further successe according to the promise he held it most fit to behaue himselfe in such sort So was the case altered by an Omnipotent God striking euen that Lyon with a reuerence of his Minister and after great gifts giuen to the Colledge he departed peaceably into Aegypt Not an vnlike reuerence did God strike into the heart of Herode of Iohn Baptist the Text saying Herod feared Iohn knowing that he was a iust man a holy and reuerenced him and when he heard him he did many things and heard him gladly Surely the Lord is the same both in power and mercie if we will be true Pastors and Ministers to him and his people Well may the mountaines be moued and the lesser hilles tremble but his mercie shall neuer depart from his Ministers nor the Couenant of his peace be altered Onely onely let vs looke to our part of the Couenant and performe it not loytering but labouring and that in such sort as maketh most for the edifying of our flocke Let not them gape vpon vs and catch nothing our words passing like a streame for our praise not for their profit c. 2 The bloud was to be put vpon the hornes of the Altar saith the 12. verse that so might bee shadowed how the preaching of the Gospell concerning the blood and passion of Christ should be published and sounded through the foure corners of the world euen ouer the whole earth And all the rest of the bloud thou shalt powre at the foote of the Altar So noting againe how the bloud of Christ though in it selfe sufficient for all yet becommeth not helpfull to all but is vnprofitably powred out for many as this héere was at the foot of the Altar through their owne vnbeleefe and wicked hardnes of heart treading vnder their féete that holy atonement Hebrewes 10. The fat was to be offered vnto the Lord euen the fat that couered the inwardes and the kall that is on the liuer and the two kidneyes c. That so men mightlearne to giue vnto God their best seruice duetie most thankfully euer confessing that all fatnes that is all comfort and prosperitie and ioy commeth from him as from the fountaine and it is due to him as his owne from all men But O change of mens hearts in these daies from this perswasion and duetie When the verie worst is thought good inough for God our worst corne our worst Calfe our worst Lambe and too often neyther good nor bad shall God haue of vs. Is this to burne the fatte vpon the Altar vnto the Lord Then for thankefull feeling as giuen of GOD it is also farre from vs many I meane as we are néere to consuming vengeance for the same We sacrifice prayse to our purses to our wits to our friends and to any thing rather than to God So that I feare the prophane Atheisme wickednesse of Aiax Timotheus two Captaines of Athens stealeth into the hearts of men in these daies Of which Aiax it is written that when he went to the Troian warre his carefull father Telamon aduised him to behaue himselfe manfully and to be valiant in attempting great things honourable and praise-worthie adiutore Deo God being his helper But Aiax like a mad Athiest answered Timidis ignauis opus esse auxilio Diuino That feareful and cowardly men had need of Gods help he would attaine to victorie without God Which odious and damnable Speach of an arrogant wretch Sophocles saith was punished with burning torches of Furies whereby he was bereaued of his wits and so madde slew himselfe A fit end for such a monster Of Timotheus the other Athiest thus we read That when certayne enuious persons spiting his successe made and spread abroade certayne pictures or fables wherein they portrayed Fortune hanging nets about such Cities as he had subdued he sléeping fast and dooing nothing whereby they maliciously sought to rob him of his due prayse and to giue it to Fortune hee vnadvisedly out of a proud and prophane heart brake out into these wordes Ego feci non Fortuua These thinges I tell you my selfe haue done not Fortune After which wordes hee neuer had successe in any seruice more Understand by Fortune GOD as the better Heathens did and the wickednes will appeare better of this Speach Let vs then learne to burne the fat vnto God that is euer and euer to acknowledge that all our prosperitie and successe all our comfort and good is from him and him onely without whom we can do nothing 3 But the flesh of the Calfe and his skinne and his doung shalt thou burne with fire without the host It is a sinne offering By these things was represented the Olde man subiect to sinne and curse which hath no place in the Church but must be carried out of the host flesh and bloud cannot inherit the kingdome of God Others apply it to Christ as a figure of him and aleadge the Apostles words to the Hebrewes where he saith The bodies of those beastes whose bloud is brought into the Holy place by the High-Priest for sinne are burnt without the campe Therefore euen Iesus that he might sanctifie the people with his owne bloud suffered without the gate As if he should haue said the carrying out of these things out of the host and burning of them there was a notable figure how Christ should suffer being an offering for sinne without the gate not in the Citie The vse whereof followeth in the same place Let vs therefore goe foorth to him out of the campe bearing his reproach Sée your Marginall Note in your Bible vpon the words 4 Going from this sacrifice to the next of the Ramme vers 17. he saith Thou shalt cut the Ramme in peeces c. It was not lawfull to teare and rend the sacrifices but there was vsed a cunning right cutting of euerie part whole vp as it grew vpon the bodie both for reuerence of the sacrifice and to the end euery part appointed by GOD to an vse might truely and rightly and wholly be so vsed From this cutting and diuiding the Apostle drewe his word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 15 To deuide the word aright Not to rend and teare not to wring wrest to our fancies the holy Sayings of God not to bring a sense but to take a sense and to kéepe the puritie of doctrine the soundnes of truth the proportion of Faith teaching conuincing correcting and instructing in righteousnes rightly that the man of God may be absolute being made perfect to all good workes How men haue fayled in this who so readeth the Monuments of times may sée to his griefe In Tertullian and others how the Valentinian Heretikes and many moe abused the holy Scriptures by their interpretations euerie man may read Origen was learned yet how ill he diuided holy Writ by forced and conceyted allegories it is pitifull to see Thus may
you go ouer older times And for these later times our Romish teachers haue excéeded all that went before them in this fault as may be shewed by many miserable expositions when time shall so require 5 Thou shalt kill the Ramme and take of his bloud and put it vpon the lap of Aarons eare and vpon the lap of the right eare of his sonnes and vpon the thumb of their right hand and vpon the great toe of the right foote c. By the eare is noted obedience whereupon the seruant that would stil continue with his master was put to the post of his maisters house and bored in the eare in token of perpetuall seruice and obedience So by this figure the Lord would shadow out that the Priestes from whom others should draw example should themselues be obedient to his word in all things and first heare and then teach Obedience was euer acceptable and pleasing to God Sacrifice and meat offerings saith the Psalme thou wouldest not haue but mine eare thou hast opened Hath the Lord as great pleasure in burnt offerings and sacrifices as when his voyce is obeyed Beholde to obey is better than sacrifice and to hearken is better than the fat of Rammes c. Especially in them that call vpon others to obey obedience must needes be looked for and the want seuerely punished The right eare is chosen to shadowe a right hearing of the word for amendement of life and not a left for confirmation of errour and further obstinacie against the Lord as many do heare it The Thumbe of the hand is touched with bloud to teach that we must not onely be hearers but dooers of the word ioyning workes to faith and holy life to a sound beleefe For the kingdome of God standeth not in word but in power The right Thumbe not the left to shadow out that we may not deceiue our selues in our workes and doe what séemeth good in our owne eyes thinking to please GOD with our good and fayre intents but our workes must be right commaunded by God not inuented by vs. For want of which due consideration O how many are deceiued and wearie themselues in dooing what God neuer will accept or reward Wo be to the Teachers that for their owne aduantage haue thus abused Gods poore people the worke of his hands the price of his déere Sonnes bloud The Thumbe is touched but it is the right Thumbe and both by figure and plaine testimonies the Scriptures are manifest in this point To the like end was the great Toe of their right foote also sprinkled with bloud that they might so remember to walke worthie of their vocation And vsually by the foot in Scripture is both action and affection noted Their feete are swift to shed bloud that is their actions are cruell and tyrannicall My feete had almost slipped saith Dauid meaning both action and affection Looke to thy foote when thou enterest into the house of God that is to thy minde intent and affection Lastly both Aaron and his garments and his sonnes and their garments were sprinkled with bloud To teach that he and all his seruice and intercession for the people was onely in his bloud acceptable who should shed his bloud for mankinde the true Aaron and High priest Christ Iesus 6 The brest the shoulder were the Priests part as you sée alotted by God to them for their maintenance yet not without some figuratiue resemblance for the brest is often vsed to signifie wisdom the shoulders to note strength in bearing So by these parts giuen to the Priests God would shadow how the priests ought euer both in wisdom iudgement in bearing induring the many difficulties of their own function all other crosses whatsoeuer go before the people and be examples to them of comfort and courage of counsell and good aduise in all things Great vses are then of Ministers if people had eyes to see them and harts wisely to consider them that with thankfulnes both to God and his instruments they might righly vse Gods goodnes prouided for them 7 The head was cast away not without an excellent figure For thereby was signified that in matters diuine and heauenly we must cast away our owne heads and wits as not able to attaine to such depth and pray with the Prophet Dauid Open mine eyes O Lord that I may beholde the wonderfull things in thy lawe The naturall man saith Saint Paule vnderstandeth not the things that belong to God neyther can he for they are foolishnesse vnto him This meditation is a notable stay when we cannot vnderstand and so are tempted to thinke it false and absurd c. 8 And the holy garments which appertaine to Aaron shall bee his sonnes after him to be anoynted therein and to be consecrate therein c. The same garments continued although the Priest by mortalitie being a naturall man changed and so was signified that our High priest not meere man but God and man is one and his righteousnesse our blessed garment remayneth to Father Sonne and sonnes sonne to the worlds end in them that feare him and by a true faith beléeue in him Againe by the way we may note that by Gods lawe the high priest was not buried in his Robes Pontificalibus as now forsooth Bishops be among apish imitators of these Iewes Ceremonies a toy taken vp without reason vnlesse this may be reason because being dead they meane to discharge that dutie of their place which aliue they neuer made any conscience of 9 Aaron and his Sonnes shall eate the fleshe of the Ramme and so foorth But a straunger shall not eate thereof bycause they are Holye thinges When any Sacrifice was effected in this sort the bringer or owner and the Priestes did eate part and so were as Gods guestes inuited of him to a holy feast which that it might be with more reuerence and spiritual presence all things were done in the Holy place the meat soden and eaten c so a difference made betwixt that and their ordinarie diet at other times their mindes drawen to the meditation of such mysteries and they present rather at a Sacrament than an earthly repast No prophane person was admitted but onely such as were of the family of God and yet in our daies they that will séeme most religious teach and striue to maintaine that wicked and prophane persons may aswell eate the bodie drinke the bloud of Christ as the godly may and to that end teach a grosse reall presence of materiall flesh and blood by transubstantiation Nothing will draw them from this madnesse neyther the figures of the lawe nor the plainnesse of the Gospell but headlong to hell they will runne with it against Scripture Fathers Reason and whatsoeuer ought to perswade wise men The late beginning of this cursed error they read and sée as well as we Tertullians Rule they acknowledge with vs That
being Vehiculum animae vitalis for the Vitall spirits which yéeld vnto man through his whole bodie heate and motion and action are begotten of blood by the power of the heart and therefore mans life and the life of euery other creature is said to bée in the blood Secondly because the Lord had ordained blood to bée vsed in the Atonements made for sinnes as a plaine Figure of the blood of Christ the only able thing to purge and wash away our sinnes and offences therefore hée would haue blood regarded as a holy thing and not vsed by man as other meates might bée Thus God in his Law would not suffer man to eate the blood of a beast because it figured the blood of his Sonne in poperie we are taught to make no bones at Christ his own blood but to beléeue that the Wine in the Sacrament is turned into his very blood really and then to drinke the same boldly The Gospell shall not yéelde so much reuerence to Christ as the Law did Is it to be taught and bléeued God forbid 2 You may remember how the Apostles continued this Law Acts 15. 29. and aske why being a ceremoniall Law it was more continued than others To which answere is made that chéefly for three Causes they did it First to auoyd offence in the mindes of ignorant people not yet taught nor of the suddaine apt to heare of the abrogation of so ancient a Lawe euer since Noah his time Secondly that thus they might shewe that their doctrine was no other but euen the old ancient doctrine since the beginning of the Church And thirdly for discipline that men might still be afraid of murther by this continued ceremonie After when God had vouchsafed to his Church further knowledge this also was abrogated and men left to their liberties to eate blood as well as the flesh CHAP. XVIII IN a godly Common-wealth two things are necessarie right Religion according to Gods word and holy honesty of Matrimonie The first the Lord hath laid downe both in the ten Commandements Exod. 20. and in these Sacrifices thus passed ouer Now therefore it pleaseth him to come to the second Vnspotted Marriage Where he first vseth a Praeface to mooue them to diligent obseruation of what héerein he should say and then he commeth to the matter it selfe The first is contayned in the fiue former Verses And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them I am the Lord your God After the doings of the land of Aegypt wherein ye dwelt shall ye not do and after the maner of the land of Canaan whither I will bring you shall yee not doe neither walke in their ordinances But doe after my iudgements and keepe my ordinances to walke therein I am the Lord your GOD c. This Praeface of some is taken generally to concerne all the Lawes of God the obseruation whereof is euer the sure safetie of a state publike or priuate For it is not the munition of walles leagues aliance with forreigne Princes largenes of confines plentie of treasure or such like that preserue a Common-wealth but carefull and diligent obseruation of publicke Lawes ordeyned of God for the good of man It is sayd Lacedemon flourished whilest Lycurgus his Lawes were obserued much more any Common-wealth when Gods be kept for what comparison betwixt mans Lawes Gods Demosthenes saith It was the maner of the Locrenses that if any man would publish deuise a New law he should put his necke into a halter ready to be put to death if the Law were not good by which meanes they made men more carefull to obserue old ancient tryed knowne Lawes than with busie heads to make new Now what Lawes so olde and so approued good as Gods Lawes Euer therefore are they to be regarded and hearkened vnto Others take this Praeface particularly of these Lawes concerning Mariage now following that if they be carefully kept a kingdome long flourisheth and if not soone it commeth to a fearefull fall For so odious and abhorred of God is the vnlawfull mixture of man and woman that the Lord cannot long with-hold great iudgements And thus much remember as you reade them euer that these lawes doe not concerne the Iewes onely as the Ceremoniall lawes now spoken of and iudiciall did but these lawes belong to all men and women and to all succeding times being eternall immutable grafted by God in mans nature and giuen by him for holinesse sake Note all the wordes well that God would not haue them like either the Aeygptians or Canaanites and wish with mée that there were a like law against our béeing like forreigne nations néere vs with Ruffes dipped in the deuils liquor called starche bursten-belly doublets garded as the French fringed as the Venetian Turkish heads Spanish backs Italian wastes c. giuing dayly occasion to the mockers that say French nets catch English fooles 2 The Praeface ended God commeth to the matter it selfe in the 6. verse saying None shall come neere to any of the kindred of his flesh to vncouer her shame I am the LORD Kindred is of two sorts by societie of blood which is called Consanguinitie or by carnall coniunction of man and woman which is called Affinitie That popish kindred which they called spiritual kin dred arising by baptisme or confirmatiō this Chapter knoweth not neither any other part of Gods booke it was onely deuised for Popes gaine 3 The greatest Consanguinitie is betwixt Parents and children and therefore that is forbidden in these words Thou shalt not vncouer the shame of thy father nor the shame of thy mother for she is thy mother c. The very Heathens abhorred this wickednes as most vnnaturall and vile Yea the Camels saith Aristotle abhorre it by nature and the Colt will not come néere in this sort to the Dam God being pleased in brute beasts to giue vs an example against this thing Hermiene in Euripides could crie it was barberous Now when thus hée nameth father or mother you must not tie the words to our immediate parents onely and to immediate children but the words stretch to all the right line of Consanguinitie either ascending or descending For as it is vnlawfull for the daughter to marry with her grandfather or so vpward in the streight line so is it for the Father to marrie the Neece his Neeces daughter or her daughters daughter or any other down-ward again in the right line For all these if you reckon ten thousand of them are said to be as parents and children in respect one of another And by the Lawe of Nations it was euer accounted incest to marry vpward or downeward in the right line 4 The next Lawe is The shame of thy fathers wife shalt thou not discouer for it is thy fathers shame Hée meaneth the wife of my father that is my step-mother not mine
283 284. Prayers in secret and priuate places 30 31. Prayer in and with the congregation powerfull 370 374. Prayers in Gods eareâ— are loud câ—yes 37. Prayers of the godly desired by the wicked in time of danger 96. Prayer commonly neglected 97. Prayer is of great power and force 99 215 296 441. Prayer iâ— to be ioyned with meanes in warre 295. Prayer to be made daily for Prince Countrey families friends c. 97 445. a. to be made for the Minister that prayeth for vs 298. Prayer to be vsed when we goe to bed and when we rise 177 428. b. Prayer is the refuge of the godly in trouble 280. In prayer diuers gestures 298. Prayer noted by incense 428 c. Prayer must be kindled by Gods promises 457. He that prayeth must be reconciled in Christ 428. b. What reasons we may vse to the Lord in prayer 446. Prayer of the Magistrate or Minister 445. Preaching doth not alwaies preuaile and why so 111. it is to be maintained 360. it ought to be continuall 391. and pure 397. Qâ—arter sermons are not sufficient 395. Priests what they were before the Priesthood was established 322. their calling and choice 406. their garments 408. the seuerall parts of their garments 409. their consecration 413. Priesthood of Christ prefigured by Aâ—rons rod 383. Pride condemned 21. Pride plagued by base things 93 102 233 302. Pride for gifts of learning 361 362. Preparation before the Sacrament 188. Preparation before the hearing of the word of God 319. Presence of God causeth man to feele and finde his owne wants 35 324 407. Presenâ—e of God a comfort 40. the Israelites doubted of it 279. Priuate men may not kill without a calling 23. Priuate men may not make publike reformation 459. Profit of this booke of Exodus Historical 1. Mistical 2. Promises of God certaine 3 73 169 201. Promises of God kindle prayer 457. Promise made in Baptisme 21 22. Promises must not be rash 355. Prophaners of the Church 371. Properties of Magistrates 313. Propitiatorie 385. it was a figure of Christ 388. Prouidence of God 19 20 25. we must be contented with it 243. and must depend vpon it 265. extraordinarie 260 265 272. Prouidence of God waketh for vs when wee sleepe 270. c. it excludeth not vse of meanes 240. Prouidence of God denyed by Cato 425. Prosperitie maketh all sorts forgetfull 195 196. Prosperitie is a crooked rule to measure things by 69. Prosperitie getteth followers 201. it is not a signe alwaies of Gods fauour 250. yet it commeth alwaies from him 416. in it we must prouide for aduersitie 425. Purgatorie 179 180 191. Puritie of Christ 187. Purposes of man knowne of God 45 56 88. Purposes of man disposed by God 19. Q. Queene Maries raigne 139. Queene Elizabeths contentment 293. Quarelling natures 293. Quest Why the mayde was not punished for licentious life as well as the man 341. Quest Whither it were lawful for the Israelites to carrie away the Egyptians iewels 169. R. Rebellers against goodthings 113. Rebellion 278. Rebuking of neere ones 445. R 〈…〉 sants 64 370. c. 460. Receiuing the Supper of the Lord. See Sacrament Recompence of losses 339. Register of Gods mercies 298. Religion measured by gaine 69 107. Religion is not to be measured by the belly 258. Religion is not the cause of dearth c. 129. Religion ought to be but one 326 458. Reliques 207. Remembrance of Gods fauours 272 c. 274. 298. Remorse of conscience is a grace of God 170. Reparation of Churches 373. Repentance is hard in the beginning 66. Repentance promised in extremitie commonly vanisheth 100. Repentance findeth mercy 167 445. it is only in this life 180. an outward signe thereof 450. Repentance signified by wine and required to all spirituall sacrifices 423 424. Reports being euill may not be repeated 348. Resignation of our selues to God 35 53 200. Resurrection of Christ prefigured by the budding of Aarons rod 383. Reuenge 283. Reuerence 301. Reuerence to Ministers 358. Reuerence in the Church 371. Reuerence in speaking and vsing of holy things 402 456. Reuelations may not hinder the vse of meanes 216. Reuelations are ceased 390. Righteousnes of Christ 421. Righteousnes of the Lawe 460. Righteousnes threefold 402. Righteous persons what they are 444. Robe of the high Priest 411. Rock signified Christ 287 288. Roome 221. when it came to be head of all Cities 133. S. Sabboth 263 269 270 434. Sacraments depend not vpon the worthines or vnworthines of the Minister 407 465. Sacrament of the Supper is to be receiued with preparation 188. it is not to be remembred at Easter onely 190. it is to be receiued vnder both kindes 191. to receiue it kneeling is most seemely 192. faith is required to the receiuing of it 202 in it the name of the thing signified is giuen to the signe 287. so the Arke is called God 381. the godly onely eate the bodie of Christ 422. the signes are not to be reserued or adored 423. it is not a sacrifice for quick and dead 424. Sacrifice at the consecration of the Priests the blood of it 416. the fat ibid. the flesh 417. the cutting of it 418. the breast and shoulder 420. the head 421. Sanctuaries 332 333. Sanctuary See Tabernacle Sathan rageth more the more God blesseth 64 66. he can worke wonders 86. but can not make a louse when God will restrayne him 103. if he cannot hurt the Church wholely he will hurt it in part 130. his rage when men escape from him 212. his temptation 284. Saints 427. b. Securitie 93. Second causes See Meanes Seed of the Church the bloud of Martyrs 11. Scab an Egyptian plague 112. Scriptures 155 356. compared with foode 289. represented by the shew-bread 391. they must not be wrested 202 418. they are the rule of religion 258. how the Church is keepe of them 385. they are the beauty of the Church 394. In the Scriptures sometimes that is set after which in precise order was to goe before 158. Christ speakes in the scriptures 390. Separation from calamity is of the Lord 106 107. Serpent made of Moses rod 83. Seruants dutie 53. if painefull and faithfull they shall be reco 〈…〉 penced vnder hard Maâ—sters 171 328 c. they must not by any busines be euer kept from Church 193 194. they are accepted of God as well as free men 202. Seruants slocked away 334. Shew bread the signification and name thereof 39â— Shooes put off how to be vnderstood 34 35. Signes vsed of God to confirme faith 41. Signes giuen to Moses to confirme him in his calling 50. Signes and the word must be ioyned 216. Signes of Gods presence 457. Simon Magus tearmed a God 80. Simplicitue of former ages 21. Simplicitie of doues 352. Sinners punished publiquely 121. punished diuers wayes 102 331. punished for diuert ends 331. Sinners repentant finde mercy 167 445. Sinne is hard to be left 46 47 66. one sinne pulleth on another 11. Sinne
The Lord is not satisfied to haue saide Hee seeth and Hee heareth but hee addeth the third Hee knoweth For I knowe their sorrowes saith hee It is our comfort that Hee knoweth and it may be the wickeds terror that Hee knoweth Enough being saide of it I add but this he that then sawe heard and knewe is the same still No changeling in Loue to his deare Chosen no changeling in Justice to the stubborne sinner and be instructed by it Our heauenly Father knoweth what wee haue neede of Héere they had néede of Deliuerance and hee therefore knowing as well as they commeth downe to giue it them according to his swéete mercy Descendere dicitur Deus per affectū loco enim nō descendit quando fauet nobis et auxiliatur c. Vel descendere dicitur inquit Eusebius quando aliquid novum quod antea non fuerat in creatura humana operatur God is said to come downe by his affection or loue for touching place he descendeth not when he fauoureth helpeth vs or God is said to come down saith Eusebius when he doth any new thing which before was not done among men 11. Come now therefore and I will send thee vnto Pharaoh saith God to Moses c. God was able to haue done it himselfe without Moses or any man but hee will vse meanes commonly to effect his will that his mercie and goodnes may be séene in his Creatures as likewise his power and wisedome to his great glory Hée might also haue vsed a far more excellent meanes than Moses as fome King or great Prince in earth or some of his glorious Angels in Heauen for so he did when by Cyrus hée wrought their Deliuerance out of the Captiuitie and when by an Angell hée brought Peter out of prison but his purpose was in their Deliuerie to make knowne his incomprehensible Power to Pharaoh many more vnto the worlds end And therefore he would choose no stronger a meanes now than Moses Iethro his Shéepe-kéeper knowing how apt man is to obscure Gods glory with the quality of the meanes and to ascribe vnto the second cause what onely hath béene wrought by the first cause Againe this was a Figure that from the spirituall thraldome and bondage of death sinne and the Deuill he should deliuer his people vnder the Gospell not by the helpe of learned Philosophers or any glorious worldly Potentates but by a company of poore Fisher-men vnlettered and vnthought vpon in the world 12. But Moses saide vnto God who am I that I should goe vnto Pharaoh and bring the Children of Israell out of Egypt Smitten with a sense and féeling of his owne weakenesse to doe such a seruice which indéede is the very true and right way to make vs fit in Gods eies For then wée slie to him and by faithfull prayer beg and craue what in our selues wée sée not till hée giue it Such as are not thus touched and humbled but rush into Callings rashly presuming on their owne strength and abilities dayly Experiences shew how often God confoundeth them and throweth them downe to their great shame Who am I Lord therefore let vs euer say that thou shouldest thus and thus thinke of me choose mee and take me to that place that I haue no strength to manage and which thousands of my brethren are fitter for by super-excellency of gifts than I am thus said the Kingly Prophet Dauid you know when hée looked vpon Gods fauours towards him O what am I and my fathers house that thou shouldest doo thus vnto mee Now as this is most commendable humility in Gods seruant so is it true and sound wisedome not to looke at the honour and forget the burden but to sée the one as wel as the other It was a great honor to be sent for such a seruice but it was a weighty Charge and a heauie care aswell as an honour What shall I go to Pharaoh Shall I deliuer Israel And shall I haue the leading and gouernement of such a mightie multitude till God hath disposed of them Why it is a thing that requireth great strength and many parts that I haue not O LORD who am I May not this then a little occasion vs to thinke of spirituall gouernment for is it such a matter to striue with Pharaoh for bodies and temporall seruitude and is it nothing to fight with Sathan and the power of Hell for soules and fréedome from eternall bondage Is it not fearefull I will require the blood at thy hand c. As Salomon therefore in the temporall charge saw a weighty burden and thereupon craued wisedome to bée able to goe in and out as he ought before that multitude so saw Ieremie and Ionas a great matter when the one said Alas I am achilde cannot speake and the other flatly fled and refused to goe Others haue done the like yet Ambition pricketh forwarde for al this many a man Simon Magus would haue béene an Apostle in power for respects be the charge what it may be that troubleth not him Saint Peter iumpeth into danger presuming of strength but he faileth and falleth he lyeth and denieth and discouereth his weakenesse greatly Once againe therfore looke we at Moses modesty humilitie in this place saying Lord who am I 13. Now see what this lowly conceit worketh It getteth him comfort and strength from God for streightway God answered him saide I will be with thee as if he should say looke not thou at thy selfe and thy power but looke at me and my power And though thou art weake yet know me to be strong and euer able to strengthen them whom I call to a seruice to performe the same And I do not say to thee that I will helpe thee now and then but I will be with thee that is euer and continually I will aid thee in this worke euen I not any Angels of mine but I my selfe and therefore feare not What greater comfort might he wish And who would not throw himselfe down thus to bee raised vp or who would not see his owne wants thus to receiue grace Remēber how in like sort he comforted Ieremie and Ezechiel with others of the Prophets also his Apostles after in their time saying Be of good comfort I haue ouercome the world and I will be with you till the end of the world With God al things are possible c. 4. It contenteth not the Lord to make this mercifull promise of his presence with Moses but he further asisteth his weakenesse with a Signe saying This shal be a token vnto thee c. Where we may remember that Signes vsed of God to confirm his childrens faith sometimes go before and sometimes follow after Gedeon had a Signe going-before namelie the fléece of wooll first wet and then drie Ezechias had the like in the shadow of the diall going ten degrées backe But in another place the same Ezechias had a Signe
the Similitude of Locusts foretell this rabble in time to come into the world Thirdly Grashoppers doo eate-vp destroy all greene things and fruites of the earth And euen so these Antichristian Locusts Swarmes of Romish Fryers and such like left not a greene thing vndeuoured that is not a good soyle and seate in any Land wherein they clapt not downe themselues had a house built and possessed the pleasure and profit thereof till God in mercy to his Church sent a strong winde and blew them away Fourthly Grashoppers are said and written of to be insatiable euer hungry whilest they liue Locusta enim quasi tota vena est ideo insatiabilis quam diu viuit semper esurit And were not the Romish Locusts so to I pray you in their time and yet still are where they haue place The world with many wofull complaints hath left their insatiable deuouring testified to all posterity Fiftly one Grashopper alone is very contemptible and no man feareth him but in Swarmes they are as terrible on the other side to a whole Land Euen so Romish Locusts Priests Fryers and such like one of any sort alone without dread but beware heapes Swarmes of them for by their multitude they haue dared and wronged great Princes Sixtly the Grashoppers leape and sing and play all Sommer long so did these rabble plentifully take their pleasure all the time of their Sommer liued in idlenes vpon other mens labours singing and saying sporting and playing and who durst say nay Lastly Locusta est animal paruulum inter volatile reptile medium pestis tanta vt ab Ethnicis Deorum ira dicatur The Grashopper saith Chrysostome neither properly flying nor creeping but as it were a middle thing betwixt both such a plague that the Heathens haue called it The wrath of God So write the Papists or Romish Locusts of their Head the Pope that he is neither méerely a man nor absolutely a God but a middle creature betwixt both and then wee dare add that hee is such a plague as truly we may terme The wrath of God Thus might I goe forward in this resemblance and shew you how fitly the holy Spirite of God foretold of these swarmes vnder the name of Locustes but this much sheweth you the way and you your selfe may think of mo agréements Now marke you the wordes in the Reuelation and as by this which I haue saide you haue séene how like the Popish Clergie is to Grashoppers in some conditions so there shall you see how like they are to the description of Locustes there made by Saint Iohn that euery way you may be sure the Prophecy in the Apocalips noted out these creatures First it is said vnto them was giuen power as the Scorpions of the earth haue power Now we reade that the Scorpion is a flattering beast and in the middest of his flattery with the sting of his tayle woundeth to death So were and are these Popish Locustes euer full of flattery and fawning and in the middest thereof full of poyson striking to death with their stings of false Doctrine as many as they can fasten the same in Againe the Scorpions sting at the first maketh no great payne but after it hath crept abroad and dispersed his venome in the bodie it killeth most cruelly and without remedie so the stinging perswasions of Romish Locustes appeare not at first so dangerous but when they haue gotten strength the partie hardly euer recouereth The Doctrine of Free iustification in the blood of Christ is hid from Gods people and condemned as heresie All assurance of Gods fauour all peace of conscience all ioy in the Holy-Ghost quite destroyed Men are sent to séeke ease in the Merite of their owne workes in Popes Pardons and Indulgences in running on pilgrimage to this Idoll and that in punishing their bodies by fastings whippings and such like inuentions and yet are they not eased hereby but torments of conscience as the venome of these Scorpion-like Locustes which haue stinged them still remaine bitter and heauie vpon them Then must they build Abbeies giue money for Trentals of Masses then sing sing ring ring cast Pardons into the graue call for the poore giue almes and what not Judge now if this kind of power of these Locustes be not as the power of Scorpions vpon earth as Saint Iohn speaketh and be you most assured that God pointed at them in this Prophetic that wee might be forewarned and so forearmed against them Secondly it is saide in the Apocalyps how to those Locustes was commaunded that they should not hurt the grasse of the earth neither any greene thing neither any tree but onely those men which haue not the Scale of God in their fore-heades And how fitly agréeth this to the Romish Locustes For there be in the world two sorts of people one that wittingly and willingly will run after their own woe and are bitter professed 〈…〉 ies of the Truth whom God in his Justice hath reiected not scaled that other sort is of them which not malitiously but of méere ignorance go awrie béeing desirous to doo wel yet in their simplicity deceaued and abused by crafty Juglers The former sort onely are those whom these Locustes can hurt The latter in Gods infinite goodnesse is exempt as greene things which he will not haue harmed and as persōs sealed in their foreheades which the former wanted A swéete Testimony of the power and mercy of our most gratious Father who in the very middest of darknesse euen when Antichrist is at his height can preserue his chosen from any hurt by those swarmes of Locustes which haue great power giuen them to hurt others The obseruing whereof much doth inable vs to answere that scale obiection Where was your Church before Luther Surely in the middest of these Locustes Scorpions and Hornets yet by the power of an Almighty God preserued from hurt as you sée heere these greene things were But you may thinke how can this be Are all those whom these Romish Locustes sting with any false and erronious opinion cast away and damned this were hard and if not how then is it said that they shall not haue power to hurt the Elect The next verse in the Reuelation answereth the matter where lest any should mistake the word of hurting the holy Ghost sheweth what hee meaneth by it namely that they should not kill the Elect but onely such as were not sealed Hurt then the Elect may be or as it is there vexed fiue moneths and their paine shall be as the paine that commeth of a Scorpion which hath stung a man but killed they shall not be that is finally ouer-throwne and cast away touching eternall life Grashoppers come in Aprill and liue till September fiue moneths and then are gone so may the Elect be afflicted for a time and hurt in their goods and bodies friends as Iob was but September will come when the Locusts shall
although it were not of the nature of other Cloudes but a more Diuine thing higher than mans minde is able to comprehend by which in the daie time the heate of the Sunne was tempered and in the night a comfortable light giuen saith Greg. Nyssen writing of the life of Moses The comfort and vse I take from it is this that in new perilles the Lord can haue new remedies at his pleasure Now before vs and now behinde vs and euermore with vs if wee bee with him by a sure trust in his goodnesse blessed be his Name euermore for it The winde which the Lord vsed to cause the Sea to runnebacke was not for any néede of such meanes but that he might shew his power ouer all creatures to vse them commaund them at his wil. So by the water of Iorden he healed Naaman when he could haue healed him without it By clay and spittle he opened eies and diuers such things in the Scriptures when at other times by his only Word he did as much without any meanes at all Then went they through on dry land and the waters stood as a wall vnto them on the right hand and on the left If you aske how they durst aduenture to passe so dangerously seeing the waters might haue gushed together againe and haue ouerwhelmed them The Epistle to the Hebrewes telleth vs That by faith they passed through the Red-sea as by dry land which when the Egyptians had assaied to doo they were swallowed-vp If you looke at the waters on either side you may see the condition of Gods Children in this world beset on the right side with a floud of prosperitie beset on the left side with a floud of aduersitie yet through a true faith walking through both and hurt by neither they arriue on the other side safely when by either of these many others are destroyed pray we then euer for this Faith 8 The Egyptians féele the Lord against them and then would flie but it was too late And let it euer preach vnto our mindes the danger of deferring our conuersion to GOD. For when wée would wée shall not but euen perish and die as here did the Egyptians O what newes in Egypt was this when it came what woe and what weeping what wailing and wringing of hands by wiues for their husbands children for their Fathers and friends for their friends which now were deuoured of the cruell Sea But it is too late Had I wist commeth euer behinde saith the old Prouerbe And therefore a notable Example is this to all degrees one to perswade with an other vnto Religion and the true seruice of God that such fearefull newes may neuer be brought to our friends of vs. For the Lord will not euer beare with our contempt but as here was a heauie Morning when the Sea roaring returned together and they flying and crying in the middest of it so assuredly shall there be either a morning or an euening of miserie vnto them who proudly disdaine to be taught of their God happy are they that thinke of it in time 9 The glorious victorie of the Church here is a thing worthy all due consideration yeelding vs comfort to the worlds end in all our perplexities For how doo they see their enemies destroyed and themselues deliuered how triumph they in Songs of ioy and gladnesse in the next Chapter verse 1. c This is the Word and we must beléeue it these are his promises and we must be strong in them The Church is Christs body therefore it shall not be forsaken It is the house of God therefore it shall not be forsaken He hath bought it with his bloud Acts 20. 28. 1. Pet. 1. 18. therfore it shall not be forsaken It is his spouse Hosea 2. 19. 2. Cor. 11. 2. Apoc. 21. 2. 9. therefore it shal not be forsaken It is built vpon Christ Mat. 16. 18. therfore it shal not be forsaken In a word the Gaâ—es of Hell shall not preuaile against it neither of his kingdome shall there be any end Math. 16. Luke 1. 33. The harmers of his Church shall in their time be punished and the fauourers of it euer blessed I will blesse them that blesse thee saith God to Abraham and curse them that curse thée Sehon King of the Amorites and Og the King of Basan with all the rest of that sort how did they fall before Gods people and were destroied The Great Monaâ—chies of the world the Chaldaean the Persian the Graecian and the Roman which were not obedient to his Truth and fauourers of his flocke where are they On the other side how blessed be the Midwiues that were kinde vnto his people how saued he Rahab and all her familie The Widow of Sarepta lost not her loue to his Prophet neither the Ethiopian in Ieremie nor any other So is his Church right deare vnto him you plainely sée and it is the comfort strong of euery member For the loue of the body draweth a loue of the hand and foote and euery part we see in experience by our owne bodies No part can perish without a great greife to the whole neither the vilest part bee but a little touched without an offence to the very heart What comparison betwixt vs and Christ in our loue and his None none and the more he exceedeth vs the more is our comfort ioy We neuer saide that God wanted a Church before Luther as wee are either foolishly vnderâ—â—ood or maliciosly reported but we know he blesseth not all times alike punishing mans ingratitude often with Cloudes yet euer he hath his people and euer shall haue to the end In regarde of which variable estate the Church is resembled to the Moone which after full hath a wanne and neuer abideth still full It is compared to a ship tosseâ— and tumbled in the Sea and in great perill many times of which you may often thinke with much profit How the Arke of Noeâ—igured â—igured the Church you may reade in the Notes vpon Genesis Chapter 6. And if you desire to peruse the old Fathers these marginall places may direct you Nauis non ex vno ligno constat sed ex diuersis c. A ship is not made of one board saith Epiphanius No more dooth the Church consist of one man or of one sort of men A Ship is narrow at the beginning and then much broader in the middle so the Church at first is small and farre greater in time yea euen spread abroad in the world Narrow and straight is Abel and Sheth little and small in Noâ— and his familâ—e but seuenty Soules came into Egypt yet thousands thousands grew of theÌ„ Narrow was the Ship in Elias time but Achab Iezebel beeing gone it grew broader The Apostles Disciples were but few but when at one Sermon there were added three thousand Soules the Ship you see grew broader And so of those
is holy and vndefiled giuen as a good Schoolmaster to lead vs vnto Christ And euen the whole Scripture together Olde Testament and New Law and Gospell is giuen by inspiration of God is profitable to teach to improue to correct to instruct in righteousnes That the man of God may be absolute being made perfect vnto all good works The other poynt may be a litle touched namely his prophanenesse that rested at this worship and thought it vnfit Wherein first let vs consider that not man deuised it and God approoued it but euen God himselfe both deuised it and accepted it For the first man Adam was taught of God and he taught his sonnes Cain and Abell otherwise in Faith could not Abell haue so worshipped Faith being by hearing and hearing by the word of God So from man to man it procéeded as the Wil of God in all generations and was vsed with the godly as the forme of dutie which God required of them and allowed And now here in your Chapter the words are thus Now the Lord called Moses and spake vnto him out of the Tabernacle of the Congregation c concerning this kinde of worship Whereupon it followeth that being his owne appointment who is wisedome it selfe iustice it selfe and all goodnes flesh and blood dust and ashes should not dare to censure it but as good although no reason thereof could appeare to his vnderstanding The singular vse of it and great fitnesse to the ende God appointed it for will after appeare in the whole Booke by noting the particular Sacrifices mentioned and commanded But in the meane time although God be not bound to giue reasons euer to vs of his Will nor we bound to search out for them but humbly and obediently to rest in his good pleasure made knowne by his Word yet if we thinke he chose this course to confound the wisedome of the wise we shall not thinke amisse For all the learned Writings and wise Lawes deuised by man to make people good could neuer worke so much to that end as this did in such as tooke the right vse of it The more therefore any despised it thought it folly the more did it ouerthrow him in his iudgement and prooue his wisedom to be starke folly 2 Yet concerning the continuance of this kinde of Worship the Lord neuer intended it should be perpetuall but onely for a time namely till that great Sacrifice figured and shadowed by all those Sacrifices should be exhibited and giuen vnto mankinde according to the Scriptures with whom all shadowes should cease and take an end And this was well knowne to such as rightly vnderstood the Scriptures albeit to some others it was not tollerable doctrine but very dangerous to be touched The Prophet Dauid vnderstood it when he said Sacrifice and Offerings thou wouldest not haue but mine eares hast thou opened Sacrifice for sinne hast thou not required then said I Loe I come The Prophet Malachie spake of it when he alleageth the Lord speaking thus I haue no pleasure in you saith the Lord God of Hostes neither will I accept an Offering at your hand For from the rising of the Sun vnto the going downe of the same my Name is great among the Gentiles and in euery place Marke this Incense shall be offered vnto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes Agréeable to which place are the words of Christ to the woman in the fourth of Iohn Woman beleeue me the houre commeth when ye shall neither in this Mountaine nor at Ierusalem worship the Father c. Also the Apostle Paule his words I will that the men pray euery where lifting-vp pure hands without wrath or doubting Whatsoeuer therefore you read in the Word of the perpetuitie of this kinde and forme of worship you must still take it by restraint vnto the comming of Christ and the continuance of that common wealth and policie of the Iewes not longer 3 Touching these Sacrifices and Rites we are to know and euer remember that God neuer instituted and ordeined them to be meritorious and euen by the workedone as we say to appease the wrath of God and deserue eternall life For so thought some Hypocrites in those dayes and are sharply and often rebuked for it And the Apostle telleth vs plaine The blood of Bulles and Goates cannot take away sinne c. 4 They were not appoynted to be onely Allegories of good workes and ciuill vertues and darke deliniaries of a politicall life as were the Symbols of Pythagoras or the Hieroglyphicks of the Egyptians And yet there may be a fit application of them this way For indéed they do shadow-out such vertues as the Sacrifice of Christ should worke by Faith in true beléeuers but I say they were not instituted onely for this purpose but the holy Ghost looked at higher matters in these Ceremonies namely that they might shadow-out the Lord Jesus the promised Messias and the true Sonne of God and that Sacrifice which he should make of himselfe for the Redemption of all mankinde vpon the Crosse according to the Scriptures that they should nourish and maintaine the promises hereof in mens hearts and that sauing Faith hereupon springing in him in him onely to be saued for euer For euery Sacrifice was a Sermon of this matter of his comming of his suffering of his death c. And by such visible sights the Gospell was preached concerning life by him Thus iudged S. Iohn when he sayd Behold the Lambe of God c. as if he should haue saide that Lambe that was shadowed by all the Lambes and Sacrifices of the Law Hetherto tend the words of Saint Paul to the Ephesians Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God The words of S. Peter Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot The words of Saint Iohn The blood of Iesus Christ clenseth vs from all sinne In the Reuelation The Lambe slaine from the beginning of the world How Surely not onely in the purpose and appointment of God but by the Sacrifices which were offered euen from the beginning For by all such his death was shadowed and he as it were slaine to the faith of man as often as any Sacrifice was offered The whole Epistle to the Hebrewes also in full manner teacheth thus much and marke the words well in the 10. Chapter The Law had the shadow of good things to come not the verie image of the things 5 For the varietie of them there were many sorts of sacrifices and yet but one Christ to be signified by them all This did
a liuely faith in the promises of God made to penitent sinners for Christ then wée pronounce him according to our Warrant to be forgiuen euen as the Priest did heere him that indéed by Gods mercie to him was now healed of his Leprosie So haue wée the Ministerie of reconciliation committed vnto vs for the comfort of the penitent but challenge not the power to forgiue which belongeth to God onely as that man of sinne doth who in his blasphemous Pardons taketh vppon him to forgiue both Paenam Culpam the punishment and the sinne In regard then of this order and vse of the Ministerie it was that Christ bad the Leper whom hée had cleansed goe shew himselfe to the Priest because till the Priest vpon view said he was cleane he might not bée admitted into the Congregation The Fathers alleage other causes which also may stand with this and with profit be obserued as for that he would haue all honour preserued to the Priests that God had bestowed on them and himselfe be no example of taking any iote away Now to be Iudge was an honour and therefore he will haue it preserued That thus the Priests might bée drawen to beléeue on him and so to bée saued or else to be made inexcusable for their contempt That he might not séeme a breaker of the Lawe as often hée was accused to bée That he might be thankfull to God who had so mercifully healed a thing often promised in sickeneste but seldome performed after recouerie c. Vt doceret ciuiles legitimas rerumpub ordinationes in vnaquaque politia obseruandas esse seque non venisse vt eas abrogaret cum regnum eius nonsit de hoc Mundo That hee might teach the dutie of men to obserue ciuill and lawfull ordinances in euery Common-wealth and that hee was not come to breake them seeing his kingdome is not of this world 3 For Ceremonie further there must be taken for him that was cleansed two sparrowes aliue or little birds cleane that is such as were permitted to be eaten Ceder wood and a skarlet lace and Hyssope And the Priest should command to kill one of the birdes ouer pure water in an earthen vessell After hee must take the liue sparrow with the Cedar-wood and the skarlet lace and the Hyssope and must dip them and the liuing sparrow in the blood of the sparow slayne ouer the pure water And he must sprinkle vpon him that was cleansed of his Leprosie seuen times and cleanse him and then let goe the liue sparow into the broad field c. Eusebius Emissenus in one of his Homelies saith these things might seeme light if they had not beene appointed by him whose least commandement is not light By the two sparrowes therefore saith he the clensed person might be put in minde to offer vnto God both soule and body a liuing sacrifice no more to serue the world and the pleasures of this life but the God of goodnesse and mercie that had clensed him from so great and greiuous a maladie The Cedar-wood being a wood that will not easily corrupt and that hath also a good and pleasing smell might shadow out vnto him also a holy life sweet manners and incorrupt actions how pleasing to God how fit for him that thus was clensed The skarlet lace being red and of the colour of fire might tell him how due from him were hote thoughts of heartie thankefulnesse from a burning heart to God and true loue charitie to all his neighbours The Hyssope growing vsually in the rock how rooted hée ought to be in Christ the sonne of God the true Rocke The sparrow slaine might teach him the necessitie of mortification in the body which in deede is an earthen vessell the killing of it ouer pure water that nothing more worketh this mortification than pure water of Gods word contayned in the Scriptures The liuing sparrow letten flye abroad might shadow the soule liuing vnto righteousnesse through the grace of God and set at libertie to mount aloft when the body is dead Thus Eufebius too curiously and nicely skanneth these things But hauing noted therein the fancies of men otherwise graue and wise and learned I hold it better that we gather but thus much that by the blood of Christ we are truely clensed and set at libertie not otherwise as héere the liue sparrow dipped in the blood of the slayne sparow is set free The seauenfold sprinkling might happely shadow an earnest and continued meditation of Gods goodnesse to him that thus was comforted and not for a bay or two and then no more Surely our thoughts of his mercie vouchsafed to vs are euer too short and transitorie and therefore seauen sprinklings are little ynough to teach vs our dutie herein God for his mercie so sprinkle vs ouer and ouer that wée may euer remember his kinde goodnes towards vs a thousand wayes Saying with the thanfull Prophet to our selues and soules often Praise the Lord O my soule and forget not forget not all his benefites his infinite benefits his sweete benefits his most vnderserued benefits on our parts The Shauing and washing mentioned also shadowed truely vnto him his new life in the obedience of GOD aswell as his perfect and full curing from the Leprosie The care that GOD hath still of the poore in allowing a difference of Offering for them is still to bée noted how often so-euer it commeth that wée may sée his goodnesse and bée soundly rooted in our hope in him bée wée neuer so poore The Oyle as before in this Booke hath béen noted shadowed the holy spirite of God purchased for vs and to vs by Christ and the anoynting of his right care and thumbe c That our eare ought to heare and all our might performe the blessed Will of him that clenseth vs from our soule diseases 4 Now hauing thus spoken of the Ceremonies of clensing men and women hée commeth in the 34. verse to speake of clensing of leprous houses Where remember againe that this kinde of leprosie is vnknowne vnto vs and God make vs thankfull for it But when it was and where it was the Text saith God sent it and it well sheweth that euen the well being of our houses is a mercie and not a little one although we too little thinke of it And if the walles of stone or timber may be thus smitten with such a disease O what can he doe with these bodyes of ours these pampred and dainty bodyes of ours vppon which we spend all our care and cost neuer thinking on the soule till it be too late I say what what can God lay vppon them in the twinkling of an eye if he be angry turne the comfort of his face from vs wherefore meditate of his mercie in giuing health both to body and house and let it neuer be vnthought vpon some-time at least euery day The markes
read Quintus Curtius did in a time of Pestilence The Decij Father and sonne in a time of hard Warre with the Latines and Samnites Codrus King of the Athenians in Lycurgus Menoeceus in Euripides and the daughters of Erecteus offered themselues to be sacrificed for their Countrey So Achas 2. Kings 16. Manasses Chap. 21. and the King of Moab Chap. 3. their owne sonnes This was a great mistaking you plainely sée and therefore let it mooue you to send vp thankfull thoughts to God for your better knowledge and vnderstanding What a notable Figure againe this Scape Goate was of Christ you sée vpon his head all the sinnes of mankinde were layd hec bearing them himselfe and remoouing them away from vs Esay 53. 4. 8 Well may you also marke héere when Confession was made ouer the head of this Goate what diuersitie of wordes are vsed as all iniquities all trespasses all sinnes Why so many wordes but to teach that confession of sinnes must not be light and formall onely but earnest vehement heartie and zealous And in déed neuer can a good childe of God satisfie himselfe herein but still wisheth hée could more bewayle his sinnes and more earnestly expresse with words what his soule féeleth in this behalf Saying as I heard a dying woman once say to the good profit of all about her O Sir I am sorie and sory that I can bee no more sory c. 9 And he that caried forth this Scape Goate shall wash his clothes and his flesh in water and after that shal come into the Host If such a thing did separate a man in some sort from the Church how much more doth that sinne that is our owne cleauing to vs and resting in vs make a diuorce betwixt God and vs and the Church and vs Sée therefore the vse of these Figures to worke a touch in them of the effect of sin let our corruption bée displeasing vnto vs that we in Christ may be pleasing to God 10 A certaine day they had named héere The tenth day of the seauenth moneth but wée haue now no one day therefore all our life should be a time of true humbling of our selues before God Not of bowing downe our heads like bul rushes but of humbling our soules euen our inward soules as here is said and repeated And this often iteration that the Priest and none els should make the Atonement should put on the linnen clothes and holy vestments should purge the holy Santuarie the Tabernacle of the CongregatioÌ„ should clense the Altar make Atonement for the Priests and People this I say manifestly noted out the graces of the Messiah Christ Iesus and directed all to him to finde remission and pardon in him of all impurities and defilings whatsoeuer Thus haue you some taste of the vse of this Chapter Meditation with Prayer will yéeld much more CHAP. XVII IN this Chapter you haue two seueral lawes giuen which you may obserue The first that euery Sacrifice should bee brought to the doore of the Tabernacle and no man should dare to offer it otherwise The second against eating of any blood Concerning the first the words are sharpe Namely that the Lord will impute blood vnto him that hee hath shed blood and that hee shall bee cut of from among the people The reasons both of the Lawe and this seueritie were these and such like First because it serued for the preseruation of the ministerie which God had ordained that euery man should not bee his owne Priest Secondly because it was a chiefe meanes to kéepe them from idolatrie and offering the honour due vnto God to deuils as the Heathens did or to other creatures to whom it was not due Thirdly because thus they were taught that all worship of God ought to bée gâ—ided and directed by his word and commandement not by the priuate willes of men as often before yée haue séene Deut. 12. That which I command that onely shall yee doe Yea in this place note it and euer thinke of it to follow my owne fancie and not Gods prescription is to become as odious to God as if I had killed a man Esay 66. hee that killeth an Oxe is as if hee killed a man meaning when hée killeth not the Oxe according to the maner appointed of God Yet yet will some men teach and some vnwise people beleeue that a good intent will beare out all and wée are not tyed to the Word of God but read and remember such places as these Fourthly because héereby was signified that onely in the Church by faith in the chief high Priest Christ Iesus Our sacrifice and seruice accepted of God is and can bee offered and done and no where els 1. Peter 2. verse 5. Hebrews 13. 15. 2 But you will say the Scripture doth often mentâ—â—n that sacrifices were offered elsewhere and not brought to the doore of the Tabernacle Which is very true but then marke you the complaints that God maketh against such persons and their doings Iehoshaphat did that which was right in the sight of the Lord but the high places were not taken away The first of Kings 22. verse 43. The like of Ioas the second of Kings 12. 2. 3. Of Manasses marke what is written 2. Chron. 33. 16. 17. Of Israel 2. of the Kings 17. 32. 33. Of Iuda Iere. 44. c. For in all these places you may sée that no good meanings or intents no colours nor couers will serue but forasmuch as the prescript forme of bringing their sacrifices to the doore of the Tabernacle and offering them according to the rules giuen by God were not obserued therefore both they their worship displeased God and that so highly as grieuously he punished theÌ„ for the same And is it not a most strange dotage to thinke that God should not appoint his owne worship but wee out of our idle darke braynes do what séemeth good to vs Let it mooue you euer worke with you to your good 3 Yet you will say againe not only these but the Prophets that knew their duties and were carefull to doe it did not bring the sacrifice to the Tabernacle but offered in other places as Samuel in Mispah 1. Sam. 7. and Elias in Mount Carmel 1. Kings 18. You must answere your selfe thus touching these men That all this in them was extraordinarie and wée may not follow extraordinarie matters without some such personal and speciall vocation as no doubt they had For wee doe not liue by examples but by Lawes And thus much of the first Lawe in this Chapter Concerning the second Law of abstayning from eating of any blood it was first giuen to Noah Genesis 9. then repeated againe as you saw in the third seuenth Chap. and shall sée in the Nineteene Chap. of this Booke of Leuiticus The Lord by this Lawe would teach men to abstaine from murder and bloodshed the blood of man
Diuorces But what may some say I haue touched many things how a woman ought to behaue herselfe to worke and continue liking in her husband and I haue said nothing or little of the mans dutie to the woman Indéede it is true First and more I haue spoken of women because as they are the weaker so they are often the workers of discontentment either through wilfulnesse or at the least through want of care to doe otherwise but yet I acknowledge there is a Law also for the man which hée should regard and not breake deliuered in the Word and easily to bée remembred by good mindes Bee not as a Lyon in thine owne house saith Wise Syrach nor oppresse them that are vnder thee Husbands loue your wiues and bee not bitter to them saith the Apostle Paul and dwell with them saith S. Peter as men of knowledge giuing honour to the Women as the weaker vessels euen as they that are heyres together of the grace of life that your prayers may not bee interrupted Her parents and friends haue committed her to thy trust and shée herselfe forsaking father and mother and all the world hath giuen herselfe vnto thee how then may shée be vsed ill so could S. Chrysostome reason Aristotle himselfe being but a Heathen could finde fault and most iustly with certaine that made no other reckoning of their wiues than of seruants Shall a man contend with his wife Non habet victoria laudem There is no praise in the victorie saith One well By ill dealing Morbus non tollitur sed augetur exasperatur The disease is not taken away but increased and exasperated Wherefore in olde times they did vse at Marriages to place Mercurie by Venus and the Goddesses of Eloquence and delectable speach to note that whatsoeuer marryed couples will obtaine one of the other it must be done not by any vnkinde course but by good perswasion and louing speach And when they offred sacrifice they pulled out the gall of the sacrifice and cast it away to signifie likewise that in marriage no bitternes should be vsed Thus are men also aduised by al means to louing carriage of themselues in all things towards their wiues Wherefore since God commandeth it and man perswadeth it who is hée regarding either God or man that will forget it Away then with all thoughts of Diuorces and as men and women that makè account of a Iudgement day let either part beare with the weaknesse of the other and abhorre such crimes as should stirre vp to any separation God in mercie strengthen vs all Amen CHAP. XIX THIS Chapter contayneth a Repetition of Lawes formerly giuen and comprised in the Decalogue to the end that by this Second Rehearsall they might both bée better explaned and receiued with greater care and regard of them The first is generall Yee shall bee holy for I the Lord your GOD am holy Where by holines is meant true pietie towards God and iust dealing towards our Neighbours in such measure as wée are able in this mortalitie to attaine vnto For here we see but in part know but in part are regenerated but in part being neuerthelesse â—ust by imputation and labouring to perfection These wordes are by Romish Teachers applyed to Ministers and vrged to prooue that they ought not to marry But doth the Text here so say or you sée with your eyes that God speaketh these words to all Israel and Peter aledging them in his Epistle applyeth them to all in generall If therefore they forbid Marriage as a breach of Holinesse sure they must forbid it to all men and women aswell as to Ministers But woe to that Doctrine that opposeth Gods Ordinance to Holinesse when no vnholinesse can bée ordained by him and the ende of Marriage is to preserue holinesse and to abolish vncleannesse both from man and woman The reason aledged because our Heauenly Father is holy should much mooue vs. For dâ— wée not sée here among vs dayly how they that serue wicked and ill disposed men will labour to please them euen in euill How much more then should wée with our best care indeauour to please him in holines that is most holy himself and will crowne it with eternall comfort in vs 2 The reuerence of Father and Mother The kéeping of the Sabbaths The auoyding of Idolatrie and Molten Gods A free heart in all Offerings and a due regard of commanded circumstances in the same these are all Lawes which haue been spoken of before and therefore to that and to my Treatise vpon the Commandements I referre you In the 9. Verse you read thus When you reape the haruest of your Land you shalt not reape euery corner of your field neither shalt thou gather the gleanings of thy Haruest Thou shalt not gather the Grapes of the Vine-yard cleane neither gather euery grape of thy Vine-yard but thou shall leaue them for the poore and for the stranger I am the Lord your God A worthy Law euer to teach vs both what care the Lord hath of the poore and what care wee must haue If wée haue it there are many blessings promised to it if wée want it as fearefull curses Yet what coldnesse possesseth mans heart who séeth not But when the Lord commanded something to bee left in the field for was his meaning that of that which came home and was put into the Barne they should haue nothing No no both in the Fieldes and out of Barne and House the poore must euer bée remembred if we meane to heare that ioyfull Speach one day When I was hungry you fed mee and when I was naked you clothed mee But the LORD willed héere precisely some-what to be left in the field because hée knew our corruption which more hardly parteth with a thing alreadie housed and brought in than when it is yet abroade in the Field A Purse once tyed vpon knots will not easily open when it should and therefore to méete with this hardnesse and to prouide the better for them hée commandeth a care in the Field before it come in and yet expecteth the other too as néede requireth O where is this care with wolrdly men that rake and ouer rake their Fields with greedy minde to haue euen the vttermost they can get from it that gather their fruite so as if they sée but one Apple left vpon the tree will rather set a Ladder of purpose to fetch it downe than they will goe without it If any poore come they are rated and reuiled and driuen away as if they were Dogges rather than Men and Women as wée bee Children of the same Father Heyres of the same promises and redéemed with the same price the precious blood of the Lord Iesus Christ our Sauiour Will God euer winke at this wickednesse and prosper these thus gotten goods vpon our posteritie Thinke of it but in reason and tell me what your conscience saith The Example
of Boaz God hath left vs in his Word for a good Rule in this kinde worthy a religious and carefull following Into whose Field when Ruth came to gleane a fewe eares of Corne for her reliefe and her Mother in lawe Naomi first an honest seruaunt appoynted ouer the Keapers let all seruants and ouerseers marke it gaue her leaue without rebuke checke And then Boaz himselfe comming called her when hée knew shée was a poore Stranger and sayd vnto her Hearest thou daughter goe to no other fielde to gather neither goe here-hence but abide here by my Maydens Let thine eyes bee vpon the field that they doe reape and goe thou after the Maydens Haue I not charged the seruants that they touch thee not Moreouer when thou art a thirst goe vnto the vessels and drinke of that which the seruants haue drawne At the Meale-time come thou hither and eate of the bread and dip thy morsell in the vineger He also bade his seruants not onely to suffer her to gleane but of purpose to let fall some of the sheaues for her that shée might take it c. Here is mercie and pittie to a poore Stranger Chronicled vp in this Booke of GOD that his Fame may neuer dye who shewed it that it may teach vs that liue and that it may condemne all churlish gréedy gripple Natures to the worldes end O let it profite you let the poore man bow before you blesse you for your coÌ„fort as she did here to Boaz. Again forasmuch as haruest time is the time of your receiuing at Gods hands a great largesse bountifull Almes your Fruites of Hay and Corne of Grapes and all good gatherings therefore at that time especially the hand that receiueth should giue thankfully towards God feelingly in it selfe and cheerefully towards the poore receiuer So so should all be well and God both giue more and prosper vpon posteritie what hée giueth which otherwise by all the Lawyers in the world and all the perpetuities in the world cannot be so tyed to your séede but that God will blow both it and them away And when wée thus speake of giuing the poore their part doe you thinke God his owne part must bée imbesseled and taken away I meane your due and true tythe No no if the creature must not be defrauded much lesse must the Creator be robbed Read the Prophets wordes and pray for a feeling heart and an open hand according to dutie and right I cannot forbeare to tell you in this place of a fearefull Iudgement of God shewed not many yéeres agoe in these parts vpon a greedie grudger of his Tythe to them to whom it was by Lawe due A Gentleman of good sort our neighbour hereby and well knowne to all this Countrey had the tythes of a Parsonage and by the right thereof demaunded wooll of a man also rich and the Owner of many hundreds of shéepe This hard-hearted man sent a small quantitie the seruants shewed it their Maister Hée willed vpon the Holy-day next it should bée brought to the Church that the neighbours might sée it who all vpon sight knew the wrong The Gentleman demaunded his due the other denied any more and withall vowed in choler out of a naughtie heart that if hée were forced to pay any more he would neuer kéepe any more shéepe but depriue him of that profite from him The Lawe forced him and hée thereupon put away his shéepe euer-after falling so in decay GOD following of him with his wrath for his wicked minde that the day when the Gentleman was buryed being not very long after hée among the rest of poore people stood to receiue such Almes as was giuen at the Funeralls Let it strike O let it mooue vs to thinke with our selues what it is to grudge God his Tythe or any man his due in this sort to whom the Lawes we liue vnder iustly giue it and euer pray we against a naughtie heart choaked and poysoned with the loue of this world aboue all care to bée saued in the great and fearefull day 3 The Lawe against stealing hath an explanation here added worthy marking in these wordes Neither deale falsly nor lye one to another as if he should haue sayd Mistake not the matter of stealing neither iudge better of your selues than there is cause but know it euer for a trueth that although you breake no houses nor robbe vpon the way c. Yet if you deale falsly one with the other in Buying and Selling or any way and lye one to an other by affirming it cost so and so or by denying any thing committed to your credite and custodie assure your selfe you are a stealer and guiltie of that Commaundement Thou shalt not steale An other Braunch followeth in the thirteenth Verse The Workemans hire shall not tarie with thee till the Morning whereof reade Deutronomie the foure and twentie And Syrach 34. For this also is stealth and a great stealth little thought of to robbe the poore Labourer of his hiâ—e God graunt it be not found in many that make great shew of Religion great Gentlemen great Merchants great Clothiers c. Neuer is the poore Workeman brought lowe inough neuer is his payment slowe inough Shall not God visit for these things Thinke of it more and bée well assured you cannot thinke of it too much Iob saith his land cryed not against him neither the furrowes thereof complained together Take héed it be so with you in your land in your merchandise in your clothing Let them not crie for their cry is shrill and fearefull You may sowe and an other eate for this wickednesse and your plants bée cleane rooted out Iob saith and doe you marke it as you feare your God If I restrained the poore of their desire Or haue caused the eyes of the widdow to faile Or haue eaten my morsels alone and the fatherlesse haue not eaten thereof For from my youth hee hath growen vp with mee as with a Father and from my mothers wombe I haue been a guide vnto her If I haue seene any perish for want of clothing or any poore without couering If his ioynes haue not blessed mee because hee was warmed with the Fleece of my sheepe If I haue lift vp myne hand against the fatherlesse When I sawe I might helpe him in the gate Then let myne arme fall from my shoulder and mine arme bee broken from the bone How much lesse then would Iob pinch and wring and grinde the faces of poore men that worked for him and his of poore widowes and children that rise vp earely and goe late to bed eating the bread of carefulnesse and giuing away their beloued sléepe all to make him rich and his house gay and his posteritie strong O how much lesse I say againe would hée haue pinched them and twitched them either by an vnconscionable price for their worke or by an ill payment