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
therefore that all Sacrifices had either all or part burned with fire c. We know not saith the Apostle what to pray as we ought but the Spirit helpeth our infirmities c. The Spirite beareth witnesse to our spirit that we are the children of God If any man haue not the Spirit of Christ the same is none of his The Spirit is life for righteousnesse sake The Spirit shal quicken your mortall bodies and so foorth This fire therefore the Lord euer vouchsafe vnto vs and we shall doe well Lastly when it is sayd the wood must be layd in order the peeces in order and all in order well might they then and we now obserue and learne how highly God is pleased with order and how much he abhorreth confusion Wherefore the Apostle giueth it for a Rule Let all things be done decently and in order And the more we frame our selues vnto good order the more assurance we euer haue the Spirit gouerneth vs. But the Inwards the Legges thereof shall ye wash in water sayth your Chapter The eleuenth Circumstaunce in this kinde of Sacrifice notably shadowing how Christ our Sauiour brought nothing impure or vncleane vnto his Passion as all other men doe when they suffer For although they suffer willingly ioyfully yet doe what they can they shall euer finde a law in their members rebelling against the law of their minde and leading them captiue vnto the law of sinne which is in their members No man therefore can offer a perfect offering to his God for his sinnes Onely Christ hath whose Inwards and Legges were washed that is who wholly was pure and immaculate within and without euery way This This is my wel-beloued Sonne in whom I and in whom onely I am well pleased Lastly this burnt Offering in this sort vsed and offered was a sweet sauour vnto the Lord sayth the Text. Not that God is delighted as man with any outward sauour but because first being done according to his prescript he accepted it and liked it and secondly he saw in it his slaine Sonne and smelled as it were his obedience which though it was fulfilled in time yet was with God from the beginning as hee was also slaine from the beginning Thus haue you viewed the Ceremonies of the first kinde of Burnt Sacrifices taken from the Herd Consider of them againe and often the Lord being intreated shal make them profitable to you The second kinde of Burnt-offerings ANd if his Sacrifice for the Burnt-offering be of the Flockes as of the Sheepe or of the Goates he shall offer a Male without a blemish c. The first kinde was of the Herde as you haue séene now the second is of the Flockes where againe you may note the Ceremonies before in the other kinde obserued and let that Exposition serue here without any repetition againe of the same things One thing here is which was not before touched namely how they shall kill it on the North-side of the Altar not on any side indifferently but on the North-side onely which was done assuredly to draw this his people from the idolatrie of the Gentiles who worshipped the Sunne in many places and therefore euer in their seruices turned them towards the place where the Sunne was as in the morning to the East at mid-day to the South at night to the West And matters of great moment they would referre to the iudgement of the Sunne The Persians in choise of a King agréed that all should méete at a place on Horsebacke betimes and whose Horse first neighed before the rising of the Sunne he should be King For they tooke the Sun for a God and Horses with them were consecrated to the Sunne as things pleasing to him In Tyrus when seruants and slaues had cruelly slaine by treachery and villanie their Masters and all Freemen they forsooth would make a King of themselues and how Euen thus they would all assemble before the Sunne and he that could first sée the Sunne arise he should be King as chosen out by that their God the Sunne These toyes lest the Israelites should learne of their neighbours the Heathens God not onely by words expresse prohibitions but also by such signes as this would teach and instruct them On the North-side therefore must this Burnt-offering be killed 2 This Ceremonie might admonish them that the full Sunne Christ Iesus was not yet risen vnto them but in time he should come and shine in his strength For these Sacrifices and Legall Rites were but as litle candels that gaue some small light and a farre more excellent Light should they expect that beléeued in due time And now I pray you hath it not appeared and with his glory put out all these dimme Lights of the Law We know it and find it with thankefulnesse euer may we thinke of it For he that reserued vs for these times and these times for vs could haue made vs be borne and to haue our being in the darkest times But now this Ceremonie of turning to the North is gone and we may turne any way and please God The time is come when the true worshippers shall worship in Spirit and trueth euery where and euery way lifting vp pure hands vnto God Thus much would our old Fathers signifie by the placing of the vpper ende of our Churches East-ward not North-ward which they would not haue done if they had thought this Ceremonie had bound men still Let vs then vse things indifferent indifferently and not vnto any superstition or sinne The third kinde of Burnt-offering 1 ANd if his Sacrifice be a Burnt-offering to the Lord of Fowles then he shall offer his Sacrifice of the Turtle-Doues or of the yong Pigeons Behold the third sort of burnt Offerings taken neither of the Herde nor of the Flocks but of the Fowles wherein first the Lorde by varietie did méete with the variable and mutable nature of man and so kept that people from lusting after the fashions of the wicked Secondly he mercifully regarded and prouided for the poore that should not be able to offer the former sorts and so might haue béene discomforted with it This appeareth Chap. 5. vers 7. 11. 14. 21. 22. 2 But of Fowles you sée héere not all sorts might be offered as Géese Cockes and vncleane Fowles whereof you read els-where but Turtles and Pigeons Which Fowles long before this time God appointed Abraham to offer Gen. 15 Happily because these most aptly figured Christ In whom was all holy simplicitie pacience innocencie c. 3 Concerning the Rytes your Chapter specifieth them in this sort The Priest shall wring the necke of it a sunder or pinch it with his nayle so as not the head should be quite plucked of but wounded that the blood might goe out and the creature die Thus was the Passion of Christ shadowed out whose blood was shed and he dyed yet his head not plucked
and Gentiles had all things so rich and costly in their Temples therefore it pleased God to match and excéede that beautie least ignorant soules should haue thought him lesse worth being the true and euerlasting God than those Idols and his children and people baser and lesse to be regarded than those Idolaters true Religion worse than false and so haue fallen away to their vtter consusion Which also was some reason why the Lord burdened them with such a multitude of Ceremonies lest they should haue leasure to looke vnto the Gentiles and to deuise new matters in imitation of them as mans curious Nature is too apt to do Ablessed care of humane frailtie and an vnsearchable goodnes to keepe man from falling But a second Question ariseth vpon this whether now vnder the Gospell it should not be so also séeing Temples of Idolaters Idolatry are now also very glorious to the eye The Answer is true No. For as S. Paule teacheth all these Mosaicall Ceremonies were but shadowes of things to come and the Epistle to the Hebrewes plainely saith that the Old Testament was nothing but the shadow of the New which shadowes are vanished the bodie and truth being come as was said a little before For a time thus it pleased God to submit himselfe to man to teach him by these things but it was not the course he intended to continue Since therefore the Iewes had a commandement and Romish Idolaters now haue none since those things represented what now is come and can no longer be represented as future you sée the case is farre differing and He said well that said it Tell me ye Priestes what doth gold in the Church or in Gods worship c Thus could the Satyricall Poet reprehend the excesse of the Gentiles in adorning their Churches Exuperius Bishop of Tolouse a citie of Narbon in France néere the Pyrene mountaines carried the Sacrament in a little wicker basket I meane the bread the wine in a glasse S. Hierom writing to Nepotian inueigh eth also against too much glorie glistering in Churches Saint Ambrose likewise in his Offices lib. 2. cap. 28. And when in the Councill it was argued whether golden or wooden vessels were fit for the Temple Boniface the martyr answered Cum aurei essent Sacerdotes ligneos habuerunt calices nunc lignei Sacerdotes volunt habere aureos calices When the Priestes were golden they had wooden cups but now when the Priestes are wooden they will haue golden cups These things reprooue not what is fit in Churches but condemne rightly all vnnecessarie excesse and superfluity such as is in Popish Churches at this day and was in vse among the Gentiles God is now worshipped in spirit and trueth Iohn 4. 24. Now as an appendix héere I may remember you what Beda saith of these things to wit Cuncta haec quae Dominus sibi a priore populo ad faciendum Sanctuarium materialiter offerri praecepit nos quoque qui spirituales filij Israel hoc est qui imitatores Dei viuentis populi esse desideramus spirituali intelligentia debemus offerre quatenus per huiusmodi oblationes voluntarias ipsi Sanctuarium ei in nobis facere mereamur ipse in medio nostrum habitare hoc est in corde nostro mansionem sibi consecrare dignetur Cui videlicet Aurum offerrimus cum claritate verae sapientiae quae est in fide recta resplendemus Argentum cum ex ore nostro confessio fit ad salutem Aes cum eandem fidem publica praedicatione diuulgare gaudemus Hyacinthum cum sursum corda leuamus Purpuram cum corpus passioni subijcimus Coccum bis tinctum cum gemino hoc est Dei Proximi amore flagramus pilos caprarum cum habitum poenitentiae luctus induimus pelles arietum rubricatas cum ipsos Dominici gregis ductores suo sanguine baptizatos videmus pelles ianthinas cum nos post mortem spiritualia corpora habituros esse speramus Ligna Sittim cum expugnatis peccatorum spinetis munda carne anima Domino soli seruimus Oleum ad luminaria conciunanda cum fructibus charitatis misericordiae refulgemus Aromata vnguentum Thymiamata boni odoris cum opinionem bonae nostrae actionis multis ad exemplum bene viuendi longè latèque diffundimus Lapides onychinos gemmas ad ornandum Ephod cum miracula Sanctorum quibus cogitationes Deo deuotas opera virtutum ornauere digna laude praedicamus atque haec in adiutorium fidei nostrae vbi opus assumimus c. All these things which the Lord commaunded to be materially offered vnto him by the people of Israell to make a Sanctuarie we also which are the spirituall children of Israel that is which desire to be the followers of the people of the liuing God must offer the same vnderstanding thē spiritually so farre as by such vountarie offrings both we may deserue to make a Sanctuarie vnto him in vs and also he may vouchsafe to dwell in the middest of vs that is to consecrate vnto himselfe a mansion place in our hearts For example we offer vnto him Gold when we do shine by the brightnesse of true wisedome which is the right faith Siluer when with the mouth also confession is made to saluation Brasse when we delight to noise abroad the same faith by publike praising of it Blew silke when we lift vp our hearts Purple when we make our bodie subiect to suffering Scarlet when we be inflamed with a two-folde loue that is of God and our Neighbour Fine linnen when we feele or perceiue in our selues the cleannesse of the flesh Goates haire when we put on the habit of penaunce and mourning Rammes skinnes coloured red when we see the guides or rammes of the Lords flocke washed in their bloud The skins of Badgers when we hope that after death we shall haue spirituall bodies The wood Shittim when the thickets and the thornes of sinne being broken through with a cleane bodie and soule we serue the Lord onely Oyle for the light when we be beautified with the fruites of loue mercie Spices for annoynting oyle and for the perfume of sweet sauour when we spread farre and wide the opinion of our well doing to be an example vnto many of well liuing Onix stones stones to adorne the Ephod when we doe publish with due prayse The myracles of Saints wherewith they haue beautified their deuout thoughtes and vetuous deeds And these things for helping our faith when neede is we take to our selues The Arke HAuing passed ouer the Preparation of Ceremonies and shadowes now in the tenth verse beginneth the matter it selfe and first of the Arke They shall also make an Arke of Shittim wood two cubits and a halfe long and and a cubit and a halfe broad and a cubit and a halfe high And thou shalt ouerlay it with pure golde within and without and so
of the booke of Judges how still still they were deliuered ouer to their aduersaries for transgressing in this behalfe All the dayes of Ioshua saith the Storie there and all the dayes of the Elders that out-liued Ioshua which had seene all the great workes of the Lord that he did for Israell But when that generation was gathered to their fathers there arose vp an other generatiō which neither knew the Lord nor yet the works which he had done for Israell And these did wickedly in the sight of the Lord and serued Baalim c. Wherefore the wrath of the Lord was hote against them and he deliuered them into the hands of spoylers c. And whithersoeuer they went the hand of the lord was sore against them c. Marke with your selfe the vehemencie of these words and the greatnesse of this wrath for worshipping him after other wayes than hee himselfe appoynted In the 8. Chap. Gedeons Ephod made without warrant did it please O marke the words All Israel went a whoring after it which was the destruction of Gedeon and his house Hee and his house perished for worshipping God otherwise than God himselfe appointed This is no small punishment if God giue a heart to thinke of it fruitfully The like you read of Saul who would offer sacrifice contrary to the word He and his house also perish for it Ieroboams golden Calues set-vp without warrant worshipped without warrant ouerthrew him and all his also I exalted thee saith God to Ieroboam and made thee Prince ouer my people Israel c But thou hast not beene as my seruant Dauid which kept my Commandements and followed me with all his heart and did onely that which was right in mine eyes For thou hast gone and made thee other Gods and molten Images to prouoke me and hast cast me behinde thy backe And therefore behold I will bring euill vpon thy house and will cut of him that pisseth against the wall euery Male euen to the dogges as the Marginall Note hath and I will sweepe away the remnant of thy house as a man sweepeth away doung till it be all gone Judge then in your secret thought hearing these words whether it be a small matter to worship God otherwise than he in his word appointeth to vs. It is a very memorable thing that is written of Gregorie sometimes Byshop of Rome the best of all that followed him the worst of all that went before him how hée in a most grieuous plague deuised and appointed those Supplitions to Saints set downe in the Letanie hauing for it neither commandement nor example nor any warrant in the word but all to the contrary very plainly and that so God reuenged this wicked boldnesse as in one houre fourescore of those that so prayed and rehearsed those suffrages suddenly fell to the earth and breathed out their last breath Thus the Lord liketh deuises of men in his seruice Why should not all flesh be resolued then that in vaine doe wee worship God teaching for doctrine mens precepts And consequently of the impudencie of that speach of a Popish Doctor that GOD respecteth not so much what we doe as with what minde wee doe it The vntaught Romanes vnderstood more trueth than this man when béeing mooued to receiue Christ into the number of their gods they answered that euery God must needes bee serued according to his will and not according to his worshippers will and therefore since they vnderstood that Christ would haue no fellowes but would be worshipped alone they must needes either forgot all their other Gods which they might not doe or worship him otherwise than his will was which would offend him So they resolued to reiect him which turned to the destruction of them in the ende Discamus Deum ex ipsius voluntate honorare c Let vs learne to worship God according to his VVill saith S. Chrysostome c. Cyprian telleth vs VVe must follow Christ he that doth not so is not a Priest of God but walketh in darknesse Paul saith Hee deliuered to them what he had receiued c Hée condemned all voluntarie worship A learned Professor in Paris affirmeth boldly that mens praecepts turne people from the truth seduce the hearts of the simple therefore saith he God tyeth vs so strictly to his Word without adding or diminishing c. 2 But doth not a good intent and meaning preuaile with God albeit the thing be not expresly warranted Your selfe iudge by that which you sée here and in many other Scriptures making this the second of the two things I said were here to be obserued Had Nadab and Abihu the sonnes of Aaron héere any ill meaning towards God or did they of malicious purpose offend him and procure their owne destruction No you must néedes thinke their intent was good but because they swarued from the word that good intent serued not The words out of Deutro cited before are not you shall not do ill in your owne eyes but you shall not doe that which seemeth good good I say and I pray you marke it you shal not do that but shall kéepe you to my commandement Be it neuer so good then in my conceite that is be my meaning neuer so good it profiteth not neither shall excuse Gods destroying wrath more than it did here these sonnes of Aaron There is a way saith Salomon that seemeth good to a man and right but theyssues thereof are the wayes of death Such assuredly are all wil worships not grounded vpon the word but vpon mans will and good intent They shall excommunicate you saith our Sauiour Christ Yea the time shall come that whosoeuer killeth you will thinke that hee doth God good seruice What then shall his so thinking excuse his bloody murder Ioseph had no ill meaning when hée prayed his Father to change his hand and to lay his right hand vpon his elder sonnes head What ill meant Iosua when hée wished Moses to forbid those that prophecied Michas mother when according to her vow shée made her sonnes two Idoles Saul when he saued aliue the shéepe of the Amalekites c. Peter when he had Christ his Master to pitie himselfe The Disciples of Christ when they forbadde little Children to come vnto him when they would haue commanded that fire should come from Heauen c. Peters meaning had no hurt in it when he forbad Christ to wash his feete with a number like places in Scripture yet you know no good intent was accepted in these cases No more no more shall it euer be when it is not agréeing to the VVord which onely is a Christian man and womans true and perfect guide Let therefore these things take place with vs and neuer wrostle we against the Lord for he is too strong for vs. and his will must stand not ours O why should it grieue mée to be ruled by
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
procure one drop of water to coole his scalded tongue The gaine of Gold makes many loose their soules The gréedy wretch that for himselfe still spares doth hoord-up nothing but continuall cares Hermocrates lying at the point of death bequeathed his goods to none but himselfe The fire burneth â—â—ercer the more it hath and so the worlds wormes The Bées doo flocke to the hony dewe and so these wretches vnto gaine The greatest fish deuoure the smaller frie and so these wretches their weaker brethren In aworde as you neuer sée the Sea without waues so shall you neuer see these wretches without woes And as the cloudes doo hide the Sunnes light so their gréedie hearts repell Gods grace But let this suffice touching some vse of this Chapter ¶ â‹ CHAP. 9. The chiefe heades of this Chapter are these three plagues more The Fifth Plague The Sixth Plague The Seauenth Plague 1. WHereof that we may make like vse as before let vs first note froÌ„ whence any murren of cattell doth come when wee are that way punished in a countrie surely euen from the Lord as we sée héere Not simply froÌ„ Witches and Sorcerers set on by malicious neighbours as we vsually thinke for what can a whole Legion of Deuils doe to one swine without leaue graunted from the Lord you know the place and it ought to be thought vpon God sometimes trieth by this afflictioÌ„ and so teach the Scriptures Cursed shall be the increase of thy kine and the flocke of thy sheepe The beasts and the birdes are consumed for their sin that dwel in the land Euery way theÌ„ it is the Lord euery way therfore we ought to séeke to the Lord not to Witches and Sorcerers 2 But still the Lord spareth the Israelites True and sée the vse of it First God in his Justice this way more tormenteth the mindes of the wicked who for their rebellion against him deserue all punishment so saith the Psalme The wicked shall see this and consume away Secondly the Lord assureth his Chosen in all the world that albeit in lesser matters he trieth them or chasticeth them as hee dooth others yet when his great plagues come of Judgement vnto death and destruction eternall he will surely make a separation to the vnspeakeable Comfort of his owne and to the eternall praise of his mercie The wordes of the Prophet are plaine For a little while haue I forsaken thee but with euerlasting mercie haue I had compassion on thee saith the Lord thy Redeemer Againe in the Psalme if his wrath be kindled but a little Blessed are they that put their trust in him Meaning because there is euer as I say a partition betwixt the Lords wrath and his Chosen Good therefore is that prayer of Dauid euer to be in our minde wheresoeuer we are O knit my heart vnto thee Lord that I may feare thy name that I may euer cleaue vnto thee euer be thine and neuer be drawne away from thee by any temptation whatsoeuer 3. And the Lord appointed a time saying To morrowe the Lord shall finish this thing in this Land So that not onely the Judgement and affliction which happeneth is of the Lord but the very time also when it shall begin and when it shall end before which time no malice of man or Deuill can bring it no power of any creature can take it away Tempus prâ—fixit vt non casu factum putent vt certitudinem Diuinâ— virtutis ostenderet cui nemo potest resistere Hee appointed the time saith Theodoret that they might not thinke these things came by chaunce likewise to shew the certaintie of Gods power which no creature can resist Againe the truth of his comminations and threatnings you sée héere when it is said So the Lord did this thing on the morrowe all the Cattell of Egypt died but of the Cattell of the children of Israel died not one Learne therefore to tremble when the Lord threatneth and to feare the Euent for as here so euer he will be true vnlesse heartie Repentance step in betwixt and turne away his wrath from vs. 4. Then Pharaoh sent to sée and found all as hath béene said yet saith the Text the heart of Pharaoh was obstinate and hee did not let the people goe Marke it well and thinke with your selfe whether any Preacher or Teacher can be plainer in words than GOD was héere by works or whether any man can euer bee made to sée a truth by teaching more euidently and manifestly than Pharaoh héere sawe this hand of God smiting Egypt and sparing Israel yet though GOD be the Teacher himselfe and the matter subiect to his eyes without deniall Pharaoh still is obstinate still the same still a striuer against God and his grace How then doo wee wonder that where the Word is preached truth soundly and plainly taught yet all be not reformed and reclaimed froÌ„ their errors Is there any fault in the Word or Teacher are not things plaine how then commeth this to passe but euen as héere it did from the fearefull wrath of GOD hardning such hearts and closing such eyes that they can neither sée féele or vnderstand to saluation All because they haue not a loue to the truth but are hypocrites scorners deriders and such as heare onely for fashion thinking themselues abundantly skilfull when indéede they are most ignorant and when as they may sée the Lord by his Prophet affirming that he will looke vnto none but such as are poore of a contrite spirit and tremble at his words That is humble in their owne eyes receauing the Word with reuerence hungring and thirsting after the same as the Spirituall foode of their soules saying in their hearts as Samuel did Speake on Lord thy seruant heareth Surelie neither true matter nor plaine manner will serue vnlesse God strike a holy stroke within vs by his powerfull Spirit that wee may be moued Therefore as it is a blessing to haue truth tolde vs so is it a double blessing to haue a soft heart giuen vs moued yéelding to the truth Otherwise as you sée in the Smiths shop as many hard blowes laide vpon his Anuile as vpon the Iron hee worketh and yet the Anuile remaineth all one and the Iron turneth to the Smithes desire because in the one there is heate in the other none So in the same Auditorie as manie proofes and reasons are laid open to one as to another and yet one moued and not another S. Augustine saith Non verbis hominis fit vt intelligatur verbum Dei facit Deus vt intelligatis The words of man cannot make man vnderstand God his word but it is God that maketh them to vnderstand Joy therefore in the Lord his mercie towards you when you haue féeling knowe that it is a grace not giuen to all you sée Pharaoh héere and such hath the world many whom no preaching can reforme c. 5.