Of the Head Cornerstone, Chapter 7 (1 of 3)

Of the Head Cornerstone · Chapter 7 (1 of 3)

p. 126CHAP. 7.

1 IN what estate they afterward stood, to the ende that wee may the Abetter find, we are first to consider, to what a people now they are growne of whom wee speake: then, what hath beene that theyr estate. They were nowe growne to such a people, that they are noted to be about sixe hundred thousand men, besides their Children: Exod. 12: 37.Exod 12:37they also not being wont in such cases, to reckon theyr Women. So that parting those foure hundred and thirty years which Exo. 21: 40, 41 Gal. 3: 17.Exod 21:40Exod 21:41Gal 3:17are spoken of in diuers places of Scripture, into two equall partes, it is certaine, that in the former of them, from the calling of Abraham, to the time that Iacob came Binto Aegypt, the peculiar people of God were then (of lyneall descent) but threescore and tenne; whereas now, but so much time more (iust as it seemeth) hath multiplyed those to aboue sixe hundred thousand: the former also beeing no way hindered of their growth; but these very much oppressed, and whom their hard Lordes endeuoured (for a long time) cleane to destroy. So the Bush indeede burned: but was not consumed. What that estate of theirs hath beene, that we may the better finde, we are to know, that long they were his peculiar and onelyonly people (to speake of) in all the World: and for most of that time, euen al that whole people generally; but that afterward hee reserued vntounto him but part of them onelyonly. While they were all his people generally, for a time hee kept them heere in this Wildernesse, ioyning on the Red Sea, whereinto now he hath newly brought them: but afterward he gaue p. 127them a Land to dwell in, and they accordingly did long enioy it. In this Wildernesse they were but a while as their necessary occasions did require: but yet long by their owne default. While they were there on necessary occasions, it pleased the Lord now that he had brought them thither, and had them onelyonly vnderunder his gouernment, otherwise to spend somewhat better than one yeare with them: but then, to lead them on towardes the Land he had promised before to giuegive them. In that time that before he spent with them, somewhat better than one whole yeare, the effect of all seemeth to be this, that he was disposed to teach them (and vsus by them) a couple of lessons: one, in all their necessities to seeke vntounto him, and there to rest; the other, to be an orderly people. The sonner of these he teacheth them, by bringing them into certaine wantes: and then, himselfe supplying the same vntounto them. Those wantes or necessities of theirs wherein he would hauehave them so farre to depend vponupon him (so farre as these Stories doe lead vsus to gather) were most of all as touching their sustenance: but partly the safety of their persons also against their enemies. As touching their sustenance, they came so prouided out of Aegypt, for a good part of it yet, that the first thing they wanted, was wherewithall to coole their thirst: but afterwardes they found want of both the maine parts of needefull sustenance, both what to eate, and what to drinke. When first they wanted to coole their thirst, we are first to consider, of that Story it selfe: then, of another thereon depending. In that Story it selfe we are to consider, how the Lord prooued them for the time: and how soone after hee holpe them againe. His tryall of them was, that nowe they Exo. 15: 22 25Exod 15:22were three dayes in the Wildernesse, and could finde no Water; and then, at the length finding, it was so bitter that they could not drinke of it. In the helpe that he gaue them, wee are to consider, that they so murmured against the Lordes doing heerein, that they did nothing at all deserue to be holpen: but yet neuerthelesse that he did helpe them (shewing Moses how to make those waters meete to be drunken) notwithstanding that they so ill deserued the same. That other which depended Ibid 16.thereon, was, that hereuppon (to strengthen their weaknesse, it seemeth) the Lorde did make a Couenant with them, that if they would indeede bee carefull to please Chim, they should euer finde him a good and gracious God vntounto them. One Station or place there was where they pitched their Tentes, wherein wee doe not read of any Ibid. 27.such businesse; but rather that they were daintily prouided for (or at least had some tast thereof) euen in that Wildernesse: but in both the next they quickly returned to their bent againe: first for meate, then for Water. In that wherein they murmured for meate, we are to note how impatiently they did it: and yet, how graciously the Lord dealt with them therein. How impatiently they did it, it appeareth, in Ibid. 16: 1-3that it is said to be the fault of the whole Congregation: and that they wished rather to hauehave dyed in Aegypt, then to be vnderunder such a gouernment there. How graciously Ibid. 4▪ 36.notwithstanding the Lord dealt with them, appeareth likewise partly in that he doth not lay this their sinne to their charge: and partly, in that he doth so readily releeue those their necessities. In that he doth not lay this their sin to their charge, needes must it bee a worke of great mercy, both because the sinne was foule in it selfe: and for that they had before so great experience of his power and goodnesse towardes them. He did also releeue those their necessities so readily, that the selfe-same euening he gaue them abundance of Quailes for that time to satisfie their desire: and the next morning a new kind of sustenance that should continue with them all the while they were in the Wildernesse. In that hee did so readily giuegive them flesh to their desire, and that same so dainty, and such abundance of that kind, it did sufficiently shew what hee was able to doe if hee would: and so did leaue vntounto them to gather, seeing they had so good experience of his goodnesse towardes them besides, that in his whole gouernment of them, he euer did that which in wisedome he knew to be meetest for them. Of the other wee are to consider, first according to the letter: then according to another more secret sense that lyeth therein. According to the letter we are to note; first, that God prouideth for their necessities: then, in what manner he doth it. In that hee prouideth for their necessities, heere in this Wildernesse whether … brought them: wee are to gather, th… … whatsoeuer Wildernesse, p. 128discomfortable, hard, or bare estate that he shall at any time bring vsus vntounto, in that also will he prouide for vsus, and will in no wise faile vsus therein. The manner of it doth rest partly on such things as God would do; and partly in such as shold be done by them. Those things that God would do therein, were all concerning the giuing of it: and first, that it was an extraordinary sustenance giuen from heauen: then, as touching the times wherein it was giuen, euen eueryevery day, excepting the Sabbaoths. In that it was an extraordinary sustenaunce giuen from heauen, it sheweth, that if the earth should faile to giuegive conuenient helpe to the Children of God, the heauens should rather make supply, than they should want: or that, if ordinary meanes at any time faile, yet are not the extraordinarie thereby excluded. In that he gaue it eueryevery day, it is a good token to all, that eueryevery day is blessed to Dour reliefe: and a warning withall, that we neede not be carefull for to morrowe, when we see that to morrow also is cared for by him. In that hee gaue none on the Sabbaoth, a plaine token it is, how loath he would be we should hauehave any thing to hinder vsus from those better exercises on the Sabbaoths: and if nny be so worldly minded, as otherwise to imploy them to their owne benefit, yet all things considered, or first and last being laide together, their labour therein dooth not prosper, the Lord not being (as that day) disposed to giuegive it. On their partes there were two things to be done: diligent gathering, the one; and orderly distributing the other. For their diligent gathering it was ordained, that all should gather: and so with vsus should none be idle, but eueryevery bodie employed, one way or other, in honest and godly labour. And though some of vsus be not (by infirmitie, or age, too olde, or too young) so able as others: yet such of vsus also should euer bee doing so well as we can; and neuer make that disability of ours in part, to be a protection of such idlenesse of ours in the whole. For their orderly distributing of it, it seemeth (as order also doth necessarily in such cases require) that eueryevery company was to bring that which they gathered vntounto certaine common heapes for the time: and then, that thence should eueryevery one hauehave his allowance giuen him, which was about our pottle a day for eueryevery one. So that although some could gather much more, and others nothing neere vntounto it (as no doubt there were many of both sorts among them) yet must eueryevery one hauehave so much for his portion, though in gathering, he were not able to reach it: and none must hauehave more (to the hurt of any: for otherwise, the elder and younger sort among them, needing not their whole allowance, such as needed more might that way be easily holpen) though in their speciall strength and agilitie they had gathered neuer so much. So likewise for vsus if God hauehave blessed any of vsus so, that we hauehave gathered and gotten togither the things of this world in greater aboundance than others hauehave, we must take heede we thinke not, that we may hauehave all the same to vsus and ours: but that we are Gods Stewards therein to the vse of others; and therefore, that so moderately wee take out what our selues & ours do need, that others also may hauehave their full allowance with vsus. Whereas notwithstanding it is the maner of the godlesse sort, to spend so largely on themselues and theirs, that thereby onelyonly many are very much straitned. The needier sort are not indeede to take it as they list themselues, where it is, as many (it seemeth) are perswaded they may: but those that hauehave it shoulde, as they are able, supply their want; or otherwise they make themselues answereable for whatsoeuer those others do neede. For which cause, I meane, that they might be more willing so to distribute, it would not keepe wholsome nor sound so much as from one day vntounto another: sauing onelyonly where Gods ordinance went withall, as for the Sabaoth, to be spent then; and for that which was reserued for posterity after to see. So the prouision that God giueth vsus from yeare to yeare, Ehath but a time; and in that time is to be taken and spent: vnlesse it please God to giuegive some iust occasion to keepe it longer; and that the necessity of others doo not call it forth sooner. That other more secret sence that lyeth therein, is of that spirituall Manna, where-with it pleaseth him to feede all that bee his, in the wildernesse of the world: and first what it is that God doth giuegive; then, what is our dutie therein. The Manna that to this end hee giueth, is onelyonly Iesus Christ and his p. 129word: and this Manna he giueth, chiefely on the Sabbaoths; but then also on the other festiuall dayes, and exempteth no time from it. Our duty also heerein i…, partly in gathering: and partly in distributing of it. In gathering that we bee diligent and industrious therein: not omitting any Holy-day (so nere as we may) or other good opportunity thereunto; but especially prouiding that nothing hinder vsus, but that on the Lords Sabbaoths we wholy attend it. Hauing diligently gathered this Manna, then that we do not keepe it in, least so it corrupt; but that carefully we distribute the same as neede requireth: those that hauehave anie speciall charge to all such as are of their charge; and all others, one to another, by the link of Charity, or Neighbourly dutie. In that wherein they murmured now for water againe, we hauehave else-where occasion giuen to consider som-what further of this, and of some other Stories already mentioned a little before: and so are first to consider, of this onelyonly, as it standeth heere by it selfe; then as we are else-where occasioned, both of this and those others together. As it standeth by it selfe heere, we are to consider, first of this their murmuring: then, how God notwithstanding did helpe them. Their murmuring is, that now they are all angry with Moses; Exod. 17: 1-4.Exod 17:1–4and, as himselfe complaineth to God, euen ready to stone him: as of his own mind, hauing brought them out thether (though the Text doth plainly say, that they came thither at the commandement of the Lord) to kill them, and their Children, and their Cattle with thirst. God notwithstanding, neuer chargeth them heere, with Ibid, 5-7.this their sinne (bearing with them belike, as not sufficiently instructed yet) but readily helpeth them in this neede: giuing them plenty of water out of an harde and dry rocke (as Christ also, as vnlikely to see to, in the iudgement of flesh and blood, to such a purpose, as it vntounto this, being strucken by the hand of his Father, and by those that were thereunto ordained, hath yeelded out, in most plentifull maner, the water of life to all beleeuers) and that by the Ministry of Moses, with whome they were so offended now. As we are else-where occasioned to consider both of this and those others together, we may note, that the Apostle in such sort speaketh of the Cloud, and of the Sea, of their eating of Manna also, and of their drinking of this rock, as that out of the same we may gather two such things as in these our daies do neede to be obserued: one, that seeing the Apostle there speaketh but of two Sacraments (and yet in the course of speech that then he was in, it had beene to his purpose to hauehave spoken of mo, if mo there had beene) it appeareth thereby, that the FApostle knew no moe of that reckoning; the other, that if those Fathers could feed on Christ so sufficiently then, so many hundred yeares before hee was come in the flesh, or had a bodie, then is it not so absolutely needful, as the latter church of Rome doth vrge it, to conceiue such a bodily receiuing of him as they obtrude al Christendome ouer. As touching the safetie of their persons against the enmity of others, by occasion that the Amalekites came foorth against them in hostile manner, it pleased God so to deale in the ouerthrow of these their first enemies (since they came first out of Aegypt) as might be a perpetuall document to them all, for euer after, how in such case to relie vponupon him. So are we heerein to consider, first how it pleased God to giuegive this document to them all: then of some hold that was taken of it. In that course whereby it pleased God to giuegive them this document to them all, we are likewise to bethinke our selues, first of this enmity of theirs against the Israelites: then, how they were dealt with for the same. In their enmity, first of their persons: then of their dooings. As touching their persons, they were neere of Kinne to this people, being descended of Eliphaz, the Sonne of Esau, the Brother of Iaacob, ancestor Gen. 36: 1, 2, 10, 1….Gen 36:1Gen 36:2Gen 36:10to this people: but of Hada his wife, an Hethite, and so one of the Canaanites appointed to destruction. So we also, in the profession of Christ, must looke to hauehave enemies, of those that in reason should be neere friends vntounto vsus. Their dooinges were, that vnprouoked they came foorth to fight with them: and smote the hindmost Exod. 17: 8. Deu. 25: 17, 18Exod 17:8Deut 25:17Deut 25:18and feeble amongst them, when the armie was faint and wearie. How they were dealt with for the same, we hauehave set downe vntounto vsus, both for that present time: and for a time long after to come. For that present, first what ordinarie forces were opposed against them: then, what extraordinary course was taken besides. The ordinary p. 130forces that were opposed against them, were twelue thousand of them appointed Exod. 17: 9, 10Exod 17:9Exod 17:10to the warres; Iosuah beeing the leader of them. In the extraordinarie course that was taken besides, we are to see what is was: and how, ioyned with the other, it preuailed. It was but this, that Moses with the staffe of God in his hand, together with Aaron his Brother, and Hur who married Mary his sister, Ibid. 9.would all three (Old men) go vp to the top of the hill: and there woulde Moses hold vp that staffe of the Lords in his hand, as the Lordes Standerd, while Iosuah with his forces, shoulde encounter with the enemy beneath. At which time it Ibid. 14.was perceiued, that while Moses held vp that Standerd of the Lord, Israel preuailed, and when Moses being olde and weary, did sometimes (to ease himselfe) let it downe, then the Amalekites preuailed. For remedy whereof, Aaron and Hur tooke a Stone, and did set it vnderunder Moses for him to sit vppon; and themselues stept vntounto him, on either side one, and help vp his hands till Eeuen: and so Iosuah continually preuailed against the Amalekites, and bare away the victory of them. GIn that which was done for a time long after to come, we are to note, what it was that in this case was done: and how it may bee farther deriued. That which was Ibid. 14.in this case done, was, that now at this time God did determine, in time then to come, vtterly to destroy that people from the face of the earth: and therefore willed him, both to set downe the same in record; and besides to make Iosuah (who was to gouerne next vntounto Moses) a liuing witnesse of that resolution. It may bee well farther deriued to all such like, that any time are greeuous to the people of God: yet albeit God do spare them for the time, for causes best knowne to himselfe; yet do heauy iudgements abide them, and in their time, will vndoubtedly seize vppon them. Though God gaue this document to them all: yet read wee not of any, but only of Moses, that tooke hold of it. But he both glorifieth God for the same: and assureth all men, that heauy things abide them for it. He glorifieth God therein, in that thereupon he buildeth an Altar: and dedicateth it, by Ibid. 15.name, to The Lord [the vpholder or aduancer] of his Standerd. He assureth al men that heauy things abide them for it, in that he doth so peremptorily deliuer vntounto vsus, Ibid. 16.that seeing the Amalekites had thus bent themselues to ouerthrowe the Scepter of the Lord (in opposing themselues against those his peculiar people:) therefore the Lord himselfe would hauehave mortall warre with them for euer, from generation to generation.

2. To frame the Israelites themselues to be an orderly people, first he establisheth Aa better forme of ciuill gouernment among them, than as yet they had before: then, he giueth them certaine most holy precepts besides. Hee establisheth a better forme of ciuill gouernment among them than they had before, by the aduise of Iethro Moses his Father in law: who comming to see him and bringing Ibid. 18: 1-12with him his wife and his Sonnes, whom he had left behind him when hee went into Egypt, and hearing now what great things the Lord had done for them, himselfe also glorifyed God, and there did offer Sacrifice vntounto him. So are wee now to note, first in what sort it pleased God to establish this gouernment: then, some other things that are worth the marking withall. It pleased him to establish the same, first by a sound aduise thereof giuen by Iethro: then, by a speciall readinesse in Moses to follow the same. In the aduice that Iethro gaue, we are to note, first vponupon what occasion he did it: then, what was the aduise it selfe. The occasion was, that seeing Moses (to so little purpose) to busie himselfe in deciding the causes of the people, and howe the people also were faine so long to attend the Ibid. 13.deciding of them, all of them comming through his only hands, he perceiued this to be a very simple and troublesome course, and so thought good to admonish him of it. In giuing his aduise we may note, that to the end it might be the better receiued, first he maketh some way to that purpose: and then, bringeth in his aduise it selfe. The way that he maketh vntounto it, is to shew how defectiue the other was that Moses vsed: and that doth he, first by admiration, wondering that euer hee Ibid. 14-18.would so do (as well he might;) then, by shewing the great inconuenience, and p. 131Bthe impossibility of it. In bringing in his aduise it selfe; first hee plainely sheweth what himselfe thinketh best: then, in good manner he referreth the same to the approbation of God himselfe. That which himselfe thinketh best, doth first respect the greatest and waightiest causes: then, other matters of meaner importance. The waightiest causes would he hauehave him to reserue to himselfe alone: but for those other Ibid. 19, 20.matters of meanes importance, those would he hauehave him to put off to others to bee Ibid. 21-23.decided; but those men would he hauehave to be well chosen to such a purpose. So that in them it is good more specially to consider, how many subordinate sortes hee would hauehave of them: and what manner of men he would hauehave them to be. The subordinate sorts of them would hee hauehave to be foure: some, ouer thousands; others, ouer hundreds; others, ouer fifties; and others, ouer tens. In those qualities or vertues that hee woulde wish them to hauehave, to whom this businesse should bee committed, wee may note great wisedome in him: hauing as it seemeth, regard first, to such good vertues as without which Men can neuer bee inabled well to deale in such causes at all; then, to one other, without the vvhichwhich, were they for a time neuer so good, they might soone bee quite corrupted. Those good vertues, without which Men can neuer bee inabled well to deale in such causes at all, are, one of them generall to sorts of al causes whatsoeuer: and two of them, it seemeth, more speciall, somewhat more specially respecting some sortes of causes. That which is generall for all, is, that he would hauehave them to be men of courage: such as would not bee daunted, eyther with the high lookes or vaine terrors of the greater sort; nor yet with the difficultie of the businesse it selfe. Those which are more speciall, are two: one, fearing God; the other, giuen to deale truely, or (as the propriety of our speech is) vprightly indeede. By the former of which, both causes of Religion would thriue the better: and the Magistrate himselfe would be better preserued (how little soeuer soueraigne authority did see vntounto him) from doing any ill. By the latter, matters of common equity and ciuill order should bee well dispatched to the comfort of the good, and weakning of the ill: and the Magistrates themselues should so bee found to gouerne indeede, as others would bee thought that they also doe. That one without which, they would soone degenerate, or be corrupted, were they neuer so good before, is the hatred of couetousnes: which one vertue, where it is indeede, doth readily stop all the wonted passages to misrule and wrong; and laieth open, a maruellous direct and ready way vntounto all good order and right. In that he doth referre the same to the approbation of God, wee are to note; first, that without question he doth it: but then withall, in what manner Ibid. 23.he doth it. In that he doth it, he doth it both dutifully, and wisely likewise: first, because God onelyonly is wise, and knoweth best what is meetest for eueryevery one; then also, Cbecause it might be, that of purpose hee would not (for the time) hauehave any speciall gouernment among them (as Christ for a time would hauehave his Disciples to goe forth Math. 10: …. Luke 22: 35.Matt 10Luke 22:35without any prouision, of such things as they were likely to neede by the way) thereby the better to teach them, what he could doe without meanes, and that they were still to depend on him, whether at any time it pleased him to vse such ordinary means or not. In his manner of doing it, we may easily see, that that commeth in, but as it were by the way; and not as any maine or principall part or point of his aduise: which very well might be a straine of Flesh and Bloud; and yet without question he might therein also hauehave a very good meaning. It might bee some straine of flesh and bloud, for that it is the manner indeede of the Naturall Man (yea, and of the Children of God too, so farre foorth as at any time they are swayed by their owne nature) to make no such speciall reckoning, in ciuill pollicy of Gods direction. Yet might he hauehave a good meaning in it, for that God, not being the God of confusion, but of order and orderly dealing in all things, he might make no question, but that God had already so farre commended the same vntounto vsus by instinct of Nature, as that no Religion or duty doth since require, that we should doubt whether it be his pleasure or not, that we should hauehave order among vsus, vntill hee be specially sought vntounto in it. In that speciall readinesse that we finde in Moses to follow the same, wee are also to note, not onelyonly that he did it: but also in what manner he did it. That hee did p. 132it, there is no question; the Text is plaine: and it is the manner of all the godly-wise Ibid. 24-26.with good will to follow, in any of their wayes, whatsoeuer better aduice they find in any. As touching the manner, we do not find, that he inquired first of the Lord, whether he should doe it or not. It may bee implyed; yea, and presumed too: but it is not specially noted. If he did it, then hauehave wee in him an example of speciall carefulnesse, euen in the plainest matters that are, and such as apparantly carry much greater good with them, yet to inquire of the Lord whether we should doe them or not. If he did it not (which in such case might very well bee) then doth his example therein lead vsus to this; that in such matters as God hath giuen by instinct of Nature, we are not to account our selues voyde of his direction, except it be particularly touched in his written word. Those other thinges that are worth the marking withall, are of two sortes: some appertaining to all; one other, but onelyonly to the learned. Those that appertaine to all, are two: one, arising out of the whole generally; another, that doth more properly respect some speciall thing heerein contained. That which ariseth out of the whole generally, is, that heere at th…e time was found better direction in that Heathen Man; than in any of the people of God, or in Moses himselfe, that rare and speciall Seruant of God: a good warning to vsus, that wee Ddespise none whatsoeuer they are; and that euer we keepe with vsus that point of wisedome, in whomsoeuer it pleaseth God to offer any good vntounto vsus, not to neglect, much lesse to disdaine, in such to take it. That which dooth more properly respect some speciall thing therein contained, is, that heere we may see, that in that Heathen Man there was more wisedome a great deale, to gouerne or set downe good order in it, euen for the people of God themselues, than at this time we find in all the people of God besides. What a pittifull thing was it, to see Moses, to so little purpose, from morning to night so to toyle himselfe and the people of God, to decide such matters as fell out among them: or rather, what a wonder was it to consider, that as yet they had not espyed, how cumbersome and defectiue that manner of proceeding was? But so doe we see in these dayes also, by the Platformes that hauehave beene attempted by many, and yet are by some, that diuers of those that otherwise hauehave in the Church of God speciall good guiftes, yet, in matters of Church-gouernment, doe (in good truth) but puzzell about it. That one that appertaineth vntounto the learned, is, that diuers making Treatises of Religion and religious duties (such specially, as are somewhat out of temper, eyther by the former Romish Leauen, or by the late humor of innouation) doe finde no place for the Magistracy or Ciuill gouernment, but onelyonly in the ende of those their Treatises: whereas God, to hauehave that people of his an orderly people; first, establisheth ciuill gouernment among them; and then giueth his Lawes vntounto them. And true it is, both that ciuill gouernment doth well prepare to some kinde of obedience, against the time that the Law of God do come to require the same in more perfect manner; as the posting or squaring of Timber, and the scabling of stone goeth before any perfecter workemanshippe in eyther of them: and that whosoeuer they are that doe not invre themselues to such inferior obedience first, they neuer lightly come to that more perfect obedience after.

3 When he is about to giuegive them those other (and those most holy) precepts, we are to consider; first, how he dealeth with them before, about that matter: then, in what sort he dealeth with them in the thing it selfe. Concerning his dealing with them before about it, it shall bee good to note something of it generally first: then afterward, to consider of it more specially. Generally wee may note, that it was such, and so strange, and in such sort carryed and prosecuted by GOD himselfe, that euen by it onelyonly wee may well perceiue, that nowe, hee was about some speciall matter: and so consequently, that those preceptes (which wee Ecommonly call the Ten Commandements) are of very speciall importance, and of wonderfull great moment vntounto vsus; and very farre vnworthy to bee of so small and slender reckoning, as too too great experience teacheth, that with vsus they are. Comming to consider more specially of it; first, hee will hauehave a message from him done vntounto them: and see what answere they will giuegive him: and then proceed farther with p. 133them, as occasion shall so be giuen him. In the message that first he will hauehave done vntounto them, we are to consider; first, what the message was: then, what time it was sent vntounto them. In the message that hee will now hauehave done vntounto them, wee may note two principall pointes: one, respecting the time past; the other, the time that was to come. That which respected the time past, was, what he had done for them already, in that their great and mighty deliuerance out of Aegypt: so the better to mooue them, to hauehave good regard to that which would be now expected of them. That which respected the time to come, hath two principall braunches: one, what God would hauehave them to doe vntounto him; the other, what recompence hee would vouchsafe them for it. That which God would hauehave them to doe vntounto him, was, well to marke what hee now would hauehave them to doe: and diligently to doe the same. The recompence that he would vouchsafe them for it, is first set downe (as it were) generally: then more specially. Generally, it was, that although all the Nations of the earth were is, yet they only should be his peculiar people: and so his chiefe treasure, or the most esteemed Iewell of all the World vntounto him. More specially, that they should be vntounto him a Kingdome of Priestes: and an holy Nation. The time wherein this message was done vntounto them, hath a double respect: one, as it is more precisely taken; another, as it is taken more at large. As it is more precisely taken, it sheweth some good reason, why Pentecost (one of their principall Feastes) should be appointed so neere that time, as shortly after this, it was: this time beeing Exod. 19: 1.Exod 19:1the beginning or first day of the third month, since they came out of Aegypt; one month and a halfe, or seauen and forty dayes nowe beeing spent already, since they did eate there Pascall there. As it is taken more at large, it is noted to be foure hundred and thirty yeares, since God had first taken these and their elders to be his people: a manifest token, and plaine demonstration, that they were not the people of Ibid. 12: 40. Actes 7: 6. Gal. 3: 17.Acts 7:6Gal 3:17God for their owne righteousnesse or workes (for as yet he neuer offered to set them a worke, to speake of; not all the whole people generally, nor any of them but onelyonly their first Ancestors in some particulars onelyonly) but onelyonly by the free merciemercy and goodnesse of God. Whereby we are also taught to gather, that the louelove of God towardes vsus, whereby he maketh vsus his by adoption and grace, is not like the louelove of one friend or Neighbour towardes another; it beeing in respect of some friendship or neighbourhood had already or hoped for: but like vntounto the louelove of Parentes towardes their Children, before that euer they see how they will prooue; but then louing Cthem more, if afterward they prooue to their liking. The aunswere that they Ibid. 8.gaue heereunto, was very good: namely, that whatsoeuer the Lord should appoint them to do, that would they do. That farther proceeding with them that heereupon the Lord vsed, is some part of it to giuegive them to vnderstand what he will shortly doe: and some part againe, to signifie vntounto them, what hee would hauehave done in the meane season. That which he giueth them to vnderstand he will shortly doe, was, that he would come the third day thence, and, from the toppe of Sinas, in the sight Ibid. 11.and hearing of all the people, giuegive vntounto them those precepts or Lawes of his, which he would hauehave them to obserue and keepe. That which he would hade done among them in the meane season, was part of it to be done by themselues: and part of it, by Moses for them. That which was to be done by themselues, was, to be ready against that day, in such manner as becommed them to be: whereof in particular God himselfe prescribeth some thinges; and Moses one other. Those which God doth in Ibid. 9. 11.particular prescribe vntounto them, are, that in the meane season they sanctifie themselues, and wash their cloathes: the former of these directing them, in that meane time to stirre vp themselues to some speciall holinesse (the want whereof in vsus is one of the greatest causes, why all this while wee hauehave so little profited in the word of God;) the latter of them, to come then, euen outwardly also, in the most decent manner they can. That other that Moses (but most likely by Gods appointment) deliuereth vntounto them, was, that in the meane season they were not to come at their Wiues: a Ibid. 15.braunch of the former of those that God before required of them; and such as implyeth a very good reason, why though marriage be euer lawful and honourable too, Ibid. 10, 12, 13, 21.yet at some times it may be inhibited. That which Moses was to doe for them, was p. 134to call vponupon them for this sanctification: and to set them boundes howe farre they should come. Which sanctification was the same that was of them to be performed. In the boundes that were to be set them, and in the straight charge that was giuen them withall, that they should not presume to breake within them, wee may farther note, that as on the one side, we are of duty to goe so farre as the word doth lead vsus; so is it very offensiue to God, to presume or presse any farther: and this so much the rather, for that it was required, not onelyonly of the common or vulgar people; but euen of the choyce and cheefest of them. How hee dealeth with them in Ibid. 22, 24.the thing it selfe, being now to bee seene, when the third day was come, wee are to note, howe the Lord dealt with them, not onelyonly as it proceeded from the Lord towards them: but also, as afterward it found to worke in them. As it proceeded from Dthe Lord towardes them, we are to make; first, what he did; then, what hee sayde. That which he did, was in effect no more but this, that in fearefull manner hee appeared vntounto them: and we are therein to consider, both in what manner hee appearen so fearefully vntounto them; and to what ende the same may seeme to bee done. The manner of it was, both to their sight: and to their hearing. To their sight, that Exod. 16: 16, 18, 19. Deut. 5: …3. 23 25. H…. 12: 18-21.Exod 16:16Exod 16:18Exod 16:19Deut 5:3Deut 5:23cloud and darknesse, lightnings or flashes of fire, and the Mountaine burning and trembling exceedingly: to their hearing, a strong and fearefull sound of the Trumpet and Thunders, and the most fearefull voyce of the Lord himselfe. The ende whereunto these thinges were done, way seeme to bee for two principall causes: whereof one is plaine enough in it selfe; the other is not so easily perceiued. That which is so plaine in it selfe, is, thereby to humble them, that so they might the more fruitfully heare that which should bee deliuered vntounto them. That which is not so easily perceiued, is notwithstanding plainely implyed, and doth necessarily followe: namely, that if the giuing of the Law at the first be so fearefull, then will the sentence against vnbeleeuers (and much more the execution of it) be much more fearefull, and full of deadly horror ineuitable; and therefore to be in time regarded.

4 In the thing it selfe, that is, in giuing those precepts vntounto them, we may note, Athat in his owne person first he dealeth with them: but that afterward, by occasion, he dealeth further with them most by Moses. In his owne person while he dealeth with them; first, he vseth a kinde of Praeface or fore-speech: then, hee giueth those precepts themselues. In his Praeface he giueth them to vnderstand, that whereas he had now brought them out of the Land of Aegypt, out of the House of bondage, he Exod. …0: 1, 2.by good right may commaund them; and they of duty ought to obey him: a plain conclusion to vsus also, in both those points, hauing bestowed a greater deliuerance on vsus in Iesus Christ, than was that of theirs out of Aegypt. In those precepts or commaundements themselues we may easily finde, that in them we hauehave the effect of all Religion or duty whetsoeuer: and first, who it is, to whom we are to yeelde all duty: Ibid. 3.then, what duty it is we owe vntounto him. Concerning the former, they doe plainely tell vsus, that wee must put by all Creatures in Heauen or Earth; and all conceites or opinions of our owne or others: and giuegive ouer our selues wholy to GOD alone. Concerning the latter, they deliuer the same vntounto vsus; first, very briefely: then, more Ibid.at large. Briefly they set it downe to be, to hauehave him to be our God: and to be our God, is to be all in all. More at large they deuide this our duty, which originally is but one in it selfe, into two principall partes: whereof hee taketh one to himselfe; the other, hee assigneth ouer to our Neighbour, or to the society wherein wee liue. That which he taketh to himselfe, is, that we louelove him with all the powers that are in Ibid. 4-6.vsus; vntounto which appertaine the three next Commaundements; of which, the first of them doth teach vsus what kinde of worship or seruice we must do vntounto him, as touching Bthe effect and substance of it; the others doe shew vsus, in what manner it must bee performed. For the effect or substance of it, this commaundement dooth not onelyonly shew what it is: but also addeth a reason besides, wherefore wee should vse that, and none other worship to him. It sheweth the effect or substance of it to be, Ibid. 4, 5.not to worship him as our selues, or others thinke good: but onelyonly, as himselfe in his Word hath appointed. In the reason that he addeth thereto, he sheweth his great p. 135Ibid. 5, 6.wrath towards them that otherwise worship; and his greater mercy to those that are careful so to worship, & not to adde any other mixture vntounto it: tearming also the one sort of them haters of him; and not allowing any but the others, eyther to louelove him, or to keepe his commaundements. As touching the manner, there be two speciall braunches required: one, required by the third commaundement; the other, by the fourth. Both which also doe not onelyonly require the duty it selfe: but likewise alleadge some reason for it. The duty that the third commaundement requireth, Ibid. 7.is, that the worship or seruice we do vntounto God, be sincerely or truly done: without Hypocrisie or dissimulation. The reason that he giueth therefore, is, for that the Lord will not holde him guiltlesse, that in his worship beareth any outward appearance, otherwise than in wardly he meaneth indeede. The duty that the fourth requireth, is, that it be zealously or feruently done: not coldly, or but of course. To which ende it doth not onelyonly require, that wee remember or hauehave a speciall care to Ibid. 8-11.keepe holy the Lordes Sabbaoths: but also sheweth good reasons therefore. It requireth to keepe the Sabbaoths holy, that so doing wee may come to such holines and zeale, as whereby we may zealously doe, whatsoeuer worship or seruice it is we doe vntounto God: which otherwise we can neuer doe. The reasons are, two of conueniency: another, of vtility. Of conueniency, because wee hauehave the other sixe dayes to our other affayres; and therein to serue our selues first: and because that God hath giuen vsus example therein; and, by mentioning the Creation of all thinges then, seemeth to point vsus to that duty, that we should take that time to enter into due consideration of those his workes. Of vtility it is, and beneficiall to vsus if we can take it, that God hath left his blessing vponupon it. That which he assigneth ouer vntounto our Neighbour, or to the society wherein we liue, is, that we louelove him as our selues; vntounto which appertaine two principall duties: one, required by the fift commaundement; the other, by all the rest ensuing. In the fift commaundement, wee hauehave likewise not onelyonly the duty that is required: but also a reason to mooue vsus thereto. The dutie is, that we so reuerence each other, as that thereby wee knit together in Ibid. 12.godly vnity. The reason is, that so wee may long enioy the good estate that God Cdoth heere bestow vponupon vsus. In the residue wee are to note, what is the duty that they require: and, how they would hauehave vsus qualified, that so we may the better doe it. The duty that they require, is, that we carefully vphold the good estate of eueryevery Ibid. 13-16.one. First, as touching his life, or good estate generally: then, then more specially; first, as he is coupled with another, that we leaue vntounto him his Wedlocke vndefiled: then, as he standeth by himselfe, that we also leaue vntounto him his substance vndiminished, and his good name vnblemished. In that which teacheth vsus howe wee ought to be qualified to such a purpose, we are to consider; first, what qualification it is, that heereby we are taught to hauehave to such a purpose: then, of certaine other Ibid. 17.accidents besides, that are found to haunt the Commandement it selfe. The qualification that heereby is required to such a purpose, is, that wee so content our selues with our own estate for all earthly things, be it neuer so meane, that we neuer so much as in heart couet any better; that so we neither trouble nor preuent any other in his. Those other accidents that are found to haunt this Commaundement besides, are two; one, that it is generally more easily expounded; the other, that it is otherwise by some diuided. In that it is generally more easily expounded, wee had neede so much the more to take heede, that we be not therein deceiued. In that it is by some deuided, it is good to consider; first, that at no time such diuiding of it could bee warranted: then▪ that in these daies it is not vrged but onelyonly vppon a naughty meaning. That such diuiding of it could neuer be warranted, we may easily gather, first by the sense of the Commaundement it selfe: then, by another recitall of it. The sense of the Commaundement it selfe (beeing taken at least, as it ought to bee) is cleerely but one: and then the Commaundement cannot be two. That other recitall De…. 5: 21.of it setting that which is the former member heere, the latter there, and contrariwise, that which is the latter heere, the former there (and these two members being those that should in their iudgement make two seuerall Commaundements) …o…▪ plainely barre them to be at any time so bould as to resolue, whether of them p. 136should be the ninth, and whether the tenth: a thing though not absolutely needefull; yet in diuers good respectes very conuenient. That in these daies it is so vrged, the reason is, for that themselues that so doe, are maintainers of Images, and of godly honour to be giuen vntounto them: and for that cause euer lightly leaue out the second Commaundement (as included in the first) because it is so much against them; and then, to make vp the number againe (for they are plainely saide to bee ten) would gladly part the last into two. How naughty a meaning they hauehave therein, may sufficiently appeare, not onelyonly in this last Commaundement, Exod. 34: 28. Deut. 4: 13. 10: 4.Exod 34:28Deut 4:13Deut 4:10Deut 4:4that they doe so mangle or rent in two: but also in that other, that so they doe not so much include in the first, as they do plainely exclude it from all the whole company Dof them. For what is it that heerein they doe so striue for, but onelyonly for the credite of their Images, and of the worship that they hauehave taught vsus to doe vntounto them? A thing, that, put the case it were not forbidden in the word of God (as very often, and plainely it is) yet is there none of themselues that doe say, that it is therein required: and then, of no such importance with them neither, but that without hurt it might bee omitted, but that their owne credite might therein bee something touched, for maintaining it so inexorably as they hauehave; yet for this, must the last Commaundement be so mangled: and the second cleane excluded. In mangling the last, what other place of Scripture hauehave they, or what one point of Diuinity is there, that thereby they thinke the more to commend vntounto vsus, or to make more plaine in it selfe? What else is it, but that by tearing it asunder, they hope to get some Clout thereby to couer their nakednesse in the other? In excluding the second, they doe in plaine sight a double wrong: one, specially respecting our youth: the other, the whole Church of GOD generally. The wrong that therein they doe to our youth, is, that in these their principles of Religion they leaue the gap so open vntounto them vntounto Idolatry, by taking that Commaundement away, our selues being so proane thereunto, as by Nature we are generally. That which they doe to the whole Church of God generally, is, in that they defraud it of a very notable and needfull point of Doctrine, by including the second Commaundement in the first. For the first Commaundement is plaine and pregnant enough in it selfe, that we are to hauehave none other Gods but him alone: and little needeth that Images should bee, to that ende, so specially mentioned there, which all men (in a manner) doe know (euen those that most esteeme of them) to bee no Gods, but onelyonly representations, and meanes to deriue the worship they meane to such as are represented by them. But an orderly kinde of teaching it is, when first we are altogether directed to God alone; then also, to be taught, that we must worshippe him as himselfe hath appointed, and not with Images, fixions, conceites, or fancies of any braine of man, our owne or others: a needefull doctrine euer to stand in the Church of God; and the very true meaning of that Commandement. So that themselues must of necessity graunt (on better aduisement) that those Commaundements must be two: or else, that in one, GOD hath couched or laide together two such maine or principall pointes of duty (and those very diuers) as hee hath not done in any other of the Commaundements besides; but rather for our better vnderstanding, (so to make it plainer to vsus) hath diuided one Epoint of duty (as in foure of the last but one) into mo Commaundements.

5. When afterward, dealing farther with them, by occasion hee doth it most Aby Moses, we are first to consider of the occasion of it: then, of that farther dealing of his with them. The occasion was, for that the people being affrighted with that fearefull manner of giuing the Commandements, did now themselues desire, that God would no more speake vntounto them in that fearefull voice of his, least they died, Exo. 20: 18-21 Deut. 5: 12-31Exod 20:18–21Deut 5:12–31as not being able to beare it: but that he would deliuer his minde vntounto Moses; & that themselues would be ready to do, whatsoeuer he by his direction, should deliuer vntounto them. In this it pleased the Lorde not onelyonly to graunt their request vntounto them; but also to acknowledge, that therein hee liked very well of them: wishing, that euer there were such a heart in them, to obserue his Lawes: though (for the p. 137Deut. 5: 29.Deut 5:29most part) they should not hauehave them deliuered vntounto them by himselfe, but by some of his seruants, and such as themselues it may be oft-times, would little like off. And so may we assure our selues, that if we be carefull to obserue and keepe the commandements of God, and that by the direction of those that he sendeth vntounto vsus, he liketh well of such obedience, & our selues may hauehave good comfort in it: but on the other side, if we professe an obedience to God himselfe and his worde, and yet make little reckoning of those that it pleaseth him to send vsus, though it may be we do of others, and would do of these two, but for some infirmity or want that in them we hauehave (or thinke at least that we hauehave) espied; yet neither do we please God, neither hauehave we any sufficient ground as yet, where-on we may hope well of our selues. In that farther dealing that God had with them, we may note, that some part of it was, about this motion of theirs: the residue, about such other things as now he had to deliuer vntounto them. About this motion of theirs no more but this, that now accordinglie by Moses he dealeth with them; and so in fact confirmeth that order vntounto them: a good occasion for vsus to gather, first out of this place, how we may account the Lord will teach vsus; then, out of a warning of Christ himselfe, how wary notwithstanding we should be therein. The Lord, out of this place we may gather, hath now taken that order once for all, that now hauing condiscended, at their request, to take that order by men to teach vsus: neither may wee euer looke that hee will teach vsus now by Angels or Saints, apparitions, dreames, or such like; neither may wee euer in the course of our wayes, in such affaires as wee hauehave to doo, neglect the direction that in them he reposeth for vsus. The warning that Christ giueth vsus, is to take heede, that neuerthelesse we be not by men deceiued: telling vsus withall, that we neede not if we take any heede, for that by their workes or fruits wee may easily know them; Bthose workes or fruits that there he speaketh of not being such as are required generally of all, as godlinesse of life, but such as are propper to them, as their Doctrine or teaching. As also it is not amisse to mark, that God hence-forward vsing the Ministry of Moses onelyonly, is such a thing, as afterward we finde in Christ likewise. For as God heere first gaue the ten Commaundements, which were the effect of all that should follow, and the Touch-stone whereby to try all other Doctrines whatsoeuer, onelyonly by himselfe, and vsed the Ministery of Moses in the rest: so Christ also came with the Gospell, and hauing deliuered the same to the world once in his owne person, doth euer after vse the Ministry of others therein. Both which leaue this lesson to vsus: euer to esteeme (as we ought to do) of those that are sent; and yet withall still to hauehave an eye to the patterne it selfe. About those things that God had now to deliuer vntounto them, it is to be noted, that God called vp Moses vntounto him twice, farther to informe him in particular about such matters as yet hee had to deliuer vntounto him, though in effect he had set downe all, in the Commaundements giuen before: and those were, first how the people should liue together one towards another, or otherwise how their transgressions were to be punished, and are therefore called the Iud…cials; then, of certaine principall matters appertaining to the outward worship of God, and so are part of those that are Ceremoniall. In which it shall bee to good purpose, that we first note some-what in this order of their deliuery: then, that wee do more specially consider of those things themselues. In this order of their deliuery, no more but this, that seeing God doth first take order for their good carriage one towards another, before he take order for his owne externall worship, it may be to teach vsus to gather, that he needing our worshipping so little as he dooth, accounteth it a matter of greater price with him, carefully to nourish louelove and good dealing, among our selues. In the former sort of those things themselues, we find, that Moses both acquainteth the people with those Lawes; and got them withall (it Exo. 24: 12.Exod 24:12may be partly, so the rather to establish, now at this his first dealing with them, since themselues desired that so it might be, the authority of his Ministry among them) actually to enter into a couenant to obserue the same: and it may seeme, that the giuing of these two Tables of the Ten-commandements, which soone after were giuen, were to be a testification on Gods part, that he also made that Couenant with them; both because it is called the Arke of Testimony, and because that heere (immediately p. 138after the couenant is on their part made) God told Moses, that comming Exod. 25: 22. 24: 12.Exod 25:22Exod 25:24Exod 25:12vp vntounto him, he would deliuer him those two Tables.

6. In the latter sort of those things themselues, we hauehave but certaine of those Athat are Ceremoniall spoken of heere: but by occasion of these, it shall be good, after that we hauehave spoken of the chiefe of these, then to consider somewhat summarily Bof the chiefe of the others also. As touching the chiefe of these, namely the Sanctuary, and such things as thereunto appertained, we are to note, that as hee was deliuering his minde vntounto Moses for those matters, for a time his proceeding with them therein was broken-off: but that then he went forward with it again. Vntill the time it was broken off we are to consider, first what was done in the meane season: then, of that breaking-off that ensued. That which was doone in the meane season, was, that he tooke order, first how the matter whereof it should bee made, was to be gotten; then, in what manner it should be framed, both it and the things there-unto appertaining. To get in the manner whereof it should be made, the Ibid. 12-17. and 25: 1 8.Lord called vp Moses againe, and willed him to speake to the people to bring him in a free-will offering, such as themselues could giuegive of their owne accord; and the same to be of such things as should be needfull for the worke, whereof some were of the richest things they had, and others againe almost of the meanest; that so all sorts might giuegive as they were able, or as their owne hearts could affoord. In what manner it should be framed, both it and the things thereunto appertaining, first he sheweth generally: then, more specially. Generally, according as he should shew him: euen so to make the Tabernacle it selfe, and all things else thereunto appertaining. Ibid. 9.When he declareth the same more specially, the most of his speech is altogether of those things themselues: but part of it also of some others thereon depending, or belonging vntounto them. In that part of his speech that is altogether of those things themselues, it seemeth by diuers of them, that Moses did not deliuer them altogether in that same order, in which he receiued them of God; but as his own memory did serue him: yet that he did it most faithfully notwithstanding; and left out nothing in the end, nor added any thing of his owne thereunto. And, it may bee, that of purpose he left it to Moses so to do, to be some protection vntounto his seruants, if at any time they or any of them shal by infirmity omit some things in their propper places, or not obserue so perfect an order in their discourses, as some others do and commonly is expected they should. Sure it is, he doth not approoue any confusion, nor alloweth of such as in his matters presumptuously deale beyond their skill, or with prophane negligence or rashnesse, do audaciously dull the eares of their hearers, with those disorderly and very fruitlesse discourses of theirs; to no small discredit of the place they hauehave taken; yea, & of the matter too that they hauehave in hand. But yet in this kind, as in many other things besides of speciall moment, no doubt he yeeldeth very speciall fauour and gracious censure, to all those that he hath called thereto, and do vnfaignedly seeke him indeede, though otherwise in profounde or orderly proceeding, they be no way comparable to many others. But as touching Cthose matters themselues, first he giueth order for the place: then, for some thinges to be done therein. VnderUnder the place we are to comprehend, not onelyonly the site & outward frame or forme of it; but withall, such principall things as were therein; as God himselfe also beginneth with them, and then doth come to the out-warde building: and so are we first to begin with the Tabernacle it selfe; then, to come the Court thereunto appertaining. As touching the Tabernacle it selfe, and first, such principall things as should be within it, we are directed first to beginne with that which should be in the in-most place or that which he called thc Most-holy: then, to come to those others that should be in the out-most, called the Holie, or the Tabernacle of the Congregation. That which should be in the in-most was the Arke, which he would hauehave to be a plaine Chest of Sittim, a kind of good and Ex. 25: 10-16.Exod 25:10–16dureable wood, of the quantity of two cubits and an halfe (or an Ell) long, one cubit and an halfe broad, and one cubit and an halfe in depth or height, all ouer-laid, without and within, with beaten Gold: with two rings of gold on each side at the p. 129ends, and barres of the same dureable wood, couered ouer with gold (whereby to beare it) put through the rings, on each side one; and so to continue euer to be ready for the carriage of it: which Chest he ordained for those two Tables of st…e, wherein the Ten-Commandements were to be written: and so he gaue charge to Moses now, afterward to put them into it. A lid also would hee hauehave thereunto, Ibid 17-22.but loose; of length and bredth meete for the chest it selfe, but all of beaten Gold: with two Cherubes, that is to say, Images of men (of the same) reared vp at the ends thereof, at each end one, looking downe towards the midst, and one towards another; with wings also, and so eatended one towards another, that meeting in the midst, they do as it were couer the lid betwixt them. From which place betwixt their wings (called thereon the MercieMercy-seat and Oracle) he also promiseth to speak vntounto them, and to giuegive them answere as neede should require. Of those others that should be in the out-most place, two of them are remembred heere: and one of them a good while after. Those two that are remembred heer, are the Table of Shew-bread: and the great standing Lampe or Candie sticke. The Table would Ibid. 23-30.he hauehave to be of the same Timber-worke within, but ouer-laide with beaten gold; and but two cubits in length, one in breadth, and one and an halfe in heigth. This Table he would hauehave to be with a border beneath, to keepe it steddy on the frame, and with a Crowne aboue for ornaments sake: with rings also and barres, as in the other, for the more conuenient carriage of it. The great standing Lamp or Candlesticke Ibid. 31.would he hauehave of beaten golde, to the quantity of one talent (with some things thereunto appertaining:) to spread forth in three seueral branches on eithet side, and so to be seauen in all, fairely wrought, and a Lampe on the top of euerie one. That which is remembred a good while after, is the Altar of Sweet Perfume, Dwhich was to be two cubits high, and one cubit square: of Timber-worke within (as the Tabernacle before) but both it, and the hornes, and the barres to be ouerlaide with beaten golde. with a crowne or border of golde round about it; and to be placed in the midst next to the vaile of the in-most place, and so, neerer vntounto it than either of the other before. As touching the Tabernacle it selfe, first hee beginneth Exo. 30: 1-6.Exod 30:1–6with the Couerings thereof aboue: and then commeth to the frame it self beneath. The Coueringes were one of them onelyonly for beauty: and the others for necessity. That which should bee for beautie, hee woulde hauehave to be of fine linnen twisted, and to be faire wrought with Cherubims of imbroidered worke of silke, Blew, Purple, and Scarlet: which should bee of that number and Exod. 26: 1-6.Exod 26:1–6measure (ten in all; and eueryevery one of them two yards broad, and fourteene long) that being fastned one to another (first by fiues, then those two fiues ioyned together by blew silke Laces and Taches of gold) and cast crosse ouer the frame, should couer it cleane ouer, and hang downe towards the earth about halfe the way round about, though some be of opinion, that at the East end, and on both the sides it should hang much lower. Those that were for necessity, were, as it seemeth, all the rest; namely, to beare off the weather: whereof one of them onelyonly is described of what proportion or quantity it should be; and the others, but onelyonly required. That which is described of what proportion or quantity it should be, is the Ibid. 7-13.next or second: which should be eleuen (fiue of them being coupled together for one parcell, and sixe for another, and then both those ioyned together in one, but these but with taches of Brasse) and thirty cubits long; so to hang downe lower then the other by one cubit or halfe a yard, round about. That this must bee of Goats haire, belike it was to auoyde the fretting and straining of the in-most that other-wise might easily hauehave bin by either of the other that were aboue it. Those Ibid. 14.others that are but onelyonly required, and not described, were two: one, of Rammes skinnes coloured red, the other, of the skinnes of Taxes or Badgers. But these by likely-hood should obserue the proportion of the latter: and so couer the Tabernacle round about within two yards of the earth, though some conceiue them to come neerer to the ground on the West end, and both the sides. The frame Ex. 26: 15-25.Exod 26:15–25beneath (the strength of the whole) was to bee erected of certaine plankes made fast together, and so to be as it were the walles of the house. Concerning which p. 140we are to consider, first of the frame it selfe: then, of the parting, and closing of it. The frame it selfe consisted of eight and forty plankes of that afore-saide good and Ioseph.dureable woode, all of them of the length of ten eubits, and about foure inches thicke; and all, but two, of one bredth also, eueryevery of them being one cubit and an halfe broad. Of two of them there is some question for the forme and bredth of Lyra.them, some of them accounting these to be a great deale narrower than the other: and the Text it selfe doth in deede set them downe by themselues, as to close vppe EIbid. 24. 23.the Corners on the West; yet not to be differing from the other in measure. But the oddes is no more but this, that if they bee not of much lesse measure than the others, the frame it selfe cannot be but some-what more than the third part of it in breadth, to that which it is all in length, which is the proportion which they do conceiue that it should holde: whereas on the other side, if they were all of one measure and forme, then would it fall out, to be sixe yards broade, for fifteene in length, whereas they would hauehave it but fiue. How be it, besides that the Text setteth downe no other measure for them, than for the other, it dooth plainly appoint as many sockets to them as to the other: which woulde not keepe so good proportion. For so those two borods, which according to their opinion should be but halfe a cubit and foure inches broad, which according to our reckoning, were but one foote and an inch (and so but onelyonly one third of the others) shoulde hauehave two Tenons on them, and two Sockets thereunto appertaining, as well as the others which were seauen and twenty inches broad, or (as we reckon) one yard and three inches: an vnequall proportion. But for any thing that I see to the contrary, those two boords or plankes that are seuerally mentioned in the Text, and thereby alotted vntounto the corners, may very well be of another forme, than any that yet I see hauehave conceiued: both by the nature of the worke; and by the wordes of the Text it selfe in the Originall. That other forme is, that either of them should be a right Angle; altogether of the same measure with the others: but one halfe of it plying to the end, and the other to the side of the whole frame. And each of these might be either an entire peece of it selfe, hewn out of purpose to that vse: or made of two sides well fastned together. With the nature of the worke I conceiue it may well stand, because so it would be (as I do take it) much better to the strengthening of the whole (and that, in the Text, is much respected) than if they were two seuerall parcels. If we come to the words of the Text it selfe in the originall, there be two principall words that present themselues most to our consideration, and do both seeme to import the sence that I speake of. My selfe hauehave little skill therein: but it may suffice to this purpose, if I can so expresse my meaning, as that I may propound it to others that are better furnished, that they may consider more fully of it. The former of those words is Tomim, which with vsus is interpreted Ioyned; signifying that they were to be ioyned together: and yet not speaking of ioyning these two corner boords that there are spoken of; but of ioyning each of themselues together in one, aboue and beneath, or to make them fast together throughout. Which may seeme to import that which we speake of: at least, that way they are best ioyned together to the strengthening of those parts Fof the Tabernacle whereunto themselues were to be ioyned; the one, at the one corner, the other at the other. But now the propriety of the word, as Santes Pagninus In Epis. Thes…. ling. sanct.doeth interpret it, proceedeth farther; namely, to signifie, that these two boards should be Twins; not each to other, but in themselues. And thereunto accord Ari. Mont. Trem. & Iun.our best interpretations since likewise; which being granted, it is plaine in it selfe, that they can be as Twinnes, in no other sence, so well as in this. The other word is, that which is interpreted a Ring: and that is so interpreted not only by our vsuall translations and those of the best; but also by the Hebritians themselues that before I named. How be it Santes Pagninus openeth the way to a better interpretation as I do take it, if he be well marked. For first setting downe the root whence that word commeth, Tabagh, among other significations thereof, he sheweth that one of them is to Fasten or make steddy: and then comming to this deriuation of it, which we so commonly interpret to be a Ring, which is Tabaath, as he p. 141granteth that it is vsed for a Ring; so he addeth withall, Quod digito infigatur sic appellatus: that is, therefore so called, for that it is fastened vntounto the finger. So it appeareth thereby, that the substance (as it were) of the sence that belongeth to this, is to Fasten or to be Fastened: and that a Ring hath no place heere, but onelyonly so farre as it might fasten. But that we see plainly, may the more firmely be doone by the other: and therefore that other (as I do take it) may seeme the rather thereby to bee meant. Whereunto we may adde, that, where as these Corner-boordes also were to hauehave two sockets a peece as well as the others (which with any good proportion they could not hauehave if they were so narrow as others would make them) in this sence that now wee speake of, each returne of each boorde hauing one, they answere with the other as fitly as may bee. But by this meanes the Tabernacle would be three parts of a foote, or which is all one, nine Inches longer than iust fifteene yards, and euen so much broader than fiue: but neither is there any thing that I do finde in the word against; and the Curtaines or Coueringes (euen the least of them all) are large enough, in comely maner, and proportionably to couer the same, and the vtmost of them sufficient withall, by their sidenesse to stay both them-selues and the in most from the force of all weather. All which boordes or plankes were appointed to hauehave at their neather ende both Tenons and Sockets, of each sort two: and their Sockets are by others (and that with good probability) conceiued to hauehave beene sharpe beneath, so to sticke fast in the ground. But whereas those planckes were all to be ouer-laide with beaten Gold, all ouer, and so might seeme to bee all of Golde, all their Sockets were but of Siluer: a baser Mettall; yet so Gmuch the more sutable to be thrust so farre into the earth, as should be needefull to take some reasonable good hold, as to such a frame should be needefull. Besides which their fastening into the earth, they had other helpes also of strengthening the whole frame together: some, set downe in the Text it selfe; others conceiued. Such as are set downe in the Text it selfe, are those Bars and Rings that there are spoken of: whose manner of placing is notwithstanding otherwise conceiued, than the Text may seeme to describe it. For by the Text it is cleere, that the Bars Ibid. 26-30.must bee fiue, of Timber worke also, but ouer laide with beaten Gold: and that there should be Rings of Gold in the Boordes, conueniently placed for those Bars to passe thorough; so to hold the whol the better together. And so it might seem thereby, that those Barres should bee some-what better than fifteene yardes long, and about one foote, so many of them as were for the sides, which were ten; and the rest fiue and about one foote, which were for the end: and that one of them should go through the heart of all those plankes, edge-long, and in the middest of them, by holes that were made through them for that purpose; and that the other foure should go through but by the Rings on the out-sides only, two of them aboue the midmost of them, and two beneath, in conuenient and equall distance. But now others conceiue, that onelyonly one of the fiue on euerie side, was so long as to go Rab. Sal. Lyr Tremel. Iunius.through the whole, and that it went not through the heart of them neither, but only by the Rings without: as also that the others were but of halfe the length of the former, and that meeting together in the middest, and the one beeing let into the other, two of them made as it were but one, and so seemed to be but only one aboue, another beneath, and three in all. Those other helpes which are conceiued, which the Text doth not so plainly set downe (and yet some do seeme thereon to gather it) were as it were certaine Staples aboue (others call them also Rings) of Golde to be let into the boords or plankes at the top, by certaine holes or mortases to that end prouided: so that one foote of the Staple should be let into one boord towards the edge of it, and the other into that which was next vntounto him; so the better to keepe them all fast at the top together. And so this frame being thus set vppe, was at the East end altogether open as yet, and so all the top: but other-wise close eueryevery whit of it, within and without, barres and all, all of beaten Gold to see too, sauing onelyonly that rew of Sockets or bases which were beneath, which also was very sayre and sightly, and yet those but of siluer. As touching the parting and closing of it, it was diuided into two principall parts, leauing ten cubits of it vntounto the West, and the p. 142rest vntounto the East: of which two the greater was called the Tabernacle of the Congregation Hor the Holy, and the lesser the most holy place. And the diuision heereof Ibid. 31-35.was made, not by such plankes as whereof the Tabernacle was reared, but onelyonly by a faire and rich hanging, hung on foure pillers of Timber, couered with gold, and standing on foure sockets or bases of Siluer, for that onelyonly purpose ordained. Closed vp in like manner it was not by plankes as the residue of it, but onelyonly by a faire hanging Ibid 36, 37.hung on fiue pillers couered with Gold as afore, but these hauing their sockets but onelyonly of brasse. As touching the Court wherein it stood, it was an hundered cubits long, and fifty broad: so that the Sanctuary being reared vp towards the East Exod. 27▪ 9-15Exod 27:9–15end of it, might leaue about two parts of the breadth of it, or twenty cubits space betwixt it and the farre end, and both the sides; and the whole East halfe of the court to the seruice and businesse that was there to be done. But whereas it could be but fifty cubits square that was so left, and had some things besides to be placed therein, thereby it may seeme, that God did not meane that little roome to the whole Congregation, neither did looke that it would bee much frequented by them. It was Ibid.taken in by twentie pillers at a-side, and ten at an end: and hung about with twisted linen, fiue cubits high, on those pillers aforesaid; sauing onelyonly at the East end where the entrance was, for twenty cubits space in the midst, which was to be supplied with a fairer and richer hanging than it, on foure of the middlemost pillers. Where againe it is good to marke (and that so much the rather, because I doo not finde it noted by any other) that whereas it is so plainly set downe, of what length the hangings must be (namely, one hundred cubits on each side, fifty at one end, and thirty at the other, besides that supply of the richer hanging making out the length of the other) it doth Ibid. 16.seeme to shew vsus, that the number of the pillers is to be taken not to the full number that may seeme to be there required, but to want foure of them: yet euer leauing twenty at each side, and ten at each end; accounting euerie corner piller both one of those that are for the side, and one of those that are for the end. For so wil those hangings Ibid. 18.be fit: which otherwise would be very short if four pillers moe were in like distance placed therein, whether in the sides, or at the ends, or howsoeuer. All which pillers were to be of Timber-worke, of that good and dureable wood, whereof the Ibid. 17.other things also were made: all of the measure of fiue cubits in height; and both furnished with brazen sockets or bases beneath, and adorned or beautified with Siluer hookes and fillets aboue. The hangings also that were hung thereon, were of Ithe breadth of fiue cubits, of twisted Linnen: and as some are of opinion, in workemanship L…ra out of …, w…h Tremel. and Iu…. by making those …petes to bee ocel…atos, may seeme to confirme; though adding …tura tantum, themselues yet seem not to bee so minded.so voided withall, and so like to Net-worke therein, that the people might at their pleasure without, behold what was doone within. The principall thinges that were in this Court (besides the Sanctuary it selfe) were two: the Altar, and Lauer. The Altar hath his measure and making set downe, as that it should bee of Timber-worke likewise, of the same good and dureable wood of Sittim, fiue Cubits in breadth and length, and three high, hollow within, **Exo. 27: 1-8 Ex. 30: 17-21.Exod 27:1–8Exod 30:17–21and hornes ar eueryevery corner of it: but all couered with brasse. Within it also should it hauehave a grate of Networke all of brasse whereby the ashes might fall downe as neede should be, and not choake the fire: and all the instruments thereunto appertaining of brasse likewise; but the Barres whereby to beare it to be no more but couered with it, and not to bee all of the mettall it selfe. The Lauer hath not his measure nor making set downe, but to be all of brasse, both the head and base thereof: and that the brazen altar being first placed in conuement distance before the Sanctuary, then should this Lauer be likewise placed behinde the Altar, betwixt it and the Sanctuary; and that Aaron and his sonnes for the time being (and such others as should succeede them in the Priest-hood) should there wash (and yet, as it seemeth, when they had already offered their sacrifice before, so precisely woule God hauehave vsus to acknowledge our great vncleannesse before him, euen when wee hauehave most deuoutely worshipped) both hands and feete, before they should enter into the sanctuary, on paine of death. As touching those thinges that heer he mentioneth that he would hauehave done therein; first we are to consider, of those by whom he would hauehave them done: then, of the thinges that should bee done by them. In those by whom hee would hauehave them p. 143done; first, who they should be: then, how they should bee thereunto appointed. They should be Aaron and his foure Sonnes (so farre as yet it pleaseth him to make Exod. 28: 1.Exod 28:1mention of any: and those that were afterward called besides, hee would hauehave to be inferior to these) Nadab and Abihn, and Eleazar, and Ithamar: for these it pleased him to will Moses to call vntounto him for this purpose; namely, to serue him in the Priest-hood. How they should bee thereunto appointed, that wee may the better perceiue, we are to consider: first, what their furniture must bee: then, how they should be entered into their office. Their furniture must bee certaine faire and beautifull Garmentes (especially for Aaron himselfe; and partly also for his Sonnes besides:) but some of them common to all; and some more proper to certaine of them. Common to all, were some without question: but one there is Kwhereof may be some question made. Of those that were out of question, some were for their bodies; and one for their heades. For their bodies a couple: one, a plaine Linnen Garment vnderunder their other apparell; the other, a faire Girdle aloft on their Cloathes, to tye them together. That which they had to weare vnderunder Ibid. 42, 43.their other apparell, was to couer them round about, from their loynes or wast, downe to their knees: that so their nakednesse, in that their businesse, might neuer be seene, though at any time their other clothing, eyther by the winde or other casualty, as they should doe their businesse there, should fly open, as such kind of loose apparell may oft-times easily doe. For their heades, they were to hauehave Ibid. 35, 40.(after the manner of the people of the East, as the Turkes and others vse yet) Miters or Bonets faire and beautifull, and to hauehave them on in the time of their ministration: not beeing any token of reuerence with them, to vncouer their heades, as it is for men among vsus: but vsing to expresse it by stooping or bowing of theyr bodies, lesse or more to those that they reuerence (according as their meaning is to shew themselues dutifull vntounto them) and sometimes to prostrate themselues flat on the ground. That whereof there may bee some question made; is the vpper Garment of the inferior Priestes, which was but of Linnen, but as it seemeth very faire, and that there was good workemanship thereon bestowed: but the question is, whether this were all one with that neathermost Garment of Aaron, which also was of Linnen. For some there be of opinion it was; and yet the Text in mine Ioseph. ant. lib. 3. cap. 8. Lyr.opinion, is rather against them. For whereas it is plaine, that they shoulde bee their vppermost Garments, and that of Aarons the nethermost to him; and whereas Exod. 28: 40.Exod 28:40it specially set downe of their Bonets, that they should be of speciall beautie: it may probably be thought, that the Text doth import them to be much fairer than the in-most Garment of Aaron, of which there is no such charge giuen, and for that so they would be more sutable to those Bonets of theirs withall. More proper to certaine of them were those that were appointed for Aaron, farther than those that he had common with them: which were first in his apparell; then also, in other ornaments besides. In his apparell he had not onelyonly a Linnen Garment, as had the others: but also had two others besides. His Linnen Garment was imbroydered, Exo. 28: 4. 39. Tremel. Iunius Exo. 28: 31-35Exod 28:4Exod 28:39Exod 28:31–35or of Checker worke, as others doe reade. Of the other two, the inmost was of Violet or Purple colour, and the same of Silke, as it seemeth, and some doe read: vppon the skirts whereof should hang the likenesse of Pomegranets, and Bels of Gold intermingled together: the one, to teach how full of fruit, Esay 46: 13. 56: 1. 61: 10, 11 Col. 2: 3, 9, 10.Isa 46:13Isa 46:56Isa 46:1Isa 46:61Isa 46:10Isa 46:11Col 2:3Col 2:9Col 2:10(or nothing but fruite) our High-Priest is: and how fruitfull we also should be vntounto him: and the other howe vnpossible it is, but that hee should earnestly cry to LGod his Father in al his intercession for vsus, in all the daies of his ministration; and Heb. 5, 7.Heb 5:7how we should doe the like for our Bretheren also, eueryevery one as hee hath charge. That other Garment of his, was very costly and faire: of fine twined Linnen, Exod. 38: 5-8.Exod 38:5–8Silkes and Gold, of diuers colours, richly imbroydered, shorter and closer than the other. The ornaments that hee had besides, were two: one annexed to this his vpper-most Garment; the other, vntounto that his Bonet. VntoUnto this his vppermost garment was annexed, that his Iewell or Brest-plate, of rich imbroydered Ibi. 15-21.worke about an hand breadth square, and double: richly set with twelue precious stones of seuerall kinds, in foure rewes, and eueryevery stone hauing the name of one of p. 144the Tribes of Israell engrauen therein. Which Iewell, that it might remaine steady Ibid. 22-29.in his place (as did most become the excellency and honor of it) it was fastened to this Garment by certaine Chaines of Gold, both towardes the shoulders aboue, and towardes the sides beneath: but aboue, to a couple of faire and rich embosments of Gold, eyther of them hauing a large Sardonik Stone set therein, and the names of the Tribes grauen in them againe, sixe Tribes in the one, and sixe in the other. Which kinde of Stone is not onelyonly aptest for engrauing (and GOD would hauehave his people to bee well and perfectly engrauen in his High-Priest) but also of that price or estimation withall, that when Polycrates the Prince of Samos, Pli. …. hist. lib 37. cap. 1. … al…bi.had continually so good successe for a time, that he thought it best for him, voluntarily to vndergoe some speciall losse, least that good successe of his should altogether turne vppon him, hauing his Signet of one of that kinde, hee threwe the same into the Sea, as one of the best Iewels he had, and might after a sort encounter or hold weight on the one side (though he could not so part with it: for a Fish had taken it; that Fish was taken, & brought to his Kitchin; and his Ring brought vntounto him againe) with all his good succcsse on the other. Into which Iewell, Ibid. 30.(when so it was made) was Moses willed to put in Ʋrim and Thummim: two seuerall kinds; and both deliuered in the plurall number. But what these should Sanct. Pag…i. Trem. Iunius.be, neyther the Hebrewes themselues, nor others the best learned since, can yet determine; sauing that by the propriety of the wordes most doe thinke, that hee should meane Light and Perfection (for as touching that conceit of Iosephus, a Iew himselfe, and one of the Priestes, that it should bee a speciall and miraculous shining Nic. de Lyr.from those precious stones of old proceeding, but gone and ceased two hundred yeares before his time: or that of Rab. Salomon, that it should bee that great Name of God, Tetragramaton, they hauehave no ground, and are but impertinent in themselues:) Vrim signifying Lights or Illuminations; and Thummin, Perfections. MSanct. Pag. & Ari. Mont.Wherein it is not vnlikely, as thinges are figures of some excellency in Christ, so the simplest and safest meaning may bee, and most agreeable to other Scripture, that God thereby did meane, that it should be exceeding beautifull and perfectly wrought; the Stones to be as orient and faire in their kinde as might bee gotten, and the workmanship as good as any art could reach vntounto: and that Moses had a speciall charge, that so it should bee. And this, so much the better to teach, that they could not so load that Iewell of Aarons with beauty and workemanship, but that the High-Priest that was to come, should come much more replenished with the truth indeede: and that those two from him should descend (to all that are his) in plentifull measure. It was indeede double; and it may bee, not onelyonly for the strength of the thing, that it should not be Lithwak or weake, but stiffe and steady: but also to containe somewhat within it; as it is the manner of men of olde and euer since, in their Tablets or Iewels to carry some kinde of perfume, one or other, such as themselues doe best like of, or are able to reach. But that it was to that end left hollow, for Moses to put somewhat else into it, which should be of that kind as such a place were meete to receiue, and yet withall might go vnderunder the name of Ʋrim and Tummim (as some hauehave in part conceiued) that do I think Tremel. Iuniuswere hard to finde any ground-worke at all. For that the charge was so giuen vntounto Moses, it may well bee none other, than as it is attributed to Parentes, to prolong the daies of their dutifull Children, and many such like. VntoUnto his Bonet did Exod. 20: 12.Exod 20:12appertaine that Plate of Gold, wherein was ingrauen Holinesse vntounto the Lorde: shewing thereby, that the High-Priest who was to come, of whom this Aaron was Exo. 28: 36-38Exod 28:36–38but a figure, should be so perfectly holy, that by his holinesse hee should perfectly sanctify all the holy offeringes of all his people; and to make themselues also acceptable to the Lord besides. Their consecration and entering into their office, should be by the Ministery of Moses: but some other things that should be needfull thereunto, were to be before prouided; and then were they to be consecrated vntounto the function to them enioyned. Those that should bee needfull heereunto, and were to be before prouided, were, some of them but such as were left to theyr owne discreation: but some others of that regard, as that for them the Lord himselfe p. 145doth giuegive speciall direction. Those that were left to their owne discretion, were all such Instruments, Vessels, and other Implements, as did appertaine to the principall thinges before mentioned: as Incense-Cups; Chargers or Boales for the Shew-Bread; Vessels for Oyle that was to maintaine a continuall light, and such thinges as were needfull to furnish and dresse the Lampes withall; Ba…ons, Kniues, Fire-Shouels, Tonges, and such like as should bee occupyed about the Brazen Altar; NTowels for the Lauar; Cordes, Pinnes, and Mallets, for the inclosure of the Court. Those others that were of such regard, as that for them the Lord himself doth giuegive speciall direction, were three: one of them, for one onelyonly vse; the others for moe. That which was for one onelyonly vse, was Oyle for the Lampes: and the direction Plin. …t. hist. lib. 15. cap. 6.that hee gaue for the same, was, that whereas it was to bee drawne out of the Oliue, and the common way was by pressing of them (as wee hauehave our Wine of Grapes, Pirry and Cider of Peares and Apples, and Verioyce of Crabbes) he would Exo. 28: 20, 21Exod 28:20Exod 28:21now onelyonly hauehave such, as should bee beaten out (as bruising fruite first, we make the Iuyce thereof more ready to flow) so to be of the purest that might be had. Those that were for mo,) were the annointing Oyle; and the sweete Perfume: the former Exo 29, 26-30 and 40: 9-15.Exod 29:26–30Exod 40:9–15of them beeing to annoynt diuers thinges of the Tabernacle, and the persons that should Minister therein; the other, not onelyonly for the Altar proper vntounto it, but afterward also vsed, both for a tryall (as it seemeth) who it was to whom the Priest-hood Num. 16: 4-7. Ibid. 46-48.Num 16:4–7was giuen, and to entreat God for the offenders in that Controuersie. And the direction that God gaue for both these, was in effect all one: namely, that eyther of them should bee most perfectly and exquisitely made; and that neyther of them Ex. 30: 22-38Exod 30:22–38should be in any other vse among them, nor any such made by any. As the trueth is, that there is none but Iesus Christ, in whom we can be made acceptable or sauoury to God: and in him, so many as truely rest in him, are most redolent and sweete vntounto him. That part of his speech that is of some other thinges, thereon depending or belonging vntounto them, resteth in two principall pointes: one, that hee had Exod. 31: 1-11Exod 31:1–11furnished men with skill to worke those thinges that hee required (he fayleth not in the like in these dayes also;) the other, that neuerthelesse in all this busines (Church-worke though it were, as we doe tearme such like sometimes) they mlght neuer for Iibd. 12-17.it breake any of his Sabbaoths, but diligently obserue them all. A manifest admonition to vsus, that God will in no wise allow many of those thinges that wee doe on his holy Sabbaoths, wherein wee notwithstanding thinke our selues very excusable. Of all which when the Lord had deliuered his mind vntounto Moses, then also hee gaue Ibid. 18.him the two Tablets of stone, wherein himselfe had written the Ten-Commaundements, to take them downe with him.