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
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
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
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
Comfortable Notes Vpon the bookes of Exodus and Leuiticus as before vpon Genesis Gathered and laid downe still in this plaine manner for the good of them that cannot vse better helpes and yet are carefull to read the Scriptures and verie desirous to finde the comfort in them BY The Reuerend Father in God Geruase Babington Doctor of Diuinitie and Bishop of Worcester With a Table of the principall matters contained in this Booke PSAL. 1. Blessed is that man whose delight is in the Law of the Lord and in his Law doth exercise himselfe day and night AT LONDON ¶ Printed for Thomas Chard Anno Dom. 1604. * ⎠* Clemens Alexandrinus lib. 1. Strom Pag. 116. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Si ambo verbum praedicant hic quidem scripto ille voce quomodo non sunt ambo admittendi qui effecerunt vt fides operetur per dilectionem c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. id est Praedicandi quidem scientia est quodammodo Angelica vtrouis modo iuuans seu per manum seu per linguam operetur quonlam qui seminat in spiritu de spiritu metet vitam aeternam Erasmus Praefat in Aug. Quia perspiciebat librorum vsum multò latius patere quà m vocis in hanc operam quicquid poterat temporis suffurabatur Clem Alex. Lib. 1. Strom. Pag. 127. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Neque honestus est ille cibi apparatus qui plura habet condimenta quam ea quae nutriunt nec est bellus vrbanusue orationis vsus qui auditores magis potest delectare quà m iuuare Clemens Alexandrinus in his first booke Strom. Pag. 116. If both preach the word this man by writing and that man by speaking why are not both to be approued which haue caused faith to worke by loue c. The knowledge of preaching is in a maner Angelicall whether it worketh by hand-writing or by tonguespeaking because he which soweth in the spirit shall of the spirit reape life euerlasting Erasmus in his Preface vpon Augustine Because he perceiued the vse of bookes to extend farther then the vse of speech he did withdraw what time he could to this employment Clemens Alexandrinus in his first booke Strom. Pag. 127. Neither is that prouision of meate allowable which is set forth with more sauces then which nourish neither is that vse of speech conuenient or seemely which may more delight then profit the hearers ¶ A Table setting downe Alphabetically the principall matters contayned in this booke of Exodus A. AAron how he was Moses his Prophet 81. his rod kept in the Arke 383. his calling 406. his apparell 408. the seuerall parts of his garments 409. his consecration 413. his yeelding to the people for an Idol 439. and making an Altar before it 441. Adamant in the Ephod mens gesses of it 411. Admonitions from God before he striketh 45. 124. 117. 125. 159. 160. Adulterie wilfully commited is made but a sleight matter by Papists 46. 47. Adoration of the Bread an ancient errour 423. Aduersitie 30. Affliction noted by the heate of the Sunne 208. it followeth Prosperitie 4. God seeth vs in it 36. and pitieth vs vnder it 72. when it is most extraordinarie it doth not shew that the partie is disliked of God 37. but in the midst thereof God regardeth and acknowledgeth 62. and helpeth in the end 210 for it shall haue an end 27. 65. 67. 92. 138. 305. and sometime it is turned to great ioy 20 171 172 242. in it we must be patient 74 167. and constant 226 227. and returne to the Lord. 70 72 75 112 278 384. for though there be diuersities of crosses 94 129. 224 291 333 yet all come to vs by Gods prouidence 112 116 210. the time when they shall begin and when they shall end is in his hand 110 and therefore in and vnder them we must â—aâ—rie his leasure 57 69 167 201 226. God sendeth to the wicked one crosse vpon the necke of another 121. and encreaseth his crosses where there is no amendmeÌ„t 89 91 92 115 159 163 181. euen to the godly one crosse succeedeth another to shew that this life is a warfare 277. to trievs 213 426. to discouer to vs and others our vnknowne weakenesse 238 261. to correct vs 5. to drawe vs to obedience 181. and to other ends 331. to traine vs vp in Gods schoole 290 by it we learne more good than by prosperitie 29 321. Alexander the great his reuerence to the high Priest 414 415. Allegories 398. Altar why there was but one and why of earth and why without steps 326. Altar of burnt-offering a figure of Christ 403. Altar of incense 427. Altar of brasse signified Christ his humiliation the golden Altar his exaltation 428. Altars in Poperie 326 403 404. Alteration 25. fine 29 30. Ambition 40 329. Answere must be readily made when God calleth 34. Antichrist 43 79 424. Angell a name giuen to Christ 31 32 216. Angels subiect to Christ 387 they are our seruants 388 we being in Christ are ioyned to their companie ibid. Anarchie 307 310. Anabaptists confuted touching warre 290. concerning magistracie 307 309. for refusing Ministers and the vse of the sacraments 407. for casting away meanes 240. Athiests 416 417. Antiochus called himselfe God 80. Appearing of God diuersly to diuers ends 32 33 it is to some fearefull to some comfortable 357 358. Apparell of Ministers 408. herein the orders of a Christian Church must be obeyed 412. The Arke was an outward signe of Gods presence 380. called by the name of God and by other names 381. a figure of Christ 382. Authoritie of the booke of Exodus 1. Authoritie in all superiors must be reuerenced 301. The Authors intent in writing this booke 28 90 289 299 332. B. Baptisme not euerie want but the contempt the 〈…〉 â—f damneth 60. not to be administred by women ibid. Names giuen at Baptisme 21. the wordes of the institution paraphrased 384. Banishment for good causes not to be ashamed of 27. Baites to allure the wicked to destruction 210 211. Backeparts of God 454. Beautie ioyned with pietie a great blessing 16 17. Beare-baytings c on the Sabboth 269. Beades 427. Beasts are cared for by God 336. Bed we must remember God and pray to him when we goe to bed 176 177 128 428. Beginnings of repentance are hard 66. Beginnings of errour are to be stayd 441. Beginnings of the yeere was diuersly taken 184 185. Bels about the Priests garment signified that a Minister should not be dumbe 412. Bible 155. Bispop vniuersall 133. Bispops in Popery why buried in their robes 421. Birth not to bee regarded so much as Gods graces 463. Blessing of God 272. Bitter waters 235. Blood of Christ 189 416. Booke of Creation 154. Booke of life 447. A Booke that hath but two leaues White Red 164. Borrowed things must be restored 179. Boasting of the wicked against the godly 233. Bribes 352 353. Bread
of the sacrament not to be reserued 423. Breast-plate 410. how it informed the priest of God his will 411. the twelue stones in it with names signified that God cared for euery particuler man 412. Bush burning and not consumed 33. Buriall Pompei was without the honour of it 425. C. Calling Moses was called being forty yeeres old 22. we must answere readily when God calleth 34 52 53. our calling is not to bee misliked for some defects 51. in performance of duties we must looke not to our selues but to our calling 78. and both to God and our calling 264. we must vse warinesse in it reckoning of enemies 207. in it wee must bee stronge and cheerefull 214. Hinderers thereof to bee remooued 301 we may not passe the limits of it 322. those that rush into a calling rashly are confounded 39. Calling of Ministers see Ministers Golden Calfe 439. euerie error in Religion is as it were a Calfe 442. Canaan is ours but in the way thither we must reckon of enemies 207. and looke for lets 212. for wee must passe by Marah 238. and fight with Amalech 290 291. we are directed to the true Canaan by Gods word 207 466 in trauailing thither we must not looke backe to Egypt 209. Candlesticke 393. Catechising 127 333 370 196. Cattell die when God is displeased 109. Cato denied diuine prouidence 425. Ceremoniall law the diuision thereof 358. a shadow of Christ and ended in Christ 376 377 402 187. Change of Prince dangerous 6. Change of estate not â—o be feared 25 29 30. No change in God 42 38 426 72 210. Childrens dutie 54 they should not be brought vp in ignorance 196. their differences are known to god who is first who is secoÌ„d 198 Cheerefulnesse in our calling 214. and in Gods seruice 364. Cherubins 387. the stretching of their wings signifieth the protection of Christ 388. their faces one towards another signifieth the consent of the old new Testament 389. God spake from betwixt them ibid. c. Christ his death brought encrease of Christians 4. hee was called an Angell because sent to be our deliuerer 31. 32 hee vniteth diuers houses and Nations 186. he wholely freed vs both from originall and actuall sins 191. he is not to be found out of the church 202 370. he cooleth enlightneth his Church as the cloud and pillar did the Israelites 208. he was the Angell that went before the Israelites 216. his loue to his Church 412. his blood though sufficie at for all yet not helpfull to all 416. hee maketh our prayers acceptable 427 428 how hee now speaketh to his Church 390. Christ was prefigured by Ioseph 4. by Moses 26. by the Lambe in the Passouer 186 187. 188 189 190. c. by the tree that made the bitter waters sweet 237. by Manna 275 383. by the Rock 287 by the blood of the couenant 356. by the Ceremonies of the law 376 377. by the Arke 382 by the Mercie-seat 386. by the table of shew-bred 391. by the candlestick 393. by the most holy place 400. by the altar of burnt-offering 403. by the high Priests Ephod 410 412. Christ his humanitie prefigured by the cloud 357. in the Altar of incense the wood signified his Humanitie the gold his Deitie 428. the vniting of his diuine nature to his manhood 382. the Lambe being without blemish did signifie his puritie 186. being a Male did signifie his spirituall strength 187. being of a yeere old did signifie his experience of infirmities 187. his annointing presigured by the oyle 414. his righteousnesse by the Priests garment 421. his protection of his Seruaunts by the stretching of the wings of the Cherubins 388 his eternall Priesthood by the budding of Aarons rod 383. the Maiestie of his Kingdome by the crowne of gold about the â—rke 382. and about the Altar of sweete perfume 428. His comming in the flesh prefigured to be in the Euening of the world 189. that hee should bee taken from amongest sinfull men 188. his humiliation by the brasen Altar 428. his suffering without the Citie 418. that hee shold not die by by after he was borne 188. that he shold die but once in one place 404. that he shold not putrifie in the graue 382. that he should rise againe by the budding of Aaronsâ—od â—od 383. that he should haue glorie in heauen after his ascention 428. Church of God compared to a Shippe 219. 220 221. True Church and false Church 220. The true Church shall haue Victorie ouer her enemies 227. there is an Vnion betwixt God and it 232. when God will 242. we must reioyce at the welfare of it 302. it is where Christ is 383. it was prefigured by the Arke 384. it is the keeper of the Scriptures 385 by the Tabernacle 400. the puritie of it 401 the rich grace of it ibid. it neuer quite fayleth 33. 414. God his loue to it 55 56 61. Christ his protection of it 206. 388. it is neuer forsaken but her enemies cursed and fauourers blessed 218 219. it increaseth in persecution 10 201. Our Church was before Luther 137 219. Churches built 365 366. Church-robbers 204 430. Liberalitie to the Church 464. Church-Officers Sworne-men c. 114. Church-meetings loued of God 374 403. Church is Gods house 367 it is graced by God 465 reuerence is due to it 371 372. it must be repaired 373. the outward glorie and glistering of it 378 392. the true beautie of it 394. refusall to goe to the Church will bee punished 64. reasons why we should not refuse 316. we must come to the Church cheerefully 365. exaÌ„ples 368 369. 370 we must not go out of the Church before the end of prayers sermoÌ„ 375. The distinct places in our churches coÌ„pared with the roomes of the tabernacle 400. Cloud did guide and protect the Israelites 207 208 216 465. Cloud that couered Moses a figure of the humanitie of Christ 357. Clergie men 303. Colledges built 367. Colours of sinne 9. Communion tables 326. 403. they are more ancient than stone Altars 404. Consecration of the Priests 413. it sealed to their consciences their vocation 414. Condemning must not goe before hearing 12. Conscience tortured by Popish doctrine 139. Good conscience is the preseruer of faith 396. Conscience is as the face of the inward man 461. Remorse of Conscience 170 105. Conuenticles of the wicked 8 371. Constancie in suffering affliction 226 227. Constancie in loue where we once haue loued 286. Constancie a vertue in a Iudge 349. Constancie in Religion ibid. CoÌ„tentation 167 243 268 279 293 361 362. Courtiers should not be drawne from Gods seruice by pleasure profit c. 23 98. Couetousnesse 108 150. 170 265 292 it is a blot in a Iudge 315. Counsaile if good to be receiued from an Inferiour 313. Councellors are Kings eyes and eares 311. Cookes must so dresse meate for other mens bodies that there bee care had of their owne soules 193 194. Courage is a propertie of a