable to the painful and faithful Teacher, and how profitable to the Church would it be? The Lord would see it and acknowledge it done for him, and with eternal comforts reward it for ever. But now it is otherwise with too many. For Great men must show their greatness in disgracing the Lords Prophets, and meaner men must show their malice in spreading false rumours of their spiritual Teachers in open assemblies and private conventicles: motes are made mountains, and spots surmised where none are. Never I think since the world was, did men's ears so itch and their hearts so boil in this sin, as at this day. But what shall we say? Surely, even turn to the Lord in prayer, and comfort ourselves in this example of the Lords goodness, who as he is not Moses his God alone, nor Moses alone his messenger: so will not he tie his countenance only to him, but give every true labourer in his good time his due credit, notwithstanding all the malice of man and Devil. O Lord do it for thy Name sake, and as thou gracedst here Moses that he might ever be believed, so cowert or confound these Disgracers of thy Ministers; whose iniquity tendeth to hinder Belief, and consequently to destroy the souls of thy poor people. Increase the number of them that follow thy example, and labour by all means to further thy work in the hands of thy workmen. Set a Crown of glory upon their heads: and daily reward their love into their bosoms with thy good blessings unto them and theirs.  
3. The second branch of this particular preparation is laid down in the 10. verse, and the rest following to the 16. consisting in certain outward matters used in those times among those people: and figuratively teaching inward purity and cleanness of heart to come to God with all. As washing of their clothes, not coming at their wives, and such like. The Ceremonies are taken away, but the 
ver. 14. ver. 15.  truth remaineth, namely, that we are all by our corruption most unfit, profitably to hear the word of God, unless we be sanctified and prepared thereunto by the good Spirit of God. And therefore we ought to make ready for so holy a work by all due care before hand, & to purge our hearts from other cares, troubles, and impediments whatsoever. The word of GOD is not to be handled with unclean hands, neither will enter into unclean hearers. It is a precious pearl, it should not be cast before Swine. For this cause assuredly many hear and read without profit, because they came without fear and reverence in their minds. This abstaining from their wives, noteth no impurity in holy Matrimony: but by this particular figuratively teacheth a godly abstinence from all worldly pleasures whatsoever in general for a time; that we may more fully attend the service of God we go about upon special occasion. To which end the Apostle Paul also requireth the like by consent for a time, to give themselves 
1. Cor. 7. 5.  to fasting and prayer, and then to come together again, that they be not tempted of Satan to incontinency. Thomas Aquinas himself could say thus of it, Hoc ex sepeccatum non erat, sed multa tunc ad carnis munditias exigebantur, quae iam non sunt necessaria: quia lex vostra spiritualem munditiam requirit, non carnis. This was not a sin of itself, but many things were then required to the outward cleansing of the flesh, which are not now necessary: because our law requireth spiritual cleanness, not an outward of the flesh only, etc.  
4. The marks that are set about the Mount to keep the people down, with the punishment of death if they passed bounds, teach us what an odious thing to GOD curiosity is in matters forbidden: and how God would have every man content with that which it pleaseth him to vouchsafe him of revelation and knowledge. Such curiosity is it to ask, what God did before he made the world? and such like foolish Questions. To all which it may be answered, as God would not have the people to creep up to the mountain, and to peep and pry what Moses did there with him, but set bounds and limits for them, beyond which they should not pass without death: So is it still. The Lord hath in his Word revealed his Will, and beyond our limits we must not go, having an ear where he hath not a mouth. If we do, for this busy curiosity we shall die eternally, as they for that, temporally, etc.  
5 And the third day, when it was morning, there 
ver. 16.  were thunders and lightning & a thick cloud upon the mount: and the sound of the trump exceeding loud, so that all the people that was in the camp, was afraid. This is the third branch of the particular preparation reaching unto the 20. verse and containing an increase of the lords manner of the communication of himself, specified before in the 9 verse. By all which fearful things the Lord declared his Majesty saith Chrisostome, and the people were touched with a feeling knowledge of their infirmity. But besides that, we may well learn by it how profitable it is to make a good and careful hearer of God's voice. First to shake him and throw him down in himself by some good ways and means: For then assuredly the Word entereth more powerfully, & he hath a more excellent touch than without such humbling he would ever have had. Remember how the Lord called S. Paul when he was riding to Damascus, First throwing 
Acts. 9 4. 3.  him down, and by making a sudden light shine about him from heaven, and then when he trembled, and was astonished, speaking to him with profitable effect. Remember also how there came suddenly from heaven a sound as of a rushing & a mighty wind in an other place. Surely such rushings & shake & spiritual frightings in conscience 
Acts 2. 2.  hath the Lord his gracious meaning in, to beat us down in ourselves, that we may more carefully hearken unto him. And because the greater part of men is not acquainted with them, therefore they remain dull hearers and dull hearted, so that the Preacher looseth but his labour with them. How many have profited in sickness by words spoken, who in health never cared what was spoken? so in debt and poverty, in prison and trouble men have other ears than they have in prosperity. Doth not our Chronicle mention a Gentleman who at his death vowed openly that he had learned more good touching his soul in a dark hole within the Tower of London in a few days, than ever in all his life, when he was in light & liberty abroad? Full well knoweth God the way to win us; and happy are we if it please him to use it, how sharp soever it be; that yet we may live hereafter in joy, though presently for a season we taste of woe. I could tell you by experience (if it were needful) of some that have said to myself, they had heard many Sermons and read the Scriptures, but they never felt either Sermon or Scriptures as then when they so spoke, being some way touched in-wardly by their loving God. But be Judge yourself in yourself if you know any thing.  
Again, these signs showed the terror of the law to men's consciences: for it thunders, it threatens, it feareth and frighteth, and it utterly condemneth all men to Hell and damnation, were there not a CHRIST to save us from it. The law causeth wrath saith the Apostle, that is, it denounceth wrath against us for that we cannot 
Rom. 4. 15.  keep it. When judas could see nothing but the Law, his agony drane him to hang himself. So was Saul, Achitophel and many others driven to desperate conclusions & fearful ends. Wherefore the Apostle well addeth that we are not come to this fearful mount, nor unto burning 
Heb. 12. 18. etc. 21. 22.  fire, nor to blackness, & darkness, and tempest etc., so terrible, that Moses said, I fear and quake. But we are come unto the Mount Zion, & to the City of the living God, the celestial Jerusalem, and to the company of innumerable Angels etc. AND TO JESUS THE MEDIATOR 
24.  OF THE NEW TESTAMENT etc. Here, here is our help against the law, without whom we were cast away every one of us: for cursed is he and she that doth not all things written in the law.  
6 This descending of the Lord we must understand of the Signs of his pretence, and not that the Lord is here & not there, or there and not here, moving from place to place as man doth. Neither speaketh he as man doth, but his Angel in his person taketh by his power the voice of man, and as God is said to speak by his Ministers here, so by his Angels then and there as he pleased. Remember Stevens words in the Acts, This is he, (meaning Moses) 
Acts 7. 38.  that was in the congregation in the wilderness with the Angel WHICH SPOKE TO HIM IN MOUNT SINA etc. The iterating of his commandment to Moses to see that the people pass not their limits which we touched before ver. 21. & 24. showeth the itching nature of man after hidden secrets, to see and know novelties: And the great dislike God hath of this curiosity, and how profitable the presence of the Magistrate is to make people keep order. For surely men are marvelous apt to transgress, and therefore again & again they must be admonished by Moses: and well if many or any admonitions will serve. Give laws never so good, and let there not be a Governor to see to the execution of them, and we see with grief what little good such laws do. Well therefore and wisely have they spoken who said, Lex Magistratus mutus, et interdum mortuus: Magistratus lex loquens et viva. The Law is a dumb Magistrate, and sometimes a dead: but the Magistrate is a speaking Law and a living.  
7 The Priests also are mentioned aswell as the people 
Ver. 24.  that they likewise should not pass their limits: whereby we see that no dignity authority or higher place may be a warrant to do more than God permitteth. But rather should these before others give 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-born, and others thinking otherwise, as Calvin for One upon this place, to whom I refer such as will, and go no further in this Chapter.   

CHAP. 20.  
1. THe Congregation being prepared (as you have heard) to receive 
The sum of this Chapter.  the Law, now in this Chap. followeth the Law itself, & it is set down in ten several branches and heads, commonly called the Decalogue or Ten Commandments. Of all which because I have made exposition in a Book already, I will spare my labour here, and refer you to that Treatise. The other general head of this Chap. to wit, the people's fear, beginning at the 18. verse, I will a little touch. First than it is said, That all the people saw the thunders and 
Ver. 18.  lightnings, and the sound of the Trumpet, and the mountain smoking: & when the people saw it, they fled & stood a far of: which words yield us many good things to note.  
First the difference of the Law and the Gospel. The law, as hath been said, fearing and frighting, shaking & shivering the heart of Man, beateth down his peacocks feathers and maketh him abashed and ashamed in himself, to cry with the prodigal Son, I am not worthy, I am not worthy, O Father, to be called thy son. Yea it 
Luke. 15. 19  maketh him stand a far of with the poor Publican, & smite 
Luke. 18. 13.  his breast in true feeling of his sin: and to beseech God for mercy to a Sinner. Whosoever is not thus humbled, he never knew what the law ment, but like the vain Pharisie doteth upon himself without cause, & erreth as the Apostle did before the Commandment came. chose, 
Rom. 7. 9  the Gospel cheereth and comforteth, helpeth & healeth and sweetly allureth to come, in all joyful assurance of mercy by him who hath fulfilled the law for us, and removed away the curse that would have slain us. Read the 12. Chap. to the Hebrews noted before, and see what I say most plain, beginning at the 18. verse.  
Secondly, it may teach us to our great good now whilst we have time, that if the law were so terrible when it was given, it will be a dreadful day when all the breaches of the same shall be judged. And if the people fled now, stood a far off, and were in such fear, how will the Idolater, the Blasphemer, the Adulterer, the Drunkard, the Thief, the Murderer, the Rebellious and Disobedient, the false witness, the covetous oppressor, and all such jolly fellows that now scorn and scoff at all admonitions, I say, how will all these do, and what will be their case at that day? Turn, turn we then unto God in time, and amend your lives, that Christ fréeing us from this fearful law, we may be safe by his holy Gospel.  
Thirdly, this place showeth their ignorant folly, that say in their hearts, O, if I might hear God speak himself, I should be much moved, I should believe, and be out of all doubt &c: For were the people here able to endure the voice of God? Do they not say to Moses? talk thou with us, and we will hear: but let not God talk with us, lest we 
ver. 19  die. Little, little do they conceive (which thus say) either their own weakness, or the Majesty of God. Let them therefore learn of this people here, the blessing of God in giving us Moses to speak to us, the is, in raising up among us men of our own shape, mould & matter, men that we fear not, but know & love & are linked to in degrees of love to speak unto us in his Name, putting his holy spirit among them, & enduing them with gifts fit for such a calling, in vouchsafing his Word to direct both them and us: and so every way familiarly, and yet truly and effectually, labouring and working our salvation, if we be not obstinate to contemn his means and care. This ministery of Man so despised of Man, so wronged and so cast down, is an other manner of mercy than wicked worldlings conceive or feel: but one day they shall know, when it will be too late to reform their fault, which now they may leave, if they have grace. Then shall they see God, and hear God, but with greater terror than this people did here. They shall also see blackness and darkness, they shall hear thunderings and lightnings, smokes and fires and flames with trembling perplexity, & then, if it could be had again, Moses voice to speak unto them would be accepted, which now is so little regarded and set by.  
Fourthly, This darkness wherein God was, noteth the Majesty of God to be incomprehensible, and not to be reached 
ver. 21.  unto by our wits. We must therefore be sober and modest, and humble in talking and writing of God. Simonides found this, when undertaking to show what God was, the more he studied to do it, the more time still he craved, and was further and further off. First he asked three days, & then six, and then double again, and in the end gave over and could not do it. To us this place may be in stead of a thousand. But Moses drew near unto the darkness where God was. GOD dwelleth in light, but in regard of our weakness it is darkness: and happy we, if we acknowledge our weakness and crave help where it is to be had. Other things yourself may note which I pass over. The great charge that God giveth to beware any Images of 
ver. 23.  him, either of Gold or Silver you may confer with the 4. Chap. of Deut. with the second Commandment, whereof I have spoken, and settle in your heart how odious to God that course is from which yet no persuasion will draw some. If God would be remembered by an Image, he would have suffered it, if he would be worshipped in an Image, he would have suffered it, and he would have let them see some form which they might have followed, & if he could like of an Image of wood, or stone, more fit for his Majesty were gold & silver. But you see all is for bidden, & cursed with them are the makers of them, which is a fearful thing if it were thought of. Read Esay 45. ver. 16.  
2 An Altar of earth shalt thou make etc. God would 
ver. 24.  have but one Altar, to note one truth, and one Religion. He would have it of earth, or rude & without labour, that uhen they removed they might throw it down, or it fall of itself, so that posterity might take no cause of Idolatry thereby. Steps to the same Altar he forbiddeth likewise, 
Ver. 26.  for the cause specificd in the margin of your Bible, and it well teacheth that in God's Worship all things should be done devoutly and comely, even as the Apostle himself teacheth and requireth. Ignorant and profane men delight in pomp and earthly show, but Christians must endeavour to have all thiugs done so modestly, and soberly, as to every man it may appear what spirit they are guided and governed by. The multitude of Popish Altars might here be remembered if it were needful, and that good decree of the second Council of Africa Chap. 50. and the fifth of Carthage Chap. 14. That such suspicious Altars as were in those days setup in every corner▪ should be plucked down, being built upon dreams and superstitious conceits. And if without tumult they could not be pulled down, than the people to be admonished not to frequent those places, lest they should be abused by superstition, etc. Also it might be showed how the communion tables be called of the old Fathers both tables and Altars indifferently. Tables as they are indeed, and Altars as they are improperly. How they were made ofboords, and remooveable, set in the midst of the people, and not placed against a wall, with divers other things: but hereafter will be a fitter place.   

CHAP. 21.  
1. THe Laws of God are usually divided into moral, Ceremonial, and judicial Laws. In the Chapter before we have had the Moral Laws, to wit, the Ten commandments; hereafter we shall have the Ceremonial. And now in these three Chapters following God layeth down certain judicial Laws. The Moral Law of God is the law of Nature, showing what ought to be the manners and natures of all men, and it is the ground of all Laws whatsoever, either Divine, or human. The Ceremonial being in this respect Natural, because among men Nature requires order and decency: And the judicial being the execution of the Moral which is Natural. For human Laws they are made by probable reason of Governors and tend either to directions to keep the Moral, or to circumstances of execution in punishing offenders. As for example, God's law saith, Thou shalt not kill, Man's Law forbiddeth the carrying 
Chap. 20. 13.  of these and these weapons, so to take away occasion and means of breaking the law of God. God's law commandeth there shallbe Magistrates, Man's law appointeth these are those. At Rome two Consuls, in other Cities four. At Rome annual, in other places perpetual etc. God's law appointeth that a Debtor not able to pay shallbe punished. Man's law appointeth differing ways, according to circumstances of places: as in some countries by perpetual imprisonment, in other places otherwise. Draco his law was, That he should be plucked in pieces, and every Creditor have a part: The Law of GOD requireth theft to be punished by restitution of double 
Exod 22. 1. Ratio singularum legum que dicitur anima legum, ex Decalog▪ sumenda est. Valent enim leges positivae propter duas causas, scilicet propter probabilem rationem ex iure Naturae er circumstantijs petitan, et propter authoritatem Magistratus a quo prolatae sunt. Chap. 20. 12. Ver. 2.  or four fold. Man's law by restitution, and somewhere by death. By all which examples you see how GOD'S law is still the ground of man's law and the end of man's law (if a good law) is ever the keeping of GOD'S law. Now to come to the Text of this Chapter. The first law laid down is touching servants and servitude, which you may refer to the Moral law, Honour thy Father and Mother. Degrees of men concerning ruling and obeying being contained in the law.  
The words of the Text are these, If thou buy an Hebrew servant, he shall serve six years, and in the seventh, he shall go free, for nothing, etc. From which verse to the twelfth verse you have the matter of servitude and freedom laid down: and it shall be good to observe the Will of God in it. He would not have them ever bond, as amongst the Nations elsewhere it was; because they were delivered out of Egypt by his mercy, as●el as their Masters were: whereupon in Leviticus he challengeth them for his, & saith, For they are my servants, whom I brought 
Leuit. 25. 42.  out of the land of Egypt: they shall not be sold as bondmen are sold. Thou shalt not rule over them cruelly, but 
43.  shalt fear thy God. Yet would he not have the Master damnified, and therefore he alloweth of 7. years, commanding their liberty, and recompense saying, when thou sendest him out free from thee, thou shalt not let him go away 
Deutro. 15. 13  empty. The use whereof is comfortable to servants, and profitable to Masters. To servants it showeth the loving care the Lord hath over them, which may cheer them in all their doings, being well assured, that what they do well this God will ever reward, though man do not. Whereunto serveth the exhortation of the Apostle and promise annexed. Servants, be obedient unto them that are 
Colloss. 3. 22.  your masters according to the flesh, in all things, not with eye service as men pleasers, but in singleness of heart, fearing God. And whatsoever you do, do, it heartily as to the Lord and not to men, knowing that of the Lord ye shall 
23. 24.  receive the reward of the inheritance: for ye serve the Lord Christ. And the very like Saying again he hath to the Ephesians. So rewarded he the faithful service of jacob 
Eph. 6. 5.  though his master were hard; so joseph, so many more. To Masters it teacheth moderation and mercy: 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. Ye Masters do unto your servants, that which is just and equal, knowing that ye also have a Master in Heaven. 
Colloss. 4. 1.  Where this is not done, God is angry; as you may see by that fearful speech in jeremy. Because ye have not obeyed 
jer. 34. 17.  me in proclaiming a liberty to your servants etc., therefore behold I proclaim a liberty to you saith the Lord, to the sword, to the Pestilence, and to the famine, and I will make a terror to all the Kingdoms of the earth. Read the place from the 9 Verse to the end of the Chapter. job therefore a good and just man, had a great care of this, and protesteth he did not contemn the judgement of 
job. 31. 13.  his servant, and of his maid, when they did contend with him, because he that made him in the Womb, he also made them, & if he should wrong them, what could he answer to God for it? A most worthy example for all Masters. Thus may all other governors and Superiors make use of this law, and learn to take no pride in their authority, not to affect greatness, & not to swell and look big over their inferiors. For certainly the Lord will punish it, & all wise men will laugh at it. Rule and government is of God, but pride and vanity is of the Devil. Titles to men God will have given, but to desire Titles he never liked, much less Titles upon Titles and never enough. It 
Ambrose. lib, 5 exam. cap. 21.  soundeth in Books to the Persians shame, that the governors there, will be free from all laws, and what they list, that they may: But theirinferiours must be bound with 
Strabo. lib. 5.  all cruel bonds, even to kill themselves if they command, & to endure all burdens imposed upon them: If they be cruelly beaten, to give thanks that the Governors have them in remembrance. The pharisees were vain men to affect the uppermost places, and to be called Rabbi. But this proud mind is like the water to the Dropsie-man that maketh more thirsty the more it is drunk. No end of superiority 
Quo plus sunt potae plus situntur aquae.  with some men. They that are noble will be Princes; Princes will be Kings; Kings will be Emperors; and Emperors must be Gods. That vain woman Cleopatra, she must be called Queen of Queens. Sapor the 
Regina Reginarum.  Persian wrote to Constantius, and called himself King of Kings, & brother to the stars, the Sun and the Moon, etc. These that thus hunger after glory and Majesty, how can they use authority moderately and humbly? Such pride cometh out of the root of folly, and begetteth contempt of all inferiors, contempt breeds sedition and rebellion, they wars, and war destruction at last of all, both men and titles. It is written of trajan that he was much carried away with vainglory in titles: and therefore painted in his house many inscriptions, which Constantinus wisely jesting at, called Herbam parietariam, wall flowers. Such a vain fellow was Herod in the Acts, and what a shameful downfall had he? Let then this law of 
Acts. 12. 22. & 23.  God for servants freedom, together with all other Scriptures, showing his care of them, and their good usage, settle in our hearts the right use of authority, and make us neither vain in coveting nor cruel in using. The boring of his ear, was a sign of obedience, and figuratively 
ver. 6.  admonished, that servants must not be deaf, but quick and ready, and willing to hear what is commanded to them. And spiritually, that if we be the Lords servants, he boreth by his holy grace our ear, that is, he maketh us have ears to hear his holy word, and we are not dease, we fly not from it, we cast it not away, we stop not our ears: but with care and zeal, and love, we harken to it, as men and women whose ears he hath opened or bored. This one thing well marked may shake the hearts and consciences of Popish Recusants, so presumptuously despising the Lord's voice: But follow it yourself, I pass away.  
2. After these laws concerning servants, follow other laws concerning Murder and killing, which you may refer to the exposition of that commandment. Punishment God still layeth upon sin, but not ever after one manner. Sometimes he striketh the body, sometimes the soul, and sometimes both. Sometimes he toucheth our goods, sometime our name, and sometimes our friends and dear ones. Who can reckon up his ways to punish the rebelling man or woman against him? His ends also for which he doth thus are sundry and divers, but all and ever most just. First, for his own justice who is a consuming 
1.  fire, and must needs bind either to obey or to be punished. Secondly, that there may be seen a difference 
2. Oderunt peccare boni etc. 3.  betwixt the good and the bad, which could not be, if there were not punishment and reward. Thirdly, for example, that others seeing, may fear and fly from evil, either for love of virtue, or fear of pain. Fourthly, for the good 
4.  even of such as are punished. For as Plato could say, Paenae, & ipsis qui perferunt, et spectatoribus, utiles sunt. Vtrique 
Omnes poenaemundi sunt conciones de paenitentia. 5.  enim redduntur meliores, illi dolore, high example. Punishment is good for both seer and sufferer, amending the one by example, and the other by smart. Fiftly, that these short punishments temporal, might put them in mind of the long pains eternal. Lastly, for the preservation of the society and peace of mankind, which by slaughters and bloodshed 
Est immedi●abile vulnus ense recidendum, ne pars sincera tr●hatur.  would be overthrown. Even as we see good chirurgeons to cut away the putrefied member, for the safety of the whole.  
3. We see here degrees of faults taken from the causes. For all actions proceeding from the mind or judgement and the will commanding the outward members, when the mind knoweth what ought to be done, and erreth not in the object, and yet the will goeth contrary to judgement & the law of God not forced nor compelled, but willingly & freely, such actions are called voluntary. So slew Cain his brother Abel, & so took David Urias his wife. But when things are done not of election, either for probable ignorance (as when the mind erreth, or taketh no counsel) or when the will by violence is hindered, or the 
Dolus. Culpa lata. Culpa levis et leniss. Casus fortuitus ut ille canem lapide petens novercan ferit. Has patitur poenas peccandi sola voluntas. Nam scelus intra se tacitum qui cogitat ullum, Facti crimen habet. Ver. 13.  outward members by a violence forced, then are those faults said to be voluntary. The Lawyers distinguish faults by divers names, which I stand not upon here, remembering for whose use, I draw these notes: But in short, thus much we learn here, that God measureth faults by will, & not by Act. Whereupon it is here said, that wilful murder shallbe death, and killing without purpose & will shall not, but an other course is taken. For if a man hath not laid wait (saith the Text) but God hath offered him into thy hand (meaning when by chance he is killed without any mind so to do, which chance yet God by his hidden providence guideth) in such a case I will appoint thee a place whither he shall fly; meaning certain Cities of refuge or Sanctuaries used them in these cases, as you may see in Deut. at large. Of which Sanctuaries thus ordained of God for 
Chap. 19 11.  the people and those times, sprang our sanctuaries used within this Realm and others, but now in most places put down and forbidden. The question of them is disputed to and fro by men's wits, & the likers of them to continue, use these and such other reasons. The Anger & conceived displeasure in the judge against a man; The power of his adversary that persecuteth before that judge; The Difficulty and obscurity of the cause not quickly to be determined. In all which cases they think a Sanctuary would be fit in a common wealth. Secondly, against cruelty of Masters that either should threaten danger to a servant, or by violence seek to force him to soul matters, such a refuge would yield comfort till his cause were known & he previded for. Thirdly, in the time of war & distress, these places gave safety to many from the bloody sword & murdering hand of enraged enemies, for fury a while not weighing right. Fourthly, in casual killings without pretended malice, great was the use & equity (say they) of these Sanctuaries. chose they that stand for the taking of them away, allege many evils and discommodities that grew from them in success of time, through man's corruption, albeit at the beginning there was a goodend: As encouragement of servants to be disobedient, and very undutiful. Great defrauding of Creditors by ungodly and unconscionable debtors. Increasing of thieves and such like evils 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 usually & often fled to the Sanctuary of the Church, than they that cared neither for God nor the Church. If a man come presumptuously upon his 
Ver. 14.  neighbour to slay him with guile, you see God commanded no Sanctuary should save him, but he should be taken from the Altar, and die.  
4 He that smiteth his Father or Mother, shall die the death. This is an other law in this Chap. which maketh for the exposition of that Commandment of honouring them, & is to be referred to it. We may note in it, how God doth not say, he that killeth Father or Mother shallbe killed for it; but he that smiteth, so that not so much as a tip is to be given to parents upon pain of death, no not which the tongue may we smite them, that is, by any evil and unfit words abuse them, as you may at large read in the exposition of that Commandment. So great is the honour of Parents before God, and so sharp a judge is God against all abusers of them: Little thought of by too many in our days, & the rather because continually in the Church there is not a beating of these points of Catechism into children's heads, and hearts, by careful Ministers. O, that they would be once drawn to do this duty in their several Churches: Soon, soon should they find the Fruit of it, and the greatness of their Sin in so long neglecting it. In Plato an heathen we read the like law, wherein is decreed that all beating and contumelies of Parents should be punished with perpetual banishment and death. By the Roman laws the slayer of his parents was not to be slain either with sword or fire, or other ordinary punishment, said in sutus culeo, etc. sowed in a sack with a Dog, a Cock, a Viper, and an Ape, he should be thrown into the Sea or River, that the air whilst he lived, and the earth when he was dead might be denied him, who so had wronged them that gave him a life and being in the air and upon the earth. A good Writer testifieth he saw one put to death at Tigurine who had cursed and reviled his Mother.  
5 He that stealeth a Man and selleth him, if he be 
ver. 16.  found with him, shall die the death. To flock away (as we speak) a man's servant, Man or Maid, or to buy 
Plagium.  or sell a freeman, and so to bring him into bondage, was a grievous sin with God, and therefore thus severely punished. Thus sinned the brethren of joseph against him, when they sold him to be a bondman, and to be used as pleased the buyers, which might have been so as twenty deaths had been better. Great therefore was their sin in that action. This law is to be referred to the 7. Commandment and to the 5. also.  
6. When men strive together, and one smite an other with the stone, or with the fist, and he die not, but lieth in 
ver. 18.  bed, If he rise again and walk without upon his staff, then shall he that smote him go quite (meaning for man's 
ver. 19  law) save only he shall bear his charges for his loss of time, and shall pay for his healing. By the stone or fist are meant all other things whereby any wound is given, although these only be named for example. For with sword or dagger or any weapon all was one, if he were wounded and recovered so, that he was as fit for his vocation as before, than this was the law; but if he were maimed, then otherwise. If a man smite his servant or his 
ver. 20.  maid with a rod, and he die under his hand, he shall surely be punished; But if he continue a day or two, he shall 
ver. 21.  not be punished; for he is his money. These laws of God were fitted for the state of that people, when many things were endured which were not allowed. If the servant died presently, it was more grievous, and therefore punished, but if he lived a time after, not so; yet before God it was murder also, though by Man's law he escaped both in regard he was his money in his master's power, and also because there might in that day or two happen some other cause of death than that beating. Perfection in these laws we must not look for, because God was pleased to bear with much weakness; But yet know we ever what his Moral law requireth, and follow that which forbiddeth the abusing of servants aswell as of others, because they also bear the Image of God, and God careth for them, as hath been showed.  
7 If a man strive and hurt a Woman with child, so 
ver. 22.  that her child depart from her, and she yet die not, he shallbe surely punished as the woman's husband shall appoint him, or he shall pay as the Arbiters determine. But if 
ver. 23.  death follow, them shall he pay life for life, eye for eye, tooth 
24. 25.  for tooth, hand for hand, foot for foot, Burning for burning, wound for wound, stripe for stripe, etc. Still observe how these laws tend to the explanation of some of the Ten Commandments, and refer this to the fifth. The light of Reason and Nature given us of God teacheth, That what measure we meet, it is just we should receive 
Luke. 6. 38. Math. 26. 52. Esay. 33. 1. Wild. 11. 13,  even the like again: That he 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 evil should hit the worker, and the offendor be pressed with his own example. This law of equality was in effect thus also in the 12. Tables at Rome, the equity thereof being derived to them either from other Nations or by the light of Nature. The verse saith  

justa malis haec, admisso pro crimine, paena est,  
Si quae fecerunt, eadem patiantur & ipsi.   
It is very just if men suffer the same things of others which they have done to others. If any man object, that by 
Lex Talionis.  Christ in the fifth of Matthew this law is repealed, or was disliked: we answer, neither; but there our Saviour condemneth the abuse of this law according to private affections, and for the nourishing of a lust to revenge by private persons that are not Magistrates, and never would be entreated to forgive any. Whereas he liketh ever in his children mercy, and kindness, and patience, and so to overcome our enemies as his words show, Recompense not evil for evil, but overcome evil with goodness.  
8 The other laws that follow in this Chapter of setting servants free, for hurts done them by smiting. Of 
ver. 26. 27.  the Ox that should gore any body, Of digging a well whereby my neighbour's cattle receive harm falling into 
Quod de Boue hic & in sequentibus dicitur, proportionabiliter de quibuscunque aliis animantibus intelligendum esse, docet Augustinus q. 81. & 82. in Exod.  it, Of harm by one beast done to an other, and such like: they are so easy that without any Commentary, you may by reading of them be satisfied. All of them teach us, with that care we should live of our Neighbour's goods as well as of our own, no way hurting either the one or the other, small or great, free or bond, but peaceably spending our days with all men, and doing what good we can any way. God we see is just, and we should be just. God careth for the safety and well being not only of all sorts of Men, but even of the very brute beasts; and we must learn to do the like, that by our resembling of him, we may be known to be his Children, one day to inherit with his dear Son in his eternal kingdom. This will not such cursed courses, as many men delight in, bring them to, who in oppressing their neighbours, in hurting their servants, in spoiling men's goods, and killing their Cattle, in fightings, and strive, and all evil, take their great and daily pleasure. Who hath ears to hear 
Mat. 11. 15.  shall hear, and to others do what we can, the word of God shall be a Savour of death unto death in God's justice. 
2. Cor. 2. 16.  And thus much shall suffice of this Chapter.   

CHAP. 22.  
THe Lord goeth-on with more laws, all tending to the explanation of the ten commandments: and in this Chapter very excellent laws, are laid down: which how soever they are not in use among us, yet yield this good by the reading and marking of them. To teach us privately in ourselves an honest, good, and holy carriage of ourselves. Prince's may alter laws, as circumstances of times and place shall require; but the equity that God had in these laws ever remaineth. And therefore what he punished we must avoid, if we do well.  
First, he beginneth with laws against theft, which 
Ver. 1.  must be referred to that Commandment: and according to several degrees and differences of theft, he maketh several and differing pains. If a man steal an 
* Quinque utilitates Bovis. Pascit, arat vitulus, triturat, no, calciat, armat.  Ox or a 
* Quatuor Ouis. Lactat, pascit, Vestit, immolatur. Hugo.  Sheep, and kill it or sell it, he shall restore five Oxen for the Ox, and four Sheep for the sheep. The greater theft hath the greater punishment. Other Nations, by the light of God set in them, followed much this course and punished theft diversly. Draco punished it with death. Solon (if it were manifest) with four fold; if not so manifest, with double 
* Romani furtum manifestum quadruplo, non manifestum duplo puniebant.  The Rom. 12. Tables did the like. Latter laws with us, make theft death, if above such a value: following therein a constitution of Lotha●●us the Emperor, whose sum was above five shillings.  
another case concerning theft, followeth in the second and third verses. If a Thief be found breaking up a house, 
Ver. 2.  and be smitten that he die, no blood shall be shed for him (his meaning is, if this be in the night:) But if it be in the day light, blood shall be shed for him: 
Ver. 3.  for he should make full restitution: if he had not wherewith, then should he be sold for his thest. The law therefore appointing that punishment, he should not be killed that broke a house in the day. The Romans twelve Tables followed this equity, and in the night these breakers might be killed any way: But in the day not, except he defended himself by a weapon. Our own laws have made a difference betwixt day-thieves, and night-thieves, as indeed there is much cause to distinguish them; the fear in the night being far greater, and the help to be had far less, with many other circumstances. But here may be a Question asked, what is lawful before God, these being but civil constitutions? And answer may be made, what God permitteth surely is lawful before him, and hurteth not the censcience, if it be done as he permitteth. But if our own affection, cruelty, and rage step in, being mere private men, take heed, for we may do a thing lawful not lawfully. The Law biddeth kill not, but if a man smite to drive a thief away, and death follow without a kill mind, the case is altered: for there is inculpatatutela, as Lawyers tell us, within the compass whereof I take this case to be:  
An other law followeth in the 4. verse, That if the theft were found with him, alive, he restored double: if killed 
Ver. 4.  or sold, you saw in the first verse an other punishment more heavy. So must circumstances direct judges to several punishments: and the wisdom of God make man wise in all his proceedings. They that think death too much, must remember that even God's law made the stealth of man death, And David said, he that had taken the poor 
2. Sam. 12. 5.  man's one sheep should surely die. Draco made it death, as you heard before: and the Romans decreed, that stealing 
* Cato: Fures privatos in nexu & compedibus vivere, publicos in auro et purpura.  servants, should first be beaten, and then thrown down from a Rock, & slain. But I pray you, would these men that thus plead for the continuance of this law of Moses, That thieves should restore & not die, be aswell content that other laws should stand in force also, as namely, That adultery should be punished with death? gathering but sticks on the Sabbath day, with death, & c? No I warrant you. And therefore what they think, is not a Rule, but what God alloweth, whose will is ever justice itself, and who by his Apostle hath taught, That so long as laws have this end to be a terror to the evil, & a defence to the good, the form of them may be divers: Neither now a days is all theft death, but the judge weigheth circumstances of need for sustenance only, of the first offence, of repentance, of youth, of towardliness, and such like.  
2. After theft, follow laws for damages or trespasses done to our Neighbours: & the Text saith, If a man hurt a 
Ver. 5.  field or a Vineyard, & put in his beasts to feed in an other man's field, he shall recompense of the best of his own field, & of the best of his own Vineyard. And if fire break 
Ver. 6.  out, and catch in the thorns, and stacks of corn, or the standing corn, or the field be consumed, he that kindled the fire, shall make full restitution. Who knoweth not, that the society of man cannot continue without recompense of losses and harms? Therefore mercifully doth God regard it & make laws for it. Euripides maketh jocasta speak of this equity, when he giveth her these words, Melius est equalitatem colere, quae amicos amicis, urbes urbibus, socios socijs devincit etc. Better it is to regard equality, which bindeth friends to friends, Cities to Cities & fellows to fellows, etc. Now equality is, if I have hurt any man, to make amends that no man be pulled in his estate.  
3. Concerning pledges, borrowing, lending, etc. If 
Ver. 7.  a man deliver his neighbour money or stuff to keep, and it be stolen out or his house, if the thief be found, 
See the 8 Commandment of these matters more. Ver. 8.  he shall pay the double, If the Thief be not found, than the master of the house shall be brought to the judges to swear, whether he hath put his hand to his neighbour's goods or no? That is, whether himself hath stolen it or no & c? unto the 16. verse. In all Nations, faithfulness and truth in matters committed to trust hath been highly regarded, and the contrary punished. Therefore even with Heathens, beside recompense imposed, he was infamous that offended this way, which how great a punishment it was, they see that rightly consider it. The Lawyers called it a civil death, because it leaveth to a man no 
Civiliter mortuis.  honest place among men in the commonwealth, he being disabled to sue for any thing, to give any voice, to be any witness, or to be of any credit any way. There is too much iniquity amongst men in these matters, & therefore to be wished greatly, that these laws of God were often read and marked. Truth in trust is a jewel of price pleasing to God and man, and most honourable ever to the party alive & dead. Let Christians of all other men so think, that the ways of God be not ill spoken of for their faults, such men had better never have been borne, than without care so to sin. Now go we a little farther than this law expressly goeth, and judge in our own heart, if falsehood in pledges committed to me by man be thus odious, is not unfaithfulness in God's pledge much more odieus? Remember the place to Timothy, Custodi depositum: That worthy 
2. Tim. 1. 14.  thing which was committed to thee, keep through the holy-ghost which dwelleth in us. What worthy pledge is this but the pure and holy doctrine of the word, which I must never mingle with man's traditions? The manner of teaching it, if I be a Teacher, must be plain, profitable, and to the most edification, not to the greatest ostentation. Be faithful in these things therefore, for they are pledges lest with us by God, which he will ask for again, and require an account what we have done with them etc.  
4 For wanton and licentious life the Lord provideth saying, If a man entice a maid that is not betrothed & lie with 
Vers. 16.  her, he shall endow her and take her to wife. But if her father refuse to give her to him, he shall pay money, according 
Vers. 17.  to the dowry of virgins. Where you may observe the severity of God & the remissness of man in punishing matters of this kind. For man made his law disjunctive, he shall marry her, or give her dowry: But God maketh a copulative, 
Aut. Et.  he shall marry her and give her dowry, yet leaving free the father's authority, whether he would so bestow her or no. If the father would bestow her, than both must he marry her and endow her, because he had thus offended with her. So God ever regarded parents consents in the placing of their children. Yea Nature itself saw this equity in Hermione the maid in Euripides, who answered Orestes the sought her to wife; that the marriage of her belonged to her father. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He that will, may read S. Ambrose upon the story of Rebecca, and see his judgement of this thing. But why was not the maid punished also, aswell as the man? partly because years and sex & weakness of judgement might be occasion of fall in her, but chiefly because such money imposed upon her, must have come from the parents, who were innocent, and had grief enough by the fall of their child. Furthermore, this is to be remembered here, that if the parents would bestow her, never might he that had abused her, put her away by bill of divorce as other might. The Romans did not enforce marriage, because the man might be noble & the woman mean; or chose, the woman noble & the man mean. Whereas the Israelites were all alike noble descended from one & the same house, & the pedigree known, but i● he were rich, he lost half of his goods, & if worth little, his body was punished and he banished, which was sharper.  
5 Of witches, your Chapter saith, Thou shalt not suffer a witch to live, which God would never have laid down, if 
Ver. 18.  either there had been no witch's, or being yet they can do nothing, as some have to their blame affirmed. The shifts they use to avoid this place are weak, and by the best learned rejected. God maketh no law in vain, but for more of this matter, I refer you to the Commandment. In this place, saith One, God joineth this law next after that of enticing young women, because many times these witches are iustruments to work them to men's sinful desires. The next law, against unnatural lusts with Beasts, I pass over, the fact being more filthy than to be spoken of. Death 
Ver. 1●. Aug. l. 3. Confess. cap. 8. Flagitia quae sunt contra naturam, apud omnes gentes detest and a sunt, qualia Sodomitarum fuerunt; Violatur enim talibus flagitijs societas illa, quae cum Deo nobis est. ver. 20.  it was by law, and death eternal followeth the temporal. God and Nature abhor it, and he tasteth neither of God nor Nature that committeth it. The eyes of God see all things, and the Justice of God will find out all things in time.  
6 He that offereth to any Gods, save unto the Lord only, shall be slain. The like law you read in Deut. If there be found amongst you in any of thy Cities which the Lord thy God giveth, the man or woman that hath wrought wickedness in the sight of the Lord thy God in transgressing his covenants, and hath gone and served other Gods and worshipped them, as the Sun or the Moon, or any of the host of heaven which I have not commanded, and if it be told thee, and so forth, then stone that person to death, etc. In the 13. Chapter the like death is 
Deut. 13. 6. 9 10.  imposed upon those that shall persuade & draw to this sin. So both worker and willer suffered death. And indeed should thieves die for robbing man, and not man die for robbing God? Can man's goods be compared with God's honour? No, no. Again if we smear fealty to the Prince his enemy, Dye we not worthily? To swear fealty to the Devil by Idolatry is worse to God than that to man. Happy were deceived creatures, if any thing would make them wise, & bring them back again to God only, only, and mark the word.  
7. Thou shalt not do injury to a stranger, neither oppress him: forye were strangers in Egypt. Ye shall not 
ver. 21. ver. 22.  trouble any widow nor fatherless child. For if thou vex or trouble such, and so he call and cry unto me, I 
ver. 23. ver. 24.  will surclie hear his cry. Then shall my wrath be kindled, and I will kill you with the sword, and your wives shallbe widows, and your children fatherless. Our state in this world is not tied to any place, but God at his pleasure may remove us even when we think least, therefore the Lord would have them then, and all men still favourable to strangers. Experiences of evil past and expectances of future, if God so please to have it, must make men forbear 
Non ignara mali miseris succurrere disco.  those discourtesies to strangers, that otherwise man's corruption will offer. By the law of Nations it was ever forbidden and sharply punished to violate the trust that a poor stranger hath in us, when he liveth with us and under us. The Athenians were good, the Lacedæmonians were bad, and so praised, and dispraised in Books to this day. The next Chapter verse 9 teacheth this matter again, and often is it beaten upon by God, that they may remember it. Hippias in Plato saith By Nature every like 
Simile, Natura, cognatum est simili.  is cozen to his like, and surely it is a great knot among men, likeness either of wit, manners, judgement, or fortune, etc. Which Plutarch also witnesseth when he saith, 
Plut. lib. de discrimine amici ●t adulatoris.  Senis lingua suanissima est seni, puer puero, mulier mulieri jucunda est. Et aegrotus afficitur calamitate aegrotantis, & arunnosus socio calamitatum suam sententiam a scribit. The speech of an old man pleaseth an other old man, a child contenteth a child, and a woman a woman. One sick body feeleth the pain of an other, and pitieth it. So do fellows in affliction talk together and express each to other their minds. Wherefore God useth for his reason here, that they also have been Strangers in Egypt. It pleaseth the good Spirit of God to use this comfort to his Church, touching Christ, if you remember: That we 
Heb. 4. 15.  have 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 us therefore go boldly unto the throne of grace, 
16.  that we may receive mercy, and find grace to help in time of need. If we be not in ability to do Strangers any good, yet comfortable words shall please both them, and God that made this law for them.  
The other law concerning Widows, & fatherless Orphans, 
Ver. 22. Mortuis et iacentibus omnia insul tant. Sophocles.  as the Lord made it in great mercy, so will he ever punish the breaches with sharp justice. Affliction, saith Solomon, is not to be added to the afflicted. Widows & fatherless children therefore must be pitied, & comforted, & helped if need require, seeing they have lost their head; & not oppressed and wronged, vexed & grieved, as often they are. Now, that the Lord will punish, you see the Text plain, and how? (O read it again, for it is fearful) with the 
Ver. 24.  sword will he destroy those wringers and crushers, that their wives also may become widows, and their children fatherless. So verifying the wise Saying. By what a man 
Christ had a care of his mother at his death. job. 31. 16.  sinneth, by that shall he be punished. Careful therefore was job to avoid this danger, and voweth vehemently that he never restrained the poor of their desire, nor caused the eyes of the widow to fail, by long waiting for her request. Let this, move us, and strike us, and ever profit us.  
If thou lend money to my people, that is, to the poor 
Ver. 25. Vsuraius super omnes mercatores maledictus. Chrysost. hom. 38. super Mat. Amb. li. de David. Et esca Vsura est, et vestis Vsura est, et quodcunque sorti accedit, quod velis ei nomen imponas, Vsura est.  with thee, thou shalt not be as an Usurer unto him, ye shall not oppress him with usury. This matter of usury is so largely handled by many, and so little regarded by more, that I spare my labour in it. To allow all that some allow, or to condemn as much as * some condemn, as yet I see no reason. Many are the cases, and intricate are the questions moved & mentioned in this matter. Orphans are left with nothing to bring them up, but a portion of money, some in the Universities, some in the Country. Spend the stock and it will soon be gone; use it, & occupy it themselves they cannot. So they have money and want a trade, others have trades, and want money. Bucer in Cambridge was asked this question, and did not dislike 
In King Edward the 6. days.  of some interchange profitable to the Orphan; and yet not opening the way to flat usury. Strangers likewise and exiles out of their country for religion and good causes, bring a little money with them for easiness of carriage, and nothing else, themselves happily may not trade in a foreign land; how then shall they, their wives, and children live? workmen peradventure also they are not, but of an higher degree. In short therefore, we know the end of the commandment is love: so far them, as borrowing 
1. Tim. 1. 5.  & lending breaketh not that, but agreeth with it, moderate men may do what is fit for them, & no scope given to the condemned usurer. To meet with one inconvenience, & to bring many others into the commonwealth, was never wisdom. Wherefore let every man search his own heart, and well observe his own dealings, in lending to his neighbour that liveth with him, as knowing that nothing is hid from God, but must be accounted for one day. If contracts & charity agree not together, but what profiteth you, hurteth your neighbour, the case is altered I speak of, & what (agreeing with love) is by learned men allowed, the same disagreeing from the same, is condemned & blamed.  
9 The next law is concerning pawns and pawne-takers. A great trade still in this wring world. And of them thus the Lord speaketh. If thou take thy neighbour's 
Ver. 26.  raiment to pledge, thou shalt restore it to him before the Sun go down: for that is his covering only, and this is 
27.  his garment for his skin, wherein shall he sleep? Therefore when he crieth unto me, I will hear him: For I am merciful. The 24. of Deutro. is to be referred hither, for explication further of the mercy that God requireth in this matter from all men. Mark it & ever remember it, the nakedness & misery of the poor body crieth against thee to the Lord, and he hath vowed to hear. All is not gained then that is put in thy purse, but only that which is well put in.  
The other laws of reverence to Magistrates, neither reviling 
Ver. 28. etc.  them, nor thinking lightly of them, of due and true paying of tithes to the maintenance of God's truth and Ministers and so forth, will come hereafter to be touched again, and therefore no more now of this Chap.   

CHAP. 23.  
THis Chapter also as hath been said, 
Ver. 1.  goeth on with more Laws, tending likewise to the exposition of the Moral Law, and namely, of the 8. and 9 Commandments.  
Touching the proceeding with more laws, we may make use of these and the like Sayings. Arcesilaus in Laertius did not like that there should be many laws, saying. Quemadmodum ubi multi medici, ibi multi morbi: it a ubi permultae lege●, ibi plus vitiorum. Like as where there are many Physicians, that are many diseases: so where there are very many laws there are more faults. Demonax very unadvisedly spoke against all laws saying. Leges prorsus esse mutiles, Vt quibus boni non egerent, mali nihilò fierent meliores. That laws were altogether unprofitable, because the good needed them not, the bad would not be bettered by them. But Chrisostome with a better spirit, both approved goodlaws, and would have them ALL to be obeyed, Saying. In citharanon satis esse, in uno tantum nerve, concentum efficere, Vniversos oportere percuti & numerosè & decenter: ita ad salutem, non satis esse unam Legem, universas esse audiendas & seruandas. To make music on a Harp, it is not sufficient to play on one sting, but all must be stricken in due measure and proportion: so to salvation one Law is not sufficient, but all must be well understood & duly kept. These laws therefore here following continued by God himself, & serving by explanation to help our understanding, & consequently to direct our practice, concerning former laws, are dillgently by us to be observed.  
In the two first verses, observe the virtues of a good and upright judge, and add them to that which was spoken in the 18. Chap. His first virtue is Truth, Truth, (I say) in his sentence and judgement, which he must ever carefully labour for by all good ways and means. Contrary to truth are false tales & rumours which therefore here in the first words are forbidden either to be received of the Judge, or reported by others. Thou shalt not receive a false tale, neither shalt thou put thy hand with the wicked, to be a false witness. The Word signifieth both to receive and report, therefore both forbidden. That the judge may thus do, he must ever remember Epicharmus his little saying, Memento diffidere, Remember to distrust, or be not too credulous; which Cicero so commendeth and liketh, that he doubteth not to call it the synews and joints of all human Wisdom. It hath place in all our private life and actions, but especially in judgement. This cannot he do, unless he have an other virtue included in this, namely, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
* Non prius feras sententiam, quam utriusque partis causam cognoveris.  diligence to hear both sides, patiently, fully, & indifferently, which ever good judges do: for want whereof, how foully some have been carried awry, many Stories testify. That one let me remember of Apelles the Ephesian, who was accused to Ptolemie by his enemy Antiphilus, that he had imparted to one Theodorus treasonable conspiracies & plots against the King, which Theodorus, in truth Apelles had never seen in his life. The King lightly and hastily gave credit to this tale, and clapped Apelles up with full purpose to execute him for it. And indeed had so done, if a prisoner in the same prison moved in conscience, had not opened the whole truth & acquainted Apelles: which when the King saw he perceived also his great fault in crediting too lightly, and gave that accuser to Apelles, to do with him what he would, or, as some write, to be his Bondman for ever. judges, therefore, must beware of this great fault, and hear ever the defence of the accused. Now because we be not all judges, doth not this law concern us? yes, yes, your own heart can tell you, if they must not receive them, we must not tell them, raise them, and coin them. If we do, the Lord seeth it and marketh it; and although they wisely avoid the snare of them, and set free the accused and slandered; 
Rumour est sermo sine authore, cui malitiaded it initium, credulitas incrementum, & deus tantum finem.  yet God remaineth a swift judge and very sure to consume such wretches, who so against his law have wrought evil against their neighbour and brother. If we may not rashly smite and kill with the hand, although he be a thief, no more with the tongue although it be true, for charity hideth a multitude of faults. The phrase moveth 
Fama malum, quo non aliud velocius ullum.  me, and therefore I note it, that (if God so please) it may move you also. Thou shalt not put thy hand with the wicked, to be a false or cruel witness. If to give the hearing be in some measure to put to the hand, surely to have an itching ear to hear evil reports of our Christian brethren, with delight & contentment to believe them wholly or half, & to report them again, is to put to the hand much more, and to be grievously guilty before God. Yet what so common in our mouths, as, I am not the author, I am not the first raiser, I heard it, I have my author, and so forth? God that made this law against receiving knoweth, hearing goeth before receiving, & if not receive, than not hear, not believe, not report to others. For he shall be thy judge, who will not be mocked with shifts. How many men satisfy their own consciences herein, I know not, when they hear with greediness, and have their instruments laid abroad for that purpose, never imparting to the party what they hear, that he may answer it, but keeping all close from him, and thinking what they please. I know there may be some reason to conceal the accuser, but to conceal the accusasion, I know none. For if they will hear with one ear, let them hear with the other 
Pro. ut aquilo Plwias.  in the name of God, the wrong side being as broad as the right; and after two or three accusations cleared, they will better know both the accuser and accused to their own good. Would God this fault were not where it least should be, and where the sin of it is as well known, as others feel the injury. Till it be amended, let the child of God say with David, O God of my righteousness: 
Psal. 4. 1. Psal. 135. 24.  and again, God thou knowest mine innocency, and my faults are not hid from thee. To thee, therefore I fly, as knowing all both my good and my bad, and in thy knowledge I rest, be it unto me as thou wilt. I know thou hast means to humble David, and what thou dost shall be ever good in the end. After a cloud the sun breaketh forth, and the weather cleareth and is more comfortable.  
2 After Truth and diligence to attain to it by hearing both sides, the Lord also requireth in a good judge, skilfulness in the law, & Constancy: saying in the next verse: Thou shalt not follow a multitude to do evil, neither agree in a controversy to decline after many, & overthrow 
Vers. 2.  the truth. skilfulness in law to give a right sentence, not fitting the line to the stone, but the stone to the line. The line is fitted in the stone, when the multitude is followed to do evil, than the which multitude nothing is more mutable and uncertain. The stone is fitted to the line, when sentence is given according to law and truth, that the judge having his name of justice, his name and his actions must agree. Constancy stayeth the judge skilful to discern right, and to do what he discerneth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquit. Plato.  notwithstanding any company gainsaying it, and therefore is Constancy also required in him. Now if this may not be done in civil matters, whose heart will not tell him, much less may it be done in religion, and matters of 
Vers. 2. August. in Psal. 19 Multitudo non sequenda. Lib. 1. de Civitate Dei. Vulgi judicium errore plenum.  faith. The words are plain. Thou shalt not follow a multitude to do evil, therefore a multitude may err and do evil. Neither decline after many to overthrow truth, therefore a multitude may overthrow truth. And how then can it be a rule to guide my conscience by, either in civil or ecclesiastical matters? O weigh it well and with a religious heart, and let neither popery tell you of multitude, nor Anabaptists of fewnes and paucity, but ever look you for truth, be they many or few, and let that be the issue. For proof, there is too much to be recited now, that many may err, and many hold truth, therefore neither the one number, nor the other any rule to a Christian conscience.  
3 The next virtue in a judge is equality, which is opposed 
Comic. judices s 〈…〉 ad 〈…〉 〈…〉nt diviti propt●r 〈…〉 idiam, & addunt paupe●● propter misericordiam. judicium inflecti non debet propter lachrymas cuiusque. Non enim 〈◊〉 i●●ra mis●ricordia est. 23. q. 4 Can. 35.  to respect of persons. Equality gives like unto like according to one rule certain, from which there must be no departing a hairs breadth, for any qualities in men, as wealth or poverty, and such like. On the contrary part, respect of persons gives to like unlike, to like causes unlike and differing judgements, for qualities in the party, corruptly carrying the judge his affections. As Alexander the Great more respected Ephestio nothing so well deserving, than Craterus a valiant Gentleman, and right well deserving of the commonwealth. This equality, and indifferency God requireth, that it may express his nature upright and indifferent to all men, either in accusing them by his law, or saving them upon repentance by his Gospel, in neither of which, he respecteth any man's person. Which, as it is a just terror if we do evil, how great soever we be: so is it as just a comfort, if we turn from it, be we never so small, poor, wretched, vile and miserable. Remember Saint Peter's words in the tenth Chapter of the Acts. If judges will be free from respect of persons, than needs must they be free from gifts, for gifts will lead their affections will they nill they, the old saying being true, Beneficium accepisti? libertatem amisisti. Hast thou received a gift? then hast thou lost thy liberty and freedom: All this is contained in the words ot the text. Thou shalt not esteem a poor man in his cause. And if all judges followed this course, Hesiodus should not need to feign, that Astraea hath left the society 
Vers. 3. 6. etc. 7. 8.  of men & is flown up to heaven. But it is to be feared, that as Ulysses servants, when he was asleep, opened a bottle which Aeolus had given him, wherein the winds were all enclosed, and so let the winds out, they thinking there was treasure in the bottle, which as well at sea, as at land they loved: so some judges opening men's purses 
Read Deutro. 17. Chap.  whilst they look for gain, let truth escape from them to their own hurt, and the commonwealths. If any do so, God make his word profitable to them, and so I leave them to him.  
4 It followeth in the text. If thou see thine enemy's 
Vers. 4.  Ox or his Ass going astray, thou shalt bring him to him again. If thou see thine enemy's Ass lying under his 
5.  burden, wilt thou cease to help him? thou shalt help him up again with it. Let us here remember that God's actions are after two sorts, general, and particular. General to all men, Particular to his friends: So must ours be, taking our precedent from him. As therefore by his general Action he suffereth his Sun to shine upon the bad, 
Mat. 5 45.  aswell as upon the good, and such like: so must we extend our love, which is the common bond of mankind, as well to our enemies, as to our friends. By which common love, all hurting of the bodies, or goods, wives, or children of our enemies, without just and necessary cause is forbidden, and chose the law of nature to be observed. Quod tibi non nocet, & alteri prodest praestandum. What hurteth not thee, and profiteth an other is to be performed. From which fountain of this general love spring many laws, and by name this bringing back our enemies straying Ox, and helping up his oppressed beast. That also, 
Deut. 20. 19  which you read in Deuteronomie, of not destroying the fruit trees in the enemy's ground, which they did besiege, because there is use of such trees. Again, as God hath his special action to his friends & to his Church, namely Sanctification: so must friendship, which is our special 
Gal. 6 10.  Action, reach itself but to such, as are of the household of faith, and our friends. For although we must love with that general love all mankind, Turks, Pagans, etc. Yet to such may we not be friends and familiars, but must beware inward and usual conversation with them that hate God, and all his graces. Both these are contained in that rule of Christ, Be simple as Doves, and 
Mat. 10. 16.  wise as Serpents: for by the doves simplicity is meant, we should learn to hurt no body, but, as near as we can; be helpful to all; & by the Serpent's wisdom that we should yet know to put a difference betwixt the household of faith and Gods enemies, betwirt the religious & profane, betwixt the godly and the wicked. By this distinction, 
jere. 15. 19  you may see better the meaning of that Scripture, Love your enemies. Concerning this helping up of 
Mat. 5. 44.  our enemy's beast, under his burden, fallen, I pray you 
Vers. 5.  mark, if the margin of your Bible note it not well. That, if God command us to help our enemy's Ass under his burden, will he ever suffer us to throw down our brethren with heavy burdens? It reacheth to many things wherein is hard dealing, if you think of them.  
Thou shalt not overthrow the right of thy poor in 
Vers. 6.  his suit. Before vers. 3. he commanded that a poor man should not be spared for pity: Here now he enjoineth, that a poor man should not be wronged in respect of his poverty: such equal steps would God have judgement to walk in.  
Thou shalt take no gift: for the gift blindeth the wise, and perverteth the words of the righteous. The equity of this law, was seen by the dim eye of Nature, for 
Vers. 8.  the Romans (as appeareth by the laws of their twelve Tables) Used to punish that judge with death, which was convicted to take a Bribe for giving judgement. Dioclesian 
Lex. 12. Tabul.  the Emperor likewise enacted, Sententiam a judice corrupto prolatam, fore ipso iure infirmam sine provocatione. That a sentence given by a bribed judge, should by the law be of no validity, without any farther appeal. Now corruption and gifts (as One saith) are not only, Money, Gold, Silver, and Presents: Sed etiam propter laudem qui judicat ●ale, munus accipit, & munus 
Greg. Moral. 9 cap 26. Tres sunt acceptione munerum: Munus a cord, est captata gratia a cogitation: munus ab ore, est gloria per favorem: munus ex manu, est praemium per dationem.  quo nihil 〈…〉 anius: But he also which judgeth wrongfully to get PRAISE thereby, receiveth a GIFT, and a GIFT than which, there is nothing more vain: Patuit enim illi auris ad accipiendum judicium linguae alienae, & perdidit judicium conscientiae suae: For his ear hath been open to receive the flattering verdict of another man's tongue, and he hath lost the comfortable testimony of his own conscience. Innocentius reproveth corrupt judges with these words: Vos non attendit is merit acausarum sed personarum, non iura sed munera, non quod ratio dictet sed quod voluntas affectet, non quod liceat sed quod lubeat: Nunquam enim vobis est tam simplex oculus, ut totum corpus sit lucidum: Pauperum causam cum mora negligitis, Divitum causam cum instantia promovetis, etc. Aliquid semper admittitis fermenti quototam massam corrumpitis. In giving judgement, YOU respect not the worth of the causes but of the person, not the laws but gifts, not what reason doth counsel but what the will doth affect, not that which is lawful in itself, but that which is pleasing to yourselves: For your eye is never so single that the whole body might be light: Poor men's causes with prolonging delay you neglect, rich men's causes with instant earnestness you set forward, etc. You always mingle some leaven which corrupteth the whole lump.  
5 The law of mercy to strangers vers. 9 hath been touched 
Vers. 9  before, & therefore observe next, this law of Rest to the ground, the 7. year for the relief & comfort of the poor. Six years shalt thou sow thy land, and gather the fruits of 
Vers. 10.  it, the 7. year thou shalt let it rest & lie still that the poor of thy people may eat, and what they leave, the beasts of 
11  the field shall eat. In like manner thou shalt do with thy vineyard, & with thy olive trees: with great profit we may note & see this gracious care which the Lord our God hath over all his creatures, & learn, as our power and places give us leave, to follow his example. To the poor now in the land you see his love, and you read his law here with your eyes. Why should it not work a good effect in your heart during your life in this matter? First, it is his will we should with hand show our heart both to him, and to our poor and needy brethren, and without deeds vain are our words that we love one another, Secondly, his recompense is great in them that do it, and never faileth. Whosoever giveth but a cup of cold water, shall not lose his reward. Come ye blessed of my father, and possess 
Math. 10. 42. Mat. 25 34. 35  eternal comfort. For when I was hungry you fed Me, and so forth. Me, I say, in the poor with you, to whom what you did, you did it to Me, & so I take it. Blessed 
Psal. 41. 1.  is the man that provideth for the poor and needy, the Lord shall deliver him in all his trouble. By examples might this be proved, but it needeth not, only remember in the widow of Sarephath, what followed her 
1. King. 17.  piety in feeding the Prophet, when she had not much for herself. It is a Story in stead of a thousand to raise up our hearts in this matter.  
6 The three feasts here mentioned, to wit, Easter, 
Ver. 14. etc.  Whitsuntide, and Tabernacles, will have an other place hereafter, unto which I will refer the treatise of them. Of the rest of this Chapter spent in the promises of god unto their obedience, I will only say this: that these great & sweet promises are as honey, till we think of the Condidion, to wit, perfect obedience, but then we fall from all hope, had we not a Christ, because such perfect obedience to the law we cannot perform. Christ therefore we fly to, and rely upon him, who having performed that obedience 
Vers. 19 Domitianus, apud Suctonium, mescas necat & crudelis &c. Athenis damnatur puer judicum sententia, quod cornicum eculos confixisset.  for us, now justifieth us by faith in him without that condition, and maketh his righteousness our righteousness by imputation. Thou shalt not seethe a Kid in his mother's milk. As Cruelty is here forbidden by God: so was it condemned by the very Pagans.   

CHAP. 24.  
IN this Chapter, first note how Moses alone ascendeth up to God, and let it remember us that there are differences of graces, and yet 
Vers. 1. 2 Nazianzen.  one spirit the giver of all. They that have more, may not despise them which have less; neither they which have less, envy them which have more. Read the 1. Cor. 12. Chapter, etc. what if we say that the Law was signified in Moses going to God, because it is holy & just, but it bringeth not his company with it, because they are imperfect keepers?  
2 Moses came and told the people all the words of the Lord, etc. So is the duty of a faithful Minister, still 
Vers. 3.  to receive of the Lord, and to deliver to his people what 
1. Cor. 11. 23.  he hath received, not any dregs or dross of man's invention, for in vain do men worship him with men's precepts, etc. All the things which the Lord hath said, will we do. Concerning his rash and confident answer of the people, note and remember the censure of learned men, that you may profit by it to a warier kind of speaking out of a true feeling of your own and all men's frailty of nature, by the corruption entered into us at our fall in our first parents. Saint Hierome condemning such 
Chap 24. ver. 3 Hierony: in cap. 5 Ecclesiafles.  undiscréet hastiness saith. Melius est non promittere, quam promissanon facere: & melius est ancipitem diu deliberari sententiam, quam in verbis esse facilem, in operibus difficilem. It is better not to promise, than not to keep promise: & it is better for a doubtful thing to be long deliberated on, than to grant it easily, & perform it hardly. Gregory again obersuing 
Greg. Moral. 31. cap. 19  this fault in the jews, saith, judaeorum populum locustae significabant subitos saltus dantes, & protinus adterram sadentes: Saltus enim dabant, cum praecepta Domini se implere promitterent, ad terram cadebant, cum factis denegarent. The people of the Jews were signified by the Locusts which used suddenly to leap up, and forth with to fall down to the earth again: They did (as it were) leap up, when in words they promised to do all things which the Lord had said, but they fell to the earth again, when in their deeds they denied the same. Let us therefore (I say) always weigh our weakness, and accordingly frame our promises, for (as we see in this people) we may purpose well that, which we cannot so well perform.  
3 Moses wrote all the words of the Lord, as a sure and safe way to keep them. Tradition by word from man to man failed in faithfulness, and brought in many errors under the name of God's word and will. Therefore writing was devised by God himself, and so his appointed instruments directed by him, have left unto us his holy Scriptures. This matter hath been largely entreated of by many.  
4 This covenant made by 
* Theophilact. in Hebr 9 Quamobrem Liber & Populus aspergitur? Nimirun, ut pretiosu sanguinem praefiguret, quo sumus ipsi, & corda haec nostra, aspersi, quae profecto nobis pro codicibus insunt. Vers. 5. 6 7 8 a Populus obedientiam spondet ●on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non ut ferebat naturae imbecillitas, sed ut postulabat divina voluntas, Vers. 9 10 11  blood, was a figure of the precious blood of the immaculate Lamb Christ jesus, with which we must be sprinkled to make us clean. The ninth Chapter to the Hebrews will be an exposition to this place. The promise of the people here again to obey a God in all things, testifieth their heart, but not an ability to do it. Therefore let us learn such affection, but gather no error from such places of man's power to fulfil the same.  
5 The Ascension of Aaron, Nadab, and Abihu with seventy of the Elders, together with the vision, was a gracious confirmation of Moses his authority, and of his law given. But we must know, that it was far from the Majesty of God which they saw, no flesh being able to see him as he is, only a glimpse for their comfort he vouchsafed in such manner as the Text expresseth.  
6 After Moses ascendeth alone, yet so, that he leaveth Aaron and Hur with them, that whosoever had any matter 
Vers. 14.  might come to them, so watchful and faithful was Moses in his place, that without just cause he is not absent, and then he leaveth able Deputies. Such care in Ministers now adays would God bless, and the contrary fault, as he is God, he will severely punish.  
7 Moses ascending is covered with a cloud, and not 
Vers. 16.  admitted to God till after six days, to teach all flesh patiently and reverently to tarry God's leisure and gracious pleasure, for any matter of his will to be revealed to them not curiously searching, but humbly waiting for the thing we seek being fit for us. At the end of the six days, even the seventh day God called unto Moses, and he is admitted to speech, and I pray you mark how? covered with a cloud, for the Text saith, He entered 
Verse, 18.  into the midst of the cloud, and went up to the Mountain. So will the Lord have a comfortable time for all those that wait for him, and the knowledge of him in his word. They shall see and hear at last, what he will say unto them. For their hearts he will touch, their ears he will boar or open, and they shall see with their eyes, hear with their ears, and understand with their hearts to eternal life. But how? they must come to God in the Cloud, covered with it, etc. that is, in the humanity of Christ, whereof this Cloud was a figure. For without him there is no access to God, and by him we come and that boldly. He is become flesh of our flesh and bone of our bone. Search without him, & be oppressed of Majesty; search by him, & be comforted with mercy. Kiss the Son and fear not. The sight of the glory of the Lord was like consuming fire on the top of the mountain, in the eyes of the children of Israel (saith your Chapter) but to them whom he drew to him, he appeared as a pleasant Saphir, vers. 10. Certainly, even 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 fear and trembling, the other seeing, feeling, and tasting joy, sweetness, comfort, and gladness, above that which man's pen can lay down, or his narrow heart once conceive.  
Lastly, Moses was in the Mount forty days and forty nights without meat or drink, when as God could have dispatched him in a moment. All to give authority to him and his law, as hath been said, & that the people might see in his long abstinence the divine power of God, and so ever esteem of the thing wherein they saw no earthly course held. Let it teach us, still and ever to reverence God's ministers, to whom he hath revealed his will for our good. They are now his means, as then Moses was, and by his word he hath graced them, as here he did Moses by these miracles. He that heareth you (saith he) heareth me, and he that despiseth you, despiseth me. Thus much briefly of this Chapter.   

CHAP. 25.  
GOds holy Spirit having, from the beginning of this Book unto the twenty Chapter, laid down such things as went before the law, in the twenty Chapter he entered to declare the laws, and first laid down the Moral law, then the judicial laws Chapters 21. 22. and 23. Now by a transition and way made Chapter 24, in this 25. Chapter he beginneth with the Ceremonial laws, and so continueth unto the 31. Chapter. Which Ceremonial laws were either common and touched all, whereof he speaketh in this Book, or particular concerning only the Levites, whereof in the next Book, called Leviticus by reason of those laws. In this Chapter first there is a preparation to the appointing of Ceremonies, even unto the tenth verse, and then a prescription of them, thence forward to the thirty Chapter. In the preparation you may note these heads.  

1 A Commandment that the people should offer.  
2 What they should offer?  
3 With what heart and mind?  
4 To what use and purpose?  
5 To what use should the Sanctuary serve? viz. that God might dwell there.  
6 Of what fashion it should be? viz. Like the pattern that Moses saw, etc.   
1 The commandment to offer is expressed in these words, Then the Lord spoke unto Moses saying, Speak 
Ver. 1.  unto the children of Israel, that they receive an offering for me of every man, etc. The use and profit whereof to us 
2  may be this. First, to observe, how although the Lord 
The first use.  have no need of any man's goods, whatsoever it is that we possess in this world, because the whole earth is his and all that is in it; yet his pleasure is sometimes to seek these things, and so to make men as it were his helpers in such works as he will have done, that thereby he may even honour his creature with a great favour, and take occasion upon our ready & willing performance of what he seeketh, to heap more and more favours upon us. Remember with yourself the 50. Psalm. I will take no 
Psal. 50. 9  Bullock out of thine house, nor Goats out of thy folds. For all the beasts of the forest are mine, and 
10  so are the cattle upon a thousand hills. I know all the fowls upon the mountains; and the wild beasts of 
11  the field are in mysight. If I be hungry, I will not tell thee; for the whole world is mine, and all that is therein. Remember the 16. Psalm. My goods are nothing unto thee, etc. Whensoever therefore He seeketh it, it is for our 
Psal. 16 2.  good, and not for his need, which being well weighed, may make us more quick and ready to give. As for example, could not he relieve a poor man himself, or make of poor rich, all the honours in the world being disposed by him? yet you see he will not, but sendeth him to you and others for a morsel of bread and meat, that you being his instruments, he may take occasion to reward you. So in all other works of charity and piety wherein your purse is used, surely if he had not a purpose to benefit you, he would pass you over, and do the thing without you. Hurt not yourself then a pound by sparing a penny. A second 
The 2. use.  profit may be this, to note, that as this material Sanctuary figured out the spiritual temple, which the Lord hath in our bodies and minds. 1. Cor. 6. 19: so this offering to that, noted what should be the duty of God's servants ever to this, even to bestow part of such things as God blesseth them withal of riches and goods towards the maintenance of this spiritual temple erected within us, and among us, by the preaching of his word, the admininistration of his Sacraments, & all other offices of the ministery to the salvation of our souls, and all our children, servants, or neighbours that live with us, and are by Almighty God committed to our charge. For as then they had grievously sinned if they denied God an offering to that; so shall we, if we be wanting to this. Thirdly, that 
The 3. use. Red rationem will come.  our goods are not ours to waste at our wills, but God looketh to be honoured with them employed to good purposes. Lastly, in seeking this offering to erect an external worship 
The 4 use.  of his holy Name among them, we see & learn, that God will be worshipped outwardly also with our bodies, aswell 
1. Cor. 6. 19 20  as inwardly with our spirits, for they are both the Lords.  
2 Touching the things to be offered, as Gold, Silver, 
Vers. 3. 4  brass, Blue silk, and purple, scarlet, fine linen, goats hair, etc., thus you profit by them. First, in the variety and the several kinds, you see shadowed out unto you the difference of spiritual gifts and graces given by God to men, for the building up of his spiritual Temple or Sanctuary in our hearts, whereof remember the Apostles 
Rom. 12. 6.  words in divers places of his Epistles, as to the Romans, when he saith: Seeing than that we have gifts which are divers, according to the grace which is given unto us, whether we have prophesy, let us prophesy according to the proportion of faith: Or an office, let us wait on 
7  the office; or he that teacheth, on teaching: Or he that exhorteth, on exhortation: he that distributeth, let him do it 
8  with simplicity: he that ruleth, with diligence: he that showeth mercy, with cheerfulness. To the Corinthians, 
1. Cor. 1e. 5 6  There are diversities of gifts, but the same spirit. And there are diversities of administrations, but the same Lord; And there are diversities of operations, but God is the same, that worketh all in all, etc. To the Ephesians again, He 
Eph 4. 11.  therefore gave some to be Apostles, some Prophets, some Evangelists, & some Pastros & Teachers, for the repairing 
12  of the Saints, for the work of the ministery, and for the 
13  edification of the body of Christ, Till we all meet together (in the unity of faith, and that acknowledging of the Son of God) unto a perfect man, & unto the measure of the age of the fullness of Christ, etc. Thus some men are endued with Gold, some with Silver, some with blue silk, some with purple, and so forth, that is, with several gifts & graces, all profitable in some sort for the building of the Sanctuary, & such as God hath given, such must they bring & offer, & such shall be accepted. For to this end also pleased it God to appoint such several things, that poor and mean persons might be able to offer, and no man exempted for want of power, the very poorest being able to offer goats hair, and that their mean gift to him was as welcome as the greater gifts of the rich. To teach us at this day to despise in no man what God himself accepteth well, and despiseth not. For had they in those days that were able to offer Gold, Silver, precious stones, blue silk and so forth, disdained the poorer sort that brought goats hair, Badgers skins, a little Shittim wood and 
Pelles arietum et taxonun sive melium, quorum pellis pilis horrentibus plwiam arcet. Plin. lib. 8. cap. 38.  such like, grievously would God have been displeased with it. And so assuredly now, if any man, upon whom God hath bestowed more, shall proudly scorn and deride him that hath less, ●et joining with his little to build God's Sanctuary, as well as he that hath much, God will see it, abhor it, & punish it. Away then with all disdain and scorn in this matter, & humbly acknowledge, that as some men want what thou hast of Learning, Wisdom, Eloquence, and other good gifts to build with all: so doest thou want as much of others, who as far excel thee, as thou in thine own opinion dost excel others. O hateful pride in this behalf, too much, too much in some that should be wiser, & never since the world was, more than now. We trudge from place to place to feed our fancies, we choose, we judge, we censure, we shoot our bolts in every corner, never remembering this and other places telling us of the several powers of men, and GOD his good acceptance of the meanest. Let it mend, and let it end before God end us and all this pride to our lasting pain. Joy in them that bring any offering to this work, being the best they are able, and know it as true as any thing is true, that the harmless simplicity of some shepherds in the old Church did sometimes more profit the Church, than the great, exquisite, & fine, or delicate (but a little too proud) 
Confess. Heluet.  learning of some others. A learned man of our time saith very well: Every man must walk in his place contentedly, Non omnes possumus esse Caesares. They that brought not gold nor silver, nor precious stones, yet did good Offices if they brought but wood or stone. If we cannot attain to be In primis, to have the first place, yet it is praise worthy if we may have the second, or the third. In the building of the Temple after this Tabernacle, they that laid the foundations, nay, that digged places to lay the first stone in, that hewed and squared the stone and the timber, were of less reputation and account, than those that carved & guilded the Temple: yet was the others work and labour far more necessary. They that till the land, and sow the seed, that thrash and grind the corn, are of lower place than those that live in Princes courts, yet is their labour & service far more needful. In man's body the sovereignty is the head, the eyes and ears, as in place, so in dignity excelling the hands and feet: yet cannot the eye say to the hand, I have no need of thee: nor the head again to the 
1. Cor. 12. 21.  feet, I may be without you. The greater may not despise the less, nor the less murmur against the greater etc. Here therefore Basils' speech is good, Attend tibi ipsi, Look to thyself. For every one hath in his own house accusatorem, testem, judicem; an accuser, a witness, a judge. Accusat te conscientia, testis est memoria, ratio judex. Look then to thyself, to thy conscience, to thy memory, to thy reason, and thou shalt censure thyself if thou live not in thy place accordingly, without either envy of superior, or contempt of inferior. Surgunt indoctiet coelum rapiunt, nos cum doctrinis nostris in infernum detrudimur. The unlearned rise and get Heaven, saith S. Augustine, and we with our great learning are cast into Hell. Thus have good men esteemed of their brethren's meaner gifts, and not despised them. They offered their earrings and jewels, which were ornaments to them, and observe their zeal, learning by it that nothing ought to be so dear unto us, which we cannot find in our hearts to bestow willingly to the service and honour of God. Qnaeprius luxui, iam Tabernaculo serviunt. Those things, saith One, that served for superfluity before, now serve for God's Tabernacle. Even so should our bodies, that have been wanton & sinful, serving sin, serve the Lord in his holy fear, and such human learning as hath served error, may be applied to Religion and serve God etc., of which we spoke in the spoils of Egypt.  
3. But with what hart were these offerings to be made? The Lord also expressed that, when he said: Whose hart giveth it freely, v. 2. & in the 35. Chap. v. 5. Whosoever is 
Cap. 35. 5.  of a willing heart let him bring this offering to the Lord. Again v. 21. And every one whose hart encouraged him or lifted him up, and every one whose spirit made him willing. And v. 22. as many as were free hearted, etc. By all 
22  which Repetitions, you see what an eye God hath ever to the heart of one that doth any thing to him, yea although the thing itself be commanded, as here such offerings were. Forced service God regardeth not, but will have ever our will concur cheerfully, & heartily. Wherefore in that Great offering of David and the people towards the building of the Temple which Solomon built, note it and mark it diligently what a mention is made of such a hart, as well as of such & such gifts. The people rejoiced when 
1. Chron. 29. 9  they offered willingly, for they offered willingly unto the Lord with a perfect heart. Again, in 〈◊〉 17. v. O my God thou triest, I know, the heart and hast pleasure in righteousness: I have offered willingly in the uprightness of mine heart all these things: I have also found thy people which are here, to have offered willingly with joy. The Apostle also witnesseth, that God loveth a cheerful giver, and what is done grudgingly, that is, with a sparing & 
2. Cor. 9 7.  niggardly hart, or of necessity, that is, against a man's will as loath to be evil reported off; all that, be it whatsoever, the Lord despiseth and regardeth not: to which agreeth that advise of the wise-son of Sirach, Give unto the most High 
Eccles. 35. 10.  according as he hath enriched thee, and look what thine hand is able, give with a cheerful eye. With a cheerful 
11  eye, I say again, and do you mark it. For the Lord recompenseth, and will give thee 7. times as much, meaning as thou givest with such a cheerful eye. Such a matter in all offerings, gifts, and duties to God is willingness, cheerfulness, & heartiness, making good that Saying of S. Augustine: Nemo invitus benefacit, etiamsi id quod bonum est 
Aug. confess. lib. 〈◊〉. cap. 12.  facit. Even a good deed unwillingly done, is not well done. Were this considered of people, that for fear of law or such like respects come to Church and to the holy Communion without all conscience & love; of such as cannot be drawn to give any thing to the poor, to reparation of their Church, to the Minister that preacheth the Word of life unto them, & is in God's stead sent by him, & directed and enabled by him for their salvation, more than by mere authority and strength of the law & the Magistrate they shallbe forced unto, surely it would work some better disposition in them I would hope, & so draw from a gracious God reward upon willing duties, which now perish without any profit to them from him, because they are altogether forced. He is able to make it felt and considered.  
4 The fourth point is, to what end these offerings 
Vt faciant MIHI Sanctuarium, non idolis, non sibi, sed MIHI etc.  should be? even for a Sanctuary saith the Text, that is, for a place to offer Sacrifices in, and to hear the law in, as we now speak to make a Church. For this Sanctuary was in stead of a Church unto them till Solomon built the glorious Temple, The favourites of Rome often object to the Professors of the Gospel, that we have no Churches built by any of our Religion etc. To whom true answer is made, that first our bodies are the Temples of the holy Ghost, & therefore were there no other Temples 
1. Cor. 6. 19  than these, yet God might dwell in us, and we be his. secondly, this people of the jews, and our Forefathers 
2454. years.  had no such Churches as now be, but worshipped the true God in Tabernacles or tents in the wilderness before this Sanctuary was made, & then in this Sanctuary, which was movable also from place to place. Thirdly, Jesus Christ in 
Math. 11.  the Mountains, in Ships, & such like places taught the people, & they heard his word & believed. john Baptist in the prison preached Christ, and that was his Church. Paul did like, & begat disciples to Christ in his bands. He preached 
Act. 28. 30. etc.  & taught two years together in his own house hired in Rome. Thereupon it hath been said that our Fathers (true godly men indeed) had dark Churches & light hearts, afterward counterfeit Christians had shining Churches, and dark 
aventinus.  hearts. Men became like the Disciples of Christ in that error of theirs, when they so gazed upon, delighted in, and doted vpon the outward form and matter of the Temple, coming to their Master to show him the building of the Temple, 
Mat. 24. Mar. 13.  and saying to him, Master, 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 upon? 
Luke. 21. 6.  As if he should have said, this is but lightness in you to eye so much these things, for they are not the things that I most esteem: And therefore the time will come, when not one stone shall be left upon an other, which shall not be thrown down. Earthly temples and Churches have an use whilst God pleaseth, but true Religion may be without them, and God rightly served if none were. But now there are Churches in the World, and did the Papists build them all? No, No, Assuredly the jews, and the Gentiles did build most of them, and their labours we enjoy. Some peradventure were built, or repaired by men of Romish Religion, Princes, Bishops, or others; but what said their great man Campion preaching at the nerall of Sir Thomas White? Surely (saith he) this they did (in maxima rerum vilitate, et multorum opibus adiuti) in a time of great cheapness of every thing, and helped with the riches of many men. Thus could he see and say before discontentment made him Popish, and blind Popery made him blind also. Constantine the Great built Churches before ever Popery was hatched. Charles the Great built Schools of divinity and Universities in Germany, France, Italy, not for Popery, but for the Bible to be taught in, and Saint Augustine's works read at their tables. Edward the third King of this Realm loved Wickleff, adorned the Universities, and speaking honourably of the bounty of Princes blameth & accuseth 
Epist. ad Clementem. de fundationibus, dotationibus, etc.  greatly the spoil and overthrow of Churches by Popes. The Britan's auntientinhabiters of this Nation, as Beda witnesseth had their Churches and Temples and yet no Popery. Therefore all was not done by papists. The vary papists themselves confess the contrary. Churches than we have, and not built by them, which yet if we had not, we might be God's people. Worthy person in our days which have built Colleges, enriched Cities with many such other good works, would also have built Churches 
Till now no certain place, & about 2●5●. years, as some do reckon. Vers. 9 Esay. 66. 1. Acts. 17. 24.  if we had wanted, etc.  
5 To what end would God have this Sanctuary builded? That I may dwell among them saith the Lord. He that hath Heaven for his seat and earth for his footstool, dwelleth not in 
* Sola in 〈…〉 atio Dei Templum Dei facit. Thom. So still because in our Churches the Word is preached, the Sacraments administered, our prayers made & heard, therefore God also dwelleth in them according to his promise, where two or three etc. Mat. 18. 20. My house shall be called the house of prayer Matt. 21. 13. and he that sweareth by the gold of the Temple sweareth by the Temple and by him that dwelleth in it. Mat. 23 21.  Temples made with hands, Neither is included in any place. But because there he gave them visible signs of his gracious presence, and was not called upon in vain, but with effect and profit to all men that rightly made their refuge to him, therefore such mercy is called even dwelling among them. God is not changed in these days, but still kind & comfortable to his people. And therefore even our Temples also are his house in which he is truly worshipped, and ever present to hear our true prayers, and to send us away with his comfort as then he did. Which use and end of the Church is a matter of great good to all minds that rightly and religiously will meditate of it, and be instructed. For if it be his house, where he dwelleth and is present, if it be the house of prayer and the worship of God, with what zeal and desire should we go to it, with what reverence should we remain in it, and how unwillingly depart from it before an end? What is for the decency of it: how cheerfully should we give, and the wicked profaners of it how severely should we punish? The Prophet David being letted by his persecutors, that he could not be present in the congregation of God's people, grievously complaineth for it, and protesteth, that although he was separated in body from them, yet his heart was with them, and that after a very earnest manner. For even as the Hart desireth the water brooks (saith he) so 
Psal. 42. 1 etc. Psa 26. Lord I have loved the habitation of thy house & the place where thine honour dwelleth.  longeth my soul after thee, O God. My Soul is a thirst 
2  for God, yea even for the living God: when shall I come to appear before the presence of God? My tears have been 
3  my meat day and night, while they daily say unto me, where is now thy God? Now when I think thereupon, I 
4  pour out my very hart by myself, for I went with the multitude, & brought them forth into the house of God in the voice of praise & thanksgiving among such as keep holy day. In an other Psalm, I was glad, when they said unto 
Psal. 122.  me, we will go into the house of the Lord. In the fifth Psalm, But as for me, I will come into thy house, even upon 
Psal. 5. 7.  the multitude of thy mercy & in thy fear will I worship toward thine holy Temple. Again, We will go into 
Psal. 132. 7.  his Tabernacle and fall low on our knees before his footstool. Lord remember David, how he swore unto 
1 2 3 4  the Lord, and vowed a vow unto the Mighty God of jacob. I will not come within the Tabernacle of mine house, or climb up to my bed, I will not suffer mine eyes to sleep, nor mine eye lids to slumber, neither the Temples of my head to take any rest, Until I find out a place 
5  for the Temple of the Lord, an habitation for the mighty God of jacob etc. Thus earnest to have a Temple, thus earnest to go the Temple, and thus grieved to be from the Temple was this holy King and Prophet in whom God's Spirit ruled. Others also that have zealously loved to go to the Church, hath God noted and chronicled in his book, both for the encouragement of such as will do the like, and for the just condemnation of all stubborn despisers of the same. Anna an old Woman that had been Widow four score and four years the Lord hath caused his holy Evangelist to register this praise of her, that she went 
Luke. 2 37.  not out of the Temple, but served GOD with fastings and prayers day and night. It is said of old Father Simeon, 
Ver. 27.  that he came into the Temple by the MOTION OF THE SPIRIT when the parents brought the babe jesus to do for him after the custom of the law. God's spirit than moveth men to the Church, but never from the Church. The Pharisie and the Publican went both up into the Temple 
Luke. 18. 10.  to pray. And so good a thing as to go to the Church, God will not leave unnoted and praised in a very Pharisie. The blessed Apostles Peter & john went up together into 
Act. 3. 1.  the Temple at the ninth hour of prayer, when they might have prayed at home, yet they would go to the Church. Three times in the year, said the law of God, shall all the males appear before me in the place that I shall 
Deutro. 16. 16  choose: still, still to keep them in use, and love, and care of the Church, albeit they dwelled a great way off. Where you may observe, that although the law reached but to the males, because God graciously considered that the women might be with child, or nurses, and not able to come, yet godly women, when they were able, and had no impediment, would go up also with their husbands, such a zeal had they to the house of God where the assembly met to serve God. So went up Anna with her husband Elcanah, when she made unto her Son Samuel a little coat, & brought it unto 
1. Sam. 2. 19  him from year to year. So went up the blessed Virgin 
Luke 2. 41. Women than would go with their Husbands: now refuse themselves, & hinder their Husbands.  to Jerusalem every year at the feast of the Passeover, both of them when there were gross and foul corruptions. For when Anna went up, what read you of the Sons of Heli the Priest? And when Mary went up, Scribes and pharisees and wicked Priests were in their ruff. Yet they went up and many other godly and well disposed, to teach us ever not to fall out with God for men's faults, nor to absent ourselves from Church, and Church exercises because all things are not perfect in the Ministers. O let men be men and full of miseries; let God be God & full of mercy to regard & reward them the so love him, & cleave unto him, to his house, & to his service, as for no vices & faults of men they will be plucked & severed from him. To conclude what a care had Christ our saviour himself of Church meetings, coming to them, & observing of them, that he might do good in them to 
Luke. 2. 46.  many. Yea even in his childhood where was he found when his Parents had lost him, but in the Temple sitting 
Luke. 2 46. Vnaquaeque res propria loca babet. Pisces in aqua quaeruntur, ferae in desertis et montibus, pecora in pascuis, fructus in arboribus, Christ, in Templo.  in the midst of the Doctors, both hearing them, and ask them questions? To teach it ever to the worlds end, that the place to seek Christ and find Christ in, is the Church: for in other places you may miss of him as his Parents did, but never in the Church shall you fail if you seek him duly. It is written of S. john, that when he was so old as he could not go to Church, he would be carried by his scholars & friends to it. Chrisost. Quod apud te precatus accipere non potes etc. That which praying privately thou canst not obtain, go to the Church and pray there for it, and thou shalt obtain. The prayers there made, saith S. Hierom. are like a great thunderclap; yea like the roaring of the sea saith Basil. One stick maketh a fire, but many sticks a great and hot fire: One string giveth a sound, but many strings a melodious sound etc. I could not therefore refrain tears, saith S. Austin, at 
Aug. Confes. 19 cap. 13.  the hearing of the songs, which thy Church & congregation (met together) did use to sing to thee, O Lord what time I first began to recover my Faith unto thee, yea me think even yet still I feel myself ravished, not with the singing, but with the sweet matterwhich is sung, etc. To the Church, to the Church then let our hearts be, ever following these blessed examples laid before us, & know it well to be but a late devise of the Devil to uphold his kingdom by secret persuading of people from the Church. There is nothing in the Church but the Scriptures of God, the Sacraments of God, holy prayers, holy and comfortable exhortations to amendment of life drawn out of the Scriptures, all in a tongue that we understand, instruction of our children & servants for whom we must answer if by our negligence they be cast away, and in one word, nothing that may hurt or offend justly a religious mind. The contrary speeches are slanders & shameless lies, as yourself may see, if you will make trial. Private houses & holes, woods & thickets, hay-mowes & barns, night & darkness may please them that love darkness, & walk in darkness, but a good man, & a good woman will love light, & open assemblies, will open both ear and heart to the truth, when God knocketh, and stand no more wilful against God, that so made them & bought them, & must judge them. The next point 
Observe here also the sin of the profaners of it. Luke 1. 10.  is reverence & fit behaviour in the Church, when we come there, because it is God's house where he dwelleth and is present. In the first of Luke it is said that the whole multitude were without in prayer, while the incense was burning, so reverently & religiously did they then use the place. But alas, in our days S. Chrysostome his complaint may 
Hom. 24. in Act.  be taken up. Alios videostare, et nugari dum preces fiunt, neque solum dumpreces fiunt, sed et dum Sacerdos benedicit. Nescis quod cum Angelis stas? cum illis cantas? cum illis Hymnos dicis? et stas ridens? Non mirum esset si fulmen emitteretur non solum in eos, sed etiam in nos, dignaenim fulmine sunt haec. I see others stand and trifle while prayer is said, yea not only when prayer is said, but when the Priest blesseth. Dost thou not know that thou standest with the Angels, singest with the Angels, thou sayst Hymns with them, & standest thou laughing? It were no marvel if God should sand out a thunderbolt, not only upon them but upon us also, for surely these things deserve a thunderbolt. In an other place again, Non est ecclesia tonstrina, aut unguentaria 
Hom. 36. in 〈◊〉 Cor.  taberna, aut officina forensis, sedlocus Angelorum, Regia Coeli, Coelum ipsum. The Church is not a barbers Shop, or an Apothecary's house, or a common Court, but a place of Angels, the Court of Heaven, and Heaven itself. Surely the devout behaviour of the jews in the Temple, willbe a witness to condemn Christians in the great day. For they to types and figures showed more reverence than we now a days to the truth and body. Such in those days as did not regard this reverence of the place, he whipped out, showing by that base punishment, 
joh 2 15. Cum flagellis titur, ostendit tales homines servile genus esse, non filios sed seruoss vel mancipia Diaboli. Exod. 3. 5. Exod. 30. 18.  that such people are base, not sons, but servile slaves of the Devil. If Moses were commanded to put off his shoes, & told that it was holy ground where God appeared, we may fitly learn by it reverently to demean ourselves in the Church. The washing in the law, when they entered iuto the Tabernacle, The forbidding of burdens to be carried through the Temple, all showed then, & teach us now, reverence of Churches and holy places where God's people are assembled to hear and serve him. And if he, saith Augustine, were worthy great punishment 
Contra Donatist.  that should abuse a common well where all the City fetch their water, may we not say much more is he severely to be checked, who abuseth the common well where God's people fetch the water of life for their souls? yes assuredly, for the sin is greater. I will wash my hands in innocency saith David, and so go to thine Altar, meaning 
Psal. 26. 6.  he would ever remember what that holy place requireth. Wicked men will forget it, and do otherwise, till God's wrath break out against them. See Nicanor, Antiochus, 
1. Michab 9 2. Mach. 15. 2. Mach. 3. Dan 5.  & Heliodorus in the Maccabees, and Belshazzar in Daniel. When the king conceived that Haman would have forced Queen Hester, he took it the worse, because it was in his house, and before him, and we meaner men also cannot abide our poor houses to be abused, & polluted by any: How much more should not God's house, where he is & seeth all? Stat Sacerdos Dei orationem offerens cunctorum, tu auten rides, nihil timens? Non contremiscis, non colligis teipsum? 
Chrysost. 15. in Hebr.  In aulam Regiam intraturus, et habitu, et oculis et incessu componis te et exornas, huc autem ingressurus, ubi est aula Regis Coelestis, rides, garris, ambulas, negotiaris. The Priest standeth, saith Chrysostom again, offering up the prayers of all, & dost thou flire & laugh fearing nothing? dost thou not tremble & recall thyself? If thou wert about to enter into a Prince's Court, thou wouldst order thy habit, thy look, & thy gate, but entering into the church, which is the Court of the heavenly King, thou dost laugh, jangle, walk & make bargains. As a wise man knoweth the difference of times & places, and when to speak and when to hold his peace: so a fool observeth none, but doth in the Church what was to be done in his private house. And as the swine putteth his filthy foot in the very same trough where he putteth his mouth to take his meat: so the profane Man and Woman there speak to their dog, where they pray to their GOD, and show no reverence to so holy a place. In old time men's houses were their Churches, 
Chrysost. Hom. 36. in 1. Cor.  but now the Churches are our houses, yea more profaned than our houses, with noise, with babbling, with gazing and staring at every one that cometh in, or goeth out, with fliring and laughing, with sleeping, and what not that is unfit? If we will buy and bargain, meet at the Church; if you will brawl and brabble, meet at the Church; thus, thus are we odious to God & men for abusing the house of Almighty God. The Priests of Dagon & 
1. Kings. 5. 5.  all that came into Dagons' house forbore to tread on the threshold where Dagon their Idol broke his neck, for very reverence; and we show no reverence in the Court of the High God, his Church and Temple. To go in to please God and further to displease him, and so to increase the sin thou prayedst pardon for, what a madness is it, if it be well considered? Great care then let us ever have in the Church of God, where Father, Son, & Holy Ghost behold us, to do nothing any way unfitting the place. The Lord shall never suffer such Christian reverence of his house want a rich and comfortable blessing. Let us 
To repair our Churches.  also consider the dullness of many men to adorn this house, to repair it, to maintain it, and do these remember it is God's house? what cost we bestow on our own dwellings who seeth not? and yet never shall they be ours longer than this GOD shall keep them to us, whose house we thus neglect. Truly it is fearful to see men's backwardness in this behalf. Were GOD without a house till they built one, that will not uphold one already 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 feeling the true use of Church meetings, that thus hardly, or not at all are drawn to any contributions for them. They taste not what 
Apol cap. 19  Tertullian tasted, when he said, Coit caetus, congregantur omnes, et quasi manufacta praecationibus ambiunt Deumorantes. Grata haec vis est Deo, quodque singulis petentibus negaturus forte fuerit, multorum unanimitati precantium fere tribuit. The assembly cometh together, and all meeting as it were with an host or band of men, they set upon GOD with their joined prayers, and the Lord accepteth well such force offered unto him, granting commonly to that one voice of many, what he would not have granted to some of them if they had been several. Surely as many sticks make a greater fire, and many strings a fuller music: so is the meeting of many in the Church to pray together, a fire of great heat, & an harmony passing pleasing to the Lord. The Churches are like those Cities of refuge, which God appointed among the Israelites, whither he that had offended might fly & find pardon, only those Sanctuaries were for some kind of faults, and the Church is for all kind, so that we heartily and unfeignedly cry, Lord forgive, and what a comfort is this Meditation, if you follow it? Doth the husbandman sow, only for the pleasure he taketh to sow, or doth he it to the end he may reap? Doth the Merchant only adventure for a pleasure to sail, or doth he it to gain and get? So, so must a Christian Man or Woman go to the Church, not for the pleasure of walking, or such like, but to get and gain some spiritual comfort and profit, which if we do, certainly that God, that seeth our hearts, desires, and drifts, will mercifully and graciously answer the same to our good contentment. Let these things therefore increase our love to the Church, to go to it, to spend the time well when we are there, and to tarry out the end of all divine duties there, which last point S. Chrisostome exhorteth unto by much persuasion, finding the fault even then as it seemeth, which too too much aboundeth in our Churches, namely to depart away before the end of Prayers and Sermon. Medicamentum inquit si tibi 
Chrysost. de non contemnenda ecclesia. Tom. 5.  adhibeatur, nec te sanet, an non altero die adhibebis? Si incisor arboris uno ictu non incidat, an non plures adhibebit? Sic tu ingressus Ecclesiam, et admissus ad consortium Christi, noliexire, nisi demittaris: nam si exeas, tamque fugitiws reposceris. Totum diem in his quae ad corpus spectant insumis, et duas horas spiritualibus non vacas? Ad theatrum venis et non discedis donec dicatur valet et plaudite; et in Ecclesiam ingressus, priusquam Divina mysteria peragantur, abis? A medicine saith he, if it be applied to thee, and help thee not the first day, wilt thou not use it the second day again? A feller of a tree, if he cannot smite it down at one blow, will he not smite again and again till it fall? So then entering into the Church, & admitted to the company of Christ, depart not away till thou be dismissed. For if thou do go forth, thou shalt be called for again as a fugitive. All the whole day thou canst be content to bestow in things concerning the Body, and canst thou not bestow two hours upon spiritual matters? To the Theatre where the play is thou wilt come, and not depart before the end, and out of GOD'S house wilt thou depart before an end? Thus effectually did that godly Father then reprove this fault, and let it move us much. divers councils also laid down express Decrees against it, as 
Concil. Agathen. Concil. Aurel.  may be seen. But let this suffice of this matter occasioned by the end and use of this Sanctuatie, which God here would have built, Namely, that he might dwell among 
Huius Tabernaculi Architectus non Daedalus cuius statuae per se movebantur, testibus Arist in Polit. & Platone in Memnon: enon Phidias, non Pol 〈◊〉 cletus, non Callicratides & Myrmicides, qui currus moliti sunt qui muscae alis tegerentur, non alius quicumque aut fabrili, aut statuaria arte celebris sed Deus ipse qui semper juxta Platonem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui juxta Scripturam semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ideam & exemplar fabricae totius sacrae primus proposuit. etc. 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 john. 15. 14. Colos. 2. 23.  them.  
6 The last point is the form & fashion of it, which God here expressly commandeth should be According to all that he showed him, even so should he make it, and all the instruments of it. Afterward often it is repeated according to that pattern which God showed Moses in the Mountain verse. 40. Wherein we are most plainly taught, that in the service and worship of God our devices and inventions must have no place, but carefully and precisely we must ever serve him according to his own pattern and prescription left us in his holy Word. Much hath the Word of this matter, & we must be very heedful of it. Hear O Israel saith the Lord, the ordinances and laws which I teach you, etc. Ye shall put nothing to the Word which I command you, neither shall you take aught there from. Again, ye shall not do whatsoever seemeth good in your own eyes: But to the place which the Lord your God shall choose, thither shall you bring all that I command you, etc. Again, Ye shall have fringes upon the borders of your garments & put upon the fringes of the borders a ribbon of blue silk. That when you look upon them, ye may remember all the commandments of the Lord to do them, and THAT YE SEEK NOT AFTER YOUR OWN HART, NOR AFTER YOUR OWN EYES, etc. The punishment of transgressing in this kind you may read in many places in the Old and New Testament. He that breaketh the least of these commandments shall be counted the least in the kingdom of God. If any man love me, he will keep my Word. Then are you my friends, if you do what I command you. The Apostle condemneth all voluntary religion to the Colossians & the place is worthy looking on. Therefore himself expressly mentioneth, that touching the holy Sacrament he delivered nothing but what he had received. For in vain, in vain, saith he, do we worship God, teaching for doctrines men's precepts. Secondly, in that God showed Moses a pattern, we may consider that as a builder before he build a house, in a paper useth to draw the whole plot and form: so God Almighty before the sending of his Son in our flesh, which is the builder of the new Testament, in the Ceremonies of the law, as in a paper or pattern, drew and discovered the manner of his worship and mercies and favours in Christ. And as the same builder after he hath finished the work, taketh away and throweth down all scaffolds and props and stays used before; so the Lord soon after the resurrection of Christ, having ended the happy work of our salvation, took away all the Mosaical policy, with these Ceremonies, that only Christ might be looked at, and not these, not sparing that glorious material Temple, which if it had stood, never would or could men have been drawn from these shadows to the body and truth of all.  
This matter of the Tabernacle is again spoken of in the 35. Chapter whither you may turn and read that with this, out of which reading happily this Question may come in your mind, why God would have either now suich a sumptuous Tabernacle erected, or afterward such a glorious Temple? And you may answer thus. That because the Heathen and Gentiles had all things so rich and costly in their Temples, therefore it pleased God to match and exceed that beauty, least ignorant souls should have thought him less worth, being the true and everlasting God, than those Idols, and his children and people base and less to be regarded than those Idolaters, true Religion worse than false and so have fallen away to their utter consusion. Which also was some reason, why the Lord burdened them with such a multitude of Ceremonies, lest they should have leisure to look unto the Gentiles, and to devise new matters in imitation of them, as man's curious Nature is too apt to do. Ablessed care of human frailty, and an unsearchable goodness to keep man from falling. But a second Question ariseth upon this, whether now under the Gospel it should not be so also, seeing Temples of Idolaters & Idolatry are now also very glorious to the eye? The Answer is true, No. For, as S. Paul teacheth, all these Mosaical Ceremonies 
Colloss. 2. 17.  were but shadows of things to come, and the Epistle to the Hebrews plainly saith, that the Old Testament was nothing but the shadow of the New, which shadows are vanished the body and truth being come, as was said a little before. For a time thus it pleased God to submit himself to man, & to teach him by these things, but it was not the course he intended to continue. Since therefore the jews had a commandment, and Romish Idolaters now have none, since those things represented what now is come, and can no longer be represented as future, you see the case is far differing, and He said well that said it: Tell me ye Priests, what doth gold in the Church or in 
Di●ite Pontifices, in Templo quid facit aurum? Nempe hoc quod veneri donatae a virgine puppa.  God's worship, & c? Thus could the Satirical Poet reprehend the excess of the Gentiles in adorning their Churches. Exuperius Bishop of Tolouse a city of Narbon in France near the Pyrene mountains carried the Sacrament in a little wicker basket (I mean the bread,) & the wine in a glass. S. Hierom writing to Nepotian inveigheth also against too much glory & glistering in Churches. Saint Ambrose likewise in his Offices, lib. 2. cap. 28. And when in the Council it was argued whether golden or wooden vessels were fit for the Temple, Boniface the martyr answered: Cum aurei essent Sacerdotes, ligneos habuerunt calices, nunc lignei Sacerdotes volunt habere aureos calices. When the Priests were golden, they had wooden cups, but now when the Priests are wooden, they will have golden cups. These things reprove not what is fit in Churches, but condemn rightly all unnecessary excess and superfluity, such as is in Popish Churches at this day, and was in use among the Gentiles; God is now worshipped in spirit and truth. john. 4. 24.  
Now as an appendix, here I may remember you, what Beda saith of these things, to wit: Cuncta haec quae Dominus sibi a priore populo ad faciendum Sanctuarium materialiter 
Verse, 3.  offerri praecepit; nos quoque qui spirituales filii Israel, hoc est, qui imitatores Dei viventis populi esse desideramus spirituali intelligentia debemus offer, quatenus per huiusmodi oblationes voluntarias, & ipsi Sanctuarium ei in nobis facere mereamur, & ipse in medio nostrum habitare, hoc est, in cord 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 diwlgare gaudemus: Hyacinthum, cum sursum corda levamus: Purpuram, cum corpus passioni subijcimus: Coccum bis tinctum, cum gemino, hoc est, Dei & Proximi amore flagramus: pilos caprarum, cum habitum poenitentiae & luctus induimus: pelles arietum rubricatas, cum ipsos Dominici gregis ductores suo sanguine baptizatos videmus; pelles ianthinas, cum nos post mortem spiritualia corpora habituros esse speramus: Ligna Sittim, cum expugnatis peccatorum spinetis, munda carne & anima, Domino soli seruimus: Oleum ad luminaria conciunanda, cum fructibus charitatis & misericordiae refulgemus: Aromata, unguentum, & Thymiamata boni odoris, cum opinionem bonae nostrae actionis, multis ad exemplum bene vivendi longè latèque diffundimus: Lapides onychinos, & gemmas ad ornandum Ephod, cum miracula Sanctorum, quibus cogitationes Deo devotas & opera virtutum ornavere, digna laud praedicamus, atque haec in adiutorium fidei nostrae, ubi opus, assumimus, etc. All these things which the Lord commanded to be materially offered unto him by the people of Israel to make a Sanctuary; we also which are the spiritual children of Israel, that is, which desire to be the followers of the people of the living God, must offer the same understanding them spiritually, so far as by such vountarie offerings, both we may deserve to make a Sanctuary unto him in us, and also he may vouchsafe to dwell in the midst of us, that is, to consecrate unto himself a mansion place in our hearts. For example, we offer unto him Gold, when we do shine by the brightness of true wisdom, which is the right faith: Silver, when with the mouth also, confession is made to salvation. Brass, when we delight to noise abroad the same faith by public praising of it. Blue silk, when we lift up our hearts: Purple, 
Ver. 4.  when we make our body subject to suffering: Scarlet, when we be inflamed with a twofold love, that is, of God, and our Neighbour: Fine linen, when we feel or perceive in ourselves the cleanness of the flesh: Goats 
Verse 5.  hair, when we put on the habit of penance and mourning: Rams skins coloured red, when we see the guides or rams of the Lords flock washed in their blood: The skins of Badgers, when we hope that after death we shall 
Vers. 6.  have spiritual bodies: The wood Shittim, when the thickets and the thorns of sin being broken through with a clean body and soul we serve the Lord only: Oil for the light, when we be beautified with the fruits of love & mercy: Spices for anointing oil, and for the perfume of sweet savour, when we spread far and wide the opinion of our well doing, to be an example unto many of well living: Onyx stones, & stones to adorn the Ephod, when we do publish with due praise The miracles of Saints, 
Verse, 7.  wherewith they have beautified their devout thoughts and virtuous deeds: And these things, for helping our faith, (when need is) we take to ourselves.  

The Ark.  
Having passed over the Preparation of Ceremonies and shadows, now in the tenth verse beginneth the matter itself, and first of the Ark. They shall also make an 
Vers. 10.  Ark of Shittim wood, two cubits and a half long, and and a cubit and a half broad, and a cubit and a half high. And thou shalt overlay it with pure gold within and 
11. etc.  without, and so forth: Read you the text, and mark every particular thing as it is expressed. For exposition whereof you may know that first this Ark was an outward 
Read August. his Epistle to Bonifacius.  sign unto that people of God his presence amongst them, and therefore as in other things the name of the thing signified is attributed to the sign, so is it in this. For you read David's words so, when he sent to fetch the Ark of God. WHOSE NAME IS CALLED BY THE NAME 
2. Sam. 6. 2. Numb. 10. 35. 1. Sam. 3. 5.  OF THE LORD OF HOSTS, THAT DWELLS BETWEEN THE CHERUBIMS. And in the Book of Numbers, when the camp removed they spoke to it as to God. Up Lord and let thine enemies be scattered. etc. Secondly, as men are apt and prone to abuse outward signs and Sacraments, tying God to them, and too much trusting in them: so did the Israelites abuse this Ark. For in the time of Heli that Priest, when they had war with the Philistines and were put to the worse, straight way they sent for the Ark out of Shiloh, and allege this reason, That it might save them out of the hands of their enemies. And when it came into the host they shouted a mighty shout, so that the earth rang again, when God was not tied to the Ark, but could be present with them without it, neither could the outward matter of the Ark profit them. So abuse some men that words of the Scripture, as of S. john his Gospel, hanging them about their necks, and putting trust in that outward words, whereof S. Chrysostom much complaineth, if that be his work upon Matthew which is ascribed to him. Thus in our time is the Sacrament of the Lords body abused, by carrying the outward signs up & down on horseback, & foot, and giving that to the sign which is proper to the thing signified. Thirdly, for that Name you may observe, it is called the 
* Arca foederis. 1. Sam. 4. 3. Arca Testamenti Arca Testimonij. Aug. lib. 10. de civit. cap. 17. Testimonii arcan dictam dicit, non solum quod voluntatis divinae testimonia inde perhiberentur, & quod legis tabulae ibi essent quae & divinae voluntatis testimonia sunt: sed etiam cui legi reddita sunt deinde testimonia multa, ut quod jordanis aquae ad eius praesentiam subsisterent: quod muri Iericho subito ceciderunt septies ea arca circumacta, nulla manu, nullo ariete &c: quia Dagon cadit & frangitur, etc. Psal. 78. 10. Non custodierunt Testamentum Dei. Psal. 119. 2. 14.  Ark of the Covenant, the Ark of the Testament, & the Ark of the Testimony. The reason, because in this Ark was the law kept written in the two tables, which law is called the book of the Covenant Exo. 24. 7. or the Testament of God, Psal. 78. 10. or the Testimonies of God. ps. 119. Blessed are they that keep his Testimonies: I have had as great delight in the way of thy Testimonies, as in all manner of riches. And in this Chapter, Thou shalt put in the ark, the Testimony which I shall give thee. v. 16. for the like cause also shall you read the whole Tabernacle called the Tabernacle of the Covenant or of the Testimony because 
Tabernaculum soederis, sive Testimonij. Beda. Arca de lignis Sittim sig. corp. Dom. omni vitiorum labe carens: longitudo arcae longanimē Redemptoris nostri patientiam, latitudo amplitudinem charitatis, quae ad nos venire interque nos habitare voluit: altitudo spem futurae sublimitatis. Rupertus obseruavit eam esse mensuram arcae quae hominis staturam non excedit, & quam homines porrectis manibus in longitudine amplecti queant, ut ostendatur accessibilem esse atque attrectabilem intus atque foris. Vers. 12. 13. 14 15 Numb. 4. 5.  it contained this Ark wherein the law was. Fourthly, for the signification some make this Ark a figure of Christ and resemble it thus. The wood whereof the Ark was made, was Sittim wood, a durable and lasting wood, not subject to worms and corruption as other wood is: so representing and shadowing the humanity of Christ, whose body in the grave felt no corruption or putrefaction as other men's flesh and bodies do, neither was subject to sin. That wood was overlaid with pure gold both within and without: so shadowing out the divine nature of Christ united to his manhood, the incomprehensible excellency whereof, we have nothing here in earth more precious than Gold to resemble, and yet even in that no comparison. The crown of gold that went about it shadowed the Majesty of his kingdom of which so great things are spoken in the Scripture. The Rings and the Bars by which the Ark was carried, were shadowing figures of the preaching of the Gospel, by which Christ is carried & borne from place to place through the world, as his own divine will shall appoint. The Bars remained ever in the Rings, & might not be taken out, so figuring that preaching & Christ must not be severed, but ever be together. Wherefore whosoever teacheth & preacheth man's merits as either wholly or partly the cause of salvation, the Preacher & Teacher pulleth the Bars out of the Rings & severeth them from the Ark, a thing forbidden & unlawful, offending God, hurting eternally the party so doing, without undeserved mercy. The Ark must be carried only by the Levites, and not by every Tribe; so is there a calling still to the preaching of the word, and every man indifferently may not do it: those Levites were able to carry the Ark, and so should men called to the ministery be able to preach in some measure, though not in like measure, as neither had the Levites like bodily 
Math. 25. 15.  strength, neither had like burdens imposed upon them. They were also willing and careful to do what they were able and commanded to do; and certainly even so should it be in preaching: power and pains should go together, otherwise the sin is as great now, as it should have been then, in that kind of bearing that material Ark the figure and shadow of Christ and of this bearing of him before our brethren, if it had been then neglected either for want of strength or will. Hence are the Ministers called the pillars of the Church. A thing not so deeply considered of many Ministers as it should, and as I pray God make it to be. To the calling we come of carrying the Ark, but from the pains many run, and let the Ark alone. It will not ever be borne of a just God, and therefore happy he that returneth soon to his office. This Ark, as hath been said, was a sign of God's presence, so that when the Ark was there, God was thought to be there, but how much more is jesus Christ the cause that God is present with us? from whom our sin had so severed 
Hebr. 9 4. john. 6. 51. Hebr. 9 4. Object. 1. Reg. 8. 9 & 2. Chron. 5 10. Only the two Tables. Some answer by distinguishing times: others by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a third sort by Deutro. 31. 26. 1. Ecclesia est incorruptibils, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. Induta Christi merito. 4. Ornata. S. S. donis. 5. nusquam certam sedem habet. 6. custos librorum Prophetarum & Apostolorum.  us, as where we were he would not be, and where he was we could not be. In this Ark was the law, to shadow how Christ for us should undergo the law, satisfy and fulfil it in all points, and so free and deliver us from it. There was the pot of Manna shadowing that Christ should be the true bread from Heaven nourishing to eternal life all those that faithfully feed upon him. And thirdly there was Aaron's rod that budded, so to represent the Priesthood of Christ for ever. (after the order of Melchisedech) and his Resurrection, who being dead lived again, as Aaron's rod dead and dry budded and bare again. Finally, where the Ark was, there was it lawful to serve God, and not in every place; and where Christ is, there is the Church, and without him, no service nor labour acceptable, in whom and by whom only we can please. What an excellent figure than was this Ark of Christ, and how rightly, though somewhat obscurely (for so then it pleased God to deal) did it lay before the jews their future Messiah? Others have made it a figure of the Church and followed the application that way. As for the name, the Ark, as you have heard, was called the Ark of his Covenant; and what is the true Church but the people of his Covenant, that is, a peculiar flock and company chosen of God, with whom he hath made a gracious league and covenant as you read in Esay, The mountains shall remove, and the hills shall fall down; but my mercy shall not depart 
Esay. 54. 10.  from thee, neither shall the covenant of my peace fall away, saith the Lord, that hath compassion on thee, etc. This is my covenant with them saith the Lord: My Spirit that is upon thee, and my words which I have put in the 
Esay. 59 21.  mouth of thy seed from hence forth for ever. A comfortable meditation in all the storms and stirs of the Church Militant here on earth, to look and run unto this Covenant which shall never fail, because God is true, and to consider that whatsoever men be, or do, or threaten to do, the Church dependeth not upon men nor their favours, or leagues, or promises, but upon God's covenant with it, even the Almighty maker of all the world's Mass, who bloweth upon all earthly Potentates and they perish, who saveth not with bow and spear, but with his word and will, no confederacies of men being able to endure his wrath. He, he is our strength and stony rock, he is our defence, our Saviour, our God, and our 
Psal. 18. 1.  might, in whom we will ever trust, our buckler, the horn also of our salvation, and our refuge. By his commandment it is said to the members of his Church, I baptise thee in the Name of the Father, of the Son, and of the Holy Ghost. As much, as if he should will his Minister to say from him to me, to you, to every one particularly, 〈◊〉 the Almighty God maker and preserver of all things together with my coeternal Son crucified for thee, and raised up again, and with the Holy Ghost powered upon the Apostles, make with thee a Covenant of everlasting peace, which by no power of the Devil or his members shall ever be made frustrate. And to this Covenant I fly in all my fears, seeking no unlawful means, but remembering comfortably the words spoken, Quoniam in me speravit, liber abo eum; protegam eum, quia cognovitnomen meum, etc. Because he hath hoped in me, I will deliver him; I will save him, because he hath known my Name. I am with him in trouble (to wit, as his confederate) I will deliver him and exalt him to honour, I will fill him with length of life, & show him my salvation. Then for the keeping of the law, as the two Tables of Moses were kept in the 
* Area typus Ecclesiae, quae est fida custos Testimoniorum Dei, ea lignea quidem est, sed operta auro mundo: sie Ecclesia colligitur ex hominibus infirmis, sed donis Spiritus Sancti ornata est, atque Dei gratia munda, splendida & illustris. In hac Deus sua gratia praesens est. Tegitur Propitiatorio; sit Christus tegit Ecclesiam, & caput est, legem nos accusantem tegit, impetrata remissione merito suo, & communicata justitia sua. Adsunt illi Cherubini: sic Angelorum omnium ministerium Ecclesiae, qui alis suis eam obumbrant, id est, defendunt, & castra sua jussu Dei etc. Duobus vectibus gestatur: sic Ecclesia nondum habet certam sede● in terra, gestatur ministerio & doctrina ●eteris & novi Test●menti.  Ark: so is the Church the keeper of the Scriptures, not only by entertaining and holding the holy doctrine in our senerall hearts as in an Ark, but even also by preserving the Books & the ministery of that trueh to the end of the world, in prosperity and adversity. So, whether we apply it as a figure of Christ, or of the Church, you see the consideration of this Ark may yield us many good meditations.   

The Mercy Seat.  
THe Ark, as you may see, had a cover appointed to be made for it, which was the Mercy Seat or the Propitiatory. The words of your Bible are thus. Also thou shalt make a Mercy seat of pure gold two cubits 
Vers. 17.  and a half long, and a cubit and a half broad. And thou shalt make two Cherubims of gold, etc. How notable a figure again this was of Christ, I pray you see; for 
18  first, it was the cover of the Ark where the law of Moses lay: and who hideth and covereth us from the wrath of God, and from the accusation of the law but jesus Christ? He is like a cool shadow to fly unto in the scorching heat of God's deserved displeasure, which is a consuming fire. And were it not for him, up would the law rise against us 
Hebr. 12. 29.  with his heavy curse, and cry for condemnation against us for our manifold breaches and contempts, which no flesh is able to abide. Whereupon the Psalmist saith, O Lord, O Lord, if thou wilt mark what is done amiss, who, 
Psal. 130. 3.  who is able to endure it? But do not thou, O Lord, enter into judgement with thy servant (to wit, without this 
Psal. 143. 2.  mercy seat, cover, or propitiatory) for without Christ thy Son represented and shadowed hereby, shall no flesh be justified in thy sight. Our first Parents having sinned, covered themselves with Fig leaves, and did 
Gen. 3. 7.  they help? Even so are all covers beside this, against God and sin, try them and trust them who will. One Dionysius a sour and severe defender of that Stoical unfeelingness 
Dionysius Heracleotes acerrimus defensor Stoicae delirationis de Apathia.  of passions, being tormented in his reins, cried out, That all things were false which he had till then held of pain & grief, as that it might so easily be borne & endured whatsoever it was; for now he felt the contrary, that pain pincheth & will be felt, notwithstanding all plasters of philosophy & human reasons. Even so shall the sense of God's divine judgement convince all hypocrites when he shall please to touch them with it, & make them confess, that will-worship & outward works whatsoever, are as fig leaves to hide them from God & their sins, whatsoever opinion they have formerly held of the force and merit of them, and that Christ only is the cover of the Ark, when the accusing law lieth, to whom whosoever fly, and in whom whosoever trust, being justified by faith, they have peace with God through him. Think you then of it for ever, and lay hold on him, and on him 
Rom. 5. 1.  only, by your unfeigned faith in him, if you mean to be sure and safe without peril and hazard. He is our mouth whereby we speak unto God, he is our eye whereby we see 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 have any thing to do with God. Quem invenirem qui me tibi reconciliaret? an eundum mihi ad Angelos? At qua prece? quibus Sacramentis? verus Mediator Christus. Whom should I find to reconcile me to thee (saith S. Angustine.) Must I go unto Angels? But with what prayer? with what Sacraments? The true Mediator is Christ. Quisquis pro peccato compunctus esurit & sit it justitiam, credat in te qui iustificas impium, & per solam fidem justificatus pacem habebit apud Deum. Whosoever feeleth compunction for sin, and hungereth and thirsteth after righteousness, let him believe in thee that dost justify the wicked, and by faith only he shall have peace with God, saith S. Bernard. Non in fletibus & actibus nostris, sed in Aduocati nostri allegatione confidimus. We do not trust in our weeping or working, but in the allegation or pleading of our Advocate for us, saith S. Gregory. Thus spoke the old Fathers all, & we must mark it. Pope's pardons were pro fisco, non pro Christo, for their own gain, not for the good of Christ's people, as One of their own side said well of them. etc.  
2 Secondly, it was of gold, that so it might shadow and show, that all though Christ should suffer & die for sin, yet he should himself have no sin, but be pure as gold, that is, holy, just, unspotted, the immaculate Lamb of God in whom there is no blemish of impurity. 
* Hebr. 4. 15.  In all things (saith the Apostle) he was tempted in like sort, yet without sin.  
3 
a Vers. 18.  There were two Cherubims set upon this 
b Apponebantur ad arcam, ut ille qui colebatur intelligeretur esse Do. exercituum, summis etiam spiritibus praesidens: qua ratione passim super Cherubim sedere dicitur. Psal. 80. 1. & Psal. 99 Esay. 37. 16 etc. Cur Deus non di a 〈…〉 r sedere super Seraphim Hierony. Epist. 113. add Damase.  Mercy seat, in manner as you see expressed in the picture of your Bible, which Cherubims, whatsoever josephus saith, were, in the most received opinion, like 
c Yet conclude not that Cherubims are ever like Angels, but see Ezech. 1. 10.  Angels, happily to shadow out the subjection of all Angels to Christ, and their ready service at his commandment for the Church and any particular member thereof. For unto which of the Angels, saith the Apostle, did God say at any time, 
Heb. 1. 5. Psal. 2. 7.  Thou art my Son, this day begat I thee? No, it is said, Let all the Angels of God woship him. And of the Angels he saith, He maketh the Spirits his messengers, and his ministers 
Psal. 104. 4. Of Cherubims, see Sixtus Senensis lib. 5. biblij. annot. 58  a flame of fire. Also to show, as they are obedient and serviceable at all appointments, so should we be; remembering the incomprehensible goodness of our God, who among other his infinite favours whereby he bindeth us to his service, hath made even this, one, That these holy Angels also are our servants by his appointment. A mighty motive to a good and thankful mind 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 near to the Propitiatory (a figure of Christ,) and are of God in his great mercy adopted in Christ for his sons, we are called, and as it were joined to the company and society of the Cherubims and holy Angels of God: A comfort also for us that come unto him.  
4 The Cherubims stretch their wings on high, covering the Mercy Seat with their wings: so representing 
Vers. 20.  the majesty of Christ, who though he should humble himself to a very low estate for man's good, yet indeed was of that glory and brightness in his Godhead, as no flesh could be able to behold, but must 
Math. 17. 2. See his transfiguration. Twelve legions of Angels could he have had. etc.  hide their eyes, and acknowledge their infirmity, if but a small glimpse thereof should be showed them. Figuring also the most comfortable protection of the Lord jesus our Saviour, who spreadeth as it were his wings over his Church, and every member of it, to repulse any harm that might happen, other than he will graciously turn to his glory, & the Church or parties good, which then indeed is no harm, but a benefit rather, although bitter to the flesh, & disgraceful in the world. Thus spread he his wings over jacob, and saved him from Laban; over joseph, & saved him from his brethren; over Eliah, & saved him from jesabel; over Elisha, 2. King. 6: and thus ever as the Hen to her chickens, so is the Lord our gracious God to all that truly fear him. A marvelous sweet Meditation, if you follow it.  
5 The faces of these Cherubims were one towards another, and both of them toward the Mercy Seat: so representing the consent of the Old and New Testament, in both which there is but one truth and one doctrine; the Old having his face towards the New, and the New also 
Act. 26. 22.  looking at the Old. For what is the Old Testament, but the new (obscure?) and what the new Testament, but the Old made plain? And both Old and New look upon Christ, the promised seed of the woman that should bruise the Serpent's head. They being saved in the old Testament, by believing he should come; and we being saved in the New, by believing he is come.  
6 And there (saith God) I will declare myself unto 
Vers. 22.  thee, and from above the Mercy Seat between the two Cherubims which are upon the Ark of the Testimony, I will tell thee all things, which I will give thee in commandment unto the children of Israel. Still note the excellency of this figure of the Mercy Seat. For as God before had spoken out of the bush, Exod. 3. 4. verse. and out of the cloud, Numb. 12. 5. verse: so hereafter, saith he, I will speak to you from betwixt these Cherubims, and so he did. For in the Book of Numbers you read thus; When Moses went into the Tabernacle of the congregation, 
Numb. 7. 89.  to speak with God, he heard the voice of one speaking unto him from the Mercy Seat, that was upon the Ark of the Testimony between the two Cherubims, and he spoke to him. Whereupon the Prophet Esay saith, God 
Esay. 37. 16. Psal. 99 1.  dwelleth between the Cherubims. And David in his Psalm also. The Lord is King, be the people never so impatient, he sitteth between the Cherubims, be the earth never so unquiet. And again, Hear O thou shepherd 
Psal. 80. 1.  of Israel, thou that leadest joseph like sheep: show thyself also, that sittest upon the Cherubims. And fitly did this resemble Christ by whom God afterward would speak unto his Church whatsoever he would command. As the Apostle writeth to the Hebrews, when he saith: At sundry times, and in divers manners God 
Hebr. 1. 1.  spoke in the old time to our Fathers by the Prophets; but in these last days he hath spoken to us by his Son: which still he continueth and will unto the end of the world, though not by living voice and personal presence in earth as he did for a time. How then? Still look upon the figure. Two Cherubims were upon the Mercy seat representing (as you have heard) the Two Testaments, and from between those two Cherubims God spoke: so doth Christ still by the Two Testaments, the old and the new, the law and the Gospel, the Prophets and Apostles; and so will he still speak to the end. Other ways we must not now expect; Revelations and dreams, visions and miracles are ceased, and if they will not hear Moses and the Prophets, neither will they believe, if one should rise and come from the dead unto them. In Moses and the Prophets is the new Testament contained, though obscurely, as you have heard; and therefore still to these Cherubims resort, if you mean to hear your God speak. Huge is the heap therefore of their sin, that bar God's people from this way, and will make themselves to be Cherubims only to be heard and believed, shamefully affirming, That the people are not to search the Scriptures, but to receive all things from their Teachers upon their bare credit, not reasoning, not disputing, not ask any Questions more than the horse asketh his master, why he turneth him this way, or that? but simply obeying. Thus never dealt God with people since he gave them his Scriptures you well know; but as the other parts of their spiritual armour, Helmet, Breastplate, and 
Ephes. 6. 17.  so forth, so he bade them take their weapon, (without which what should armour do?) even their sword, which, saith he, is the word of God. But truth seeks no darkness, and lies love no light. Be you armed being warned, and go you to the Cherubims, where you shall hear God (that deceiveth not) speak unto you, knowing that as these people of the jews were tied to the Propitiatory, so are we now to Christ in his word.   

The Table of the Show bread.  
1 THou shalt also make a table of Shittim wood of two 
Vers. 23.  cubits long, etc. The building and parts you must read in your Bible. This Table again was a third figure of Christ who is propounded of God to his Church as a table furnished with all dainties and contents. Nothing 
1. Cor. 1. 30. wisdom, righteousness. etc.  is wanting in him that we can want and is good for us to have, but ask and you shall have, seek and you shall find. He is the riches of God to all that believe in him. The Show bread upon this Table represented the word and the preaching of the same, whereby as by bread man is fed, strengthened, and continued alive. The one thus worketh to his body, the other effecteth it to his soul. A great blessing is the one, a far greater is the other. And therefore labour not for the meat which perisheth saith our Saviour Christ, but for the meat which 
john. 6. 27.  endureth to eternal life, etc. It was called Show bread because it always showed itself before God. For it was not lawful to remove the old before they brought and placed their new, and so it never wanted, vers. 30. In Hebrew, the bread of faces, because it ever stood before the face of God, as a continual remembrance of the twelve Tribes of Israel. The being of it continually, figured how preaching aught to be continual.  
2 When as the Israelites did eat of the same wheat whereof the Show bread was made (the same being of the first fruits of their corn offered) they were thereby admonished by type and figure to eat and drink ever as if they sat before God and were his guests. And that the bread & meat whereon they fed was in some sort holy and consecrate to God, to be used therefore soberly and reverently. The like good meditation may we have at this day, although we have not the same Ceremony. For whose are all the creatures we use for the refreshing of our bodies, but the Lords? And should we then abuse them riotously, profanely, wastefully 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, giving thanks both before and after, for such goodness as we little deserve, and use them well.  
3 Thou shalt also make dishes (to set the bread upon) 
Vers. 29.  for it, and incense-cups, and coverings, and goblets, etc. Deservedly was that Bishop commended, which sold the holy vessels in the time of famine to relieve the poor with the money, and excused himself to the Church: That because GOD neither eateth nor drinketh, therefore he needeth no dishes nor cups. But to have said thus in the time of these Ceremonies, and by that pretext to have robbed the house of GOD of those things, had not been well. For every thing hath his proper time. As then to take them away, being commanded for Types and figures, had been evil: so now to bring them in without commandment, and to keep figures when the truth and body is come, is also unlawful. Which might yield a sober mind due contentment against the idle and superfluous furniture of Popish Churches, neither to desire it when it is wanting, nor to like it when it is present. Neither is the Church now in her infancy; nor true believers in their minority; but shadows are gone, Christ is come, & his true worshippers worship him in spirit and truth. Moses and the Prophets are read 
john. 4. 23.  and preached, men's hearts are opened by the holy Ghost in the ministery of the word being powerful and strong. Good life is sought and sin is reproved. Prayers are offered up unto God in a tongue understood, the Sacraments administered duly according to their Institution; & this is a blessed beauty in a Church, though there be neither Gold nor Silver shining upon the walls. The truth and comfort of conscience shining within us is far more excellent etc.   

The Candlestick.  
ALso thou shalt make a Candlestick of pure gold: of 
Ver. 31.  work beaten out with the hammer shall the Candlestick be made, his shaft and his branches, his bowls and his knops: and his flowers shallbe of the same. Six branches shall come out of the sides of it, etc. A fourth figure 
Ver. 32.  of Christ is this Candlestick, and of other good things also taught by it mystically. As first, the whole Candlestick being an instrument of light, noteth out fitly, that even so, Christ is the light of his church, which light of his, in his holy Scriptures he proposech continually to Men & Women that will read them. The Heathens & Pagans had their Religion: but because they had not this Candlestick Christ, therefore they had no light, but were vain in their thoughts, and their foolish hart was full of darkness. They turned the glory of the incorruptible God to the 
Rom. 1. 23.  similitude of the image of a corruptible man, and of birds, and four footed beasts, and of creeping things. They turned the truth of God into a lie, and worshipped 
25  and served the Creature, forsaking the Creator, etc. The Faithful have this Candlestick, and therefore their Religion is true, they have light and know what they worship. 
john. 4. 22.  Their actions and manners also are directed aright: for they are made to see what truly pleaseth, & what truly displeaseth, not following their own imaginations and wills, doing what seemeth good in their own eyes, but what God hath commanded, that do they.  
2 The Candlestick was in the Sanctuary or Church, and the light of the Word whereby Christ shineth should be in the Church, that all the congregation thither coming might see and receive the comfort of it. This is the true beauty of a Church indeed, as hath been said, and therefore either their ignorance, or their malice was monstrous, who set Candlesticks of Gold, and Silver, and Shining brass in their Churches, but could not abide the word unless it were in a strange tongue; all light (but that light) was regarded, banners and pictures and silks and smells and all beauty but not the Scriptures. Therefore seeing they had not the true Candlestick Christ in his Word giving light, their glory was vanity and their light was gross and grievous darkness.  
3 The Candlestick, as you see in the picture of your Bible, had an upright stem and six branches issuing out, three on either side of the stem. The stem represented Christ from whom all light groweth, even as the six branches come from the stem. The branches are set in the stem, and so are all that give light set in Christ. The 
Greg. ho. 6. super Ezech. john. 15. 4.  branch, saith our Saviour, cannot bear fruit of itself, except it abide in the vine, no more can ye, except ye abide in me. I am the vine; ye are the branches; he that abideth in me, & I in him, the same bringeth forth much fruit: for without me can ye do nothing. Even so say you of light. No man is an instrument of any light to others, but as he himself is in the stem Christ from whom cometh all light. In him men give much light and shine unto many both far and near by Word and writing, etc.  
4 There are many branches of the Candlestick. The branches are chiefly the Ministers of the Church, and the variety noteth their divers degrees and orders. These all grafted in the stem, and growing out from the stem, do also give light in the Sanctuary. A great honour to themselves when they do give light, and a great comfort to the beholders that see their light. Thus to shine, is rightly and truly to shine in God's house, and all glory else, pomp, and port, and state, is utter vanity if this be away. The light was ever in the Church, and so diligent should Ministers be that their sound should be heard still, still, as the Lord willeth, In season and out of season, 
2. Tim. 4 2.  holy day and work day, if the place require it, and ten thousand times happy that servant, whom when his master 
Luke. 12. 38.  cometh he shall find so doing. I lay no burdens on any man's back, but the Lord that called hath enjoined the work, accounted us faithful, and put us in his service. He, he it is that hath delivered out his money, 
Mat. 25. 14.  and will look for a reckoning, that lent us his light and will one day ask what we did with it. He gave it not to be put under a bushel, but to be showed out to all that are in the house. O that He may give the feeling remembrance of it! Then will not loiterers condemn labourers, and think it unfit to preach too often; curiosity shall not put out the candle a quarter of a year together, or censure diligence and plainness in others for want of it. Every man's labour shallbe accepted for the end whereunto they are directed, and godly joy in every man's well doing. That snake of envy will fly away, & where discouragement hath grown, comfort will spring, that God may be pleased, and his Church profited by all men's measures and abilities. He that walketh in the midst of the Candlesticks seeth the light or darkness of them, and will remove 
Apop. 2. 1.  any one that amendeth not, being faulty.  
5 This Candlestick had bowls & knops and flowers to adorn it and beautify it withal. The bowls figuring again the spiritual gifts wherewith God Almighty doth beautify his Pastors and Teachers which are as lights in his Church, as Wisdom, Learning, Eloquence, 
1 Cor. 12. 8. etc.  Tongues, and such like, teaching also these Ministers that as Bowls do contain and keep water or wine: so should they contain and ever keep doctrine and exhortation, to cool and comfort the consciences of men bringing (as the good Scribe) out of their store, things new and old. The knops and flowers serving for delight, well represented what pleasure and contentment Godly people should take, in a godly Teacher placed by God's gracious providence over them. They will not tread upon them but smell to them, not cast them at their heels but set them in their bosoms, as truly pleasing flowers unto them. Still gold is the matter, and pure gold, to show out, by way of 
Ver. 36.  shadow, the excellency of Christ, and of his faithfulll Ministers in him, and for him.  
6 There were again seven Lamps and oil in them 
Ver. 37. Septimus num erus numerus plenitudinis.  for this light. The number of Seven noting sufficiency, as (indeed) the Lord never faileth his Church of what he knoweth needful. Oil commonly signifieth the Gospel and Faith kindled in the hearts of men by the efficacy of the ministery; and the lamp shadoweth out a good conscience. Because, as oil cannot be kept in a broken lamp, but in a whole: so is true Faith ever preserved in a good conscience; & hurt the conscience, loose faith, lose the Holy Ghost, and lose eternal life. This is proved by the blessed Apostle, when he saith, Fight a good fight, having 
1. Tim. 1. 18. 19 5.  faith & a good conscience; And again, The end of the commandment is love out of a pure heart, and of a good conscience & of faith unfeigned. Furthermore, as the only lamp, empty and dry, could not light those foolish Virgins to the bridegrooms chamber: so neither can a good conscience, as Philosophers spoke of it, that is, honest external action, save a man, without there be also the oil of the knowledge of the Gospel of Christ. Lastly, as a Lamp of glass is brittle and soon broken: so the conscience is a very tender thing, and quickly may becrakt, if not clean broken. A just cause to make men chary what they do.  
7 Snuffers and snuffe-dishes are appointed for these 
Ver. 38.  lights, wherein we may also profit and be instructed. For first, in that GOD leaveth not the least and basest thing to their wills, but himself appointeth and preand prescribeth all, we very truly learn how odious in his service men's mere inventions be, and how he ever tied men to his own commandment, not suffering them to do what seemed good in their own eyes, and to salve up the matter with their good intents. Amongst then many other things in the Word, even this also should have his force in our hearts, to beat us from will-worships, and to make us careful to learn how God will be served, and so only and ever to serve him. Secondly, this is a great comfort to Ministers, and to all the faithful 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 utterly unprofitable, or unfit, or rejected of God. But if I may be among the meanest vessels of the Sanctuary and of the Church, If I may be but as the Snuffers, or Snuffe-dishes, as a door keeper, as a bosom, or an ash-pan, whereof mention will be made hereafter, even this shall well please me, & herein will I rejoice, thanking my God right humbly, that hath looked upon me in that measure. Every faithful man or woman cannot be great, and have great places in the Church, the body hath divers members, and all good, and made by God: the Church hath divers degrees of believers, and yet all believers and loved of God: so, if you be one in any place, blessed be God for it: Your joy shall be eternal also, and incomprehensible. Thirdly, for the use of these Snuffers, you know they served to make the lamp & light shine more bright: So shadowing out, that the doctrine of the Church must be pure, bright, and light, not mixed with darkness and snuffs in it: and to this end, the Lord hath discipline in his Church and disputations, so to clear, when obscurity groweth, and to set things well that went awry. Discipline is profitable when it is rightly exercised by men authorised, but if men not authorised, by means not allowed, will be snuffing of lights, (indeed) rather aiming to put them out, than to amend their light, from a good heart to have all well, although they so may profit the lights accidentallye, yet their own fingers may be so burned or blacked, as they had better have dealt more charitably. Disputations also have their excellent use, to clear matters obscure in the doctrine or light of the Church, but so, that they be rightly ordered & guided, not being a strife of words, whereof cometh envy and railings, Neither froward disputations of men of corrupt minds and destitute 
1 Tim. 6. 4. 5.  of truth, whereof the Apostle speaketh, and biddeth Timothy avoid them. Both these good uses and their contrary abuses, we may draw from the matter of the Snuffers which was pure gold, so to teach, that neither men exercising discipline to remove darkness and amend the light, should be brass or iron, wood, or worse, nor disputations and explications divers & differing from the matter of the Candlestick, but both of gold, the one brotherly affected and meekly minded, the other true, right, natural, agreeing with the body 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 we shall ever praise God for, as heartily entreat him, on the contrary side, to remove away malice & rage from vexing his poor servants, and fruitless contentions & corrupt glosses from hurting or hindering his holy doctrine, the true lamp that lighteth unto him. Thus may this Chapter profit us, if we read it over, and yet abstain from too bold wading into allegories of every particular thing, as some have done both in times of old & since not without danger and deserved blame. A measure is fit, and that nothing be urged against Faith. For, of the two Rules in these things to be observed, the first is, as S. Paul teacheth us, That he which hath prophecy, prophecy according 
Rom. 12. 6.  to the proportion of faith, that is, so expound things, as nothing disagree from the Articles of our faith which 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. aliud pes, aliud numerus sonat.  is a short Sum of all doctrine. This did not Origen observe, and therefore in all succeeding ages he still carrieth a blame. The second Rule is out of the old Proverb, The safest way is the best way. The safest way is that, wherein the Prophets or Apostles have gone before, who albeit they do not ever at large fellow an allegory, yet many times they point their fingers at some, giving so the diligent Reader occasion to note more. So in Esay the Story of Gideon 
1 Cor. 5. 7. 2 Cor. 3. 13. etc. Gal. 4. 22. etc. Rom. 3. 25.  is referred to Christ and his Church. And in S. Paul that of the paschal Lamb, of Moses veil, of Abraham's two wives, the freewoman and the bondwoman, of the propitiatory, etc.    

CHAP. 26.  
THE former Chapter hath showed GOD his purpose to have a Sanctuary or Tabernacle made, and what offering to that end he required: now will this Chapter go forward with the description of the same, & in what order things were placed in it. To the description belong the first thirty verses, and to the order 
Division of the Chapter.  the other last seven verses. Touching the Tabernacle, these things you may mark, the first covering consisting of ten curtains of fine twined linen, and blue silk and 
Ver. 1. etc.  purple, and scarlet with Cherubims of broidered work wrought, as you see in the picture of your Bible, of which speak the first sir verses. Then the 2. covering made of curtains of goats hair, and spoken of from the beginning 
Ver. 7. etc.  of the seventh verse unto the fourteenth, upon which was put a covering of rams skins coloured red, and 
Ver. 14.  a third covering of Badgers skins above that again, 
Tabernaculum a tabulatis.  all to defend the weather and to keep the Tabernacle dry. Lastly, a frame of boards to support all these coverings, and to make it a house for God and his people to meet in, from the fifteenth verse to the thirty. Concerning the order of things laid down in the last seven verses, you must note, that in this Tabernacle there were three distinct places or rooms. First the outward Court (as they called it) wherein the people were, where stood the Brazen Altar and the Laver, of which you read in the next Chapter, which room was as the bodies of our Churches. Secondly, a place within that, severed from it, wherein the Priests only were, in which room stood the Golden Altar of Incense, the Table of the showbread and the Golden candlestick. This was called the Holy Place, and it was as our quires. Thirdly, there was a room within that again, severed also by a veil wherein did stand the ARK covered with the Mercy seat or propitiatory, 
Hebr. 9 4  and the golden Censer was there kept. Chap. 40. This was called the most holy place, into which the High Priest but once a year entered, and that with blood. This was resembled in the Popish time (as I take it) by drawing a Curtain cross over the choir and so parting the upper end of the choir from the rest, which, as I remember, was done by them in Lent. Thus was the matter and form of that Tabernacle.  
2 To make allegorical use of all these things one by one, should be unwarranted curiosity, as I have said; 
* Yet remember what Luther saith in Gen. 12. Nihil putandum exiguum, siquidemid. S. S. noluit literis mandare, quod non profit. what Hierome in Ephes. 1. Singuli sermons, syllabae, apices, puncta, in divinis Scripturis plena sunt sensibus. What Chrysost. ●o. 18 in Gen. cap. 4. Reconditum habent thesaurum: or as Origen, instar herbae peculiarem habent vim & proprietatem.  Only therefore, as either others have taught us, or as well standeth with Faith, let us walk and profit ourselves. And first observe what the Apostle to the Hebrews doth, whose steps we 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 contrary to the Scriptures, have noted by the Common Court or Tabernacle in general, the visible Church of God, embracing his Word, praying to him and heard of him, defended by him in all perils, and in the end made partaker of eternal life. To this end therefore they think of David's words in many Psalms, as when he saith, O how amiable 
Psa. 84. 1. 2.  are thy dwellings, thou Lord God of hosts! My soul hath a desire and longing to enter into the Courts of the Lord, etc. Again, One thing have I desired of the Lord, 
Psal. 27. 4.  which I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit his Temple. For in the 
5.  time of trouble he shall hide me in his Tabernacle, yea in the secret place of his dwelling shall he hide me, & set me up upon a rock of stone. Lord, who shall dwell in thy 
Psal. 15. 1.  Tabernacle? that is, who shall be a member of thy Church? Blessed is the man whom thou choosest and receivest unto 
Psa. 65. 4.  thee: he shall dwell in thy courts, and shall be satisfied with the pleasures of thine house, even of thy Temple. All which places, under the figure of this worldly Tabernacle, as the Apostle calleth it, note out the visible Church of God, dispersed now far and wide over the face of the earth, the comforts of it, and the blessings in it.  
3 The sumptuous dignity of every thing so pure, so clean, and so excellent, noted figuratively the purity of the Church cleansed in Christ, and how careful every member of the same must be, to keep himself pure and clean, as the Lord shall strengthen him. The goodly & rich furniture and ornaments shadowed out (as hath been said) the rich gifts and Graces of God powered upon his Church, and the blessed estate of it under Christ. Of which see a description in the Prophet Esay most notable. O thou afflicted and tossed with tempest, that hast 
Esay. 54. 11.  no comfort, behold, I will lay thy stones with the Carbuncle, and lay thy foundations with sapphires. And I 
12.  will make thy windows with Emerandes, and thy gates shining stones, and all thy borders of pleasant stones. And 
13.  all thy children shallbe taught of the Lord etc.  
4 The three distinct Rooms they have applied to three kinds or measures of righteousness thus. There was an outward Court, and that may represent the first step to God, when a man useth the outward Ceremonies and actions commanded, as then of sacrificing, washing, and so forth, now of coming to church, hearing, etc. Those be good things, but yet a man is not gotten into the Church, only into the outward Court he is gotten, & there remaineth; For evil men may do these outward matters. Then there was an inward place, called the Holy place, & a third within that again, called the Holiest of all. So they say there is a second degree of righteousness, or a second step to God, when a man doth these outward things heartily, truly, & unfeignedly, And a third step, when by so doing, his hart is opened, and he believeth in him that redeemed him, and for ever holdeth fast by him. And now is he gotten into both, the Holy place, and the most holy of all. Into the Holy place, in possession, that is, to be a true and sound member of Christ his Church, and into the most holy of all, by hope and in expectation, because after this life is ended, he passeth into the presence of God in heaven, and there liveth for ever.  
5 By the vail, men have noted how the obscurity of those Kites and Ceremonies was figured, and that the time of full Revelation was not yet come, in which, things should be most plain, as when Christ came, they were. Those Types and shadows being open in him, to whom they all carried their meaning. Also, they noted in it how reverently we must speak and hear of the Majesty of God, of his Word, of his holy exercises, & whatsoever belongeth to Religion. And lastly, by the rending of the veil from 
Mat. 27. 51.  the top to the bottom, when Christ suffered, plainly was showed, that then that kind 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 pour out his Spirit more abundantly, and to teach more plainly whatsoever belonged to eternal comfort. Read S. Peter's Sermon in the 2. of the Acts, when the Holy-ghost fell upon them, & ignorant men deemed them 
Act. 2. 14. & 3. & 13.  drunk. Thus may we profit by this Chap. & leave many particulars which idle men have been too busy with, abounding with 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  unquiet thoughts and itching love of novelties. Still, still carry this in your mind, how God loveth a place of public meeting for holy exercises, and to have all his come thither upon days and times appointed, and ever love you the Church, and be not drawn from it.   

CHAP. 27.  
THis Chapter also goeth forward with the description of the Tabernacle, and namely of those points which in the former Chapter were not mentioned, as the Altar of burnt offerings, the Court of the Tabernacle, and the Lamps continually burning. Concerning the Altar, how it was made for matter, height, length, and breadth, the Text is plain, and you may there read it in the first 8. v. For the use to us, we may note two things. First, that it was a figure of 
* Heb. 13. 10. etc. Fuit unicum Altare Sacrificiorum, ut unus ille significaretur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus. Per Cornua notatur vis & potentia Salvatoris erigentis nobis Cornu Salutis. Cavitate Alearis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illa Christi sig. De qua Apost. ad Philip. 2. Ver. 7. &. 8. Vectibus & instrumentis notantur Ecclesie Ministri, Christum voce sua & praedicatione fideli ex loco in locum portantes, purgantes Ecclesiam a sordibus, & foventes Charitatis ignem. Greg.  Christ, as the Apostle to the Heb. expoundeth it: and secondly, that the Altars used in Popery are not warranted by this example. But that the Primative Church used Communion tables (as we now do) of boards and wood, not Altars (as they do) of stone. Origen was about 2. hundred years after Christ, & he saith, that Celsus objected it as a fault to the Christians, 
* Quod nec imagines, nec Templa, nec aras haberent.  that they had neither Images, nor Churches, nor Altars. Arnobius (after him) saith the same of the Heathens. Accusatis nos quod nec Templa habeamus, nec arras, nec imagines: You accuse us, for that we have neither Churches, nor Altars, nor Images. Gershon saith, that Silvester first caused stone● Altars to be made, and willed that no man should consecrate at a wooden Altar, but himself, 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 devised. Upon this occasion in some places stone Altars were used for steadiness & continuance, wooden tables having been before used, but I say in some places, not in all. For S. Augustine saith, that in his time in Aphrica they were made of wood. For the Donatists, saith he, broke in sunder the Altar-boords, Again, the Deacons duty was to remove the Altar. Chrysostome calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy board. S. Augustine men sand Domini, the table of the lord Athanasius men same ligneam, the table of wood. Yet was this Communion table called an Altar, not that it was so, but only by allusion metaphorically, as Christ is called au Altar or our 
Greg. ho. 22. super Ezec. ad mentem nostram, quae ar● quaedam Dei est, accomm●da●it.  hearts be called Altars etc. Mark with yourself therefore the newness of this point for stone Altars in comparison of our ancient use of Communion tables, & let Popery & his parts fall, & truth and sound antiquity be regarded.  
2 Touching the horns of the Altar spoken of, they literally served to keep up the sacrifice from falling of, and figuratively noted strength: so that, to bind the sacrifice to the horns of the Altar, was to give themselves wholly 
2. Sam. 22. 3.  with a strong faith, and only to rest and trust and stay upon him, & to tie all carnal affections fast also to the Altars horns, by subduing and making them captive to God. This Altar was in one place, & the Sacrifice in one place, noting how Christ should only once, and in one place offer up himself for all mankind.  
3 Concerning the lamps, as little do they warrant Popish tapers and candles, as the Altars before, did their Altars. And Christians used no such follies and apish imitations of things abrogated and serving only for the time. For 
a Ceras non clara luce accendimus, sed ut noctis tenebras temperemus. Hier. con. Vigilant.  we do not light candles at noon day, saith S. Hierom, but in the night we use lights as a comfort against darkness. The same saith Augustin, Eusebius, & others, whose Testimonies are often used. And Lactantius asketh, whether 
b Nummentis compos putandus, qui authori & datori luminis, candelarum & cerarum lumen offert pro munere? Lib. 6. cap. 2.  they be well in their wits or no, that offer candles and lights to the Author and giver of all light? Tertullian saith, they daily light Candles, who have no light 
Accendunt quotidie l●●er●as quibus lux nulla est, illis competunt et testimonia tenebrarum, immo & auspicia poenarum. De. Idol.  in themselves, to whom agree both the Testimonies of darkness, and the reward of punishment. But, by way of figure, these lights shadowed 
* Lucerna pedibus meis verbum tuum. Psa. 119.  the light of God's Word which ought ever to shine in his Church, as hath been said; and oil usually in the Scriptures noteth the Holy-Ghost. As in the Psalm, He hath anointed thee with the oil of gladness above thy fellows. And that anointing which he received of him, dwelleth in you, and ye need not that any man teach you, but as the same anointing teacheth you of all things, etc. This Holy Spirit Christ giveth to his Church, and therefore said, 
* john. 16. 7. Hilar. in Psa. Omnis doctrina coelestis, lux nihis ad iter vitae est, quae lucernae modo in hac nocte seculi praeferenda est cum aliquid aut agimus, aut cogitamus, aut loquimar, ut ea in omni progressu cuiuscunque operationis utamur. Et ut lumen exolco luminis habet causam: ita ut lucem spiritualis gloriae retineamus doctrina atque operatio p 〈…〉 stat. Idem in Psa. 104.  It is good for you that I go way. For if I go not away, that Comforter will not come unto you: but if I depart, I will send him unto you. And this Spirit maketh the light of the Word in the heart, as that oil made the light of the lamp in the Church. But the 
a Aaron summus Sa●r los luce●●as fovens 〈…〉 infundens 〈◊〉 Christi est, qui solus ministrat et donat Spiritum Sanctum. joh. 20. 22. Per Lucernas semper ardentes commendatur nobis assidu●tas tractandi ver 〈…〉, quod perpetuo lucet in loco caliginoso, usque dum Lucifer exoriatur in cordibus 2. Pet 1. 19  lamps were attended and fed ever with more and more oil, and so God by his Ministers dealeth still. They attend upon this light, and read and interpret this word unto God's people, that they may have light: which holy work and profitable service should yield them all comfort and favour from the people again, if it were well considered, as of some, blessed be God, it is. These lamps and lights were not in the holy place of all, but in the Sanctuary; and so 
b Aug in illa verba Nemo accendit Lucernam, Math 5. Ista domus, inquit, totus mundus est, Lucernae accensio verbi est incarnatio, Candelabrun Crucis est signum, Lucerna in candelabro lucens est Christus in cruse pendens etc. Orat. de 5. haeres. Tom. 6. Idem tract. 23. in joh. Gratia Dei gratuita est oleumlu ernarum.  in the Church militant, the light of teaching and preaching is only necessary: in Heaven, which was resembled by the most holy place, no such matter shall be requisite. I am shorter in these things, because I trust the long and happy use of the Gospel hath removed such errors out of our hearts, & we are not now to be persuaded in these matters. The truth is manifest, and we are grounded. Popish foilyes may deceive and carry away such as refuse knowledge, not any others. Blessed be God for his mercies, and ever so establish and strengthen us with his gracious Spirit, as we may not look back to Egypt any more, but still, still take comfort in the light of his Word, which is light indeed, and leave Romish tapers and trinkets to the abusers of God his offered grace, praying yet for them, that if it may stand with his blessed will, he would vouchsafe to open their eyes, and to touch their hearts, that at last they may think, What the whole World will profit a Man if he lose his Soul, and what an horrible sin it is, to pin that Soul (for which the Lord jesus suffered such things) upon any man's sleeve, that refuseth to show the ground of his doctrine out of God his written word, as all true Teachers ever did.   

CHAP. 28.  
1 AFter God hath spoken of the Tabernacle, and the several things to be placed and set in the same; now he cometh to the persons that should govern, and, as it were, be the masters in the same, namely the Priests. And first he calleth & chooseth the men which he will have, than he adorneth them with fit and decent apparel for so high a calling. Concerning the first, 'Cause thou, saith God to Moses, thy brother Aaron to come unto thee, and his sons with him, from among the children 
Ver. 1. Moses having not the like dignity, neither anointed, nor appareled &c. yet is bidden to call them. Ergo Sacraments depend not upon men, but upon the commandments of God. See Calvin. No man ought to take this honour except called as Aaron was. Heb. 5.  of Israel, that he may serve me in the Priest's office, I mean Aaron, Nadab, and Abihu, Eleazar, and Ithamar Aaron's Sons. No reasons God here allegeth, why he would have these to be his Priests rather than any others, but simply commandeth to choose them, thereby plainly teaching us, that out of his own will and pleasure, he ever maketh choice of his Ministers, not regarding any dignity or excellency in man, but only moved with his own mercy and favour first to choose him, and separate him even from the womb to such service, and after (in time, by degrees, & as he will,) to fit him and frame him to perform it. The inward calling hereunto, every man rightly entering into the ministery feeleth in his hart and conscience within, which maketh him a true Minister to God and his conscience. The outward is not now by voice, as here it was, and after in the new Testament, but by the approbation of such, as in the Church where we live, have authority committed to them so to approve, which maketh him a Minister be fore men, not to be refused upon every private man's fancy, before authority have heard the reasons, and allowed them well: knowing, that his insufficiency or fault maketh not the ordinances of God void to them that rightly use them, but that so to think, is altogether anabaptistical. I refer the willing 
Read Beza Quest. 14 1.  Reader to my Treatise upon the Lord's prayer (the last Petition) for more in this matter, in the temptation that ariseth upon conceived wants in Ministers.  
2 In this choice again of his Priests, you may note the words, from among the children of Israel, which are all one as if he had said, men as you are, and of your acquaintance, not myself, or my Angels, who might fear you with Majesty and excellency: and surely this both than was, and still is a great favour. For you remember before, how when God showed himself in the mount by those fearful signs, the people cried to Moses, Talk thou 
cap. 20. 19  with us, and we will hear: but let not God talk with us, lest we die; so unable is man to endure the voice of God. How Angels also have feared men, the Scripture is full of testimonies. Wherefore, in great mercy was Moses then, & still are the Ministers now, used as means betwixt God & his people, to speak from him to them, without any terrifiing fear, a thing to make us more careful to hear than, & to use them well, thankfully acknowledging both that blessing to our weakness, and the honour done unto our nature, when our own flesh is in the stead of God unto us, etc.  
3 When God had made thus choice of the persons, he pleaseth to prescribe them a kind of apparel differing from others, & teaching them and that people (figuratively) many things, whereof still unto the end of the world there may be use for profitable instruction. Also thou shalt make (saith 
Ver 2.  the Text) holy garments for Aaron thy brother, glorious and beautiful: so to show, as the marginal Note saith, 
Soto teach man's unworthiness to approach before God in su 〈…〉, Nisi exutus communi habitu, tanguam nows homo prodiret.  his office and function to be glorious and excellent; so to show the Majesty & glory of the true High Priest Christ jesus of whom Aaron was a figure; & so to teach, with what excellent virtues the Priests of God, as with garments, aught to be adorned and beautified. The shadows of the law I confess are gone, and Ministers of the word are not now figures of an other Christ to come, yet still is it both lawful and commendable that they should be distinguished from other men by a decent and fit at tire, etc.  
4 But who shall make these glorious garments for Aaron 
Ver. 3.  the Priest? The Text answereth: Thou shalt speak to all cunning men (or men wise in hart) whom I have filled with the Spirit of wisdom, that they may make Aaron's garments to consecrate him, etc. By which words two things are taught us. First, that in the service of God, nothing ought to be done, but what proceedeth from the direction of God his Wisdom & Will, that being the Rule and only Rule of his own worship. men's inventions, without warrant from him, have no place, be they never so gloriously coloured & painted with good intents and meanings. Secondly, that mechanical Arts, Trades, Occupations, & handicrafts, are not found out by men without direction of God's Spirit: but God is the Author of them, as here appeareth, to the great comfort of the users of them well. Many men (otherwise good men) do condemn Gold smiths, jewellers, perfumemakers, Imbroiderers, Arace-weavers', & such like, as though they served only for vanity & excess, when indeed they be the works of God (I mean their several skills) and fruits of his Spirit, as here we see. If any man abuse them, it is the fault of man, not of the skill; and what may not be abused? The very Heathens have acknowledged these things inventa Deorum, the Inventions of God. Our Books mention 
* Magnificam illam Alcist hinis Sybaritae vesten quam senior Dionysius pro 120. talentis Carthaginensibns tradidit. Athenaeus. lib. 12. ca 16. ex Aristotele. Demetrii two Maced. Regis ●hlamidem, mundi astrorumque imagine intertextam, quam regum nullus gest are ausus fuit, quod invidiosa nimis esset impendij magnificentia. Coel. li 6. ca 9 Heliogabali auream sericamque tunicam, Plutarch. Lycidorum & Tyriorum colores. Sabel. lic. 8. cap. 17.  strange garments the works of men's hands: Yet none like unto this have been described, being Exquisitioris artificii, divinioris inventi, utpote à Spiritu sapientiae coelestis & dignioribus sanctioribusque hominibus tributus. Of a more exquisite workmanship, and of a more divine invention, given by the spirit of heavenly wisdom, to more worthy and more holy men. Let us give God the glory, and make right use of the skill of men.  
5 The 
a Vers. 4.  several sorts are laid down in the 4. verse, & are Six in number. A Breastplate, an Ephod, a rob, a Broidered coat, a Mitre, & a girdle. The 
b Vers. 5.  matter is specified of all these garments, namely gold, blewsilke, & purple, and scarlet, & fine linen. He 
c Vers. 6. etc.  beginneth with the Ephod. v. 6. & showeth how that should be made, unto 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, used only of the 
d judg. 8. 27.  Highpriest, and an other of plain linen which was common to others; whereupon it was said, that Saul caused fourscore and five persons, that did wear a linen Ephod, to be slain, that is, so many Priests. Little Samuel also, being a child, is said to minister before the 
1. Sam. 2. 18.  Lord, girded with a linen Ephod. And his mother made him a little coat (that is, say some, a little Ephod) and 
19  brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. David, again, 
2. Sam. 6. 14.  danced before the Ark, girded with a linen Ephod. Touching the first kind of Ephod you see here it is said, that in two Onyx stones the Names of the children of Israel 
Vers. 9 Verse 10. Vers. 1●.  were to be graven. Six Names of them in one stone and six in the other. And these stones to be put upon the shoulders of this Ephod, that Aaron might bear their Names before the Lord, etc. Whereupon Beda thus noteth, lib. 3. de Tabernac. cap. 4. Tres ob causas Aaron nomina Patriarcharum in humeris portasse sicut in pectore. Primò, ut ipse fidem vitamque Patriarcharum meminisset imitari. Secundò, ut 12. tribuum quae de his natae sunt, in orationibus & sacrificijs memor existeret. Tertiò, ut idem Pop. scripta in vest Praesulis sui patrum nomina videns, curaret sedulo ne ab illorum meritis desciscens, ad errorum contagia declinaret. For three causes Aaron did bear the names of the patriarchs upon his shoulders as upon his breast. First, that he might remember to imitate the faith and life of the patriarchs. Secondly, that he might remember both in his prayers and sacrifices the twelve Tribes whereof the patriarchs 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 virtue which was in them, unto vice and error. Mysticus usus, ut signaret Christum humeris suis portantem, instar Pastoris, oves perditas etc. A mystical use of this Ephod with these Names, to represent or shadow Christ like a shepherd bearing his sheep upon his shoulders, etc. The second is the Breastplate, from the fifteenth verse to the thirty one. In which breastplate was urim & Thummim, unde certior factus est Sacerdos de Dei erga se & populum voluntate, quoties de iure consulentibus responsa erant danda. Num. 27. vers. 21. Esdr. 2. vers. 63. Nehem. 7. vers. 65. By which the priest was informed of Gods will toward himself & the people, as often as counsel was sought, and an answer to be given. How this was done, several men are of several minds. josephus saith, Tantus erat splendour in 12. lapidibus quos suprapectus Pontifex portabat, ut omni fieret multitudini manifestum, Eorum auxil●is adesse Deum. li. 13. Antiq. cap. 12. The twelve stones which the Priest did bear upon his breast did so shine and glister, that the whole multitude might observe God's favour to them, Suidas in the word Ephod (if I forget not, having not the book now with me) maketh mention of an Adamant in the Ephod, which the priest putting on when he sought counsel of God, and putting his hands under it, Cum detraheret, deprehendebat eas quasi colore quodam infectas, When he drew them out, he did find them as it were stained and coloured with a certain colour. Et si Deus petitioni annuebat, confestim micabat lapis Adamas; sin negabat, nihil ad proprium & pristinum lapidis fulgorem accedebat: quod si Deus voluit pop. obijcere gladio, lapis reddebatur cruentus; si autem imminebat mors, lapis fiebat niger. And if God would grant the petition, presently the Adamant stone would glister extraordinarily, but if God denied it, than the Adamant remained still without any change in his colour and shining: if God would deliver the people to the sword, than the stone was made bloody; and in case of death, it would show black. The like things Epiphanius hath, speaking of the Adamant which the Highpriest did bear and wear. August. was of an other mind, and believed not those things. Quest. 117. in Exod. And so you see in a matter obscure, men's guesses. divers others 
Virtus est Theologica rerum arcanarum ignorantia. What wants in us, is to be sought for in Christ our true Highpriest and his intercession for us. See Hierom. ad Fabiolam Epist. 127. & Epist. 130. ad Marcellun  I might repeat, but let it be a virtue sometimes to profess ignorance. The third is the rob, from the 31. verse to the 36. The fourth is the golden plate upon his forehead or mitre, whereon was graven HOLINESS TO THE LORD, from the 36. vers. to the 39 The fifth is the broidered coat, verse. 39 And the sixth, the girdle, in the same verse. Of every parcel to stand and search out particular significations, should be more curious than profitable. divers have done so, but with little contentment to their Reader, because their assertions are but guesses and very uncertain. The Names graven in the Onyx stones might teach both the Priest to remember the people, and the people to rest in the judgement of the priest. The bearing 
See Beda before, Mysticus usus, etc.  of them upon his shoulders, shadow how Christ the true High priest with his power and strength noted (by the shoulders) doth and ever will support his Church, defend and preserve his little flock. Deutro. 32. Esay. 49. And therefore in all perils fly comfortably to this Meditation. 
Consul libellum Epiphanii de 12. gemmis, quem Hierony. ensign ingenij & eruditionis volumen appellat: Et Gesnerum lib. de ge 〈…〉 mis.  The Breastplaces twelve stones with particular names, figure that God hath not only a joint care and knowledge, but even a particular of one by one etc. Sweet also against temptation etc. The bearing of the names of the Tribes upon Aaron's breast, being in graven in the precious stones which were upon his breast, may profitably remember a godly Minister, how dear unto him his flock and people committed unto him, should be, even graven (as it were) in his breast, & ever in his mind to profit them 
Before upon his shoulders, now upon his breast.  by all the means he may, that they may be saved. Chiefly it noted the love of Christ to his Church and every member of it, who beareth us not only in his arms as a nurse, or on his shoulders as a strong man, but upon his heart and in his heart, as a most kind God. Esay. 49. Can a mother forget, & c? The urim noting knowledge, 
Vers. 30. Vers. 33.  and Thummim holiness, show how fit for a Minister these virtues are. The Bells about the garment, how a Minister should not be 
* Esay. 56. 10.  dumb, but heard ever in his Church preaching and teaching the Gospel of GOD: for woe be unto me, saith the blessed Apostle, if I preach not, etc. The pomegranates, good works with good words; gold, life with true doctrine. From the 40. verse to the end of the Chapter, Apparel is appointed for the inferior 
Vers. 40. etc.  Priests. So both Superior and Inferior the Lord had a care to have fitly attired for their holy Calling: and it much should move all honest minds to obey the lawful Orders of a Christian Church wherein they live. The punishment of contempt, in going in without these garments, is death, and shall contempt of Christian Magistrates in disobeying their good laws be life? Let it sink and he religiously thought upon.   

CHAP. 29.  
1 Observe how the Lord proceedeth. First, he will have a Church, Then Priests to serve in the same, Thirdly, comely and fit apparel for them, and Now a very reverent and solemn consecration of them, to & for their holy office: of which Consecration, as before of the apparel, there is much good to be taken by due consideration of it. For, it served greatly to the honouring and gracing of this high Function in the eyes of the people, who are much moved with outward Ceremonies. It served (being no idle show) for the procuring of God's blessing upon them. For the Lord graciously wrought in their hearts by his holy Spirit, what was outwardly shadowed by Ceremony. The anointing oil outwardly was powered 
Vers. 7.  upon them, and the Holy Ghost (signified by the oil) was effectually given. 2. Cor. 3. We are not the ministers of the letter, but of the Spirit, that is, by our preaching, the Holy Ghost is not only effectual, but indeed truly given to them that believe. By oil the Holy Ghost was signified for the fitness of resemblance betwixt them. For the oil hath igneam vim, a force of 
* Math. 3. 1●. Act. 2. 3.  fire, and so hath the Holy Ghost; Oil penetrateth and pierceth inwardly, so doth the Holy Ghost; Oil cherisheth and comforteth, so doth the Holy Ghost; and Oil confirmeth and strengtheneth, and so doth the Holy Ghost. It served to shadow out the anointing of Christ with the holy Spirit without measure. The Spirit of the Lord hath anointed me to preach, and so forth. Esay. 61. God, even thy God hath anointed thee with the oil of gladness above thy fellows, Psalm. 45. But to justify Popish oiling, or necessary use of it now by this example, were to reduce the Ceremonial law again, and not to be Christians, but jews. Consecration again in this sort, notably 
●al. 4. 3.  served to seal up to their consciences their vocation to this office, that in all troubles and afflictions they might be cheered with it, they had not thrust themselves in, but of God were appointed, and that God never would forsake either them, or his own ordinance. In the belief whereof, let us ever reverence and defend the ministery, use the blessing of it with true thankfulness to the Author, and beseech him heartily, that in his tender mercy to his poor lambs, he would continually send faithful labourers into his harvest. In this faith again let us cheer up our hearts, when we see the Church shaken with rage of worldly troubles, so that many fall away in weakness. For if the Lord will ever have a ministery greater or less: surely he will also ever have a flock for those true Pastors to employ their gifts upon, greater or less. Think of the Speech in Amos often. Behold the eyes of the Lord God are upon the sinful kingdom, 
Amos. 9 8.  and I will destroy it clean out of the earth. Nevertheless I will not utterly destroy the house of jacob, saith the Lord. And let faithful Ministers of God lay up in their hearts that example of Alexander the Great, to jaddus the Highpriest and his company at jerusalem, with other such like testimonies of God's power, when he pleaseth to use it. This Great conqueror of the world Alexander having besieged seven months the strong City of Tyrus, sent to his near neighbours the Jews, for some men and help to besent unto him but they by pretence of gratitude to the kings of Persia, who had ever been kind (they said) to them, denied him any aid. Whereupon entering into a great rage against them, assoon as he had gotten the City, be gathered all his forces to go against Jerusalem to be avenged of them, which when jaddus the High priest understood, he put on all his Priestly attire, and took the rest of his company also with him, and went to meet Alexander in the way, desiring peace at his hands. Whom when Alexander saw (now see the finger of God with his Minister) he presently alighted down from his horse, and falling upon his knees to the Highpriest, granted him and all the jews their desired peace. A most admittable sight in such a warrior, such an Emperor, such a powerful Prince as made all the world to stoop, himself so to humble his body to an unarmed Priest, unknown to him, and never seen before. His chief counsellors Parmenio, Clitus, and others, were amazed at it, and ask a reason, Alexander told them, God had showed him in a dream the very same man so attired, and so accompanied, and promised him victory; which now remembering, and having prevailed against Tyrus, in reverence of that vision, and hope of further success according to the promise, he held it most fit to behave himself in such sort. So was the case altered by an Omnipotent God, striking even that Lion with a reverence of his Minister, and after great gifts given to the College, he departed peaceably into Egypt. Not an unlike reverence did God strike into the heart of Herode of john Baptist, the Text saying, Herod feared john, knowing that he was a just man & a holy, and reverenced him, and when he heard him, he did many things, and heard him gladly. Surely, the Lord is the same both in power and mercy, if we will be true Pastors and Ministers to him and his people. Well may the mountains be moved, and the lesser hills tremble, but his mercy shall never depart from his Ministers, nor the Covenant of his peace be altered. Only, only let us look to our part of the Covenant and perform it, not loitering, but labouring, and that in such sort, as maketh most for the edifying of our flock. Let not them gape upon us, and catch nothing, our words passing like a stream for our praise, not for their profit. etc.  
2 The 
a Vers. 12. Vide Cyril. lib. 11. super joan. cap. 56.  blood was to be put upon the horns of the Altar, saith the 12. verse; that so might be shadowed, how the preaching of the Gospel concerning the blood and passion of Christ, should be published and sounded through the four corners of the world, even over the whole earth. And all the rest of the blood thou shalt power at the foot of the Altar: So noting again how the blood of Christ though in itself sufficient for all, yet becometh not helpful to all, but is unprofitably powered out for many, as this here was, at the foot of the Altar, through their own unbelief and wicked hardness of heart, treading under their feet that holy atonement. Hebrews. 10. The 
b Ver. 13. & 22.  fat was to be offered unto the Lord, even the fat that covered the inwards and the kall that is on the liver, and the two kidneys etc. That so men mightlearne 
* Alij membra concupiscentijs seruientia, & carnis nostrae desideria mortificanda, & crassamentum ipsum naturae vitiatae, imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adolendum & abolendum, veterisque Adami fords extra ecclesiam relinquendas esse quasi aenigmasi quibusdam judicatur, velut Theodoretus quaest. 61. in Exo. omnia illa affectionum nostrarum aenigmata esseait. Adeps enim qui ventriculumoperit, gulae atque abdominis vitium notat: Renes vero, voluptates illas quae ventrem maxime oblectant: fibrae autem iecoris, irascibilem animi vim declarant. Vide non inelegantem huius loci expositionem in Basilii magni oratione de Virginibus.  to give unto God their best service & duty, most thankfully ever confessing, that all fatness, that is, all comfort and prosperity and joy cometh from him as from the fountain, and it is due to him as his own, from all men. But O change of men's hearts in these days from this persuasion and duty! When the very worst is thought good enough for God, our worst corn, our worst Calf, our worst Lamb, and too often neither good nor bad shall God have of us. Is this to burn the fat upon the Altar unto the Lord? Then for thankful feeling as given of GOD, it is also far from us, (many I mean,) as we are near to consuming vengeance for the same. We sacrifice praise to our purses, to our wits, to our friends, and to any thing rather than to God. So that I fear the profane Atheism & wickedness of ajax & Timotheus, two Captains of Athens, stealeth into the hearts of men in these days. Of which ajax it is written, that when he went to the Trojan war, his careful father Telamonius advised him to behave himself manfully, and to be valiant in attempting great things, honourable and praiseworthy, adiutore Deo, God being his helper. But ajax like a mad Atheist answered, Timidis & ignavis opus esse auxilio Divino, That fearful and cowardly men had need of God's help, he would attain to victory without God. Which odious and damnable Speech of an arrogant wretch, Sophocles saith was punished with burning torches of Furies, whereby he was bereaved of his wits, and 
Ardentibus t●dis Furiarum.  so mad, slew himself. A fit end for such a monster. Of Timotheus the other Atheist thus we read: That when certain envious persons spiting his success, made and spread abroad certain pictures or fables, wherein they portrayed Fortune, hanging nets about such Cities as he had subdued, he sleeping fast and doing nothing, whereby they maliciously sought to rob him of his due praise, and to give it to Fortune, he unadvisedly, out of a proud and profane heart, broke out into these words: Ego feci, non Fortwa, These things, I tell you, myself have done, not Fortune. After which words he never had success in any service more. Understand by Fortune, GOD, as the 
Fortuna est, cum Deus operatur occult.  better Heathens did, and the wickedness will appear better of this Speech. Let us then learn to burn the fat unto God, that is, ever and ever to acknowledge, that all our prosperity and success, all our comfort and good is from him, and him only, without whom we can do nothing.  
3 But the flesh of the Calf, and his skin, and his 
Vers. 14.  dung, shalt thou burn with fire without the host: It is a sin offering. By these things was represented the Old man subject to sin and curse, which hath no place in the Church, but must be carried out of the host: flesh and blood cannot inherit the kingdom of God. Others apply it to Christ, as a figure of him, and allege the Apostles words to the Hebrews, where he saith, The bodies of those beasts whose blood is brought into 
jebr. 13. 11.  the Holy place by the Highpriest for sin, are burnt without the camp. Therefore even jesus, that he might sanctify 
12  the people with his own blood, suffered without the gate. As if he should have said, the carrying out of these things out of the host, and burning of them there, was a notable figure how Christ should suffer (being an offering for sin) without the gate, not in the City. The use whereof followeth in the same place, Let us therefore go forth to him out of the camp, bearing his reproach. See your Marginal Note in your Bible upon the words.  
4 Going from this sacrifice to the next, of the Ram, vers. 17. he saith, Thou shalt cut the Ram in pieces, etc. 
Vers. 17. Divisione partium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbi veritatis proculdubio adumbrata est: Intestinorum ablutione, interiorum omnium purgatio: Holocausto ipso, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sive integra corporum animorumque nostrorum consecratio & oblatio.  It was not lawful to tear and rend the sacrifices, but there was used a cunning & right cutting of every part whole up, as it grew upon the body, both for reverence of the sacrifice, and to the end every part appointed by GOD to an use, might truly, and rightly, and wholly be so used. From this cutting and dividing the Apostle drew his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Tim. 2. 15, To divide the word aright. Not to rend and tear, not to wring & wrest to our fancies the holy Sayings of God, not to bring a sense, but to take a sense, and to keep the purity of doctrine, the soundness of truth, the proportion of Faith, teaching, convincing, correcting, and instructing in righteousness rightly, that the man of God may be absolute, being made perfect to all good works. How men have failed in this, who so readeth the Monuments of times may see to his grief. In Tertullian and others how the Valentinian Heretics and many more abused the holy Scriptures by their interpretations, every man may read. Origen was learned, yet how ill he divided holy Writ by forced and conceited allegories, it is pitiful to see. Thus may you go over older times. And for these later times our Romish teachers have exceeded all that went before them in this fault, as may be showed 
When I come to Leviticus.  by many miserable expositions when time shall so require.  
5 Thou shalt kill the Ram, and take of his blood and 
Vers. 20.  put it upon the lap of Aaron's ear, and upon the lap of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of the right foot, etc. By the ear is noted obedience; whereupon the servant that would still continue with his master, was put to the post of his masters house, and bored in the ear, in token of perpetual service and obedience: So by this figure the Lord would shadow out that the Priests (from whom others should draw example) should themselves be obedient to his word in all things, and first hear, and then teach: Obedience was ever acceptable and pleasing to God. Sacrifice and meat offerings, saith the Psalm, thou wouldst not have but mine ear thou hast opened. 
Psal. 406.  Hath the Lord as great pleasure in burnt offerings and 
1. Sam. 15. 12.  sacrifices, as when his voice is obeyed? Behold, to obey is better than sacrifice, and to hearken is better than the fat of Rams etc. Especially in them that call upon others to obey, obedience must needs be looked for, and the want severely punished. 
* Alij, Significatum est omnem piorum ministrorum sufficientiam & aptitudinem a Christo esse, qui tum aures verbo percipiendo, tum pollices actionibus sacris praeparat asperso suo sanguine, ut officio suo recte fungantur. Agitatione pectoris & exaltatione armi monemur, toto pectore & opere invigilandum esse divinis, excitato semper animo. Partium distributione, indicata communis sanctorum cum Deo, & Dei vicissim cum illis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide plura apud Gregor. in Pastor. part. 2. ca 3. & li. 1. Moral. ca 40. Cauda offerri iubetur. sig. Omne bonum quod incipimus, etiam perseverantiae fine complendum.  The right ear is chosen, to shadow a right hearing of the word for amendment of life, and not a left for confirmation of error and further obstinacy against the Lord, as many do hear it. The Thumb of the hand is touched with blood, to teach that we must not only be hearers, but doers of the word, joining works to faith, and holy life to a sound belief. For the kingdom of God standeth not in word, but in power. The right Thumb not the left, to shadow out, that we may not deceive ourselves in our works, and do what seemeth good in our own eyes, thinking to please GOD with our good and fair intents, but our works must be right, commanded by God, not invented by us. For want of which due consideration, O, how many are deceived, and weary themselves in doing what God never will accept or reward? Woe be to the Teachers, that for their own advantage have thus abused Gods poor people the work of his hands, the price of his dear sons blood. The Thumb is touched, but it is the right Thumb, and both by figure and plain testimonies, the Scriptures are manifest in this point. To the like end, was the great Toe of their right foot also sprinkled with blood, that they might so remember to walk worthy of their vocation. And usually, by the foot, in Scripture, is both action and affection noted. Their feet are swift to shed blood, that is, their actions are cruel and tyrannical. My feet had almost slipped, saith David, meaning both action and affection. Look to thy foot when thou interest into the house of God, that is, to thy mind, intent and affection. Lastly, both Aaron and his garments, and his sons, and their garments were sprinkled with blood: To teach, that he and 
Ver. 21.  all his service and intercession for the people, was only in his blood acceptable, who should shed his blood for mankind, the true Aaron and High priest, Christ jesus.  
6 The breast & the shoulder were the Priest's part, as you 
Ver. 26 & 27.  see, allotted by God to them for their maintenance, yet not without some figurative resemblance: for the breast is often used to signify wisdom, & the shoulders to note strength in bearing. So by these parts given to the Priests, God would shadow how the priests ought ever, both in wisdom & judgement, & in bearing & enduring the many difficulties of their own function, & all other crosses whatsoever, go before the people, and be examples to them of comfort and courage, of counsel and good advise in all things. Great uses are then of Ministers, if people had eyes to see them, and hearts wisely to consider them, that with thankfulness both to God and his instruments, they might rightly use God's goodness provided for them.  
7 The head was cast away, not without an excellent figure. For thereby was signified, that in matters divine and heavenly, we must cast away our own heads and wits, as not able to attain to such depth, and pray with the Prophet David, Open mine eyes O Lord, that 
Psal. 119 18.  I may behold the wonderful things in thy law. The natural man, saith Saint Paul, understandeth not the things that belong to God, neither can he, for they are foolishness unto him. This meditation is a notable stay when we cannot understand, and so are tempted to think it false and absurd, etc.  
8 
* Vers. 29. The garments of the inferior priest were not so rich and glorious, is the garments of the High Priest. Quaeres discrimen adumbrare debuit inter Christum qui sine mensura consecutus est Sp. Sanc. & alios Sanctos qui de eius acceperunt plenitudine, & quidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec non inter Sanctos ipsos, quos donorum varietas dispares facit, unoquoque proprium ferente donum a Deo. See. joh. 3 ver. 34. john. 1. 16. 1. Cor. 7. 17.  And the holy garments which appertain to Aaron, shall be his sons after him, to be anointed therein, and to be consecrate therein, etc. The same garments continued, although the Priest by mortality (being a natural man) changed: and so was signified, that our High priest (not mere man, but God and man) is one, and his righteousness (our blessed garment) remaineth to Father, Son, and sons son, to the world's end, in them that fear him, and by a true faith believe in him. Again (by the way) we may note that by God's law the high priest was not buried in his Robes & Pontificalibus, as now (forsooth) Bishops be among apish imitators of these jews Ceremonies, a toy taken up without reason, unless this may be reason, because being dead they mean to discharge that duty of their place, which alive they never made any conscience of.  
9 Aaron and his Sons shall eat the flesh of the Ram, and so forth. But a stranger shall 
Vers. 32. Verse 33.  not eat thereof, because they are Holy things. When any Sacrifice was effected in this sort, the bringer or owner, and the Priests did eat part, and so were as God's guests invited of him to a holy feast; which that it might be with more reverence and spiritual presence, all things were done in the Holy place, the meat sudden and eaten, &c: so a difference made betwixt that and their ordinary diet at other times, their minds drawn to the meditation of such mysteries, and they present rather at a Sacrament than an earthly repast. No profane person was admitted, but only such as were of the family of God, and yet in our days they that will seem most religious teach and strive to maintain, that wicked and profane persons may aswell eat the body, & drink the blood of Christ, as the godly may; and to that end teach a gross real presence of material flesh and blood by transubstantiation. Nothing will draw them from this madness, neither the figures of the law nor the plainness of the Gospel, but headlong to hell they will run with it against Scripture, Fathers, Reason, and whatsoever ought to persuade wise men. The late beginning of this cursed error they read and see as well as we, Tertullians' Rule they acknowledge with us, That truth is first, and that which was first, is truth; and yet they fail and still will fail to grant and make the conclusion. Their hands are red in their poor brethren's blood, who have avowed truth and chosen rather to lose life than to forsake truth: what remains but searefull confusion, without repentance? God give them eyes.  
10 Now, if ought of the flesh of the consecration, or of the bread remain unto the morning, than thou 
Vers. 34.  shalt burn the rest with fire. It shall not be eaten because it is an holy thing. First, this was done for more reverence of those holy Sacrifices, lest by reservation, either any loathing might have grown from worms and such like, or neglect and contempt, by casting it away or losing it. Secondly, by this shadowed, that God will have no part of his worship put over till an other day, but cheerfully ever will he be served without delays. Cras, Cras, To morrow, to morrow, is the noise of a Crow, not the voice of a Christian. But To day if you will hear his voice, hearden not your 
Hebr. 3. 15. 13  hearts; And, while it is called To day, exhort one another, with many other such Speeches in the Scripture are we stirred up to take present time, and not to delay. Thirdly, by this denying them to keep any, the Lord would prevent superstition by abusing those parts kept contrary to Gods will: as, to heal diseases, to keep away ill Spirits, to hang them about their neck, to swear by them, and such like, as at this day is to be seen in the Popish Church by reservation of the Sacrament. Satan was ready then, had not this law prevented him; but after, in the time of the Gospel, he prevailed, and even in Tertulians' time were crept in foul abuses growing to adoration of the bread.  
11 These things thus passed over belonging to the consecration of the Priests, your Chapter cometh to 
Vers. 39  the Sacrifice which was continual. A Lamb in the Morning, and a Lamb at Even, with what further is specified in the Text. By which kind of Sacrifice notably the Lamb Christ jesus was figured, which taketh away sins of the world. The manner how the Lamb resembled Christ, you may read in the 12. Chapter of this Book, where Speech was of the Paschall Lamb, & thither I refer you. Oil and Wine were added to this 
Vers. 40.  sacrifice, to signify, that unto these holy exercises of the law, they should bring with them faith and repentance which should make the taste of them good, as oil and wine doth the Sacrifice. For without these two, what savour or relish could God have of them? Sorrow for my sin, and faith in him that hath redeemed me from my sin, is all the camfort God can conceive in me; and therefore beware of doing any duty to him without these two, lest the Lord say, I have no pleasure in them. Oil and wine then with that Legal Sacrifice, and faith and repentance with our spiritual duties and Sacrifices, agree well.  
As all Sacrifices then led unto Christ, so did this daily Sacrifice of the two lambs Morning and Evening, most plainly; and therefore after Christ was exhibited in the flesh, accordingly these legal Sacrifices had their end all, and by name this, whereof read the prediction of Daniel in his ninth Chapter. Yet nevertheless the Synagogue of Antichrist is not ashamed hereupon to build that filthy Idol of their Mass, saying, that all they are Antichristes which take away their daily Sacrifice of their Mass. But their mouths are no slander. The truth we hold, and GOD ever make us hold it, both in this point, and the rest. In this point we say thus, that this daily sactifice of the Lambs, figured Christ; he is come, and therefore no longer to be figured as to come. But these Lambs are gone, and he the true Lamb remaineth, once offered upon the cross, but daily saving us from our sins, upon our true repentance and faith in him. He is our daily sacrifice and continual Mediator. And who so taketh him away, he is Antichrist, ware he thrice three Crowns upon his head: But that doth the Man of Rome and his Succession, who teach that remission of sins may be obtained by other means than by him only. We have none but him, yesterday, and to day, and the same for ever. His blessed Sacrament he hath left us, to remember us of his work wrought for us, and we so use it to thanksgiving, and not as a sacrifice for quick and dead, as they do. Judge betwixt us, good Christian Reader, and the Lord give thee wisdom in all things.  
13 Finally, the Lord promiseth, they using these his appointments rightly, he will dwell among them, and 
Ver. 45.  will be their God. It is not hard in prosperity to think God is present and careth for us, being indeed, as Philosophers could say, the Cause of all good things in Nature. 
Deus est mens aterna, causa boni in Natura. Plato.  But when the cloudy day of adversity cometh, and we are overwhelmed (as it were) with perils and crosses, then is it a gracious strength to think and believe so steadfastly. Cato a Wiseman, as long as Pompey stood and flourished, defended stoutly a Providence, but when he fled into Egypt, & was slain of a base fellow, & lay upon the shore without any honour of burial, when Cato himself also was beset with Caesar's army, then in this mist of misery, he fell from his former doctrine, turning his tale as if there were no Providence at all, but every thing went by Hap, and saying, There was a great darkness in Divine things, seeing Pompey, who had many times prospered and had good success in ill causes, now was overthrown in a good cause most misearably, namely, in the defence of his country. Too many taste of this weakness, which know more than Cato knew; and therefore in the day of comfort and fair Sunshine, it is good to gather strength against a change; And to remember such Speeches as this of God to his Church, and to his people. I WILL DEVIL AMONG YOU, AND WILL BE YOUR GOD. He is true in this promise aswell in foul weather as in fair, and we must be assured of it. Other like Speeches there are many. If any man love me (saith Christ) He will keep my word, and my Father will love him, and we will come to him, and dwell with him. The Psalms are full of such comforts. The Lord is near unto all them that are of atroubled spirit, the LORD is near to all them that call upon him faithfully. It is a memorable place, where Esay the Prophet bringeth-in GOD saying, Ego DEUS habito cum contrito et humili SPIRITV, ut erigam SPIRITUM humilium, et vivificem CORDA contritorum, I the Lord will dwell with the contrite and humble spirit, that I may raise up the spirit of the humble, and revive the hearts of them that are contrite. It is the manner of sinful men to insult over them that are in affliction, and to go over where the wall is broken, but with our sweet & gracious God it is far otherwise, of whom the Prophet Hosea speaketh thus, Quomodo affligam te, Israel? aut quomodo puniam te, O Ephraim? justé quidem te delerem, sed conversum est in me cor meum. Exarsit comiseratio mea, non faciam furorem irae meae, quia Deus ego sum, et non Homo, etc. How should I afflict thee, O Israel? Or how should I punish thee, O Ephraim? justly might I destroy thee, but my heart is turned within me, & my mercy burneth towards thee, I will not execute the fury of my wrath, because I am God & not man, etc. Thus, thus let us gather comfort, and in all storms look unto him, and hold fast by him: he is the same and no Changeling, good, before, good now, and good ever: Chastise us he may for our good, but forsake us to our harm he will never. Fire trieth gold, & affliction the godly. Abraham even past hope, yet believed under hope, and so do you. If the Lord should kill me, 
Rom. 4. 18.  saith job, yet will I put my trust in him. Ask since the world was made, who ever clave fast unto him, and was 
job. 13. 15.  shaken of by him? No saith Christ, whom I love, to the end I love, and he that cometh unto me, I never cast away. God for his Son's sake strengthen our hearts in all our ways, and give us assurance immovable, that he dwelleth with us according to this promise.  
Amen, Amen.   

CHAP. 30.  
1. THe Holy-Ghost having thus passed over the ordinary Sacraments of the law in the 25. and 26 Chapters, the observations 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 Ministering of all the former; And by name noteth 5. sorts of holy instruments. whereof the first belongeth to God's service, the second to the whole ministery, to wit, the money for the maintenance of the Sanctuary: the third is the Laver; the fourth is the holy Oil; the fifth is the Incense & the manner to make it. Touching the Altar of Incense, if you mark the Text, you shall see in the first verse the matter of it, Sittim wood: in the second 
Ver. 1. Ver. 2. Ver. 3.  verse the form of it, thus long, thus broad: in the third verse, the adorning of it, it was overlaid with gold: in the fourth and fifth verses, the helps to carry it, as ring's, 
Ver. 4 & 5. Ver. 6. Ver. 7 & 8.  bars etc., in the sixth verse, the place for it, to wit, before the veil near the Ark, in the seventh and eight verses, the use of it, to burn sweet perfume upon it Morning and Evening: in the ninth verse the holiness of it, in that 
Ver. 9  no strange incense might be offered upon it: And lastly, in the tenth verse, a peculiar reconciliation by sacrifice to 
Ver. 10.  be made upon the horns of this Altar, once in a year by blood.  
2. Concerning the mystery and meaning of all these, thus you may safely meditate of them. The Altar of incense was of Wood and covered with gold, figuring so, Christ in both his Natures, the Wood his humanity, the gold his Divinity, the Deity yielding glory and Majesty to his Manhood, as the gold adorned and beautified the Shittim wood. You remember an other Altar in the Court of the TABERNACLE whereupon all the Sacrifices were offered, and that was of Brass, now this overlaide thus with gold, and as as it were, of gold. Both of them shadowed out Christ, and this difference of matter, happily the difference of his estate, when humbled here on earth, and when glorified now in Heaven. The brazen Altar standing in the Court, might note his mean account in the World before his passion. This golden Altar standing in the Sanctuary, might note his Glory and Majesty in Heaven after his ascension. For the Sanctuary is a figure of Heaven. The form of this Altar square, significantly represented the firm stability of Christ who cannot be overthrown. The Crown about it, the regal dignity of Christ, and of all those that are engrafted to him. For we are kings, and Priests in him and by him. Peter saith, A royal 
Apoc. 〈◊〉. 10. 1. Pet. 2. 9  Priesthood etc. The horns of the four corners, the power and force of our heavenly Altar CHRIST dispersed over the World to the East, West, North, and South, in such as will believe in HIM. The sweet Incense generally noted all duties and services which the people of GOD do to him by his appointment and warrant, and that they smell sweet before him as the Incense, and are accepted of him. But particularly the Prayers of GOD'S faithful for so DAVID in his PSALM expounded it, saying, Let my prayer come before thee as the Incense, and the lifting 
Ps. 141. 2.  up of my hands be as an Evening SACRIFICE. And so the Custom noted, which was That whilst the 
Luke. 1. 10.  Priest was burning this Incense within in the Sanctuary, the people were without at prayer. Also in the Revelation thus you read, That the twenty four Elders 
Apoc. 5. 8.  fell down before the Lamb, having haps and Golden Viols full of odours which are the PRAYERS OF THE SAINTS. Again in the eight Chapter. 
Apoc. 8. 3.  another Angel stood before the Altar, having a golden censer, and much odours was given unto him, that he should offer with the prayers of all Saints upon the golden ALTAR which is before the throne. This resemblance was very fit, if you mark it, & showed the Nature of true prayer. For what doth the smoke of the incense but ascend upward & scatter itself abroad in the air every way? so showing, that the Faithful Prayers of true believers ascend up to Heaven, and the profit of them disperseth itself far and wide over the World, the members of the true CHURCH praying one for an other through out the World, and being profited one of another by natural prayer, although they live in several countries, and never know or see one another. The burning of this Incense upon the ALTAR which was a figure of Christ, shadowed out that in Christ and for Christ only our prayers are of force with God; and therefore by him they ought to be offered to GOD, he himself telling us, That No man cometh to the FATHER, but by HIM. and whatsoever we ask the FATHER in his Name, we shall receive it. No Saint, nor Creature was shadowed by the ALTAR of Incense, but Christ; & therefore let them take heed that will pray to others, & make others the presenters of their desires to God. Again, no strange Incense was to be offered upon this ALTAR, but Prayers either to others than to GOD in the Name of Christ, or for unlawful and unfit things, are strange Incense, and therefore not to be offered to GOD. The LORD by the Prophets much complained of Incense offered without Faith in those days, and prayers without faith, are as odious. Lip-labour, & much babbling by number upon Beads for to keep the reckoning, is not incense that pleaseth God. It was forbidden that any man should make such Incense as this in the law was, and that also shadowed, that no creature is to be prayed unto, but this honour reserved only to God. Every Morning and Evening this Incense was offered up, that so might be shadowed the continual use and exercise of prayer, both when we rise, and when we go to rest. The Apostle therefore commandeth true CHRISTIANS to pray continually. Think with yourself, I 
1 Thes. 5. 17.  pray you, as you read this Note, what fearful negligence is in this behalf, and for your own part never be guilty in it, but let the Lord smell your sweet odours Morning and Evening at least, sent up to him, which many ways he assureth you are to him acceptable, and to yourself most profitable. Last of all, Note it, that this Altar of incense was once in a year sprinkled with the blood of the expiatory sacrifice, to signify so, that no prayer availeth any thing with God, unless he or she that prayeth be reconciled to God in the blood of his Son jesus Christ the true sacrifice of reconciliation. So have you this figure of the law every way leading your prayers to God only in the Name and mediation of his Son Christ, and all other ways and means condemned: which, if you be the Lords, shall so sink in your hart, as all the Enchanters of Egypt shall not remove you from yemaner of praying. You may follow the meditation further, if you please.  
3 Afterward, the Lord spoke unto Moses, saying, 
Ver. 11. &. 12. etc.  when thou takest the sum of the children of Israel after their number, than they shall give every man a redemption of his life, etc. Unto the seventeenth verse. This is the second part or point of this Chapter, concerning a Tribute raised upon the people of Israel, toward the maintetenance of the Tabernacle, and what belonged thereunto, and divers things we may observe in it. First, that to number people in a Land is lawful, And if you think of David, why he was plagued for so doing, surely it was not for that he numbered the people, but because he did it in a pride and confidence in man's strength, which indeed is very odious before God, all victory and prosperity resting in the help of God, and not in man, or horse, or any human means. These are things men may use, not trusting in them, but in the Lord: but to slip from the Lord in any measure or degree, to a confidence and vain hope in these, is most sinful. The Hebrews say, David offended because he numbered the people, and took not this Tribute here spoken of, according to the law. But the former opinion is more like. Among the Romans we read one Servius ●ullus first ordained this mustering or numbering of the people, that so he might know the number of able men for the wars, the worth of them in worldly estate, and so impose a Tribute accordingly, with other such ends and uses. But here neither wealth, nor other such ends were respected, rather obedience was aimed at, and that they should profess themselves thus Gods people, him their King, and themselves his tributaries, and so be strongly comforted ever in his protection and defence of them, whose power no worldly Princes could match. It was also a redemption of their lives, or a matter expiatory to them, that there should be no plague among them when they were numbered. How often this was, is not mentioned, whether every year, or every five year, as it was in Rome. How Moses numbered, you 
Num. 1. 2. etc.  may read in the Book of Numbers at large. From twenty years old and upward they were numbered, and what they gave, you read in the Text. That the poor paid 
Math. 17. 27. A piece of twenty pence for himself & Peter.  as much as the rich, and the rich no more than the poor, it is worthy noting. It was a personal tribute, imposed to testify obedience to God, and therefore equally was paid, to signify that God is no respecter of persons, but the poor are as dear and acceptable unto him (doing his will) as the rich, we are all wholly the Lords, the price of our redemption is one, the precious blood of the immaculate Lamb Christ jesus. In worldly matters the rich may go before us, but in matters belonging unto God his service and worship we ought to be as forward as the rich etc. Again, here may you think, what an acceptable thing to God it is, to preserve the ministery & to give to the Church; on the contrary side, how odious to spoil the Ministry & to take from the Church, what men & women of better hearts than we have, gave to the Church. You see how this was not posted over to Princes and great men only, but even private men also must join in this. For if he be borne to inherit Heaven, he must think himself borne to maintain the means that lead us unto Heaven. Our sheep and cattle we provide for, because they labour for us and feed us, what hearts then should we have to see them comfortably maintained, that labour for us in a far higher sort, & feed us with a much better food. They draw body and soul out of the pit of death, and lead them both to eternal comfort. Of this tribute again was the question moved in Christ his time. For the Romans having conquered, took this tribute to themselves, which was here appointed for God: and this offended much the jews: but Christ knowing these legal types were ended by his coming, bade them give Caesar that which was his, & God that which was his. Himself also paying for himself & Peter.  
4 This 
* Ver. 21. De labro aeneo vide Aug. To. 10. Serm. 38. add Fratres in Ermo. Et Sacerdotibus iam consecratis ac sanctificatis imponitur manuum pedumque lotio, ut Sanctis etiam quotidiana peccatorum venia opus esse agnoscamus. Ps. 316. Et preterea Fidelium infantibus, quamuis generalis ad eos Gratiae promissio spectat, non minus quam Gentilium liberis necessarium esse salutarem S. Baptismi usum: siquidem de Christianis non Christianus nascitur, ●um non generatio, sed regeneratio facit Christianos. Aug. lib. de peccat. meritis & remissione. Cap. 9 Hieron. Christiani non nascuntur, sed fiunt. Greg. Labro paenitentiam sig. dicit. Labrum enim de speculis mulierum factum esse etc. Specula maculas ostendunt etc. Hom. 17. in evang. plura. Notata etiam mystice precum nostrarum efficacitas & qualitas diversis istis speciebus. Primo, Balsamum calefaciendi & abstergendi vim habens, pingit eum Orationis fructum qui permoveat Deum, ut abstersis criminibus nostris, animae corporisque infirmitatem curet. Eccles. 38. jac. 5. Secundo, Candour & odor Onychae sig. orationem oportere esse ab hypocrisi omn● alienam ac sinceram Mat. 6. Ver. 5. Tertio, Galbanun quod accensum serpentes necat, precatione Daemons ipsos fugari denotat. Mat. 17. 21. Et quia Galbanum odore fertur suave, tamen olentibus miscetur, significatum est gravem quantumuis crucis nostrae odorem, salutarem tamen nobis esse, Deoque gratum. Quarto, Thus rodolens, & exciccans, plurima naturae nostrae vitia precibus averti recte admonet. Q●into, aequalitas ponderis dubio procul indicat eam invocationem esse optimam, quae ex fide, spe, charitate & gratitudinis studio suscipitur. Sexto, Contusio aromatum, symbolum est cordis contriti & humiliati, quod singulare Deo sacrificium est. Septimo, Situs eregione Propitiatorii, Christum praefiguravit, sine quo preces nunquam gratae, qui de seipso, 24. Eccles. V. 21, suavitur inquit redolui quasi Galbanum & onyx etc. Octavo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huius artifex, ne quem alium orationis magistrum quam Christum audiamus, hortatur. Nono, Praeceptum de ultando abusu inculcat, ne cultum orationis ulli 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 justi suanis est ante Deum.  Laver (spoken of in the next place) wherein the Priests washed their hands and feet when they went to perform their office, plainly resembled how with unwashen hands we ought not to meddle with holy things, that is, with profane hearts, tongues, or minds, as they do, that read the Scriptures not to guide their lives, but to maintain table-discourses, & with unholy tongs speak most unholy and false things, drawing the Scriptures to their judgements, & not framing their judgements according to the Scripture. The pharisees were great washers of the outside, and still left the inside very foul. Such washers still the world is full of. But as Christ rebuked that superstitious folly in them; so he will judge sharply this hypocritical mockery in us. These washings again in the law had a ●urther reach, being used in Faith, even unto the inward washing of the spirit, whereof they were true Sacraments to the believers. So you see by David in his Psalm, Wash me O Lord and I shall be clean, that is, inwardly, inwardly, O Lord, by thy blessed Spirit, from my foul transgression and fall. So you may see by the Prophet Esay 1. 16. & 17. Wash you make you clean: (how?) it followeth, take you away the evil works from before mine eyes, cease to do evil. Learn to do well, seek judgement, relieve the oppressed; judge the fatherless, and defend the Widow. This washing was shadowed by the other, and wrought by God's holy Spirit as verily in all true believers, as they truly were partakers and users of outward washings. So the 15. Psalm also, v. 1. Lord who shall dwell in thy Tabernacle? even he that is thus washed and made clean. Read it over yourself.  
5. In the 23. v. it followeth thus, Take unto thee principal spices, of the most pure myrrh so much, of sweet Cinnamon so much, etc. Thou shalt make hereof the holy anointing oil, even a most precious ointment, wherewith all things appertaining to the Tabernacle were anointed, and the Priests, ver. 25. etc. No man might use this for his private use, etc. This holy and most excellent oil was a figure of the Holy Ghost, without whom nothing is pure, nor sweet. All things were anointed therefore, Priest, Ark, Table, candlestick etc. to teach that all the exercises of Religion are utterly unprofitable without the inward working of the Holy Ghost in our hearts, by whom only we are made partakers of Christ his holiness, Private uses it might not serve unto, nor be for strangers, to maintain the reputation of it, & to keep under the proud desires of corrupt minds. The note in your margin concerning stran gers may be looked on. Of the perfume the like is said, and happy were men, if all these could make them see, how things belonging to God's service ought not to be transferred to private uses. The Romish Church hath taken upon her, & still doth, to imitate this ointment & perfume; and therefore their Priests show, that they are rather Priests of the law, than Ministers of the Gospel, and by continuing these Ceremonies of the law, they (as much as they can) labour to teach, that Christ (the end of these Ceremonies) is not yet come. What a stir they make in imitation of this oil, who is able to repeat without laughter? The mitred Bishop he charms the oil with certain words whispered and muttered over it; then he breatheth upon it with his unswéet breath. Twelve Priests stand by ready, which (one after one) come and breath into the cup where the oil is. Then the Bishop addeth more Charming prayers and maketh mention of Moses and Aaron, of David, Kings, Prophets, and Martyrs, desiring that this Chrism or ointment when it is made, may have power to confer upon men such gifts as they in their times were partakers of. With the oil he mingleth a quantity of balm, and then prayeth again. At length, a Deacon taketh away the cloth that covered the cup, & then bowing himself, he saith, All hail holy Chrism, three times over, lifting his voice higher and higher, he kisseth the lip of the cup, the like do the 12. Priests in a row, one after another, and then it is a goodly ointment, as they say. Now where have they learned in God's book these toys? let it be noted for our good, they are wholly apish in all their doings, settling their own devices as holy matters for God's people, etc. In their perfumes & censers they are as childish again, and will not see it. But let this suffice of this Chap.   

CHAP. 31.  
1. THe Lord having thus appointed a Tabernacle to be made, it pleaseth him now to give gifts to men, to be able to work and make these goodly things appointed to be made. And this use I would make of it, to learn, that he which thus provided for the building of his earthly Tabernacle, assuredly will never be careless of raising up the spiritual: only let us be careful to provide that they may have a cheerful maintenance that work this spiritual work, as they had that wrought this earthly work.  
2 In that the Lord saith, he had called by name Bezaleel, 
Ver. 2  it may comfortably assure us, that such a care hath the Lord of us, as even our very Names are known unto him. He knew the City called Damascus, he knew the street in it which was called Straight, he knew the house, the rooms upper & neither, the furniture etc. He knew Ananias Name, Simon the Tanner's Name, and here Bezaleel his Name. We account it a great matter to be known by Name to the King here on earth, & how much more should we joy to be known so particularly to the King of Heaven? He that best knoweth what is true comfort, nameth this by the Prophet Esay saying, Fear not jacob, for I have 
Esa. 43. 1. Esay. 49. 1. Luke. 10. 20.  called thee by thy Name, thou art mine. The like in Cyrus Chap. 45. v. 4. and in other places. Rejoice that your Names are written in Heaven, saith the Gospel.  
3 In that God saith he had filled these workmen with 
Ver. 3.  the Spirit of God in wisdom, and understanding, and in knowledge, and in workmanship; it plainly showeth, that handicrafts are the works of God's Spirit, therefore aught to be duly esteemed. In the Proverbs of Solomon it is said. The Lord hath made both these, even the ear to 
Prou. 20. 12.  hear, & the eye to see; meaning that both in Governors and Craftsmen, Wisdom and skill to do the work well, is of the LORD. Thanks are to be given to this gracious GOD for raising up in all ages such Men. And their cunning works consequently may be used, so that pride and vanity be abandoned. Nay note the words again in the Text, and you may see, that not only the first gift in these things is of the LORD, but all increase and going-forward in the same. For the LORD saith, it is of HIM that they shallbe able TO FINDEOUT CURIOUS WORKS, that is, to devise more and 
Ver. 4.  more daily.  
4 Notwithstanding keep ye my SABBATH etc., A 
Ver. 13.  place never to be forgotten touching the LORDS care of the SABBATH, for he will not have his own work meddled withal on that day. O, what can we think of our works? His Tabernacle-builder must be forbidden, and our buildings must go on. Read and feel that place in jeremy with a tender heart. If the SABBATH be kept, Kings and Princes shall enter in at the gates, etc. 
jer. 17. 25. etc.  that is, the Government shall stand and flourish: if not, the LORD will kindle a fire in the gates thereof, and it shall devour the places of jerusalem, and it shall not be quenched: that is, the LORD will overthrow all with a very fearful destruction. He is the same now that then, and his glory as dear to him. Let it move us.  
5 When the Lord had made an end of communing with Moses, he gave him two Tables of stone written with 
Ver. 18.  the FINGER of GOD. By which name of the FINGER OF GOD Saint Augustine saith, the holy-Ghost was signified. Neque enim Deus forma corporis definitus est, 
Augustinus.  nec sic in illo membra et digiti cogitandi sunt, quemadmodum videmus in nobis; sed quiaper Spiritum Sanctum dona Dei sanctis sic dividuntur, ut ●um diversa possint, non tamen discedant a concordia charitatis: in digitis enim maxime apparet quaedam divisio, non tamen ab unitatepraescisio: Sive propterea, sive propter aliam quamcumque causam, Spiritus Sanctus appellatus est Digitus Dei. For God is not limited or concluded within any form or shape of body, neither are limbs and Fingers to be imagined so to be in him, like as we see them in ourselves; but because by the Holy Ghost the gifts of God are so distributed unto holy men, that although they be able to do differing things, yet they do nothing contrary to the quietness of love: For in the Fingers most of all is seen some certain separation, howbeit no cutting off from unity among themselves: Either for that cause, or for some other cause (whatsoever it be) the Holy Ghost is termed the Finger of God. Theophilact 
Theophilact. in 11. cap. Luc●.  thinketh Spiritum Sanctum, Dei apellari digitum propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sicut enim (inquit) Digitus toti corpori est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ita Spiritus Patri & filio. That the holy Ghost is called the Finger of God, because of the same substance. For even as (saith he) the finger is of the same substance with the whole body: so is the Holy Ghost with the Father and the Son. Ambrose noteth that the naming of the Finger 
Ambros. lib. de Spiritu sancto.  is to be referred ad formam unitatis, non ad distinctionem potestatis, to the manner of unity in the Godhead, not to the distinction of power. But an Objection is made, how they were written with the Finger of God, when Moses is said to have written them, Exod 34 28? & diverse men answer diversly. S. Austin thinketh the first 
Aug. lib. 5. quaestein Deutr●. cap. 15.  were written, by God, which being broken, the second were written by Moses. But Moses plainly affirmeth that both were written by God. Exodus 31. 18. Deut. 10. 2. Lyra therefore saith, Deum scripsisse authoritatiuè & dictando: 
Lyra.  Mosen ministerialiter & figurando. God wrote as the Author that prescribed, but Moses as the Minister & a figure. Than not liking this so well, Fieri potuit (ait) ut Moses manum tabulae admoverit, Deus auten miraculose litter as formavit. It might be (saith he) the Moses hand was put to the table of God miraculosly framed the letters. Hugo saith, 
Hugo.  Moses wrote the Tables, that is, He received them written. Later Writers make this answer, that the words Exod. 
Neoterici.  34. 28. referred to Moses, should be referred to God. And for Moses writing, it was that volume Exod. 17. ver. 14. But let this much suffice of this Chapter.   

CHAP. 27.  
I will shut up these Chapters following, as briefly as I can, & leave the amplifications of the Notes to the diligent Readers own meditations. In this Chap. we see 4. principal Heads. 

The Idolatry of the people.  
The wrath of God.  
The Intercession of Moses.  
The fact of Moses.    

1. TOuching the first, follow the words, and note things as they lie. The text saith, when the people saw that Moses tarried long ere he came 
Ver. 1.  down from the mountain, etc. The causes of Idolatry are more than can be reckoned up, but some you may here think of: and first of this that appeareth in these words, impatiency to stay for Moses coming down from the Mountain. Such impatiency made Saul run to a Witch, & even at these times many to do the like. God doth defer many times his help for the trial of men, and then having not his holy Spirit to make them patiented, they rashly and hastily fly to forbidden means for help. It was truly said, Fear maketh Gods, to wit, false Gods. 
Timor fecit in orb Deos. Lucanus.  For in distresses & agonies, as I say, men do (as here they did) run to wicked devices, thinking so to comfort themselves. A second cause of Idolatry is often an ignorant imitation of things not rightly understood, as, because Abraham was commanded to offer up his son Isaac, and his readiness to do it so well taken; therefore men would follow him herein and offer up their sons and daughters with bloody hands to their false Gods. A third cause, foolish doting love and affection: Thus was Solomon made an Idolater for his love to his Wives. And it is written of Alexander, that he so loved Ephestio, as he decreed divine honour to be done unto him. A drian the Emperor did the like to a most wicked and naughty person whom he loved. A fourth cause, good hap or prosperity: Thus did the Athenians, who having but Ten Thousand in their army against the Persians at Marathe (the Lacedæmonians being not yet come) it is said a certain Spirit appeared in their army in the likeness of Pan, and mightily daunted their adversaries, assuring them after of victory in the same likeness. Whereupon in great kindness (forsooth) they would ever after worship Pan, and built him a Chapel under the Temple of Pallas. Thus is man's nature prone to Idolatry, and taketh very small occasions to fall from God. The root of this foul Idolatry here, was that foul and odious vice of ingratitude, forgetting all the great works and wonders of God done and showed for them; and by name, their so comfortable deliverance from such thraldom and misery in Egypt. Such vice and such effect of it ruleth still in too many whose eyes have been lightened, and whose hearts have been comforted with truth of the Gospel, and yet cursedly and damnably they fall from this kind God, and run a whoring after their own inventions, whose wisdom herein is much like the Thracians, that could not (as Aristotle saith) number above five. Wherefore against this fearful inconstancy and mutability of our natures, let us often use (from our hearts) the words of the Psalm, Make me a clean heart, O God, and renew a right spirit 
Psal. 51. 10.  within me. Cast me not away from thy presence, and take not thy Holy Spirit from me. Give me the comfort of thy help again and stablish me with thy free Spirit. I am thy servant; O give me understanding to learn thy Testimonies.  
2 They gathered themselves together against Aaron, & said unto him, up, and make us Gods to go beforeus. They never ask Aaron, whether it might be done lawfully or no, but up, & do it; most presumptuously directing him, who should direct them, & audatiously urging him to approve what they liked. Think here of some people, & some parishes, where if the minister will not do as they fancy, allowing their dance & drink, their bowls & their pastimes full of disorder and sin (for orderly recreation is good) they fall out with him, they turn both hart & hand from him, & he is now become their greatest enemy, because he heartily wisheth their salvation. But I said I would not amplify much, and therefore yourself meditate of this hateful and pernicious boldness in some Congregations.  
3 For this Moses (the man that brought us out of the land of Egypt) we know not what is become of him. And is this all the care of him, if he be gone? Such an instrument of God & good to them, such a deliverer, such a famous Governor, so dear to God, so familiar with God, & so graced & honoured by God? O ingratitude! O world! and fickle tickle holdfast of the multitude! A man would have thought they would have wept out their eyes almost, & sighed their hearts in sunder for such a man, if they had conceited the loss of him: But it is not so. And therefore by this example let all men be wise, & look at the Author of their calling, joy in their obedience to him, rest upon his gracious acceptance, which shall never fail a single hart, & leave the world to be a world full of unthankfulness to all degrees of well deservers. Mark also how contemptuously they speak of this worthy man, when they say, This Moses, This Moses, etc. How many circumstances taught them more reverence to such an one? make use of it, & prepare for the like. Forewarned forearmed, if it happen.  
4 Aaron demanded their golden ear-rings, thinking they would not have given them. For in the East country's such ear-rings were ornaments, and the pleasures of women. Tokens also of Nobility, as the Romans had their Bullas. But he was deceived: so pleasing to our corruption is Idolatry and superstition, that no cost is much unto us to set forward that. Women in all countries are much wedded to their jewels, yet to such a purpose they will part with them, when unto goodness and truth a very halfpenny grieves them. Read Nehemiah, 13. vers. 10. and Agge, 1. vers. 2. Ut lapis Thracius ignem & flammas 
Lapis Thracius.  concipit, quando in aquam mergitur, contra vero perfusus oleo, extinguitur: sic quidam magnam operam in rebus fictis ponunt, nullisque sumptibus parcunt; contra vero, audita voce Euangel●● (quod est salutare oleum mitigans dolores vulnerum) fiunt segnes ad omnia bona, etc. As the stone, that cast into the water burneth, and having oil powered upon it, is extinguished: so some men bestow much labour about vain things, and spare no cost; but as soon as they hear the voice of the Gospel (which is as a wholesome oil mitigating the grief of wounds) they become dull and heavy to all goodness, etc. As wicked Adulterers will bestow much upon their harlots, and pinch for any thing to their lawful wives: so do Idolatrous and superstitious 
Vers. 4.  men and women, etc. Aaron maketh them an Idol when he saw their rage, and from the folly of the people and the weakness of the ministers, what Idolatry and impiety hath come? He maketh it like a Calf, following the manner of Egypt, wherein Calves, Oxen, and Serpents were worshipped, and showing how apt we are to learn the corruption of any place where we sojourn and abide. This fearful fall of Aaron doth not encourage any to fall as he did, in hope to find mercy as he did, more than the example of one that hath broken his leg, and been healed, hearteneth any man to do the same. But it well teacheth and showeth the shameless pride of them, who being neither in calling nor gifts like Aaron, yet say they cannot err. I would they saw their errors themselves, aswell as the world seeth them: And being great and grievous errors, had hearts themselves to leave them, and to think well of those that for them only (without any hatred to their persons) descent from them. The levitical High priest (by the ordinance of God) was above all Priests, and yet jeremy, Zacharie, and others dissented from them that had the place. And the Apostle giveth it for a true course, if an Angel from heaven teach amiss, he must not be followed, but accursed. Some have excused Aaron here, as Bernard: Aaron Sceleratis tumultuantis populi 
Bernard. Epist. 38.  clamoribus contra voluntatem suam cessit. Aaron against his will gave place to the cries of this tumultuous people. Theodoret saith, Vitulum formare necessario coactus est. He 
Thodoret.  was forced to make this Calf. Augustine, Aaron erranti populo ad idolum fabric andum non consensit inductus, sedcessit 
Aug. lib. 14. de civit. Dei. cap. 11.  obstrictus. Aaron did not yield to this erring people for an Idol, induced by persuasion, but forced by compulsion. Ambrose leaveth it in doubt, saying, Neque excusare tantum 
Ambros: Epist. 56.  Sacerdotem possumus, neque condemnare audemus. Neither can we excuse so excellent a Priest, neither dare we condemn him, etc. Thus in reverence and modesty have men written, when indeed the fall was foul, and not to be excused: for seeing the Idol so to please. He made also an Altar, and appointed an holy day, etc. 
Vers. 5.  See Deut. 9 10. how angry God was, etc.  
5 They did not take this Calf for God, neither was it their meaning to worship the metal that themselves had given; but it must be a Representation of God to them, and they will worship God in the Calf. Therefore, they proclaim a holy day unto the Lord, not to the Calf. But did all these excuses mock God? No, no. The Lord by David saith, They worshipped the molten 
Psal. 106. 19 20.  Image. They turned their glory into the similitude 
20.  of a Calf that eateth hay. And they forgot God (O mark this) they forgot GOD their Saviour, which had done so great things in Egypt: And therefore the fierce wrath of God pursued them, as followeth. Let it teach our Romish Idolaters, what will be their end, for even in this sort they excuse their worshipping of Stocks and Stones.  
6 When Aaron saw this, he made an Altar before it, etc. Is not this strange, that such a man should thus fall, and go forward in evil? Let it strongly settle in your thoughts what flesh is, if God hold not up; and how one error begetteth an other: an ill beginning draweth-on a further proceeding; and therefore ever the counsel good, Obsta principiis, Stop beginnings.  
7 They offered burnt-offerings, and brought peace-offerings 
* Vt iugulent homines surgunt de nocte latrones. Vt teipsum serves non expergisceris?  betimes rising in the Morning to this golden Calf, That we might have a lively pattern of man's corruption. For who would ever have believed thus much, if we had not seen it in this sort. Those Sacrifices were such as God appointed, but now diverted from their use, and therefore nothing less than pleasing to God. Even so learn you, that although we use the same words in our prayers, and do the same things the the Scripture appointeth, as to give alms, and such like; yet, if we do them not in manner and form as they are appointed, they differ from right, as these Sacrifices did here; and we provoke God to his fearful wrath in stead of reward, or any blessing. Be not blinded then with the matter, but carefully look also at the manner, and use things appointed by God to the very end that God appointed them for. 
* Luxuriant animi rebus plaerumque secundis. Duo simul admissa capitalia crimina, opprobria carnis, & mentis sacrilegia. Ambros. Epist. 36. ad Sabinun.  The people sat down to eat and drink, and rose up to play, namely, to dance, to leap, and be merry, rejoicing in their New God, etc. So did the Gentiles at their Sacrifices and great meetings, so do the Romish company at this day, and so will it ever be, where 
Cum corpus in refectionis delectatione resoluitur, Cor ad inane gaudium relaxatur. Greg. 1. Moral. cap. 5. vide Moral. 10. cap. 14. Idem Hom. 40. Bernard. epist. 152. Mens assueta delicijs, nec exculta disciplinae sarculo, multas contrahit sordes, etc. Chrysost. de provident. Dei lib. 1. & Hom. 54. ad Pop.  man's will, and not Gods will is followed. When men have made unto themselves a Golden Calf, it is a wonder to see how they please themselves with it, and how they joy in their absurd invention. The Scripture speaketh of works in some places, and of Faith in others, join therefore (say some) both together in the matter of justification, and then all is well. This is their Calf, and who may speak against it? Thus think of more, Never was the world so full of Calves as now, etc.  
8 
* Ver. 7. Ingratitudinem notat. q. d. tuus Pop. quem eduxisti, quem docuisti etc.  Then the Lord said unto Moses, Go, get thee down: for thy people which thou hast brought out of the land of Egypt, hath corrupted their ways, etc. Thus knoweth the Lord ever what men do, albeit they little think of him in their actions. Thus dangerous again is the absence of the Pastor, which is too little thought of either by the Pastor many times, or the flock. Note it also that he saith, tuus populus, thy people, giving a propriety, by reason of his charge over them; it may work good thoughts, if it be meditated upon, both in a people and in a Pastor.  
9 Sometimes the Lord endureth men's misdoings long, and sometimes speedily he toucheth them, and restraineth them, as here. This later is the better if God vouchsafe it, and to be prayed for: more sin heaping up more wrath against the day of wrath. The Lord calleth them Moses his people, saying, thy people have done thus, which thou hast brought out of the land of Egypt, when as they were the Lord his people, & by his mighty arm delivered, not by Moses his strength. Thus doth the Lord ascribe to his Ministers what his power worketh by them, that so they may be encouraged in their pains, and the people know to love them dearly, hearing GOD himself to say, that They be their people.  
10 They are soon turned out of the way which I commanded them, Soon, soon, Note the word, and note our manner, if the Lord keep us not in his true obedience, 
Levitatem & inconstantian notat populi, qui cito etc.  and send us good Guides. To fall away from God is fearful, but soon to be turned aside is an amplification of the fault, and makeh it greater. Pray that neither the one, nor the other happen unto us.   

The second part.  
1 Again, the Lord said unto Moses, I have seen this people, and behold, it is a stiffnecked people. Now therefore let me alone, that my wrath may wax hot against them, etc. Still observe with yourself, how in-wardly God knoweth all people: before he told their action, now he telleth their hearts full of hidden contumacy and stubbornness against him, and let it have this fruit in you, to make clean both the inside and outside of the platter, that is, watch over your actions for they are seen of God, & watch over your heart from whence your actions proceed, for even that also is well known to God. Deceive yourself you easily may, but deceive him you never can. Be wise and be warned, qualis vita, finis ita, such life, such end usually, etc.  
2 
* Non abducit servum ab intercessione pro pop. sed potius accendit, ut ignem furoris sui precum imbre extinguat. Greg. lib. 2. Moral. cap. 12. Bern. considera hic, quid precibus tribuatur Sanctorum, quomodo illis Deus teneatur, vinciatur & ligetur. Quis te ligavit Domine Deus? Ligatum habent Sancti Deum, ut non puniat nisi permiserint ipsi; ut non puniat nisi dimissus ipse. Sermo. 30. super Cantic.  That God willeth Moses to let him alone that his wrath may break out, it is a place to be laid up in your heart, and ever to be ready in your remembrance for your comfort. For it showeth the incomprehensible mercy and loving kindness of the Lord towards such as truly fear him and serve him, making them in his goodness, in his bottomless goodness (I say) so powerful and so mighty with him, that they are to him (as it were) bands to tie him, and a wall against him, that he cannot execute his anger against offenders, unless they will suffer him, and (as it were) stand out of his way. O sweet God, what is man that thou shouldest thus favour him, and have respect unto him? Is there any thing in man to deserve this? No, no. It is thy mere mercy and love to such as thou pleasest to love, and the comfort of it unspeakable. When Sodom was to be destroyed, what read you? 
Gen. 18. 19  for so many, and so many, I will not do it. In the Prophet Ezechtel, when sin so abounded, and wrath was so due, 
Ezech. 22. 30  what saith the Lord, but thus? I sought for a man among them, that should make up the hedge and stand in the gap before me for the land, that I should not destroy it; but I found none. Therefore have I powered out mine indignation upon them, and consumed them with the fire 
31  of my wrath: their own ways have I rendered upon their own heads. As if he should have said, might I have found but one to stand in the gap against my wrath, even for that one, I would have showed mercy and loving kindness. What a speech of God is that in the Prophet Hosea? I pray you read it often, and often taste the sweetness of it: How shall I give thee up, O Ephraim? How shall 
Hosc. 11. 8.  I deliver 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 rolled together. I will not execute the fierceness of my wrath: I will not return to destroy 
9  Ephraim, for I am God, and not man, etc. Could ever father speak more compassionately over his child, when he were about to beat him? Surely no tongue can express the Lords goodness and pity. Therefore settle with yourself this comfort, that if for other men's sins a true Moses be such a stop to God, that he shall not punish them, and if ten righteous persons, that is, men and women truly loving God, though full of human weakness, shall save so many thousand souls as were in Sodom and Gomorrha; nay, if the Lord himself have such a melting heart towards his poor people, that when the Rod is up and he ready to smite, he stayeth his hand of himself, and breaketh into these Speeches; How should I do it? my heart is turned up and down in me, etc., what force have your own sighs and groans for your own sins before him? your true tears flowing from a grieved heart, that you have offended him? Can he strike you holding up your hands for mercy, and looking upon him with watery eyes, humbled in the dust before him, and for Christ, Christ his dear Son in whom he is perfectly pleased, begging pardon? O no, no, be assured. And therefore ever make up this wall of defence by true prayer and repentance against him, and stand yourself in the gap, thus crying to him in his Son, against your own sins, and be assured you shall prevail. By Moses for these Israelites, and by Christ for you, God is stopped and will not destroy.  
3 Note again with yourself, how intolerable a sin Idolatry is before God, when the Lord useth such vehement words as these, That my wrath may wax hot against them, and that I may consume them. Thus sin our Romish Catholics every day, and because God striketh not presently, they think he will never 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, etc. here, 
Ver. 11.  here then see A faithful Magistrate, A faithful Minister, A true shepherd over his people committed to him of God. Who knoweth what judgements godly Governors turn away by their earnest intercession to God for their people? We see this place, we read what Hester did, and the mercy of God is plain for their sakes. It should work in us all love, and obedience, and duty to them, and make us day and night pray for the continuance of them. Treasons and treacheries, railings and revilings, slanders and defamations, wrongs and injuries any way, are not fit requitals of such good received by them, and for them. This prayer of Moses, if you mark it, is most vehement, as coming from a moved heart, and useth vehement and urging arguments unto God A. 
* peculio & haereditate, quia tuus, inquit, populus. 1. A memoria beneficiorum praeteritorum, quae irrita essent omnia, populo non amplius superstite. 2. Agloria Dei▪ quae ab Aegyptiis obscurabitur ad interitum tantae gentis. 3. A promissionibus quae Patribus factae sunt quarum fidem toti mundo constare oporteat. Qui expositionem velit illustriorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huius sacr●, legate Hierony. in Esay. cap. 5. Chysost. super quartan. Ho 12. Ambro. li. 2 office cap. 7. Cum ipsi dicant Patres veteris Testamentiin limb bofuisse, & ignorasse quae hic aguntur, quomodo hunc locum ad deorum invocationem detorquent?  As first, of his favour all ways extended to them, vers. 11. Secondly, of his glory which would be obscured by the Egyptians lewd speeches, if he destroyed them, ver. 12. Thirdly, of his promises made unto their fathers, Abraham, Isaac, and Israel, the truth whereof might not be violated, vers. 13. with which the Lord moved in mercy, stayeth as you see. Such Reasons serve even at this day, and may be used to the Lord in our prayers. He hath been good to us infinite ways, and we may entreat him by these passed favours to vouchsafe future, and to stay his wrath which we have deserved. Nothing more common●with 
a Psal. 4. 1. Vers. 13 Remember Abraham etc. that is, thy promise made to Abraham etc. not abraham's prayers made in heaven for them, etc.  David in every Psalm, if you mark it. Again, even by our punishment the enemy will be proud, and speak evil, they will call both himself and his truth into question, and eclipse his glory to the uttermost. His promises also we have most richly, and therefore in all these respects we may crave pardon, and doing of it heartily with true repentance and purpose to amend, he is the same God still, and we shall find favour.  
2 Upon this earnest prayer the Lord (saith the text, v. 14.) changed his mind from the evil which he threatened to do unto his people: with which comfort Moses came away, and drawing near the host, he first heard the noise of singing. verse. 18. for they were making merry about their new God: then coming nearer, he saw the Calf and the dancing, vers. 19 But then, although he were the meekest man in the world: yet his wrath waxed hot, and he cast the Tables out of his hands, and broke them in pieces beneath the mountain. Which breaking of the first Tables, allegorically showed, that the law of God lighting upon our unregenerated nature, is broken (as it were) and by the means of our inability cannot justify us. But the second written tables are put in the Ark, that is, when God by his Spirit worketh in us, we are regenerated, and the law is obeyed of us, though not fully, yet in measure, & this imperfect obedience is made perfect by Christ. Aug. Magno etiam mysteris figurata est iteratio Testamenti novi, qucniam vetus erat abolendum & constituendum nowm. Quaest. 144. By a great mystery the abrogating of the old Testament by the coming of the new was figured. But understand Augustine rightly. Then he took the Calf which they had made, and burned it in the fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it, vers. 20. Partly to despite them, and partly that they should have no occasion to remember it: 
* Vt discat P●p. contemnere quod in secessum proijci videret. Hieron▪ ad Fabiolam. Factum est (inquit Aug.) magnum sacramentum. Et addit, O ira prophetica, & animus non turbatus, sed illuminatus etc. Vide eundem prolixius lib. 22. contra Faustum, ca 43 Ambros. de Mose. ad Romulum Omnia (in quit) impietatis vestigia abolere voluit, de populo: absorbuit omnem & perfidiam & superbiam, ne eum absorbeat impietas & arrogantia. Aug. in exposit. Psal. 73.  After he rebuked Aaron, vers. 21. And if Aaron now elect High priest & a Figure of Christ be so sharply rebuked of Moses, surely great men must be reproved, and it is a cursed doctrine, that, though the Pope should carry thousands of souls to hell, yet no man may say, Sir, why do you thus? Secondly, in matters concerning the glory of God, we must rebuke even our near ones as others; no place for affection. After that, he called for such as would revenge this wrong done to the Lord, vers. 26. and the 
* Yet this fact made them not irregular, nor unfit f●r the ministery. Ambrose was a man that had sit in judgement of blood before, yet a good Bishop. etc.  sons of Levi gathering to him, he bade every man put his sword by his side, go to and fro, from gate to gate, through the host, & slay every man his brother, & every man his companion, & every man his neighbour. vers. 27. so that there fell of the people the same day about three thousand men. verse. 28. This was the zeal of his heart to the glory of God, & it must be a glass for us to look in whilst we live in this world. The Lord hath placed the commandments in the Decalogue, & the petitions in the Lord's prayer which concern his honour, before those which concern ourselves; to teach us, that we ought to prefer his glory before all worldly things, yea even life itself, if they come in Question together. Thus did Shadrach, Meshach, and Abednego, thus did Daniel, when he he opened his window and made his prayer to God, notwithstanding that cruel law; thus did the Mother and her seven sons in the Maccabees, thus did Elias, Phinees, David and others. Thus did not old Heli, and therefore the Lord smote him. Mine eyes gush out with tears (saith the holy Prophet) because men keep not thy law. And, do not I hate them that hate thee, and am grieved with them that rise against thee? Yea, I hate them right sore, even as though they were mine enemies. He that loveth Father, or mother, more than me, is not worthy of me, 
Math. 10. 37.  And he that loveth Son, or Daughter, more than me, is not worthy of me, etc.  
3 And when the Morning came, Moses said unto the people: ye have committed a grievous crime, but 
Vers. 30.  now I will go up to the Lord, if I may pacify him for your sin. Moses therefore went again unto the Lord, 
31  and said, Oh, this people have sinned a great sin, and have made them gods of Gold. Therefore now if thou pardon their sin, thy mercy shall appear: but if thou wilt 
32  not, I pray thee, raze me out of the book which thou hast written. When Moses had fought on God's part with the sword, now he striveth for the people with his prayer; so, both true to God in a holy zeal, and careful of his people in the bowels of love, was this holy man, this faithful Governor and leader of this multitude. Anotable example for all Magistrates and all Ministers ever to follow. But here is more than I said in the former Note. For here is a preferring of God's Glory before even life and comfort eternal, which is far more than this temporal life, and all the joys of it. So shall you see in Saint Paul to the Romans, and what a measure 
Rom. 9 3.  of God's holy Spirit it was, consider you. far are we from this, that prefer every small profit and pleasure before this glory of God, and yet say, we hope to be saved as well as they. A true feeling of our own iniquity herein may much amend us hereafter, and God for his sons sake give it us. Again, you may note here, how Moses doubleth over and over in this Chapter the foulness of their fault, calling it a great sin, a grievous sin, etc. so learning you not to extenuate faults before God, if you sue for mercy, but to set them out in their true colours, that mercy may the more appear.  
4 Touching this Book of life, you must know it to be a figurative Speech, borrowed from the manners of men, who use Books and writings for their memory, and not conceive that God hath, or needeth any such things. It is therefore (in sense) as if Moses had said, O Lord pardon them, or deprive me of that salvation which is as sure before thee, as if it were registered and written in a book. Such borrowed speeches you have more in Scriptures, as you may remember. In the Psalm 
Psa. 139. 16.  you read of a Book wherein, David saith Were all his members written, which day by day were fashioned, when as yet there were none of them. In the Revelation you read of books again, when he saith, I saw 
Apoc. 20. 12.  the dead, both great and small stand before God, and the Books were opened, etc. And for the Book of life, you read persons written in it of two sorts, one as it seemed, the other true indeed. Of the first speaketh the Psalm, Let them be wiped out of the Book of the living, and not be written among the righteous, meaning wherein they seemed to be written, or might persuade themselves they were written, but indêed were not. For than they could 
Dan. 12. 1. Apoc. 20. 12. Luke. 10. 20.  not be wiped out. Of the later you read here, and in other places. Where though Moses speak of rasing out, yet indeed there is no such matter, being nothing but the 
Aug. Si homo dicit, quod scripsi scripsi, multo magis Deus etc. Ezech. 18. 19  eternal election of God, which never can be altered. This is more plain in the words following, when God answered Moses, that Whosoever sinned against him, he would put him out of the Book, meaning, he would make it appear, that he never was written in it. For, the house built upon the Rock can never fall. They 
Math. 7. 25. Math. 24. 24.  should deceive the very Elect, if it were possible, as if he should say, but it is impossible. He that cometh to me, 
jonn. 6. 37. joh. 10. 28.  I never cast away. No man taketh my sheep out of my hand, and many such other places.  
Lastly, consider and note here, how he biddeth Moses 
No certain time noted, but often were they punished. Aaron was very sorry: and, Quem poenitet peccasse, pene non peccavit, inquit Plautus; & Seneca, qnem poenitet peccasse pene est. etc.  go on with his charge, but for the people he will visit them. vers. 34. And so the Lord plagued the people, because they caused Aaron to make the Calf which he made, verse. 35. It telleth Magistrates and Ministers that they may not desist from their duties for the people's frowardness, but endeavouring to their uttermost to reform them, they must go on though they perish; and even in them so perishing, they shall be a sweet savour to the Lord. That Aaron thus escaped among them, if you think of it, Answer yourself, The Lord knoweth whom to spare 
Dominus novit cui parcat usque ad commutationem in melius, & cui parcat ad tempus, quamuis eum praescierit in melius non mutari: & cui non parcat ut mutetur in melius, & evi non farcat ita ut vitae mutationem eius non expectet. Aug. in Quest. in Exod.  for their amendment, and whom for a time to spare, though he know they will never amend. O, how unsearchable are his judgements, and his ways past all finding out! Grievous, and thrice grievous is the sin of Idolatry, that not for Moses his so earnest prayer may be freed wholly from all further punishment, though in part the Lord yieldeth, as vers. 14. you saw. God make it sink where it is so much used by deceived Romish Recusants.    

CHAP. 33.  
1 GReat was the sin which this people had committed, mentioned in the former Chapter; and therefore the Lord (whose mercy hath neither bottom nor measure) not willing the death of any sinner, much less of so many thousands, but rather that (by repentance) pardon may be procured; in this Chapter graciously useth the means that their hearts may smite them with true feeling of their fault, and so they turn, and be spared. Their sin (I say) was great, and great sins are not so easily repent of as they ought to be. Again, in sins of this kind, namely, when they are coloured and covered over with a good intention, by them to serve to GOD, most hardly are men and women drawn to acknowledge an error and mistaking. Matters of the second Table committed against our neighbour we much better discern, than matters of the first Table concerning the worship of God. For here we think wholly our meaning should be accepted, which was, to worship God, be the thing we do, either never so void of warrant in the word, or never so contrary to the word. The means that God useth here, is by letting them know, that he will be no more with than as he hath been, nor travel with them as he hath done. 
Vers. 1. 2  Moses shall go on with them to the land which God had promised to give them; And to send his Angel to drive out the Canaanites; But himself would not go, for they were a 
3  stiffnecked people, lest he should consume them in the way. The Lord noteth a manner of repentance, namely, to put away 
4  their costly raiment from them, not that this is a necessary part of Repentance always, but that at this time by this 
5  outward sign, the Lord would have them testify that which is needful indeed, the true remorse and sorrow of their hearts. And upon the hearing of this fearful news, 
6  that indeed the Lord would thus deal with them, they cast from them accordingly their best attire, and sorrowed for their fault.  
2 For further working of this saving sorrow in them, the Tabernacle wherein the Lord will confer with his servant Moses, until the other (now so much spoken of) was ready, is, by the appointment of God to Moses, pitched without the host far of from the host, that by this 
Vers. 7.  sign also it might be showed, how God was estranged from them for their sin, who erst so comfortably, and so powerfully had showed himself for them, and amongst them. All which things religiously considered, manifest unto our souls what a sweet God the Lord whom we serve is, who thus seeketh his lost people; even a father full of all pity & compassion, that they may return to him again, and have that which so ill they have deserved, his favour and love for ever. Will this God (can you think in your conscience) ever cast away the poor sinner that cometh in sorrow, when he worketh thus to draw men to sorrow? Feel, and be comforted with it.  
3 
* Vers. 8. Argumentum resipiscentis animi assurgere. etc. Aquila per senectutem tam curuum acquirit rostrum, ut vesci non possit, nisi ad lapidem percutiendo aduncitatem frangat: sic peccatori moriendum same, nisi ad petram Christum per Poenitentiam se fortiter at diu percutiat, usque ad propositi mutationem & duritiei abiectionem.  And when Moses went out unto the Tabernacle, all the people rose up, &c. now reverencing him, whom before they spoke very lightly of, saying: This Moses we know not what is become of him. What caused this, but that still he was in favour with God, and they out? So, so shall a sound and upright heart to God ever in the end procure honour, howsoever for a time contempt may be showed: for God will honour them that honour him; it is his Word, and it shall never fail. That union that was betwixt God and his servant john Baptist (when he was true to God, and God truly favoured him again) gave him more honour and good estimation in the heart of Herod (though an evil man) than they had whose worldly show was far greater. For Herod feared john 
Mar. 6. 20.  (saith the Gospel) knowing that he was a just man, and a holy, and reverenced him, and when he heard him, he did many things, and heard him gladly. Would God than men might be moved to seek honour this way. Surely the Lord is the same still, and will make them rise up to you, that have formerly little (and too little) regarded you, aswell as here he did to Moses, if you with Moses keep fast your foot with him when others wickedly fall away, as these unhappy Israelites had now done.  
4 In the 14. verse, and so to the 18, see and mark the faithful heart of a true Governor, how he prayeth and never giveth over till the Lord hath yielded to go with this people, as in former time, whereas he had said he would not do it. O force of faithful prayer! It subdueth all things in time, yea it pleaseth the Almighty Maker of all world's masses to be subdued withit. In the end it prevaileth, though it be long, but still this is mercy, & not merit, 
Vers. 17.  no not in Moses himself. 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 firm, against all proud & ignorant Merit-mongers.  
5 Again Moses said, I beseech thee show me thy 
Vers. 18.  glory, etc. Hitherto Moses kept himself in his desires within the bonds of modesty, but now he exceedeth, seeking what was neither lawful, nor profitable; for so by the denial and repulse which GOD gave him, it appeareth. Yet was it not any foolish curiosity that moved Moses, but a very earnest desire to be further strengthened in his charge. Wherefore, if to such a mind, that might be hurtful which he so much desired, and thought so profitable; let it school us, and teach us what we do, when in a vain curiosity of our corrupt nature, we search and pry into such things as God hath kept hidden and close from us. It is a true saying, Mitte quod esse nequit, quaere quod esse potest. Let that alone which cannot be found out, and seek that which may be found out. The Secrets of God are to himself, and revealed things for us. He that curiously searcheth his glory, shall justly be oppressed of his Majesty. To profit and go forward in knowedge is good, but the right way must also be held, which is, To follow God going before, that is, to have an ear to hear where God hath a mouth to speak, and not else.  
6 But concerning this sight thus desired of Moses to speak a little more, to an ignorant man the Scripture in that point may seem contrary to itself. For here it is said, There is no man shall see God and live. And Saint 
Vers. 20.  Paul that he dwelleth in light not to be attained to, whom no man hath seen, neither can see. Again, To the king immortal, invisible. And john, No man hath seen God at any time. On the other side it is often in Scripture testified, that God was not seen of the old Fathers and patriarchs, and in the Gospel, Blessed are the pure in 
Math. 5. 8.  heart, for they shall see God. Saint john saith, We shall see him as he is. Saint Paul, Now I know in part, but 
1. Cor. 13. 12.  then shall I know even as I am known. To the Ephesians, That ye being rooted and grounded in love, May be able 
Ephes. 3. 17. & 18.  to comprehend with all Saints, what is the breadth, and length, and height, and depth of Christ, etc. But to a diligent observer of the Scriptures these places are not contrary. Therefore consider with yourself, that Seeing is of two sorts; with the outward eye, and with the in-ward mind. Concerning the outward sight (whereby indeed curious and ignorant men would be glad to see God, hardly thinking (often times) that there is any God, when none in this sort can be seen) the truth is, God cannot be seen. For, if he could, then must he be a body; & if a body, then to be divided into parts, & included in a place, and so not infinite, and therefore not God. Wherefore gross are those Old Heretics that gave to God an human form, 
Anthropomorphites monks. Audiandi. See Epiphan.  Because the Scriptures (speaking after our capacity) give unto him the parts of man, as feet, hands, face, etc. And concerning those visions and apparitions which the Fathers had, as Abraham of three going to destroy Sodom, etc. We answer with S. Augustine, that God appeared unto them, yet not in his Nature, but in such form as it pleased him. Many saw, sed quod Voluntas elegit, non quod Natura formavit, but what saw they? surely what his Will chose, not what Nature form. Men saw him when he would, in such form as he would, not in his Nature, wherein he lay hid even then when he was seen. The Divinity when it taketh these shapes, is not converted into these shapes, but appeareth under them. GOD his Nature is simple, one, and immutable; those forms in Scripture were divers and sundry; therefore by the very diversity of them, We know none of them were the true Nature of GOD. Only in our flesh we may say GOD was seen, after 
1. joh. 1. 1  Christ had taken it into the unity of his person, but that is not the matter now spoken of. So, touching the first kind of seeing, with bodily eyes, we conclude, that No man hath, or can see God at any time and live, 
Ver. 20.  as here GOD himself saith in this Text. The second kind of seeing is by mind, wherein we must distinguish our estate here, from that it shallbe in the next world. For neither by mind (whilst we live here) are we able to see God as he is. The reason; Because all our knowledge is by some forms and fashions which we conceive in our mind, and for the most part floweth from the outward senses; but God (as hath been said) cannot be perceived by our senses: Therefore, neither by our mind can we comprehend him as he is. And for these words in the Chap. That the Lord spoke to Moses face to face, as a Manspeaketh unto his friend, they note out a more familiar & gracious 
Ver. 11.  manner of speech, 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 we shall in far more excellent manner see 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 be seen as he is of any creature, either with his bodily sense, or with his mind in this life, or that to come. Yet such a measure shallbe afforded to us, as no heart can comprehend now the comfort of it. Let it suffice, and be careful rather to attain to it, than curiously and unprofitably to sift & searh 
Omnia ad Christum rectissime accommodantur, qui petra est unica, in qua consistendum fidelibus, qui a posteriori visus & agnitus est a judaeis, hoc est, post mortem & resurrectionem suam omnis gloria posterioribus temporibus (interpret Tert.) nobis revelata est. vide Hierony. in Math. cap. 8. in Eccles. cap. 4. Hilar. lib. 4. de Trin. Aug. quaest. 154. in Exod. etc. Tertul. Gloria mea quam videre desideras, posterioribus temporibus revelabitur. Cyprian quod Idola non sunt Dij.  the manner of it.  
7 The covering of Moses face with GOD'S hand till he was past him, is but a borrowed speech from the fashion of men, who use to hold their hands over their eyes when they look upon the Sun; for the brightness and glory thereof is more than their eyes can endure. It is fit therefore to note and teach us the incomprehensible Majesty and glory of God, above all power in man to look upon, but it may not lead us to any erroneous conceit, the God hath hands or human form, or did thus in any material manner. So his back parts note such a measure of glory, as Moses (a mortal man) was able to endure. Otherwise, God bathe no back nor back parts, but is a Spirit incomprehensible & above all man's strength to know fully as he is, in majesty, glory, substance, and nature. We may be said to see the back parts of GOD, because there is much more which we know not then which we know, and we must still go forward while we live, in the knowledge of him. Deus videri non potest, quia visu clarior; comprehendi non potest, quia tactu purior; non aestimari, quia sensu maior est. Ideo eum dign aestimanus, ●um inaestimabilem dicimus. In nostra dedicandus est me●te, in nostro consecrandus est pectore, etc. 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 deserveth, because he is greater than our sense. Therefore we rightly estimat him, when we say he is inestimable. In our mind he is to be dedicated, and in our breast to be consecrated, etc. Solemn 
Dionys.  est Deum dicere invisibilem, cum sit luxclarissima; ineffabilem, cum multis insigniatur nominibus. Attribuunt ergo ei privationes, ut habituum excellent iam demonstrent. It is usual to call God invisible, when indeed he is a most clear light; to call him ineffable, when indeed he hath many Names. The reason is, that these negatives or privations might show the ercellencie of the affirmative or habit.   

CHAP. 34.  
1. THere is little in these Chapters following, which hath not been touched already in the former: and therefore I may in few words end them, and refer you to that which hath been said. First then, you read here that the former Tables being 
Ver. 1.  broken, the LORD reneweth them again. And observe these things for your good. Moses is commanded to hew the stones, but the Lord would write in them; so may God's Ministers by preaching and crying upon men, as it were hew their stoniehearts, that is, prepare them for writing, but only the Lord must write in them by the finger of his blessed Spirit and no man can make any thing enter without him. Paul may plant, etc., but HE, HE giveth all increase. Cathedram in coelo habet, qui corda movet, His chair is in Heaven that moveth the heart. And did God write before the stones were hewed? No. Nomore assure yourself will he ever in your heart set any good, if you contemn and despise the outward hewing and preparing of you by the Word in the ministery of his servants. Take heed the refore what you do, you despise not men, but GOD and your own good. Others by these former Tables broken and latter Tables remaining, have thought to be figured the abrogation of the Old Law, and the establishment of the New, the law of the Gospel: The cutting o●● of the jews, and the grafting in of the Gentiles: Our old corruption which must be broken, and our new regeneration which must come in place, etc.  
2 And be ready in the morning, that thou mayst come up early to the mount Sinai, etc. The godly 
Ver. 2.  must be ready to ascend at all hours when the LORD shall appoint, and they neither must nor will stay to bid their friend's farewell, or to regard any earthly impediment whatsoever. O Lord, make us thus ready ever: For here we have no abiding City. Early, early must we ascend, and so did the Apostle, when he desired to be loosed, and to be with Christ: Forward, not backward was that happy man, and so must we be.  
3 Let no man come up with thee, etc. Fear and reverence is ever fit for holy things, & presuming boldness 
Ver. 3.  savoureth never of that Holy Spirit whose effects fear and reverence are. Moses did with speed (as God commanded) hue two Tables of stone, and went up early. Two bid he needeth not, and a thousand thousand 
Ver. 4.  will not serve us, etc.  
4 And the Lord descended in the cloud, etc. Moses 
Ver. 5.  ascendeth, and GOD descendeth; So is it in our manner of knowing him: we must ascend in heart, and mind, and will; he doth descend, most graciously submitting himself to our weak and feeble capacities, etc.  
5 Confer the 6. and 7. ver. with that which was in the former Chapter ver. 18. and so forth, and the one will notably explain the other.  
6 Then Moses made haste, and bowed himself to the 
Vers. 8.  earth, and worshipped. The greater measure of manifestation of God and his truth is vouchsafed unto us, the more ought we to humble ourselves and be thankful, worshipping and adoring that God which so mercifully dealeth with us. Again, when GOD vouchsafeth signs of his presence, let us haste unto him, and not suffer him to pass away whilst we are hindered with this and that. He giveth signs of his presence in the Word preached, he giveth signs of his presence in my heart by good motions. O let him not pass away, but make haste as Moses here did, bow down and worship etc.  
7 Moses said, O Lord, I pray thee, if I have found favour 
Ver. 9  in thy sight, that the LORD would now go with us, for it is a stiffnecked people, etc. The promises of God kindle prayer, and see it in Moses here, wherefore use (when you are dull to pray) to meditate a time upon the promises of GOD general, particular, so many, so sweet, so full of power to inflame an heart half dead, and when you feel the fire kindle, then pray, it will flame out at last. His prayer is for assistance in his charge, and well noteth the heavy burden of Government which so many desire that little think of the weight. Domosthenes said if there were two ways before him, the one leading to Government, and the other to death, he would take that which leadeth to death before the other. Aeschines desired to be delivered from Government as from a mad dog. trajan said, who knew the cares of an emperors Crown, would not take it up in the way if he found it there. Such, and many such Speeches read we, all to note the great charge, and to snubbe the vain ambition of man.. Yet Government is of God, and God in Governors, and is honoured greatly, ever was, and will be.  
9 Keep diligently that which I command thee 
Ver. 11.  this day, and behold I will cast out before thee the Amorites, etc. Who subdueth enemies & casteth them out? God, and God only; man is but by his means, and prevaileth and faileth as the Lord will. Why doth God subdue? That we may keep and keep diligently what he commandeth, do this and prosper, as shall be good ever; do it not, and vain shall all strength be, when the Lords patience is expired, and justice taken in hand. Publicly and privately this is true, think of it.  
9 Take heed thou make no compact with the inhabitants 
Ver. 12.  of the land, whither thou goest, lest they be the cause of thy ruin among you. It seemeth cruel, if the inhabitants would yield and submit themselves, not to receive them. But learn here and ever, that God is the true line of mercy, and where he condemneth beware pity: For that is to condemn him, and to exalt thyself above him in mercy. Because, saith the Prophet to Benhadad, thou hast let him go whom I appointed to die, thy life shall go 
1. King. 20. 42.  for his life, and thy people for his people. Lest (saith this Text) they be the cause of thy ruin. False Religion (you see) in the end worketh destruction, and how then is it policy? how better for a Commonwealth, as some Romish catholics vainly have written? Thirdly, Thou shalt 
Ver. 13.  overthrow their Altars, etc. Then no toleration to be had of two Religions in one Government. If the Lord be God, he must be worshipped, but if Baal be he, he must be worshipped 
1. King. 18. 21.  solely and only, not GOD and Baal both. Thou shalt worship the Lord thy God, and him only shalt thou 
Mat. 4. 10.  serve. God is a jealous God, and will not give his glory to another. David a Prince truly religious saith, Their 
Ps. 16. 4.  offerings of blood will not I offer, neither make mention of their names within my lips. Prince's destroying Idolatry and purging the Church, are renowned in Scripture with a blessed memory. Solomon for his mingling was plagued. Valentinian sought of Ambrose a Church in Milan for the Arrians, and Ambrose denied it etc. But by whom are the Altars to be broken down? By the Magistrate only, or by private men also, and by every one that is zealous? Surely public things by public persons in authority, Constantine, Theodosius and such like. But for private things, private men may do them, as jacob purged his own house of his wives Idols. And 
Euseb. lib. 3.  the Council condemneth Masters that will suffer in their 
Concil. Arelatens. Canon.  houses images, and not take them away. Private men to meddle with public things is dangerous. Paul came to Athens, and found an Altar, yet he threw it not down. The Council decreed, that he which (being not a Magistrate) 
Concil. Eliberin.  should break down an Image and be slain in the fact, should not be numbered among Martyrs. Theodoret maketh mention of Auda a Bishop who overthrew Pyreum Persarum, and saith thus, that a private man overthrew this, I praise it not, etc. Extraordinary instincts God hath given, but let men take heed they be not deceived. Gideon had God's instinct, every motion to such matters must not be such a warrant. Ambrose defendeth the Bishop that burned the jewish Synagogue, 
Ambrose. Epist. 24.  and reckoneth one among Martyrs which, in the time of julian, threw down an Altar and was condemned. Our own times have yielded some examples. But you see, all are not of one mind. Therefore beware of false spirits that will rashly write of reformation without tarrying for the Magistrate. So every man may be a Magistrate, and the sweet society of man with man turned to blood and slaughter. Some yet are too mild, and they tell us Idolatry must first be taken out of the heart by true teaching etc. They say well, that true teaching goeth before, but what then? Therefore is the Magistrates work excluded? No. For, are not the sins against the second Table also to be taken out of the hart by teaching? and yet I hope the magistrate may concur with teaching, and punish thieves, and murderers, and adulterers &c: Much more in the first Table touching God's honour and service.  
10 Marriage with th●se Idolaters is forbidden, and I wish it marked: I have else where touched it, and the curse of God is often so great upon such matches, as I wonder at the presumptuous provoking of God's wrath that I see in many. A Recusants living is respected, and body and soul destroyed for ever. The father wilful throweth his dear child away, and never thinketh of the judgement he shall have with God at his fearful day for the same. I know where I am, and I stay. God in mercy work feeling and true repentance. Tertullian persuadeth Christian Widows to take heed of these marriages. Solomon was overthrown by them etc.  
11 When Moses came down from the mountain, 
Ver. 29. &. 30. Hoc signo & intollerabilis divini judicij splendor adumbrari debuit, & legis divinae operatio, quae conspicientibus peccata sua terrorem incutit. At per velamen, cum naturae nostrae caligo, tum judaeorum excecatio, de qua anagogice. 2. Cor. 3. 13. etc. Mys●ice exposuerunt: Orig. Ho. 12. in Exod. Ambros. in Psalm. 118. Greg. lib. 28. Moral. Cap. 23. etc. 2. Cor. 3.  Aaron and all the children of Israel looked upon him, and behold the skin of his face shone bright, and they were afraid to come near him. divers and sundry causes might cause the Lord thus to change Moses face. First, to assure him by this outward token, that his prayers were accepted and Gods favour again restored to the people. Secondly, that thus the law written in the two Tables now the second time, and Moses also the Minister of the law, might receive authority and dutiful regard with the people. Thirdly, that it might note Moses to shine with heavenly knowledge and Wisdom, instructed by the Lord for the good of the people. Fourthly, to note that Ministers faces, that is, their outward actions and words (which appear to men) should glister & shine. So let your light shine, that men may see your good works etc. Fiftly, to shadow that the law which Moses now represented, is only bright and shining in the face, that is, outwardly, for the righteousness of them that observe the law for outward actions, is only a seeming justice, shining before men, who look no further than to the outward appearance; but before God (who seeth the heart and reins) it is none: Whereas the righteousness of Christ is all glorious within and without. Sixtly, to teach that the law lighteneth the conscience which is as the face of the in-ward man, making it see and know sin; but the mind it lighteneth not which any faith to save from sins, Christ only doing that by his holy Spirit, etc. Therefore the people fear, and dare not approach, the law ever striking a terror into the hearts of them that behold their sins in it, and by it. Moses himself (saith your Chapter) knew not of this glory of his face. And modest men are not carried away with knowledge of their own gifts, but are as it were ignorant of them. Socrates when all men judged him most learned, yet of himself held this both thought, and speech, That he knew nothing. And in matter of our alms, the Lord biddeth, That the right hand know not what the left hand doth.  
12 Moses put a covering over his face, etc. For the 
Ver. 33.  signification whereof you may read S. Paul 2. Cor. 3. 7. It was figure of the Cover that is over our understanding till the Lord take it away, whereby we are not able to discern the things of God. Pray we therefore ever, that as our Saviour hath come out of the bosom of his Father to reveal all truth, and hath in his holy Word perfectly taught the same; so he would be pleased to open our eyes, to boar our ears, & to soften our hearts, that we may receive to our endless comfort what he hath revealed. Thus much of this Chapter.   

CHAP. 35.  
THese last six Chap. following do but repeat how those things were done which GOD in the former Chapters commanded to be done; and therefore need not further to be stood upon, the chief things in them having been before spoken of: As, in the twenty fifth Chapter you have this Chapter, and so on, if you confer them together. Only I will remember two or three things out of the Fathers, not noted before (as I take it) in the 25. Chapter. The first is an earnest and an aftionate Speech of Origen Ho. 13. in Exod. Domine jesu, praesta mihi, ut aliquid monimenti habere queam in tabernaculo tuo. Ego optarem (si fieripotest) esse aliquid meum in illo auro, ex quo Propitiatorium fabricatur, vel ex quo Arca contegitur, vel ex quo candelabrum fit luminis et lucernae: aut si aurum non habeo et argentum, salten aliquid inveniar offer, quod proficiat in columnas et bases earum: aut certe vel aris aliquid habere queam in Tabernaculo unde circuli fiant, et caetera quae sermo divinus describit. Utinam mihi esset possibile unum esse ex Principibus, et offere gemmas ad ornamentum pontificis humeralis atque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sed quia haec supra me sunt, certe vel pilos caprarum habere merear in Tabernaculo Dei, tantum ne in omnibus ieiunus et infoecundus inveniar. Lord jesus, grant that I may have some monument in thy Tabernacle. I would wish, if it could be, that some part of that gold might come from me whereof the propitiatory is made, or with which the Ark is covered, or whereof the Candlestick is made, or if I have no gold or silver, at the least I may be found to offer some thing that may help froward the pillars and sockets of them: or that I may have some brass in the Tabernacle, whereof the rings may be made, and other things prescribed by thy Word. O that it were possible for me to be one of the Princes, and to offer precious stones to the adorning of the priests garment! But because all these are above my power, at the least let me find favour to offer goat's hair in the Tabernacle of God, that I be not found empty & unfruitful in all. Let this devout Speech much move thee good Reader. The second thing is, concerning the skilful workmen Bezaleel and Aholiab. For the first being well descended of the honourable tribe of juda, & the 2. not so well, but from a more unnoble tribe, that tribe of Dan, it affordeth us this good observation; that God bestows not his gifts ever according to birth, but maketh them in virtue equal whom earthly respect & human descent have made very unequal. Neither doth he yield them praise for birth, but for gifts & graces of his Spirit in themselves, and for a singular ability to teach others, which every man cannot do, either by some impatiency in his nature, or for sloth, or for one thing or other. Very well therefore said S. Hierom, Summa apud Deum nobilitas clarum esse virtutibus: nescit religio nostras personas, nec conditiones honinun, sed animas inspicit. In Epist. ad Caelantium. It is the chiefest nobility with God, to be endued with virtue: Religion knoweth not our persons, neither doth it look upon the conditions of men, but upon their minds. Thirdly, in the example of these worthy workmen, is notably commended unto us the virtue of agreement and consent in the Lords work, that they join and are not severed: A thing of great consequence if I would follow it by discourse. But God make us all follow it in our places: their faithfulness in not converting any thing to their own use, and many other good things might be noted in them: but I stay.   

CHAP. 36.  
Turn back to the 31. Chapter for the explanation of this Chapter, concerning these workmen thus raised up of God, and enabled with skill for this great work. In this place note the singular liberality of the people to this house of God, when they brought so much that they were stayed and stopped from bringing 
Vers. 6.  any more. O, where are these hearts now a days? Note also the rare faithfulness of the workmen, who gave notice of this bounty, and said, vers. 5. It was more than needed, being much of it gold, and precious stones, and costly things. What might they in such plenty have put aside for their private profit, if they had been men of such a stamp? Thirdly, see the Magistrate in this matter, how he also will not have the people further charged than is cause, when once he knoweth of it. All these are examples to us, to learn in our several places to do the like, that with God and man we may reap like commendation.   

CHAP. 37. 38. 39  
Read overagaine the 25. 36. 27. Chapters, where these things now repeated are explained.   

CHAP. 40.  
Observe how often in this Chapter is repeated (as the Lord commanded,) and see how sweet commanded obedience is. Were it as sweet to God to be served with inventions, never would these Repetitions be made. Beware therefore of these ways, and in very reason conclude, that if you look of your servant service according to your will, and not according to his; much more may God. And if your commandment be a discharge to your servant, much more is God to his a sure rest and comfort.  
2 Consider here what Saint Augustine noteth: Moses 
Aug. Quaest. in Leuit.  that is appointed to anoint and consecrate others, was never anointed and consecrated himself; that so we might learn not to value external Sacraments or signs by the dignity of the Minister, but by the ordinance of God. Again, that the invisible grace is of force without the visible sign, when God will have it so, as in Moses here.  
3 The cloud covered the Tabernacle, and the glory 
Vers. 34.  of the Lord filled it. That thus he might grace that outward place now appointed for holy assemblies to serve him, and so to the worlds end teach how great account all people ought to make of their Churches, and Churchmeetings, whereof I have spoken before, Chap. 25. The cloud ascended when 
Vers. 36.  they should travel, and was unto them a direction when to remove: by the day also it went before 
Vers. 38.  them, and a fire by night; so day and night the Lord directed them in their way to Canaan. Blessed were those men (think 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 heaven as comfortably, as plainly, and as powerfully, as he did his people by these outward means, unless you be wilful and will not follow. Look therefore, in his name I beg it, at his word: have it, read it, love it, & meditate upon it, and continually (as you may) exercise yourself in it. It will set you at the last where all the pleasures of the world cannot set you, and from whence you would not come (when once you are there) for ten thousand millions of such worlds. These helps of mine to this end accept, and use as the pledges of his love that wisheth you eternal comfort and peace. Read first a Chapter in your Bible, and then read these Notes upon the same, they will stir up your mind to further meditation: For who is able to sound the full depth of the Lords word? God that hath no measure in mercy, for his dear sons sake make them profitable unto you.   
Amen; Amen.   

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

Comfortable Notes upon the Book of Leviticus, as before upon Genesis.  
Gathered and laid down still in this plain manner, for the good of them that can not use better helps, and yet are careful to read the Scriptures, and very desirous to find the comfort in them.  
By the reverend Father in God, Gervase Babington, Doctor of Divinity, and Bishop of Worcester.  
With a Table of the principal matters contained in this Book.  
Blessed is that man whose delight is in the Law of the Lord, and in that law doth exercise himself day and night.  Psal. 1. 
Printed at London for Thomas Chard. 1604.   

¶ A Table setting down Alphabetically the principal matters contained in this Book.  

A.  
A Aron a figure of Christ, 71, 73. his consecration 71 not hated of God, although his children were punished, 84. compared with Christ, 125, 126.  
Absent men should not be evil spoken of, 167.  
A solution, 116.  
Adam's apple defiled not but the breach of God 〈…〉 s commandement 93.  
Adultery, 122. not punished sharply en 〈…〉 h with us, 139.  
Affection must not rule in judgement ●●8.  
Afflictions of the godly prefigured, 15. 〈◊〉 comfort in them, 19 a sacrifice 22. 〈…〉ed by salt 28. in them were must be 〈◊〉 82, 83, 115. they are not ever signs 〈…〉 s hatred and dislike 210. they do 〈◊〉 obedience 86. diverse ends why God 〈◊〉 his children 210.  
A 〈…〉 tie 137.  
A 〈…〉 sacrifice 21.  
A 〈…〉 ion figured by the Eagle 99  
A 〈…〉 xters' figured by the Sea-mew 99 by linen and woollen garments 170  
A 〈…〉 baptisticall separation 87. forsaking of their wives 145.  
Anger 197.  
Avenging condemned 169.  
Auricular confession 108. 220.  
Ashes the ceremony of them 54.  
The Author's comfortable experience in his Ministry 85, 86, 128. his counsel for reading, and his intent in writing this Book 186.   

B.  
Bells, God calleth us to the Church by them 192.  
Betrothing or contract in marriage must be with consent of parents 146. it must not be secret 148. how many sorts there are of it 149.  
Beasts that might be vowed to God 216  
Beasts were called unclean in the time of Noah, because God did exclude them from sacrifices 94. clean beasts resemble the godly & contra. 95.  
Blasphemy 195. to be punished with death 196.  
Blemishes forbidden in the Priests are applied 183.  
Blood, why regarded as an holy thing 131. why the apostles commanded to abstain from eating blood 132.  
Blessings enjoyed by Christ 73.  
Blessings outward are not ever accompanied with God's favour 209. we must wait God's leisure for enjoying of them, 210.  
Blind men who they are 167, 183.  
Bodily comeliness is a blessing of God, 182.  
Burial 85.  
Burial of Christ prefigured 54.  
Burnt offering, three sorts thereof 8. that out of the herd, in what case it was used 9, 9 and with what rites 10, etc. the second kind out of the flocks 17. why it was killed on the north side of the Altar ibid. & 18. the third kind of the fowls 19 the ceremonies of it 47, etc.   

C.  
CAtechising 63.  
Calling to be followed 88  
Canopus' honoured for a god 50, 51.  
Ceremonial laws gave place to necessity 89. why some part thereof was continued in the New Testament 132.  
Cedar wood shadowed out a holy life 118.  
Mourning for the dead 85, 180.  
The Mouse figured such as live upon others labours 102.  
Murder to be forborn 131.  
Multitudes of sinners punished 41.   

N.  
NAlab and Abihu slain 76.  
Name of God not to be profaned 198.  
Natural corruption 104, 121, 125.  
Natural reason gathereth good observations for weather 172. for sowing, mowing, etc. 173.  
Nature's laws 135.  
Nations foreign are not to be imitated 134.  
Nose, either flat or great what it noted 183.   

O.  
Oaths unlawful are not to be performed 44.  
The Obedience of Christ prefigured, 17.  
Observation of nature in creatures 172 if it be superstitious it is condemned 173.  
Old men are to be reverenced 175.  
Oppressors figured by the Goshawk and the Kite 99 and 167.  
Order 16. to be observed in God's church 69.  
Original corruption 121, 174. it was in the Priests 180.  
Ostrich figured painted hypocrites 99  
Outward blessings are not ever signs of God's favour 209.  
Owl figured unsociable men 99  
Oil, a sign of Christ his mercy 24. the ceremony of it 45. a shadow of the spirit 71. a figure of pure doctrine 194.   

P.  
Partiality 199.  
Pardons 205, 218.  
Patrons 53.  
Priest, a figure of Christ 24, 38, 49. a figure of the church 30, 59, 71. the dignity of his calling 40. it was first instituted, and then confirmed, and the contempt of it punished by God 69. no man might enter on it without a calling, and the reasons thereof 69. ceremonies used at their consecration 71. their chief office was to teach the people, etc. 87. other duties belonged also to them 90. they might not mourn for every one dead 179. there were degrees to distinguish them among themselves 180. their marriage limited 181. they ought not to have blemishes of body, that their calling might not come into contempt 182.  
Priesthood of Christ 109.  
Peace-offering, wherein it was like or unlike the burnt-offering 31. two sorts thereof 61.  
Papists figured by the Sea-mew 99  
Passeover 190.  
Parents unnatural signified by ravens, 99  
Parents consent required in marriage of children 146. they must provide fit matches in time 147.  
Parting the hoof signified teachers that divide the word aright: and believers that distinguish things 96.  
Patience 82, 83.  
Pelagius confuted 104.  
People should be touched with the grief of their Minister 85.  
Pentecost 191.  
Persons which might be vowed to the service of God 215.  
Posterity provided for 171.  
Pleasures are to be mortified 32. and forsaken for God 66.  
Policy may not destroy piety 141, 170, 185.  
polygamy unlawful 149, 150.  
Poor provided for in sacrifices, 19 their little is accepted 20, 37, 45, 106, 119. God hath care of them 162. and so should we have 163, 164, 207.  
Poverty comforted 37, 45. 100  
Popish frankincense 24. fasts 34. rapers 53, 194. performance of their devotions by another 67. elevation 67. priesthood 70, 180. greasing 71. devises without the word 81. forbidding of marriage and meats 92. shrift 108. wronging of the souls of men 124. transubstantiation 132. kindred 134, 143. cloistering 139. forced chastity 141, 181, 185. forbidding ministers marriage, 161. shaving, 174. stews, 174 Priests and Jesuits of an unquiet humour 183. representation of the Trinity, 194. jubilee and pardons 204, 205. vows 218, 219.  
Prayers signified by incense 24. they pierce only by the blood of Christ 39 a reason why they are not always heard 213.  
Preaching of Christ through the world prefigured 13, 58, 67, 192. it is a sacrifice 21. not to be turned to popular applause 27.  
Prophets' exhortations upon what grounds 209.  
In promised blessings we must not appoint God a time 210.  
Providence 59  
Prosperity may not puff us 84.  
Pride scorneth excuses 89. it bindeth men 184.  
Purification 106, etc.  
Punishments are necessary to preserve commonwealths 176, 177.  
Punishments of wilful contemners of Gods will 211.  
Purity of Christ prefigured 10, 16, 20, 23, 180. all purity to be sought in him only, 105, 185.  
Purity of his doctrine and life 25. and of his nature 104.  
Purifying of women not to be forced now in manner as it was used amongst the jews 103. why it was doubled in a woman child, to that it was in a man child 105.   

Q.  
Question, whether divorce may be made for the leprosy 114.  
Question whether error or mistaking make a marriage void, or no 141. Secondly, whether a vow hinder marriage, 143. Thirdly, whether spiritual kindred hinder marriage 143. Fourthly, whether a man may marry her whom he adulterously abused in her husband's life time, 144. Fiftly, whether diversity of religion break marriage ibidem Sixtly, what if marriage be forced 145. seventhly, what if marriage be with one violently taken away 145.   

R.  
Raven's figured unnatural parents, unkind friends, and ill husbands 99  
Remembering of wrong forbidden 169.  
Relapse into sin 58.  
Repentance neglected 44. 45. it should be continual 120. when it is true there is comfort 212.  
Resurrection of Christ prefigured 20, 55, 128. that it should be on the third day 64.  
Restitution 46, 49.  
Religious vows 219.  
Revelation now clearer than in the old Testament 20.  
Riches are to be forsaken for God 66.  
Righteousness of Christ shadowed, 125.   

S.  
SAcrifices were not meritorious by the work done 4, 22, 36, 38, 49, 178. they were shadows of such virtues as the sacrifice of Christ should work 4. but chiefly of the death of Christ itself 5. why there were many sorts of them 5, 6. what things were to be sacrificed 6. why    

❧ The preface.  
IT is Saint Hierome his speech in one place, That almost 
Singulas fere syllabas spirare Coelestia sacramenta.  every syllable of this Book of Leviticus containeth a mystery. A great motive to stir up all God his people, both to the reading of it, and to a very great observing of whatsoever we read in it. We see by experience, that, if a man happen to find any old and ancient Monument of some Famous man, that lived many years ago, with any inscription of old Letters or Characters, how he rejoiceth at it, keepeth it, showeth it to his friends, and is never weary of it. Much more should it please us to view and mark the ancient Figures of this Book, wherein (as in pictures) jesus Christ, the great King of all Kings, and the eternal Son of almighty God was set-out and expressed to the world before he came, and still most profitably noted and known now, when he is come. Let us therefore begin to read this heavenly Book with comfort, & continue the same with constancy, to the end. And (most gracious Father) for thy dear sons sake, I beseech thee, throw my sins out of thy sight, that make me utterly unworthy to come near thy word, much more, both to taste the sweetness of it myself, and to be a means that others may do the like with me. And as it hath pleased thee to vouchsafe me a place of teaching in thy Church, with many and many mercies more, & to stir my heart up to this course of doing some part of my duty in the same; so vouchsafe to give power to my will, and to enable me with thy grace, that I may see and set down, observe and note what may be to this end; namely, to work, both in mine own soul, and in the hearts of thy dear Chosen, knowledge and feeling of thy heavenly truth, that may be to the praise of thy unspeakable goodness and our own aeternal comfort for evermore. O grant it, (sweet Lord) grant it, and be strong in weakness, as thou hast promised to be. Let no sin of mine, or of thy people that shall ever use my poor labours, hinder and hold this mercy from us.  
Amen, Amen.   

The like Notes upon every Chapter of the Book of Leviticus.  

CHAP. I.  

BEfore you come to the words of the Text, you may consider in your mind, why God should institute and appoint such a kind of worship as this, hereafter described in this Book; seeming to be delighted with the slaughter of Cattle, and living creatures, to his service. And (the rather) I wish you to think of this point, because we read of some in old times, that by reason hereof, and by the commandment, and approbation of wars also (wherein men, women, and children are often slain with great rigour and force) have condemned the holy Law of God, his sacred and Divine word, as not agreeable to his Nature, who is all good, and not delighted with slaughter and cruelty, but with loving mercy, and mildness, unity, amity, and peace. Such were the Cerdonian and Martion Heretics, as witness Turtullian, and Augustine. Others have fallen into this foolish and false conceit, that there were two Gods; one God, the Father of Christ, and the Author of the new Testament: the other, severe and sour, cruel and bloody, the Author of the old Testament, wherein so many commandments, concerning blood by wars, and by sacrifices, are given. Again, Lucian, that profane Scoffer, scoffed and jested at this kind of worship by blood, and death. The former folly is so gross and senseless, as in our days (God be blessed) it needeth no confutation. For we well know, that even the Scriptures of the old Testament also, Came 
2. Pet. 1. 21.  not by the will of man, but holy men of God spoke as they were moved by the holy Ghost. We know the Law itself is holy and undefiled, given (as a good Schoolmaster) 
Psal. 19 7. 8. 9  to lead us unto Christ. And even the whole Scripture together, Old Testament and New, Law and Gospel, is given by inspiration of God, & is profitable to 
2. Tim. 3. 16.  teach, to improve, to correct, & to instruct in righteousness, That the man of God may be absolute, being made perfect 
17.  unto all good works. The other point may be a little touched; namely, his profaneness, that rested at this worship, and thought it unfit. Wherein first, let us consider, that not man devised it, and God approved it; but even God himself both devised it, and accepted it. For the first man Adam, was taught of God, and he taught his sons, Cain and Abel: otherwise, in Faith could not Abel have so worshipped; Faith being 
Heb. 11. 4: Rom. 10. 17.  by hearing, and hearing by the word of God. So from man to man it proceeded as the Will of God in all generations, and was used with the godly as the form of duty, which God required of them and allowed. And now here in your Chapter, the words are thus. Now 
Verse 1.  the Lord called Moses, and spoke unto him out of the Tabernacle of the Congregation, etc., concerning this kind of worship. Whereupon it followeth, that, being his own appointment (who is wisdom itself, justice itself, and all goodness) flesh and blood, dust and ashes should not dare to censure it, but as good, although no reason thereof could appear to his understanding.  
The singular use of it, and great fitness to the end God appointed it for, will after appear in the whole Book by noting the particular Sacrifices mentioned, and commanded. But in the mean time, although God be not bound to give reasons ever to us of his Will, nor we bound to search out for them, but humbly and obediently to rest in his good pleasure, made known by his Word: yet if we think he chose this course to confound the wisdom of the wise, we shall not think amiss. For all the learned Writings and wise Laws devised by man, to make people good, could never work so much to that end, as this did, in such as took the right use of it. The more therefore any despised it, & thought it folly, the more did it overthrow him in his judgement, and prove his wisdom to be stark folly.  
2 Yet, concerning the continuance of this kind of Worship, the Lord never intended, it should be perpetual; but only for a time, namely, till that great Sacrifice (figured and shadowed by all those Sacrifices) should be exhibited and given unto mankind, according to the Scriptures, with whom all shadows should cease and take an end. And this was well known to such as rightly understood the Scriptures, albeit to some others it was not tolerable doctrine, but very dangerous to be touched. The Prophet David understood it, when he said, Sacrifice and Offerings thou 
Psal. 40. 8. 9  wouldst not have, but mine ears hast thou opened. Sacrifice for sin hast thou not required, then said I, Lo, I come. The Prophet Malachi spoke of it, when he allegeth 
Mal. 1. 10.  the Lord speaking thus. I have no pleasure in you, saith the Lord God of Hosts, neither will I accept an Offering at your hand. For, from the rising of the Sun, 
11.  unto the going down of the same, my Name is great among the Gentiles, and in every place (Mark this) Incense shall be offered unto my Name, and a pure offering: for my Name is great among the Heathen, saith the Lord of Hosts. Agreeable to which place, are the words of Christ to the woman, in the fourth of john: Woman, 
john. 4. 21.  believe me, the hour cometh, when ye shall neither in this Mountain, nor at jerusalem, worship the Father etc. Also the Apostle Paul his words: I will that the men 
1. Tim. 2. 8.  pray, every where, lifting-up pure hands, without wrath, 
●empiterno ritu.  or doubting. Whatsoever therefore you read in the Word of the perpetuity of this kind and form of worship, you must still take it by restraint, unto the coming of Christ, and the continuance of that common wealth and policy of the jews, not longer.  
3 Touching these Sacrifices and Rites, we are to know, and ever remember, that God never instituted and ordained them to be meritorious, and even by the workedone (as we say) to appease the wrath of God, and deserve eternal life. For so thought some Hypocrites in those days, and are sharply, and often rebuked for it. And the Apostle telleth us plain, The blood of Bulls and Goats cannot take away sin, etc.  
4 They were not appointed to be only Allegories of good works, and civil virtues, and dark deliniaries of a political life, as were the Symbols of Pythagoras, or the Hieroglyphics of the Egyptians: And yet there may be a fit application of them this way. For indeed they do shadow-out such virtues, as the Sacrifice of Christ should work by Faith in true believers, but I say, they were not instituted only for this purpose, but the holy Ghost looked at higher matters in these Ceremonies, namely, that they might shadow-out the Lord Jesus, the promised Messias, and the true Son of God, and that Sacrifice which he should make of himself for the Redemption of all mankind upon the Cross according to the Scriptures, that they should nourish and maintain the promises hereof in men's hearts, and that saving Faith hereupon springing in him, & in him only to be saved for ever. For every Sacrifice was a Sermon of this matter, of his coming, of his suffering, of his death etc. And by such visible sights the Gospel was preached, concerning life by him. Thus judged S. john, when he said, Behold the 
john 1. 36.  Lamb of God etc. as if he should have said, that Lamb, that was shadowed by all the Lambs and Sacrifices of the Law. Hitherto tend the words of Saint Paul to the Ephesians, Christ hath loved us, and hath given 
Ephes. 5. 2.  himself for us, to be an offering and a sacrifice of a sweet smelling savour to God. The words of S. Peter; Knowing, 
1. Pet. 1. 18.  that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by the tradition of the Fathers: But with the precious blood 
19  of Christ, as of a Lamb undefiled, and without spot. The words of Saint john, The blood of jesus Christ cleanseth 
1. john. 1. 7.  us from all sin. In the Revelation, The Lamb slain 
Apoc. 13. 〈◊〉.  from the beginning of the world. How? Surely not only in the purpose and appointment of God, but by the Sacrifices which were offered even from the beginning. For by all such, his death was shadowed, and he as it were slain (to the faith of man) as often as any Sacrifice was offered. The whole Epistle to the Hebrews also, in full manner teacheth thus much, and mark the words well in the 10. Chapter. The Law had 
Hebr. 10. 1.  the shadow of good things to come & not the very image of the things.  
5 For the variety of them, there were many sorts of sacrifices, and yet but one Christ, to be signified by them all. This did the Lord in great mercy and wisdom, that so his people fully busied, and pleased with such variety, might have neither cause, nor leisure to look unto the wicked Idolatries of the Heathens, according to the several charges given them of God, To beware lest 
Deut. 12. 30.  they were taken in a snare, to ask after their Gods, saying, how did these Nations serve their Gods, that I may do so likewise? etc. Seeing all the abomination that God hateth they did unto their Gods, burning both their Sons and Daughters with fire to their Gods, and the Lord would have them do only what he commanded, putting nothing unto it, neither taking any thing from it. Secondly, although Christ be but one, and his Sacrifice but one; yet great is the fruit, and many several mercies flow from him, and his death unto us. By him our sins are dashed and washed out, by him God's wrath against us is appeased, by him we are adopted and taken for the Sons of God, and fellow-heirs with him, by him we are justified, and endued with the holy Ghost, enabled thereby to die unto sin, and to live unto righteousness, walking in his holy Commandments with comfort, and longing for our deliverance out of this vale of misery, That we may be clothed with our house, which is from Heaven, etc. divers 
2. Cor. 5. 1.  sorts of Sacrifices therefore were appointed, to note, by that variety, the variety of these fruits of Christ to all believers, though he be but one. Thirdly, and lastly, there were many sorts of Sacrifices, that so plainly the Church might see, that these kind of Sacrifices were not the true Sacrifices for sins. For if any one had been able to take away sin, the other had been in vain added: as the Epistle saith to the Hebrews, Those sacrifices which by the Law were yearly offered, 
Heb. 10. 1.  could not sanctify the comers thereunto. For than would they have ceased to have been offered, because the 
2  offerers once purged should have had no more conscience of sins, etc. Therefore, as I say, the variety and multitude of them was of purpose to show (amongst other things) the insufficiency and weakness of them. In the second, and 14. verses of this Chapter you may see, and note, of what things they might offer sacrifice lawfully; Namely, Of cattle, beeves, and Sheep, verse. 2: and, of fowls, Turtle Doves, or young Pigeons, verse 
Vers. 2.  14. For, what God commanded that only might they lawfully do, neither adding, nor diminishing. Therefore, detestable before God was that offering of men and children, that we read of, both amongst Jews and Gentiles. Of the Jews, the Psalm saith, They offered their Sons and Daughters unto Devils. And again, They shed innocent blood, the blood of their Sons and Daughters, which they offered up to the Idols of Canaan. Of the Heathens, read how the King of Moab, in his distress took his Son, and offered him, etc. 2. Kings, 3. 27 
* Lactantius de falsa religione lib. 1. cap. 21. Euseb. de preparatione evang. lib. 4. cap 7. Arnob. lib. 8. Aug. de civitate Dei. lib. 7. cap. 14. See more examples of this cruelty.  Happily these Heathens had it from the patriarchs, that a man should come, by whose Sacrifice God's wrath should be appeased: and they not understanding how that should be, namely by Christ, founded thereupon this bloody cruelty to offer up men and children in sacrifice. Or else, in their reason, they framed this argument, that if Sacrifices of Béefes, sheep, and fowls, were acceptable to God, much more must needs be offerings of men. But it was not so, the Lord commanding the one, and abhorring the other. Concerning these lawful Sacrifices, a good Note is given; that forasmuch as God is pleased, to receive his Sacrifices of such things, as man hath for his common meat, beef, and sheep, etc. Why should vile earth and ashes so hunt for delicacies to pamper up their sinful bodies, as they do, never thinking any thing dainty enough, that may be gotten for the things sacrificed. Ea sibi sacrificari 
Theodoret in Leuit. q. 1.  jussit Deus, quae ab Egyptijs pro Deo coluntur: nempe, de numero quadrupedun, Vitulum, Capram, & Ouem, é volatilibus, Tu●turem, & pullos Columbarum etc. ut sacrificijs destinata ne Deos putarent, sedeum solum adorarent, cui convenit ista offerri. Sic de immundis. etc. God would have these things sacrificed unto him, which the Egyptians worshipped for Gods: to wit, of four▪ footed creatures, the Calf, the Goat, the Sheep; of souls, the Turtle Dove, young Pigeons, etc. that being thus appointed for sacrifice, the Israelites might well know, and see, that they were no Gods: but that they ought to worship him only, to whom all these things were offered. So of unclean things etc.  
If his Sacrifice be a whole burnt offering of the heard, 
Vers. 3.  he shall offer a Male without blemish, etc. Here begin the several sorts and kinds of Sacrifices, and first is named the burnt Offering, and 3. sorts thereof. One of the heard, in this verse; A second of the Flock, verse 10. and the third, of fowls, verse 14. Concerning the first kind, you may observe first, in what case it was used: and secondly, with what rites, and after what sort. It was used both by the ancient patriarchs, & their succeeding posterity, chiefly in the agonies of their consciences, in their worldly distresses, and their greatest 
In magnis conscientiae pavoribus. In gravibus rerum difficultatibus. In timore periculorun. etc.  fears, to confirm their faith in God his assured assistance, when, and how his good pleasure should be, that he would not forget them, forsake them, and leave them, but surely, and mercifully he present with them, look upon them, and help them to their contentment and comfort. When the Flood was ceased, and Noah should enter out of the Ark, to comfort his heart after such a great danger, and heavy judgement of an angry God, upon all flesh, and to assure his soul of God's gracious favour, to continue towards him, for future times, as it had mightily showed itself for the time passed, He built an Altar to the Lord, and took of every 
Gen. 8. 20.  clean beast, and of every clean foul, and offered a whole Burnt Offering upon the Altar. The Lord, pleased therewith, gave him comfort accordingly, and promised no more so to curse the ground again for man's cause, neither 
21.  any more to smite all things living, as he had done. 
22.  From thence forth there should be again seede-time & harvest, cold and heat, Summer and Winter, day and night, should not cease so long as the earth remained. When the Israelites endeavouring to revenge that great wickedness of the Beniamites to the Levites wife, and were twice fearfully overthrown by the Beniamites, than 
judg. 20. 26.  they went up to the house of God, and wept, and fasted, and offered Burnt Offerings, etc. When the Philistines came up against Israel to fight with them, and the Israelites 
1. Sam. 7. 8. 9  were sore afraid, then Samuel offered a Burnt Offering to confirm and comfort them, and behold the effect; the Lord thundered with great thunder upon the Philistines, and scattered them, so that they were slain before Israel. When that great plague was amongst the people, for David's sin in numbering the people, then in that grief of mind, and woe of heart for his own fault, and the people's death, David bought the threshing floor of Aranah, etc. And offered Burnt Offerings 
2. Sam. 24. 24 25.  unto the Lord, whereupon his comfort followed: The Lord was appeased towards the Land, and the plague ceased from Israel. Thus might I weary you with Examples, but I will add but one more, the example of Solomon, who being brought of God, to the Kingdom of his father David, and wisely weighing the great charge and burden of it, as also his own want of experience, and skill, to guide so great a ship, troubled and perplexed in his heart, betwixt a desire to do well, and a fear to light short of what he desired, through his own weakness, got him in this agony to his God, and offered Burnt Offerings, which likewise had effect to his joy, the Lord saw him, and heard him, and gave him both wisdom for his charge (which he 
1. Kin. 3. 4. 12. 13.  only begged,) and riches and honour, (which he begged not:) so that before him was never such a one, neither after him should ever be the like. See then, as I said, the use of this kind of Sacrifice in all fears, and troubles, when comfort was wished, and a strong stable heart in God's promises, till the time of the same co 〈…〉 for't came, without fainting, or falling away.  
Secondly, after observation, in what case the burnt Offering was used, let us consider the manner and circumstances of it, which likewise you see in this third Verse, etc. First, it must be of the Herd or flocks (if it were a beast) not a wild Hart, Boar, Bear, wolf, etc. For these kind of creatures being fierce, savage, cruel, and by force brought to death, not otherwise, could not be figures and shadows of a meek, mild, sweet, and gracious Saviour, who willingly and lovingly should even lay down his life for us; that we by his death might be saved. Secondly, it was required 
2  to be a Male. The Male is stronger, and perfecter than the Female, and therefore fitter to shadow and show the strength, and perfection of Christ in vanquishing sin, death, druill, and hell, which the mightiest Monarch, the earth ever had, could never do. Thirdly, 
3  it was required, that it should be without blemish, that is, not blind, not lame, nor broken, and so forth, as you may read, Leuit. 22. ver. 22. which when the jews observed not, see how the Lord complaineth, Malachi, 1. 8. If any man think these bodily imperfections small things to be regarded of God, it is very true: but for an express commandment of God to stubbornly broken by dust and ashes that should obey, is no small matter. If we look at the Apple eaten by our first Parents, it was but an Apple, a matter of small moment; but when the Commandment said, no, and yet they did it, their fault was not small, and so the punishment showed. Therefore ever in the Commandments of God, we must not regard so much the thing, as his Will, who (being our maker) may command what he will, and his will being ever just, holy, wise, and for our good, if we have grace, aught to be obeyed precisely, carefully, and cheerfully. This condition of the burnt Sacrifice figured out the purity of that Lamb, that indeed had no blemish any way, no guile found in his mouth, but so clean as by his cleanness, his righteousness being imputed unto us, his Spirit daily worketh our Sanctification, and newness of life from sin and uncleanness. Fourthly, your Chapter saith, it must be presented of voluntary will, so to figure 
4  out that Christ should willingly (not constrainedly) give himself to death for mankind; and, peradventure also, to show that God never liketh of constrained service, but will have men do their duties to him voluntarily, as indeed is fit of the creature to the Creator ever. Fiftly, it must be presented at the door of the 
5  Tabernacle, God tying them to a place appointed by him, and not suffering them to sacrifice where they listed themselves in every place. Deut. 12. 13. 14. as in 
Leuit. 17. 4. 2. Chron. 28. 29. Ezech. 6. Ose. 4.  the Margin the places are noted. If this thought come in your mind, why God should thus tie them to a place, when as (for the shadowing of Christ, and confirming the faith of the Godly) it seemeth rather, it should have been lawful every where to sacrifice, because every where Christ is a comfort to all believers, and Faith in all places should receive her appointed helps, to make strong and stable from despair, or doubt. You again may remember, that there were two reasons chiefly of this Commandment. The first, is expressed in Leuit. Chap. 17. ver. 3. etc. Namely, that by this means, they might be stayed from using any unlawful manner in their Sacrifices, and from following the fashions of their adjoining neighbours, the Heathens, which happily they might have done, if in every place, at their pleasure, they might have sacrificed. The second reason was, to signify by this means, that he only was the true Sacrifice for sin, whom that Mercy seat, there in the Tabernacle, did represent, & which in that place, where after the Temple should be built, to wit, in jerusalem, should offer himself for our sins. If you ask whether (by this example) at this day, a certain place be requisite? you may remember, that, even by this example and true experience, wisely our Elders have both thought of & provided, that in every Parish there should be a public place, even a Church or Chapel, whither, (except in case of necessity) all people of that Limyt, should come to perform their duties to God, publicly after one manner, not allowed at their will, every one to have a several place, lest private places should breed private fancies, errors, and heresies, schisms, and divisions in the Church. Sixtly, upon 
6.  the Burnt Offering, you read here, they must lay their hand even upon the head of it. verse. 4. And divers good things were taught hereby to them that understood rightly those Ceremonies, then used. For first, the party bringing that Sacrifice did by this means acknowledge, that he himself deserved to die; but (by the mercy of God) he was spared, and his desert laid upon the beast, for which he ought to be thankful. Secondly, as that beast than was to die for him, and to be offered in Sacrifice; so did he believe Christ should come, and die for him. Thirdly, that it is not enough to believe that Christ should come, and die for sin, but he must put his hand upon Christ, that is, lay upon him all his iniquities, by the hand of his Faith; apply Christ to himself, and believe that he must die then, and we now, that he hath died for his sins, my sins, your sins, etc., Being the only propitiation for sin. The jews put their hand upon the works of the Law, the Heathens upon their devised worships, Hypocrites upon their alms, fasts, prayers, etc., Making these things satiffactorie to God for them, and so wronging the Lord Jesus, & his all-powerful blood. Fourthly, this laying on the hand showed, that men bringing Sacrifices to God, should rather sacrifice themselves, and all their exorbitant affections, than that beast. For many are content to give their goods to God, but themselves to the devil, which God abhorreth. Lastly, this Ceremony taught them, of what mind they should be when they offered; namely, of this, that they thought the favours and mercies of God so great and gracious towards them, that if they should even offer themselves to the death for him, and indeed die as that beast must, yet no recompense would that be, worthy such a loving Lord, and answerable to such his great kindness. When it is said in the Text, that such sacrifice should be axcepted to the Lord, to be his atonement, vers 4. and in the 9 verse. for a sweet savour unto the Lord, or a savour of rest, which pacifieth the anger of the Lord, these promises being no deceive of men, but true, as the Promise-maker is ever true: We must note and consider, that there was a satisfying power in those Legal sacrifices, whereby the right Offerer was loosed and cl●ered from guilt in the sight of God: not that brute creatures of themselves could do thus, but as they were true figures of Christ and grace by him to be obtained, and had sacramentally. Therefore they satisfied and helped, or reconciled to God, as at this day we are washed sacramentally by Baptism. Profitable then no further, but as they were exercises to true repentance, and faith, that sinners might learn to fear the wrath of God, and to seek salvation in Christ, and Christ only. Seventhly, the burnt Offering was slain, 
7.  to fore show the death of Christ. O fools, and slow of heart, saith our Saviour, to believe all that the Prophets 
Luke 24. 25. 26. 27.  have spoken; Ought not Christ to have suffered those things, & to enter into his glory? And he began at Moses & all the Prophets, & thoroughly interpreted unto them. etc. Now think with yourself, wherein, Moses (that is, the Law) did so show the death of Christ, as by these deaths and killings of the Sacrifices? But who offered the slain sacrifice? any but the Priest? No: that so it might be shadowed, how that there is no power in man to please God, but by the chief and high Priest Christ Jesus, of whom the levitical Priest was a type and a figure. Eightly, the Priest's sons offered the 
8. Verse 5.  blood, and sprinkled it round about upon the Altar, that is, by the door of the Tabernacle of the Congregation. The blood, noting the death of Christ, and the sprinkling the preaching of it through the world. Ninthly, the burnt Offering was flayed, and the skin plucked off, then was it cut in pieces, verse. 6. Hereby was noted the great and grievous bitterness of Christ his Passion, who should (for man's sake) be stripped-out of all human help, and made as bare and naked of all worldly glory, show, credit, and estimation with men, as this Sacrifice was turned out of his skin. Remember what you read in the Psalm, spoken of Christ in the person of David. I am a worm and no man; a shame of men, 
Psal. 22. 6. 7.  and the contempt of the people. All they that see me, have me in derision: they make a mow, and nod the head, saying, He trusted in the Lord, let him deliver him, 
8.  let him save him, seeing he loveth him: And so forth, as followeth in the Psalm. Add unto it what you read in Esay, He hath neither form nor beauty: when we 
Esay 53. 2.  shall see him, there shall be no form that we should desire him. He is despised and rejected of men, &c: we hid 
3.  our faces from him, he was despised, and we esteemed him not. Both which Prophecies are Expositions of this shadow, & may truly tell us, how his skin was plucked of. another use there might be to the party that Offered the burnt Sacrifice, even to teach him to pull-off his skin, and to offer himself up to the Lord flayed, and without skin, that is, without all counterfeit and bypocriticall shows, without all earthly, vain, and proud confidence in himself, or any works or virtue, or worth whatsoever in him, but naked and bare to present himself to his God, that is with a single, a simple, a true, and a faithful heart, boasting of no desert, but humbly craving mercy and pardon, and life for the true Sacrifice sake, Christ jesus, who in time should come, & so suffer for man's sins, to set him free. And surely thus still must we be flayed & skinned in all our prayers, & approachings to God, or else we shall deceive ourselves, & be disappointed of our desire. The proud Pharisce in the Gospel was not thus, but came 
john 15.  with his skin on: and let his example teach us. The poor Publican was flayed, and came with skin off; let it comfort, and encourage us. Tenthly, your Chapter 
10  saith, And the sons of Aaron the Priest, shall put 
Verse 7.  fire upon the Altar, and lay the wood (in order) upon the fire. Then the Priests, Aaron's sons, shall lay the parts 
8.  (in order,) the head and the kall upon the wood that is in the fire upon the Altar. In that, body, and head, and all was laid in the fire, it might note how whole Christ should suffer for us; that is, Christ wholly, both in body and soul, for our bodies and souls that had sinned; and so, you know, Christ did, verifying, and fulfilling the Figure. Again, by the head, might be understood himself; and by the parts, his Church and members; all in the fire & all burnt together, that it might be showed, the suffering of Christ to belong to his Chosen, both 
Tam fr●●●u quam sens●.  in fruit, and sense. The fruit is his taking away of their sins. The sense is their suffering also with him, & for him, which is fit, when it shall be his blessed pleasure, and allotted to us but in mercy, that so suffering 
Rom. 8. 17. 2. Tim. 2. 10. Coloss. 1. 24.  with him, we might also reign with him eternally in his Kingdom. The Disciple is not greater than his Master, etc. Matth. 10. 24. And Blessed is the man whom God correcteth, therefore refuse not thou the chastising of the 
job. 5. 17.  Almighty. For he maketh the wound, and bindeth it 
18.  up; He smiteth, and his hands make whole again, etc. So saith S. james again, Blessed is the man that endureth 
jam. 1. 12.  temptation; for when he is tried, he shall receive the crown of Life, which the Lord hath promised to them that love him. Thirdly, in the fire might be shadowed the power of the Spirit; and this Lesson so learned, that as the fire gave those Legal Sacrifices their savour, & was (as it were) the sauce that made them taste well: so is the Spirit, to all our duties, the means to season them, and give them liking with the Lord. Pray then without Spirit, and what is it? Hear the Word preached without Spirit. and what do you? Receive the Sacrament without this working Spirit, and how can you do well? Mark it therefore that all Sacrifices had either all, or part, burned with fire, etc. We know not (saith the Apostle) what to pray as we 
Rom. 8. 26. 16.  ought, but the Spirit helpeth our infirmities etc. The Spirit beareth witness to our spirit, that we are the children of God. If any man have not the Spirit of Christ, the same 
9  is none of his. The Spirit is life for righteousness sake. 
10. 11.  The Spirit shall quicken your mortal bodies; and so forth. This fire therefore the Lord ever vouchsafe unto us, and we shall do well. Lastly, when it is said, the wood must be laid in order, the pieces in order, and all in order: well might they then, and we now observe and learn, how highly God is pleased with order, and how much he abhorreth confusion. Wherefore the Apostle, giveth it for a Rule, Let all things be done decently, and in order. And the more we frame ourselves unto good order, the more assurance we ever have, the Spirit governeth us. But the Inwards & the Legs thereof shall 
Verse 5.  ye wash in water, saith your Chapter. The eleventh Circumstance in this kind of Sacrifice, notably 
11.  shadowing, how Christ our Saviour brought nothing impure or unclean unto his Passion. as all other men do, when they suffer. For although they suffer willingly & joyfully, yet do what they can, they shall ever find a law in their members, rebelling against the law of 
Rom. 7. 23.  their mind, and leading them captive unto the law of sin, which is in their members. No man therefore can offer a perfect offering to his God for his sins. Only Christ hath, whose Inwards and Legs were washed, that is, who wholly was pure and immaculate, within and without, & every way. This, This is my well-beloved Son, in whom I (and in whom only I) am well pleased. Lastly, this burnt Offering, in this sort used and offered, 
12.  was a sweet savour unto the Lord, saith the Text. Not that God is delighted, as man, with any outward savour: but because first, being done according to his prescript, he accepted it, and liked it; and secondly, he saw in it his slain Son, and smelled, as it were, his obedience, which though it was fulfilled in time, yet was with God from the beginning, as he was also slain from the beginning. Thus have you viewed the Ceremonies of the first kind of Burnt Sacrifices taken from the Herd. Consider of them again, and often; the Lord being entreated shall make them profitable to you.   

The second kind of Burnt-offerings.  
ANd if his Sacrifice for the Burnt-offering be of the 
Verse 10.  Flocks, (as of the Sheep, or of the Goats,) he shall offer a Male without a blemish, etc. The first kind was of the Herd, as you have seen; now the second is of the Flocks, where again you may note the Ceremonies before in the other kind observed, and let that Exposition serve here without any repetition again of the same things. One thing here is, which was not before touched, namely, how they shall kill it on the 
Verse 11.  northside of the Altar, not on any side indifferently, but on the northside only; which was done assuredly, to draw this his people from the idolatry of the Gentiles, who worshipped the Sun in many places, and therefore ever in their services turned them towards the place where the Sun was, as in the morning to the East, at midday to the South, at night to the West. And matters of great moment they would refer to the judgement of the Sun. The Persians in choice of a 
justine.  King, agreed that all should meet at a place on Horseback betimes, and whose Horse first neighed before the rising of the Sun, he should be King. For they took the Sun for a God, and Horses with them were consecrated to the Sun, as things pleasing to him. In Tyrus, when servants and slaves had cruelly slain, by treachery and villainy, their Masters and all Freemen, they forsooth would make a King of themselves, and how? Even thus, they would all assemble before the Sun, and he that could first see the Sun arise, he should be King, as chosen out by that their God, the Sun. These toys, lest the Israelites should learn of their neighbours the Heathens, God, not only by words, & express prohibitions, but also by such signs 
Deus. 4.  as this, would teach and instruct them. On the northside therefore must this Burnt-offering be killed.  
2 This Ceremony might admonish them, that the full Sun, Christ jesus, was not yet risen unto them, but (in time) he should come and shine in his strength. For these Sacrifices and Legal Rites, were but as little candles that gave some small light, and a far more excellent Light should they expect, that believed, in due time. And now, I pray you, hath it not appeared, and with his glory put out all these dim Lights of the Law? We know it, and find it, with thankfulness ever may we think of it. For he that reserved us for these times, and these times for us, could have made us be borne, and to have our being in the darkest times.  
But now this Ceremony of turning to the North is gone, and we may turn any way, and please God. The time is come, when the true worshippers shall worship in Spirit, and truth, every where and every way, lifting up pure hands unto God, Thus much would our old Fathers signify by the placing of the upper end of our Churches Eastward, not Northward, which they would not have done, if they had thought this Ceremony had bound men still. Let us then use things indifferent, indifferently, and not unto any superstition, or sin.   

The third kind of Burnt-offering.  
1 ANd if his Sacrifice be a Burnt-offering to the Lord of 
Verse 14.  Fowls, than he shall offer his Sacrifice of the Turtle-doves, or of the young Pigeons. Behold, the third sort of burnt Offerings taken neither of the Herd nor of the Flocks, but of the Fowls, wherein first, the Lord, (by variety) did meet with the variable and mutable nature of man, and so kept that people from lusting after the fashions of the wicked. Secondly, he mercifully regarded and provided for the poor that should not be able to offer the former sorts, and so might have been discomforted with it. This appeareth Chap. 5. vers. 7. 11. & 14. 21. 22.  
2 But of Fowls you see here, not all sorts might be offered, as Geese, Cocks, and unclean Fowls whereof you read elsewhere, but Turtles and Pigeons. Which Fowls long before this time God appointed Abraham to offer, Gen. 15, (Happily) because these most aptly figured Christ, In whom was all holy simplicity, patience, innocency, etc.  
3 Concerning the Rites, your Chapter specifieth 
Verse 15.  them in this sort. The Priest shall wring the neck of it a sunder, (or, pinch it with his nail,) so as not the head should be quite plucked of, but wounded, that the blood might go out, and the creature die. Thus was the Passion of Christ shadowed out, whose blood was shed, and he died, yet his head not plucked from his body. And his head not plucked from his body, to signify he should not be taken from his Church, which is his body, by any death, but raise himself up again, and be with his to the end of the world. Thus than the Elect of God comfort themselves, both in afflictions of the world, and in death itself: that forasmuch as their Head thus liveth, and never was, nor can ●e plucked of from them, therefore as he hath overcome, so shall they by him overcome both the malice of the world, and the power of Satan, and enter into joy with him for evermore.  
4 The Maw and feathers were not offered, but castaway as unclean, so still noting that which I have often noted, the purity of the Lord jesus, our true Sacrifice.  
5 The Priest did cleave it with his wings, but not divide it in sunder, again to shadow, that though Christ died, yet he was not quite extinguished, but should rise again, and live. To which end also it was that not a bone of him was broken, as were theirs that died with him. That being also figured in the Paschall Lamb.  
Lastly, it is repeated here, for a sweet favour unto the Lord, and not in vain, but to the great comfort of all such poor offerers. For thus are they assured, that albeit they were not of ability to offer unto him Oxen, and Sheep, or sacrifices of great cost, yet were they as dear to him, as those that could so do, and their Sacrifice of Turtles, or two Pigeons, yielded as sweet a savour. O sweet still! for this God is not changed, but the same for ever, and therefore still even two mites of a poor widow graciously accepted, still a little spice, a little Goats-haire, or what my power is to bring unto him, is accepted. So that I have no cause to grieve at my poverty, if my heart be sound, and therefore look unto that, and be cheerful in this.  
Thus have you viewed this Chapter. And now a little (with yourself,) think of the manner of Revelation then, and now. What a dark and dim light (I say again) was that to this vouchsafed unto us now? Surely, so dark, as the Apostle feareth not to call that Night, and ours Day: saying, The night is gone, the day is come. God, for his Christ his sake, make us thankful.  
But now that these kinds of burnt Offerings and Sacrifices are gone, is there no sort left unto us Christians? yes indeed. First, it is a Sacrifice to God 
1 Holocaustum Deo gratissimum praedicare evangelium.  most exceptable, To preach the Gospel, and it is even as that song which David speaketh of, pleasing the Lord better than a young Bullock, that hath horns & hooves. Thus S. Paul offered up the Gentiles to God for a sacrifice, winning them by his Ministry unto the truth. Rom. 15. verse 16. A Sacrifice so far passing all others, as man passeth all brute beasts. And the faithful Preachers of the Gospel daily do the like. Secondly, it 
2 Praecipuum holocausti genus.  is a Chief kind of burnt Offering for Christians, To believe in jesus Christ by the Gospel; because he that believeth, offereth Christ daily to God for his sins, than the which nothing can be more pleasing to Christ and his Father. Think of it early, and think of it late, when you are upon your knees, desiring mercy and pardon, favour and comfort, both presently and to death, yet laden and over-laden with a great burden of grievous sins, blemishes, and imperfections, hateful to God, and hateful to yourself, through Grace given. What hope have you to speed and prevail but by his Sacrifice? you will take Christ your dear Saviour in the arms of your Faith, and say; holy Father, look upon him, not upon me without him, (For then I die in justice:) but upon me in him, and then shall I live in mercy. Thus you offer Christ daily, and it is the Chiefest Sacrifice still of all believers.  
Thirdly, it is another kind of burnt Sacrifice left 
3  us, To offer-up ourselves wholly to God, ourselves, I say, our souls, and bodies, a living, holy, and acceptable Sacrifice, enery member to do his Will, and not ours. Of which S. Paul speaketh to the Ro. Chap. 12. 1.  
Fourthly, every good work commanded of God, 
4  and done of us in Faith, is a pleasing Sacrifice (in this sort) to God. As Alms, Coloss. 4. To do justly, to love mercy, and to humble thyself, to walk with thy God. Mich. 6. verse. 8. To offer spiritual Sacrifices, see S. Peter. Lastly, all our afflictions patiently endured, 
5 Psal. 51. 17.  according to the Psalm, The Sacrifice of God is a troubled spirit, etc. Do therefore what God willeth, or suffer what he appointeth, as you are taught, and you offer Sacrifice daily to God. Thus let this Chapter profit you.    

CHAP. II.  
FRom bloody Sacrifices now to Unbloody: and because the Burnt-offering, described in the former Chapter could not be without the Meat-offering, as you may see, Num. 15. 4. therefore, before he proceed to other kinds of Offerings, Moses describeth in this Chapter, the Meat-offering, laying down three sorts of it. The first, 
The Heads of the Chapter.  Of raw Flesh, vers 1. to the 4. The second, of Flower not raw, but baked, fried, sodden; verse. 4. to the 14. The third sort, of Corn, not ground to Flower; verse 14, to the end. For the institution of these Meat-offerings, it was not because God hath need of any meat or smelling savours, in the Psalm he telling us, that if he be 
Psal. 50. 12.  hungry he needs not show us, etc. Neither yet that the deed done might merit, and turn away God's anger: For, he that offereth an oblation, is as if he offered Swine's blood, and he that remembreth incense, as if he blessed an Idol, saith God by his Prophet; but by these the Lord 
Esay 66. 3.  would teach to his Church and children, good things concerning Christ their Saviour, and his coming: good Lessons also for life and manners, as by particulars will appear.  
First, This Meat-offering of Flower and Corn might greatly comfort them touching their labours, and assure them, that yearly God would bless their Corn, and their fields, because it pleased him to be a partner with them in those fruits.  
2 The Meat-offering of flesh, might draw their hearts to God in all times of their diet, teaching them that God giveth, and God sanctifieth, God prospereth, and 
Ose 2. 21. 22.  is the staff both of bread and meat, They are not upon our tables by chance, but by his kind providence, and great goodness; and therefore to forget him, were to become most unworthy of those blessings.  
3 The Flower must be fine Flower, to signify still unto them the cleanness and purity of CHRIST, in whom there was no sin, neither any guile found in his mouth. Of whom is all purity in any of his members, our foulness being washed by his blood. It taught also that our best things should be given to God, and not our worst, as our manner is.  
4 The Meat-offering taught, that Christ is the remedy against all hunger. As, am I grieved with sin, and hunger for righteousness? Christ helpeth this hunger, being made righteousness, and wisdom, and sanctification 
1. Cor. 1. 30.  and redemption unto us. Am I afraid to die, and hunger for comfort? Christ is my help for this hunger, and telleth me, that blessed are the dead which die 
Apoc. 14. 13. john. 1. Cor. 54. 55. 57  in him. He that believeth in him shall not die eternally. But though he be dead, yet shall he live. Death is swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory? Thanks, Thanks be unto God, which hath given us Victory through our Lord jesus Christ.  
5 He shall power Oil upon it, and put Incense thereon, 
Verse 1.  saith the Text; Oil delighteth the taste, and Incense the smelling. Neither of them careth God for, we know. But thus it pleased him to shadow-out unto his people, that they should ever serve him according to his own presciption, which is acceptable, as a good taste or smell is, and not with the unsavoury inventions of their own brain, as hateful unto him, as the other is pleasing. Again, the Oil noted Christ his kindness and mercy, which he should ever show to poor penitent sinners, wounded and smitten with woe for their manifold frailties and sins. He should not be rough unto them, stern and cruel; but soft as Oil, gracious and kind, sweet and comfortable, ready to receive them and pardon them. Learn of me, I am meek and lowly in heart, take my yoke upon you, and 
Matth. 11. 29.  you shall find rest unto your souls. For my Yoke is easy, 
30.  and my burden is light. Come unto me all ye that are weary and laden, and I will ease you. 
28.   
6 Incense again figured out the prayers of Christ for his Church so powerful with God his Father, that not only he was heard himself, but thereby he obtained, that whatsoever we should ask in his Name, and for him, we should receive also. The vain use of Frankincense in Popish Churches, as an imitation of the Law, is still to love darkness, when God vouch safeth light, still to continue abolished Ceremonies, and still to be stubborn against God, with a will-worship of our own, neglecting his Will.  
And shall bring it unto Aaron's sons the Priests; and 
Verse 2.  he shall take etc. Whatsoever was offered to God must be given into the hand of the Priest, still representing unto men this Doctrine; That only by Christ there was access to God, and no way else. According to that plainer Revelation in the Gospel by himself. No man cometh to the father but by me, I am the way; And, let us therefore by him offer the Sacrifice of praise to God, etc. Heb. 13. verse 15.  
2 A handful of the Flower, and of the Oil, with all 
Verse 2.  the Incense, and the Priest shall burn it for a memorial upon the Altar, for it is an offering made by fire, for a sweet savour unto the Lord. Not all the Flower, but a handful; not all the Cakes, but one; & not all was burned, but only a little part of one: the rest went to the Priests, and none could eat of it but the Priests. It was a Memorial to them, to assure them, that God did respect the party Offering, and would be merciful unto him. And because it so pleased God it should be, to him also it was a Memorial, to extend his sweet goodness to his penitent servant.  
3 This Meat-offering you see in your Chapter was either baked, vers. 4. or fried in the Frying-pan, vers. 5. or sodden in the Cauldron, verse. 7: And which way soever it was, three Rules were to be observed, specified 
The first Rule.  in the Text. First, It must be without Leaven, verse. 11. In the 7. Chapter, vers. 13. and in the 22. Chap. verse 20. You may read of a lawful use of Leaven, but it was never lawful (by the Law) to offer unto GOD for a Sacrifice any Leavened bread, Leaven being a Figure both of corrupt Doctrine, and bad life. Beware of 
Matth. 16. 6. 11. 12.  the Leaven of the Scribes and Pharisees, that is, of their corrupt Doctrine. Mat. 16. And let us keep the feast not with old Leaven, neither in the Leaven of maliciousness and wickedness, but with the unleavened bread of sincerity and truth. 1. Cor. 5. 8. Leaven noted bad life. Christ then being shadowed in all these burnt Offerings, by this Rule of having no Leaven, they were taught the purity of Christ his Doctrine, and the holiness of his life. His Doctrine so pure, that it maketh others pure. Ye are clean through the Word which I have spoken 
john. 15. 3. john 8. 51.  unto you. And, Verily, verily, I say unto you, if any man keep my Word, he shall not see death. Then you see it maketh clean. His life also so pure, that not only his false accusers could fasten no fault upon him; but by his innocency he appeased God's wrath for our impurity. Again, it taught the Church in that Legal fashion by dark figure, that after Christ his example they ought also to be free from both these; to wit, false doctrine, and ill manes. Not teaching (if they be Teachers,) any corrupt matter, not believing and holding (if they be no Teachers) and absurd untruths. Neither Teachers nor People leading a wicked life, but in holiness and righteousness, as the Lord shall enable, spending all their days. The second Rule is, That 
The second Rule.  there he no honey in his Meat-offering made by fire unto the Lord. Of Honey, we read many things; as, that the nature of it is to preserve bodies, not suffering them to rot and putrify: That many (by the use of it) live unto a great age, as namely, in the I'll of Corsica, by Pliny's Testimony, who calleth them long-livers, only by the daily use of Hony. Hony hath a sweet and pleasing taste, not sharp. Whereupon Solomon saith, Fair words are as a honey comb, sweetness to the soul, 
Prou. 16. 24.  and health to the bones. My Son, eat Honey, for it is 
Prou. 24. 13.  good; and the honeycomb, for it is sweet unto the mouth. What might be the reason then, that God did forbid any honey to be used in this Offering? Answer is made, that honey, although it be sweet in taste, yet it is bitter by effect. For it greatly increaseth, choler, which is as bitter, as the honey is sweet. Secondly, although honey be good to eat, yet a man may eat too much of it. Prou. 25. 26. Thirdly, even in taste it will not seem sweet (if you eat much) but very bitter or sour. Lastly, it hath the very nature of Leaven, being boiled, 
Mel coctum, ut statim acorem contra●at, panem fermentat. Calvin.  and so having gotten a little sharpness. Now, forasmuch as none of these things are in Christ, who was shadowed by this Sacrifice, therefore is honey forbidden to be used in it, as you read here in your Chapter aswell as leaven, vers. 11. First, in Christ there is no such sweetness as engendereth bitterness, or any evil to the true Cater of him by Faith. Secondly, Christ cannot be received or eaten too much, but the more we feed on him, the better. Thirdly, Christ is not sweet at the beginning, and bitter at the end; but chose, bitter at first, and sweet at the end. He that forsaketh not all, and followeth me, cannot be my Disciple: How bitter is this at the first, but in the end how sweet? You shall sit upon twelve Seats, and judge the twelve Tribes of Israel: You shall eat of my Table, etc. Lastly, Christ puffeth no man up, as Leaven doth the Dough, neither soureth his servant in whom he dwelleth; but he maketh him lowly and humble, and sweet in behaviour to his brethren poor and grieved, and néeding comfort. Melancton (not unprofitably) saith, Hony was forbidden also to be offered to God, to teach that 
1. Cor. 2.  the Word & Doctrine of God, is not to be turned to popular applause, not to content the Prince, and to please the people, contrary to the Truth and edge of it: Art may not draw his Divine precepts, to make them delight human Reason; but his Word must be left to his right Nature, please it, or displease it the Hearers. For such Hony-offerers are but daubers, and sowers of pillows under men's elbows, flatterers, & time-servers, hateful to God, and hurtful to his people. Others have noted, that if honey be burned, it smelleth not well: and therefore was forbidden to be used in the Sacrifice shadowing Christ's death, as this Sacrifice by fire did: because his death smelleth most sweetly, and right dear unto God also is the death of his Saints for him. The Gentiles, again used to offer honey in their Cakes, to their Gods, as we read: and therefore (happily) God also forbade it.  
The third Rule you have in the 13. verse: All the 
The 3. Rule. Verse. 13.  Meat-offering shalt thou season with salt, neither shalt thou suffer the salt of the Covenant of thy God to be lacking from thy meat-offering, but upon all thy Oblations, thou shalt offer salt. First, it is called, the salt of the Covenant of God, because God required it in all these Sacrifices as a Covenant, and thing agreed upon firm and stable, not to be broken, which kind of Covenants were called Covenants of salt. Num. 18. 19 2 Chro. 13. 5. Secondly, the Commandment is general. All the Meat-offerings, whereupon our Saviour Christ taketh occasion to exhort, that all men would address themselves unto the perpetual & faultless keeping of God's holy Covenant, by the example of these Offerings, which (without salt) were no way acceptable nor tolerable. To the continual keeping I say, because the Text saith. Thou shalt not suffer the salt of the Covenant 
Chap. 2. 13.  of thy God to be lacking from thy Meat-offering. which is, as if he had said, ever have in thyself the Word and Law of thy God, with which thou art seasoned as with salt, the Offerings of strangers from God's Covenant being never acceptable, but an abomination to God. For the true seasoning, which findeth grace 
Translata locutio a sensibus ad animum. Tremel.  with God, is no where found but in the Word, and therefore all worships devised by man (seem they never so witty, and gay in the eyes of the Inventors (are unsavoury and odious. Others looking at Christ his alluding to this place in the 9 of Mark abovesaid, gathered thus of it: that Christ from this Ceremony draweth his exhortation to his faithful, that they patiently endure to be purged and purified, if they desire ever to be acceptable to God. For every Sacrifice saith he, must be salted with salt, and every man shall be salted 
Mar. 9 49.  with fire: that is, our corrupt affections, by the Word and the Cross, as by a holy fire, cleansed and cleared from that displeasing savour they yield, and we wholly seasoned unto God, as this mortality will give us leave. If you think farther of salt thus preferred before Leaven and honey, you shall see that salt is most commodious for man's use. For salt keepeth our meat from putrefaction, it keepeth wine from souring, it preserveth dead bodies a long time sweet and savoury, it yieldeth our meat a good taste, and drieth up the superfluous moisture of it in our bodies, which might breed diseases: and (in a word) so good it is, that the Proverb joineth it with the Sun, without which we cannot live, saying: Sale & Sole nihil viilius: Than Salt and the Sun nothing is more profitable. Witty and sharp 
Sales.  pleasant speeches have their name of salt, and he that hath no wit, is said to have no salt in him. Salt then was 
Non habet salom.  required in the Sacrifice to figure out Christ, who indeed is the true salt, that seasoneth us & all our works, or else neither we nor they please God. Sin hath made us unsavoury to God; and, till this salt be sprinkled over us, we have no access to him, nor favour with him, but when once we are seasoned with Christ, Then he that toucheth you, toucheth the apple of mine Eye. And as our persons, so our works then please him, before being foul, and as a stained cloth. So that now it is said, He that believeth in me shall not perish, but have eternal life. To Christ we are begotten by the Ministry of the Word, and therefore the Apostles were called salt, and the Ministers of GOD, still are the salt of the earth. For as salt lighteth upon the flesh, and biteth and drieth up corrupt moystore, preserving and keeping sweet the same: even so the Ministers by their labours consume and dry up the errors, the lusts, the pride, the vainglory, the covetous affections and whatsoever maketh unsavoury, preserving body and soul sweet unto God in Christ, and free from eternal corruption.  
If thou offer a Meat-offering of thy first fruits unto the 
Verse. 14.  Lord, thou shalt offer ears of Corn dried by the fire, and wheat beaten out of the green ears, etc. It was said in the beginning, that these Meat-offerings were here laid down in three kinds: The first, raw flesh; the second, flower not raw, but either baked, fried, or sodden; the third, Corn not ground to flower. The two first kinds you have seen with their Ceremonies; and now followeth this third kind. You may here remember the many sorts of Offerings of firstfruits mentioned in the Scriptures, whereof this is but one. In Deutro. you read of firstfruits, but in a basket, and carried to 
Deut. 26. 2.  the place appointed, In Leviticus here you read of a 
Leuit. 23. 10.  sheaf of the firstfruits of the harvest to be brought unto the Priest. In Exodus you read of that general Offering of firstfruits. In Deutro: again of the offering 
Exod. 23. 16. Deut. 12. Leuit. 23. 17. Numb. 15. 20.  of Tenths. In the Chapter also (above noted) of this Book, you read of two leavened loaves to be brought. And, in Numb. of cakes to be made of their first dough. Lastly, this kind here noted of Ears of Corn dried by the fire, etc. By this diversity we may well note, (and sink it deep into our hearts) what a reckoning God maketh of Thankfulness in man, for the benefits and mercies he receiveth at God's hands; and how odious it is to him, and dangerous to man, when it is otherwise. And by this sort we may still see Christ figured, and taught: whereupon Christ compareth himself to Corn, which except it fall into the ground and die, it abideth alone; but if it die, it bringeth forth much 
john 12. 24. 〈◊〉. Cor. 15. 20.  fruit. And the Apostle calleth Christ the firstfruits. The beating also of the Corn out of the husks, shadowed the bitter Passion of our Saviour.  
2 The remainder (a memorial being burned to God) did remain to the Priests: so shadowing out, that Christ should not obtain Heaven for himself, but for his Church, which was represented in the Priest, all being a royal Priesthood. Again, it taught how careful God would have his servants for the maintenance of the Ministry, when they see him so careful of them, and for them. From which care how far they are that spoil them, and all manner of ways abus● them, let their own souls witness unto them before the smarting day come. And thus do you profit by this Chapter.   

CHAP. III.  
THE Burnt-offering and the Meat-offering thus passed over, this Chapter returning again to the Sacrifices of living creatures, speaketh of 
The Heads of the Chapter.  the Peace-offering, that is, a Sacrifice of thanksgiving, offered for peace and prosperity, either generally, or particularly. For who, saith job, hath been fierce against him, 
job. 9 4.  and hath prospered? He removeth the Mountains and they feel not when he over-throweth them in his wrath. He removeth the Earth out of her place, and the pillars thereof do shake, etc. That men therefore might know their peace and safety both of their persons and goods, to proceed only from this Almighty GOD, therefore would he have a set kind of Sacrifice to be offered of them for the same, and called a Peace-offering. This kind of Sacrifice hath something like, and something unlike to the Burnt-offering, described in the first Chapter. Like were these, It was brought to the door of the Tabernacle as that was: the Offerers hand laid upon the head, killed, and the blood sprinkled about the Altar, as there etc. Unlike were these: In that, only a Male might be offered: in this, either Male, or female: in that, the whole was burnt; in this, only a part: namely, the fat, and as you see vers. 4. etc., in that, no part went to any man but the skin, this was divided into 3. parts, one to the Lord, one to the Priest, and one to the Offerer, as you see in the 7. Chapter of this Book, and Deut. 18. in that, fowls might be offered; in this, not, etc. Of the former nothing needs to be said again, because in the first Chapter they were sufficiently opened, but of the latter a little.  
1 First then, what might it mean, that in the Burnt-Offering, only a Male might be offered, and in this Peace-offering, both Male and Female? Answer may be made, that first the Lord in this would draw the Israelites from the manner and fashion of the idolatrous Egyptians, who in their Sacrifices (as Herodotus noteth) used to offer no Female. And secondly, he would herein yield a comfort to all women, that for them Christ should die aswell as for men, and they should be heirs of his Kingdom (by Faith in Christ) aswell as men. For there is neither jew, nor Grecian (saith the Apostle) there is neither bound nor free, there 
〈◊〉. 3. 28.  is neither Male nor Female, but we are all one in Christ jesus. And ye husbands, saith S. Peter, dwell with your wives as men of knowledge, giving honour unto the women, as unto the weaker vessel, (Now mark) even as they which are heirs together of the grace of Life, that your prayers be not interrupted. A sweet Saviour than is the Lord jesus, you see, to women aswell as to men, if they have grace to believe; and in token here of GOD would have the Female offered, aswell as the Male. It was a blessed Woman that said, My spirit rejoiceth in God my Saviour: And so may every true-beléeving woman say with comfort.  
2 In the Offering of the fat that covereth the Inwards and all the far that is upon the Inwards etc. verse. 3. 4. Some have judged the delights and pleasures of the flesh to be shadowed, which of a true child of God are to be killed and slain as Sacrifices were, and mortified. Others, looking at the phrase of the Scripture, which usually noteth by the word (fat) the best things, have thought, that herein was figured & taught, how men ought to offer to God ever of their best, and not, as we now a days do, of our worst. For the phrase, you have it often in Scripture, as when God saith. All the fat of the Oil, & all the fat of the wine have I given thee: that is, the chiefest, or the best. Numb. 18. In the 
Numb. 18. 12 Psal. 81. 16.  Psalm, God would have fed them with the fat of the Wheat; your vulgar Translation expresseth what that is, even with the finest Wheat-flower. In another 
Psal. 63. 6.  Psalm, My soul shall be satified as it were with marrow and fatness. That is, even (as it were) with the best things, and so in many places more. For the matter, who in right should have the best, if God should not? of whom we have the best, and all whatsoever we have. Think then of this many ways by yourself, andaamend what is amiss. In your Tithes and Duties do you give the best? Do you offer the fat? No, no, your conscience accuseth you fearfully (I fear) in this behalf. He that sweareth & swaggereth all his youth, and intendeth to offer unto God his old age, when for debility of body he can do no more harm, doth he offer to GOD the fat, or the lean? the best, or the worst? He that hath many sons, and can endure none to serve God in his Temple but only one that is lame and full of imperfections, doth he offer willingly the fat unto his God, Who gave him all these branches of his body, and must give him comfort of them, or else he shall never have any, but unspeakable woe and grief in steed of it? Thus may you go further in this Meditation, and be the better by it in many particulars. Again, because this fat appointed to be offered was an inward thing, and not an outward. Others have thought, that thereby was figured, how careful we must ever be to offer unto God our inwards, without which no eternal duty can or will please God. Hypocrites are full of outward holiness, make clean diligently the outside of the platter: but God abhorreth them and their painted shows. The true worshippers of God take an other course, and look that all be well within. The Lord (saith David) loveth truth in the inward parts, and his Sacrifice is a troubled spirit, a broken and a contrite heart within, not a pale face, a down look, many outward sighs that are heard of men, vain fasting from flesh, and surfeiting upon Fish, etc. Enter into thy Chamber and shut the door to thee, and thy Father which seeth in secret shall reward thee openly. Still, still, offer to God thy innardss. Moses prayed within, Anna prayed within, 
Exod. 14. 15. 1. Sam. 1. 13.  that her cheek quivered with the vehemency of her spirit, etc.  
3 (In that, part of the Sacrifice went also to the party that offered it) plainly was figured, that Christ should die for all, and Laymen (as we speak) should have their portion in him, aswell as the Clergy; the Hearers as well as the Preacher; the people as well as the Minister be blessed in him, if God vouchsafe Faith. So men, so women, so learned and unlearned, and All take hold, and hold fast; He is All-sufficient for us all, to bring us to the Kingdom of his Father, without vain supplies of sinful Idolaters, and he belongeth to us all, if we be not in fault ourselves. This I say again, might be learned by the allowance of part of the Sacrifice to them that offered it, of what degree and calling soever they were.  
4 You may here observe how they were forbidden 
Vers. 17.  to eat either fat, or blood. The Lord's prohibition of fat, might teach them to like and use a modest, moderate, and fitting diet, which as it is good for the body, so also hath it profit for the soul. He that loveth Wine 
Prou. 21. 17.  and Oil, (saith the Wiseman) shall not be rich. And, Beware of surfeiting and drunkenness, of excess and belly cheer often saith the Scripture, inregard of the soul. Fasting and prayer are joined together, not feasting and prayer. A ship too much laden penketh; and, a body too much stuffed with fullness of bread perisheth. It is a 
Bi● vincit, q 〈…〉 se vincit. Bis interimitur, qui suis armis perit. Vino formaperit, vino corrumpitur aetas. Vino s●pe suum nescit amica virum. Propert.  double conquest to conquerthy self: And It is a double destruction to destroy thyself, john's meat was Locusts and wild honey, a moderate diet. The companion of Gluttony is rottenness, and the follower of drunkenness is forgetfulness and sottishness. God's people are here forbidden to eat their fat, and think ever on the meaning. Blood also was forbidden to them, that so they might learn to take heed of cruelty, and to taste of mercy and loving kindness, in all their actions and behaviour. God is merciful, and we must follow him. Satan and his members are bloody and cruel, we must avoid it. Mercy and Cruelty are two large matters, you may yourself (as you like) follow the Meditation 
Leuit. 17. 10.  far. Whosoever (saith the Lord) he be of the house of Israel, or of the strangers that sojourn among them, that eateth any blood, I will even set my face against that person that eateth blood, and will cut him off from among his people, etc.  
Thus had this people their Peace-offerings, that is, duties of Thankfulness to their God, for their peace and prosperity vouchsafed unto them. And most fit it was, that he should often be thanked for such favours. The like mercies and goodness remain to us at this day; & are we either freed from the duty, or left without means to perform it? No, no; but as they had Oxen and Kine, and Sheep and Goats then appointed and allowed; so have we the Calves of our lips, and the Sacrifice of Thanksgiving still remaining for us, and as strictly required of us, as these (in those days) were of them. Offer them up then with a free heart, and with a feeling soul. Our Peace is great, our prospeperitie comfortable, our GOD most swée and kind, and shall we not offer? The public is sweet, the private is sweet, and forget you to offer? We lay us down and take our rest, and this our God maketh us dwell in safety, O where is your Offering? We rise again and go to our labour, and a Dog is not heard to move his tongue among us: Owe we no Offering? O Lord, O Lord, make us thankful to Thee for these mercies; The whole state we live in, for the common, and our several souls, for several mercies now many years enjoyed. O touch us, O turn us from our fearful dullness, and abusing of this so sweet, so long, and so happy Peace. Continue thy sacred Servant, the chiefest means under Thee of this our comfort, and ever still furnish him with wise helps, truly fearing Thee, and truly loving him. Let our heads go to the grave in this peace, if it may be thy blessed pleasure, and our eyes never see the change of so happy an Estate. Make us thankful and full of Peace-offerings, be Thou still ours, and ever merciful,  
Amen, Amen.   

CHAP. FOUR  
MOses having spoken of such Sacrifices and Oblations, as were Exercises of piety and gratitude to God; now beginneth to add such as were Expiatory, and did reconcile men unto God, abolishing their guiltiness and sin: yet, not by the virtue of the thing, but by Faith in Christ promised and shadowed by the Sacrifice, Heb. 10. In this Chapter he speaketh of the sin-offering, that 
The Heads of the Chapter. Galat. 6. 1.  is, of a kind of Sacrifice ordained to be offered for sins committed of error, such as S. Paul noteth, when he faith, Brethren, if any man be suddenly taken in any offence, Ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou be also tempted. For there be other sins of error, which are not here meant, which David's distinction of sins in his Psalm may teach you: whereby he maketh a difference betwixt his Secret sins, (O Lord, cleanse me from my 
Psal. 19 12. 13.  seciet faults) and presumptuous sins, (O Lord, keep thy Servant from presumptuous sins, lest they get the dominion over me.) The sins therefore of error, here meant, are such, as have in them no wicked pride against God, but of mere weakness are committed, whilst the infirmity of the flesh choketh reason and judgement, that the offender is for the time blind, and seeth not his fault. The Kites and Ceremonies of this Sacrifice differeth according to the quality of the person for whom it was. The manner was divers, the matter was divers. If it were the Highpriest, than thus; If the Prince, then so; If a private-man, then after 
Aliter.  another fashion; as your Chapter showeth. The matter also was one, If rich men offered; an other, If 
Aliud.  poor men; and a third sort, if men of the middle-sort; that is, neither rich nor poor, but well offered. Wherein, that still still the Lord pleased to respect the poor, and to fit his Sacrifice to their ability, what a comfort containeth it, if it be well marked? Shall any worldly want break thy heart, when to thy GOD thou art so dear even in that want, & with that want? No, no, be of good comfort, and let this world be as God pleaseth, the next world is thine, where is true and during-comfort. This was felt of David as sweet, when he preferreth the light of God's countenance upon him, before wine and 
Psal. 4. 6, 7.  oil and worldly wealth whatsoever. And yet (even here) the Lord will never leave you without his merry, as shall be fit, whose providence feedeth the young Ravens.  
2 Consider the end of this kind of Sacrifice. It was not instituted to abrogate Civil punishments which according to the Law were to be inflicted upon offenders, as thieves, Murderers, and so forth: but it was ordained (as hath been said) for the expiation of those faults which ignorantly (as not thinking of the 
Per incogitantiam.  matter) were committed against the Ceremonial Law chiefly, and for which there was no other punishment laid down either Civil or Criminal. Neither was this expiation other, you must ever remember, than as Faith truly took hold of Christ figured by the Sacrifice. For, it standeth firm, that it is impossible for the blood of Bulls and Goats to take away sins: Heb. 10. 4. But Christ with his own Offering hath consecrated for ever them that are sanctified: vers. 14. See also Rom. 8. 3. 2. Cor. 5. 21. Heb. 13. 11. etc.  
3 The first person that is named is the Priest, that is, 
Verse 3.  the Highpriest, that is anointed, who, saith your Chapter, If he do sin (according to the sin of the people) then shall he offer for his sin which he hath sinned, a young Bullock without blemish (for a sin-offering) unto the Lord, etc. By which you may profit thus; When you read that the Highpriest had need also some times to offer for his negligences and ignorances, you see how plainly it was taught to that people, that the Highpriest, was not the true Highpriest which should make perfect and sound satisfaction and atonement to God, but another was to be expected, of whom that was but a Figure and shadow, to wit, the Lord jesus Christ the Son of GOD, promised in the Scriptures. Then for the Ceremonies used: The bringing of him to the 
Verse 4.  door of the Tabernacle, The laying his hand on his head, The kill of him, etc., have been expounded before. But where mention is made of The blood brought 
Vers. 5.  into the Tabernacle of the Congregation, you may remember, that there were two sorts of these Offerings for sin. One, whereof the blood was thus brought in, and of these the Priest might eat no part, but the flesh, the Skin, the head, etc., were burned without the Host, 
Heb. 13. 11. Levit 6. ●0. & 16. ●7. Vers. 6.  vers. 11. An other, whereof the blood was not brought in, and the flesh of such the Priest might eat, Chap. 6. of this Book and 10. The sprinkling of the blood seven times, signified that the satisfaction and expiation for, and of sin made once by Christ, endured good for ever in all ages and times, and needed not to be iterated; The number of seven representing the whole time of this world's continuance. Others, by this seven-foldsprinckling, have thought, that the grievousness of sin was shadowed and noted. For (say they) it is written, He that slayeth Cain shall be punished sevenfold; that is, 
Gen. 4. 15. 24.  grievously. And again, If Cain be avenged sevenfold, truly Lamech seventie-times sevenfold: that is, more grievously a great deal. Wherefore, this seven-times sprinkling of the blood, might note, that every sin (with God) deserveth seven punishments, that is, sharp and great punishment, if he should deal with us in Justice, and not in mercy.  
4 The blood was put upon the horns of the Altar of 
Verse 7. etc.  sweet incense, to signify, that no prayer can pierce unto God, but in and by the blood of Christ. All the rest of the blood was powered at the foot of the Altar of burnt Offering, to note still the true shedding of CHRIST'S blood for mankind, and because also it was holy, it might not be cast out as profane. The burning of the body without the host, plainly showed that Christ should not suffer in Jerusalem, but should be led out of the City to a place appointed, and there suffer: which you know was fulfilled accordingly. Heb. 13. 11. 12. And, the whole Bullock was to be burned, being a sin offering, to teach men to burn all their sins, and not to divide them (as we do) when we say, I will amend my drunkenness, but I cannot leave my swearing; or, if I leave that also, yet my licentious life a little more must have a swinge, etc. But burn all, thou were best, and willingly keep none, burn them (I say) by true sorrow and detestation of them, even All, All, lest but one (being wilfully still delighted in) burn thee all and wholly in Hell for ever. When Moses with the Israelites was to depart out of Egypt, and Pharaoh would have had them leave their cattle behind them, saving what they intended to sacrifice: Answer was made, they would not leave one hoof of 
Exod. 10. 26.  a beast behind: and so deal you with your sins, leave not one hoof of sin behind, No one sin, no part of sin, that is (still I say) by wittingly, willingly, and boldly continuing in it, and delighting in it: Otherwise, free from sin in this life we cannot be. But (through the grace of GOD) we may be free from presumptuous pleasure in sin, and sigh and groan more and more, for that any way we should offend so good a God, as we find infinite ways of him that we do offend, desiring and longing to be free even from all sin.  
5 In that there is more solemnity about the sin-offering of the Priest, than of a private-man; you may first see the care of God, to set out to his Church the Dignity of his Calling, which ever with him was great, and for him, with all that truly reverenced and feared his name. Secondly, you may think of the greatness of sin in such a One. For, the more is required to the expiation of it, the greater is ever the sin. The like may be said of Prince's faults, and great men's. Also, by the heavy punishment which God 
Verse 22. 1. Sam. 4. ●8. 1. Sam. 2. 22. 23 24. 1. Sam. 15. 9 23. 2. Sam. 12. 11. Wisd 6. 5.  hath laid on them, when they fell, the same appeareth, for how heavily did God punish Eli the Priest, for not correcting his sons faults, but by a sinful kind of gentleness, suffering their grieovous misdemeanours to continue? King Saul for sacrificing against the Law, how sharply punished? David's adultery and murder, O how fearfully punished? Horribly and suddenly will God appear to the great Officers of his kingdom. And The mighty shall be mightily tormented, saith the Book 
6.  of Wisdom. Read yourself the 6. Chapter of the Book.  
6 In the 13. verse Note, how a multitude of offenders excuseth no offence: but, if even the whole Congregation 
Verse 13.  should sin through ignorance, yet a sin-offering must be offered by them all, and their number yieldeth no excuse. Great was the number of sinners, when God sent the Flood, but their number defended them 
Gen 6.  not. So in Sodom and Gomorrha the offenders were 
Gen, 19  many. Ten Tribes of twelve fell away from GOD and became Idolaters. Broad is the way that leadeth to Hell, and many find it, going to Hell, though they be many, etc. Secondly, observe with yourself the phrase (hid from your eyes) and see the state of many a man and woman doing evil. The matter is hid from their eyes in God's anger, and albeit they lie at the pits brink of damnation and destruction, yet they see it not, feel it not, are not troubled with it. Because (indeed) they never sit and take an account of themselves and their works, laying them to the Rule of the Word: which if they did, conscience would quickly bite and spy, and speak of a misdoing. The Godly do this at last, and therefore you see here in your Chapter, a time of knowing to them, as there was a time of hiding. Pray we ever for this grace, that we sleep not in death: I mean in sin that leadeth to death, but that we may awake 
Ephes. 5. 14.  and stand up from the dead, and lesus Christ vouchsafe us Light to amendment of life, and eternal comfort and safety.  
7 In the 22. vers. you see the like Offering for the 
Verse ●●.  Ruler when he should sin, that is, for the Heads and Chief men of the Tribes, who had authority among them. No man is exempted, Priest, nor Prince, but all that sin must use the means appointed to remove their sins, or else all must taste the punishment for their contempt. For he that is Lord over all (saith the 
Wisd 6. 8.  Book of Wisdom) will spare no person, neither shall he fear any greatness: for he hath made the small and the great, and careth for all alike. Yea, the mighty abideth 
9  the sorer trial.  
8 In the 27. verse, you have the sin-offering for private persons; which, by this already spoken, is plain enough, and you may confer it with the 15. of Numb. vers. 22. And let this suffice of this Chapter.   

CHAP. V.  
BEfore Moses will proceed to show what poor people should offer for their sin, in this Chapter he layeth down certain kinds of sin for which they must offer, and by which 
The Heads of the Chapter.  they may learn to judge of other the like offences. And, the first is an Example of the judicial Law, in the first verse. The plain meaning whereof 
Vers. 1.  is, if any shall hear one swear that either he hath not had, or hath not done, what he (upon his own knowledge) understandeth he hath had, and hath done, if he testify not what he knoweth, and reveal not the iniquity of the other that hath so falsely sworn, he shall be guilty of his sin. Where you see and aught ever to remember, that not only he taketh the Name of God in vain, which sweareth falsely; but even he also that winketh at the same false oath, being able to reprove him, and zealously doth not his endeavour to have that abuse of Gods Name punished by revealing and making it known. A Law that toucheth us nearly, as the world goeth now, men wholly preferring many 
Vsitatum humani generis vitium est, peccatum latendo committere, negando defendere, & defendendo multiplicare. Greg.  times their affection to their friends before all the glory of God in this behalf.  
2 The second example is of the Law Ceremonial in the 2. verse. As if he should have said, whensoever any person becometh unclean by touching of such things as make him unclean, and carelessly neglecting (according to Rites of the Law) to purge himself from that uncleanness, eat of the sanctified Sacrifices, assoon as that his sin shall be known unto him, he must offer the Offering here prescribed etc. The true drift of which Law was to draw men to the careful & diligent consideration of their impurity, and to the knowledge of their sin. Read over the first of Esay, and see how the Lord abhorreth all Sacrifices and services whatsoever, when men see not their sin, but run on with their offences, and yet think to please God with outward Religion. No, no, saith God there, that will not be. But wash you, make you clean, take away the evil of your works from before mine eyes, cease to do evil, learn to do well, seek judgement, relieve the oppressed, judge the fatherless, and defend the widow, and then the case shall be altered, etc. Then, though your sins were as Crimson, they shall be made as white as snow, and though they were red as Scarlet, they shall be as wool. If you consent and obey, ye shall eat the good things of the land: but, if ye refuse and be rebellious, ye shall be devoured with the sword, for the mouth of the the Lord hath spoken it. Thus seeketh the Lord to have us know sin, and fly sin. And mark it again in the Text, vers. 2. (And is not ware of it) making to yourself this good use of it: That we are not ever clean, when we see not any uncleanness; for our fault may be hid from us, and we not ware of it, and therefore David prayeth for his secret sins. But still it remaineth an uncleanness, though we be blind, and it will bestroy us, if we see it not in time. Wherefore pray for eyes and the Lord shall give them; pray for a heart of flesh, and the Lord shall give it. If thou see thy sin, 
Si tu peccata videris, Dominus obliviscetur; si tu neglexe● is ea videre, Dominus memor erit eorum.  God shall not see it, and if thou see not, God will remember it. Upon our Garments we endure not uncleanness an hour, not a mote, not a little mote, but we brush, and beat, if we be not brushed; yea, the very shoe upon our foot is regarded that it be clean, and every day we look unto it often: yet see (and tremble to think on it) our bodies and souls are unclean, and we see it not, no, we go not about to see it, but use all the means we can to be far from the sight of it, as sports, plays, company, and such like. We hate him that will rub us that way, and we avoid the place where sin is reproved, It breedeth melancholy, and marreth mirth, We cannot abide it at any hand. But remember you this your Chapter, and follow the Law of the Lord, if you will be safe.  
3 The third Example is of the moral Law, in the 4. verse, concerning rash Oaths and vows: where, I pray you, carefully mark, That albeit rashness and inconsiderate haste, with man hath some excuse, before set and purposed actions; yet (with God) it is evil, and there must be an Expiatory sacrifice offered for it. Let it reform our rash swearing in our common talk, and our foolish vowing of things neither lawful, nor in our power. And think with yourself, whether they err not greatly, that think what they have rashly sworn and vowed they must needs keep, when you see here, God would have them offer a sin-offering for their rashness; and not add more sin unto it, by performing what they have sinfully said. Also by this occasion consider, how defiled creatures we are before our God, when éuen that is sin in us, wherein we have not a mind to sin, as in such rash things we often have not.  
4 But if he be not able to bring a Sheep, he shall 
Verse. 7 & 11.  bring for his trespass which he hath committed, two Turtle-doves, or two young Pigeons unto the Lord, one for a sin-offering, and the other for a Burnt-offering. Now see the sweet goodness of the Lord to his poor People, that are not able to bring such Offerings to him as others do, and so by the subtlety of Satan, and frailty of Faith might be drawn to think that God regarded them as men do, that is, either little, or not at all. To these he appointeth small Offerings, framing his Law to their powers, and so giving them most sweet and true comfort of his love to them, as also in accepting of their little aswell as of the greater Sacrifices of richer persons. It hath been touched before, but it can never be learned too much, so weak are we, and subject to doubts.  
5 Note again in the 11. Verse, how no Oil might 
The Ceremony of Oil, and Incense.  be put upon that Offering, neither any incense. Oil signifying gladness, and Incense a sweet savour. The Lord by this Ceremony shadowed how hateful a thing sin is, and all that commit it, till the Lord be reconciled to them again. He hath no joy in us, neither yield we any sweet savour. And as he joyeth not in us, so should we not joy in ourselves. For if we do, we power Oil upon our Sacrifice, contrary to the Law: and if we think well of ourselves we put incense also unto it. The Lord loveth a sorrowing sinner adorned with sackcloth and ashes, and they that so weep, shall laugh: he abhorreth proud sinners, that do evil, and yet rejoice, assuring such laughers that they shall weep. But alas our days! who sorrow less than they that sin most? and who are more lusty and jolly, than they that have least cause, (if they knew their estate?) Read the 21 of job, and see the merry days of the wicked, so in the Book of Wisdom again, & in many more places in the Scripture. These men offer prayers to God at times, after their fashion; but they put Oil and Incense upon their Offering, they rejoice, and are merry being full of evil, and they think their smell is as Incense to God, pleasing and acceptable, when he abhorreth them, and all their works. O, take heed therefore of this vuféelingnesse, and remember this Ceremony often in all your doings, and you disliking yourself, the Lord shall like you in his liked and beloved Son, your only Saviour ever.  
6 In the 15. verse See and mark the Law against purloining and taking away of Tithes or Firstfruits due to the Priests. God still loveth his Ministers, and still requireth, that they be honestly & liberally maintained; God still abhorreth the wilful and wayward breakrs of such Order for their maintenance, as the Christian Magistrate in his authority (according to right) establisheth and appointeth. Therefore let such as desire to be acceptable to God, neither offend him, nor their own consciences by such fraud, and injury. S. Augustine's Speech is as true, as old, The fault is not forgiven with 
Non dimittitur peccatum, nisi restituatur ablatum. Aug: Epist. 54. contra Maced. Si res aliena propter quam peccatum est reddi possit, & non redditur, poenitentia non agitur, sed fingitur. Idem.  God, unless that which was taken away be restored to men; not, that restitution taketh away sin before God, but because true Faith must needs have good fruit, and cannot be without restitution, if there be power, and if not, yet in heart and will. For again, Saint Augustine, If that which is another man's, sinfully purloined by me, be not restored, repentance is but feigned, there is none indeed. How little this false and unjust dealing with God's Ministers is regarded with many in these days, who knoweth not? and they are never troubled for it, much less do they purpose either restitution, or amendment. But the day will come, when it will smart, this Law of God having his enduring equity, and God in other places professing, That this robbing of his servants is the robbing of him; 
Malach. 3. 8. Leuit. 22. 14.  and so he taketh it, and so will punish it. But let this suffice of this Chapter. These things will come in other places to be remembered again.   

CHAP. VI  
THis Chapter first speaketh of the 
The Heads of the Chapter.  Offering for Sins that are done willingly. And secondly, setteth out more fully the Rites and Ceremonies of other Sacrifices, briefly touched before, beginning with the fire and ashes of the Burnt-offering. Of the former the Text saith thus. If any sin and commit a trespass against the 
Verse 2.  Lord, and deny to his neighbour that which was taken him to keep, or that which was put to him of trust, or doth by robbery, or violence oppress his Neighbour, Or 
verse 3.  hath found that which was lost, and denieth it, and sweareth falsely, for any of these things, that a man doth, wherein he sinneth: when I say, he thus sinneth and trespasseth, 
Verse 4.  he shall then restore the robbery that he rob, or the thing taken by violence which he took by force, or the thing which was delivered to him to keep, or the lost thing which he found, Or, for whom soever he hath 
Verse 5.  sworn falsely, he shall both restore it in the whole sum, and shall add the fifth part more thereunto and give unto him to whom it pertaineth, the same day that he offereth for his trespass. Also he shall bring for his trespass unto 
Verse 6.  the Lord, a Ram without blemish out of the flock in thy estimation worth two sickles for a trespass Offering unto the Priest. And the Priest shall make an atonement 
Vers. 7.  for him before the Lord, and it shall be forgiven him, whatsoever thing he hath done, and trespassed therein. This Place thus written out at large, yieldeth great comfort to many a trembling soul, and therefore duly to be regarded. Sins of ignorance have not such blackness in them (although Sins, as you saw before,) as sins wittingly and willingly committed: and therefore, when feeling cometh, this Circumstance of knowledge greatly afflicteth the conscience. But blessed be God, even these sins also find mercy with him upon true Repentance. So did Abraham for his lie, (which contrary to his knowledge) he wittingly and willingly committed. So did David for his fall, Peter, and many more. Here you see a Special sacrifice appointed, and an atonement to be made. Should it not be so likewise now, that even for these sins there were an atonement by jesus Christ, our state under the Gospel were worse than theirs under the Law. Yet let no mercy and goodness in God make us bold and presumptuous to sin, but with David pray against such kind of sinning ever. Keep me O, Lord, from presumptuous sins, that they have not dominion over me, etc.  
2 You may observe the examples or particulars laid down in the Text, and see how before God all these are sins which yet many persons in the world make little reckoning of, To deny the thing committed to our keeping, To break the trust reposed in us, To rob our Neighbours and violently to take things from them, To deny that which was lost and we have found, To swear falsely many times, and even for trifles, with such like, do every one think them sins, and stand in fear to commit them? No, we know it well, they are lightly thought of by too many. But let God's Law profit all his to a true knowledge what is sin, and to a due care to avoid it, when we know it. So shall it he well with us for ever, and with those also we wish well unto after us, to a thousand generations.  
3 Note in the 5. verse. The restitution again which God appointeth to be made to the owners, even with a fifth part more, the same day that he offereth for his trespass. And still gather this Doctrine for your use, 
When we will agree with God, we must also agree with 〈◊〉 neighbour.  That GOD is never pleased with any thing that is ours, whilst we retain and keep that which is not ours. But mark well an Offering to the Lord, beside that satisfaction of men. And through all Moses, find me a place where sin is taken away otherwise than by Sacrifice. Now, whatsoever is attributed to the Sacrifices, the same is plainly taken away from man's works. And if it was never the meaning of God to tie that people to the outward Sacrifice itself, but by the same to lead them to Christ shadowed by the Sacrifice, then apparent it is to all men, that there is no means to take away sin, but only by Christ: Which all men will not confess, because they would establish works in farther strength than God hath given.  
4 Well, weigh it again, in the 7. verse and ever 
Vers. 7.  throughout these Books, That the Priest must make the atonement; so ever signifying, that not in the Sacrifice, but in the Priesthood was the matter. Now, that Priesthood noted Christ his Office. And therefore, as than no Sacrifice pleased, but offered by the Priest, so at this day nothing of ours, as prayer, and such like availeth, but in Christ, and by Christ our only and eternal Highpriest. Again, the Text saith, before the Lord this atonement shall be, thereby overthrowing the wicked error of them, that affirmed a civil purgation only of sin by those Sacrifices, and not any spiritual promise in them. Which, I say, is most wicked, as well as false. Because so, those Sacrifices and Exercises of piety, should no way have served, to breed and strengthen Faith, in man touching his spiritual estate, whereunto in deed they wholly aimed, and effectually wrought in the godly that used them rightly.  
5 The second point in this Chapter is, concerning the Rites and Ceremonies of the Sacrifices; And first of the fireupon the Altar, wherewith the Burnt-offering was consumed. The Text is thus. Then the Lord spoke unto Moses saying, Command Aaron and his sons saying, This is the Law of the Burnt-offering, (it is the Burnt-offering, 
verse 9 The Ceremony of fire.  because it burneth upon the Altar all the night unto the morning, and the fire burneth on the Altar, etc.) So careful is God of this continual burning, that (if you mark) it is repeated over and over. In the 12. verse again, but the fire upon the Altar shall burn there 
verse 12. 13.  and never be put out. Again in the 13. verse, The fire shall ever burn upon the Altar, and never go out, etc. To this end, the Priest's care was to feed it with wood, and see to it, day and night, and with no other fire might either Sacrifice, or Incense, be burned and offered to God. This fire was carefully kept upon the Altar to the captivity of Babylon, and afterward found again of Nehemias, 2. Mach●b. 1. 18. & 19 verses. Of like from hence might grow that great honour and regard, which the Heathens had fire in, whereof we read often. The 
The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the latin Vesta, are thought to come originally of the Hebrew Esch jah, the fire of God. Xeno: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. l. 8. Plutarch: in vita Artax●●xis & Alexandri. etc.  Athenians in their Prytaneo, and at Delphos, and at Rome of those Vestal Virgins continual fire was kept, and of many it was worshipped as a GOD. The Persians called it Orismada, that is, Holy-fire, and in public pomp they used to carry it before Kings, with great solemnity. A merry Tale there is of this god (Fire) which I will repeat. The Chaldeans, say our Books, worshipping this vain god, proudly boasted that of all other gods he was the strongest, conquering and consuming all other gods of the Gentiles. And no marvel, for they were either wood or metal that by fire might be defaced. This brag at last came to the ears of a Priest of Canopus. This Canopus was Master of Menelaus ships, and dying in an Jland, at the entry of Nilus, the famous River of Egypt, caused that Island to be called after his name, and was there honoured for a God. This Priest fearing lest his god Canopus (the Image being belike of some metal) might come in contempt, and so his living be taken away, devised thus with himself. He got a waterpot full of holes, (like unto these that we water gardens withal) stopped up all the holes with wax, filled it full of water, painted it very trim, and setting it very artificially upon the top of the old Image of his god Canopus, brought him forth to contend with the Chaldeans god of fire, which of them should be the greater. The fire was set about him, and great expectation in the beholders, which way the victory would go. By and by, when the heat of the fire had melted the wax that stopped the holes of the pot, the water began to stream out at all the holes, & quite put out the fire about it. Then there was a cry by all Canopus' friends, Victory, victory: and from that time Canopus that Idol was counted, through this subtlety of the Priest, the strongest God of all others. Thus blind are men, when God giveth not light, and thus easily abused when they are blind. We may marvel less at this great simplicity, if we consider what is taught and held by these, that think themselves wise in these days; Namely, that the water, called Holy-Water, sprinkled in the grave of a dead man, not only purgeth the same man from all spot of sin, but extinguisheth also, in great part, that fell-fire, which they call Purgatorie-fire. Thus you see men's follies both of fire and water. But pass we them over, and come to the Matter. What might be the reason, why God appointed this Ceremony of continual fire upon the Altar, and 
Sempiterna Christi occisi●, per sempiternum ignem. etc.  how may we profit by it? First, there was figured by it, the death of Christ from the beginning of the world, Namely that he was the Lamb slain from the beginning for Mankind, and by this shadow they were led to believe, That although as yet Christ was not come in the flesh, nevertheless the fruit of his death belonged to them, aswell as to those that should live when he came, or was come: for this fire was continual and went not out, no more did the fruit of his Passion fail to any True-beleever, even from the beginning. But they were saved by believing that he should come, as we are now, by believing that he is come. Also this fire came from Heaven, Leuit. 9 vers. 24: and so should Christ in the time appointed. This fire was ever in, and never went out; and so is God ever ready to accept our Sacrifices and appointed duties, ever ready to hear us and forgive us; but we are slow and dull, and come not to him, as we ought. No other fire might be used but this, and so they were taught to keep to God's Ordinances, and to fly from all inventions of their own heads. For ever it was true, and ever will be true, In vain do men worship me, teaching for Doctrines men's 
Mat. 15. 9  precepts. Our own devices (seem they never so wise, so fit, so holy and excellent) they are strange fire, not that fire that came from Heaven, Not that fire that God will be pleased withal, or endure. This fire coming first from Heaven and thus preserved, still preached unto them by figure, that aswell did their Sacrifices and services duly performed according to the Law please God; as that did when first God sent his fire from Heaven to consume it, in token of approbation, which surely was a great comfort to their consciences, and a mighty prop to fainting, fearing, weak Faith. This fire thus maintained and kept with all care, and not suffered ever to go out, taught them, and still may teach us, to be careful to keep in the fire of God's holy spirit, that it never die, nor go out within us. The fire is kept in with wood, with breath, or blowing, and with ashes: so is God's Spirit kept in (that holy and happy fire) by honest life as by wood; by true sighs of unfeigned repentance, as by breath or blowing, and by meek humility as by soft ashes. O, that we may have care to keep it in! what should I say? This continued fire taught then, (and though it be now gone and abrogated) may still teach us now to be careful to keep in, amongst us, the fire of God's Word, the true preaching of his Truth, to the salvation of our souls. Foolish men, foolishly will imitate this Law, by maintening of lights and Lamps, candles and tapers to burn continually, but let us care to preserve this Lamp and Light of God's Gospel amongst us, that it go not out, and God shall be pleased, We and ours bettered in his blessing. It had been a heinous sin then to suffer the fire of the Altar to go forth; and can we think it is no sin now, by taking away the maintenance, to serve our greedy covetousness, to put out this fire from amongst us, and all God's people about us? GOD make Patrons think of it, and give them conscience before there be no more time for mercy. Fitly is the Preaching of the Gospel shadowed by the fire upon the Altar, consuming the Burnt-offering. For the fire hath these properties, it shineth and giveth light, it heateth, it consumeth, it trieth: so the Preaching of the Gospel. Thy 
Psal. 119. 105.  Word is a Lantern unto my feet, and a light unto my 
2. Pet. 1. 19  path. S. Peter calleth it a Candle in a dark place, and many Scriptures teach the shining light of it. The 
Luke 24. 32.  heat in like sort, Did not our hearts burn within us, whilst he talked with us, and opened the Scriptures? The 
Psal.  fire kindled, and I spoke with my tongue saith the Psalm, and as fire it pleased the Holy Spirit to appear at Pentecost, 
Act. 2. 3.  to show this fruit of effect of the Word preached by their mouths, it heateth the heart to all good life, and maketh us zealous of good works. The dross of our corruption by degrees it washeth, the stubble of our fancies it burneth-up and consumeth, so that we abhor the sins we have been pleased with, and hate the remembrance of evil passed. Lastly, it trieth Doctrine, and severeth Truth from error; it trieth men, and discovereth Hypocrites. All worthy Motives to make us careful to preserve this fire perpetually amongst us whilst we live, and in a holy zeal to provide for it also, when we are dead. So shall we live being dead, Nay, so shall we assuredly never die, but with immortal souls, and never dying tongues, praise his Name that liveth forever, and will have us with him. This is the Ceremony of the fire.  
6 The next Ceremony is concerning the Ashes of the Burnt-offering wherein your Chapter saith thus, ver. 10. And the Priest shall put on his linnen-garment, & shall put 
Verse. 10.  on his linen breeches upon his flesh, & take away the ashes, when the fire hath consumed the Burnt-offering upon the Altar, & he shall put them beside the Altar, etc., to the 14. vers. First, concerning these linen-breecheses, you see the Law for them to be made Exod. 28. 42. with the Reason of the same, modesty and comeliness in their Ministry. 
Vers. 11. etc.  This putting-off their garments figured that bareing of our Saviour Christ when he suffered, from his Garments; 
Mat. 27. 35.  so that as the Priest here laid aside the clothes he ware, and put his linen-breecheses about his nakedness; even so was the Lord jesus stripped out of all his clothes, and, only with his nakedness covered, nailed upon the Cross for our sake. Some have said also, that this laying aside of their garments, shadowedout that laying aside (as it were) of his Divinity, whilst in his humanity he truly suffered upon the Cross. Not that ever there was any real separation betwixt his Natures, (that being impossible;) but because his Godhead did (as it were) hide itself, by not showing his Power, that the decreed Salvation of man (by the means also decreed) might be effected. The carrying the ashes forth without the Host, notably figured-out the suffering and burial of Christ, without the City of Jerusalem, which was performed. The ashes 
Mat. 27.  were to be put in a clean place, not profaned or abused, or carelessly cast away; so to note, that although Christ his body should die, and be as ashes in the conceit of men, yet should that body revive again, and must not be putrefied, but put in a clean place, even a new Tomb, wherein never any man lay before, etc. 
Mat. 27. 60.   
7 In the 14. verse and so to the 19 The Ceremonies of 
Verse 14. etc.  the Meat-offering are more fully set down, than they were before, in the second Chapter. That the remnant should 
Cap. 2. 3.  be the Priests, was before said; but it was not layde-downe how Aaron and his sons should use this remnant. Wherefore now it is further added, That they should eat it, vers. 16. But how? It shall be eaten without 
Verse 16. 17. 18.  Leaven, in the holy Place, in the court of the Tabernacle. The Males only might eat it, and not women, etc. What Leaven usually in Scripture signifieth, you have heard before, Namely, corrupt doctrine, and bad life, with either which, the Lord would not have his Priests stained. In the holy Place only, and not elsewhere must they eat it, to signify, that only in the Church is the benefit of Christ to be had, and not out of the Church. The branch beareth not fruit but in the vine, and the vine is only in the Uine-yard. This Church is not a building of lime and stone, but a society of Christian people, among whom the Gospel is truly preached, the Sacraments duly and rightly administered, and who with one consent firmly believe, that they have remission of sins, and life everlasting, not by the merits of man's righteousness, but by, and for the merits and righteousness of the Lord jesus only. To be in the Church therefore, is not to be in the place of lime and stone built to meet in; but to be one of this number, that holdeth and believeth as all patriarchs and Prophets, Apostles and Martyrs, and all the faithful Elect of God, ever have done from the beginning of man, and hereafter shall do to the end of the world, who all, as you see, by these Sacrifices were drawn to Christ, and Christ only, or else their Sacrifice availed them nothing, but to them was unprofitable, and to the Lord God abominable. In this Church are no Turks, no jews, no Infidels, nor any that live a wicked life, with careless security and sinful delight; or yet a holy straight life in show, but inwardly are nothing less than they seem. Wherefore with God they have no remission of sins, and without a change they shall also fail of eternal life. That here the Males only might eat, let it 
Leuit. 22. Numb. 18.  lead you to the 18. of Numbers, which will make it moreplaine, showing you there, what women might eat aswell as the men. In some things they were barred, to signify that God would not have women bear any public Office and charge in the Church as the Priests did, and as among the Heathens, women did, (to say nothing of some better known:) and again in some things they were allowed to eat, that so it might appear they belonged also to the Covenant of God, & the merits of Christ should save them aswell as men. For in Christ there is neither Male nor Female, bond nor free, 
Gal. 3. 28.  rich nor poor, Noble nor base, but a new creature, that is, Christ rejecteth no sort, but of what sort soever, if they be new creatures, that is, borne a new by the Spirit to forsake sin, and live unto him in holiness and righteousness, they are received, they are welcome, and he or she that thus cometh, He never casteth away, etc. 
john 6. 37.   
8 From this 19 verse to the 24. the Meat-offering of the Highpriest, so often as he should be elected, by 
Verse 19 etc.  the death of the former, is laid down, wherein this only I note, That every Meat-offering of the Priest, 
Verse 23.  must be wholly burned, and none eaten, as was of other Meat-offerings. Therein was shadowed the perfection of that Atonement and expiation which Christ made, and so their error confuted, that hold and teach the death of Christ only to have taken away original sin, and that men themselves must satisfy for actual sins. Or, that Christ hath merited but the first-grace for us, that is, he hath merited, that we haerafter by our merits may take away our own sins and others, with such like wicked and damnable assertions. But ever remember you, That here this Offering was wholly burned, and no part left to man; to teach, that even so in appeasing God's wrath, Christ's Sacrifice of itself was most perfect, and no part left unto man in that matter. Other Scriptures also abundantly teach so much, which now often have been touched, and still must, to the end of this Book. Worthy is that Place of the Apostle to the Corinthians, where speaking of actual sins, as Adultery, Fornication, worshipping of Idols, etc., Such 
1. Cor. 6. 11.  (saith he) were some of you: but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord jesus, & by the Spirit of our God. Here even actual sins, and not only original are taught to be taken away by Christ, and by Christ only. To which agreeth the like Saying to Titus, and many more. And as for 
Titus. 3. 3. etc. Luke 17. 10.  our merits, the words are plain, When we have done all, We must say, we are unprofitable servants etc.  
9 Lastly, in this Chapter, you have the Ceremonies 
Vers. 2. 4. etc.  of the sin-offering touched again, from the 24. verse to the end of the Chapter. All tending to teach this strongly, That out of the Church, ●here is no benefit to be reaped by Christ, as before hath been said. Namely, this Ceremony, that if any of the blood dropped upon a 
27.  garment, that blood might not so be carried out of the holy Place, but must there be washed away, and not carried out. What a plain figure was this, That Christ's blood profiteth none out of the Church? If it were an 
28.  earthen pot that it was sodden in, it must be broken, not applied after to profane uses, and if a brasen-pot, then scoured and washed with water, all to teach the holiness of Christ's blood which should be shed for man, and how odious and damnable it is, after we are washed and purged by this blood, to give our members again to uncleanness and sin, and to fashion ourselves like unto this wicked world. Many things more doth both this Chapter and others contain, if with exact curiosity, they should be stood upon, and every particular examined; but my purpose being only to give a taste of the use of the Scriptures, to our edification and comfort, (when we read, and have not better helps) this much may serve to that end, and so in every Chapter, only a touch of things shall serve. GOD (in mercy) give it a blessing to us.  
Amen.   

CHAP. VII.  
NOw to the Rites and Ceremonies of the Trespasse-Offering, 
Verse. 1.  which are here more fully described than in the 4. Chapter before. This kind of Offering was not vulgar, but it was reckoned amongst the most Holy; and therefore hath such Rites and usage as they had. It was killed in the place where the Burnt-offering was killed, Namely, at the northside of the Altar; so shadowing 
Verse. 2.  also that Christ should die at Jerusalem of which the Prophet saith. On the northside is the city of the great King. The blood was sprinkled round about on the altar, shadowing that the merits of Christs-blood should be sprinkled by preaching throughout all Nations. The Inwards were burned to ashes, shadowing, that all the 
Vers. 3. 4. 5.  honour and reputation of Christ, was by his ignominious death and Passion brought (as it were) to ashes, that is, to no account with men that knew not the mystery of it. All they that see me, laugh me to scorn: they 
Psal. 22. 7. 8.  shoot out their lips, and shake their heads, saying: He trusted in God, that he would deliver him: let him deliver him if he will have him, etc. My strength is dryed-up 
15.  like a potsheard, and my tongue cleaveth to my gums, and thou shalt bring me into the dust of death, etc. The remnant was eaten by the Priest in token that the benefit of Christ belongeth to the Faithful. The Skin of the 
verse 6, 7. verse 8, 9, 10.  Burnt-offcring here, was the Priests, and all the Meat-offering that is baked in the Oven, & that is dressed in the pan, etc. Why God should think of so small and base a thing, as the Skin, some may ask a Reason? and see you the Reason, and the good of it. First, it notably confirmeth our Faith in his Providence, that he will never forget us, and leave us destitute of things needful and good for us, seeing we are much better than the skin of a brute beast, whereof yet, he hath care and thought. Therefore we must not shrink in the time of want, nor hearken to Satan that so busily layeth our infirmities and unworthiness before us, that so he may shake us off from God, and make us believe, he will never regard so vile persons, etc. But let Faith answer, avoid Satan. For I learn that God regardeth 
Mat. 16. 23.  the Sparrows, and forsaketh them not, though two 
Mat. 10. 29. 31.  of them shall be sold for a farthing yea, the beasts skin in the Law he vouchsafed to think of and to dispose of it, to his will, and he telleth us we are better than Sparrows, and therefore better also than the beasts-skinne, that hath no life, as the Sparrows have. He saith, O ye of little Faith, If we doubt of it, and therefore 
Mat. 8. 26.  I know, he will, and doth think of me, and I shall have, in his time, ever what is convenient and profitable. Secondly, it showed that sweet and comfortable care that the Lord then had, and still hath of the ministery, that it should be maintained, and not defrauded of the least thing allotted to it, which still he showeth in all other particulars, urging still, that they be given to the Priests according to his will. Great things to move our consciences in these days, if God be with us, to a true and just dealing with those that serve at the Altar amongst us, and not so greedily, so wickedly, and so unféelingly to rob and spoil them, as we do. If this people of the jews had done so, in these matters allotted to the Priests, as we do with our Tithes, and portions given to the Church in our days: do you think, or can you think GOD would have endured it? No, you know well he would not. And is he changed? will he not still have us taught by the Ordinance of his Word, & still them that serve at the Altar, to live of the Altar? Are not these duties from us now, as due as ever those were then? It may not, it cannot with truth be denied. How then may we first or last, escape the wrath of God for sinning so, as if the jews had sinned, we confess that God would have severely punished it? If you say, so much, and so much is enough for him, and this, & that he may spare: Make the case so of the Israelites, and in this particular of the beasts skin, durst any flesh have so reasoned then? Beware therefore of making yourself a judge where you are none, of robbing them, that have the title, and enriching yourself that have no right. What is allotted by the Government you live under, is his and not yours, if he be not worthy so much, the Law helpeth that by a due trial of him, and yet leaveth the maintenance still to a more worthy, not to you. Harden not your heart against God, against Law, against right and truth; accustom not your heart to covet your neighbours due, your hands to purloin it by fraud, or to take it by strength, it is theft, spiritual theft, Sacrilege, your house receiveth stolne-goods, & the wrath of God may happily shake the foundation of it for such sin, and you in yours, or you & yours be punished. Thirdly, this care of the Lord for the beasts-skinne, to appoint it to one that should have it, well taught that people then, and still teacheth us ever, to be careful to prevent strife, and to take away all Questions and controversies as much as we may, that every one knowing what is his, may therein rest, and peace ensue. The more God hath given you, the more must be your pain this way, in your good health and perfect memory.  
2 Your Chapter goeth on with the Peace-offering, 
Vers. 11. 12.  whereof he specifieth two sorts: the one of Thanksgiving, the other of a Vow. Touching the first, you remember how greatly GOD testifieth his liking of it throughout the Scriptures. In the 50. Psalm, he seemeth to prefer it before all others in some sort. For I will not reprove thee (saith God) for thy Sacrifices, or 
Psal. 50. 8.  forty Burnt-offerings, because they were not alway before me. I will take no Bullock out of thy house, nor he-goats 
9 10.  out of thy Folds. For all the beasts of the Forest are mine, and so are the cattle upon a thousand hills etc. Offer unto God thanksgiving, and pay thy Vows 
14. 23.  unto the Most-High. Who so offereth unto me thanks and praise, he honoureth me: and to him that ordereth his conversation aright, will I show the salvation of God. Unto thee therefore O God (saith David) will I pay my 
Psal. 56. 12. Psal. 107. 22.  vows, unto thee will I give thanks. O that men would praise the Lord for his goodness, & c! O that they would offer unto him the Sacrifice of Thanksgiving, and tell out his works with gladness! and so forth all the Psalm over, you see it is repeated as the foot of his Song. jonas said, I will Sacrifice unto thee with the voice of 
jonas 2. 9  Thanksgiving, and will pay thee that that I have vowed: Salvation is of the Lord. I will praise the Name of God 
Psal: 93. 3●.  (saith David again,) with a Song, and magnify it with Thanksgiving. This shall please the Lord better than a 
3●.  Bullock that hath horns and hooses. Yet careth not the Lord so much for this in respect of himself, as foreman, because there is nothing, that increaseth Feeling, Faith, Hope, and Prayer, as this exercise of Thanksgiving doth. Let it therefore be in use with us more and more, that is so accepted of him, to whom we owe so much.  
3 In the 13. verse you see leaven admitted of, which 
verse 13.  before you remember was rejected and forbidden. He shall offer his Offering with cakes of Leavened-bread, etc. leaven therefore in the Scripture is taken both in ill part, and in good part. In ill part, Matth. 16. 6. 1. Cor. 5. 6. Gal. 5. 9 In good part, Matth. 13. verse 33. and Luk. 13. verse. 21. when the Apostles are resembled to a little Leaven, that leaveneth the whole Lump, they being sent out of God into the unleavened world by preaching and teaching to leaven it clean through. And there is a Leaven of the new nature accepted, as the Leaven of our old nature is rejected. For look how the Leaven maketh the bread savoury and strong and wholesome, Look also how it maketh it rise and heave up, which otherwise would be sad and heavy: so doth God's regenerate Spirit change us, make us savoury, and all our duties pleasing to God in our new birth, and we rise up, yea, our hearts and souls are heaved up in all love and thankfulness to him, that in mercy hath so looked upon us. This Leaven therefore of new nature is accepted. Try yourself then in your secret Meditation, how you are seasoned, whether with old Leaven, or new. It will be good for you to take this view, and heartily to pray for what you want. Are you a Minister called of God to leaven his people with good Leaven? Look how you do it, and be painful: Faithfulness will be crowned, when slothfulness shall be condemned, and condemn you. And submit yourself to the profit of your people, not hunting after your own glory, that you are thus and so learned, eloquent, profound, and so forth. If your people profit not, because you fly too high a pitch for them, and scorn to lay a foundation of the Catechism among them, you will be found an unprofitable servant in the Reckoning-day, one that hath gained 
Mat. 25. 2●.  nothing to his Lord, but hid his talon in the fowl Napkin of fruitless matter, and idle figures of affected speech. Are you a hearer and no teacher? Look at your Leaven: doth it heave you up in thanks for the Gospel vouchsafed unto you? in love to them that truly preach it? in honest life to them that look at our example? Do you season your children, servants, & family, as you are able: This is new leaven then in you, and good leaven, accepted of GOD, and profitable to yourself: be thankful for it, and God increase the measure of it.  
4 In the 14. verse you read thus. Of all the Sacrifice 
Verse 14.  he shall offer one Cake for an heave-offering unto the Lord etc. And bui one Cake, (saith a Writer upon this Book) was appointed, that it might shadow out one Holy Communion to be celebrated in time to come of the Church, and not so many Masses, even Masses upon Masses, etc.  
5 In the 15. verse, etc. A Law is made that the 
15.  Flesh of the Peace-offerings for thanksgiving, shall be eaten the same day that it is offered; and nothing thereof left until the Morning. A Ceremony used (saith One) to signify that public Feasts should not be superfluously continued, and kept long under the colour of Religion. For GOD loveth not idle banqueting and prodigal spending, although he allow graciously what is fit for the occasion. Mariage-Feasts therefore in some Places according to the equity of this Law are restrained to one day, or two days, and not more. So of other lawful occasions of meetings. A Ceremony (saith Another) made in wisdom by God; lest, if the Flesh should have smelled by longer keeping, Religion might 
Calvin.  so have been vile in the eyes of tickle persons. Happily also (saith the same Person) to restrain vain glory, which some would have showed in sacrificing often, with small charge, if the meat might have been kept salted, and so offered again for a glory.  
6 But if the Sacrifice of his Offering be a Vow, or a 
Vers. 16.  Free-offering, it shall be eaten the same day that he offereth his Sacrifice: and so in the Morning the residue thereof shall be eaten. But as much of the offered flesh as remaineth 
Verse 17. Verse 18.  unto the third day, shall be burned with fire. For if any of the Flesh of his Peace-offerings be eaten in the third day, he shall not be accepted that offereth it, neither shall it be reckoned unto him, but shall be an abomination: therefore the person that eateth of it shall bear his iniquity. That is, the Sin for which he offered, shall still remain and not be forgiven. The Flesh then of the first sort, must be eaten the same day, and this of the second sort, in two days, none might be eaten the third day, but (if any remained) burned. A Ceremony (say some) foretelling and foreshowing that this outward worship of God by Sacrifices, and such Ceremonies should have his being no longer, than unto the Resurrection of the Messiah, which was on the third day. Others make use of this Ceremony thus, even to learn thereby, that the taking hold of Christ and his benefits, is not to be deferred and put off, but speedily and quickly to be done, whilst time serveth & opportunity is offered: for behold (saith Christ) to day, and to morrow, I cast out Devils, and the third day, etc. Luke 13. 32. that is, a short 
Luke 13. 32.  time I have yet to go on with my ministery, and then I shall be slain. So the Phrases, to day, and to Morrow, signify a short time, and therefore when this Law allotteth but one day to eat the one sort, and but two at the uttermost for the second, well may we learn by it, that whilst by the Preaching of the Word, the fruit and benefit of Christ is offered, we speedily take hold and defer not, lest the time elapse, and we find the door shut against us. This point hath been handled before.  
7 Others divide all time into three days (as it were,) and the first day they make from Adam to Christ; The second, from Christ to the judgement; and The third, ever after. In these two first days, the Gate is open to true penitent sinners, that come when they are called, without putting-off from day to day, but these two days neglected and ended, there is no more sacrifice for ●●nne, no more mercy, no Christ, nor Comfort any longer, but a fearful expectation of judgement, and eternal death for ever. More particularly every man and woman may be said to have three days; The first of Youth till Age come; The second of Age till death come; and in these two days there is mercy offered; but the 3. day is after death, and then no help: As here on the 3. day no Offering was accepted, but the sin remained unpardoned and not forgiven. All these applications by Godly men, tending to our good, are agreeable to the proportion of Faith, & we may be bettered by them.  
8 In the 19 verse etc. You have another Law of 
verse 19  uncleanness growing by touching. For the Flesh, (saith your Chapter) that toucheth any unclean thing shall not be eaten, but burnt with fire, etc. Again, If any eat of 
Chap. 15. 3. 20.  the Flesh of the Peace-offerings that pertain to the Lord, having his uncleanness upon him, even the same person shall be cut-off from his people. Moreover when any 
21.  toucheth any unclean thing, as the uncleanness of man, or of an unclean beast, or of any filthy abomination and eat of the Flesh of the Peace-offerings, which pertaineth unto the Lord, even that person shall be cut-off from his people. A man would think, that rather this Flesh of the Sacrifice representing Christ should sanctify all things that it touched, than be defiled by any thing, so that it might not be eaten. But the Ceremony aptly teacheth, what it was intended for, if you mark it. For as it was meant, it showeth that Christ sanctifieth and bettereth none, but such as take hold of him by a true Faith. To others, if they touch him, he is unclean (not in himself, who ever is holy and pure, the immaculate Lamb of God) but accidentally, he is hurtful by reason of their want of Faith, and profaneness, according to the Scripture. We preach Christ Crucified; 
1. Cor. 1, 23.  to the jews a stumbling-block, to the Grecians foolishness: but to them that are called of both sorts, we 
Esav 8 14. Luke 2 34. Rom. 9 ●3. 1. Peter 2. 7.  preach Christ, the power of God, and the wisdom of God. And that the unclean Toucher of this Sacrifice was to be cut-off, it taught them the punishment of unreformed Hypocrites, and still doth show what shall be the end of those that touch Christ, that is, bear his Name and are called Christians, use his Word, come to his Sacraments, and yet, as the Psalm saith, Hate to be amended: surely, they shall be cut-off; their end shall 
Psal. 50. 17.  be destruction, and they shall perish eternally. Ever therefore let the prayer of David be in our mouth, and uttered from our heart, O knit me fast unto thee, that I 
Psal. 86. 11.  may fear thy Name. Let us join inward truth to outward show, For the Lord loveth truth in the in-ward parts: Absalon, Ananias and Saphira, judas, etc., had 
Psal. 51. 6.  their uncleannesie, and how ended they?  
9 The forbidding to eat the fat, was a Ceremony, 
verse 23.  that even at home in their houses continued them after a sort in the exercise of Religion. For still they remembered 
24.  the Law, and obeyed the same. It also (as I have noted before) preached unto them figuratively, 
25.  that for God (if he so appoint) all the sweet pleasures of this world, riches, honours, friends, and whatsoever else, being as the fat pleasing and delightful, are forsaken, forborn, refused and left. A Lesson never enough 
Nunquam satis dicitur, quod nunquam satis discitur.  learned, though often repeated; so clean our hearts to this earth, and this fatness thereof. But pray often, and pray heartily with Saint Augustine 
* Da quod jubes, & iube quid vis. Aug.  That the Lord would vouchsafe to give us what he requireth, and then require what he pleaseth. He is strong though we be weak; can make us as contentedly leave them, as ever we received and enjoyed them.  
10 The forbidding of them to eat the blood also, as 
Verse. 26. 27  before hath been noted, signified unto them that the Lord abhorreth cruelty in every Child of his, and will have them merciful, pitiful, gentle, etc. In the 30. vers. 
Verse 30.  The bringing of the Sacrifice with his own hands, and not sending it by others, taught humility and duty to God, taught that every one must live by his own Faith, and not by another's; and may serve us now, to see how foolish an Error it is in Popery, to give another his beads to say them over for him that day etc. The heaving of it up, was a Figure of the lifting up of 
Verse 32. john 12. 32. Numb. 2. 8. 9  Christ upon the Cross. So was also the lifting up of the Brasen-Serpent. Some have made it a Figure also of his Exaltation after Death & Hell conquered; of which the Apostle speaketh, when he saith, Wherefore God 
Philip. 2. 〈◊〉  hath highly exalted him, and given him a Name above all names, that at the Name of JESUS every knee should bow, etc. That is, hath highly exalted him, and given him Authority and Power, and Rule, whereunto All shall be subject, men, women, and creatures whatsoever: Little thinking of any earthly scraping with the foot, at the Word of jesus, when neither word, deed, nor thought yield him reverence due to him. Popish elevation of their consecrated Cake was never thought-of in this heaving; and therefore vainly do they use this proof. The shaking of it too and fro four ways, 
Verse 34.  East, West, North and South, shadowed the spreading of that lifting-up of Christ; that is, of Christ's death and Passion throughout all the world, by the preaching of the Gospel.  
11 Lastly, the breast and the shoulder were the Priests, and so they were admonished to be as Breasts and shoulders to the people. Breasts, for counsel and direction in all their affairs: Shoulders, to beare-up the burden of care and labour of them, to under go Crosses and troubles in government for them, and for them to rest, as it were, and lea●e upon, in all their wo●s of heart, and agonies of mind whatsoever. A profitable Meditation for all faithful Ministers ever, thus to be, as the Lord shall enable them, to their several Flocks in this world. And as worthy a Meditation again, for the people to increase love, and singular love in their hearts, towards their Pastors, for their work sake, even for this use of them in all their distresses, and occasions whatsoever. A godly Pastor is a breast of sweet comfort in adversity, and a faithful Shoulder to lean upon ever, and to support both us and ours, when without him we shall fall fearfully, and peradventure eternally. Happy are the people that have them, and God work in their hearts to make much of them. In the 37. verse, see a short Rehearsal 
Verse. 37.  of all the sorts. These are some of the chiefest things in this Chapter.   

CHAP. VIII.  
IF you turn to the 28. Chapter of Exodus, you shall find the most of this Chapter there explained; and therefore a bréefer touch may serve here. It containeth the Sacrifices and Ceremonies used at the Consecration of 
The contents of this Chapter.  Aaron and his sons into the Priest's Office, and fitly followeth upon the other Chapters, because after Sacrifices appointed, the next care is, for Priests to offer and use them according to appointment. For use and benefit to ourselves; First, let us note, that this Office of holy Priesthood was not of man, nor 
Vers. 1. 2.  from man, but the Lord Almighty first instituted and 
Exod. 28.  ordained it by his own express commandment: then (being ordained) he confirmed the honour and reputation of it, by that great Miracle of the budding of Aaron's 
Num. 17. 8.  rod; and he very severely and fearfully punished the contempt of it in Corah and his company, whom the 
Numb. 16. 32  earth opening swallowed up with their Wives and children, and families all their goods. Upon jeroboam also 
1. Kin. 13. 4. 2. Chro. 26.  and Vzziah for in●hroching upon it, And the Law was sharp and general: If any stranger whatsoever (not 
19 Numb. 4. 15. Heb. 5. 4.  called to this Office by GOD) approach the Altar, he was to die. The Reasons why the Lord thus precisely appointed these Priests, and would not leave it to every man, to perform this Office, were these and such like. First, it was to be known, that not every man, No, not any man, but the Man Christ jesus could appease God's wrath, satisfy his justice, and take away the sins of the world, reconciling us to GOD and putting us in assurance of eternal life. This could not be figured out better, than by secluding all the whole Host of Israel from this Office, and choosing but Aaron and his sons as Types of Christ, this only able Priest to do (as I have said) and therefore they only were chosen, and so by such ordinance the Majesty, authority, and (if we may so speak) the propriety of Christ's Office resembled and shadowed. Secondly, God was ever the God of order, decency, and comeliness, and therefore in his Church would have all things done accordingly, not enduring any to be an invader of an other man's right, an intruder of himself into another man's Office, and a busy-body out of Rule, out of order. Certain men therefore are appointed, and they only shall do it. Others if they meddle, being strangers, because not called, shall die the death, as you hear before. Thus hath he also in the New Testament established a ministery, and given some Apostles, some 
Ephes. 4. 〈◊〉.  Evangelists, some Pastors and Doctors for the building-up of his Church etc. He also decreed, that the contempt 
I●●● 10. 16.  of these, is the contempt of him; and then judge you, first or last, what punishment will ensue. In neither Old nor New-Testament can we find the Popish Priesthood ordained to Sacrifice for the sins of quick and dead. For this is to deny the perfection of Christ's one Oblation, and that there is now remission of sins, seeing the Scripture saith, Where there is remission of sins, 
Heb. 10. 18. Verse 4.  there is no more offering for sins, etc. Heb. 10. 18.  
2 So Moses did as the Lord God commanded him, and the company was assembled at the door of the Tabernacle of the Congregation. Obedience in Moses the Head and chief, obedience also in the People under him, do offer us here a good Example. Such mutual agreement in great & little, to come together to the Tabernacle to understand further of God's Will, O, how commendable in itself, how acceptable to God, how profitable for others that shall behold & see it! Would God any thing might smite our hearts, to come to God's House diligently! Certainly, the praise of it will endure when we are dead, and the blessing of such zeal, upon our children's children. Banish then ungodly whisperers to the contrary, with all their deceitful and damnable persuasions: and he that hath an ear let him hear what God will say to his soul. Let him speak as that good Samuel was taught to speak: Say on Lord, forty Servant heareth. 
1. Sam. 3. 9   
3 Then Moses said unto the company, This is the thing which the Lord hath commanded to do. Nothing but 
Verse 5.  God's Commandment doth Moses offer unto them. For he well knew, Gods will only, in his own House, must be the Rule. Our own heads were never the best heads to follow; and for God, he knoweth our mould too well, to give that swinge unto us. If we will preach his will, he hath a blessing, and if we teach our own fancies, he will with his breath blow away both us, and our idle fancies. We offering then but his will to his people, and by a plain course of teaching, according to their capacities, making that appear to them, as many as are ordained 
Act. 13. 48.  to eternal life shall believe in time, to our unspeakable comfort, and their eternal good● and such as must perish, (if any such be in our flock) e●● in those also, we shallbe a sweet savour to God, because we have only 
2. Cor. 2. 15. 1. Cor. 11. 23.  delivered to them, what we received of God, & not abused them, with any man's Traditions that cannot save.  
4 And Moses brought Aaron & his sons, and washed 
verse 6.  them with water, And put upon him the coat, and girded 
7.  him with the girdle, etc. Of all these Ceremonies, read what hath been noted in the 29. Chap. of Exod. The 
verse 10.  Tabernacle, (a type of heaven Heb. 8. 2. cha. 9, 11, 12, 24.) anointed, to signify that Heaven is the sanctified Place for perpetual and eternal rest, unto all the Sons of God his Elect, before the foundations of the world were laid. 
4 verse 12.  He powered the Oil upon Aaron's head, so in him, who was a Figure of Christ, shadowing out the fullness of the Spirit upon Christ, Psal. 44. and Esay 61. 
x verse 13.  He put also coats upon Aaron's sons, etc. They were a Figure of the Church, which by Faith eateth also of the Sacrifice of Christ, being made partakers of his merit aswell as the Priests. Their garments figured out the Graces and gifts, wherewith the believers in Christ are adorned & beautified 
Rome 13. 12.  Casting away the works of darkness, and putting on daily more and more the deeds of light. The Lap of 
z verse 23. 24.  Aaron's right ear, and his sons thumbs of their right hands, and the great toes of their feet are 
a What ground Popish greasing ha●h here, judge you, the Apostles words also remember, protesting that whosoever was circumcised became a debtor to the whole Law to keep it. Gal. 5. 2. So ●o, etc.  anointed to represent that, 
b In Christo nihil sinistrum, sed omnia dextra.  in Christ there is no left, but all right. To show, that that his blood should make blessed them 
c Mat. 15. 34.  on his righthand and to teach that such as be his Chosen have their ears touched and made right, hearing with profit good things, and sincerely abhorring to hear evil. Their works also, shadowed by their right thumb, are holy, honest & good, and in their several vocations, they painfully and carefully walk, shadowed by their right toes anointed with the blood.  
5 Upon Aaron's sons, Moses did but sprinkle the 
Verse 30.  anointing oil, which before was said he powered upon Aaron vers. 12. so plainly showing, that in Christ the spirit should be without measure, and upon his servants 
joh. 1. 14, 16. Col. 1. 19  in measure, we all receiving of his fullness according to his good pleasure some more, some less.  
6 That which is said, of abiding at the door of the Tabernacle day and night, seven days, and ye shall keep 
Verse. 35. Consecratio septem dierum significat totius huius vitae tempus ordinatum divinitus, ut in eo consecremur in spirituales sacerdotes. Ante septem diem non plene sanctificatus Sacerdos: sic nec pij ante mortem.  the watch of the Lord, that ye die not; is thought, to have shadowed that watch, which all our life long (noted by the seven days) we keep in avoiding sin, and working righteousness, as the Lord shall enable. Which indeed may be called the wrath of the Lord, being a holy, Christian, and happy watch. The seventh day we shall be, free, fully sanctified, and delivered from this vale of misery, to keep an eternal Sabaoth in Heaven to our endless comfort. Thus briefly for order sake of this Chapter, the chief points, (as I said) having been touched in the 29. of Exodus.   

CHAP. IX.  
THe Consecration of Aaron and his sons being fully ended, in 
The Contents of this Chapter.  this Chap: is showed how they entered upon their Office, & began to do the duties thereof, Aaron offering the four principal Sacrifices, to wit, the Burnt-offering; the Sin-offering; the Peace-offering; & the Meat-offering. And for use unto us. First, it may be observed, that Moses who was never consecrated himself, doth consecrate and invest Aaron into his Office, that so men might learn to ascribe all to God, the authority I mean, and effect of the outward sign.  
2 In that Aaron is commanded to offer aswell for 
Verse 7.  himself as his people verse 7. The Apostle to the Hebr. reasoneth that the levitical Priesthood was weak, & but a shadow of a stronger, namely of Christ's. For such an Highpriest (saith he) it became us to have, as needeth not daily, like those in the Law, to offer up sacrifice first for his own sins and then for his peoples, etc. Read the 7. Chap. verse 26 27. Also the 5. Chap. Verse 3. He was also herein a Figure of Christ, not that Christ had any sins of his own, but that ours were so laid upon him, and he so made satisfaction to God for them, as if they had been his own. Surely, saith the Prophet, He hath 
Isaiah 53. 4.  borne Our infirmities, and carried Our sorrows, yet We did judge him as plagued and smitten of GOD, and humbled: That is, we judged evil, as though he were punished for his own sins, and not for ours. But he 
5.  was wounded for Our transgressions, he was broken for Our iniquities, the chastesment of Our peace was upon him, and with his stripes We are healed.  
3 When it is said, Aaron lift up his hand and blessed 
Vers. 22.  the people, vers 22. We must consider, that herein he was plainly a Figure of Christ, who only can bless, being only the seed of Abraham, In whom all the Nations of the world are blessed, and in whom (saith 
Gen. 18. 18. Ephe. 1. 3.  S. Paul, The Father hath blessed us with all spiritual blessing in heavenly things: As with the blessing of Reconciliation to himself, reputing us now just for his Son Christ, and Sons and Heirs of all heavenly benefits: with the blessing of his Spirit, whereby we walk in his calling, being guided and governed thereby in the same: with the blessing of acceptance of all our works (though full of imperfection and weakness) and with this great blessing, That all adversity becometh a help to us, to draw us to Heaven and eternal rest, etc. How are we bound to love such a GOD? Let us often fall into the reckoning of it, and rise up in thankful speeches and thoughts, as others of his servants have done before us, upon the same cause, Namely, Saint Augustin, whose words are these: Minus te amat, O Deus, qui aliquid tecum amat, quod non propter te amat. O GOD, he loveth thee not as much as he should, who loveth any thing else but thee, which he loveth not for thee. Saint Cyprian: Disce nihil Deo praeponere, quia Deus nihiltibi praeposuit; Learn (O man) to prefer nothing in thy love before God, because he hath preferred nothing before thee in his love; No, no, not the life and blood of his own dear and only Son. Saint Bernard: Quando ignorabam, me instruxit; quando errabam, me reduxit; quando steti, me tenuit; quando cecidi, me erexit; quando veni, me suscepit &c: O quid retribuam? When I was ignorant, he instructed me; when I erred, he reclaimed me; when I stood, he held me up; when I fell, he raised me; when I came to him, he received me etc., O what should I give to the Lord for these favours? etc.  
4 And the glory of the Lord appeared to all the people. 
Vers. 23. 24.  And there came a fire out from the Lord, and consumed upon the Altar the Burnt-offering, and the fat: which when all the people saw, they gave thanks, and fell on their faces: (or, they gave a shout for joy.) Thus did the Lord please to confirm both that manner of worshipping him, by such Sacrifices and the ministery of Aaron, and his sons now chosen and consecrated to that Office. The like credit he gave to Elias his Prophet, When fire from Heaven came down, and consumed the 
1. King 18. 38.  Burnt-offering, and the wood, and the stones, and the dust, & licked up the water that was in the ditch. Which the people also saw, and there fell again upon their faces, 
39  and said: The Lord He is GOD; The Lord He is GOD. Again, When Solomon had made an end of 
2. Cro. 7. 1.  praying, fire came down from Heaven, and consumed the Burnt-offering, and the Sacrifices, and the glory of the Lord filled the House. Such mercy in the Lord to meet with man's weakness, is duly and carefully to be thought of, all peevish frowardness to be instructed and to believe, (as a most unfit thing for any that look for Heaven) to be abandoned and cast away; Left after all means in mercy offered to win us and save us, we be destroyed with some fearful judgement, that all the world may talk of us for our obstinacy. This (I say) because even this gracious God is the same to man, by his Holy-word and infinite favours, seeking us as lost Sheep to be won unto him. Let us read, let us search, let us day and night endeavour to know his holy Will; and then constantly and faithfully walk in the same, whilst we have a day to live. This fire from Heaven did not plainlier confirm them, than the evidence of his Word doth all those at this day, that will look into it. And aswell may we at this day fall upon our faces, and give a shout in thankfulness for the great glory of the same, in the ministery of his Servants endued with great gifts of knowledge and power to expound & open the same unto us, as they did here, or in other places, for such visible Lestimonies of his approbation. God strike us, and work with us for his mercy's sake, that we may live and not die, praising and blessing his Name for ever, for his goodness.  
Amen, Amen.   

CHAP. X.  
IN the former Chapter, having showed 
verse 13.  by that miracle of fire from heaven, how he accepteth of worship done according to his will; now in this, by a dreadful judgement upon the two sons of Aaron, he showeth how he abhorreth all presumption of man, to serve him any other way. The sin and death of the young men for their sin, is layd-downe in these words, But Nadab and Abihu, the sons of Aaron, 
Verse 1.  took either of them his Censar, and put fire therein, and put incense thereupon, and offered strange fire before the Lord, which he had not commanded them. Therefore a fire went out from the Lord, and devoured them; so they 
2. Locum sacrum etiam ingressi sunt, quod ne summo quidem sacerdoti licebat, nisi semel in anno. Tremelius.  died before the Lord. Their sin was then, that to burn incense withal, they took not the fire from the Altar, of that which came down from Heaven, and was preserved by the diligence of the Priests, till the Captivity of Babylon, but other fire, which therefore is called strange fire, because it was not fire appointed and commanded. Which fault in man's eyes may seem to have excuse, ann not to deserve so fearful a punishment. For they were but yet green in their office, and so of ignorance might offend, being not yet well acquainted with the nature of their Office. Again, of forgetfulness they might offend, not remembering or thinking of the matter, as they ought. Thirdly, there was no malice in them, or purpose to do evil, but wholly they aimed at God's service, with a true meaning, although in the manner they miss somewhat. But all these and whatsoever like excuses, were as figge-leaves before God, vain and weak to defend them from guiltiness, in the breach of his commandment, and not withstanding any such, they are thus fearfully and dreadfully devoured with fire from God, that they then, we no●, and all flesh to the world's end, might learn and settle in our hearts, two things. First, with what severity the Lord challengeth & defendeth his authority, in laying-downe the way and manner of his worship, not leaving it to any creature to meddle with, but according to prescription and appointment from him; Content he is, that men shall make laws for human matters, concerning their worldly estate in this earth, as shallbe fittest for the place where they live; laws against murder, theft, oppression etc. but for his divine worship he onlywill prescribe it himself, and what he appointeth, that must be done, and that only, or else Nadab and Abihu their punishment expected, that is, God's wrath expected, in such manner as he shall please. The Point is good to be carefully marked, and would god it might take full place in all hearts! The Scriptures are plain, and they would be seriously thought of, you shall not do every man what seemeth good in his 
Deut. 12 8. etc. Deut. 4. 10.  own eyes but what I command, what I, I command, that, that, shall ye do etc. Read all the Chapter. Look in every Chapter of the book of Judges how, still, still they were delivered over to their adversaries for transgressing in this behalf. All the days of joshua, saith 
judg. 2. 7.  the Story there, and all the days of the Elders that outlived joshua which had seen all the great works of the Lord that he did for Israel. But when that generation 
10.  was gathered to their fathers, there arose up an other generation, which neither knew the Lord, nor yet the works which he had done for Israel, And these did wickedly in 
11.  the sight of the Lord, and served Baalim etc. Wherefore 
14.  the wrath of the Lord was hot against them, and he delivered them into the hands of spoilers etc. And whithersoever 
15.  they went the hand of the lord was sore against them, etc. Mark with yourself, the vehemency of these words, and the greatness of this wrath for worshipping him after other ways than he himself appointed. In the 8. Chap. Gedeons' Ephod made without 
judg. ●. 27.  warrant, did it please? O mark the words. All Israel went a whoring after it, which was the destruction of Gedeon, and his house. He and his house perished for worshipping God otherwise, than God himself appointed. This is no small punishment, if God give a heart to think of it fruitfully. The like you read of Saul who would offer sacrifice contrary to the word, He and his house also perish for it. jeroboams golden Calves 
1. Sam. 15. 23.  setup without warrant, & worshipped without warrant, overthrew him and all his also, I exalted thee, saith 
1. King. 14. 7.  God to jeroboam, and made thee Prince over my people Israel, etc., But thou hast not been as my servant David, which kept my Commandments, and followed me with 
8.  all his heart, and did only that which was right in mine eyes. For thou hast gone and made thee other Gods, and 
9  molten Images, to provoke me, and hast cast me behind thy back: And therefore behold, I will bring evil upon 
10.  thy house, and will cut of him that pisseth against the wall, (every Male even to the dogs, as the Marginal Note hath) and I will sweep away the remnant of thy house, as a man sweepeth away doung till it be all gone. Judge then in your secret thought, hearing these words, whether it be a small matter, to worship God otherwise than he in his word appointeth to us. It is a very memorable 
Note.  thing, that is written of Gregory sometimes Bishop of Rome, (the best of all that followed him, the worst of all that went before him) how he, in a most grievous plague, devised and appointed those Supplitions to Saints set down in the Litany, having for it neither commandment, nor example, nor any warrant in the word, but all to the contrary very plainly, and that so God revenged this wicked boldness, as in one hour, fourscore of those that so prayed and rehearsed those suffrages, suddenly fell to the earth, and breathed out their last breath. Thus the Lord liketh devices of men in his service. Why should not all flesh be resolved then, that, in vain do we worship God, teaching for 
Mat. 15. 5.  doctrine, men's precepts? And consequently, of the impudency of that speech of a Popish Doctor, that, GOD respecteth not so much what we do, as with what mind we do it. The untaught Romans understood more truth than this man, when being moved to receive Christ into the number of their gods, they answered, that every God must needs be served according to his will, and not according to his worshippers will; and therefore since they understood that Christ would have no fellows, but would be worshipped alone, they must needs either forgot all their other Gods, which they might not do, or worship him otherwise than his will was, which would offend him. So they resolved to reject him, which turned to the destruction of them in the end. Discamus Deum, ex ipsius voluntate, honorare, etc., Let us learn to worship God according to his Will, saith S. Chrysostome, etc. Cyprian telleth us, We must follow 
Cypr. lib. 2. Epist. 3. contra Aquarios. 1. Cor. 11. 23. Coloss. 2. 22. 23. Vatablus in Annot: in Deut: 4.  Christ, & he that doth not so, is not a Priest of God, but walketh in darkness. Paul saith, He delivered to them what he had received, &c: He condemned all voluntary worship. A learned Professor in Paris affirmeth boldly, that men's precepts turn people from the truth, & seduce the hearts of the simple: therefore (saith he) God tieth us so strictly to his Word without adding or diminishing, etc.  
2 But doth not a good intent and meaning prevail 
Good intent:  with God, albeit the thing be not expressly warranted? Yourself judge, by that which you see here, and in many other Scriptures, making this the second of the two things, I said were here to be observed. Had Nadab and Abihu the sons of Aaron here, any ill meaning towards God, or did they of malicious purpose offend him, and procure their own destruction? No, you must needs think their intent, was good, but because they swerved from the word, that good intent served not. The words out of Deutro. cited before, are not, you shall not do ill in your own eyes, but you shall not do 
Deut. 12. 8.  that which seemeth good, good I say, and I pray you mark it, you shall not do that, but shall keep you to my commandment. Be it never so good then in my conceit, that is, be my meaning never so good, it profiteth not, neither shall excuse Gods destroying wrath, more than it did here these sons of Aaron. There is a way 
Prou 14. 12.  saith Solomon, that seemeth good to a man and right, but theyssues thereof are the ways of death. Such assuredly are all will worships, not grounded upon the word, but upon man's will, and good intent. They shall excommunicate you (saith our Saviour Christ) Yea, the time 
john 16. 2.  shall come, that whosoever killeth you will think that he doth God good service. What then? shall his so thinking excuse his bloody murder? joseph had no ill meaning, when he prayed his Father, to change his 
Gen. 48. 18.  hand, and to lay his right hand upon his elder sons head. What ill meant josua when he wished Moses to 
Numb. 11. 28. judg. 17. 3. 1. Sam. 15. 15. Matth. 16. 22. Luk. 18. 15. Luk. 9 54. john 13. 8.  forbid those that prophesied? Michas mother when according to her vow, she made her sons two Idols. Saul when he saved alive the sheep of the Amalekites, etc. Peter when he had Christ, his Master, to pity himself. The Disciples of Christ when they forbade little Children to come unto him, when they would have commanded that fire should come from Heaven, etc. Peter's meaning had no hurt in it, when he forbade Christ to wash his feet: with a number like places in Scripture: yet you know no good intent was accepted in these cases. No more, no more shall it ever be, when it is not agreeing to the Word, which only is a Christian man and woman's true and perfect guide. Let therefore these things take place with us, and never wrostle we against the Lord, for he is too strong for us. and his will must stand, not ours. O why should it grieve me to be ruled by his word, seeing it is so sure a way for me to walk in? Or why should any Teacher deliver to me, that which he never received of God, to be delivered to his people? If they crave obedience, why should they be angry, that I pray to have it showed out of his word, whom only I must obey? He hath prescribed a form of serving him, that form he will accept and bless with eternal peace; all other forms he will abhor and punish. Nadab and Abihu preach so unto us and all flesh. They wish us to take heed by their harm: God is in other things full of patience, but in this, he is full of wrath, and his authority, to appoint his own worship, he will not endure it to be taken from him by any man. Let Popish whisperers then, make good out of God's word Latin Prayers when we understand no Latin, Calling upon Saints that hear us not; Flying from the sufficiency of Christ's Passion, to our own merits, cross and creepings, with a thousand devised toys, and we will obey them. But if they cannot, let them leave us to serve God, according to his word, that we may be accepted.  
3 You may also well note it here, that Nadab & Abihu, were two of Aaron's eldest sons, which after their father should in his place have succeeded him, yet there is no mercy with God, to stay his judgement, when they will not be ruled by his word. No prerogative therefore of any man, shall save him from wrath, if he thus offend, but the eldest shall die, aswell as a younger, the richest aswell as the poorer, a great man or woman aswell as a small. There is no regard with God of these things But the soul that serveth him according to his own will revealed in his Word, that is regarded, and ever dear unto him, etc. Build we not therefore, upon any titles, and so serve from the rule laid down unto us. If so little a transgression cannot be qualified any way, by any circumstance; O what will be their case one day, that so many ways stray from the Law of God, and almost in no one jot of their worship, have any warrant? Think with yourself more of this matter, and meditate further of it at your times.  
4 Then Moses said unto Aaron, This is that the 
Verse. 3.  Lord spoke, saying, I will be sanctified in them that come near me, and before all the people I will be glorified. You can conceive what woe it was to Moses, to see this end of two of his brother's sons, but he must stoop to God, and so he doth, telling Aaron the truth of the fault, and so consequently defending God, that he did but justly. In deed (saith he) we must confess that this is that we were told before, how God will be sanctified in them that come near unto him: that is, how he will have his Law obeyed and followed in his worship, and not any way else, how though he use the ministery of man, yet no man living must be wiser than He, to serve from the form appointed, and to follow his own liberty, but man must think it his wisdom, to do as God biddeth, etc.  
5 But Aaron held his peace, (saith the Text) that is, 
Verse. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  was so astonished with the fearfulness of it, that he had no speech, but all amazed and shaken with the woe of it, held his peace. He howled not out with any vnsé●mly cries, neither uttered any words of rage and impatiency, but meekly stooped to Gods will, kissed his rod, and held his peace. If thus Aaron in so great a judgement, how much more we, when our friends die naturally, sweetly, and comfortably, so that we may boldly say, Non amisimus, sedpraemisimus; We have not lost them, but sent them before us, whether we ourselves hope to follow. Lay to this heavy hearted father, yet silent and patient, the example of old father Elye the Priest, to whom when Samuel had related such fearful things, quietly he answered. It is the Lord, let him do what seemeth 
1. Sam. 3. 18.  him good. The example also of David, who in his distress very bitter and heavy, yet notably said, Let 
2. Sam. 15. 26.  the Lord do to me as seemeth good in his eyes. These are most excellent Patterns for us to follow in all our crosses and griefs, not forgetting that golden Saying of job, We have taken good things at God's hands, and 
job. 2. 10. job. 1. 21.  shall we not take evil? O yes, yes, The Lord giveth, and the Lord taketh, and ever, ever, blessed be his Name for all. The fish groweth greater in salt waters, and the Lord for his mercy make our Faith, Patience, and Comfort in him great, in the saltest and bitterest waters of this world. Amen.  
6 Observe here again with yourself, the strange and admirable change of these worldly matters, in the turn, (as we say) of a hand. For but Yesterday (as it were) Aaron and these sons of his had a famous and glorious consecration, into the greatest and highest dignity upon earth, (nothing under the Sun being more glorious than that Priesthood in those days) And how may you think his heart rejoiced to see, not only himself, but his children, (which Parents often love more than themselves) so blessed and honoured? But, O change now sudden and fearful! O fickle fading comfort that man taketh hold of in this world, whatsoever it be, if worldly: These sons so lately exalted and honoured to their old Father's sweet and great joy, now lie destroyed before his face, to his extreme and twitching torment. And how? Not by any ordinary and accustomed death, but by fire from Heaven, a sore and dreadful judgement. For what also? Even for breach of commanded duty by the Lord, all which doubled and trebled the father's sorrow. As it did in David when his son Absalon died not an usual death, and in rebellion and disebedience against his king and Father. You remember his passion then uttered. O my 
2. Sam. 18. 33.  son Absalon, my son, my son Absalon; would God I had died for thee, O Absalon, my son, my son. He considered the cause wherein he died, & the manner how he died; to a father so kind as David was, both of them full of woe and sorrow. Let never therefore any prosperity in this world puff us: for we little know, what to morrow-day may bring with it; The glass that glistereth most, is soon broken; the rankest corn is soon laid, and the fullest bough with pleasant fruit is soon slit, having more eyes upon it, & more stones cast at it, than all the other boughs of the tree. Pleasant wine maketh wise men fools, and fools often stark mad. Thousands fall at the left hand, but ten 
Psal. 91. 7.  thousand at the right. Multos frangit adversitas, sed plures extollit prosperitas: Many (saith Saint Bernard,) are crushed 
Bernard.  with adversity, but more are puffed up by prosperity. Lacertus Milonem perdidit, ambitio Caesarem. Nimis alter Naturae, nimis alter Fortunae credidit. Milo his strong arm overthrew him, and Caesar his ambition. The one trusted too much to Nature, and the other to Fortune. As a Spider's web; so is a man's greatness in this world, soon wiped away with a little whisk. Often therefore think of Saint john's words: Love not this world, neither the things that are in the world. If any man love 
1. john 2. 15.  this world, the love of the Father is not in him. For all 
16.  that is in this world (as the lust of the flesh, the lust of the eyes, and the pride of life) is not of the Father, but is of the world. And this world passeth away, and the lust thereof: 
17.  but he that fulfilleth the Will of GOD abideth for ever.  
7 But was Aaron hated of God, because this fearful hap fell upon his Children? No, no. Therefore learn to stay your hasty nature from judging rashly, and be not carried away by a prattling world. Ever remember what Cross is laid here, not upon a mean man in the Church, but upon him that had the highest place, that was a Figure of Christ, and accepted of him, and meditate of it much with yourself for your comfort etc.  
8 Note in the 4. and 5. verses, the manner of bury all, 
Verse 4. 5.  not in the Host, but without in the fields prepared and kept for such use. Where was then the superstitious conceit of Churches and Churchyards? Their friends and kinsmen carry them forth to burial, and the custom is still commendable amongst us.  
9 After Moses said unto Aaron and unto Eleazar and 
Verse. 6.  Ithamar his sons; uncover not your heads, neither rend your clothes lest ye die, and lest wrath come upon all the people; but let your brethren, all the House of Israel bewail the burning which the Lord hath kindled. In this case it was not lawful for Aaron and his sons to mourn, lest they should seem to prefer their carnal affection to God his just judgement. And it is a great Caveat to all such, as desire to govern themselves in an acceptable course. Of mourning for the dead, and the manner of Nations differing in the same, more may be said in the 19 Chapter.  
10 But the people here might mourn, that it might ever be learned, noted, and remembered, how nearly and truly the grief of the Minister should touch a loving and godly people. But where, where is such a people? God forbid but we should assure ourselves, there is a portion that doth thus, although all that reap the labours aswell as they, dee it not. And let it be a faithful Ministers comfort ever, that me love him, and suffer with him in any grief of his, than he knoweth off. I know what I say, and my soul blesseth the Lord for my experience in this point. My infirmities are many, and my weakness to do service hath ever been great, I know it, I acknowledge it in humility before him that knoweth, whether I lie, or no. Yet hath it been his good pleasure, ever since I was first a Minister, to show himself strong in my weakness, and to give a gracious blessing to my poor Labours in divers places, that I might well learn, it is all one to him to work with small gifts and with great. And touching the thing I spoke of, I have found this love in some for my only ministery sake, that I have been advertised by writing, of matters much concerning me, and to this day could never learn and know who they were. The Lord reward it ten thousand fold into their bosoms, if they be living, and upon theirs, if they be gone to God. Thus much breaketh from me in this place out of a thankful heart to GOD, and to them; and for a true comfort to my Brethren in this Land, lighting upon these my weak labours; that besides their own experience, they know also mine, that howsoever all are not kind and loving, where we live and labour, yet more are our faithful friends than we know. And therefore let us go on through all reports 
2. Cor. 6. 8.  good and bad, and through all crosses great and small: do the work whereunto we are called, and rest up-upon him that will never fail us nor let us fall.  
11 And they did according to Moses commandment, 
Verse 7.  saith the Text. So will the rod of God waken his people and work obedience. For which cause the Lord often layeth it where he loveth, not willing, as himself saith, the death of a sinner, but rather that he may 
Ezek. 18. 32  turn and live.  
12 Thou shalt not drink wine nor strong drink, thou, 
Vers. 9  nor thy sons with thee, when ye come into the Tabernacle of the Congregation, lest ye die: This is an Ordinance for ever throughout your Generations. That ye 
10.  may put difference betwixt the holy and the unholy, and between the clean and the unclean: And that ye may teach the Children of Israel all the Statutes which the 
21.  Lord hath commanded them by the hand of Moses. Sobriety is a virtue fit for all men, but especially for Ministers of the Word and Sacraments. Thus much in this Law the Lord shadowed, and we may truly learn, wine was forbidden them absolutely, when their turn came to minister: but now, that Law bindeth not. Yet to Sobriety, with wine, and without wine, we are ever bound. Let a Minister (saith the Apostle) be no drinker 
1. Tim. 3. 3.  of wine, meaning disorderly and unfitly, for otherwise Timothy is exhorted to drink a little wine for his stomacke-sake, 
Chap. 5. 23. Ephe. 5. 18.  and his often infirmities. To all men the same Apostle saith again: Be not drunk with wine 
Vinum est blandus daemon, dulce venenum, suave peccatum, quo qui delectatur, non facit peccatum, sed totus est peccatum. August.  wherein is excess, but be fulfiled with the spirit, etc. The reason added, that thus they might be sound and sincere Interpreters of the Law. For the chief Office of the Priests, was not to kill beasts and offer Sacrifices, but to have knowledge, and to teach the people the difference betwixt the true God and false Idols, betwixt holy things and profane, betwixt right prayer and wrong, concerning the Law and sin, and grace, etc. according to the Prophet Malachies' Speech: The lips of the Priest shall keep knowledge and they shall seek 
Malach. 2. 7.  the Law at his mouth, for he is the Messenger of the Lord of Hostes. But here is no thought in this Law of any proud and anabaptistical separation of ourselves from the fellowship of our Brethren, and the unity of the Church, under a colour that we are holy and others profane. Beware we ever of such Doctrine, and such Teachers.  
13 Then Moses said to Aaron and unto Eleazar and 
Verse 12.  Ithamar his sons that were left, Take the Meat-offering, etc. This is added to comfort and strengthen the shaken hearts of Aaron and his living sons, who might by this strange punishment have been driven into doubt, whether ever the Lord would be pleased, that they should meddle again with the Sacrifices. And we see therein a sweet and gracious God, who maketh not his promises void to all, for the faults of some, but only teacheth, to beware by other men's harms. We must therefore cleave to our Calling, and even so much the more painfully go forward therein, by how much we see others punished for ill-doing. There is as certain reward with GOD for well-dooing, as there is punishment for the contrary. Be taught therefore (I say) and schooled, but never be discouraged and feared from imposed duty.  
14 And Moses sought the Goat that was offered 
Verse 16.  for sin, and lo it was burned; therefore he was angry with Eleazar and Ithamar the sons of Aaron, which were left alive, etc. Part of this Goat being a sin-offering, should have been eaten, I mean, the shoulder and breast allotted to the Priest, but it was all burned contrary to the Law. For which Moses was justly offended, having seen so lately God's wrath upon the other fault. The answer of Aaron you have in the 19 verse, 
Verse 19  in effect and sense, as if he should have said. I confess and acknowledge the Ordinance of God is to be kept, and we are to eat with joy of the parts allotted unto us of the Sacrifice for sin, the blood whereof was not brought into the Tabernacle of the Testimony. But how could I eat with joy, in so heavy and woeful a case of my children? Compelled therefore with the greatness of my grief, I did what I did etc. At which answer, sayeth your Chapter, Moses was content, so 
Vers. 20.  bearing with his infirmity, considering his great sorrow, but not leaving an example to forgive them that maliciously transgress the commandment of God. And as Moses is said to have stayed his anger, so you see the Lord himself did, not punishing again this fault. It layeth open unto us the great kindness of our gracious God, of whom the Psalm saith, He is full of compassion 
Psal. 103. 8.  and mercy, long suffering and of great goodness. He will not alway be chiding, neither keepeth he his anger for ever. He dealeth not with us after our sins: neither 
9 10.  rewardeth us according to our wickedness, etc. Secondly, you may see here, how these Ceremonial Laws 
1 Sam. 21. 6. Mat. 12. 4.  gave place to necessity, as David also in necessity did eat the showbread, which was otherwise unlawful for him to do: and Ezechias admitted to the Passeover those that were not cleansed. But for Moral Laws, there is no dispensation for corporal necessity, but a constant course must be held in obeying them. For it is not necessary that I should live, but it is ever necessary that I should live righteously. Lastly, in that Moses admitted a reasonable excuse, we may learn to abhor pride, and to do the like. Pride I say, which scorneth to hear what may be said against the conceit we have once harboured. A modest man or woman doth not thus. But even for his servant and his maid, holy job had an 
job. 31. 13.  ear, and did not despise their judgement, their complaint or grief, when they thought themselves evil entreated by him. The example of God himself is in stead of a thousand, who mercifully both herd and accepted of Abimelech his excuse for taking away Abraham his wife. I know (saith he) that thou didst it even with 
Gen. 20. 6.  an upright-minde, and therefore I kept thee also that thou shouldest not sin against me, etc. Shall the Lord be thus sweet, and we so dogged, so churlish, so stern, and sour, that no excuse may serve for a thing done amiss, if once we have taken notice of it? Beware, beware, and remember your own frailty well. A stubborn frowardness hath hurt many, sweet gentleness and courtesy never any, but though wicked men were unthankful, yet our gracious God was pleased. And thus of this Chapter.   

CHAP. XI.  
IT belonged to the Priest's Office in those days not only to teach True Doctrine to the people, to pray for them, and to offer Sacrifices appointed by God, but also to discern and judge betwixt things clean and unclean. Therefore having hitherto spoken of Sacrifices and the Ceremonies thereof, now Moses cometh to speak of unclean things: Namely, Men and Women unclean, Meats unclean, Houses, Garments, Marriages, and such like, directing the Priest how he should judge in this behalse truly, neither make that unclean which was not, nor that clean which God made unclean. This Chapter which now you read, speaketh of unclean meats, beasts, Fishes, 
The sum of the Chapter.  and Birds. Whereof, before we consider according to the Text, we may all remember the state of this matter, concerning difference of meat as in the Scripture we are taught. First then, in Genesis you read thus, Behold, I have given unto you every herb bearing seed, 
Gen. 1. 29.  which is upon all the earth, which hath life in itself, every green herb shall be for meat, and it was so. No flesh as yet then granted to man. In the 9 Chapter you read thus. Every thing that moveth, & liveth, shall be meat for 
Gen. 9 3.  you, even as the green herb have I given you all things. But flesh with the life thereof, I mean with the blood 
4  thereof, shall ye not eat etc. Here is flesh granted also as well as herbs, and only the blood thereof excepted. But now in this Chapter of Leviticus, many sorts of meats are forbidden as unclean. Was this perpetual? No, it was but Ceremonial, and for a time. Wherefore the Apostle was bold to say in his time, and for all times after. Let no man condemn you in meat and 
Coloss. 2. 16.  drink, or in respect of an holy day, or of the New Moor, or of the Sabbath days, which are but a shadow of things to come, but the body is Christ. And whereof a shadow? First, these things shadowed the duty of man, to depend upon the word and will of his God in all things, yea, even in his meat. Secondly, how careful he ought to be to seek cleanness of body and soul before the Lord, and to avoid the contrary, which by the fall of our first Parents, was and is so crept into all their posterity, 
Esay. 64. 6.  as now our very righteousness, that is, our best things are but as a foul, filthy, stained cloth. Thirdly, how God had made a difference betwixt them, and all other the Nations of the world, reputing them in his mercy 
Deut. 14. 1. 2.  as clean, and all other people as unclean, that is, accepting them for his People before all others. Remember the Uision of Peter, in the Acts; and the meaning of 
Act. 10. 15.  it, Namely, that Peter should not forbear to go to the Gentiles, in respect of any former difference betwixt jew and Gentile, for this should be to call that unclean, which God had made clean. God now had broken down by his sons Passion, the partition wall, 
Ephe. 2. 14.  and Gentile aswell as jew should be accepted, the Ceremony of those meats clean and unclean, which shadowed out this partition and difference, now having his end and being finished. Kill and eat (now) of all 
Act. 10. 13. Mat. 28. 19  meats; and Go, and teach (now) all Nations: Call not any meat (now) any more unclean, for all is clean to 
Tit. 1. 15.  them that are clean: And put no difference (now) betwixt Cornelius and a jew, for all are clean: that is, In every Nation he that feareth God, and worketh righteousness 
Act. 10. 35.  is accepted. In the Gospel therefore, there is now no difference of meats, but all meat free with 
1. Tim. 4. 4. Matth. 15. 11.  Thanksgiving. That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man: saith our true Teacher, Christ jesus, and we must mark it. His Apostle (after 
Rom. 14. 14.  him) Saint Paul, I know and am persuaded through the Lord jesus, that there is nothing unclean of itself; but unto him that judgeth any thing unclean, to him it is unclean. Whatsoever therefore is sold in the Shambles, eat 
1. Cor. 10. 25. 1. Tim. 4. 1. etc.  ye, and ask no question for conscience sake. Nevertheless there shall come in the latter days some that shall forbid to marry, and command to abstain from meats which God hath created to be received with Thanksgiving. For it is sanctified by the Word of God, and Prayer. But these forbidders and commanders, are departed from the Faith: give heed unto the spirits of error, and doctrines of Devils. They speak lies through hypocrisy, and they have their consciences burned with an hot iron. O note these things earnestly with yourself, and acknowledge God's goodness in thus plainly forewarning us long before, of that which we see in these days fulfilled. Unto the pure (saith the same Apostle) 
Tit. 1. 15.  all things are pure; but unto them that are defiled and unbelieving, nothing is pure, but even their minds and consciences are defiled, etc. That Commandment to abstain from things offered to Idols, and from blood: In the Acts of the Apostles, was but for a time, and is ended also in Christ, or else it was no Ceremonial law. But 
Acts 15. 20.  you think per adventure with yourself, may not the Church in these days also forbid some kind of meat as flesh, & c? The answer is, that cause and circumstance must be considered, Civilie the Magistrate may, that is, for the good of the Commonwealth, in maintaining Mariners for service, in helping the young breed of Cattle that victual may be more cheap, by sparing the eating for a time, and so forth, but not for Religion and Conscience, as if one meat pleased God more than another: for (as you heard) Peter's sheet with all sorts 
Act. 10. Coloss. 2. 20. etc.  of meats confuteth that; many other Scriptures also, which yo● may read yourself over. But what if one pretend the Magistrates law being indeed popish, and making 
Rom. 14. 17. Heb. 13. 9  difference of meats for religion? You must needs confess such an one is an Hypocrite, and therefore odious to God, who hateth hypocrisy, and cannot be mocked. And what if he do it in deed for Religion? Then he denieth in effect, that Christ is yet come, and hath taken away this Ceremonial Law of unclean meats, 
Gal. 5. 2.  and as the Apostle saith, of Circumcision, that if we be circumcised now, Christ profiteth nothing; so is it true also, that if we yet hold a difference of meats for Religion and Conscience, Christ to us is no Christ, and we shall perish. What if I sincerely in regard of the Magistrates Civil Law, for the good of the Land, forbear to eat any flesh upon times named by Law, yet well knowing my liberty in Christ? You do most well, and would God the Land had more of these, that would obey godly Laws according to their meaning, and abandon all sinful riot and liberty contrary to them. GOD should be pleased, the Magistrate pleased, our Country profited, and we known to God and man for people of g●ouernment and order.  
2 But how did God in this Law of his, call that unclean which himself had made and saw to be good, as 
Gen. 1. 31.  all his works were good? Surely, in respect of Creation, and of themselves nothing is evil or unclean, but in respect of use forbidden, as God hath liberty to forbid at his good pleasure, without impeachment of himself, or of his Creature; Even as the Tree of Knowledge of 
Gen: 2. 17.  good and evil hurt not of itself, or the apple, but the transgression after Commandment, the thing in itself good, but the use forbidden. If you say, that which 
Mat: 15. 11.  goeth into the mouth defileth not, and therefore not the apple; it is true, for the apple defiled not, but the breach of God's Commandment, You shall not eat: So that 
Rom. 14. 17.  ever it was true, The Kingdom of GOD is not meat or drink, etc.  
3 How were beasts called unclean in the time of Noah, when they entered into the Ark before this Law was made, except of themselves and their Nature, they were so? I answer you truly, they were then so called, not in respect of any fault in themselves, or of eating, but in regard of the Sacrifices, from which God did then exclude them, as here he did from being eaten. And as well might God then, at his good pleasure, choose what he would have offered for Sacrifice, and what not; as now what he would have eaten, and what not; all being his, and his prerogative to do with his own as he pleaseth. As now therefore, that which was forbidden to be meat, is called unclean, yet not so in Nature, but in regard of use thereof forbidden; so then, was that called unclean, which was forbidden to be Sacrificed, and not for any evil nature at the Creation, but only because of this prohibition of use that way. Now let us a little look at the words of the Chapter.  
1 In the Chapter you see three sorts Namely beasts, of the Land, Fishes of the Sea, and Fowls of the Air, and these are distinguished or noted by Names; and by Signs. The Names that are here set down, We are not so well acquainted with some of them, because in those East-parts, there were divers creatures not known to us in these Countries, by their Names. The 
Beasts.  Signs therefore is the best note for us, and in the beasts they are these, dividing the hoof, and chewing the 
Verse. 3.  cud, for so saith the Text. Whatsoever parteth the hoof, and is cloven footed, and cheweth the cud amongst the beasts, that shall ye eat. But if he did the one, and not the other, or neither, he was unclean; Read the words yourself. You saw before that these were but shadows of other things. For doth God regard Oxen, (saith the Apostle) and careth he for dividing, or not dividing the hoof, chewing, or not chewing 
〈◊〉 Cor. 9 9  the cud: who made them all as they are, and could have made them all of one sort, otherwise than hereby to resemble berter matters? No. And therefore consider with yourself, that in this difference of beasts, the Lord shadowed out a difference of men and women in this world, some clean, and some unclean. The clean beasts resemble the Godly and Elect which being cleansed by Faith in Christ from their sins, and sanctified by the Spirit of GOD, earnestly and fervently love the Word of God, hear it, learn it, embrace it, Night and Day meditate of it, labouring to keep it by framing all their words and works, counsels and actions according to it. The unclean beasts resemble the wicked and reprobate that despise the Word, and live as the Dog that returneth to his vomit, Or the Swine 
2. Pet. 2. 22.  that walloweth in the mire, that is, wickedly, filthily, and beastly. This taught Irenaeus many years ago, 
Irenaeus lib. 5.  and both for his antiquity and worthiness let us mark his words. They that have the Pledge of the Spirit, (saith he) and serve the concupiscence of the flesh, but subject themselves to the Spirit, and reasonably behave themselves in all things, rightly of the Apostle are called spiritual, because the Spirit of GOD dwelleth in them. And they that cast away the Counsel of the Spirit, and serve the pleasures of the flesh, living unreasonably, and unbridledly, following their sinful desires, having no working of the Spirit, but living as dogs or swine, rightly he calleth carnal because they savour of nothing but the flesh. And the Prophets, for the self same cause, compared them to bruit and unreasonable beasts, as to fed-Horses neighing after their Neighbour's wives, etc. 
jer. 5. 8. Psa. 49. 20.  David also in the Psalm. Man being in honour hath no understanding, but is compared to the beasts that perish, etc. Now all these things are done Figuratively, to note clean and unclean persons as before. For they that have a true Faith, and a good life, by meditating in the Word, are such as divide the hoof, and chew the cud, and they are clean. Such do neither or but the one, are unclean, as he that believeth in GOD, but liveth not well, or he that liveth in an outward honesty, but believeth nor rightly; he also that doth neither live well nor believe well, all these are unclean. The jews, (saith this Father) may be said in some sort to chew the cud, because they read the Scriptures, but they divide not the hoof, because they believe not in the Son of GOD, Christ jesus, as well as in the Father. To this effect Irenaeus. Others have by clean beasts parting the hoof, noted the true Teachers of the Word, which divide the same aright, the Law and the Gospel, Precepts and promises, etc.  
They again, say others, may be well called clean, dividing the hoof, who do not believe in great or in gross, but discern and distinguish things, as Christ, and Moses; Nature and Grace; Truth and falsehood, etc. 
john 4. 1.  Not believing every spirit but trying the Spirits whether they be of God or no. Things may not be taken ever literally; And again, we may not be too bold with Mysteries and Allegories, leaving the letter, but a true wisdom is to be prayed for, and used in both. He that is 
1. Cor. 2. 15.  spiritual (saith the Apostle) discerneth all things, That, for dividing; and be wise unto Sobriety, that, for being 
Rom. 12. 3.  too busy in devising Mysteries. For chewing the Cud, They may be said to do it, and so to be clean, who meditate of that they hear and learn out of God's Book, and often repeating it in their minds, ponder 
Luke 2. 19  it in their heart, as is said of the blessed Virgin. A thing much commended in the Scripture, as in the first Psalm. Blessed is that man that meditateth in the Law of God day 
Psal. 1. 2. Psal. 19 14. Gen. 24 63. Deut. 6. 7.  and night. Let the words of my mouth, and the meditation of my hart be alway acceptable in thy sight, O Lord, my strength, & my Redeemer. Isaac went out to meditate; etc. Commended also by the Fathers: Meditatio Dei dulcis est. To meditate of God is a sweet thing, Saith Saint Augustine. Meditatione pericula agnoscimus, oratione evadimus. And by meditation, saith Saint Bernard, We know perils, by prayer we avoid them.  
2 Your Chapter nameth many particulars, which 
Verse. 5.  were but curiosity to stand on. A few may be touched, for example sake. The Coney was unclean because he cheweth the cud, and divideth not the hoof. And by this, some have thought, were figured out such men and women, as lay up their treasures in earth, because the Coneys dig and scrape, and make their berries in the earth, whereas the Scripture teacheth us not to do thus, but to lay up our treasures in Heaven, where no 
Math. 6. 19  thief, no moth, etc. These men and women are unclean, and God will have none of them.  
3 The Hare was also unclean for the same cause, 
Verse. 6.  because he cheweth the cud, but divideth not the hoof. The Hare is a very fearful creature, and therefore by him figured out fearful men and women, despairing of grace and shrinking from God, fearing crosses and losses, and forsaking Faith. Such persons are unclean, and excluded out of the Kingdom of GOD. Read Apoc. chap. 21. But the fearful and unbelieving, 
revel. 21. 8.  and the abominable, and murderers, and whoremongers, and forcerers, and Idolaters, and all liars shall have their part in the Lake which burneth with fire and Brimstone, which is the second death.  
4 The Swine was unclean, because he parteth the 
Verse 7. 8.  hoof, but cheweth not the cud; and of their flesh they might not eat, nor touch their carkeise, etc. Tertullian saith, Herein was figured such unclean persons as be good for nothing, but to be slain. For if you consider, what a creature the Swine is: He never looketh up to Heaven, but hath his mouth ever in the earth and mire, caring for nothing but his belly. He serveth not to ride upon, as doth the horse; to till the ground, as doth the Ox; to give milk, as doth the Cow; to clothe us with his fleece, as doth the Sheep; to watch by night for us, as doth the Dog, and so forth, but he is only nourished for the knife, and his death hath use, his life hath none. Such ought not men and women to be, and if any be such, they are unclean. God would admonish the jews by this Figure, and still we may learn by it, to be no Swine, no Hog, no filthy miry creatures wallowing in sin and uncleanness, without regard and feeling, loving the earth and looking ever on the earth, rooting in it all the day, and feeding the belly with all greediness, nourished only to the slaughter, and profiting no way whilst we live. A profitable meditation for God's children, that they may so continue, and a profitable remembrance to others not yet called, that they may become his children. A good caveat to rich Cormorants in this world, who never profit any, till they die, with all the wealth they have. A knife therefore for the Hog, that we may have Puddings; and death for such Wretches, that the Commonwealth may have use of their bags.  
5 From the Land, Your Chapter cometh to the Water, and so from the beasts, to the Fishes therein; vers. 
Fishes.  9 showing what was clean, and what unclean, what might be eaten, and what might not. But Fishes in particular are not named as the beasts were, & the Fowls afterward are, because the most part was unknown to jews, having little use or none of Fish, and few Waters or none but jordan for Fresh-fish. Sea-fish was sold nearer the East, and came not to the jews much, where they were. By the marks therefore, God describeth them, and saith. Whatsoever hath fins and scales in the Waters, in the Seas, or in the Rivers, them shall ye 
Verse 9  eat. But all that have not, &c: they shall be abomination 
〈◊〉. etc.  unto you. By the sins some have thought was figured Faith; and by the scales good and honest works. These two, make a clean man or woman acceptable to God. But he or she, that wanteth both, or either, is unclean. Faith without works is not a true Faith, but 
james 2. 17.  a dead, and beautiful works without Faith, are the blossoms of Hypocrisy, and please not God.  
6 After Land and Water, Moses cometh to the Air, 
Fowls.  and showeth what Fowls therein are clean and unclean. 
Verse 13.  Wherein you may note the great mercy of God, in that most of these unclean Fowls are indeed odious to our Nature and we eat them not, whereas he might have restrained them from those, that they loved and liked. So good is he in all things, and careful not to 
The Sea●ew. The Swan. The Heron. The Lapwing  lay heavy burdens upon us. Some good Fowls are yet restrained, that man might learn Temperance and Obedience. For Gluttony and Excess, we are very prone unto. Some have considered the nature of every Fowl, and laboured to learn somewhat for amendment, but it is good to be sober in these things: As for example, by the Eagle which flieth high, they have noted mounting minds to be a fault, and to make men unclean, as indeed they doc, howsoever the meaning was thu●, to teach, by making the Eagle unclean. By the goshawk, men that prey upon their weaker brethren & neighbours, and gripe them so as they kill them, or undo them. By the Vulture, men that delight too much in Wars 
Verse 14.  and contention. By the Kite, cowardly-men, that yet are devourers as they can. By the Ravens, unnatural Parents, 
Verse 15.  that forsake their children; Unkind Friends which shrink away; Ill Husbands which provide not for their Families, etc. By the Ostrich, painted Hypocrites, and 
verse 16.  carnal men, that have fair great feathers but cannot fly, etc. By the little Owl, and the great Owl, such as 
verse 17.  love darkness, and fly the light, such also as are unsociable with men, and love solitariness too much. By the Sea-mew (which liveth both on Land and Water) such as will be saved both by Faith and works, partly by the one, and partly by the other, etc. Such Ambodexters' also as the world hath store of, holding with the Hare and running with the Hound; Fire in the one hand and water in the other; Two faces under a Hood, etc. By the Hawk, such as are kept for others harm, whereof also there are too many. We must have an Oliver for a Roland, and so we maintain such as the earth is weary of, and their wickedness shall be our destruction, if not of our whole house and posterity. By the Cormorant, all greedy covetous persons, etc. By the Lapwing, you 
Verse 19  may take occasion to remember what the Poet saith, which is thus.  
TEREUS' King of Thracia, married Progne daughter of Pandion; which Progne having a sister called Philomela, 
ovid. Metamor: Fab. Septima.  after certain years, desired her husband, that either she might go to her sister to see her, or have her sister fetched unto her. The King willingly yielded, He would fetch her sister to her, and to that end went to sea, came to her Father and his Father in-law, obtained leave for her, to go with him for awhile to her sister. But see, as they were in their journey, his unclean heart burned in lust towards Philomela his wives sister, and by force abused her, cutting out her tongue after, that she might not tell. Thus dumb & speechless he brought her home to her sister, who amazed at this change in her, and not knowing more than her husband the King would tell her, in stead of joy, had great sorrow in herself, no way now able to talk with her sister, and to have any comfort in her. But Philomela getting an needle and silk, expressed thereby as by writing, how her husband had abused her body, and cut out her tongue, as he brought her to see her. Then Progne all enraged with fury and wrath, casting which way to be revenged of him for this odious fact, caught at last her little son by him, and slew him crying upon her, Mother, Mother, and clasping about her neck with kisses as long as he could, making meat of him for the King his father. The King liking the meat well, called for the little child, that he might have some of it, when she with a fierce look told him, he had his child in his belly for the good he had done to her sister, and with that showed him the head, flinging forth from him as fast as she could, he so astonished that he could not tell what he did. Then (saith the Poet) they were all three, to avoid further mischief, suddenly changed into three Fowls: Progne, this cruel Mother, into a Swallow, who carrieth red upon his breast, to note the bloodiness of her breast; Philomela her sister, into a Nightingale, who keepeth in the woods, as ashamed of the villainy done to her by the King, and lamenteth it in the Night by her sorrowful song. The wicked King, who was cause of all, into a Lapwing, which is delighted with dung and filth to note his foul and filthy mind to his sister in-law, hath a long bill wherewith he striketh and hurteth other Birds, noting his cruel knife, that cut out his sister's tongue, feathers upon the head like a crown, noting his place & dignity that he was a King, whereupon the Verses were made.  

Rex fueram, sic crista probat, sed sordidavita,  
Immundam e tanto culmine fecit avem.   
The Lapwing then, may shadow out all foul unclean minds, full of cruelty and lust, full of cruelty also to work the concealment of lust, as you see in David, 
2. Sam. 11.  first lusting, and then killing. But thus to follow Allegories I forbear, only noting thus much, to show you Learned men's applications of these things for our good. And surely, although I dare not say, that by these unclean birds and beasts thus much was meant, yet thus much is most certain, that whoso have these qualities noted in the nature of them, they are as certainly unclean to God, as these birds were for use of meat to this people. Let us ever therefore abhor such spots, that we be clean to the Lord who is cleanness itself.  
8 Some thing is spoken in your Chapter, of creeping things, whereby men have noted the uncleaneness shadowed of such as mind earthly things too much, and particularly by the Weasel, deceitful persons, because the Weasel is deceitful and crafty. By the Mouse, such as live upon others labours and are unprofitable themselves. By the Want, or Mole, such as are blind and ignorant.  
Lastly, that which is spoken of uncleaneness, growing by the touch of these things, and that which you read 
Vers. 2. 4. etc.  of washing and breaking earthen Vessels, you must ever take it so, that God stood not so much upon these Ceremonies, as to teach his People hereby inward truth, and cleanness of heart, ever fit for such as belong to him, and without which none can be accepted of him. At this therefore (as I said) we must carefully aim, that we may be holy, as our heavenly Father is holy. And among all uncleanness, beware of that which is noted 
verse 27.  by such things, as go upon their paws, Namely, to profess the Gospel for lucre-sake. For where that is the cause, the effect will fail with the cause, and whilst it continueth and faileth not, yet is it hateful to GOD for his ground. The Gospel must be loved to gain Heaven, and not to purchase the earth by it, further than GOD shall please to cast it as an adjacent by his promise. Seek first the Kingdom of 
Matth. 6. 33.  GOD, and the Righteousuesse thereof, and all these 
〈◊〉. Sa. 17. 39 Mat. 14. 29. 30 Amas Deum? ambulas super mare; amas seculum? absorbebit te. etc. Aug. de verb. Domini: ●erm. 13.  things shall be cast unto you. Saul his Armour was not fit for David, neither could he march well against Goliath, till he had put it off; no more shall men clogged with earthly cares, courageously and effectually go against Satan that proud Philistim, that would destroy them. Peter walked above the water; and Peter began to sink under the Water. Whilst thou lovest GOD unfeignedly, thou walkest; and when thou lovest the 
una haec placida, solida, firma, & perpetua securitas, si quid in rebus humanis sublime & magnum videtur, oculis ad coelum elatis, infra conscientiam tuam iacere, possis gloriari. Cypr. Epist. ad Donat.  world thou sinkest. Love not the world therefore, neither the things that are in the world, &c: saith Saint john, 1. Epist. Chap. 2. verse 15. For it flattereth us to deceive us, it allureth us to slay us, and it lifteth us up, that it may throw us down with a greater fall. But meditate further with yourself, what inconstancy in earthly things you have ●éene, and let this suffice of this Chapter.   

CHAP. XII.  
IN this Chapter is contained the manner of women's purifying in those days after Childbirth. A thing not to be forced upon us in manner and form as it then was used, no more than other the Ceremonial Laws of Moses. Yet is the Law and honesty of nature, still and ever to be observed amongst all people. And forasmuch as in the Gospel, there is mention made of the Blessed 
Luke 2. 22.  Virgins Purifying, let us briefly consider this custom, and labour to draw fit profit from it to ourselves.  
1 Moses is willed to speak unto the Children of Israel, 
vers. 1. 2.  that is, to the men, that when a Woman hath brought forth seed, etc. Why should the Law for Women, be published and given to the men, and not rather to the women themselves? Surely, to the end that men might join also with the women, in a care to see it observed and kept according to the Commandment. As the Laws of Kings and Princes, which belong to Labourers, are given to Lords to see them executed and performed. Let Men note, what trust God reposeth in 
Note.  them, to see that their wives keep his Laws and Ordinances, and let them never be unfaithful to one of such love towards them to trust them, and of such power to punish their breach of trust. Let Women note it, to move their hearts to think both of their Husband's charge, and their duty. They may not break a Ceremony, but their Husbands shall be shent for it, much less the substance of all Religion and obedience to God. What a happy grace then, for both to join together, and either to strive to excel other in careful keeping of God his Laws?  
2 By this Ceremony of Purification, the jews (and in them all men) were put in mind of their natural corruption, and led (as it were by the hand) to the remedy against the same, Christ jesus. Of the former, plainly speaketh David in his Psalm, when he saith, Behold, I was shapen in wickedness, and in sin hath my 
Psal. 51. 5.  Mother conceived me. Before our birth, and in our birth we are unclean, and from our uncleaneness our mothers also become unclean. Which very plainly and truly confuteth that gross error of Pelagius, denying the propagation of sin from Parents to children, and 
Imitatione, non Origine.  affirming that by Imitation only, and not originally we became evil. But if the birth were clean, the mother by the birth should not become unclean, as this Ceremony of Purifying did shadow that she was. God would therefore have all men know what they are by Nature and inheritance from their Parents, and what by grace through the remedy provided, Christ our only 
1. john 1. 8.  righteousness and purity. Also that God had rather have them never enter into the Church, than to enter with corruption unsorrowed for, and uncared for.  
3 But why then was the Virgin Marie purified, since the Child she bore had no uncleaneness or corruption in him, being neither conceived nor borne in sin, but the immaculate Lamb, and the Son of God? The Answer is, that although Christ in himself was not 
〈◊〉 1. 19  only pure, but even purity itself, and the Virgin Marie his Mother was not indeed properly and directly subject to this Law, because she conceived not by man's seed, of which the Law was meant, and Christ 
Matth. 12. 8.  was Lord of the Law; Yet forasmuch as it pleased him to take upon him the person of all mankind which was corrupt and sinful, so, and in that respect both he and the Blessed Virgin became obedient to the Law. He, (saith the Apostle) that he might redeem us from the curse of 
Gal. 4. 5.  the Law, who were indeed subject to it, as also, by this his voluntary submission to it, He might take away, abrogate and give an end to this Ceremony, so that now it is not needful to present any children in the Temple with an Offering as then was used, but all purity and cleanness is to be sought for in Christ jesus himself only, the body and truth of all these Figures and shadows 
Col. 2. 17.  in the Law.  
4 A Question again may be asked, why the time 
Vers. 5.  of Purification was doubled in a woman-child, to that it was in a manchild? And Answer is made by some, that it was in respect of a natural cause in the body, which I leave. Others, because in women there is more vice and evil than in man: A hard judgement and without any Warrant, for who knoweth what is in either but only God, I mean, the greatness and full measure of evil? Thirdly therefore it is answered, and with more probability, that it was, because the woman was the beginning of our fall, deceiving her 
1. Tim. 2. 14.  husband when she was deceived herself, and so drawing all her posterity into the like fall and ruin with her. But the last Answer and best (as I think) is, because a manchild was circumcised, and not the woman, therefore the punishment of being unclean was lessened in the Male, and doubled in the Female.  
5 The Difference of Offering allowed to the poorer 
Verse 8.  sort, very comfortably showeth the gracious care God hath of our poverty & mean estate, as also how little he passeth for any of our pomp & riches, accepting aswell of two Turtles, or two young Pigeons as of a Lamb, when ability serveth not to bring a Lamb. Let the due meditation hereof raise up our hearts if we be poor, and pull down our stomachs if we be rich: for the matter accepted with God, is not glory and Pomp, but a true heart fearing to do evil, and hungering to do well, resting in Christ, and in nothing else, as the true medicine for all our sores, and most pleasing Sacrifice for all our sins. Riches are comfortable if God give them and grace with them, but poverty is no misery when we fear God.  
6 Lastly, concerning the use with us, we must well consider, that although this Ceremonial Law of Moses be abrogated and gone, yet honesty of Nature, and modesty in womenkind is neither abrogated nor gone. Therefore, even still we retain in our Church, a lawful and laudable custom among women, that they shall rest a time after childbirth, to gather strength again in their houses, without coming abroad, and when God shall enable them to endure the Air, then to come to Church, accompanied with their loving friends and neighbours, there thankfully to acknowledge Gods great mercy to them, in both giving them safe deliverance, and blessing them with fruit of their bodies to their comfort. But see the difference of the Mosaical Law, and this our Custom. There the woman was put apart by God, and so continued unclean Forty days upon a manchild, and double upon a Maid; With us neither by God nor man is she put aside for any time certain, but as the Lord shall give strength sooner or longer she is at her libetry, yet ever observing womanly modesty, as is most fit. There, she was to touch no holy thing, neither to come into the Sanctuary, till that time was out: with us, she may touch any thing, and come to the Sanctuary when she will, with respect above said: There, was a difference betwixt a manchild and a maid, with us, none, but both alike: There, was a Burnt-Offering, and a sin-offering; with us, neither the one, nor the other: There, an Atonement was made for her, with us, no such thing. Lastly, there, she was unclean till all were ended, with us, never unclean, at all, And do we then retain still a jewish Purifying? far be from us both untrue speech and false judgement. Our custom, you see, differeth greatly from This jewish Ceremony, and is nothing but a needful thing in regard of weakness, a modest Ceremony in regard of womanhood, and a Christian duty in regard of mercy and comfort received, to come to the Church, and to give him thanks most humbly and heartily, that hath dealt so kindly and mercifully with us. Let us therefore love to be obedient to good things, hate to be contentious and troublesome in a peaceable Church, and let modesty ever make us esteem better of our Governors than of ourselves. There was never the thing since the world was made, which an evil heart and a lawless tongue may not carp at, but the Apostles words must rule the Apostles Scholars, We 
1. Cor. 11. 16.  have no such custom, neither the Church of GOD. Women in women's matters may have authority to discern what is fit, and why should any immodest mind meddle with them, so much as to raise stirs, and break peace in things established by Law, by honesty, by modesty, by long continuance, and all good approbation? I trust what is passed is dead, and will never revive again. God make us thankful for our Government and Laws, and for the happy peace both of Church and Commonwealth, and let us never be the breakers of it. Amen, Amen. And so no more of this Chapter.   

CHAP. XIII.  
IN this Chapter, you have an other kind of uncleanness spoken of, namely the Leprosy, a disease very fearful and ugly. Whereof three sorts 
The sum of the Chapter.  are named, to wit, Of the body; of the Garments; and of the house; for all these might be infected and unclean. And learned men are of opinion, that after some special and peculiar manner unknown this day to us, the jews were troubled and afflicted with this disease. For profit and use to us, when we read these things (which is all my drift) thus we may better ourselves and gather good. First, let us mark who were appointed judges hereof to tell when any man was infected with this malady, surely not all the Levites, but Aaron only and his Sons, who were Priests. By which, our popish Teachers would gather an argument for their 
Verse 1:  auricular confession, and ea●e shrift, that as these Priests were made judges of this contagion of body by viewing and looking on it, so they should be judges of the Leprosy of the soul by hearing confessions of men and women, and judging of the qualities of their several sins. But alas, it hangeth together as the sand doth, the one having express warrant, and the other none. And if it were good to gather arguments in this sort, we might rather conclude the contrary, that forasmuch as Aaron and his Sons were not made judges of any secret matter, but only when it was broken out into plain appearance of a swelling in the skin, of a scab, or a white spot etc. Therefore, neither must these Romish 
Verse 2.  Masters meddle with hidden and secret things as they do, but only with matters public, and publicly. Let this idle collection therefore of theirs go, and we truly and rightly learn by this, that herein was figured, not that Romish Priesthood, but the pure and holy Priesthood of our blessed Saviour, who doth see and know, handle and touch, regard and heal all our spiritual spots, as these Priests here dealt with this bodily infection. So that, if we be unclean, we cannot deceive him, but full well He seeth and knoweth us to be so, He judging us so, putteth us apart for such, and till sorrow sinking into our hearts for the same we repent and take hold of him by Faith, that we may be healed by him, we never recover any health; and when we do, then are we cured, and so pronounced by him to our eternal joy and comfort. Away therefore with our fig leaves, for they cannot cover us, if I be a swearer, an unclean liver, a drunkard, an envious person, a slanderer, or such like, I am a Leper, a spiritual Lèper, and Christ is judge whom I cannot mock, he will never say I am clean, till indeed I be so, and so without amendment of life, I must out of the host, that is, out of the Church and number of his chosen, to die for ever in my impurity. Think, think of it while you have time.  
2 When you read in the fourth verse, of shutting up the 
Vers. 4. 5.  party for seven days, and then to look on it again, you may note with yourself, how greatly God hateth hasty, rash, and uncharitable judgement. A thing, which many men and women otherwise honest and good, are carried away withal, to their own great hurt, not only in soul, but in worldly reputation also, and to the bitter and biting discomfort of those whom they ought to love and judge well of. Nay, you may reason further with yourself thus, that if in a matter thus subject to the eye, as these sores were, yet God would have no haste, but a stay for seven days, and longer as occasion served, before any judgement should be given that the party was unclean. O how much more doth he abhor haste, & love leisure, in pronouncing of the hearts & thoughts of our friends and neighbours, which are not seen, nor subject to an easy censure? Be admonished therefore and bettered by this, as long as you live, in this matter, and you shall much please both God and man. The more to strengthen you in this course, often remèmber what holy Fathers and virtuous men have done in their times. What doth Peace (saith S. Augustine) in 
Aug. in Psa. 147.  this pilgrimage of our mortality, wherein no man's heart can be known or discerned what it is? I will tell you (saith he) what it doth. It judgeth not of uncertain things, it confirmeth not unknown matters. It is more prone and ready to believe well of a man, than to suspect evil. It grieveth not much if happily sometimes it err by thinking well of one that deserveth it not, but it feareth much to err in thinking ill of one that deserveth well. What lose I, if I judge one good, when it is uncertain 
Quid perdo, si credo quia bonus est, si incertum est, utrum sit malus?  that he is ill? Although thou beware, for fear it be true, yet thou mayst not condemn him, as if it were true. This Peace requireth, and follow peace and ensue it etc. S. Bernard again notably. Beware ever to be a curious scanner of other men's lives, or a rash judge although thou see somewhat amiss, but rather excuse his meaning, if thou 
Dicito apud reipsum, vehemens fuit tentatio, quid de me illa fecisset si accipisset in me similem potestatem. Bernard. Notavi luctum, nec ullum in eo detractionis aut condemnationis vestigium inveni.  canst not defend his act, as that he did it ignorantly etc. And if the matter admit no excuse, then say to thyself in thy heart, o it was a vehement and strong temptation, and what would it have wrought in me, if it had assailed me, as it did him? Again, there are none so ready to judge others as they that never judge themselves. But could that veil be removed from their eyes, and they made to see themselves, though they could live an hundred years, & the flood jordan be turned into tears flowing from their eyes, they would think all too little to bewail their own spots, and never busy themselves with other men's. I have noted sorrow, and I never saw so much as a step of detraction or condemnation of others in it etc. Again, as only pride is enough to condemn a man without any other vice with it, so is this sin of judging. For by this the Pharisie 
Luke 18. 11. Bern. Clim. grad.  was condemned. A wise gatherer of grapes gathereth but the ripe and good grapes, and meddleth not with the sour and ill grapes, and even a good man or woman noteth men's virtues & speaketh of them, when a fool will be meddling with their imperfections. Saint Chrysostome, 
Chrysost. in Matth.  followeth also this way, and hath these words; As it is hard for one that is good himself, to judge another to be nought: so it is again, as hard for one that is nought himself, to judge another to be good. Every man by himself will judge of others. The Fornicator thinketh no man chaste, but the chaste-man so easily suspecteth not the Fornicator. The proud man thinketh none to be humble, but the humble man thinketh none to be proud. It was Aesop's speech, that every one hath a wallet on his shoulder, and into the end that hangeth before him, putteth other men's actions, but his own ever into the end behind him and out of his sight. It was Tully his speech, that as every one is good himself, so 
Cic. ad Q. fratrem. Vt quisque est vir optimus, ita difficilim● esse alios improbos suspicatur. 1. Chro. 19  he hardly conceiveth others to be evil. And chose, how hardly evil persons do think well of others, consider in them that could not believe that David sent his Messengers in love and kindness as he did, but rather as spies to some evil purpose, and thereupon they abused them as they did, by shaving their beards and cutting their clothes. Which lewd suspicion turned to the overthrow of them and theirs, yea, of the whole kingdom, that by such a punishment we might ever learn to hate such a vice, as false suspicion is. You see now the practice and doctrine of the wise, let it move you, let it smite you, let it better you till your death.  
3 In the 7. verse, you have an example how one 
Verse 7,  quit and pronounced clean, may yet be viewed after again, and be found unclean, which may thus profit you, to make you remember two judgements, the one of Man, the other of God. By the former, we may be cleared, and by the later we may be condemned. Therefore ever look how all is in his eyes that knoweth all, and make peace with him by true repentance and amendment of life, little joying in Man's judgement who taketh me for a Saint, if this righteous judge of all judges know me for a Devil. Let us search and try our ways, (saith the Prophet jeremy) and turn again to 
jer. Lament. 3. 40. 41.  the Lord, let us lift up our hearts with our hands unto God in the heavens, etc.  
4 When the Leprosy broke out and covered all his 
Vers. 13. etc.  flesh, the Priest pronounced him clean, and not to be put apart, because saith your Marginal Note, this was not that contagious Leprosy which infected, but a kind of skirf which had not the flesh raw as the Leprosy had. This diversity of sores may put us in mind of the diversity of sins, and punishments to be imposed upon men for them. And make us more wise in chastising others, and patient when we are corrected ourselves, the punishment being fitted to the fault. But most notably it may strike us with a thankful consideration of that mercy, that among this diversity of sores, layeth neither one nor other upon us, but granteth health and freedom from all. The Lord of his goodness make us ever thankful for ourselves and ours, and continue this favour to us.  
5 The Leper also, saith your Chapter, in whom the 
Vers. 45.  plague is, was to have his clothes rend, (in sign of sorrow and lamentation) and his head bare, and must put a covering 
He dwelled alone out of the tents, and if he were a Priest he did eat no more of the holy things. Chap. 22.  upon his lips, (either in token of mourning, or for fear of infecting others) and should cry, I am unclean, I am unclean. So careful was God, to have unclean persons known and discerned from others in those days. And we may take occasion to wish, that with us also in these days, all bold and presumptuous mislyvers, being most unclean before God and all good men, were distinguished from them that hate their wickedness, by some such open marks as these were, to the end that others might both avoid them, and they themselves be stricken with some shame to amendment of life and saving of their souls. In former times harlots had obscure and remote places to dwell in, and by their habitation they were discerned, but now it is to be feared, both in dwelling, in apparel, and other things they compare with, and far exceed to, those whose shooee they are not worthy to bear. But yet God knoweth them, and ●ee is just if they amend not. No gaudy gallants can deceive him, but his eyes pierce through all Masks and colours whatsoever. Allegorically, some have said these things in the Leper shadowed the state and case of all wicked men and women. As the rend clothes, that they are vile and odious before God; his barehead, that in Christ their head they have no portion, but are deprived of him; his lips or mouth covered, that such graceless persons cannot open their mouths before God in any prayer to be heard; his shutting out of the Camp, that such are to be excommunicate from the number of the faithful, and are deprived of the heavenly inheritance, etc. See more the 22. Chapter.  
6 In the 47. ver. you read of the Leprosy of garments 
Verse 47, etc.  etc. Which kind of contagion and infection, the Lord in his infinite mercy hath made us ignorant of. The washing commanded here of such garments admonished them, and in them still us, that our duty is to abstain from all uncleanness, and to purge ourselves from all pollution both of body and spirit. If garments may have such things laid upon them by God, how much more our flesh and our bodies, and therefore again think with all thankful thoughts of the blessing of health, and of the means vouchsafed of God for health, as Prayer, Physicians, chirurgeons, Herbs, and Medicines many, whereof the wise Syrach speaketh in his 38. Chap. read it often and with feeling. One 
Ecclus. 38.  sight of your face in a glass as the Lord could smite it in a moment, would make you feel and see what God doth for you in giving health and freedom from such strange sores, etc.  
7 Much more might be noted in this Chapter, but it is fitter for Physicians, and therefore I pass it over. Only I will remember a Question moved, whether for any such fearful infections a man and wife may be divorced, and leaving all large discourse, which they that are fit may have in many Writers, I answer briefly, that more causes of divorce than we read in Scripture, we may not presume to make, and that is, but in the case of Adultery. This excepted, the Rule, standeth firm, Whom God hath joined together, let no 
Mat. 19 6.  man put asunder. Secondly, it were a kind of bitter cruelty to add such affliction to the afflicted so sore already, as to take husband from wife, or wife from husband, who mutually should comfort each other in all extremites and crossing woes of this changing world, and with that condition have been joined and plighted their troth one to the other, that in sickness as well as health, they would cleave together forsaking all others till the death of one of them. But then again on the other side, as cruel and inconvenient it were, to bind the party clean, to company and due benevolence with the infected. For this were evident danger to the clean, and to the seed that should come of them in that case, and so consequently to the Commonwealth also, by the spreading of such a fearful malady in it. Wherefore the middle-way is best for all parties, Namely, that the knot of Marriage remain unbroken, and the party clean perform all Offices of help and comfort to the unclean, saving conjunction of bodies, that the party infected see how he is called of God unto Chastity during this case of his, and therefore by Diet, by Watching, and Prayer, and all good means, endeavour to keep his body under from such desires, laying his sins to his heart, for which this & much more is due unto him, (although happily imposed upon him, not for his sin, but for his trial and the glory of God) and yet taking a true and comfortable hold upon his God, whose mercy hath neither bottom nor measure, and who hath promised most graciously that he will never lay more upon any child of his than he shall 
1. Cor. 10. 19  be able to bear, but will give an issue to the temptation and trial that he may bear it. Thus God hath his time to heal as well as to strick, to comfort aswell as to afflict, and to wipe all tears away aswell as to cause them any way. Look up then to him and ever trust in him. Say with job, in a holy cheerfulness, If the Lord 
job 13. 15. 1. Sam. 3. 18.  shall kill me, I will not shrink from him. With Heli, and David, It is he, it is he, let him do his good pleasure. His correction hath an end, but his love shall never have an end, if I submit myself and be patient. Let friends also be full of comfort to such a one, and not by the least look, word, or action add grief unto grief. God will see it and reward it.   

CHAP. XIIII.  
NOw, that it is most true, God hath a 
The sum of the Chapter.  time to heal as well as to strike, and to comfort aswell as to grieve, behold yourself in this Chapter, where you shall read, that many thus afflicted, were in God his goodness healed again, and restored both to their houses in the host, and their places in the Tabernacle, as sound as ever they were. The Ceremonies of this restitution are here also appointed both to the one place and the other, whereof let us labour to make some good use to ourselves.  
1 He was brought unto the Priest, as to him that 
Verse 2.  must judge whether he was clean or no, and why the Priest was so appointed to be judge, you had the reason in the beginning of the former Chapter. But where must he be brought unto the Priest? into the Camp & Congregation where the Priest was? No, but the Priest, saith the Text, shall go out of the Camp, and consider him. So is it still the duty of all faithful Ministers to go to the sick, to see them and consider their estate toward God, ministering comfort to them in due season, whilst their hearing is good, their understanding good, and their memory good. For when these things are decayed, we labour often to little purpose. And would God both they that are sick had more care often to send for their Ministers to them in due time, and the Ministers when they know it, to go, and with all care and diligence to labour with them whilst time serveth. For it is too late for both parties, when Death hath stricken his struck.  
2 If the Priest thus coming to him, found him clean, then did he so pronounce him to be and appoint him to offer his gift, etc. But except he were clean, the Priest durst not pronounce him clean. Thus remained the glory of his health to God that had given it, and to the Church the use of the ministery both for order and comfort. See herein the manner of our Absolution retained in the true Church of Christ, and practised. We do not heal the sinner from his spiritual disease of soul by forgiving his sin, as the Priest here healed not the real disease of the body by making him sound, but when we see hearty repentance and a lively faith in the promises of God made to penitent sinners for Christ, than we pronounce him according to our Warrant to be forgiven, even as the Priest did here him that indeed by God's mercy to him was now healed of his Leprosy. So have we the ministery of reconciliation committed unto us for the comfort of the penitent, but challenge not the power to forgive, which belongeth to God only, as that man of sin doth, who in his blasphemous Pardons taketh upon him to forgive both Paenam & Culpam, the punishment and the sin. In regard then of this order and use of the ministery it was, that Christ bade the Leper whom he had 
Matth. 8. 4.  cleansed go show himself to the Priest, because till the Priest upon view said he was clean he might not be admitted into the Congregation. The Fathers allege other causes which also may stand with this, and with profit be observed, as for that he would have all honour preserved to the Priests that God had bestowed on them, and himself be no example of taking any jot away. Now to be judge was an honour, and therefore 
Hierom, in Matth. Tertul. lib. 4: con. Martion.  he will have it preserved. That thus the Priests might be drawn to believe on him and so to be saved, or else to be made inexcusable for their contempt; That he might not seem a breaker of the Law, as often he was accused to be; That he might be thankful to God who had so mercifully healed; a thing often promised in sickeneste, but seldom performed after recovery, etc. Vt doceret civiles & legitimas rerumpub. ordinationes in unaquaque politia obseruandas esse, seque non venisse ut eas abrogaret, cum regnum eius nonsit de hoc Mundo. That he 
Chrysoft. hom. 26. operis imperfecti in Mat.  might teach the duty of men to observe civil and lawful ordinances in every Commonwealth, and that he was not come to break them, seeing his kingdom is not of this world.  
3 For Ceremony further there must be taken for him 
Verse 4.  that was cleansed two sparrows alive (or little birds) clean, that is such as were permitted to be eaten, & Cedar wood, and a scarlet lace and Hyssop. And the Priest 
Verse 〈◊〉.  should command to kill one of the birds over pure water in an earthen vessel. After he must take the live sparrow 
Verse 6.  with the Cedar-wood, and the scarlet lace, and the Hyssop, and must dip them and the living sparrow in the blood of the sparrow slain over the pure water, And he 
Vers. 7.  must sprinkle upon him that was cleansed of his Leprosy, seven times, and cleanse him, and then let go the live sparrow into the broad field, etc. Eusebius Emissenus in one of his Homilies saith, these things might seem light, if they had not been appointed by him whose least commandment is not light. By the two sparrows therefore (saith he) the cleansed person might be put in mind, 
Theodoret. ad duas in Christo moriente naturas accommodat. Dialog. 3.  to offer unto God both soul and body a living sacrifice no more to serve the world and the pleasures of this life, but the God of goodness and mercy that had cleansed him from so great and grievous a malady. The Cedar-wood being a wood that will not easily corrupt, and that hath also a good and pleasing smell might shadow out unto him also a holy life, sweet manners, and incorrupt actions how pleasing to God, how fit for him that thus was cleansed. The scarlet lace being red and of the colour of fire might tell him how due from him were hot thoughts of hearty thankfulness from a burning heart to God, and true love & charity to all his neighbours. The Hyssop growing usually in the rock, how rooted he ought to be in Christ the son of God the true Rock. The sparrow slain might teach him the necessity of mortification in the body which in deed is an earthen vessel, the kill of it over pure water, that nothing more worketh this mortification than pure water of God's word contained in the Scriptures. The living sparrow let fly abroad, might shadow the soul living unto righteousness through the grace of God, and set at liberty to mount aloft when the body is dead. Thus Eufebius too curiously and nicely skanneth these things. But having noted therein the fancies of men otherwise grave, and wise and learned, I hold it better that we gather but thus much, that by the blood of Christ we are truly cleansed and set at liberty, not otherwise: as here the live sparrow dipped in the blood of the slain sparrow is set free. The seavenfold sprinkling might happily shadow an earnest and continued meditation of God's goodness to him that thus was comforted, and not for a bay or two, and then no more. Surely our thoughts of his mercy vouchsafed to us are ever too short and transitory, and therefore seven sprinklings are little enough to teach us our duty herein, God for his mercy so sprinkle us over and over, that we may ever remember his kind goodness towards us a thousand ways: Saying with the thankful Prophet to ourselves and souls often, Praise the 
Psal. 103. 2.  Lord O my soul, and forget not, forget not all his benefits: his infinite benefits, his sweet benefits, his most underserued benefits on our parts. The Shaving and 
Verse 8. etc.  washing mentioned also, shadowed truly unto him his new life, in the obedience of GOD, aswell as his perfect and full curing from the Leprosy. The care that GOD hath still of the poor in allowing 
Verse 21.  a difference of Offering for them, is still to be noted how often soever it cometh, that we may see his goodness and be sound rooted in our hope in him, 
Verse 10.  be we never so poor. The Oil, as before in this Book hath been noted, shadowed the holy spirit of God purchased for us and to us by Christ, and the anointing of his right care and thumb etc., That our 
vers. 14.  ear ought to hear, and all our might perform the blessed Will of him that cleanseth us from our soul diseases.  
4 Now having thus spoken of the Ceremonies of cleansing men and women, he cometh in the 34. 
vers. 34.  verse to speak of cleansing of leprous houses. Where remember again, that this kind of leprosy is unknown unto us, and God make us thankful for it. But when it was, and where it was, the Text saith, God sent it, and it well showeth, that even the well being of our 
Verse 34.  houses is a mercy and not a little one, although we too little think of it. And if the walls of stone or timber may be thus smitten with such a disease, O what can he do with these bodies of ours! these pampered and dainty bodies of ours, upon which we spend all our care and cost, never thinking on the soul, till it be too late, I say what, what can God lay upon them in the twinkling of an eye if he be angry & turn the comfort of his face from us? wherefore meditate of his mercy in giving health both to body and house, and let it never be unthought upon, sometime at least every day. The marks whereby this Leprosy was discerned of the Priest you have in the Text, deep spots greenish 
verse. 37.  or reddish which seem to belower than the wall. Also how the Priest might not rashly condemn the house, but must shut it up a time and then look upon it again, and yet we can hastily and rashly condemn our brethren, our equals, our betters, that they are thus and so. There was an easier cleansing by scraping and changing the infected stones, and a harder cleansing by quite pulling it down. God gently dealeth with sinners if it may serve, and quite over-throweth the incurable. The expiation showeth we ought to have clean houses, and the Offering noteth from whom all health is, even from God.   

CHAP. XV.  
SOme other uncleanness incident to man and woman is mentioned in this Chapter, whereof modestly you may think as you read it. Unto the 9 verse he speaketh of man, and then verse 19 of the woman. For use unto yourself first consider by occasion of these things that original corruption which is gotten into our nature by the fall of our first Parents, through which we are most unclean many ways in the eyes of God. The Lord hath a great care to work this meditation in us strongly, when he so amplifieth these natural uncleanesses in us, as that every thing is made unclean which toucheth him in that case. Every bed whereon he lieth, every thing whereon he sitteth, whosoever toucheth the bed shall wash his clothes, etc. He that sitteth upon the seat where he sat, The saddle that he rideth on, yea, the vessel that he toucheth, and so forth. So also of the woman in the latter part of the Chapter, modestly read and be edified. Think of the Scriptures that note this corruption in us, telling us that all the imaginations of the thoughts 
Gen. 6. 5.  of our hearts are only evil continually: That in us, that 
Rom. 7. 18.  is, in our flesh dwelleth no good thing: For to will is present 
Rom. 8. 5.  with some (as with the Apostle that spoke it, and yet he found no means to perform that which is good.) For he could not do the good which he would, but the evil that he would not that did he. And so forth, as followeth in that Chapter most notably. That they which are 
1. Cor. 2. 14.  in the flesh, savour the things of the flesh. That the natural man perceiveth not the things which are of God, but 
Deut. 29. 4. Ephes 4. 18. Chap. 5. 8. Rom. 3. Psal. 19  they are foolishness to him, etc. Think what particular parts of us are charged with this corruption, & see if they be not the very chiefest, as the understanding, the will, the heart, the eyes, the ears, and so forth. Be moved with it, and renouncing yourself, seek for remedy where it only is, and not in yourself. Follow the Counsel of the Apostle & take his words as an explication of the end of this Ceremony, Namely, that we endeavour to 
2. Cor. 7. 1.  cleanse ourselves from all filthiness of the flesh, and Spirit, and that we finish our Sanctification in the fear of GOD. To this end the Lord hath ordained holy Matrimony, and taught that it is honourable among all men. To this end he hath forbidden all unclean lusts, and taught us that Whoremongers and Adulterers he will judge. For this is the Will of GOD, (saith the Apostle) Even your sanctification, and that ye should abstain from Fornication; That every one should know 
1. Thes. 4. 3.  to possess his vessel in holiness and honour, And not in 
4. 5.  the lust of concupiscence, as the Gentiles which know not God. And, blessed are the clean in heart (saith our Saviour Christ) for they shall see God. Strengthen your 
Matth. 5. 8.  self therefore in this holy course by these Scriptures and the like. Consider often the Commandment of God, in whose hand is death if you disobey. Consider his nature that he is purity and cleanness itself, and as he is our heavenly Father, so should we be his children and servants. Consider how it is impossible to pray to him aright with an unclean mind for any want we have. Consider what hope we can have of eternal life, if we love uncleaneness, when the Rule is thus, Follow holiness, without which no man shall see the Lord. Consider the hurt of example. The danger that groweth to a Commonwealth when for such filthiness the Lord often 
Hebre. 12. 14.  over-throweth a whole state, as the licentious life of one Paris did Troy. And finally, think what ugly diseases and maladies, what rotting and burning, what shame and confusion the Lord layeth even in this life upon unclean persons, besides the fearful fall etern●ll that is assured afterward when this life is ended. Meditate I say of these things, and pray continually for grace and strength. Say with the good old Father when any wicked motion péepeth up. O Lord help, O Lord 
O Domine, vim patior, succurre, succurre. etc.  strengthen, for I suffer violence, and am assaulted, etc.  
2 In the washing here mentioned and in the Atonement, note the mercy of God towards all miserable sinners, and see with comfort, that although the fall of our first Parents hath thus blotted us and spotted us, that indeed we are most unclean; yet ought we not to despair, but take hold of him by a lively Faith, Who 
Ezech. 18.  will not the death of a sinner, but rather that he should repent and live, disliking himself for his manifold sins, and cleaning to his God for his manifold mercies. And when you read thus often of water, clean not in the clement or creature of water, but remember Saint john, that jesus Christ came by water and blood, and it 
1. john 5. 6.  is he only that washeth away our spots, and saveth us from our sins. Water cannot do it, nor any work of ours, but if we wash ourselves with snow water as job saith, and purge our hands most clean; Yet shall 
job. 9 30. 31.  he plunge us in the pit, and our own clothes shall make us filthy. And by the Offering of the Turtles it was plainly figured, that not in themselves but in some other they must be made clean from all their impurities. 
* Sunt qui statim se mundos putant, si peccata defleant, jejunia multiplicent, eleemosynas largiantur, Bona sunt haec, Fratres, sed debitum peccati non adaequant.  I remember the Speech of a good Writer, yet a Friar, and I pray you mark it. There are some, saith He, That think themselves by and by made clean if they shed a few tears and bewail their sins, Multiply their fasts, and give Alms, etc. But my Brethren, although these be good things, yet they are not equivalent to our sins. Thus breaketh truth out of them that otherwise affected Rome. See then how Popery wrongeth the souls of men in sending them to the things that cannot help, and drawing them deceitful from the true and perfect sanctification and satisfaction of Christ. Remember the words of One of theirs. 
Fiducialiter ad Sanctos cur●●mus, ut corum meritis & praecibus ad immortalitatem peru●mamus. Gabriel. in can. Missae. Venite ad eam (Mariam) omnes qui laboratis & onerati estis, & dabit refrigerium & solatium animabus vestris.  We run with great boldness to the Saints, that by their merits and prayers we may come to immortality. Come unto her all ye that travel and are heavy laden (meaning the Virgin Marie) and she shall refresh and comfort your souls. What is it to leave the fountains and springs of God, and to dig unto ourselves Cisterns that can hold no water, if this be not? Saint john telleth us, He, He, not she she, is the propitiation for our sins. And therefore Come unto him all that travel, not unto her, etc. But thus seeing our manifold uncleaneness and the right remedy of it by modestly and chastened reading over this Chapter, I wade no further in it. This is a taste of the use of it. More will follow in the next Chapter, and Chapter 23.   

CHAP. XVI.  
1 STill the Lord goeth on to note man's imperfections & how he is freed from them, seeing herein consisteth all, that we truly know ourselves to be as we are, and the way of God appointed for our remedy. First, he 
Verse 2.  forbiddeth Aaron at all times to enter into the holiest of all, whereby may be learned that even Ministers aswell as other men are not rashly to enter into all the things of God, but to stand in reverence of some mysteries, either dealing not at all, or very advisedly and sparingly with them as their nature requireth.  
2 It is showed how he should come in, when he did 
Verse 3.  enter; Namely, with a young bullock for a sin offering and so forth. Learn we may by it with what ornaments men and women should come before God. It is not silk nor velvet that he careth for, neither the costly jewels of pearl and stone that we think so highly of, but come with a sin offering, that is, come with an humble acknowledgement (as this sin offering figured) that thou art a sinner, confess it to God with a gréeuing heart, and bring jesus Christ in thy soul with thee, offering him by thy true faith to God his Father as a sure safety for all sinners against deserved wrath and punishment.  
3 He must also put on the holy linen coat etc. Another 
Verse 4.  shadow of Christ his righteousness, wherewith we must be clothed and covered if we ever find acceptance with God. For to that end Aaron did change his garment, to show that he sustained an other person, who was holy, he himself being but a man subject to imperfection and sin. To which end tended also his washing and sacrifice here mentioned.  
4 This likewise served to beat into the people their corruption, when they saw Aaron thus changed, that was the Priest chosen of God and anointed with the holy Oil. For if he might not enter but in such sort, how much less might they appear at any time before God but in Christ, and by Christ, shadowed in all these sacrifices. And concerning this once entering into the Holy place, you have had the figure of it before, and the Place to the Hebre. noted Chap. 9 verse 8. Aaron entered but once a year, and Christ but once, the Tabernacles divers. Aaron by blood, Christ by blood, but the blood divers. Aaron made an Atonement, Christ made an Atonement, but in a differing manner. Aaron outwardly or civility, as touching the sight of man; Christ, of the conscience truly and rightly and touching God. Hebr. 9 verse 9 & 13. Aaron often Heb. 10. 11. Christ but once 
Heb. 9 ver. 9 & 13.  verse 12. 14. Aaron confessed sins and laid them upon the Goat, but his own sins aswell as the peoples; Christ had no sins of his own, and ours he bore himself, 
Esay. 53. 4.  and laid them upon himself, not upon any creature whatsoever.  
5 The two he Goats being presented, lots were 
Verse 7 8.  to be cast over them, one Lot for the Lord, and another for the Escape Goat. Thus was it shadowed that in a sinner there is nothing to make him worthy of God his choice. And therefore as GOD would not choose either the one Goat or other, but by lot the one was appointed, and not by choice; so we are accepted whensoever we find favour, without all merit or matter, worth or dignity in ourselves to move the Lord to such goodness.  
6 The Goat upon which the Lord's lot fell was offered for sin-offering; And Incense cast upon the fire to 
Verse 9 Vers. 13.  make a cloud to cover the Mercy-seat that Aaron died not, the one shadowing the death of the Son of God, & the other with what fear & reverence we ought ever to come before God. For if to Aaron the Majesty of him were so dangerous, how much more to others not to be compared to Aaron? Would God we thought of this ever, when we come to Church to do our duties to him. Then would there not, in that place, be so much light behaviour and sleepy usage of ourselves as is, by 
Vers. 16.  which things the holy place is defiled, verse 16. Homines ita contaminant Dei sacra, ne quid tamen discedat eorum naturae, nec dignitas violetur. Quare diserte exprimit Moses purgari Sanctuarium ab inquinamentis non suis, sed Filiorum Israel. Men do so pollute the holy things of God, that nothing departeth from their nature neither is their glory violated. Therefore plainly doth Moses lay down that the Sanctuary is to be purged from pollutions not of their own, but of the Children of Israel.  
7 But as touching the other Goat (called the Escape 
vers. 21.  Goat) it was brought alive, And Aaron (saith God) shall put both his hands upon his head of it, and confess over him all the iniquities of the Ch●ildren of Israel, & all their trespasses in all their sins, putting them upon the head of the Goat, and shall send him away (by the hand of a man appointed) into the wilderness. So the Goat 
Vers. 22. Herodotus in Euterpe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  shall bear upon him all their iniquities into the land that is not inhabited, etc. From this Law of God, no doubt did spring that Custom among the Heathens, who offering Sacrifices, (as Herodotus witnesseth of the Egyptians) used to ban and curse the head of the beast offered in Sacrifice, with these words. That if any Evil be to come either upon the Sacrificers themselves, or upon the whole Country of Egypt, it would please the Gods to turn all upon that Head.  
The Massilians also yearly used to make an Atonement 
Verbenis vestibusque sacris ornatum.  or expiation for their City with some holy man, whom decked and set out with holy garments and with Garlands after the manner of a Sacrifice, they led through the City, and putting all the evils upon his head that might any way hang over their City, they cast him into the Sea sacrificing of him so unto Neptune, speaking these words with great solemnity, Be thou an expiation 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sis pro nobis p●aculum.  for us. Thus the Heathen catched at things, but not in a right manner, whereby we may well see what a darkness it is to be deprived of the light of the Word of God. In like manner receiving it from the Doctrine of the old Fathers, by the tradition of Noah his sons, that there should in time come a Man who taking upon him the sins of all men, should become a Sacrifice for the salvation of all men, and not understanding the manner how this should be, they used in great extremities & perils, as Plagues, Famine, Wars etc., to offer up men to their Gods to appease their wrath thereby. So in Livy we read Quintus Curtius did in a time of Pestilence: The Deccis, Father and son, in a time of hard War with the Latins and Samnites; Codrus King of the Athenians in Lycurgus; Menoeceus in Euripides, and the daughters of Erecteus offered themselves to be sacrificed for their Country. So Achas, 2. Kings 16. Manasses, Chap. 21. and the King of Moab, Chap. 3. their own sons. This was a great mistaking you plainly see, and therefore let it move you to send up thankful thoughts to God for your better knowledge and understanding. What a notable Figure again this Escape Goat was of 
* Of the resurrection of Christ, who though he bore our sins, yet remaineth alive.  Christ you see, upon his head all the sins of mankind were laid, hec bearing them himself and removing them away from us, Esay. 53. 4.  
8 Well may you also mark here when Confession was made over the head of this Goat, what diversity of words are used, as all iniquities, all trespasses, all sins. Why so many words? but to teach that confession of sins must not be light and formal only, but earnest, vehement, hearty, and zealous. And in deed never can a good child of God satisfy himself herein, but still wisheth he could more bewail his sins, and more earnestly express with words what his soul feeleth in this behalf: Saying as I heard a dying woman once say to the good profit of all about her, O Sir, I am sorry and sorry, that I can be no more sorry. etc.  
9 And he that carried forth this Escape Goat shall wash 
Verse 26.  his clothes and his flesh in water, and after that shall come into the Host. If such a thing did separate a man in some sort from the Church, how much more doth that sin that is our own cleaving to us and resting in us, make a divorce betwixt God and us, and the Church and us? See therefore the use of these Figures, to work a touch in them of the effect of sin, & let our corruption be displeasing unto us, that we in Christ may be pleasing to God.  
10 A certain day they had named here, The tenth 
Verse 29.  day of the seventh month, but we have now no one day, & therefore all our life should be a time of true humbling of ourselves before God. Not of bowing down our heads like bull rushes, but of humbling our souls, even our inward souls, as here is said and repeated. And this often iteration, that the Priest, and none else 
vers. 30. Verse 32. Verse 33.  should make the Atonement; should put on the linen clothes and holy vestments, should purge the holy Santuarie & the Tabernacle of the Congregation, should cleanse the Altar, & make Atonement for the Priests and People, this, I say manifestly noted out the graces of the Messiah Christ jesus, and directed all to him to find remission and pardon in him of all impurities and defilings whatsoever. Thus have you some taste of the use of this Chapter, Meditation with Prayer, will yield much more.   

CHAP. XVII.  
IN this Chapter you have two several 
The sum of the Chapter.  laws given, which you may observe. The first, that every Sacrifice should be brought to the door of the Tabernacle, and no man should dare to offer it otherwise. The second against eating of any blood. Concerning the first the words are sharp, Namely, that the Lord will 
vers. 4.  impute blood unto him, that he hath shed blood, and that he shall be cut of from among the people. The reasons both of the Law and this severity, were these and such like. First, because it served for the preservation of the ministery which God had ordained, & that every man should not be his own Priest. Secondly, because it was a chief means to keep them from idolatry, and offering the honour due unto God to devils as the 
By devils understanding whatsoever is not the true God, read your Marginal note and mark it.  Heathens did, or to other creatures to whom it was not due. Thirdly, because thus they were taught that all worship of God ought to be g●ided and directed by his word and commandment, not by the private wills of men, as often before ye have seen. Deut. 12. That which I command, that only shall ye do. Yea in this place, note it, and ever think of it, to follow my own fancy and not God's prescription, is to become as odious to God as if I had killed a man Esay 66. he that killeth an Ox, is as if he killed a man, (meaning when he killeth not the Ox according to the manner appointed of God. Yet, yet, will some men teach, and some unwise people believe, that a good intent will bear out all, and we are not tied to the Word of God, but read and remember such places as these. Fourthly, because hereby was signified that only in the Church, by faith in the chief high Priest Christ jesus, Our sacrifice and service accepted of God, is, and can be offered and done, and no where else. 1. Peter 2. verse 5. Hebrews 13. 15.  
2 But you will say, the Scripture doth often ment●●n that sacrifices were offered elsewhere, and not brought to the door of the Tabernacle. Which is very true; but then mark you the complaints that God maketh against such persons and their doings. jehoshaphat did that which was right in the sight of the Lord, but the high places were not taken away. The first of Kings 22. verse 43. The like of joas, the second of Kings 12. 2. 3. Of Manasses mark what is written 2. Chron. 33. 16. 17. Of Israel, 2. of the Kings 17. 32. 33. Of juda, jere. 44. etc. For in all these places you may see, that no good meanings or intents, no colours nor covers will serve, but forasmuch as the prescript form of bringing their sacrifices to the door of the Tabernacle, and offering them according to the rules given by God were not observed, therefore both they & their worship displeased God, and that so highly, as grievously he punished them for the same. And is it not a most strange dotage, to think that God should not appoint his own worship, but we out of our idle & dark brains do what seemeth good to us? Let it move you & ever work with you to your good.  
3 Yet you will say again, not only these, but the Prophets that knew their duties, and were careful to do it, did not bring the sacrifice to the Tabernacle, but offered in other places, as Samuel in Mispah. 1. Sam. 7. and Elias in Mount Carmel. 1. Kings 18. You must answer yourself thus touching these men, That all this in them was extraordinary, and we may not follow extraordinary matters without some such personal and special vocation as no doubt they had. For we do not live by examples, but by Laws. And thus much 
Non exemplis, sed legibus.  of the first Law in this Chapter.  
Concerning the second Law of abstaining from eating of any blood, it was first given to Noah, Genesis 9 
Vers. 1●.  then repeated again, as you saw in the third & seventh Chap. and shall see in the Nineteen Chap. of this Book of Leviticus. The Lord by this Law would teach men to abstain from murder and bloodshed, the blood of 
Verse 11.  man being Vehiculum animae vitalis: for the Vital spirits which yield unto man through his whole body, heat and motion and action, are begotten of blood by the power of the heart, and therefore man's life and the life of every other creature, is said to be in the blood. 
Purpuream vomit ille an m●m Virgil.  Secondly, because the Lord had ordained blood to be used in the Atonements made for sins, as a plain Figure of the blood of Christ, the only able thing to purge and wash away our sins and offences, therefore he would have blood regarded as a holy thing, and not used by man as other meats might be. Thus God in his Law, would not suffer man to eat the blood of a beast because it figured the blood of his Son, & in popery we are taught to make no bones at Christ his own blood, but to believe that the Wine in the Sacrament is turned into his very blood really, and then to drink the same boldly. The Gospel shall not yield so much reverence to Christ, as the Law did; Is it to be taught and bléeved? God forbid.  
2 You may remember how the Apostles continued this Law, Acts 15. 29. and ask why being a ceremonial Law it was more continued than others? To which answer is made, that chiefly for three Causes they did it. First, to avoid offence in the minds of ignorant 
Propter Scandalum Propter Confessionem. Propter Disciplinam.  people not yet taught, nor of the sudden apt to hear of the abrogation of so ancient a Law ever since Noah his time. Secondly, that thus they might show that their doctrine was no other, but even the old ancient doctrine since the beginning of the Church. And thirdly, for discipline, that men might still be afraid of murder by this continued ceremony. After when God had vouchsafed to his Church further knowledge, this also was abrogated, and men left to their liberties to eat blood as well as the flesh.   

CHAP. XVIII.  
IN a godly Commonwealth two things are necessary, right Religion according to God's word; and holy honesty of Matrimony. The first, the Lord hath laid down both in the ten Commandments, Exod. 20. and in these Sacrifices thus passed over. 
The sum of this Chapter.  Now therefore it pleaseth him to come to the second, Unspotted Marriage. Where he first useth a preface to move them to diligent observation of what herein he should say, and then he cometh to the matter itself. The first, is contained in the five former Verses. And 
Verse 1.  the Lord spoke unto Moses saying, Speak unto the children 
verse 2.  of Israel, and say unto them, I am the Lord your God. After the doings of the land of Egypt wherein ye 
verse 3.  dwelled, shall ye not do; and after the manner of the land of Canaan, whither I will bring you, shall ye not do, neither walk in their ordinances. But do after my judgements, 
verse 4.  and keep my ordinances, to walk therein: I am the Lord your GOD etc. This preface of some is taken 
Rom. 10. 5. taken generally.  generally to concern all the Laws of God, the observation whereof, is ever the sure safety of a state public or private. For it is not the munition of walls, leagues & alliance with foreign Princes, largeness of confines, plenty of treasure, or such like, that preserve a Commonwealth but careful and diligent observation of public Laws ordained of God for the good of man. It is said Lacedaemon flourished whilst Lycurgus his Laws were observed, much more any Commonwealth when Gods be kept: for what comparison betwixt man's Laws & Gods? Demosthenes saith, It was the manner of the Locrenses that if any man would publish & devise a New law, he should put his neck into a halter ready to be put to death, if the Law were not good; by which means they made men more careful to observe old & ancient, tried & known Laws, than with busy heads to make new. Now what Laws so old and so approved good as God's Laws? Ever therefore are they to be regarded and harkened unto. Others take this preface particularly of these Laws concerning Marriage now following, that if they be carefully kept, a kingdom long flourisheth, and if not, soon it cometh to a fearful fall. For so odious and abhorred of God is the unlawful mixture of man and woman, that the Lord cannot long withhold great judgements. And thus much remember as you read them ever, that these laws do not concern the jews only, as the Ceremonial laws now spoken of, and judicial did, but these laws belong to all men and women and to all succeeding times, being eternal, immutable, grafted by God in man's nature, and given by him for holiness sake. Note all the words well, that God would not have them like either the egyptians or Canaanites, and wish with me, that there were a like law against our being like foreign nations near us, with Ruffs dipped in the devils liquor called starch, bursten-belly doublets, guarded as the French, fringed as the Venetian, Turkish heads, Spanish backs, Italian wastes etc. giving daily occasion to the mockers that say, French nets catch English fools.  
2 The preface ended, God cometh to the matter 
Vers. 6.  itself, in the 6. verse, saying. None shall come near to any of the kindred of his flesh to uncover her shame; I am the LORD. Kindred is of two sorts, by society of blood, which is called Consanguinity, or by carnal conjunction of man and woman, which is called Affinity. That popish kindred which they called spiritual kin dread arising by baptism or confirmation, this Chapter knoweth not, neither any other part of God's book, it was only devised for Pope's gain.  

* verse 7. Lot his incest. Gen. 19 Inter Pelopei am & Thyestem patrem, unde Aegisthus natus est. Inter Oedipum & jocastam matrem, unde Eteocles & Polynices procreati sunt Inter Neronem & Agrippinan etc.  3 The greatest Consanguinity, is betwixt Parents and children, and therefore, that is forbidden in these words. Thou shalt not uncover the shame of thy father, nor the shame of thy mother, for she is thy mother etc. The very Heathens abhorred this wickedness as most unnatural and vile. Yea, the Camels (saith Aristotle) abhor it by nature, and the Colt will not come near in this sort to the Dam; God being pleased in brute beasts to give us an example against this thing. Hermiene in Euripides could cry, it was barbarous. Now, when thus he nameth father or mother, you must not tie the words to our immediate parents only, and to immediate children, but the words stretch to all the right line of Consanguinity either ascending or descending. For as it is unlawful for the daughter to marry with her grandfather, or so upward in the straight line; so is it for the Father to marry the Niece, his nieces daughter, or her daughter's daughter, or any other downward again in the right line. For all these, if you reckon ten thousand of them, are said to be as parents and children in 
En iis qui infra aut speciatim nominantur usque ad verse 17: aut ex illorum comparatione, per analogiam intelliguntur. Tremel & jun.  respect one of another. And by the Law of Nations it was ever accounted incest, to marry upward or downward in the right line.  
4 The next Law is, 
* verse 8. 1. Cor. 5. 1.  The shame of thy father's wife shalt thou not discover: for it is thy father's shame. He meaneth the wife of my father, that is, my stepmother, not mine own mother. Which indeed properly is but Affinity, but because she is a kind of mother, it is put here among those that are of Consanguinity. The Heathens detested this uncleaneness, and therefore S. Paul speaking of it, saith, It is heard certainly, that there is fornication among you, and such fornication as is not once named among the Gentiles, that one should have his father's wife. Wherefore more monstrous was the saying of the stepmother of Anthony Caracalla, for when Anthony was so bewitched with her beauty, that he desired to marry her, and sighing said. O, if it were lawful! 
O si liceret!  She shamefully answered, if thou list, it is lawful: 
Si libet, licet: principes enim dant leges, non accipiunt.  for Princes give laws, & take not. A most untrue speech in things concerning the law of nature, as well confelsed Dionysius, when his mother would have married otherwise than became her age, said, O mother, the civil laws of man may be changed & altered, but the law of Nature may not. The Apostle urgeth this law, you know, in a small matter, as unchangeable, saying, Doth not Nature 
1. Cor. 11. 14.  tell you, it is a shame to a man if he have long hair etc. Much more than are the weighty points of Nature's Law not to be altered and changed, as by these wicked marriages they are. Remember Reuben his incest 
Gen. 35. 22. 2. Sam. 16. 22.  with Bilhah; and Absalon's with his fat 〈…〉 s concubines, and see the end.  
5 Thou shalt not discover the shame of thy sister the 
Verse 9  daughter of thy father, or the daughter of thy mother, whether she be borne at home, or borne without; thou shalt not discover their shame. This belongeth to the collateral line, wherein Marriage is not ever forbidden as in the straight line. This Law forbiddeth the sister by both Parents, that is, the full sister, or the half sister, the full by both, the half by one. For by borne at home, 
Alij domi genitam interpretantur in coniugio legitimo etc. Foris genitam extra coniugium. 2 Sam. 13. 14.  is understood the sister borne of an other wife in thy father's house, and by borne without, the sister of thy mother married to an other man out of her house, where she dwelled before. Ammon's incest with Thamar his sister was against this Law, and many other like matches. Herodotus writeth that Cambyses King of Persia coveting to marry with his sister, asked his Counsellors, whether there was any Law to permit the brother to marry with the sister? they answered after deliberation, that they could find no Law commanding such marriage, but they found a Law whereby it was permitted to the King of Persia, to do what he list. A most vile answer, when the Question was of the Law of Nature. But you will say in the beginning it was thus, that brethren and sisters married, and such like. Saint Augustin answereth; True it is because of necessity, there being then no choice. But the older this thing may 
Quanto antiqu●us compellente necessitate: tanto postea factum est damnabilius prohiben●e Religione.  be said to be in regard of such necessity, the more damnable it is now because Religion forbiddeth it.  

* Vers. 10. Verse 11.  6 The shame of thy sons daughter, or of thy daughter's daughter thou shalt not, I say, uncover their shame; for it is thy shame. This is the right line again wherein never marriage is lawful, and was touched before verse 7.  
7 The shame of thy father's wives daughter, begotten of thy father (for she is thy sister) thou shalt not, I say, discover her shame. This is a repetition, as men think, of the Law before verse 9 to show that that Law was to be understood of a sister by the one parent or other, and not of a sister by marriage of father and mother. For the husband's son by another wife, may marry with his wives daughter by an other man, albeit they be brother and sister in law.  
8 Thou shalt not uncover the shame of thy father's sister: 
Verse 12. Vers. 13.  for she is thy father's kinswoman. Thou shalt not uncover the shame of thy mother's sister: for she is thy mother's kinswoman. These two Laws concern the Aunt by father or mother. It is a law of Nature. And as it is not lawful for the man to marry his mother's sister, so it is not for the woman to be married to her mother's brother, because these persons be as Parents. So go on to the great Aunt by father or mother.  
9 Thou shalt not uncover the shame of thy father's 
Vers. 14.  brother: That is, thou shalt not go into his wife, for she is thy Aunt. Now he cometh to affinity, as the uncles wife by either father or mother, that is, either my father's brother's wife, or my mother's brother's wife, for these are as stepfather, or stepmother.  
10 Thou shalt not discover the shame of thy daughter 
Verse 15.  in Law; for she is thy sons wife; Therefore shalt thou not uncover her shame. This is the nearest affinity that is, of the father to his daughter in law, and the mother in law to her son in law. Therefore it is no marriage lawful. Read Chap. 20, Verse 12.  
11 Thou shalt not discover the shame of thy brother's 
verse 16.  wife: for it is thy brother's shame. This▪ was to be understood then, during the life of his brother, and so in the next Chap. verse 21. For otherwise in those days, it was lawful for the brother to raise up seed to his brother, Deut. 25. But now it bindeth us ever, as appeareth by john to Herod, It is not lawful for thee to 
Mark 6. 1●.  have thy brother's wife.  
12 Thou shalt not discover the shame of the wife and 
verse 17.  of her daughter, neither shalt thou take her sons daughter, nor her daughter's daughter, to uncover her shame; for they are thy kinsfolks, and it were wickedness. These horrible incests are well known to any, and therefore need no further speech. God give grace and strength to avoid them according to our knowledge.  
13 Thou shalt not take a wife with her sister, during 
Verse 18.  her life to vex her, in uncovering her shame upon her. Know that Moses here, hath written but a brief of these matters, not naming all, but leaving to Natural reason, by these examples to understand all others, which by the same Law of Nature are forbidden. Moses nameth not the Uncle by Father, or Uncle by Mother. But as in genealogies, commonly the mention is of men; so in these descriptions of Marriages, lawful and unlawful, mention is made but only of women. But the same degrees restrain both men & women. If any man think of some marriages of holy men in scripture contrary to these Rules, let him remember, that we now live by laws and not by examples. What God then either approved or tolerated, let us neither rashly condemn, nor unadvisedly follow, but obediently tarry within the precincts of the law of nature. And again, in these cases let it ever be remembered, as good reason is it should, not only what is lawful, but what also is convenient and fit to be done. For many things are lawful which are no way yet expedient, but most unfit in regard of some circumstances.  
14 Thou shalt not go to a woman to uncover her shame, whilst she is put a part for her disease. Neither 
Vers. 19 Verse 20.  shalt thou give thyself to thy neighbour's wife, to be defiled with her by carnal copulation. Here he descendeth to other foul and ungodly mixtures which very Nature should teach men also to abhor, and the first, is that which is with a woman when she hath her natural course repeated in the 20. Chapter, verse 18. and a penalty of death set upon it, both for the man that doth it, and the woman that will suffer it to be done to her in that case; so God loveth purity and would have all his to love it. The second is Adultery, which likewise by the Law then, was death, and should have some sharper punishment than in our days it hath among us.  
15 Also thou shalt not give thy children to offer 
vers. 21.  them unto Molech, neither shalt thou defile the Name of the LORD thy GOD; For I am the LORD. Some think Molech was a hollow Image, Wherein the Children were put and fire under, so to burn them as pleasing Sacrifices to their Gods. Others think they were two fires, betwixt which they went. Read your Marginal note in your Bible, which is large. This after a sort did they, that gave their children ever to be cloistered up, there to burn in sinful lusts, to the loss of both body and soul, whereas the other fire burned but the body.  
16 Thou shalt not lie with the Male, as one lieth 
Vers. 22. Verse 23.  with a Woman: for it is abomination. Thou shalt not also lie with any beast to be defiled therewith, neither shall any Woman stand before a beast to lie down thereto: for it is abomination. Ye shall 
Verse 24.  not defile yourselves in any of these things: for in all these the Nations are defiled which I will cast out before you: And the land is defiled: I will visit therefore the 
Verse 25.  wickedness thereof upon it, and the land shall vomit out her inhabitants. Of these ugly pollutions the least thought it too much. God and nature abhor them, and the fearful fire of God upon Sodom and Gomorrah 
Gen. 19 24.  biddeth all flesh beware them. Read the first to the Rom. Verse 28.  
17 From the 26. verse to the end, you see the penalty of breaking these holy laws of a pure God, as in the beginning you see the profit of keeping of them. Learn then, that not foreign foes only may bring a land to desolation and destruction, but much sooner and soarer, these homebred impurities, which if a godly magistrate, master, father, or mother keep down, they procure the peace and safety of the land or house, more than if they resisted violence with arms and weapons. To vomit out her inhabitants and to spew out her people, are terms of great vehemency in God, and therefore most great should man's fear be, lest he should provoke him to such ver geance. Sat but with yourself, and meditate of great men and great houses, meaner men and meaner houses and you will remember great examples of the effect of an unclean life in men and women. Happy are they whom other men's harms do make to beware.  
18 Although I might here stay upon these things, that have been thus briefly noted, concerning this Chap. and leave you not without some profit: yet for as much as upon these laws concerning lawful and unlawful marriages, many points fall often to be spoken of, I will a little further proceed, and acquaint you with the good labours of some writers, which you by yourself, peradventure, otherwise shall not obtain and get knowledge of. And first, concerning marriage itself, in general, let it ever be duly considered, that as unlawful and impure conjunction of man and woman is detested of God, so is holy & lawful matrimony, with him ever accepted, and allowed, and crowned with many blessings of his favour and love, being honourable among all, and the bed undefiled. The Scriptures are full of the 
Heb. 13. 4.  praises of it, and of good advise given to married persons. We have all been borne by it, and as God shall appoint, may come to it. Let therefore no crosses worldly, abate the reputation of it in our hearts. Let no popish parasite trouble us, that with a foul mouth from a foul heart, calleth that unclean, which God hath sanctified. Deceitful time-servers, God in time will discover, together with their impurities covertly committed, by contempt of his ordinance appointed for their good, nothing casting out such an ugly sent into his nostrils, as their forced chastity, indeed very monstrous villainy, doth. Till then, scorn them that scorn God, and if they think you encumbered, know you them to be tormented within and without, a further torment tarrying for them, when God his time shall be. In policy to destroy piety, will prove but bad policy in the end, if this Chapter be true, which we know cannot deceive. But marriage must be according to these Rules of Consanguinity & Affinity, about which if any doubt arise, that by this Chapter you plainly cannot discuss, it shall be safe to confer with men learned in the laws of God and men. The Civil law reckoneth degrees one way, and the C 〈…〉 non law an other way. The Civil keepeth this Rule still, that look how many persons there are, so many degrees there are, taking 
Quot sunt personae, tot sunt gradus, una dempta, scilicet stipite.  one away, to wit, the root. The C 〈…〉 on law stretcheth restraint further than God's word doth, therefore idle in that respect, there being no transgression where no law of God is. Concerning marriage, many questions happen by occasion to be both thought of and spoken of, whereof I will give you a taste.  
First, seeing nothing is more contrary to marriage than want of consent, Marriage, indeed, being but a consent of two fit persons to go together in such sort, according to the will of God, and nothing more contrary to consent than error and compulsion, of both these, there ariseth question. And first of Error or mistaking, whether it doth make a marriage void or no? Answer is made, that Error or mistaking is of four sorts; namely, of 
* Fortuna. Qualitatis. Personae Conditionis.  Fortune, of Quality, of Person, & of Condition. And for the two first, the Rule is, that error of Fortune or quality excludeth not Consent of Marriage. But the error of the two latter, Namely, of person and condition, doth. Now error or mistaking of Fortune, is when the Man taketh his Bride, or She her Bridegroom to be richer than he proveth to be. Error of Quality, when the Bride is thought to be honest, chaste, modest, painful and a good housewife, when in deed she is de●●led, drunken, slothful, and a waster. Error of Person, is when to the woman is betrothed the eldest son, and the youngest by deceit given her. This was Jacob's case, who expected Rachel and had Leah, but his consent after, made it a marriage. Error or mistaking 
Gen. 29. 23.  of Condition is when the man or woman is thought free, and in deed is bond, which in old times was wont to dislolue matrimony, but if the man knew it before, it was no cause of breach: Yet if his hap was to light of a woman defiled in stead of an honest, it might not dissolve the marriage, although the error was a great deal worse, than to marry a bondwoman in stead of a free. Nevertheless in some Consistories of foreign Countries, if a man find such an error, and accuse her, and pray to be separated, this order is kéept. First, if the woman deny it, and the man cannot plainly prove it, although he have shrewd suspicions, he shall not put her away, the 22. of Deut. plainly forbidding it. But if the fact be evident by being with child, etc. Then the judge first persuadeth a reconciliation, willing the woman with all submission to pray pardon and forgiveness at the man's hands, and wishing the man compassionately to remit it upon a new life, it being not done in his time. If the man will not be moved so to do, then in the third place, the judge diligently inquireth, whether after it was known, the man had ever knowledge of the woman's body, and if he had, then shall he be remediless and take her, if he had not, the next Question is whether she was abused after she was betrothed to the man or no? if she were, then as an adulterer she is judged, if it were before she was betrothed, and the man, after he knew it, touched her not, neither can be persuaded to remit it, as an Adulterer also she is sentenced the 22. of Deutro. requiring her to be put to death, who being defiled, yet after marrieth as a maid and so deceiveth him that knew not of it. Thus did even the honester Heathens also censure such women, as you may see in the Tragedy of Euripides called jon. And thus of Error in mistaking.  
Question again is sometime moved touching a 
Vow.  vow, whether that do hinder marriage or no. And true answer is made, that a vow made by man or woman to live sole & chaste, who find not that power and gift given them of God, hindereth them not from the remedy and ordinance of God against it in that behalf. Because man's vow against God's will may not bind, and Gods will is, that such as feel cause 
Numb. 30. 6.  should marry 1. Cor. 7. Again, if a vow in a thing possible and lawful might not bind against she will of an earthly father or superior, how much less must it 
Vinculum iniquitatis. Quidam nubentes post votum asserunt adulteros, Ego autem dico vobis, quod graviter peccant, qui tales dividunt. lib. 1. Epist. dict. 28. Cap.  hold against the heavenly Father, our God and maker, and become so a bond of iniquity to us? Plainly therefore, saith Cyprian. Some affirm them to be A 〈…〉 terers that marry after a vow, but I tell you they grievously offend that separate such.  
A third Question, Whether Spiritual kindred, (as they call it) growing by Christening a child, or being Godfather at the Bishop etc., hinder marriage? The answer is, that God hath no such law, but man's covetousness was the inventor of it, making many restraints, to get the fee thereby of many dispensations. We are all the spiritual sons and daughters of God, and yet may marry except in cases by him forbidden, whereof this is none, that if she and I christened a child together, or if I were Godfather to her child, I may not after marry with the mother of the child, and so forth.  
Fourthly, whether a man may marry her whom formerly he hath adulterously abused in her husband's life time? Auswere, No, by the Canon Law, and surely they had much reason to dislike of such matches. 
* Concil. Triburiense in Germania, Anno 895. Can. 40. tale connubium anathematizat. Aug. to. 7. de nuptijs & concupiso. lib. 1. Cap. 10. Damnat. 1. Cor. 7. 12.  Yet in some countries after penance and punishment, they suffer, it to avoid other inconveniences, & they ground themselves upon David's marrying of Vriah his wife, whom he had wronged in her husband's life.  
Fiftly, diversity of Religion whether doth it break marriage? The answer is, No, and these scriptures so teach us. If any brother have a wife that is an unbeliever and she consent to dwell with him, let him not put her away. And if any woman have an unbelieving husband, 
Verse 13.  who consenteth to dwell with her, let her not put him away. For the unbelieving husband is sanctified by 
Verse 14.  the wife, and the unbelieving wife is sanctified by the husband 1. Cor. 7. If any man come unto me, and do not hate his wife and children, and brethren and sisters (to wit, thinking ill in Religion, or going about to draw him away) he cannot be my disciple. Luke 14. 26. Therefore such a wife a man may have, and yet his wife. Let the wives be subject to their husbands (meaning although happily differing in Religion) that even they which obey not the Word, may without the Word be won by the conversation of the wives 1. Pet. 3. 1. After, the Church forbade such Marriages to be made, as the Israelites were forbidden to marry with Strangers, lest by such Wives they might be alured and drawn from God unto Idolatry, as was the wisest man that ever was Solomon. Read Deut. 7. Exod. 34. josua. 23. Esra 10. Nehem. 
Quomodo potest congruere charitas, si discrepet fides? etc.  13. etc. And still it is good to continue this care, for it is the chief band of love, when both hearts be knit in God. * And how can there be an agreeing love, where there is a disagreeing faith? saith Saint Ambrose. And therefore beware, O Christian, how thou givest thy Daughter to a Gentile or a Iew. But when two are already married dissenting in Religion, they may not by colour thereof be put a sunder. as Anabaptist, use to forsake their wives. The safe way is to look before hand, and so may you prevent many a twitching grief in the heart, that will arise if you draw two ways. Examples there are too many known unto you of this thing. Inward woe, & outward shame with much charge and cost some endure by their wives wilfulness, when their children might also be better brought up, but I stay myself. It is a biting thought to consider, that one half of me daily serveth the Devil.  
Sixtly, yet force and compulsion, you will say, is contrary to marriage, because it is contrary to a free consent. In deed it is a great wrong, to compel children against their wills to marry with such as they abhor. For what peace can be where love is not? Nay, what mischief will not there creep in, as brawlings, railings, hatred, neglect of children's education, of household affairs, and many times, unfaithfulness of the one towards the other, which God plagueth, and the world speaketh shame of. In a word, what comfort either in sickness or health, or any way? But yet, if a marriage be thus made, although the Child, (if at liberty) would not have so married, it is a marriage and must stand.  
seventhly, for one that is violently taken away, what shall we say? Surely, the Civil Law appointed, that a Maid taken away should never marry with the person that so did take her; but should have all his goods. And if she did marry with him, than should she never be capable of any goods of his, and if the Father would consent to such a marriage, he should be banished. But the Canon Law determineth otherwise, Namely, that if the Maid taken away willingly consented, and the Parents also afterward, 
Romani Sabinas', &c. apud Herod. pag. 1. alia exempla.  than he that stolen her away, after penance done, might marry her.  
Eightly, for matter of contract before Marriage, 
Sponsalia, Sponsus & Sponsa, a sponte spondendo.  you may here take occasion to think of it, and to remember, that it is a very ancient and commendable thing in the Church of God, thus to be betrothed with consent of friends, before the day of full marriage. There are divers Treatises of it which you may read. With consent of friends I say, because so the Scriptures teach and much urge, giving the Father authority to deny his Child, although she have been carnally known, if he do not like, Exodus 22; and if he will consent, the offender shall both marry her and endow her, whether he will or no, such a thing is the Parents authority in marriage. Sampson though a man grown, yet speaketh to his parents for a wife. jud. 14. Of Abraham for his son Isaac, and Isaac for his son jacob, what do you read? As also how it grieved them that Esau was so 
Gen. 28. 26.  disobedient as to marry without their consents. And as was noted before in the Question of a vow, if a promise made by a Child to God without consent of 
Numb. 30. 6.  Father might not stand, much less must a promise made to man be good without Parent's allowance. For the Civil Laws of men, surely so did they insist upon this consent, that if the Father be absent, and it unknown either whether he is dead, or whether he be alive; yet require they, that the child stay three years, to see if he may be heard of, and his consent had. And they will not admit that child that is borne of one married without this consent, unless it be such a match as is apparent the Father would not have misliked, if he had been present. The Canons in like sort, altogether confirm this consent of Parents aledging that example of Rebecca, and saying. Honorantur Rebeccae parents muneribus, consulitur puella, non de sponsalibus (illa enim expectat judicium parentum, non est enim Virginalis pudoris eligere maritum) sed iam desponsata viro, de profectionis die consulitur etc. The Parents of Rebecca are honoured with gifts, and the Maid is asked, but not touching the marriage, (for therein she rested upon the judgement of her Parents, it not agreeing with a maidens modesty, to choose a husband) but being promised to a man she is asked concerning the journey. etc. In Euripides also, whereso-ever he had it, a Maid is brought in saying, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Touching my marriage my Parents will take care, for this thing belongeth not to me. Which saying, Luther 
Sponsalium meorum pater me●s curam subibit: & non est me●● statuere hoc.  very fitly, with change but of two words applieth unto Faith, not disputing in temptation of the greatness and multitude of sins, but simply and wholly relying upon the mercy of God in Christ, and saying: 
* A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of my sins my Saviour taketh the care, and that care belongeth not to me. Very Natural reason again, telleth and teacheth, that a child, bred up with such care and charge of Parents many years, should not at the end requite all their love so, as to dispose of himself, or herself in a state that dureth to death, without their privity, advise, and consent. And the most undutiful child that ever was, if he or she live to have a child, would not be so served by that child. Let then God's Law, and man's Law, Natural reason, and common honesty prevail with all good Children, to perform this duty to their Parents, and let good Parents again, not neglect in due time to provide fit matches for their Children, whereby their virtue and good report may remain without blot or blemish not standing ever upon the heaps of trash to be had, but chiefly of Religion and Honesty. Such Parents as are faulty this way, being very well able to give that which is convenient for the preferment of their Children, it is to be wished, that the Christian Magistrate would compel them, as hath been used in good governments and states. Certainly, it is a tyranny over their children that is most worthy of punishment and amendment. The disparagement that hath grown to good houses this way, is too well known, and the spoil of those that might have been a comfort to their friends by well doing, if their Parents would have done their duties, is to be lamented as often as it is thought of. Had I wist, (saith the old proverb) cometh ever too late: And I pray God work in the hearts of all Parents to think of it, whilst they have time to prevent evil.  
Ninthly, touching secret contracts, they have ever been odious to God and his Church, and therefore as many as regard either, will beware of them and avoid them. And if any such thing be done, discreet Governors have held this course according to good Laws. First, if a party claim a promise denied by the other party, and have no proof at all of it, not so much as one witness, but only offereth to swear it, in that case no oath shallbe taken, neither shall the party proceed to vex the other, but must simply give over and be quiet. But if he or she can prove it by due testimony, a day is appointed for both to appear, and first the Complainenant is to be heard apart, and his tale laid down with all circumstances, then is the Defendant called, and required to answer every point of the former tale, and if so truth cannot appear, then to Witnesses, etc. The Canon Law is much to blame in this point, yielding more to these secret contracts than it should be, so crossing both the Law of God and Nature, as also of good Emperors and Governors in their time. Contracts 
Sponsalia De futuro, de presenti; pub 〈…〉 a, clandestina: cum consensu, sine consensu parent●: pura, conditionalia: certa, in●erta, etc. Ego ac●ip●o 〈◊〉 in meum. Ego accipiam te in meum.  before Marriage, are made either by words of a future time, or a present time; either publicly, or secretly: either with consent of Parents or without; either pure or conditional; either certain or uncertain: etc. Words of the present time, when it is said, I do take you for my Husband; I do take you for my Wife. Words of the future time, when it is said, I will take you. The first of these forms doth bind, so that if either part break and marry elsewhere, that actnall Marriage is to be dissolved, and the former contract ratified, yea, although they have lain together; but the latter form bindeth not but may be altered, and the parties marry otherwise, if they dislike before marriage. Public Contracts are when the Minister and other honest friends and Witnesses are present; Secret when none but the parties either to other pass promise, the former hath consent of Parents, the later hath none, and therefore is wicked and sinful. Conditional Contracts are with conditions honest and lawful, or otherwise: honest and lawful condition performed make the Contract good; dishonest and unlawful although performed, make no lawful Marriage, etc. Certain Contracts are when the party is certain, as this Daughter by name; uncertain when the party is uncertain, as I will marry one of the Daughters, naming none. Of all which points, the Law hath large discourse and many questions, which you may best learn of them that are Professors of that knowledge, unto whose good advise, (as I said before) I hold it the safest way ever to have recourse upon any occasion. For a building well made and upon firm ground, will stand with comfort against all assaults and objections, cast out either by Satan desirous to trouble our consciences, or by evil tongues envying our peace.  
Tenthly, touching polygamy, whether it is lawful for any man at once to have two or more wives. The truth is plain; No. For God made but one Adam and 
Gen. 1. 26. Gen. 2. 22.  one Eve, that neither man might expect more Wives, nor woman, more Husbans at once than one. And in this first institution, expressly it was said. A man shall leave father 
Gen. 2. 24.  and mother and cleave to his wife, not wives, and they two, not they three or more shall be one flesh. Also when Lamech broke this Law by having more wives, and 
Gen. 4. 19  after him both jews and Gentiles followed this liberty; Christ the true teacher calleth them to the first institution, and plainly saith, From the beginning it was 
Mat. 19 8. Mat. 19 5. 1. Cor. 7. 2.  not so, repeating the former Scripture, they two shall be one. etc. The Apostle S. Paul following this truth, saith, for avoiding of fornication, let every man have his wife, not wives; & let every woman have her own husband, not 
Verse 3. Verse 4.  husbands. Again, let the husband give to his wife due benevolence, not to his wives; And the wife hath not power of her own body, but her husband. Let a Bishop 
1. Tim. 3. 2.  be the husband of one wife, not of many, as then was used of too many; still and ever using (as you see) the singular number, not the plural. Further, you know that marriage representeth the covenant betwixt Christ and his Church, and therefore is called a mystery, but Christ 
Ephe. 5. 32.  hath only one Church, and the Church hath only one Christ, therefore plurality of wives or husbands is a fault, and may not be endured. The good peace and unity 
Read Euripedes in Andromache. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Again: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that ought to be in married couples is thus broken, and the house filled with brawlings, and heart-burnings, factions, divisions, and all ungodliness. Therefore very Reason teacheth us to abhor Polygamy. Good Governors moved herewith, have ever by their imperial and godly laws punished it and forbidden it, as might be showed if it were fit.  
But you will say, the godly Fathers in the old Testament had many wives & God suffered it: etc. You must then again consider with yourself touching them, that suffering and allowing or commanding differ much. Suffered it was, commanded or allowed simply never. Secondly, latter laws take away former, and Christ by calling men to the first institution of Marriage took away that permission and sufferance of Moses. Thirdly, Privileges do not overthrow a rule. And therefore, although 
Privilegia non ever tunt regulam. Gen. 22. 17.  God having promised to make Abraham's seed as the stars of the heaven for multitude was pleased to suffer variety of wives for a time, as a fit means speedily and greasly to increase that posterity & offspring; yet was not a taking away of his certain rule, but when the cause ceased by a multitude proceeding from Abraham's loins, the thing suffered only for that end, ceased also, and may net any further be followed.  
Fourthly, we truly answer again, that we live 
Legibus, non exemplu. Sancti non fuerunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ezechiel. 20. 18. 19  by laws, and not by examples. And touching faults in the Fathers we well must remember the words of God to the jews by Ezekiel his Prophet, In Praeceptis meis, In my Commandments you shall walk, and not in the commandments of your Fathers. And again in this Chapter. After the doings of the Land of Egypt, wherein ye dwelled shall ye not do, neither after the manner of the Land of Canaan whither I will bring you etc. But after my judgements shall ye do, and you shall keep My Ordinances to walk therein for I am the Lord etc. Thus of marriage making & keeping. Now, a little of Divorce and separation might be added, if there were not more cause in these sinful times, to ex●ort all married couples to mutual love & faithfulness, to patience and quietness, & to the utter abandoning of all vain & wicked imaginations, suspicions, & jealousies, than to speak of break & departing one from the other, to the great offence of God, grief of friends, & ill example to others evermore apt to learn what is evil than what is good. I will therefore spare this pains, and rather entreat all those that fear God, often to remiber young Tob●e his prayer, that God in mercy would grant to 
Toby. 8. 7 〈…〉 9 ●0. Solinus lib. 10 cap. 5. Cic. Ius●. 〈◊〉. 〈◊〉.  him & his wife that they might become aged together, to which she said with him, Amen. We read of the Indian women that though their husbands have divers wives, yet they did by all means endeavour to continue in love with him. and when he dieth, she that was best beloved, with great joy and glory that she was so, goeth into the fire with his Corpse and burneth with his dead body. Such continuing affection in those that know not God, must needs be a condemnation to all tickle tickle starting aside in such as know God, and his commandment in this behalf. Holy, constant, and continued Matrimony is like (say some) to that little City Zoar, where Lot was saved, when to the Mountain he was unwilling to go, and in filthy Sodom could not be safe. To live licentiously, is to live in Sodom, to live single (having the gift) is to escape into the mountain. Such as flying from the one, cannot attain to the other having not the gift given of God, in little Zoar, that was betwirt both, that is, in holy wedlock, which is the middle estate, may be saved. Ever therefore make much of it, and lightly and unjustly break not in sunder that holy knot. Sweetness is the Sister of Love, as bitterness is the Sister of hatred. Marriage love then being an holy love, will in all troubles taste contentment and comfort though not one way, yet another, still to the preserving of the knot, and of Christian cohabitation. The two Cows that carried the Ark of God kept one path & turned neither to the right 
1. Sam. 6.  hand, nor to the left: so should married couples do saith S. Gregory, seeing by the profession of the Christian faith they also carry the Ark. If the Glass which you look in should return your countenance sad when you are merry, or merry when you are sad, were it not a great fault in the Glass? Certainly so is it, if married couples differ and be not merry together, sorry together, contented together, and either of them ever as a true glass to the other, showing such agreement as is fit for them, till God and time shall break their days of, and take the one of them to him. The Wife of Augustus Caesar, Livia, being asked of one, how she did live in such peace with her Husband the Emperor, who had his infirmities some ways to work anger? answered, Castitatem meam accuratè tuendo; quicquid ille vult alacriter faciendo: nullas res eius curiose vestigando etc. By preserving mine own chastity carefully: by doing whatsoever he willeth cheerfully: and by not prying into, or meddling with any matters of his curiously or busily, etc. Three notable virtues in a wise woman, to continue love and peace betwixt her and her Husband, the contraries whereof, are causes of many fires and flames where they should not be. For these points of rare wisdom; and for that she had been a means to preserve many a Senators life and others that were questioned and in danger in her time, had not she graciously wrought for them; and for that she had brought up many a man's child by her charity; and married many a poor Maiden by her liberality; she was mourned for a whole year, by all the Matrons and women in Rome when she was dead, by a special decree of the Senat. So will virtue private and public have his due honour with thankful hearts at last. chaste she was, you see, and no envy or malice of man or Devil can bury that virtue so, but that it will rise and live with renown in despite of all Devils. Matronis dos pulcherima 
Bias: & Plautus in Amph.  vita pudica. O! it is a dowry of dowries to a woman a chaste and virtuous carriage of herself. If she be hard of favour, yet when she looketh in a glass, she may cheerfully say to herself, Woman comfort thyself, for thy 
Plutarch in praeceptis coniugalibus.  beauty is inward, thou art honest, and it is a great and an approved beauty of all men. If she be fair and not chaste, she may sigh and say, O how fair shouldest thou have been, if honest? Nulla, reparabilis, arte, lapsa pudicitia. 
Oxid epist. 5.  No art of man & wit can make whole again decayed and broken virtue in this point; therefore, with all power and strength of will, wit, & prayer, preserve it, and leave the report of it to the comfort of your posterity and friends. Obedient also, you see, was this worthy Livia to her husband, not only doing, but doing cheerfully, that is, without any manner of crossing or stopping, grudging or grieving, whatsoever he required. A virtue again that will not die, but force-foorth praise even from very enemies. Vir a vi dictus; mulier a mollity: A man hath his name of strength and force; a woman 
Varro. Lactant.  of softness, because in all things towards her husband, she is soft and gentle, and most readily obedient and tractable. God's law hath so appointed that they should 
Gen. 3. 1. Pet. 〈◊〉. 1. 1. Cor. 7. 4. Ephe 5. 22. Coloss. 3. Verse 18. In Oeconom. 2. ca 1.  obey, and all virtuous woman deeply regard it. Very Aristotle an Heathen man could write and teach, that a good woman taketh her husband's will to be a Law to her, which she will observe and not violate. The stars all have their light from the Sun, and if you ask them, they will very thankfully acknowledge it. The body hath his grace from the head, and will be ruled by the head in all things without gainsaying. The man, you know, is the woman's head, Ephesians 5. Women had their v●●les, and still have their long hair, to note this holy order of obdience and subjection to their husbands, and therefore it was said, Etiam Anathema sit mulier, quae comam sibi amputat, quam Deus ad memoriam subiectionis illi dedit: Even accursed let that woman be which cutteth of her hair, given her of God to remember her of obedience and subjection to her husband. Vashti her refusal to come when the King sent for her, turned to her hurt you know; and 
●est. 1.  the example of such disorder is desired by all the Wise to be prevented. Sara is proposed to all virtuous women to be followed in her ready, loving, and constant obedience to her husband Abraham, calling him Lord, etc.  
The third Virtue of renowned Livia was you saw, that she busily pried not into her husband's actions, neither meddled with his matters but left his place and the works of it unto him, herself dealing with her own duties. And what a thing is this to preserve love and peace ever betwixt couples? jezabels' such 
1. Kin. 21. 7.  meddling with the matter of Naboth, wonted Ahab, overthrew herself, and the ignominy of it liveth and will never die. Stories do yield us many other examples, and I would our own times yielded us none. I speak of unfit curiosity, and not of any good concurrence in well-doing. For we all know, Pilate had been happy, if in that matter of his Office 
Mat. 27. 19  and of justice, he had harkened to his Wives dutiful wish, and not proocéeded as he did, against the Lord Jesus, Thus remaineth honourable Livia the Empress a worthy Example to all of her Sex, how to live in Love and Peace with their husbands, so that no divorce shall be either spoken or thought of during life, but longing wishes for continuance many years, and even to be the later of the two, that goeth to the earth. For such Wives, as they were worthy ones whiles they lived, so will they be miss and many times thought of, when they be gone. Here might I stay, but since I am entered into this matter, give me leave to add two or three things more, being evershining Virtues in Women, and great means of Love, Amity, and Unity betwixt married couples. Faithfulness to their Husbands is one, I mean a true constancy of heart, preferring their well-doing, before all men and matters whatsoever worldly. Such as was in Zipporah Moses his Wife, who most tenderly loving her Child, and therefore very loath to shed any of his blood, yet when she saw her Husband in danger, for omitting that Circumcision, rather than he shall miscarry, she 
Exod. 4. 25.  addresseth herself and that speedily to do that duty, whereby her Husband might live, although her child smarted. And she did it not in a fury, (as some have taken the place) but in a most faithful affection, to the preservation of her husband like a loving wife. Neither do her words Sponsus tu mihi es sanguinum, Thou art a husband of blood unto me, sound forth anger and choler, but sweetness and love; as if she had said, My love to thee hath been such, (dear husband,) as that it hath made me forget womanhood, to lay aside all motherly affection, and to redeem thy life, and continuance to me, with the blood of my child, etc. Such again, was that in Michal to David her husband, 
1. Sam. 19 11.  when she let him down at the window to escape from her father's fury, and laid an Image in the bed as if he had been there sick. Such the care of Abigael, when she heard her husband had over-shot himself toward David's messengers, rather than any hurt should come to 
1. Sam. 25.  him for such unadvised speeches, she prepared a very honourable Present, and goeth herself to prevent anger, which she did indeed, to the safety of her husband and all his. Such the love of Theopompus his wife, who when her husband was taken and put in prison by his enemies, getting leave to go into the prison to him on a time, gave him her clothes to escape in, and she taking his, remained in his place, to abide any danger that might ensue, rather than he should be oppressed by his foes. Such those worthy women, that when the City was besieged by Frederick Barbarossa, and at last licence given to the women, that they might depart taking only such things with them as they could themselves carry, in stead of any worldly riches which they enjoyed, they took upon their backs and under their arms, their husbands and children, parents and kinsfolks, to the eternal praise of their virtue, and the great astonishment of their enemies that looked on and saw it. unfaithfulness and treachery to husbands, hath left an other report in Stories, if I should enter into it. But such hateful things are better forgotten and never known. These graceful Virtues let all gracious women think of, and leave behind them the like praise.  
Silence, again, or little speech, what a virtue? what 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a preserver of peace if a woman be blessed with it. The contrary, what hurt and by-words hath it wrought? Proverbio dicitur, Tres mulieres nundinas facere. The 
Chiliad. Erasm. 3. Contur. 6. Proverb. 77.  Proverb saith, That three women make a fair. And words are wanting to women as singing is to the Nightingale, who is said, to be only a voice, in respect of the sound she giveth forth being so little a Bird; as verses are wanting to a Poet; Figures of speech to 
Vbi minus est roboris aut cordis, plus est linguae.  an Orator; or false arguments to a Sophister, that is, they abound with them, and often superabound. 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. in A●ace.  Few words in a woman is a great ornament. 
b tacita quoque melior est mulier semper, quam loquens. Plautus in Rudente.  And many a woman holding her peace is better thought of, than when she speaketh. 
c Plutarch. in praeceptis coniugalibus.  Loquitur aut viro, aut per virum: A woman speaketh either to her husband, or by her husband. To her husband, orderly and necessarily; by her husband, as unwilling to tattle much with strangers, seeking the praise of a rolling tongue, and losing peradventure the renown of modesty and wisdom. Look how milk is said to kill the force of Gunpowder, & so be ever assured that soft words or silence will do to anger betwixt man and wife. And let these things work a love of little speech not multiplying words with your husband, especially when he is moved and grieved with some other matters, buying and revying, and will he, still he, still having the last word. For surely that doth no good. The old Painters if they pictured a woman, were ever wont to put under her foot a Snail, aswell to remember this virtue of silence to her, which is in the Snail, as of carrying her house upon her back as the Snail doth.  
Yet such silence is meant, as doth not abandon affability and courtesy when there is cause, for this also is another great preserver of love and amity, in so much that the wise man saith, Mulier comis exhilerat maritum, & cum humaniter illum tractat cor illius reficit ac recreate. A gentle and mild woman maketh glad her husband, and when she dealeth courteously with him, she refresheth and recreateth his very heart. Loving speech is a Physician to the mind, to clear it and cleanse it from much grief. He that will take birds, may not come to them with a staff, (saith the old Proverb,) but a sweet sounding pipe is more available, and think you that she which will have her husbands liking must use harsh and bitter words? What a power had wise Abigael over that fierce anger of valiant David with her soft words and mild speech, even when he had but death and blood in his heart towards her husband and his family, for the great contempt showed unto him? Could rough and sour speeches have so prevailed? No, no, you know fire is not quenched with fire, but with cold & soft water. Pax & mansuetudo characteres animae piae. peaceableness and mildness they are the notes, marks, and 
Basil.  prints of a good mind, and of a holy & Christian soul. But this is enough, I will go no further. Try me and trust me, you shall not repent it. Let the weapons of a woman be either soft words, or modest silence with a dropping tear if there be wrong done, and it shall pierce a heart of steel, working such effects as all the hot speech that an unbridled tongue can utter shall not bring forth.  
Wisdom and discretion again in a wife, O powerful mean to make love and to do much good! A wise woman (saith the Holy Ghost) buildeth her house: 
Prou. 14. 1. Pro. 31. 23.  but the foolish destroyeth it with her own hands. By a wise woman her husband is known in the gate, when he sitteth with the Elders of the Land. Strength and honour 
Verse 25.  is her clothing, and in the latter day she shall rejoice. She openeth her mouth with wisdom, and the 
Verse 26.  law of Grace is in her tongue, etc.  
Community of things betwixt couples worketh Amity, and Mine and Thine betwixt them should not be heard. They are yoke-fellows, and (which is much more) they are one, therefore their divided goods may not divide them, but what the one hath the other aught to have, and be joint possessors of whatsoever God granteth. Let not the man deny what is fit to his wife, for she hath a right; and let not the wife grudge her husband hers, for he hath a pre-eminence. If you put water into wine and the water be more, yet it is still called wine; and even so the woman's portion put to the man's is called his, although hers is the greater. If use be common and love hearty, for names and titles of order and custom, wise couples will not contend to the quenching of one sparkle of love.  
Lastly, an Housewifely care of her Family and all things belonging thereunto, cleanliness, order, and such like, as it beautifieth a woman, so pleaseth it a man, and the effect of it is love and liking. If these be not, the contrary followeth. For the first, we all know unless a getter without, have a keeper within, he shall be like one that filleth a vessel, at the other end whereof one draweth out as fast as he putteth in. For the second, it both delighteth and profiteth, things pleasing more that are fresh and well kept, and lasting longer being not daily used. The third thing, order, what a praise it is, may appear by the consideration of your grain only; what a thing it were, if all sorts should be put together, Wheat, Rye, Oates, Barley, Pease, beans, and not every kind laid by itself, It would overthrow the use and good even of all, or else procure a work to sever them again. These things then and such like will work such Amity, Unity, and Love betwixt man and wife, that the matter of Divorce shall never come in any question, no not in thought, by any man endued with either piety or reason: Wherefore I have rather chosen briefly to note them than to speak any thing of Divorces.  
But what may some say? I have touched many things how a woman ought to behave herself to work and continue liking in her husband, and I have said nothing or little of the man's duty to the woman. Indeed it is true. First, and more I have spoken of women, because as they are the weaker, so they are often the workers of discontentment, either through wilfulness, or at the least through want of care to do otherwise; but yet I acknowledge there is a Law also for the man, which he should regard and not break, delivered in the Word, and easily to be remembered by good minds. Be not as a Lion in thine own house (saith 
Ephes, 4. 30.  Wise Syrach) nor oppress them that are under thee. Husband's love your wives and be not bitter to them, (saith 
Colos. 3. 19  the Apostle Paul) and dwell with them (saith S. Peter) as men of knowledge, giving honour to the Women as the weaker vessels, even as they that are heirs together of the grace of life, that your prayers may not be interrupted. Her parents and friends have committed her to thy trust, and she herself forsaking father and mother and all the world, hath given herself unto thee, how then may she be used ill? so could S. Chrysostome reason. 
Hom. 26. in 1. Cor. Arist. polit. 1. Ca 1.  Aristotle himself being but a Heathen could find fault (and most justly) with certain that made no other reckoning of their wives than of servants. Shall a man contend with his wife? Non habet victoria laudem. There is no praise in the victory, saith One well. By ill dealing, Morbus non tollitur, sed augetur & exasperatur, The disease is not taken away, but increased and exasperated. Wherefore in old times, they did use at Marriages to place Mercury by Venus, and the Goddesses of Eloquence 
Suadam & Oratias.  and delectable speech, to note that whatsoever married couples will obtain one of the other, it must be done not by any unkind course, but by good persuasion and loving speech. And when they offered sacrifice, they pulled out the gall of the sacrifice and cast it away, to signify likewise that in marriage no bitterness should be used. Thus are men also advised by all means to loving carriage of themselves in all things towards their wives. Wherefore since God commandeth it, and man persuadeth it, who is he regarding either God or man that will forget it? Away then with all thoughts of Divorces, and as men and women that makè account of a judgement day, let either part bear with the weakness of the other, and abhor such crimes as should stir up to any separation. God in mercy strengthen us all.  
Amen.   

CHAP. XIX.  
THIS Chapter containeth a 
The sum of this Chapter.  Repetition of Laws, formerly given and comprised in the Decalogue, to the end that by this Second Rehearsal, they might both be better explained and received with greater care and regard of them. The first is general, Ye shall be holy, 
Verse 2.  for I the Lord your GOD am holy: Where, by holiness is meant true piety towards God, and just dealing towards our Neighbours in such measure as we are able in this mortality to attain unto. For here we see but in part, know but in part, & are regenerated but in part, being nevertheless ●ust by imputation, and labouring 
Imputatione & inch 〈…〉- one,  to perfection. These words are by Romish Teachers applied to Ministers, and urged to prove that they ought not to marry. But doth the Text here so say, or you see with your eyes, that God speaketh these words to all Israel, and Peter aledging them in his Epistle 
1. Pet. 1. 16.  applieth them to all in general. If therefore they forbid Marriage as a breach of Holiness, sure they must forbid it to all men and women aswell as to Ministers, But woe to that Doctrine that opposeth God's Ordinance to Holiness when no unholiness can be ordained by him, and the end of Marriage is to preserve holiness, and to abolish uncleanness both from man and woman. The reason alleged, because our Heavenly Father is holy, should much move us. For d● we not see here among us daily, how they that serve wicked and ill disposed men, will labour to please them even in evil? How much more than should we with our best care endeavour to please him in holiness, that is most holy himself, and will crown it with eternal comfort in us?  
2 The reverence of Father and Mother, The keeping of the Sabbaths, The avoiding of Idolatry and 
Verse 3. verse 4. Verse 5. verse 6. 7. 8.  Molten Gods, A free heart in all Offerings, and a due regard of commanded circumstances in the same; these are all, Laws which have been spoken of before, and therefore to that, and to my Treatise upon the Commandments I refer you. In the 9 Verse you read thus, 
verse 9  When you reap the harvest of your Land, you shalt not reap every corner of your field, neither shalt thou gather the glean of thy Harvest. Thou shalt not gather 
verse 10.  the Grapes of the vineyard clean, neither gather every grape of thy vineyard, but thou shall leave them for the poor and for the stranger: I am the Lord your God. A worthy Law, ever to teach us both what care the Lord hath of the poor, and what care we must have. If we have it there are many blessings promised to it, if we want it, as fearful curses. Yet what coldness possesseth man's heart who seeth not? But when the Lord commanded something to be left in the field for was his meaning that of that which came home and was put into the Barn, they should have nothing? No, no, both in the Fields, and out of Barn and House, the poor must ever be remembered, if we mean to hear that joyful Speech one day, When I was hungry you fed me, and when I was naked you clothed me. But the LORD willed here precisely somewhat to be left in the field because he knew our corruption which more hardly parteth with a thing already housed and brought in, than when it is yet abroad in the Field. A Purse once tied upon knots will not easily 
Reclusa semel difficilius retrahuntur, & C●umena multis nodis ligata disficilius soluitur: Ergo in agro. etc.  open when it should; and therefore to meet with this hardness and to provide the better for them he commandeth a care in the Field before it come in, and yet expecteth the other too as need requireth. O where is this care with worldly men that rake and over rake their Fields with greedy mind to have even the uttermost they can get from it, that gather their fruit so, as if they see but one Apple left upon the tree, will rather set a Ladder of purpose to fetch it down, than they will go without it? If any poor come, they are rated, and reviled, and driven away, as if they were Dogs rather than Men and Women as we be, Children of the same Father, Heirs of the same promises, and redeemed with the same price, the precious blood of the Lord jesus Christ our Saviour. Will God ever wink at this wickedness, and prosper these thus gotten goods upon our posterity? Think of it but in reason, and tell me what your conscience saith? The Example of Boaz, God hath left us in his Word for a good Rule in this kind worthy a religious and careful following. Into whose Field when Ruth came 
Ruth 2. 2.  to glean a few ears of Corn for her relief and her Mother in law Naomi, first an honest servant appointed over the Keapers (let all servants and overseers mark it) gave her leave without rebuke & check. And then Boaz himself coming called her, when he knew she was a poor Stranger, and said unto her, Hearest thou, daughter, go to no other field to gather, 
Verse. 8.  neither go here-hence, but abide here by my Maidens. Let thine eyes be upon the field that they do reap, and 
Verse. 9  go thou after the Maidens. Have I not charged the servants that they touch thee not? Moreover when thou art a thirst, go unto the vessels and drink of that which the servants have drawn. At the Meale-time come thou hither, 
Verse 14.  and eat of the bread, and dip thy morsel in the vinegar. He also bade his servants not only to suffer her 
verse 15.  to glean, but of purpose to let fall some of the sheaves for her that she might take it. etc. Here is mercy and pity to a poor Stranger Chronicled up in this Book of GOD, that his Fame may never die who showed it, that it may teach us that live, and that it may condemn all churlish greedy gripple Natures to the worlds end. O, let it profit you, & let the poor man bow before you & bless you for your comfort, as she did here to Boaz. Again, forasmuch as harvest time is the time of your receiving at God's hands a great largesse & bountiful Alms, your Fruits of Hay and Corn, of Grapes and all good gatherings, therefore at that time especially the hand that receiveth should give, thankfully towards God, feelingly in itself, and cheerfully towards the poor receiver. So, so should all be well, and God both give more and prosper upon posterity what he giveth, which otherwise by all the Lawyers in the world, and all the perpetuities in the world cannot be so tied to your seed, but that God will blow both it and them away. And when we thus speak of giving the poor their part, do you think God his own part must be imbesseled and taken away, I mean your due and true tithe? No, no, if the creature must not be defrauded, much less must 
Mal. 3. 8. 9 10  the Creator be robbed. Read the Prophet's words, and pray for a feeling heart and an open hand according to duty and right. I cannot forbear to tell you (in this 
Note well.  place) of a fearful judgement of God, showed not many years ago in these parts, upon a greedy grudger of his Tithe to them, to whom it was by Law due. A Gentleman of good sort, our neighbour hereby and well known to all this Country, had the tithes of a Parsonage, and by the right thereof demanded wool, of a man also rich, and the Owner of many hundreds of sheep. This hard-hearted man sent a small quantity, the servants showed it their Master. He willed upon the Holiday next it should be brought to the Church that the neighbours might see it, who all upon sight knew the wrong. The Gentleman demanded his due; the other denied any more, and withal vowed in choler out of a naughty heart, that if he were forced to pay any more, he would never keep any more sheep, but deprive him of that profit from him. The Law forced him, and he thereupon put away his sheep, ever-after falling so in decay (GOD following of him with his wrath for his wicked mind) that the day when the Gentleman was buried (being not very long after) he among the rest of poor people, stood to receive such Alms as was given at the Funerals. Let it strike, O let it move us to think with ourselves what it is to grudge God his Tithe, or any man his due in this sort, to whom the Laws we live under justly give it, and ever pray we against a naughty heart choked and poisoned with the love of this world above all care to be saved in the great and fearful day.  
3 The Law against stealing hath an explanation 
Verse 11.  here added worthy marking in these words, Neither deal falsely, nor lie one to another; as if he should have said, Mistake not the matter of stealing, neither judge better of yourselves than there is cause, but know it ever for a truth that although you break no houses nor rob upon the way, etc. Yet if you deal falsely one with the other in Buying and Selling or any way, and lie one to an other by affirming it cost so and so, or by denying any thing committed to your credit and custody, assure yourself you are a stealer and guilty of that Commandment, Thou shalt not steal. another Branch followeth in the thirteenth Verse, The Workman's 
verse 13.  hire shall not tarry with thee till the Morning; whereof read deuteronomy the four and twenty: And Syrach 34. For this also is stealth and a great stealth little thought of, to rob the poor Labourer of his hi●e. God grant it be not found in many that make great show of Religion, great Gentlemen, great Merchants, great Clothiers, etc. Never is the poor Workman brought low enough, never is his payment slow enough. Shall not God visit for these things? Think of it more, and be well assured you cannot think of it too much. job saith his land cried not against 
job 31. 16.  him, neither the furrows thereof complained together. Take heed it be so with you in your land, in your merchandise, in your clothing: Let them not cry, for their cry is shrill and fearful. You may sow and an other eat for this wickedness, and your plants be clean rooted out. job saith (and do you mark it as you fear your God) If I restrained the poor of their desire, Or have caused the eyes of the widow to fail, Or have 
Verse 17.  eaten my morsels alone, and the fatherless have not eaten thereof, (For from my youth he hath grown up 
Verse 18.  with me as with a Father and from my mother's womb I have been a guide unto her) If I have seen 
Verse. 19  any perish for want of clothing, or any poor without covering, If his joins have not blessed me, because 
Verse. 20.  he was warmed with the Fleece of my sheep, If I 
Verse 21.  have lift up mine hand against the fatherless, When I saw I might help him in the gate: Then let mine 
Verse 22.  arm fall from my shoulder and mine arm be broken from the bone. How much less than would job pinch and wring and grind the faces of poor men that worked for him and his, of poor widows and children that rise up early and go late to bed, eating the bread of carefulness, and giving away their beloved sleep, all to make him rich, and his house gay, and his posterity strong; O how much less, I say again, would he have pinched them and twitched them either by an unconscionable price for their work, or by an ill payment? You see it, you must mark it, and to your soul I leave it.  
4 Thou shall not curse the deaf, neither put a 
Verse 14.  stumbling Block before the blind, but shalt fear thy GOD: I am the LORD. It was ever esteemed a Barbarous erueltie to insult over a man's imperfection and the Children of GOD must beware it. By the Deaf, here are also meant men and women absent, who though they could hear being present, yet being not there, they are deaf and hear not. Such should not be cursed, that is evil spoken of, because they are not present to hear and answer. GOD (you see) hateth and forbiddeth this wrong, and as many as are Gods, will forbear it for their good. Base and bad persons spend their time in carping, slandering, and ill reporting as though they were so much better by how much they make others worse. So did Saint Augustine that worthy Father 
Quisquis amat dictis absentum rodere vitam, Hanc mensam vetitam noutrit esse silis.  abhor this vice, that over his Table where he dined he wort two Verses, to tell all them that sat with him, if they carped at any person absent, that Table was not for them, nor they Guests welcome to him. By the Blind are also meant such as are ignorant and unskilful in any thing, as an ignorant Buyer, Learner, Trader, etc. Before whose eyes you may not lay a stumbling Block, deceiving them either by False Doctrine, Bad Life, crafty cunning, or the like. For as pitiful or more is the blindness of mind, as the blindness of body, and therefore, any way to abuse the one or the other by 
Qu● quis deb 〈…〉 r, eo per te sit tutior. Verse 15.  stumbling blocks, is hateful and damnable.  
5 Ye shall not do unjustly in judgement. Thou shalt not favour the person of the poor, nor honour the person of the mighty, but thou shalt judge thy Neighbour justly. A good law against a great evil in the Commonwealth, touched before in Exodus, whether you may turn and see the evil. Who can be safe in life or limb, 
Exod. 23. 3.  in lands or goods, if Affection be judge. Booteth it to be honest or just, or blameless if not Truth, but Fancy try me? No, no. And therefore blessed be God for Law and justice, and woe to the Land where Affection ruleth. Honestius est cum iudicaveris amare, quam cum amaveris judicare. It is far better to love when thou hast judged, than to judge when thou lovest. Clamat pauper & nullus exaudit, clamat dives & quilibet applaudit: The poor man crieth, and no man heareth, the rich man crieth, and every man praiseth and smootheth. O heavy Country's case where thus it is. Do the thing that is just therefore to rich and poor, and that shall give thee peace at the last. Honoured men may be for their wealth, and feared greatly for their strength; but only justice is that which getteth love, and a good report with all men that can speak well for any cause, and have not sold their tongues and souls too, unto envy.  
6 Thou shalt not walk about with tales among thy 
verse 16.  people. Thou shalt not stand against the blood of thy Neighbour, I am the Lord. Both these are branches of 
Read Ezekiel 22. 9  murder, and in the Commandment see more of them. A great mischief in either Kingdom, Country, or House, is a babbling tale-teller, and he that is wise will beware him. It is a shrewd blow that killeth three at a blow, and that not in body only, but in soul also. The tale-teller killeth himself, & peradventure twenty more that hear him, & rashly thereupon condemn the innocent. The spirit of God stirreth up David that Holy 
Psal. 12. 3.  man, to beg of God, that he would root out all such deceitful lips and tongues that speak proud things. Deceitful lips are those that speak smoothly and think wickedly, and those also that speak falsely and slanderously of their brethren. Both shall be rooted out in time, but till then they vex the souls of those that deserve it not at their hands.  
7 But what if I be so wise, that I can hold my 
Verse 17.  tongue from speaking evil, and yet secretly hate him in my heart? See what followeth in your Chapter, Thou shalt not hate thy brother in thy heart, but thou shalt plainly rebuke thy neighbour and suffer him not to sin. Secret hate than is murder of the heart, and against the Commandment. Use it therefore at your peril, and say God either seeth not or regardeth not; Your judgement at last shall teach you, he doth both. For this Law is not idle, nor any Law, He giveth to the sons of men.  
8 Thou shalt not avenge, saith the next Law; and 
Verse 18.  why? In another place we read, For vengeance is mine and I will repay. Wrest not God's sword therefore out of his hand, sit not down in his seat, and make thyself a God for fear of the end. Well, let him go then, I will not avenge, but sure I will remember him, forgive I may, but never forget, etc. See what followeth in the very next words of this Verse, Neither shalt 
Loco divitiarum, quidam odia sua fili●s relinqunt. Deadly fiend.  thou be mindful of a wrong against the children of thy people. Remembering then, you see, is condemned aswell as avenging, and therefore it standeth you upon, both to forgive and to forget, or else the Lord shall forget you, out of his Book of life. Nay see more, all this is not yet enough, but we must love also our Neighbours and that even as ourselves, or else we perish. For I am the Lord, (saith the Verse) that is, one that seeth, and hateth. and wil● smite thee in that strength that thou canst not resist nor endure. Foolish Politic, think then of piety, and abhor that poli●ie that devoureth piety and destroyeth thee, Thou canst not live ever, but must die and come unto judgement.  
9 Thou shalt not let thy cattle gender with others of divers kinds. Thou shalt not sow thy field with mingled 
verse 19  seed, neither shall a garment of divers things, as linen and woollen, come upon thee. God will have his creatures used in their kind as he hath created them, and his ordinance neither overthrown, nor corrrected. With divers seeds they sow their ground, which follow divers doctrines in Religion. And linen and woollen garments are forbidden, either because the Gentiles used them, to whom God would not have his people like, or to note, how hateful to GOD is a fantastical head carried about with toys and idle devices. He that is a Papist here and a Protestant there, he that taketh part with both sides in a quarrel or matter worldly, as a plea of law or such like, you may rightly think odious 
A Linsey woolsey Lawyer. Verse 20.  by this Law, etc.  
10 Whosoever meddleth with a woman that is a bondmaid affianced to a husband, and not redeemed nor freedom given her, he shall be scourged, but they shall not die, because she is not made free, etc. With God there is no respect of bond or free, but in seats of justice and execution of punishments there is, & aught to be great difference, because there cometh not so much hurt to the Commonwealth by one as by another. The Law of the free woman you had in Exodus 22. 16. And lest any should think this fault to be little, because they are but scourged, there is a sacrifice appointed to make an atonement, so showing that it is a sin not to be done 
Verse 〈◊〉.  away but by Christ. And as well doth fornication shut out from the Kingdom of God as Adultery. 
1. Cor. 6.   
11 Also when ye shall come into the Land and shall have planted every tree for meat you shall count the fruit thereof uncircumcised three years, and it shall not be eaten, etc. A merciful providence for posterity: for if a Tree be suffered to bear too soon, as the first, second, or third year, it doth not usually endure long, but decayeth sooner than otherwise it would, the fruit draweth away the nourishment which should make the root and tree strong. Secondly, it rest reigned Covetousness in the jews; and taught them how God hateth scraping all to a man's self for his time, and nothing caring for posterity. Such are they that will take the heart out of land before their term end, cut down the wood, fruit trees, hedges, destroy the game, and do all the mischief they can and dare do. The LORD seeth them and thinketh of them, though they little think of themselves, and of their malicious actions. Thirdly, it shadowed how little worth the fruits of youth usually are either to the Church or Commonwealth, till years have bred strength of judgement, and made them both see and do what is profitable. Even as uncircumcised fruits: 
Psal. 26.  so are the Actions of youth, and therefore David prayed for pardon in this case.  
12 But the fourth year all the fruits thereof shall 
verse 24.  be holy to the praise of the LORD. And in the fifth 
verse 25.  year shall ye eat of the fruit thereof, etc. Three years they must forbear, to suffer the fruit to grow as near as they could, to the end the tree might be strong and endure to posterity, The fourth must now be consecrated to the LORD, And the fifth they might begin to eat. This Consecration of one year to the Lord, showeth how due from man, and accepted of God, true and hearty thankfulness is. Secondly, that God 
Deut. 26.  would have them acknowledge the fruits of trees, aswell as of the earth by corn, to proceed of God's goodness, mercy, and providence, without all desert or merit of theirs. Thirdly, that they were to use them as all other his good gifts, soberly, temperately, & orderly, not riotously & wanton, as too many now a days do giving so, & so much for a few Cherries, or such like, when there is no cause in Physic for health, or so forth: but only wantonness and luxury, little thinking how vile themselves are, if God should look upon them in Justice, or how many needy naked souls, as dear to God as they, want, and would be glad of one penny or half penny of that money so wanton without cause bestowed upon their belly.  
13 Ye shall not eat the flesh with the blood; ye shall not use Witchcraft, nor observe times. The first Part 
Verse 26.  was spoken of in the 17. Chap. verse 10. in the 7. Chap. verse 26. Contrary to which they offended. 1. Sam. 14. verse 32. Touching the latter Part, you may know that the Gentiles observe Fowls after two sorts. Either their 
a Ex garritu augurium;  crying, or their 
b Ex volaiu auspicium.  flying. And neither of these is forbidden, as far as their is any natural reason and cause, which is in foreshowing of rain and tempests, and alteration of weather. For example, long observation hath found it, and good writers agree of it, that the continual crying of the night Owl all the night long, prognosticateth death: the gathering together of many Ravens playing and crying, foretell fair weather: Chickens crying loud, 
* Et studiose quaerentes pedunculoes.  Swallows flying about the waters and pools crying, show it will be rain. etc. These and the like may be observed, and it is lawful wisdom, no offence at all. But either by flying or crying, to gather Argument of good success or ill in your actions, and business, this is wicked and damnable, and therefore the Art and skill pretended of such wizards unlawful, what feats soever they play to confirm the credit of it, as one with a Razor cut a whetstone in pieces to confirm his Art. You may be 
Actius Navius.  sure it was but either a ingling cast deceiving the eye, or the power of Satan, which may not lead us to prohibited things. And wisemen in all times have noted the folly 
Deut. 13. Contra Appion.  of these toys. josephus telleth how one Mosselanus a jew a valiant Soldier in the camp of Alexander the great, when the march suddenly stayed, ask what was the cause, was told, that it was to take notice by such a Fowl, sheewing the Fowl, whether they should go forward or no, for if she took her flight before them, than should they march on, if not, then return: wherewith he mightily displeased, saying nothing, took his bow, and with an arrow presently strake the Fowl dead. Whereat when the Soothsayer and many of the Host were offended, he answered, that it was a foul shame for so many worthy men, to seek knowledge of her, that knew not what should happen to herself. For if she had, she would not have come there, or not sitten till he had shot: and so the matter was laughed out, and the fear gone. Augustus Caesar was wont to make a great observation of it, if his left shoe came in stead of his right in the morning; and among us, if the Salt fall at 
His morsel out of his mouth: his staff out of his hand. etc.  the table, etc. These are follies and as follies they must be rejected. Yet touching times, there is a lawful observation of Holidays and Festivall-dayes, of fasting-days, etc. And there is a natural and Physical observation for planting, sowing, mowing, etc. For purging, blood-letting, bathing, etc. All lawful and not forbidden 
Sub cano & ante Canem periculosae purgation●● etc.  here. Only superstitious observations, devised by man seduced by Satan, without any Christian or natural reason are here prohibited, and must of us still be abhorred, in which kind the Heathens abounded for want of knowledge. Remember the 28. of Deut. To fear God rightly and truly, and then blessed at home and abroad, in the town and in the field, in thy basket and in thy dough, in thy sheep and in thy kine etc. chose, for want of Religion, and not because the Crow sat on that hand; or the Hare crossed the way, etc.  
14 Ye shall not cut round the corner of your heads, 
verse 27. Apud Herodotum, Egyptij tondent in funere barbam Alij capita. Persae & se, & equos, & iumenta. Popish shaving is heathenish. verse 28.  neither shalt thou mar the tufts of thy beard. Many times it hath been noted how careful the Lord was, not to have his people imitate the fashions of the Gentiles, for fear one thing will draw on another, and in the end even Idolatry and false worship. We in these days are wholly given to foreign fashions, the Lord in mercy save us from foreign superstition, and continue his Gospel and peace upon Israel, preventing & confounding their purposes that craftily endeavour the supplanting of both Truth and Peace, under the colour of policy and safety, etc. The cutting and marking of their flesh was also Heathenish.  
15 Thou shalt not make thy daughter common, to cause her to be a whore, lest the land also fall to whoredom, 
Verse 29.  and the Land be full of wickedness. This is a Branch of the Commandment against Adultery, admonishing Parents to look to their houses, and Magistrates to look to the Land, that there be no Stews, nor places of sin suffered for any colour whatsoever, as is in Rome for gain, even an yearly Revenue. The power of Satan over Heathens in this matter was fearful, and therefore the Lord admonisheth his people to beware of their fashions and sins. The Cyprij (say our Books) before the marriage of their daughters & maidens, appointed certain days & places when & where they were to come together, so to raise a dowry & marriage portion for them. The Locrenses thought it was a way to please their gods, to prostitute their Virgins, and therefore in any distress and danger of war and the like, they would make vows, that if they might have victory and be delivered, so and so many maidens, upon a solemn Feast appointed for that purpose, should be prostituted. These horrible things serve to show us the corruption of our nature, and the blindness entered into our understanding by the first fall, till God renew us by his holy Spirit, and give us the light of his Word, as also to stir us up to thankfulness to our most gracious God for better knowledge vouchsafed to us, whereby we are kept from being such beasts and monsters, as these Heathens were, and men still are, without him.  
16 You shall not regard them that work with spirits, 
Verse 31.  neither Soothsayers, you shall not seek to them to be difiled by them, I am the Lord your God. Confer this with Deut. 18. and with that which hath been said in the Commandment against Witches etc.  
17 Thou shalt rise up before the hore-head, and honour 
Verse 32.  the person of the old man, and dread thy GOD; I am the LORD. A branch of the Commandment, for these old men are in stead of Fathers. And therefore the Apostle willeth them to be exhorted a● Fathers. Again, 
1. Tim. 5. 1.  old Age is a blessing of God, and therefore it should be reverenced. The contempt of it, is the contempt of God and so taken by him, as these words show here, and dread thy God. This honour to be done to them, must also teach them so to live and behave themselves, as they may be worthy of all honour and reverence.  
18 And if a stranger sojourn with you in your land, 
verse 33. verse 34.  you shall not vex him. But the stranger that dwelleth with you, shall be as one of yourselves, and thou shalt love him as thyself. For ye were Strangers in the land of Egypt etc. A gracious God thus every way to meet with our corruption, and to restrain it by his wise and holy laws. He knoweth, and we should learn, to feel the aching heart in a stranger that is out of his Country and far from his friends, wanting many things that he is ashamed to speak of, and knoweth not how to get them. Therefore not further to be verid with our churlish and unkind words or deeds. But we to remember the old saying, Aut sumus, aut fuimus, possumus esse quod hic est: Either we are, or have been, or may be that which he is. God make us thankful for his comforts.  
19 Ye shall not do unjustly in judgement, in Line, 
Verse. 35. Verse. 36. Verse 37.  Weight, or Measure, You shall have just Balances, true Weights, etc. God is truth, and requireth truth in us. Again, evil gotten goods the third heir shall not enjoy, and therefore truth is best. These are the Laws of a righteous God, and we must regard them, if ever we mean to be regarded of him. Happy shall we be if we do it: And let this suffice of this Chapter.   

CHAP. XX.  
THis Chapter repeateth Laws mentioned before, adding punishments 
The sum of this Chapter.  to the breakers of them, which before was not done. It shall not therefore be needful to go over them all again particularly, but leave you to confer them yourself, which you may do by help of the quotations in the Margin of your Bible, referring you to the former places where the same Laws were mentioned, without addition of that punishment which here now is laid down. Only for order sake, I will give you these few observations.  
1 In laying down several pains and punishments for the breakers of his Laws, the Lord teacheth that Commonwealths and governments do stand and are preserved, aswell by punishments of the evil, as by rewards of the good, and that as needful therefore is the one as the other. If either reward or good examples of such as love obedience would serve, it were best, but it never would, nor will, the lesser part being ever so led, and the greater by fear of pains. The saying is old and true, It is as great a virtue to keep what is gotten, as first to get it; and even so, is it as good a duty in a Magistrate to see Laws kept, as at first to make them. And since they will not be kept of all without punishments, therefore punishments are most necessary. Idle then and absurd was it in those Heretics, that argued God not to be Author of the Old Testament, because there are so many punishments mentioned and executed. For is it a fault in a Chirurgeon to cut of a corrupt part for the saving of the whole? So in the Magistrate, it is no cruelty but virtue to prefer the safety of many before the will and liking of one.  
2 The punishments here threatened and appointed for Idolatry and Idolaters is very worthy noting. Whosoever (saith GOD) shall give his children to Molech, 
Verse 2.  (an Idol of the Ammonites, as you saw before, unto whom they burned and sacrificed their children 2. Kin. 23. Verse 10. and by this one kind, the Lord understandeth all kinds of Idolatry) that person shall the people of the land stone to death. But what if they be negligent? see the severity of God against this sin. Then will I (saith God) set my face against that man, and 
Verse 3. verse 4.  cut him off from among his people; Yea, I say again, If the people of the Land hide their eyes and wink at that offender, and kill him not, then will I set my face against 
Verse 5.  that man and against his family, and will cut him off, and all that go a whoring after him, etc. Why Lord, why so? Because he hath defiled my Sanctuary and polluted my holy Name. See, in these terms, the nature of Idolatry: yet there is mercy with the Lord, and great patience. Tempt him not therefore, but meditate of these Examples. Solomon fell to Idolatry, and what a judgement did God show upon his house in his sons entrance: Rehoboam, by cutting off for ever from him ten of the Tribes? Manasses was an Idolater, the people followed him, and what did the Lord to him, till he saw his fall and was most sorry for it? The whole state of the jews, how was it over thrown for this wickedness? Read that notable Chapter of jeremy the Prophet 
jere:  from that 28. verse forward. It is true may some say, Idolatry grievously offendeth God, but what is Idolatry? Let that person know, that every worship not commanded of God is Idolatry, & the worship also that is commanded, if it be done in other manner than is commanded. To make it plain, the worshipping of God in and under that similitude of a golden Calf was therefore Idolatry, because God commanded and appointed no such thing, were their intent never so good, & their distinction betwixt God & the calf never so plainly made. Again, to offer those sacrifices which the law appointed, and by God were commanded, with affiance in that outward work done, was Idolatry, because in a thing commanded they did not use the manner commanded. So, so, (& God make it enter) is the reading of Lessons of Scripture, saying of Prayers, singing of Psalms, Fasting, and such like, very offensive to God and plain Idolatry, when they are used with an opinion of merit, & the Lord jesus robbed by them of that praise that is only due to him, for meriting our reconciliation with God and eternal salvation. Beware, beware we then how we kindle the wrath of him against us, that hath here vowed to set his face against such persons to cut them off and their Families also with them, although the Magistrate wink, and will not see what the Lord hath willed him both to see, and to punish. Yea, the Lord will himself be revenged both of doer and sufferer, be he Father, Husband, Master, Magistrate or whatsoever, bound by place and Office to look to such things and to reform them. And therefore beware of winking at, and suffering what you are able to amend. Great is the good that a willing Superior may do, although nor ever what he would, through the envy and practices of some that should not hinder. For it is true, that either sincerely, or at least séemingly inferiors will frame to his will that is over them: And séemingly I say, because all is not ever gold that glistereth. And I remember when certain Ambassadors praised the Lacedaemonian soldiers for being so orderly, who before had been so injurious, one of them answered, No, no; the praise is 
Nos ijdem sumus qui & nuper, sed alius nunc dux est &. Xenophon.  not ours that we are thus changed, for we are the same men still, but we have now another Captain, and he it is that ordereth us, etc. Thus go over your Chapter, and see the several punishments annexed to every law, and fear his wrath that is so strong and just.   

CHAP. XXI.  
Three principal Heads are contained in this Chapter. 

The Priests mourning for the dead.  
His Marriage.  
His bodily qualities.    

COncerning the first, the Priests in the Law might not lament and mourn for every one, but for such as here are mentioned, Namely, His kinsman that is near unto him, by his mother, or by his father, or by his son, or by his daughter, or by his brother, or by his sister; a maid that is near unto him which hath not had an husband, for her he may lament, etc. The drift of this whole matter in short, was to restrain them from such Heathenish fashions as were then used among the Gentiles round about 
Cic. Tusc. 3.  them, who used to cut themselves, to tear their clothes, to beat their heads, and foolishly many ways to use themselves. In the 19 Chapter before, this was touched. Ezek. 44. you may read of it and in the 6. of Baruch, directly contrary to this Law did the Priests mourn. Yet even Gentiles did see the folly of much of this, as Bion his speech showeth, who tested at Agamemnon's furious pulling of his hair, and said he pluked it of, as though baldness were an excellent remedy to assuage grief.  
2 That of following his sister's Funeral not married, and not following if she were married, was not to derogate any thing from that holy Ordinance of God, but because his sister married, was engrafted into another house and family, and so was not the next of kin in that respect.  
3 The high Priest might neither follow father nor mother, nor any. A thing that God would have to distinguish the Priests among themselves, and so to show how he not only liketh and alloweth of degrees among them, but even he maketh the same degrees, & appointeth some higher, & some lower, & some to do this, others not to do that, that reverence may be among themselves one to another, and of all the people to them all. Allegorically this restraint of the High Priest from that which was then a legal pollution, noted, that in Christ was no spot, nor blot, nor pollution of any sort whatsoever. And the suffering of others to go, that in them also touching themselves, there was original corruption aswell as in others, howbeit their Office was more excellent, and gave them pre-eminence above other men. Popish priests say, their Priesthood was shadowed by this in the Law, yet they use shaving, and going to Funerals, etc.   

2.  
Of the Second Point concerning their Marriage, your Chapter saith. They shall not take to wife an Whore, or one polluted, neither shall they marry a woman divorced from her husband, for such a one is holy unto his GOD. Thou shalt sanctify him therefore, for he offereth the bread of thy GOD, he shall be holy unto the etc. All which things are thus laid down to give credit to his Office and function, and to shadow out that the Church, which is the Spouse of the great Highpriest Christ jesus, is and should be without wrinkle, a chaste Virgin, holy & undefiled by imputation through Christ. If Marriage had been such an unfit thing for the Priests, the Lord could as easily have simply forbidden them to marry at all, as thus to have limited them what manner of women they should marry. But never shall they see, whom God in wrath hath blinded. How plainly here doth God require reverence to them and magnifieth their Office, that they offered the bread of God and were holy, yet married; but I will not enter into this matter, it hath been touched before that Marriage ever was honourable among all men and the bed undefiled. And Let every man have his wife and every woman her husband etc. The heaven and earth were ashamed (when time was) of their holiness that under the colour of holiness, forbade marriage, and the Lords wrath is upon the houses where they dwelled to this day, etc.   

3.  
The Third Point concerning bodily qualities in the Priests, beginneth in your Chapter here at the 17. verse making exceptions against all blemishes, and particularly making mention of divers, which may not be so taken, as if God respected the outward favour and parsonage of any man. For when Samuel went to anoint David, and saw the elder brother a goodly tall man, thinking in himself, this is he, GOD plainly told him, He looked not as men do, upon the outward 
Primum ipsa spe us 〈…〉 gra impe●io fuit, nunc 〈◊〉 〈…〉 am a 〈…〉 a Sacerdotio. 〈◊〉. 36. C. illiteratos. Vide quomodo hanc pae●e●og●am, Pon 〈…〉 sices ●am sub Euange 〈…〉 o obtrud●●e velint, cum haec lex quoad lit teram nihil ad nos. Dist. 49. C. hinc etenim de animi vitijs.  show, and therefore bade him not look upon the same. But this was done to preserve the dignity of the calling in that infancy of the Church, which otherwise might have come into contempt, together with the holy things they dealt withal, for the contemptible show of the Priests. Yet thus much w●● may learn by it further, that if these infirmities of body which they could not help, made them unfit then to be Priests unto the Lord, may not now, wilful impiety being a blot in soul and mind, disable a man from being a Minister to God in his own conscience, although he have the outward calling of men? Yes, yes, and that will some know one day, that think full well of themselves now, and sit in judgement upon their brethren, despising in a haughty pride all that they do, and dée 〈…〉ing no men worth any thing but themselves, when indeed there is no man less worth than themselves.  
2 Yet for outward feature and comeliness of body if it may be had, it is the blessing of a good GOD, and more acceptable is (saith the old Proverb) Virtue coming 
Gratior est pulchro veniens in corpore virtus.  in a comely body. Example might be showed both in Ecclesiastical men and temporal. But if it cannot be had, good Ministers must be preferred rather than fine. According to that which we read of the men of Sparta, who when Agesilaus was desired to be their Captain that were mustered out against ye● Persians, being in deed very fit for war, but lame of one foot, they long consulted, whether they should hearken to that desire or no, but at last concluded, that it was better the Captain should be lame of a foot, than the Army of a Captain, and so let him go. Even in the like sort may it truly be said, it is better that a good Minister should want an eye or such like, then that the Church should want a good Minister.  
3 Saint Gregory in his Pastoral learnedly and largely applieth these blemishes here mentioned, to the vices and blemishes of our minds. As, blind is he who 
Blind.  wanting light from above, is wholly drowned and overwhelmed with the darkness of this world, etc. Lame 
Lame.  is he, who seeing whither he should go, yet is not able through weakness of mind to go thither, but fainteth, and faileth, stumbleth and trippeth in his going, and cometh short of his right end. To whom may be applied that of the Apostle, Lift up your hands which hang down and your weak knees, and make straight steps unto your feet, lest that which is halting be turned out of the way, etc. Hebr. 12. 12. By a flat-nose may be noted a weakness in discretion and 
A flat nose.  judgement, because the nose discerneth good savours from evil, as the mind should also do things fit and unfit. In the Canticles among the praises of the Spouse, It is said, her nose is like a Tower in Libanon, because by 
Cant. 7. 4.  judgement she discerneth a far of temptation and evils coming, as out of a Tower. There are some again that are too quick and busy, searching and prying further into many matters than they should, and so by their busy factions, and seditious heads, by their turbulent and unquiet wits, overthrowing the praise of their actions, and these are said to have great noses or 
A great Nose.  crooked▪ a blenish and that a great one, unfit for all men, but most foul in a Priest, and therefore such not admitted to the Altar of GOD. In these days, what outcries by the Secular Priests against the Jesuits for this unquiet humour are published, you cannot but understand. They are therefore not so fit for the ALTAR as for the old Proverb, Busie must have a band, and overbusy must be hanged. By broken foot or hand, such as have no goodness at 
A broken foot and hand.  all in them, not lame as before, but flat without. A crooked back hath he, who is bowed and pressed down with the care of earthly things, so that he looketh not up to heaven and future joys; but if he hear any thing thereof, presently the other plucketh him to his bias again, like to that seed sown in stony ground which is choked by earthly and worldly cares. A bleared eye hath he, who having some sense and knowledge of good things, yet by an ill custom of bad behaviour is diverted and overthrown. For in bleared eyes, the candle or sight of the eye is said to be good, but by a bad humour distilling down, the eyelids are hurt and made out of order, so grieving and hindering the sight of the eye. A Blemish in his eye he is said to have, who puffed up with pride and arrogancy, seeth not indeed what he is, but as a sight that is able to see, by a white-skinne growing over is hindered; so a man able to see and discern good things for his wisdom, learning, and good natural parts, through a vile whiteness growing in his eye, that is, a proud conceit in his mind of his whiteness above other men, is made stark blind, and foolish, and absurd to all wisemen. To such therefore it is good counsel which the Lord giveth, To anoint the eyes with eye-salve that they may see, etc. The Skiruie is a heat coming from 
Apoc. 3. 18.  the Inwards to the outward skin, and therefore such men noted, as have inward concupiscence and heat breaking forth into the outward act of uncleanness, most unfit for such as are and aught to be holy unto GOD. The Scab, is a foulness arising of an Itch, and spreading broader & greater if it be not looked unto, and thereby is noted the vice of Covetousness, which first beginneth with an itching desire, and afterward for want of looking to, spreadeth to a great foul vice deforming any man, and most unseemly in a Priest, who ought to be clean. Covetousness, (saith the Apostle) is the root of all evil. Lastly, by him that hath his stones broken, such are noted as though they do not the act, yet have ever in their minds, lewd and unclean thoughts, whereby they are so sinfully carried away, as pure and clean and holy Meditations can take no place. A fruit too well known to grow from forced chastity: This burning fire of Hell in any man is damnable, and therefore our gracious GOD hath provided a remedy. In a man consecrated to God to meditate in his Word day and night, it is mostodious. And therefore for no worldly respects to be suffered by the contempt of God's Ordinance, if God vouchsafe not the gift of Continency, which is a virtue in the mind, and not an outward restraint of the body only. Cursed are those policies that destroy both body and soul in hellfire. These are the blemishes mentioned in your Chapter, which GOD would not have in his Priests, and therefore such as had them, were not admitted to his Altar. How learned men have laboured to apply them to moral virtues you see, and it is very certain, that such vices of the mind, as have been noted, neither then were, nor now are for such as offer the bread of God, but are to be prayed against and taken heed of, to the uttermost strength that God giveth, yet happily not intended by the Law. And therefore, I rather like to leave these applications as the conceits of men, and to learn by all these blemishes forbidden, that the jews were then taught, (which we have also learned and believe) how no mortal man could be able to work our peace and reconciliation with God, but only Christ jesus. For in all men are some or other blemishes, and it became us to 
Heb. 7. 2●.  have such an Highpriest as is holy, harmless, undefiled, separate from sinners, and made higher than the Heavens, etc. In him then there was no blemish but he was the immaculate Lamb of GOD, able to save us, willing to save us with the best blood he had, and he hath thus saved all those that believe on him, and we reject all other saviours whatsoever. This was certainly the drift of this Law, and therefore we may boldly gather this fruit from it.  
Lastly, these persons having such blemishes, albeit they might not perform this duty, to stand at the Aitar; yet were they allowed to eat of the sacrifices and such things as the Priests did eat of, and allowed to be in the Congregation: so say some, shadowing that the Church although blemished, nevertheless is admitted to the communion and participation of those things, which Christ by his eternal sacrifice hath obtained for it. And myself would gather this comfort from it, that albeit some one or other infirmity may justly disable me for such a place either in the Church or Commonwealth; yet from a place with the elect, either here, or for ever, it shall not hinder me: No, ten thousand blemishes, nor any blemishes shall hinder me, if grieved with them, and fight against them, as the Lord enableth me, I take hold of my spotless Saviour, as my help and safety against them all. Thus then do you meditate of this Chapter, and be bettered by it, reading it over with these Notes, and praying in your heart for the help of his working spirit, to make the Word profitable unto you. My labour is but to draw you to read by a taste, and to pray that God may work with you further than my Labours. The Word being a Well, the bottom whereof no man can come so unto, but there will be still more water to draw.    

CHAP. XXII.  
Having in the former Chap. noted what should hinder from the ministery, now it pleaseth the LORD to note, what should disable them to eat of the holy things, mentioning again such uncleannesses in men, as before in other Chapters of this Book were mentioned. If this question arise in your mind, why God having before forbidden all men that had these pollutions to eat of holy things, should not again particularly forbid the Priests? answer is made, because men in any authority and place are often apt to exempt them themselves by one excuse or other from such obedience, as they are content others should be bound unto. The Lord also threaneth punishment to the breakers of this Law, that fear may restrain, where love will not.  
2 The particular uncleannesses I will not go over here, but leave you to look back to the 7. Chapter, the 13. and 15. Chapters, with such like. Thus much do you note again, & let it be everyours, that polluted sinners remaining in their uncleanness without remorse and amendment, have no right to the merits of Christ, but shall die and perish in their filthiness. Cleansed therefore we must be by newness of life and Faith in Christ jesus, that we may be saved.  
3 The Stranger is forbidden to eat, etc. Verse 10. to tell us the state of Turks, Heathens and Infidels till the Lord reduce them to his fold. To prevent covetousness in the Priests by selling and contempt of holy things, by being so common.  
4 The qualities of Sacrifices to be offered again, teach us the excellency of CHRIST his Sacrifice being without all fault. Secondly, what living Sacrifices holy and acceptable unto GOD we ought to be. 1. Pet. 2. & Rom. 12. etc. Thirdly, what manner of gifts we should ever bring to the Lord and his Ministers, Namely, our better, not our worst, as now adays is used. 
Mal. 1.  The old Verse teaching men right in this behalf, Qui dare vult, bona det, sua vel sibi munera servet. He that will give, let him give what is good, or keep his gift to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  himself.   

CHAP. XXIII.  
THIS Chapter entreateth of 
The sum of this Chapter.  the holy Feasts and Days observed of the jews by GOD his appointment, either weekly, or yearly. weekly, as the Sabbath, Yearly, as the Feasts of Easter, of Trumpets, of Tabernacles, of Penticost, etc. Of all which in Exod. 23. Numb. 28. & 29. and Deut. 16.  
1 These feasts, you may see, were in remembrance, for the most part, of some benefits and mercies of God, and therefore plainly teach us, what a due duty from us to God it is, to remember carefully and thankfully his loving favours showed unto us at any time, upon any occasion. Thou shalt show thy Son, saith God, in 
Exod. 13. 14. etc.  that day, saying, this is done, because of that which the Lord did unto me when I came out of Egypt. And it shall be a sign unto thee upon thine hand, and for a remembrance between thine eyes, etc. Likewise those stones commanded to be set up by josua, they shall serve (saith God) for a sign among you, that when your children 
josua 4. 6. 7.  shall ask their fathers in time to come, saying, what mean you by these stones, than ye may answer them, when the Ark passed through jordan, the waters were cut of, and these stones are a memorial for ever of the same. David knowing this to be a due duty, crieth to his soul to praise God and never to forget his benefits. 
Psal. 103. 2. Psal. 105. 5.  And to others, to remember the marvelous works that he hath done, his wonders, and the judgements of his mouth. A thankful remembrance worketh love, and desire to please God, but other fruits come of forgetfulness as you may see, Psal 78. Verse 7. 8 9 10. 11. Beneficiorum dei memoria, Magistra advitam. The remembrance of God's benefits is the Mistress of good life, said Saint Chrysostome in his time. And Dona dei, bona non sunt, nisi dei esse confiteamur. The gifts of God are not good, except we acknowledge them to come from God, said Saint Augustine.  
2 In that they were called the Feasts of the Lord, 
verse 2.  Men were taught in them to seek and attend such things as belonged to God, and not their own matters, pleasures & sports, etc. To this end still are Holidays kept, and therefore think of the right use of them.  
3 When he saith, It is the Sabbath of the Lord in all 
verse 3.  your dwellings: Learn (saith S. Augustine) that no place privilegeth thee to break God's Law, but as being a sinner wheresoever thou goest, thou carriest the yoke of sin, so being the sernant of God, in all places obey his will etc.  
4 When they are called holy Convocations, think 
verse 4.  in your conscience, whether gadding, and riotting, and wanton dancing, with such like, be holy exercises and meet for a holy convocation.  
5 For the Feast of the Sabbath, in the Commandment it is handled, and thither I refer you. It had use to preserve the Doctrine of Creation against all idle Philosopher's dreams of an Eternity. To confirm Faith in the Article, Maker of Heaven and earth, and to refute all heretical assertions touching the same. To be a refreshing to the bodies both of man and beast, which without rest cannot endure. To give time for men to serve God, who all the wéeke-long, and ever doth serve them. Finally to prefigure, and in some sort to lay before us, our assured eternal rest in Heaven, when the 
Esay 55. Hebr. 4.  six days of this life shall end, and that joyful seventh day shall come.  
6 The Feast of the Passeover or Easter you know was 
Verse 5.  kéept in remembrance of their diliverance out of Egypt. And it was a Figure to foretell them their deliverance from sin by the death of the true Lamb, etc. See Exod. Chap. 12. and 13.  
7 The Offering of a sheaf with the Ceremonies 
Verse 10. etc.  mentioned taught them to acknowledge that the blessing of New corn every year, cometh neither from the fertility of the ground, nor the labour and industry of man, but from the Lord. Secondly, this Feast having his time assigned, they could not enter upon their harvest before it was full ready, which by this time it would be, unless they would either reap before they offered this first sheaf, or offer it before the day appointed. And so, you see, it had an use to restrain ill husbands, and to make them more careful, that old corn might be governed to bring in new. A gracious God that will so care for sinful man. Thirdly, it served to direct them to the time of Pentecost, for from this day they reckoned seven Sabbaths, etc. as you read verse. 
verse 15.  15. Lastly, being but one sheaf, it might strike their hearts with a fit feeling of his goodness, that giveth so much, and taketh so little, that giveth without measure and taketh by measure, yea by a very small measure: So let it still profit us to this day, for even now also wereceyne much, and give little, would we give that thankfully and cheerfully, what a comfort would God take in it? Though he need none of our goods, only seeking to exercise our obedience and love.  
8 And they might not eat till they had brought an offering 
Rom. 11. 〈◊〉  unto God. ver. 14. Then God was first, but now is last with us, yet as good to us, as ever to them, and we as deeply bound to him for infinite mercies. Will not our sinful hearts in making God last, and giving him the worst, one day condemn us?  
9 Till they have brought, are the words, ver. 14. and note them, they then brought, to show their willingness; we will bring none, but think we deal well, if our minister may have it for fetching, etc.  
10 The feast of Pentecost, sometimes called the feast of Weeks, was a remembrance of the Law given, and so of their received liberty by Gods outstretched arm, having now a law, and government of their own, when before they were subjects and servants to the Egyptians, and their laws. So still you see these holy days, were to remember mercies, & to give thanks. Again, this feast figuratively foretold them, there should come a Pentecost, when the first fruits of the spirit should be given to men, fulfilled when Christ sent the holy Ghost upon his Disciples assembled at jerusalem 
Acts. 2.  at the feast of Pentecost.  
11 The feast of Trumpets, here also appointed had 
verse 24.  many uses, as first in the opinion of some Hebrew Doctors, for a remembrance of the deliverance of young Isaac from being sa 〈…〉ed, God giving a Ram fast in the 
Gen. ●2. 13.  bushes for him. Secondly, in the opinion of others, for a remembrance of the creation of the world, which in some probability was about this time. Thirdly, for a remembrance (saith one) of the pardoning of that grievous Idolatry committed by erecting and worshipping the golden calf, which is thought was about this time. 
Exod. 32. 4.  Fourthly, for a remembrance that this month was once the first month. Fiftly, that they might learn holy assemblies to be appointed by the voice of God. And if they then when they heard these Trumpets blow, might think God called for them to the meeting: why should not we now having our Bells for their Trumpets, think God calleth for us to the Church and assembly of the faithful, when we hear them ring in our ears? Surely I know a feeling heart doth, and thereupon cannot be quiet without going. Sixtly, that they might learn their duties to be through their whole life to follow God, when and whither so ever he should call. Lastly, (as our marginal note saith) to put them in remembrance of the many feasts in this month, being the fittest time in deed after all fruits and blessings gotten in, to meet and praise God for them; praying also for grace soberly and orderly to use them to his glory, and their own comfort, with all theirs whom God would have also cared for, children, servants, poor, etc. I forget to tell you, that one saith this feast also was a figure showing how Christ by the preaching of the Gospel, as by a loud Trumpet should be spread oner the world, and our salvation by him. In regard whereof john was called the voice of a crier, and the Prophet biddeth other 
Mat. 3. 3. Esay 58. 1.  criers, lift up their voices like Trumpets, etc.  
12 In the 27 verse, the feast of Reconciliation is mentioned, 
Verse. 27.  of which more fully before in the xvi. Chapter.  
13 Of the feast of Tabernacles, ver. 34. the use was 
verse 34.  to remember them of their estate, when they had no houses, but lived in Tents, or Tabernacles, or Booths made with laughs; no fields, nor lands, but lived in the wilderness, and so to stir up a thankfulness for their happy change. Secondly, to remember them of the Lords great works in driving out the Canaanites, and giving that fruitful land unto them: Then they were a pray to all men, but now a terror to all men, wheresoever the same of them came. Thirdly, it served to preach unto them the doctrine afterward delivered by the Apostle, to wit, that here we have no abiding city, but should reckon of our houses, as but of Tabernacles for the time, our true hope being for houses and dwellings, and everlasting Tabernacles not made with hands in heaven, etc. And may not we consider on our feast days all these things, although we have not now the same ceremonies? May not we remember our state passed under superstition, cruelty, and bondage? May not we remember burnings and killings, and most hateful handle of bloudic Butchers and persecutors? May not we remember great wars and dissensions in this our native Country, the fall of our friends, and the change of many houses? May not we remember great impositions and payments, and in one word, very many miseries and calamities? Laying them to the present times, wherein we enjoy truth, and liberty of conscience without either death or danger, or so much as any fear: what a change is this to a man or woman, that knoweth and feeleth the blessing? O that we may send up to God most thankful thoughts for it while we live! Now again we entoy peace: such as no Nation hath had the like. We are not eaten up with heavy and continual payments, but we live as in heaven, by comparison to former times. The Lord hath driven away the Canaanites that would have invaded & conquered, had not he resisted for us, and overthrown them. He hath made us a terror to our foes, ●a refuge or sanctuary for our friends, when erst foreign nations were Lords overus. And for the last point, we have no more certainty of abode here than they had, but look for the same end of faith, an enduring house in heanen. Let us then do what we ought to do, and what they did, thank God most heartily for the change, & beseech him in his bottomless mercy to continued his favours to us that in peace we may live, in peace die, & in peace that never endeth live with him for ever. God for his son's sake grant it to us.  
Amen, Amen   

CHAP. XXIIII.  
IN this Chapter the first thing spoken of, are the Lights used in the Tabernacle, 
Verse. 2.  whereof mention was made also before in the 17. Chapter. These lights were not ordained for our imitation now under the Gospel, but in those times of shadows and figures they signified, that while they were thus used the true light was not yet come, by which all true believers should be delivered from the darkness of death, as Saint Paul speaketh of the Tabernacle, Heb. 9 Papists lights then used still in their Churches and Massing places, are evident signs that themselves see not the true light, and as much as lieth in them they thus confirm that jewish expectance of the true light Christ, as if yet he were not come. I know they have their excuses or reasons for every thing, but who is able to abide most of them? As in this particular, why use they lights? Forsooth, in representation of the Trinity, the wax representing the Father, the week the Son, and the light the holy Ghost. This boldness is fearful, and sinful, having neither warrant, fitness, nor reverence. Away with these lights therefore, and embrace we the true light, who lighteneth all that come into the world, etc. 
john 1. 9   
2 This light also was a figure of true doctrine which ever must shine in the Church and Tabernacle of God. 
〈◊〉 Chap. 27.  The oil Olive which they are commanded to bring, you see here must be pure, to note that doctrine must have no mixture of man's devices, but be pure. The Priest 
Ver. 4.  is the man that hath charge of these lights, and God his Ministers still are the Ministers of light, and have the charge of it in the house of God. Happy they, if they be careful of it, to their best ability, that they may one day hear that joyful voice, Come, come, thou good and 
Mat. 25. 21.  faithful servant, thou hast been faithful over little, and therefore now I will make thee ruler over much, Enter, enter into thy masters joy, etc.  
3 The next thing spoken of, is the showbread, spoken 
Verse 5. etc.  of also before. It likewise represented, that as yet the true bread from heaven was not come. That it is God, upon whom the eyes of all things wait, and that openeth 
Psa. 145 15. 16  his hand, feeding both man and all his creatures with his blessings. That God so loved the jews, as he had them continually at his table with him: yea every Tribe particularly he loved, there being 12. Cakes, for every Tribe one, etc. More you may see, Chap. 25.  
4 The third thing touched in this Chapter, is the matter of blasphemy, vers. 10. wherein your words are these. And there went out among the children of Israel the son 
Verse 10.  of an Israelitish woman, whose father was an Egyptian; and the son of the Israelitish woman, and a man of Israel strove together in the host. So the Israelitish woman's 
verse 11.  son blasphemed the name of God, and cursed, and they brought him unto Moses. And they put him in ward, till 
Verse 12.  he told them the mind of the Lord. Then the Lord spoke unto Moses, saying, Bring the blasphemer without the 
verse 13. Verse 14. Verse 15.  host, and let all that heard him, put their hands upon his head, and let all the Congregation stone him. And thou shalt speak unto the children of Israel, saying, Whosoever curseth his GOD, shall bear his sin. And he 
Verse 16.  that blasphemeth the name of the Lord, shall be put to death; aswell the stranger, as he that is borne in the land; when he blasphemeth the name of the Lord, let him be slain. What this blaspheming was, if you look your marginal note, it saith, by swearing or despiting God. Interpreters mention diverse opinions, and scan both the Hebrew words, and the Greek translation of them, all which I omit, as still mindful for whom I lahour, and I join with him that saith, Ego hunc locum sic intelligo, quod filius viri Egyptii male precatus sit alteri in iurgio, ut fieri solet, & exoptaverit ei exitium aut calamitatem, idque non simpliciter▪ sed per nomen Dei. Non dixit tantum, exopto tibi malum sed addidit ac diserte nominanit Deum, aut nomen Domini, inquiens, Dominus det tibi malum, & per dat te perpetuo. I understand this place thus, that the son of the Egyptian father cursed the other in chiding as the manner is, wishing destruction or some calamity, to him, and that not simply, but by the name of God. For he said not only, I wish thee evil, but added and plainly named God or the name of God, saying; the Lord give some evil to thee, and utterly destroy thee. Our fearful & damned phrases are, Gods curse light on thee: the plague of God take thee, etc. Which kind of speaking, is most grievously to abuse the name of God, and to profane it, being not only a breach of the second Table, concerning the love of our neighbour, but a breath also of the first Table, by taking his most holy name in vain. This grievous offender therefore, is not winked at by them that heard him, neither yet punished by them that had no authority, out of a colour of zeal, but he is orderly, and by a right zeal carried to Moses the magistrate, and his offence opened there. Moses again (although such a man) yet will do nothing hastily in judgement, and especially touching life, but he will be advised by God, who then spoke from betwixt the Cherubims, Exod. 25. and Num. 7. And in the mean time committeth him to ward. The Lord answereth him, and commandeth that he shall be slain, giving a law also in general, that who soever so offendeth shall die, the whole congregation stoning him, and the witnesses putting their hands upon his head. By which Ceremony, the Lord made the witnesses careful what they said. For it taught them, that if they bore false witness, than were they guilty of the blood ●f him so shed by their testimony: but if they spoke truly, then as he that offered a sacrifice by laying his hand upon the head of it, and cast his sins upon the beast: so they by that ceremony, laid his blood upon his own head, and they remained clear and blameless. Yea the whole Congregation by such execution of justice, as by a sacrifice, is cleansed and profited. So that when Phineas had slain the wicked person, it is said, he turned 
Num. 25. 〈◊〉  the wrath of GOD from the land. And the slaying of the wicked, by the Prophets is called, Victima 
Esay. 34. jerem. 46.  Dei, the Sacrifice of the Lord. For further use of it, you may think with yourself, how the father of this offender was a stranger, an Egyptian, and yet God would not spare him: how much less than his own people, I mean now, a Christian by father and mother, brought up in his fear, baptised in his faith, a hearer of his word, a professer of it, etc. Secondly, this man was angry, and in his anger he committed this fault, yet God spareth him not, how then do we excuse our offences by our anger, saying, it was in my wrath that I said so, or did so. For first, that anger and fury, and desire of revenge is nought, then to use God in it, and to make him a party, or an executioner of your rage, seeking and wishing that he may curse and plague, where you will (he being all justice, all mercy, all goodness, etc.) O what an increase of your sin is this? Ever therefore settle it and sink it in your heart, what it is thus to abuse God, to abuse Christ, his wounds, his passion, whereby we are sa●ed, and, by his grace, you shall abhor swearing, ●●ging, and ill wishing, to any man, and especially to seek of him to do evil, and to use his name to that end. Thirdly, when the Lord will have the whole Congregation to stone him, he taketh trial of the zeal of ALL, and teacheth ALL to concur with the Magistrate in love and liking of justice, and in furthering of it so far as belongeth to every man's place. Whereas now a days, we have such factions, such affections, such corrupt humours in us, out of which i●ue such dislikes, carpings, and bad censures of Magistrates, as they are grieved with, justice is hindered, and God provoked to that which will smart, if he stay not. Fourthly, he is carried out of the host to be slain, as a token of detestation of his sin, by which he was unworthy, not only to live in the Congregation, but also to die in the same, he was vomited or spewed out, that all others might see, and fear, Esay. 14. read it. Fif●ly, by cursing of God, and blaspheming of his name, understand not only swearing, and such evil speaking as now hath been noted, but all other unseemly, unreverent, and wicked words, profane jests of him, his name, his word, his attributes, mercy, justice, anger, providence, knowledge, patience, or such like. For all these shall come into judgement, and find wrath. If the law of man pass them. God will never pass them. The tongue we have was given to bless, not to curse. And the name of God 
●ro. 18. 10.  (saith Solomon) is a strong tower: The just shall run to it, and be exalted. For whosoever calleth upon the name 
Act. 2. 21.  of the Lord shall be saved. His name serveth for faith, for prayer, for thanksgiving, for deliverance in danger, to obtain all good, and to avoid all evil. To abuse this then in our furies, to our corrupt and sinful desires: O what a sin is it, and how provoketh it God to plague us! So are his precious wounds our plasters, his blessed passion our salvation, his Sacraments our comforts and seals of mercy, his Scriptures our light, and by no means to be profaned in earnest or jest. We may not pervert his nature, making him (as much as lieth in us) of a benefactor a malefactor, of a Saviour a killer, of an helper an oppressor, neither may we abuse these holy things, etc.  
5 The fourth and last point of this your Chapter beginneth 
Verse 17. etc.  at the 17. verse, concerning the law of Tali●, that is, that look what a man doth, or intendeth to his neighbour, the like should be done to him, life for life, breach for breach, eye for eye, tooth for tooth, such a blemish as he hath made in any, such shall be repaid unto him, verse 20▪ Of this you have heard, Exod. 21.  
6 One law for the stranger, as for the home-born, 
Verse. 22.  verse. 22. which both restrained that pride which otherwise might have been in the jew, and showeth the common care of God for all men, as well as for the Iew. If therefore a jew hurt a stranger, look what he had done that should he suffer, as well as the stranger should if he had hurt the Iew. This indifferency is a blessed virtue to be learned from our God. For surely, we are altogether affectionate, if God guide us not. If other men's children, servants, or friends hurt ours, fire and sword for them; but if ours hurt them, no such matter, all must be bolstered out, or bought out, or borne out, and justice may not be done. Among our own again, one must be crucified, and another not touched, on● made a Saint, another a Devil. Who so is wise, will note God and his Law here, and labour to follow it ever by such indifferency as is fit for his place in Church, Commonwealth, or family. It comforteth the Subject, it hartneth the Child, it encourageth a Servant: And the want of it, doth infinite much harm to all these. Finally, God is pleased with it, and you are graced by it yourself, it getting you love and all good report far and near, among as many as are to be cared for. Thus much of this Chapter.   

CHAP. XXV.  
YOu have heard the observation of certain 
The sum of this Chapter. verse 4.  Days, now will this Chapter speak of the observation of Years, Namely, every seventh year, and every fiftieth year. First, of the first, and then of the Second. Every seventh year was the Sabbath of the earth, or the Rest of the Land, because that year they might neither plough, nor sow, nor dress their Vines, but take what did grow of itself, and that must be common to all. For so is the first verse to be understood. That which groweth of it own accord 
Verse 5.  of thy harvest, thou shalt not reap, etc. That is, to thy private use and for thyself alone thou shalt not reap it, or gather it, but with others & among others, they with thee, and thou with them, the fruits of that year so springing shall be common. True therefore we may say it is of the land also and earth, That which lacketh 
Quod caret alterna requie durabile non est.  mutual rest, cannot endure. Whereupon among us we have an use, to let land rest, some more, some less, according as it is in strength and goodness. And that land that should continually bear without want six years, we would say were good land. I remember the speech of one out of a good feeling, to some wretched minded men that have never enough. Quid das tu terrae pro tot messibus, mari pro tot piscibus, caelo pro plwia, stellis produce, etc. Si nihil das, invides requiem? etc. What givest thou the earth for so many harvests, the sea for so many fishes, the heavens for rain, the stars for their light etc. If thou givest nothing, dost thou envy a rest? etc. This therefore was a political cause of this Sabbath of the land the seventh year, that it might continue and endure fruitful. Secondly, it had a Ceremonial use, thus to put them in remembrance of that sin & fall which cast us all out of Paradise, and brought men to labour, and the earth to need labour: whereas if we had stood, the earth should have yielded of itself fruits and profits, as in some glimpse they might see by the seventh year. Again, it shadowed out the true Sabbath and rest in Heaven, where shall be no labour and yet no lack, but all comforts & joys above the reach of our hearts now to feel or imagine. Read Esay. 65. Behold, I create new heavens, and a new earth, etc. Somewhere also I have read, that this rest of the earth might rebuke the wicked cruelty of some Masters, who have no pity of their servants or cattle, but ever are labouring them, & sorry that their bodies be not brass that they might never cease, when as a gracious GOD hath pity upon the very earth, and will have that to have a Sabbath and ●est.  
2 In this seventh year, it was not lawful to require their debts. For so you may read Deutro. 15. But some difference of opinions men have touching this. Some say, their debt was clean lost, others say no, but for that year deferred and forborn, after demanded lawfully and paid willingly, which is more likely, forasmuch as these politic Laws of God were not ordained of God to overthrow justice, but to preserve it, and direct it in a commendable and fit manner among men. Now it is justice to let every man have his own. Then again, the Hebrew Text in the place named Deutro. 15. is, Ab extremitate septimi anni facies remissionem. Extremitas autem sunt initium & finis, From the extremity of the seventh year thou shalt make remission. Now the extremity is the beginning, & the end; betwixt these, it was not lawful to ask a debt, but before or after. Because for that year there was no tillage to make money of, but after that returning to his use, the right of the Creditor returned also, and the Lord graciously requited this forbearing, if he did not withdraw his help because the seventh year approached. A right and true application of this, may every feeling heart make in those Cities and Towns within this Realm, where it hath pleased God to lay his sore visitation of Plague and infection, thereby stopping the Trade whereby every man was enabled to get for his maintenance, and the discharge of such debts as were due from him to others. God forbid but mercy should be found towards their brethren in those, that look for mercy at God's hand to themselves. When men cannot receive, they cannot pay, and no dishonest meaning giving the stop, but only the Lords hand staying Trade, who will be rigorous in such a case, and say he feareth God? when the earth rested and there was no tillage to raise money by: You see the mercy of God's Law here, and is it not all one when Trade ceaseth? Let your bowels then show whose child you are. If the Image and superscription of God be upon you, surely you will show mercy, and give some fit time to your debtor that meaneth truly. Reade-over, and often, I pray you, what God saith Esay 58. Verse 3. and so on: and remember he is the same God still.  
3 There was then an other great Sabbath year besides this seventh year, Namely every fifty year, and it was called the jubilee, for saith your Chapter, Thou 
verse 8.  shalt number seven Sabbaths of years unto thee, even seven times, seven year, and the space of the seven Sabbaths of years will be unto thee 49. years. Then thou shalt 
9 jubilaeus a jobel, quod significat buccinam.  cause to blow the Trumpet of the jubilee, etc. Upon which blowing, it had his name of jubilee. The Ceremonies of this year were divers and great: For it was a great year. First, it was unlawful again in this year, to till the ground, or to require debts, but a general rest and cessation was given this way, as in the seventh year you have heard. Secondly, all Israelitish servants in this year were free, and Lands, the profits whereof were sold, returned again to the Tribe and Family for preserving that Law. Numb. 36. Ne transferatur a tribu ad tribum, that it might not be alienated from tribe to tribe, lest so the tribes might have been confounded, and the truth not so certainly have appeared, of what Tribe Christ came. This year of jubilee kept the distinction most sure, and yet had they power to sell from jubilee to jubilee as their need required. Thirdly, this year was an excellent figure of that true jubilee and freedom, which by jesus Christ the body of all shadows should by trumpet be proclaimed to all that truly should believe in him. And see the resemblance. This jewish jubilee was proclaimed by trumpet: so should the Christian freedom be by the trumpet of preaching the Gospel, which is the most notable trumpet. In this jubilee of the jews there were no debts demanded and such things as grew of themselves were common: so in the Christian jubilee is freedom proclaimed by CHRIST, Satan hath no power to demand what by sin we owe him, to wit, either soul or body, and all the graces of CHRIST which grow of themselves, that is, freely are bestowed upon us, and common in Christ to all, there being with him no respect of persons, but all accepted that fear him and work righteousness. Of this freedom speak the Scriptures comfortably every where, As by the Prophet Esay 61. The Spirit of the LORD is upon me, 
Esay 61.  etc. He hath sent me to preach good tidings to the poor, to bind up the broken hearted, to preach liberty to the captives, and to them that are bound, the opening of the prison, to preach the acceptable year of the Lord, & the day of vengeance of our God, to comfort all that mourn. The Angel at his birth, Behold, I bring you tidings 
Luke 〈◊〉  of great joy that shall be to all the people, that is, that unto you is borne this day in the City of David, a Saviour 
Matth. 1.  which is CHRIST. the LORD. Why a Saviour? another Angel told the blessed Virgin, because he should save his people from their sins: This is the true freedom and Christian jubilee we speak of. If the Son 
john 8. 36. Act. 13. 38.  make you free, you shall be free in deed. Be it known unto you therefore (saith the Apostle) men and brethren, that through this Man is preached unto you the forgiveness of sins, And from all things from which ye could not 
39  be justified by the Law of Moses, by him every one that believeth is justified. Thus Rom. 6. Galat. 3. and in many 〈◊〉 places. Thirdly, in this jewish jubilee there was a returning to their Lands and former possessions which were alienated from them: so by this Christian jubilee, even this freedom proclaimed by Christ, we return to our old Paradise again, from whence we were cast by sin, that is, to the inheritance of the sons of God in Heaven the true Paradise, from which we shall never be removed any more. O joyful jubilee then if we feel it, that by the Trumpet of the Word is preached unto us in Christ! He that hath ears to hear, let him hear.  
4 Besides these two jubiles thus instituted of God, you have a third in these days instituted of the Pope, 
The Romish jubilee.  to get unto him from foolish people great sums of money. The first Author whereof was Boniface the eight, who devised to promise unto all them that would come to Rome in the year 1300, and after that every hundredth year, to seek pardon for their sins, a full remission of all their sins. After him, Clemens the 6. (who was made Pope in the year 1342) finding the sweet of this devise, and thinking every hundredth year too long, cut it of in the midst, and according to this Mosaical jubilee made his Romish jubilee every fiftieth year, promising like pardons and indulgences to all comers. After him, came Sixtus the fourth in the year 1473. and he thought fifty years too long also, and cut it of once again in the middle appointing every 25. year a jubilee. But see the desire of money in these holy fathers. When this time also was too long to tarry for pardon-money, and they were ashamed to shorten it again: they devise that certain appointed persons should go into all Countries, with pardons to sell and offer to fools that would buy them, by which pardons they should receive as full remission of all sins, as if they had come in the year of jubilee to Rome to fetch them. Which gross abuse was the means (God so having appointed) to stir up Luther to preach against that abuse, and so was drawn on to other points, till light broke out of darkness, etc.  
5 In the 20. Verse, the Lord meeteth with an objection 
Verse. 20. 〈◊〉  of some men, that might happily say, what shall we eat the seventh year, for we shall not sow, nor gather in our increase, & c? And most graciously and comfortably he answereth it. I will send my blessing upon you in the sixth year, and it shall bring forth fruit for three years, etc. The like sweet promise Verse. 19 See then and sink it into your heart sound, what God is able to do for you touching all worldly necessaries, if you will obey him and trust in him. Such a promise in Exodus 
Exod. 34.  he made also, to keep all things in safety for them at home, while they were at Hiorusalem serving him according to this Law. And what loss had the Shepherds when they left their flocks in the fields and went to the child jesus, according as the Angel had told them? Let this place again strengthen your faith, against all objections of flesh and blood made from natural reasons and causes as they sééme to men. For if the Lord be able, even then when the earth is weakest, having been worn out with continual tillage 5. years together, to make the 6. year bring forth a triple blessing, enough for that year, for the 7. year, and for the 8. year, till harvest were ready; what unseasonable weather, what barrenness of land, what this, what that, shall make a man despair of God's providence for things needful? Leave God to himself and to his Almighty power, do you your duty, fear him, love him, serve him, obey him with a true heart, call upon your children and servants to do the like, and you shall see the loving kindness of the Lord to your comfort. These things shall be cast upon you, and he that knoweth your 
Matth. 6. 33.  charge, and gave you that charge, will never fail you nor them of what is fit. You see here what he can do and let it profit you. I will tell you the feeling of my heart further in this point, and thus I reason; Can God be thus strong when the land is weak, and will he be thus strong to the comfort of his servants? Why then cannot he be, or why will he not be strong in my weakness, in your weakness, & in every man & woman's weakness that believe in him? Away fear, away, I may not hearken unto thee, when I am weakest he will be strongest. For his power is best seen in weakness, and 
2. Cor. 12. 9  I will trust in him, drawing an Argument with David from my weakness to move him, and not to discomfort me, heal me O Lord, for I am weak. My weakness 
Psal. 6. 2.  shall drive me unto thee, not from thee, & I will tarry thy good leisure. Lord strengthen me, Lord comfort me, and under the covering of thy wings let me be safe from all temptaions displeasing thee, and hurting me, Amen, Amen.  
6 In the 29. Verse, If a man sell a dwelling house in a 
Verse. 29.  walled City, he may buy it out again within a whole year after it is sold, etc. First, this and such other Laws confirm our trading and dealing one with another by buy and sellings, assuring us that such contracts are lawful, and with a good conscience one man may use them with another. Secondly, we see and learn, that GOD doth not only know and regard the greater matters of Kingdoms, and Princes affairs: but even the meaner actions also of men, and the very smallest things are not hid from him. Therefore, do justly in all trading, knowing that God his eye is upon thee, and then look for a blessing, he shall not fail thee.  
7 Moreover if thy brother be fallen in decay and 
Verse 35.  impoverished with thee, thou shalt relieve him, etc. It is not enough to abstain from taking that which is not mine own, but I must give that which is mine own where need is: For mercy and humanity, to distressed persons, smell sweet in the nostrils of the Lord, and have many blessings assured.  
8 If thy brother impoverished sell himself unto 
verse 39  thee, thou shalt not compel him to serve as a bond servant. But as an hired servant, and as a sojourner shall he be with thee, he shall serve thee unto the year of jubilee. Before it was said, that servants should go free at the seventh year, here that this sold man should serve till the jubilee, how agree these together? Surely it is to be understood of such, as having their ears bored have made themselves servants, unwilling to depart. Wh● therefore in regard of longer assurance of them, might happily have been hardlier used of some masters, than they that should be free sooner.  
Lastly, when it is said, vers. 42. For they are my servants 
Verse 42.  whom I brought out of the land of Egypt, they shall not be sold as bondmen are sold. Thou shalt not rule 
verse. 43.  over them cruelly, but shalt fear thy God. Let us remember, that albeit Moses law in these things hath his end for form, yet the equity still bindeth in these things, & the estate of servants under the Gospel brought and bought out of spiritual Egypt & bondage of sin by Christ the Lord, may not be worse than it was under the Law, when you see they might not be cruelty ruled and dealt with. To this end the Apostles exhortation teudeth. Ephes. 6. 9 And let thy soul love a good 
Eccles. 7.  servant (saith the Wise man) and leave him not a poor man. Other things in this Chapter I leave to your own reading, and these serving for a taste of the fruit of it, I stay here.   

CHAP. XXVI.  

Having now made an end of his Lawes● 
The sum of this Chapter.  in this Chapter the Lord most effectually exhorteth to the obedience of the same. First, by his gracious promise of blessing if they so did; and secondly, by a fearful threatening of punishment if they did otherwise. His blessings which he promiseth are these. First, fruitfulness of the ground, in the 4. and 5. verses. I will send you rain 
Ver. 4.  in due season, and the land shall yield her increase, and the trees of the field shall give their fruit, and your threshing shall reach unto the vintage, and the vintage shall 
Verse. 5.  reach unto sowing time, and you shall eat your bread in plenteousness, and dwell in your land safely.  
2 Secondly, forasmuch as the fruitfulness of their ground should be little worth, if the enemy came in and spoiled it, or evil beasts devoured either it, or them, therefore, the Lord promiseth them peace and public tranquility both from man and beast, saying, I will send peace in the land and you shall sleep, and 
●erse 6.  none shall make you afraid; also I will rid evil beasts out of the land, and the sword shall not go through your land.  
3 The third blessing promised is victory over their enemies, when he saith. And you shall ch●se your enemies, 
Verse 7.  and they shall fall before you upon the sword. And five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight, and your enemies shall 
verse 8.  fall before you upon the sword.  
4 The fourth blessing is increase of the fruit of their 
Verse 9  bodies in these words, For I will have respect unto you, and make you increase, and multiply you, and establish my Covenant with you.  
5 To this increase of people, he will also give increase of food, without which, the more populous the more miserable. Ye shall eat old store (saith he) and carry 
verse 〈◊〉  out old because of new.  
6 Finally, in few words much, I will set my Tabernacle 
verse 11.  among you, and my soul shall not loathe you. Also I will walk among you, and I will be your God, and you 
verse 12.  shall be my people. I am the Lord your GOD, which 
verse 13.  have brought you out of the land of Egypt, that ye should not be their bondmen, and I have broken the bonds of your yoke, and made you go upright. This I say again, in few words is much, nay all, all. For what can want to that people, nation, town, or house, where God dwelleth and walketh being their God, and they his people? If I walk in the shadow 
Psal. 23.  of death (saith David) I will not fear, for thou art with m●e, etc. See and read with this Chapter the 28. of Deut. Upon these grounds, are all the exhortations of the Prophets.  
7 Yet take it not, as though ever where these out-warde blessings are, there were God's favour and love. For by these things (saith the Scripture) No 
Eccles 91. ●sal 73, 5. etc.  man knoweth love or hate, and, The wicked swim in wealth, saith David, and have no misfortunes like other men. The LORD suffereth both his rain to fall 
Mat 5 45.  and his Sun to shine aswell upon the evil as the good. Blessed are the people that be in such a case 
Psa. 144. 1●.  but rather blessed are they that have the Lord for their God And therefore one truly instructed saith again with David, The greater sort of people do wish th●s 
Psa 4. 6, 7.  things, but Lord lift thou up the light of thy countenance 
Psal. 〈◊〉.  upon me, etc. Secondly, touching these promised blessings, you must ever beware of appointing GOD a time, or of fainting and slipping from God, if by and by our expectation and desire be not answered. But, though he tarry, wait; for he shall surely come, and 
Abac. 2. 3.  shall not stay. Your prayer is daily, Thy will be done, Thus of blessings promised.   

2  
The Lords second Argument (as I said) is drawn from Punishments assured if they would not obey his laws, verse 14. and so forward. Where first you may 
verse 14.  do well, to observe how the word MY is repeated in the 15. verse. Mine Ordinances, My Laws, My Commandments, 
Verse 15.  My Covenant. It teacheth us that it is sin in deed which is committed against GOD'S commandments, not against I know not what superstitions traditions of men, as neither is the obedience to them any obedience cared for of God.  
2 As before we were not to conclude, savour and love upon the outward blessings named, so neither now may we reason from these afflictions ever to hatred or dislike. For as outward blessings befall the evil so outward crosses befall the good, and diverse are the ends why God afflicteth his children, not ever for sin, nor in anger, But whom the Lord loveth he chastiseth, etc. Abel was slain that the lot of the godly might be noted in him. job sore afflicted for the trial of his faith, and the Church's instruction. joseph imprisoned and much wronged, that first he might be humbled, and then exalted. The blind man in the Gospel, neither for his own sins nor his parents, but that God's glory might appear. The Apostles afflicted that they might learn, and we know our Master his kingdom is not of this world. By impiety judge of crosses not by crosses of impiety.  
3 The punishments in particular threatened to all wilful contemners of Gods will, it is better for you to read as they lie in the Text, then for me to stand upon. They are many, they are fearful: many and sore diseases: Invasion by enemies, whereof see example, judg. 6. and 10. and 2. Chron. 12: Barrenness of the earth, see example. 1. King. 17. Esay. 5. Amos. 4. &c: Evil beasts, see Deutro. 32. and Ezek 5: Besieging of foes, plague, and pestilence, see 2. King. 6. Lament. 4. etc. O tremble to provoke this God against you.  
4 But after all these dreadful and terrible threats, see what you read. vers. 42. Then I will remember my 
Verse 42.  Covenant with jacob, and my Covenant also with Isaac. etc. The land also, in the mean season, shall be 
Verse 43.  left of them, and shall enjoy her Sabbaths whilst she lieth waste without them, but they shall willingly suffer the punishments of their iniquity, because they despised my laws, etc. Yet notwithstanding this, when 
Verse 44.  they shall be in the land of their enemies, I will not cast them away, neither will I abhor them to destroy them utterly, nor to break my Covenant with them, for I am the Lord their GOD. But I will remember for 
verse 45.  them the Covenant of old, when I brought them out of the land of Egypt in the sight of the Heathen, that I might be their God, I am the Lord, etc. Some are of opinion, that these words were fulfilled in the captivity and deliverance out of Babylon. But the jews persuade themselves, that this promise of regard when they should be in the land of their enemies, is not yet accomplished, but that they shall by virtue hereof, be delivered one day out of this estate they are now in, scattered and dispersed into many places. The which conceit of theirs, others think to be but an idle dream, alleging that the Law and Prophets were unto john, and that the jews shall never have any more government as they had. They apply therefore this promise to a true penitent sinner, who shall ever be respected upon his conversion, albeit he neglected the time of grace offered. Yet this is no imboldning to presume, but a comfort when repentance is true.  
5 Ways yet of God his delivering penitent sinners are diverse, and to be observed that we err not. For some, upon their sorrow God not only receiveth to mercy and favour, but also delivereth them out of their present affliction. So did he Manasses the king, 
2. Chron. 33.  when being for his sin bound in iron and carried away captive, the Lord upon his remorse in those irons, not only forgave his sin, but released those bands, and brought him to his kingdom again. Others he receiveth unto favour, and forgiveth their sin, but yet suffereth them to fall by their outward affliction. So did he to the penitent Thief upon the Cross, he receiveth him into Paradise, but saved him not from that temporal death. The due remembrance of this, is a great comfort against the loss of friends in wars, and plagues, and such like calamities, when others escape and do well. Let us therefore cleave fast unto God, believe his mercy, fear his justice. So whatsoever happeneth unto us, shall happen for our good one way or other.  
6 In the 28. of Deutro. these blessings and cursings are repeated again, most effectually to move any heart that hath grace. Wherefore I often erhort all that desire to live godly, to read it often, that it may power-fully persuade them to be wise, and to take time while time serveth, to turn to the Lord, while his arm is stretched out to receive them. For with the foolish Virgins to come to late, will be woe without comfort, and destruction without help. Make no tarrying, saith Ecclesiasticus to turn unto the Lord, 
Eccles. 5. 7.  and put not off from day to day, for suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time 
Aug in. Exo. 5  of vengeance. Hoc in multis impletur, sed nemo intell●git, nec quisquam adversa sustinens malis suis aestimat irrogari, sed quod pertulerit, consu●tudinis potiusputat esse quam criminis, etc. This (saith Saint Augustine) is fulfilled in many, but none understandeth, neither doth any man when he suffereth evil, persuade himself that his sin is punished, but attributeth such haps rather to custom then to crime, etc. This is a great blindness, and therefore pray against it, and beware of it. This Chapter will ever assure us, sin will have plagues first, or last, and therefore when they happen, complain of sin, and not of God, remembering that true and good saying. Quae ratio est ut doleamus nos non audiri à Deo, cum ipsi non audiamus Deum? Et suspiremus non respici à Deo terras, cum ipsi non respiciamus in coelum, & molestum sit despici à Deo praeces nostras, cum praecepta eius despiciantur à nobis. What reason is there we should grieve that God will not hear us, when we ourselves will not hear God? Or why sigh we that God will not look down to the earth, when we ourselves will not look up to heaven? We can despise his precepts, and yet he may not despise our prayers. We beat our servants if they offend us, being but men as they are, and God may not beat us for our faults, he being our Creator, and we but dust. Thus make use of these curses, and in stead of them, God ever vouchsafe us, for his sons sake, his blessings.    

CHAP. XXVII.  
This is the last Chapter of this Book, and containeth two general Heads. 

The matter Of Vows.  
The matter Of Tithes.    

TOuching the First, A Vow properly signifieth, a Promise 
Votum significat desiderium; unde, Pro voto successit; & voti compos sum, etc. Significat etiam promissionem Deo factam; Si enim quid Deo promittitur, dicitur votum; si homini, dicitur promissum.  made to GOD willingly and advisedly in a matter lawful and possible. In the Book of Numbers, Chap. 30. You may see what Vows were lawful, and what not; here, how lawful Vows are to be performed, or redeemed being of that sort that might be redeemed. For of Vows, some are commanded of God and cannot be redeemed, but must needs be performed: such a Vow is the Vow of Baptism, of Faith, and of newness of life in the Lord's Supper. Of which sort of Vows the Psalm saith, Offer to GOD the sacrifice of praise and pay thy Vows to the most High. If thou Vow, 
Psal. 50.  pay it, etc. Eccles. 5. Some Vows are simply unlawful, 
Eccle. 5.  being either sins when they are made, or not to be performed without sin. Some are neither forbidden, nor commanded, but indifferent. And in these we must take heed, that we make them not as any services of God, or merit to ourselves. For true it will ever be, that, in vain do men worship GOD teaching 
Matth. 15.  for doctrine men's precepts. In this Chapter observe sundry particulars of things named that might be vowed to God.  

Persons.  
Beasts.  
Houses.  
Fields, etc.   
Concerning Persons, a man might then vow either himself, or such as were subject to his authority and power, unto the service of God. Thus Anna vowed to GOD the Male-child which God should give her, if he in mercy would vouchsafe to give her one, according to her great and earnest desire. And she accordingly performed her vow, when God graciously gave her Samuel 
1. Sam. 1. 2●.  her son. But in case a person thus vowed had a desire to be free again, the Lord permitted that there might be a redemption made according to sex and age with money. And if the party were so poor that such a rate could not be performed, then was the Priest to nominate and appoint the quantity or sum that should be paid. The proportions named in your Chapter here are these. 

Verse 3. A Male from 20. years to 60. was valued 
See Exo. 30. 13 twenty Gerah● Thus might jephtah have redeemed his daughter, and therefore his sin the great &.  at 50. sickles, that is 50. pounds.  
Verse 4. A Female at 30. sickles, that is 30. pounds, after 5. shillings the ounce sterling.  
Verse 5. From 5. years to 20. the Male at 20. sickles, the Female at 10.  
Verse 6. From a month to 5. years old a Male at 5. sickles, a Female at 3.  
Verse 7. From 60. years upward, a Male at 15. sickles, a Female at 10.  
Verse 8. If any could not pay this, than the Priest rated as I said.   Et hac redemptio fit, ut quae morte propria non expletur, saltem praetio voventis devotio compleatur. And this redemption is made (saith one) that the devotion which was not made by death, at least might be made by the commutation which the Vower should give.  
2 The second sort of things that might be vowed 
verse 2.  were beasts, Verse 9 where you see if it were a Beast that lawfully might be offered in sacrifice, than was there no redemption allowed of it. But if it were any unclean beast of which men do not offer a Sacrifice unto 
Verse 11.  the Lord, than it might be redeemed, and in case the party would not redeem it, the Priest might sell it. If there were a redemption made, then was a fifth part more above the valuation to be given, because it was a 
a D●licti speciem habuit, & in expiatione del cti, quinta pars dabatur. Chap. 6. Verse 14.  kind of fault (at least in show) to take that back again, which was once given to God, and to retain to a private use what was given to a religious and holy use.  
3 The third sort were Houses Verse 14. when a man shall dedicate his House to be holy unto the Lord, than the Priest shall value it, whether it be good or bad, and as the Priest shall prize it, so shall the value be. Here also lay a redemption, as you may see in the next verse. The fourth sort were fields, whereof some were by inheritance, 
Verse 15.  some by purchase. If the Field were inheritance, than was there one manner of redemption, Verse 16. etc. 
verse 16. Verse 22.  if by purchase, than an other verse 22. etc.  
4 Verse, 26. Notwithstanding the first borne of the beasts because it is the Lords first borne, none shall dedicate such, be it Bullock or sheep, for it is the Lords, etc. You know the first borne were the Lords by an other Law, and no redemption might be made of such, but they must be left to the service of God, as they were appointed either to be offered in Sacrifice, or to be to the use of the Priests, etc.  
5 There were of Vows again two kinds, one simple, whereof you have seen these particulars, an other which had an execration or curse joined to it, if the 
Cherem Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gr●.  thing vowed should be changed from the use and end allotted, whereof now your Chapter speaketh in the next 
Verse 28.  place, Verse 28, and 29. Notwithstanding, nothing separate from the common use, that a man doth separate unto the Lord of all that he hath (whether it be man, or beast, or land of his inheritance) may be sold nor redeemed: for every thing separate from the common use, is most holy unto the Lord. Nothing separate from the common 
Verse. 29.  use, which shall be separate from man, shall be redeemed, but die the death. Where you must understand by separate, such a separation or vow as is made with a curse if it be altered. In which there was no redemption allowed, or sale, or alienation any way. In this sort, if men were vowed, they must die and not be spared. But then not innocent men must be vowed, but Malefactors that by evil doing deserved death. Such were the men of jericho. josua 6. and Achan, josua 7. the Amelakites, 1. Sam. 15. and such others, which made the sin of Saul and the people very great, when they spared Agag the King and the better sheep and Oxen, and the fat beasts, and the Lambs, and all that was good & would not destroy them. And here hence sprang that kind of giving things to the Church for the service of God, that you see in many old Charters in England, with a grievous curse upon all those that should alter & change those things from that use, wherein they showed their earnest desire to have things continue as they were given.  
6 Now, if you ask why God ordained these kind of Vows? the answer is, that he did it in two respects. First, that his people might not follow the fashion of the idolatrous heathens round about them, who had their fashion of vows wicked and sinful, but might be directed in a good sort, seeing they would follow some sort. Secondly, that here-hence might spring some maynteinance for the Minister, whereof in all things, and by all means, he showed his gracious care.  
7 They of the Romish Religion, as from these Rites and customs of the old Testament, they have borrowed many things; so have they vowing, and many strange Vo 〈…〉 es have they in use and high regard. They have also redemptions of their Vows, namely Pardons, and dispensations, matters of no small profit to them. But the levitical Priesthood being ended, and all these Ceremonies, Rites, Customs, and Laws that were not Moral, by the coming of the Lord jesus the truth of all Figures and shadows, and man having no power of his own head, to erect and devise any worship of GOD without his warrant in his Word, easily may we see and all men with us, what ground their Vows have, and how pleasing they are to GOD. Their own Friends and Favourites do say and write, In malis promissis rescind fidem, in turpi voto muta decretum. fouleVowe change thy determination. Quod i●cauté vovisti ne facias: hastVowed, accomplish not. Et non erit hoc praevaricatio, sed temeritatis emendatio: And this shall not be any unfit varying, but a most fit reformation of rashness. Melius est non vovere, quam vovere id, quod sibi is cui promittitur, exolui nolit: toVowe, then to Vow that, which he to whom the promise is made, will not have paid to him. Virginitas carnis non servatur mente corrupta: intactis corporibus, fugit castitas de moribus: Virginity of the flesh is not kept when the mind is corrupt: Though the body be never touched, yet chastity often flieth from a man and woman's manners. With many such like sayings worthy noting.  
8 Yet let us know, that there are two sorts of Vows, Civil Vows, and Religious Vows. Civil 
another division of Vows.  Vows are such as Men make to Men in honest, lawful, and possible things, binding themselves thereby to a performance of what they promise. And those in honesty 〈◊〉 firm, until they be either performed, or r 〈…〉 ased by him, or them, to whom they were made. Religious Vows are such as are made to perform thereby some worship to GOD, and they are of two sorts: either such as are Vere Religiosa, Truly religious, Or Speciem habent, or such as have a show of Religious Vows. Truly Religious are they, that bind to the performance of things commanded, as that in Baptism named before, and in the other Sacrament of the LORDS Supper, with such like. In Prayer also and Thanksgiving, unto which usually Vows were annexed, in Prayer showing their most earnest desire to obtain their requests at God's hand; and in thanksgiving showing their due feeling of his goodness, and in regard thereof promising to do this or that lawful thing, when they should come to the place where Sacrifices only were to be offered all places as you know being not allowed, but the place which God did choose, from which many jews dwelled far, & came but at times. And as prayers were made in peril of sickness, of sea, of war, and such like so were Vows. Such as have a show of Religious Vows are those that are devised for the honouring of God; but have no warrant from him, neither indeed are allowed of him. And these again may be said to be of two sorts. For sometimes they are directly against and contrary to the Word, as to vow any man's death, as they did Paul's in the Acts, to vow to call upon Saints and Creatures in our prayers with such like. Sometimes they are not contrary, yet not expressly commanded, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferent. And these things being drawn by a vow from their true nature of indifferency, and made necessary to salvation and to God's service, there is a will-worship dispeasing 
●al 〈◊〉. 1.  to God. But because this matter of Vows will come in a more fit place to be spoken of (if God please) in the Book of Numbers, there 〈◊〉 leave the orderly Treatise of them to that pl〈…〉  
9 The reference here made to the 〈◊〉 far it is from establishing any Popish eare-shri 〈…〉 〈…〉 ry child may perceive, and therefore weak is that doctrine that leaneth upon such weak grounds. I have else where sufficiently disproved this error, and therefore stand not upon it here.   

2.  
The second part of the Chapter is concerning Tithes, which matter hath been also somewhat touched before, with this people of the jews there were three kinds of Tithes. One, that was yearly given to the Levites of all corn and cattle: An other, that the Levites paid to the Priests out of those which they received of the people, which Tithes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tithes out of tithes, whereof you read. Numb. 18. 26. Speak 
Decimam partem decimae.  also unto the Levites and say unto them, when ye shall take of the Children of Israel the Tithes which I have given you of them for your inheritance, then shall ye take an heave offering of that same for the Lord, even the tenth part of the tithe: A third that was paid every third year beside the general tithes, out of all fruits grown upon the earth, and laid up to the relief of the poor, and of the Levites and strangers; which tithes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poors tithes whereof you 〈…〉 ead Deutro. 14. 28. At the end of the third year, thou shalt bring forth all the tithes of thine increase of the same year. and lay it up within thv gate, etc. Read the Marginal Note, there in your Bible. The like again in the 26. Chap. The paying of tithes will tau●ht them, that life and all the nourishments of life, which the ●arth yieldeth, are the gifts of a gracious God, that over and above all deservings, poureth his mercies upon men. They maintained the ministery, relieved the poor, etc. As hath been said, and they shadowed Christ the inheritance of the Levites, and as yet of all Ministers, and the comfort of all men that depend upon him. The number of Ten, is a perfect number and absolute, beside which there is no other which is not contained in it: So is Christ the beginning and end of all. And they taught that a part being made holy by dedication to God, all the rest should be holily used, and neither spent in riot and sin, nor hoardward up to make a dearth and famine to the destruction of the poor, etc.  
2 There are spiritual tithes, which the godly have a care ever to give unto God, by referring all the gifts of body and mind which the Lord had bestowed upon them to the service and glory of his Name. Which tithes Pharaoh paid not, when he said, Who is the Lord, that I should obey him or hear him. Neither Asshur when he boasted of his strength and power against God, whereof Esay 10. Verse 7, and so on, read it I pray you. Neither Nabuchadnezzar, Antiochus, and others that being worms meat and dust, yet insulted over God and forgot themselves. God keep us out of the company of them, and the rank with them, and God grant that we may carefully, as we are able, give the Lord Tithe of our several abilities any way. My Brethren the Ministers of his holy Word and Sacraments by teaching and labouring every way to save fowls, and to bring men to the fold of Christ, never caring what evil men may say of their preaching or writing, of the plainness of it, manner of it, or such like, but pitching their eyes and hearts upon God and his people, Feed, feed, feed his Sheep, his Lambs, the price of his sons blood with all their love & strength, thinking, whilst there is 〈◊〉, how much the praise of man for curiosity, eloquence, and affectation, shall differ from the praise of GOD when he shall say, O good and faithful servant. etc. What should I add? some men will scorn all admonition, yet all, neither do nor will. So to fly a pitch here, as a man may both fly-up, and pitch in heaven hereafter, is an happy thing, And I say no more.  
Thus much shall suffice of this Book called Leviticus, the use whereof I showed in the beginning, and I hope have now fully made manifest by the particulars that have been handled. My poor labour. I humbly commend to him that made my heart and knoweth my heart. He hath blessed, and can bless every man's endeavours according to his gracious will and pleasure. In which had I not rested; too well I know these days and times what discouragements they yield many ways, than in them to have gone forward any further, but to have stayed with that which I began when things were better taken. Yet blessed be GOD, he hath his portion, and Wisdom is justified of her children. The Preacher, saith Saint Gregory, 
In Ezech. Hom. 3.  should be like the Smith's burning iron, which not only heateth those that are near, but casteth sparks far of. The Sun (saith an other) is content not only to shine unto us present, but will do the like to those that succeed when we are gone: and so should the Preacher do. Et paucis natus est qui populum suae aetatis tantummodo cogitat: And he is borne but for a few, that only thinketh of the people present when he liveth, saith wise Seneca. Homo nascitur reipub: A man is borne for the 
Epist. 82.  Commonwealth saith the Civil Law, and not for the time only wherein he loveth. For non minoris curae est mihi qualis post mortem meam Respub: fuerit, quam qualis bodiè: My care is no less for the time to come after me, then for the present, could Tully say. Ano Aristotle, Bonum universal divinius est. The good that is general is more excellent. All which sayings, I trust no man will deny may as rightly be applied to the Minister of God, and his Church. Let no man therefore accept with the left hand what is given with the right. We have all a judge, and he is righteous. We must give an account one day both how we have laboured, and encouraged or discouraged others to labour. Our abilities are not alike, but the God of mercy accepteth faithfulness in the meanest. The herb that is good is not rejected in the use it serveth for, because the Gardener that planted it was inferior to many Gardiner's more excellent. I will say no more, but with eyes and heart cast to him that only giveth increase whosoever planteth or watereth, beseeth him for his sons sake, to make these my poor endeavours profitable, as I wish them to his Church.  
Laus Deo.     

❧ Printed at London for Thomas Chard. 1604.