this a fore-shewing of that and that a true fulfilling of this In like sort doth S. Paule when he saith Our Passeouer is offered vp speaking of Christ If the Familie were too little to eate a whole Lambe then must they take their neighbours next vnto them to make a fit number Whereby was noted and figured that Christ is not deuided into diuers houses and families kingdomes and Countries but he doth vnite and gather diuers houses and Nations to make one Church euen as héere many did eate one Lambe A comfortable Figure and worthy often remembrance Wee may not deuide the Lambe but we must gather our selues to the Lambe and that is the true Church where people are so gathered Be sure then of the Lambe and not of the place where the Lambe once was but now is not féede vpon this Lambe in manner prescribed that is beléeue in Christ according to the Scriptures and be sure you are right other notes may deceaue you this will not And if as yet you be not thus gathered make no longer stay in so dangerous an estate but be reformed and blesse God for his Truth 4. Your Lambe shall be without blemish saith the next verse first to prefigure the puritie and vnspottednes of Christ frée and cleane from all sinne And secondly to teach that a more excellent ransome was to be had to saue man from sinne than in all mankinde was to be found which wholly was sinfull In Apish imitation of which immaculate puritie our profound Romists take great care that their Cake be whole round and sound not bitten nor broken but without blemish as this Paschal Lambe was giuing themselues 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 spirituall strength of Christ according to which the Prophet Esay spake of him before That hee should deuide the spoile with the strong and that great number of Angels about the throne euen thousand thousands saying that he is worthie to receaue power and riches and wisedome and strength and honour and glorie and praise Thirdly the Lambe must bee of a yeere olde thereby to prefigure our Sauiours experience of infirmities and miseries which euen a daies continuance in this wretched world yéeldeth both to man and beast much more a yéere Of which the Prophet also foretolde when he said of Christ Hee is a man full of sorrowes and hath experience of infirmities Surely he hath borne our infirmities and caried our sorrowes c. Reade ouer the whole Chapter Whereunto the Apostle agréeth againe when he saith We haue not a High-Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne The comfort and vse whereof followeth in the next verse Therefore let vs goe boldly vnto the throne of grace that wee may receaue mercie and finde grace to helpe in time of neede And indéede a Comfort of comforts it is that in his owne bodie and our true Nature it pleased him thus to taste our woes For hee did it onely that wee might be assured of his knowledge and loue that he both knoweth our case better than we can expresse it and in his loue towards vs will helpe and succour vs as shall be fit Fourthlie ye shall take it of the Lambes or of the Kids saith the Text To shadowe out how Christ should be taken from amongst the stocke of sinfull men from whom hee descended without sinne as appeareth by the Scripture 5. And you shall keepe it vnto the 14. day of this Moneth from the 10. day wherein it was taken Whereby Two things chiefely were figured First that Christ should not by and by suffer after he was borne but liue and abide a certaine time in the world and then die euen as this Lambe taken vp the 10. day was not killed till the 14. day All which we knowe was fulfilled accordingly he being at the time of his Passion about thirty and thrée yéeres olde Secondly it both serued to prepare their hearts to the right eating of it being a Remembrance before their eies those 4. daies before and also to prefigure vnto vs with what meditation and preparation wee ought euer vnto our liues end come to the eating of the true Passeouer whereof this Lambe was but a shadowe in that holy Sacrament which is left vnto vs as a Remembrance of his Passion for mankinde Other conceipts haue some Writers which I omit onely 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 iustitiae Ecclesia quae in Luna intelligitur ad vitam consurgit c. The 14. day this Lambe was offered because then the Moone being at full and rising in her full light when the Sunne was set thereby might bee shadowed that the Church vsuallie signified by the Moone riseth with light and to light that euer shall endure in great fulnes after the setting of the Sunne that is by the death of Christ the true Sunne both of light and life to all that faithfully beléeue in him 6. It was to be killed at night and why at night more than any other time Surely to note and remember vnto them alwaies the time of their Deliuerance out of Egypt which was in the night Againe it might shadowe out the time of Christ his comming in the flesh which was as it were in the Euening of the world that is in the last times 1. Cor. 10. In regard whereof as some haue noted many of his mercies and miracles were shewed vpon men in the Euening or towards Euening as when it is saide in the Gospell When the Euen was come they brought vnto him many that were possessed with Deuils and hee cast them out c. Likewise in Marke when Euen was come at what time the Sunne setteth they brought to him all that were diseased and hee healed them Thus shewing by the time of Euening that he was indéede that health of mankinde which in the latter time should come 7. The blood was to be sprinkled and striked vpon the doore posts with a bunch of Hyssope that it might be a signe for the Lord to passe ouer their houses by when he executed wrath vpon the Egyptians Non quod incorporea natura huiusmodi signis egeret sed quia conueniebat vt per symbolum intelligerent illi prouidentiam Dei c. Not that God had any neede of such signes but that by such outward meanes it was comfortable to them to knowe and be assured of Gods prouidence for their safety saith Theodoret. And it figutatiuely shewed the effect and vertue of Christes blood the true paschal Lambe euer to saue from
that followed to wit when for assurance that hée would deliuer Jerusalem besieged by the Assyrians he said This shall bee a Signe vnto thee O Ezechias Thou shalt eate this yeare such as groweth of it selfe and the second yeere such things as grow without sowing and in the third yeare sow ye and reape and plant Vine-yardes and eate the fruits thereof As if he should haue said whereas vsually and by reason after war commeth famine because men cannot husband their grounds yet it shall not bée so with you but for two yéeres the ground it selfe shall féede you and let this suffice for a Signe of hope and comfort against this feare So in this place Moses feare not for I will be with thee and for a signe thou shalt bring them forth and serue me in this mountaine This thou shalt sée as truly as I tell thee and then this will be asigne that I was with thee according to my promise What a nature now is this in our déere GOD thus to submit himselfe to mans weakenesse and in steade of chiding and punishing man for it to helpe it and stay it with all comfortable tokens and signes O who would not trust in this God and beléeue what he promiseth Nay who hath not cause that obserueth these things to bée of the Prophet Dauids minde Blessed is the man that putteth his trust in him 15. This as it ought contented Moses and therefore leauing the matter of his owne infirmity be casteth his mind next vpon the infirmity of the Israelites to whom he must goe And fearing lest according to their former backewardnesse whereof hée had tasted they would stand in doubt of the truth of his authority to deliuer such matter from the Lord vnto them hée prayeth the Lord to instruct him what he shall say if they aske him what is his Name Which question was allowable in Moses because it had relation to others not to himselfe For when Iacob would know the Angels name that wrestled with him for himselfe that is to satisste his owne curiosity he was answered wherefore doest thou aske my Name and it was not told him yet he blessed him So Manoah Samsons Father asked the Angell the like question in like sort was answered Why askest thou thus after my Name which is secret or wonderfull and told him not The reason may appeare in the place because Manoah askes it that hée might honour him not with an eye to the profit of others as Moses did héere Therefore the Lord answered Moses said I AM THAT I AM thus shalt thou say to the Children of Israel I AM hath sent me vnto you That is the God that is no Changeling but the same for euer who as hee hath done for them and their Fathers very great things so can he againe if they will be obedient to his will with like power mercy and goodnesse deliuer them and free them from this bondage wherein they groane as cruelly vexed and oppressed See then a sweete Comfort in all our feares euen his name I AM. Noting that as he hath beene to penitent sinners so euer he will be without any change If I turne vnto him call vpon him and withall faithfull trust of my inwarde soule depend vpon him I AM is his Name and I may not doubt of him Haue not I my selfe fonnd him sweet cōfortable good 10000. times as well as other sinners Hath not your hearts beene touched by him sundry times to very good purposes Hath not another-man founde him gratious and kinde in his worldly estate and aduancement to honour when hee might have passed him ouer and haue had choise inough So let euery man run-ouer his priuate fauours How then may euer any of vs fall from him without most great reproofe or euer faint and feare that he will forsake vs. I AM I say againe is his Name and we must be taught by it that hee is a God without all change towards such as stedfastly cleaue vnto him The Lord then giue vs vse in all our feares of this Comfort strengthen our weakenesse to beleeue and euer in mercy looke vpon vs. 16. After this hée appointed Moses his Order of going and publishing this message to wit that first hée should goe to the Elders and call them together and make them acquainted with it before he dealt with the Common people Where wée must take the name of Elder for a name of Office not of yeares for so we know the Scripture speaketh Not euer the oldest men beare Office either in Church or common wealth but as God giueth guifts and appointeth in his prouidence Places vnto them of gouernement and charge so in regard thereof they are called the Elders that is the Rulers and Gouernours though in yeares somthing young as Timothy and others were Now marke we to our good in this first that vnder the great tyrannie of Pharaoh yet some liberty was giuen these Israelites to meete for Religion and knowledge instruction and vnderstanding according to the right way which the Lord had acquainted them with albeit that same of the Egyptians was not receiued nor allowed And how doth this amplifie the bloody crueltie of Antichrist who yeeldeth not so much to his fellow-Christians I meane to people professing Christ as he pretendeth he doth as bloody Pharaoh yeelded to the Jewes who ioined not in profession with him Secondly obserue we the Wisedome liked prescribed of God for a Rule euer to guide our selues by and our actions to wit when any new thing is to be published that concerneth any change in the Church or Common-wealth first to acquaint the Magistrates Rulers and Gouernors with it to approue our commission and matter vnto them with all modesty humility loue and care of order and vnitie and then with their consents approbation and aide vnto the people and multitude This is a right course wée sée and this shall haue a blessing from the Author of it as here it had Then shall they obey thy voice c. ver 18. id est credent acquiescent tibi vt prudentes qui promissiones Abrahae patribus factas norunt maximè Gen. 15. Quarta generatione reuertentur huc c. That is they shall beléeue thée and yéelde vnto thee as wise-men and such as know the promises made vnto Abraham and the fathers especially Gen. the 15. In the fourth generation they shall returne hither c. Other vaine-glorious factious and disorderly dealings will haue their confusion and will bee strangled with the haulter of their owne disobedience euen in their youth that is before they come to any perfection or ripenesse For God is the Author of Order Gouernement and Rule who appointing Elders and superiors for the peace and quietnesse of his Church euer hindered with diuisions and tumults will haue them duly regarded and respected as they ought not as far as wee lift Thinke we then of it with a religious féeling and the
it would be thought of though the persons of such Messengers may be thought contemptible yet he that sent them will beare no contempt in the end 6. But Pharaoh by this myracle was made nothing better Therefore euidently it appeareth that albeit signes and myracles be required of some men to satisfie an itching humour to sée newes and vnder a pretense that if they sawe such thinges they would beléeue yet indéede these meanes will not reforme them but euen more and more they become rebellious against the truth as héere was Pharaoh Wherefore the Lord doth not yéeld to the foolish fancies of men in this behalfe but answereth in the Gospel to such humours This adulterous and crooked generation seeketh a signe but none shall be giuen them more than the signe of Ionas the Prophet The consideration whereof should make vs wise and to cease from vaine spéeches as what signe shewe they what myracles worke they with such like And to kéepe in the knowne way To the Law and to the Testimonie that is to the written word of God extant among vs confessed and acknowledged by both sides and if our doctrine and perswasions be according to that then are they assuredly right then is there light in our doings and the Sunne of true vnderstanding shineth vpon vs. For the Word is truth the Word is olde and oldest a lanthorne a rule a guide a teacher not to be excepted against euer This way doth God choose and trie myracles by it if you remember in the 13. of Deut. not admitting of all the wonders in the world if they leade contrarie to this neither reiecting this though there be no daily wonders added to it since the doctrine being the same the signes and wonders alreadie done by Christ and his Apostles mentioned in the Scriptures abundantly serue But how doth Pharaoh shift of this great Signe séeing he is not disposed to yéeld to it surely if you marke it euen in the very same sort that some now a-daies doo who talking of Religion and séeming as if they were willing to be resolued when they heare a reason which they cannot answere in stéede of yéelding say were such and such heere they could answere you c. So playeth Pharaoh hee thinketh of his wise men and learned men whereof Egypt had store and though he cannot tell what to say himselfe to so manifest a Signe yet hee perswadeth himselfe they can and send for them hee will to sée what they can say rather than yéeld to the worke of God They being come as they were blinde themselues mingling with good learning vaine errors of Magicke incantation and inuocation of Spirits so in the iust Judgement of God they became instruments of blindnes vnto Pharaoh to holde him still in disobedience and hardnes of heart against the Lord and his true Messengers A thing worthie marking and due remembrance whilest wee liue to the end we may learne to affect truth better and to giue place to reason in our hearts and soules when it is laide before vs without pinning our selues to other mens sléeues who erring themselues in that which is sought though otherwise happily learned and to be liked can neuer doo any better Office to vs than these Enchaunters did to Pharaoh namely still and still with their iuglings make vs stiffe and stubborne against our God and against our good till we perish in Hell as Pharaoh did in the Red-sea S. Paule therefore rightly naming two of these Enchaunters compareth all false whisperers vnto them saying And as Iannes and Iambres withstoode Moses so doo these also resist the truth men of corrupt mindes reprobate concerning the faith But they shall preuaile no longer c. 7. But how did these Enchaunters kéepe Pharaoh in his blindnes The Text saith They did the like and so abated the credite of Aarons myracle Whereupon question is made whether in déede and truth they did the like or onely in shewe by deceauing the sight And answere is giuen by some that if we affirme God in anger Judgement towards Pharaoh to haue changed the rods also of the Enchaunters into true Serpents there is no absurditie but other much better like to say there was a deceauing of sight and whatsoeuer shew they made it was but false and phantasticall Non fuisse veros dracones sed sic apparuisse virtute Daemonis ex aeris transmutatione That they were not true Serpents but so onely seemed to be by the power of the Deuill changing the ayre This then especiallie is to be noted that false signes and wonders can be done by Sathan and his members God so permitting and therefore that wee stand fast in the truth which wee haue learned out of Gods Booke and trie myracles by truth not truth by myracles according to the Rule of God taught vs in his Word For were it neuer so strange and admirable a thing if the drift of it be to leade vs from truth to error the worke is naught the worker is a deceauer Antichrist saith the Apostle shall be powerfull in lying signes and wonders In regard of which Admonition S. Augustine said Contra mirabiliarios cautum me fecit Deus meus c. Against wonder-workers and myraclemongers my God hath made me warie fore-telling mee That in the latter dayes there should be such which if it were possible should deceiue the very Elect. The Schoolemen say héere Moses Aaron fecerunt miraculum Magi autem mirum non miraculum Moses and Aaron did a myracle but the Enchaunters did a meruaile no myracle meaning because what they did was counterfeit But I stand not vpon it It is further most worthie marking héere that Aaron his Rod deuoured their rods for thereby wee are notably taught the end of falshoode and error at the last Truth shall deuoure it in Gods good time for Magna est veritas praeualet Great is truth and preuaileth If you continue in my word saith our blessed Sauiour you shall knowe the truth and the truth shall make you free Yet Pharaoh could not sée but his heart was still hardened euen as in our times wee knowe the fearefull blindnes of some in the greatest light that may be giuen them A wise heart will note this earnestly and neither be moued to such obstinacie nor cease to feare the like iudgement if vnthankfully Gods fauour vouchsafed be passed ouer Much doth God for either man or place when hee graciouslie giueth good Teachers and where such Enchaunters as these are receaued and hearkened vnto what can follow but Pharaohs hard hart to eternall woe Beware beware whilest God giueth you time To day if you will heare his voice harden not your heart How knowe you what iudgement and wrath to morrowe day may bring vpon you Truth may be oppressed for a time God so pleasing either to punish or trie his people but finally suppressed it shall not be God being stronger than all his enemies
béene noted before this meditation may arise how Gods aduersaries séeke often to oppugne the truth by the selfe same meanes whereby he doth teach it As if Scripture be alleaged Sathan will doe the like if the true Prophets vse a signe then will Zidkia make him hornes to and say when went the spirit from me to thée All which God doth suffer to draw vs forward to true and sound knowledge without which wee cannot stand but shal be shaken to and fro with doubts and feares and wauering conceipts most vnfit for beléeuers The wordes of the Apostle calling vpon vs to be stedfast vnmoueable abounding alwaies in the worke of the Lord. Not to he caried about with euery blast of vaine doctrine but to continue grounded and stablished in the saith not moued away from the hope of the Gospell c Saint Peter in like manner admonisheth to beware of being plucked away with the error of the wicked and of falling from stedfastnesse noting those that forsook the right way and followed the way of Balaam Labour we therefore to know how we stand and building vpon the rocke indéede though such iugâ—ing Sorcerers as these arise in the world and Apishly follow that course to subuert which Gods Ministers follow to strengthen yet they shall not shake vs but we patiently abiding a time setled vpon our true grounds the falshood shall appeare at last and all their follies be discouered in the end to the honour of God the glorie of his truth the comfort of his children and the confusion of such Egyptian Jugglers for euer Gamaliel could note it that Theudas had his time yet in the end fell with all his followers That Iudas of Galilie had his time and drew away much people after him but at last hee perished and the people were scattered Let not Gamaliel be wiser than we to obserue good things for his instruction 7 Then Pharaoh called for Moses and Aaron and said pray ye vnto the Lord that he may take away the frogges from me and from my people and I will let the people goe c. Why doth he not make his Wisemen take them away his Inchaunters and Sorcerers that could set a shew of making the like Could they cause frogges to come and not goe Or why doth he not call to his gods and Idols to helpe him to take them away Can none helpe him but Moses and Aaron by praying for him See then how the Lord when he pleaseth is able to force the wicked to the acknowledgment of him and his true Ministers and let it comfort vs in the middest of all contempts either of our God of our faith and religion or of our persons He can bring them downe that looke so coy by touches of bodie pinches in minde losses in goods and infinite waies And if therefore it please him a while to indure their pride we also must endure it and not grieue at it These exampels must be readie in our mindes euer when we sée such things Not long since this proud Pharaoh said WHO IS THE LORD But now he séeth and must confesse that there is no helpe but in this Lord. His Gods are weake and the frogs crawled in despight of them Moses therefore must pray to his God to helpe and take them away And who now but Moses Aaron with Pharaoh Ah wée despised Ministers by the proude worldlings let vs marke it and beare their coÌ„tempts In their extremities they shall acknowledge our callings iustifie our loue and wishe our prayers They shall stoupe they shall stoupe when our God pleaseth and it is inough Remember that great Nabuchadnezar how the Lord stouped him till hée should know that the Lord ruleth Pray pray for vs O Samuel said the stobborne Israelites when God would and so they came to him whom they erst neglected Men and brethren what shall we doe said they béeing touched that before thought much to be aduised by such men Ieroboam sendeth to the Prophet whose doctrine he would not follow and no worse a messenger than his owne wife and in his heart he acknowledgeth that truth is with him The great Turke in these daies will séeke the prayers of Christian-men when yet he fighteth against the truth that they embrace And many which at other times regard them not either going to sea or to battaile or béeing sicke and vexed at home will send and séeke for the prayers and comfort of Gods Ministers And what is this but a signe of Gods Omnipotent hand ouer all Pharaohs whatsoeuer and that he can reuenge our contempts and giue our truth and carefull walking in our places a due regarde and reuerence when he will with them and in them Let the swéetenesse of it ioy vs and make vs possesse our soules in patience Diues that rich glutton shal sée Lazarus right himselfe wrong one day 8 But why dooth Pharaoh now call rather than in the former plague for Moses and Aaron to pray Surely because this plague more nipped him than the former For when the riuers were blood he might haue wine to drinke and by that meanes not finde the smart so much See wee then howbeit other mens harmes should affect vs yet vnlesse the Lord touch our selues we are dull and dead without sense Which certainly maketh God reach vs a blowe many times when otherwise he would spare vs did we make good vse of our Brethrens harmes Applie therefore euer to your selfe Gods doings saying in your heart and why Lord am I not so also Doo not I also offend thée Father of Heauen and God of all mercie make me wise by other mens harmes and thankfull vnto thée that I am so schooled rather than with mine owne woe 9. Sée how readie Moses is to pray for Pharaoh when he biddeth him to appoint the time himselfe of his prayer and let it make vs thinke with our selues whether wee be thus harted to pray readily and willingly for Prince for Country for friends and familie yea let it open vnto vs what I feare is too true that in our liues scarce once we haue béene vpon our knées for any of these but euen goe on in a common course haling and pulling with the world all the wéeke long and on the Holiday goe to the Church rather for fashion than deuotion praying with lips not with heart a fewe words and then spending all the rest of the time either in sléeping or gazing or thinking of matters little belonging to God O that wee may profit by this readines in Moses to pray for such a wicked king Remember the Scriptures where you see how fathers and mothers haue gone to Christ for their children Maisters for their seruants and neighbours for their friends Christ is th 〈…〉 me and why should not we also be the same and Morning and Euening goe vnto God for our selues and ours as héere did Moses for Pharaoh 10. It may be moued for a question why
by reason knowledge so differeth one man from another by more more knowledge in this Booke Woe to those Teachers then that lull vs a sléepe and tell vs that Ignorance is the Mother of Deuotion that giue vs not leaue either to reade or pray or doo any duty in a tongue that we know but like those cursed Scribes and Pharises those hypocrites shut vp the Kingdome of Heauen before men neither going in themselues nor suffering others that would enter to come in Let this now spoken make vs sée their fault and that miserie so to liue as also this most swéet blessing of knowledge now vouchsafed to vs by the mercie of God through the happy gouernment of his Annointed seruant our déere and dread Souereigne and sending vp to God our thankfull thoughts both for it and him and begging the continuance of both long and long vnto vs. 2. It followeth in your Chapter But all the children of Israel had light where they dwelt Which surely was a very admirable thing the houses of Egyptians and Israelites ioyning as it should séeme one close to another as ours in these daies doo For else why should the blood be striked vpon the doore posts of the Israelites for a signe to the destroying Angell where to kill and where to passe ouer if all the Israelites had dwelt by themselues and had not béene mingled with the Egyptians This minde was Gregory Nyssen of and therefore hee saith Nontantum in Gosen vbi cōmuniter morabantur sed cum inter Aegyptios promiscue etiam habitarent in hoc maximum miraculum Not onely in Gosen where onely Israelites for the most part dwelled but among the Egyptians being mingled and dwelling together the Israelites had light and the Egyptian darknes And heerein was the greatest miracle The good wee may take by this strange worke of GOD is first to learne how able our Heauenly Father is to make a separation betwixt his Children and the Wicked when he executeth wrath and Justice if his good pleasure be so to doo though they be in one field together in one house together and in one bed together yet can bee choose the one and refuse the other Wherefore true is that Saying of the Psalme If his wrath be kindled but a little Blessed are all they that put their trust in him Feare wee not then in the time of Plague of Warre or other Publique calamitie least we should perish with the wicked hand ouer head but remember this Place and say in your heart with comfort and faith O Lord my GOD and gracious Father I knowe thine able hand to make a separation if thou please in this calamitie betwixt thy poore Lambes and the Goates as thon diddest in that darknes betwixt the Israelites and Egyptians therefore I flie vnto thee in humble acknowledgement of my sinne and for him that had no sinne I begge that if thy good pleasure may bee so thou wouldest vouchsafe to saue mee from this Sword of thine to let the light of thy mercie and louing countenance shine about my dwelling as thy chéerefull light did about the Israelites So shall my soule and heart euer praise Thee and thanke Thee But if otherwise LORD and Father thy Will bee done and not mine onely in the world to come acknowledge mee as I doo not doubt but thou wilt and it shall suffice Secondly let this place be obserued as a very plaine Figure of that which wee sée amongst vs euery day At one house dwelt an Egyptian and it was all darke at the next an Israelite and it was all light so nowe at one house dwelleth a superstitious Recusant or a prophane Atheist and all is darke At the verie next house dwelleth a zealous Professour of the truth who readeth the Scriptures heareth them preached frequenteth the Sacraments and faithfully laboureth that himselfe with his whole Familie may liue according to the Word and héere is all light which shall leade to the light eternall with God and all his hoste when the good houre commeth God strengthen our hearts euermore in the loue of this light and make vs truly thankfull for these lightsome daies Amen 3. The couetousnes of this great Tyrant verse 24 shadowing the greedie mindes of all Persecutors The stoute care of godlie Moses to haue the Lords whole Will performed and not to rest in a part verse 25. 26. The fearefull driuing away of Moses from his presence shewing the rags of Tyrants towardes their end to bee greater and so comforting the godlie that when they sée the like they may knowe the time is not long and remembring vs what a dangerous thing it is to driue away Gods Ministers from vs with diuers other things in the ver 28. and 29. because I haue béeste too long in this Chapttrr I will leaue to your owne Meditation and so end héere CHAP. 11. There is nothing more common both in these Bookes of Moses and other Bookes of Scripture than to set that after which in precise order was to goe before so is it in this Place For what now is said in these first Eight verses of this Chapter by due order should be put before the 28. verse of the former Chapter which if you doo 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 followe well and after that the end of the 8. verse of this Chapter to wit So he went out from Pharaoh very angry c. The chiefe Heads of this Chapter are these three 1. A Denuntiation of a new plague 2. An Admonition to the Israelites what to do 3. The Plague it selfe 1. COncerning the first it is contained as you sée in these wordes Yet will I bring one plague more vpon Pharaoh and Egypt And to make vse to our selues of it you that are acquainted by your priuate reading with the Course of the Scriptures very well knowe the manner of Gods dealing in this matter from the beginning to the end First how milde it was then how by degrées it encreased to sharper and sharper till the deliuerance of his Church and people were effected At the first he appointed Moses and Aaron with the Elders of Israel to goe to Pharaoh and to entreate him mildly and dutifullie saying The Lord God of the Hebrewes hath met with vs WEE PRAY THEE therefore let vs goe three daies iourney into the Wildernes that we may sacrifice vnto the Lord our God But this praying would not serue wherefore the Lord went néerer them by great and powerfull wonders yet by degrées touching them and not with the greatest at the first He caused Moses rod to be turned to a Serpent c. A thing that hurt them not yet in all reason should haue moued them Then he turned their waters into blood which did somewhat touch them After when that preuailed not hee annoyed them
more pericula fugere illos voluit id nos facere docens etiam dum apertissimé Deum adiutorem habemus God doth not worke all things as he can but sometimes doth eschew perils after the maner of men therein teaching vs to doe the like namely by vsing meanes euen then when most plainly we haue God our helper 2. The Children of Israel went vp armed out of the Land of Egypt saith the Text. And it may teach vs warinesse and circumspection in our vocatiens euer reckoning of the enemie in this our holy march towardes the Land of Promise Iosephs bones are caried away with them according to the oath made vnto him which may teach vs faithfulnes and truth in the desires of dead men euermore a thing alwaies of good regard with good men and too little regarded by many that would be iudged good men But no shewe of warrant héere for the Popish fooleries and impieties vsed about their Reliques For this promise to translate his bones was taken by Ioseph to shew his Faith in the promise of GOD touching the Land of Promise to be giuen in time and it was performed by the Israelites in discharge of truth without any superstition or Idolatrie as in Poperie is vsed most offensiuely The 3. part THe last generall Head is concerning the signes of direction which the Lord vouchsafed them namely a Cloud by day and a pillar of fire by night Whereof the Psalme speaketh alluding to this Storie In the day time he led them with a Cloud and all the night long with a light of fire And againe Hee spread a cloud to be a couering and fire to giue light in the night season By this Great miracle shewing that the Israelites deliuerance was from himselfe and by no other meanes vnder Heauen Secondly that hee was present with them to defend and saue them from all their enemies And thirdly that in like sort hee guideth and protecteth his faithfull marching out of Egypt towardes the promised Land through the Wildernes of woe and affliction which indéede hee still doth by his Word and Sacraments two guides to vs as these pillars were to them So necessarie is it after deliuerance to be guided that without the one the other will not serue And if more particularly you wil meditate on them consider in the Cloud how it not only directeth the way but is spread as the Psalme saith for a couering namely against the heate of the Sunne sauing them from the violence thereof and comfortably cooling and refreshing them Remember also howe the afflictions of this world in the Gospell are noted by the heate of the Sunne And be you assured in a true Faith that euen euer euer against these heates the Lord in his good time will send you defence and comfort For still you must know that yesterday and today and for euer He is the same Meditate on the Apostles experience 2. Cor. 1. Blessed be God euen the Father of our Lord Iesus Christ the Father of all mercies and the God of all comfort which comforteth vs in all our tribulations sée the cooling Cloud that wee may be able to comfort them which are in any affliction by the comfort wherewith wee our selues are comforted of God For as the sufferings of Christ abound in vs so our consolation aboundeth through Christ c. Thus to Paule thus to you thus to all assuredly In the other pillar of fire obserue that beside direction by going before it also gaue light vnto them in the night And thereby learne with a féeling comfort that whosoeuer followe Christ as their Guide and Leader they still haue light in others darknes So saith Hee himselfe Hee that followeth mee shall not walke in darknes but shall haue that light of life In both the one and the other sée a Notable Figure of Christ in whoÌ„ there is cooling without whom there is scorching heate in whom there is light and without whom there is hellish darknes In the world yee shall haue trouble but in mee yee shall haue peace The wordes which followe That they might goe both by day and by night most notablie remember vs that in trauelling towardes the spirituall Canaan we must not rest but labour forward continually The Chiidren of this world are often looking back toward Egypt and often pitch downe their Tents so in this Wildernes that they are loath euer to take them vp and to remoue But with the Sonnes of God it is not so but they say with themselues We haue here no abiding Citie and fixing both eye heart on their Heauenly house they iourney on still both day and night in true pietie and obedience and they are not quiet till they haue attained to the Hauen sée their God with his holy company in the highest Heauens Last of all when it is said Hee tooke not away the pillar of the Cloud by day nor the pillar of fire by night from before the people Let it euer assure your fearing heart cooling comforting shining and lighting guiding and directing his little flocke shall neuer be taken away froÌ„ any member thereof but euer be readie present with vs both by day night to the eternall praise of his goodnes and vnspeakeable comfort of our soules blessed againe and againe be his name for it And thus far of this Chapter CHAP. 14. The Heads of this Chapter may be these 1. The pursuing of Pharaoh after them 2. The feare of the Israelites wheÌ„ they saw him vâ— 10. 3. Their fall and sinne through their feare ver 11. 4. The Lords deliuerance of them 1. TOuching the first marke what a straite the Lord brought his people into when He commaunded Moses to speake vnto them to campe before Pâ—-hakiroth betweene Migdol and the Sea ouer against Baal-zephon where the Sea was before them Mountaines on either side and Pharaoh with his Host at their backes the Lord hardening his heart to follow after them yet was not this distresse for their hurt but for their good that God might be honoured they miraculously deliuered and their enemies gloriously ouerthrowne How then doo wee feare in euery aduersitie before wee sée the end Surely we wrong the Lord much and our selues in so doing he being as good as euer he was as mightie as euer he was to finde meanes and as iust as euer hee was to punish our malicious enemies O thinke then with your selfe and reason thus Loe héere I am distressed on euery side as the Israelites were at the Red-Sea and it is the prouidence of God that I should be thus as it was his Will they should pitch in that place But doo I know the Lords meaning what he will doo No indéede And therefore I will patiently waite for his blessed Will not murmuring as the Israelites did but comfortably assuring my selfe that one way or other the Lord will giue issue to his glory and my
diffidere Remēber to distrust or be not too credulous which Cicero so commendeth and liketh that he doubteth not to call it the synews and ioints of all humane Wisedome It hath place in all our priuate life and actions but especiallie in iudgment This cannot hée doo vnlesse he haue an other vertue included in this namely diligence to heare both sides patientlie fullie indifferently which euer good Iudges doo for want whereof how fowlie some haue bene caried awrie many Stories testifie That one let me remember of Apelles the Ephesian who was accused to Ptolemie by his enemie Antiphilus that he had imparted to one Theodorus treasonable conspiracies plots against the King which Theodorus in truth Apelles had nener seene in his life The King lightlie and hastelie gaue credit to this tale and clapt Apelles vp with full purpose to execute him for it And indeede had so done if a prisoner in the same prison mooued in conscience had not opened the whole truth acquainted Apelles which when the King saw he perceiued also his great fault in crediting too lightly and gaue that accuser to Apelles to doo with him what he would or as some write to be his Bondman for euer Iudges therefore must beware of this great fault and heare euer the defence of the accused Now because we be not al Iudges doth not this law concerne vs yes yes your owne heart can tell you if they must not receiue them we must not tell them raise them and coyne them If we do the Lord séeth it and marketh it and although they wisely auoid the snare of them and set frée the accused and slaundered yet God remaineth a swift Iudge and verie sure to consume such wretches who so against his lawe haue wrought euill against their neighbour and brother If we may not rashly smite and kill with the hand although he be a thiefe no more with the tongue although it be true for charitie hideth a multitude of faults The phrase moueth me and therefore I note it that if God so please it may moue you also Thou shalt not put thy hand with the wicked to be a false or cruell witnesse If to giue the hearing be in some measure to put to the hand surely to haue an itching eare to heare euil reportes of our Christian brethren with delight contentment to beléeue them wholy or half to report thē againe is to put to the hand much more and to be grieuously guiltie before God Yet what so common in our mouthes as I am not the author I am not the first rayser I heard it I haue my author and so forth God that made this law against receiuing knoweth hearing goeth before receiuing if not receiue then not heare not beleeue not report to others For he shal bée thy Iudge who will not be mocked with shifts How many men satisfie their owne consciences herein I know not when they heare with gréedines and haue their instruments laid abroad for that purpose neuer imparting to the partie what they heare that he may answere it but kéeping all close from him and thinking what they please I know there may be some reason to conceale the accuser but to conceale the accusasion I know none For if they will heare with one eare let them heare with the other in the name of God the wrong side being as broad as the right and after two or three accusations cléered they will better know both the accuser and accused to their owne good Would God this fault were not where it least should be and where the sinne of it is as well knowen as others féele the iniurie Till it be amended let the childe of God say with Dauid O God of my righteousnesse and againe God thou knowest mine innocencie and my faults are not hid from thee To thee therefore I flie as knowing all both my good and my bad and in thy knowledge I rest be it vnto me as thou wilt I know thou hast meanes to humble Dauid and what thou doest shall be euer good in the end After a cloude the sunne breaketh foorth and the weather cleareth and is more comfortable 2 After Truth and diligence to attaine to it by hearing both sides the Lord also requireth in a good Iudge Skilfulnesse in the law Constancie saying in the next verse Thou shalt not follow a multitude to do euill neither agree in a controuersie to decline after many ouerthrow the truth Skilfulnesse in law to giue a right sentence not fitting the line to the stone but the stone to the line The line is fitted in the stone when the multitude is followed to doe euill than the which multitude nothing is more mutable and vncertaine The stone is fitted to the line when sentence is giuen according to law and truth that the Iudge hauing his name of Iustice his name and his actions must agrée Constancie stayeth the Iudge skilfull to discerne right and to doo what hee discerneth notwithstanding any company gainsaying it and therefore is Constancie also required in him Now if this may not be done in ciuil matters whose heart will not tell him much lesse may it be done in religion and matters of faith The wordes are playne Thou shalt not follow a multitude to doe euill therefore a multitude may erre and doe euill Neyther decline after many to ouer-throw truth therefore a multitude may ouerthrowe truth And how then can it bee a rule to guide my conscience by either in ciuill or ecclesiasticall matters O weigh it well and with a religious heart and let neither poperie tell you of multitude nor Anabaptists of fewnes and paucitie but euer looke you for truth be they many or few and let that be the issue For proofe there is too much to be recited now that many may erre and many holde truth therefore neither the one number nor the other any rule to a Christian conscience 3 The next vertue in a Iudge is equalitie which is opposed to respect of persons Equalitie giues like vnto like according to one rule certaine from which there must be no departing a haires breadth for any qualities in men as wealth or pouertie and such like On the contrarie part respect of persons giues to like vnlike to like causes vnlike and differing iudgements for qualities in the partie corruptly carying the Iudge his affections As Alexander the Great more respected Ephestio nothing so well deseruing than Craterus a valiant Gentleman and right well deseruing of the common-wealth This equalitie and indifferencie God requireth that it may expresse his nature vpright and indifferent to all men eyther in accusing them by his lawe or sauing them vpon repentance by his Gospell in neither of which he respecteth any mans person Which as it is a iust terror if we do euill how great soeuer we bée so is it as iust a comfort if we turne from it be we neuer
shall heare God that deceiueth not speake vnto you knowing that as these people of the Iewes were tied to the Propitiatorie so are we now to Christ in his word The Table of the Shew bread 1 THou shalt also make a table of Shittim wood of two cubits long c. The building and parts you must read in your Bible This Table againe was a third figure of Christ who is propounded of God to his Church as a table furnished with all dainties and contents Nothing is wanting in him that we can want and is good for vs to haue but aske and you shall haue seeke and you shall finde He is the riches of God to all that beléeue in him The Shew bread vpon this Table represented the word and the preaching of the same whereby as by bread man is fed strengthened and continued aliue The one thus worketh to his bodie the other effecteth it to his soule A great blessing is the one a farre greater is the other And therefore labour not for the meat which perisheth saith our Sauiour Christ but for the meate which indureth to eternall life c. It was called Shew bread because it alwaies shewed it selfe before God For it was not lawfull to remooue the olde before they brought and placed their new and so it neuer wanted vers 30. In Hebrew the bread of faces because it euer stood before the face of God as a continuall remembrance of the twelue Tribes of Israell The being of it continually figured how preaching ought to be continuall 2 When as the Israelites did eate of the same wheate whereof the Shew bread was made the same being of the first fruites of their corne offered they were thereby admonished by type and sigure to eate and drinke euer as if they sate before God and were his guestes And that the bread meate whereon they fed was in some sort holy and consecrate to God to be vsed therefore soberly and reuerently The like good meditation may we haue at this day although we haue not the same Ceremonie For whose are all the creatures we vse for the refreshing of our bodies but the Lords And should we then abuse them riotously prophanely wastfully and wickedly as many do The fault is manifest the truth and right is as manifest Such as be Gods will note it and amend it if there be any fault giuing thanks both before and after for such goodnes as we little deserue and vse them well 3 Thou shalt also make dishes to set the bread vpon for it and incense-cups and couerings and goblets c. Deseruedly was that Bishop commended which solde the holy vessels in the time of famine to relieue the poore with the money and excused himselfe to the Church That because GOD neyther eateth nor drinketh therefore hee needeth no dishes nor cups But to haue said thus in the time of these Ceremonies and by that pretext to haue robbed the house of GOD of those things had not beene well For euerie thing hath his proper time As then to take them away being commaunded for Types and figures had béene euill so now to bring them in without commaundement and to kéepe figures when the truth and bodie is come is also vnlawfull Which might yéeld a sober minde due contentment against the idle and superfluous furniture of Popish Churches neither to desire it when it is wanting nor to like it whē it is present Neither is the Church now in her infancie nor true beléeuers in their minoritie but shadows are gone Christ is come his true worshippers worship him in spirit and truth Moses and the Prophets are read and preached mens hearts are opened by the holy Ghost in the ministerie of the word being powerfull and strong Good life is sought and sinne is reprooued Prayers are offered vp vnto God in a tongue vnderstood the Sacraments administred dulie according to their Institution this is a blessed beautie in a Church though there be neither Gold nor Siluer shining vpon the walles The truth and comfort of conscience shining within vs is far more excellent c. The Candlesticke ALso thou shalt make a Candlestick of pure gold of work beatē out with the hammer shal the Candlestick be made his shaft and his branches his bowles and his knops and his flowers shal be of the same Six branches shall come out of the sides of it c. A fourth figure of Christ is this Candlesticke and of other good things also taught by it mystically As first the whole Candlestick beeing an instrument of light noteth out fitly that euen so Christ is the light of his church which light of his in his holy Scriptures he proposech continuallie to Men Women that will reade them The Heathens Pagans had their Religion but because they had not this Candlesticke Christ therefore they had no light but were vaine in their thoughts and their foolish hart was ful of darknesse They turned the glorie of the incorruptible God to the similitude of the image of a corruptible man and of birds and foure footed beastes and of creeping things They turned the truth of God into a lye and worshipped and serued the Creature forsaking the Creator c. The Faithfull haue this Candlesticke and therefore their Religion is true they haue light and know what they worship Their actions and manners also are directed aright for they are made to sée what truly pleaseth what truly displeaseth not following their owne imaginations and willes dooing what séemeth good in their owne eyes but what God hath commanded that doo they 2 The Candlesticke was in the Sanctuarie or Church and the light of the Word whereby Christ shineth should be in the Church that all the congregation thither comming might sée and receiue the comfort of it This is the true beautie of a Church indéede as hath bene saide and therefore either their ignorance or their malice was monstrous who set Candlestickes of Gold and Siluer and Shining brasse in their Churches but could not abide the word vnlesse it were in a strang tongue all light but that light was regarded banners and pictures and silkes and smelles and all beautie but not the Scriptures Therefore séeing they had not the true Candlesticke Christ in his Word giuing light their glorie was vanitie and their light was grosse and grieuous darknesse 3 The Candlesticke as you sée in the picture of your Bible had an vpright stemme and six branches issuing out three on either side of the stemme The stemme represēted Christ from whom all light groweth euen as the six brāches come from the stemme The branches are set in the stemme and so are all that giue light set in Christ The branche saith our Sauiour cannot beare fruite of it selfe 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