being in darknes as in prison or else where for by experience it is so found often Euen so by long custome of walking liuing in the outward workes of darknes groweth a strong and thicke inward darknes in the heart of man and woman Proofe héereof Ahab Manasses Herod Iudas and such like too many also in our daies who hauing long vsed Swearing Lying Uncleanenes c are growne so blinde in them that they neither will leaue them neither be perswaded they tend so to their destruction as they doo These blinde creatures shrinke to heare of this Egyptian darknes and yet their owne tenne thousand times worse they neuer shake at Let it make vs remember the words of wise Sirach A man that is accustomed to opprobrious words will neuer be reformed all the daies of his life Why because Custome of sinning taketh away the sense of sinning and long aboade in darknes maketh starke blinde Accustome not thy mouth therefore saith he to swearing neither take vp for a Custome the naming of the Holy one Where still marke the word Custome Custome and sée what a strong destroyer it is of the sight the inward sight light I meane of our hearts and mindes Fourthly ouermuch heate may hurt the bodily eyes as we all know the hotedung did Toby his eyes Euen so ouer hote desires of gaine hurteth the inward light as we knowe both by that which hath béene saide touching the world and by that which S. Paule saith that they which will be rich fall into temptations and snares and into manie foolish and noysome lusts which drowne men in perdition and destruction For the desire of money is the roote of all euill which while some lusted after they erred from the Faith and pearced themselues through with many sorrowes They that will be rich I say againe I pray you mark the Apostles words that is they which haue resolued with themselues set their hearts vpon it and concluded it that by hab or nab by one way or other whatsoeuer it cost them they will be rich and haue the wealth they possiblie can attaine to These these men with this Will this resolued and setled Will fall into temptations and so forth For this is a kinde of pestilent heate within which as powerfully thrusteth out the inward eye light of the minde as euer any outward heate did the eye of the body And then the inward eye being out nothing but darknes is there so a falling into all dangerous Courses that may leade to destruction and perdition Then vsurie is no sinne no not vsurie vpon vsurie oppression and deceite be no sinnes stealth and robberie if it may be any way coloured is wisedome and well yea murther and blood bite not But is the Lord of Heauen pleased with this sinfull Will to be rich and with these exorbitant wayes or is this heate a pleasing heate vnto him because hee is slowe to wrath and vengeance no no and that shall the end declare both vpon the wealth and the house that this dealing is in appointed time In the meane while we are taught by this place to Timothy to beware of such a Will and of such an inward heate as causeth such inward blindnes Soone enough if well enough say we euer and for these transitorie things as wee brought them not into the world so shall we not carie them out of the world Balaam Gehesi Iudas and such like preach vnto vs to beware of goods euill gotten A darknes then you sée there is within as well as without and the more dangerous farre is the inward because it hideth from vs things of greater consequence than doth the outward Not to sée credenda agenda cauenda things to be beleeued things to be performed and things to be auoyded is a horrible darknes Caine sawe not the first and Salomons foolish young-man led as an Oxe to the slaughter and as a foole to the stockes sawe neither the second nor the third Wherefore the Lord in great mercie hath euer béene carefull to furnish vs with meanes and helpes against it First he created vs as hath béene shewed with light and knowledge most excellent he prouided a great Booke euen the Booke of the World created by him wherein the inuisible things of him that is his eternall power God-head might be seene much excellent knowledge might be had And this Booke remaineth still if wee will reade in it an enemie to darknes Of which Booke Clemens Alexandrinus spake when he said Creatio mundi Scriptura Dei The Creation of the world is Gods Writing Also that Antonie mentioned in the Storie vnto whom a Phylosopher comming and asking him what he did without Bookes he answered O Philosophe meus codex est Natura creaturarum qui adest cum voluero verbaque mihi relegit Dei O Philosopher mȳ Booke is the Nature of all creatures which Booke is euer present with me when I will and deliuereth to me the words of God Héere wee sée the most admirable quantitie of the Sunne and Starres héere we reade the varietie the qualities the motion and the continuance in order appointed of all Creatures in Heauen in Earth and in the Sea so as no man can be either wearie of reading or reade without great profit in this Booke Neuerthelesse the Lord hath not héere left vs but as vnto the Starre manifesting the birth of his Sonne he pleased to add the Scriptures also which witnessed more particularly time place c so hee hath ouer and besides the Booke of the Creation giuen vs another more excellent by much to driue from our hearts this damnable darknes and to kéepe vs in light pleasing to himselfe and profitable vnto vs. Of this Booke farre better wee may vse Damihi Magistrum giue me the Maister than Cyprian could vse then of Tertullians workes For this Booke passeth All Bookes that euer were or shall be I meane the Booke of Gods holy Bible which Booke saith Hierome shall remaine with vs till wee be as the Angels in Heauen Goe we forward and consider how also to this Booke he hath added Prophets Apostles Euangelists Pastors and Doctors in all times to open and expound the same vnto vs that by all meanes wee might be enducd with light loue light liue in light and die in light Add againe the appointing of the Sabaoth day wherein men shonld rest from their labours and hearken to this Booke together with the many precepts giuen to heare to reade to search to know and vnderstand not to be as children perceauing nothing Thinke with your selfe often how the little Infant groweth to strength able to go by it selfe is it not by sucking and plucking his Mothers breasts euen so doth the Childe of God grow to strength of grace and from grace to grace by hanging continually vpon these two Breasts the olde and new Testament And as all men differ from brute Beasts
comfortablie will aunswere I knowe whom I haue beleeued and I am sure that in loue hee hath adopted mee to bee his Childe that hee is true in his promise and powerfull in performance And these three so strengthen my heart that no want of merit no consideration of my owne vilenesse no greatnesse of the future blessednesse canne cast mee downe from the height of hope wherein I am soundlie rooted This is the three-folde corde c. To this effect haue many other Fathers written also but I omit them Lastly this example of God in this place as it teacheth patience and long suffering when we are abused so doth it notablie also teach cōstancie in loue where we once haue loued A thing worthie following if I had not béene too long in this Note I will therefore reserue it to some other place onely now praying you to remember whom you resemble if this grace be in you and from whom you swerue if it bee not It is enough to mooue a Childe of God 6. Of this striking of the Rocke there is often mention made in the Scriptures and therefore a thing worthie good consideration Hee claue the hard rocks in the Wildernes and gaue them drinke thereof as if it had beene out of the great depthes He brought waters out of the stonie rock so that it gushed out like the riuers Againe in another Psalme He opened the rocke of stone and the waters flowed out so that riuers ranne in drie places For why he remembreth his holy promise and Abraham his seruant The things we may thinke of are these The fall of Moses and Aaron at this time The figure and allegorie of this rocke Concerning the first reade what is written in the Booke of Numbers Moses and Aaron gathered the congregation together before the rocke and Moses said vnto thē Heare now yee Rebels shall we bring you water out of this rocke And the Lord said to Moses and Aaron Because yee beleeued me not to sanctifie me in the presence of the children of Israel therefore yee shall not bring this congregation into the Land which I haue giuen them Héere you sée it reuealed that Moses and Aaron staggered at this matter and offended the Lord. Whereby we are notably taught that although there be many in this world who through the grace that is giuen them fight a good fight hauing faith and a good Conscience yet there is not one frée from all sinne sauing Iesus Christ alone But euen Moses himselfe héere that Great light hath his darknes and his infirmitie Hee that had wrought such Great miracles and deuided the maine Sea through the power of him that now biddeth him strike the rocke yet héere hee doubteth and fainteth in Faith as God himselfe witnesseth of him Truly therefore said the Prophet Dauid If the Lord shall marke what is done amisle Who Who shall be able to abide it And the Apostle likewise There is none that is righteous no not one All haue gone out of the way And in the sight of God can no flesh liuing be iustified Let not Sachan then amaze vs with our imperfections for the swéetest Roses haue their prickels and Christ came not to call the righteous but sinners to repentance On the other side againe Let not Sathan tempt vs to a conceipt of purity or perfection either in our selues or others for if Moses fall if Dauid fall if Samuel fall if Iob fall if Abraham fall and all haue fallen who shall say my heart is cleane Beware of these extremities both wayes walking in the middle way take holde of Christ by him fearing no imperfection and for him flying all vaine thoughts of absolute integritte Againe learne heere and forget it neuer what an odious thing in the sight of God any doubting in him is which yet the Doctrine of Rome so laboureth to maintaine For when for this onely fault the Lord is so moued with his déere seruant Moses that he reiectech him from conducting his people into the promised Land and burieth him in the Desert certainly we may not entertaine doubting in our hearts touching any promise of his and especially in so great a matter or in such a graund Article of Faith as the Remission of sinnes is 7. For the second thing namely the Type you reade in the Apostle that this rocke was Christ that is a Figure of Christ With which kinde of phrase would the Romish Teachers not wrangle that Great contention about the Sacrament néeded uot For to giue the name of the thing signified to the signe signifying was neuer strange among learned men and in this very particular of the Sacrament S. Augustines words are well knowne Non dubitabat Dominus dieere hoc est corpus meū cum signum daret corporis sui The Lord doubted not to say This is my bodie when he gaue a signe of his body To which end also speake other of the Fathers abundantly if it were any purpose here to enter into his matter 8 For the thirde thing namely the Allegorie thus is it noted by the learned That when all mankind was to be smitten by the Law for sinne yet through the infinite loue of God the Rocke onelie was smitten that is Christ of whom the Law laid hold for vs hée submitting himselfe for vs was smitten off it for vs. Thus saith the Prophet He was smitten for our transgressions and with his stripes we are healed Other Scriptures also That God so loued the world that he gaue his onely be gotten Sonne to suffer c. That he himselfe bare our sinnes in his body on the tree c. This blessed rocke thus smitten for vs hath gushed out swéete water for vs to drinke to coole that scalding heate of burning sin in our soules which els would quickely kill vs and be our bane Whosoeuer drinketh of the water that I shall giue him saith this our Rocke and Sauiour shall neuer be more a thirst but the water that I shall giue shall be in him a well of water springing vp to euerlasting life But let no man thinke that this water that is the swéete and cheering comfort of the Gospell is to be got by mans merites as some teach but euer remember the Prophets words Ho euery one that thirsteth come ye to the waters and ye that haue no siluer come buy and eate come I say buy wine and milke without siluer and without monie c. The Prophets words are sull of force First calling to All to come and excepting none which is a great cōfort thē offering mercy without money that all cursed cogitations of workes and worthes in our selues might euer die and be abhorred Come vnto me all ye that trauell and are heauy laden and I will refresh you not your owne merits and works The blood of Iesus Christ clenseth vs saith the Apostle from al sin al sin I say againe and not our workes
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
haue their Page 206. line 34. would haue you eschue Page 234. line 34. Miriams Page 242. line 20. Sin Page 244. line 5. heare of Page 329. line 16. make you a Page 332. line 8. said not to be Page 351. line 17. president Page 355. line 19. this rash Page 366. line 22. funerall Page 436. line 1. but God Some other faults there are escaped which the diligent reader may easily amend The like notes vpon euery Chapter of the bookes of Exodus and Leuiticus TOuching this booke of Exodus in genenerall wée may note two things in it First the authority of it and secondlie the profit we may take by it The authority of it very well appeareth by such allegations as are made out of it in the new Testament for the confirmation of most weighty points of our Christian faith as the resurrectien of the dead our free election by grace not by merit with other such like The profit of it is double historicall and mysticall Historicall by notable examples of Gods wrath and mercy Wrath towards the Egiptians Maleâ—hites and such like mercy towards the Israelites and those that shew mercy vnto them as Rahab the Midwiues and others The former may teach the wicked to beware because God certainely payeth home at the last The latter may confirme all true beléeuers in Gods promises which euer were and shal be performed in their time Also make vs patient to endure the Lords good pleasure euer séeing he both so gratiouslie regardeth and so mercifully moderateth the afflictions of his children Both the points togither may teach vs that kingdomes gouernments are disposed by God euen as shall please his holy will For hée setteth vp and he taketh downe hée establisheth and changeth according as hée is serued and obeyed by Princes and people gouerning and gouerned Able to shiuer in péeces the greatest that euer was and as able againe to support the weakest when he pleaseth The mystical profit of this booke is a declaration of our Sauiour Christ and the merits of his passion which is most notablie made héerein by types and figures and liuelie resemblances as will appeare in their places The whole booke may bée deuided into these two parts The birth as it were and the beginning of the Church in the first fiftéene Chapters Then the education and bringing vp of the same in the rest of the booke CHAP. 1. This first Chapter hath these chiefe heads in it The multiplication of the Israelites The crueltie of the Aegyptians The vertue of the Midwiues COncerning the first point you sée in the fifth verse that all the soules which came out of the loines of Jacob into Egypt with him were but seuentie soules of which little flocke God made such an increase as the Egyptians grew afraide of it For they brought-forth fruite and increased in aboundance saith the seuenth verse and were multiplied and were excéeding mightie so that the land was full of them Some make the Hebrew word to signifie an increase like corne where one graine bringeth forth thirty sixty or a 100. Some as fishes which multiply in greater number than any creature R. Salamoh saith the womeÌ„ had oft foure and fixe at a burden God so prouiding to fulfill his promise touching their increase Genesis 22. 17. In the booke of Numbers you may more particularlie sée what came of euerie one For Reuben the eldest son of Jacob so increased that his branches there are saide to be sixe and forty thousand and fiue hundered Simeon his second sonne increased to nine and fifty thousand thrée hundered and fifty Gad his third sonne to fiue and forty thousand six hundred and fifty and so for the rest read their increase in that place Whereof to make some good vse to our selues wée may note and marke first the truth of Gods propromise made to Abraham in the 15. of Gen. when he bad him looke vp to the stars of heauen and number them if hée could assuring him then that euen so would hée make his posteritie and ofspring a mightie people and a great kindred which wée all sée héere was fulfilled So assuredlie true are all other of Gods promises and therefore thinke of what you will your faith and comfort shal not faile you That swéete promise that at what time soeuer a sinner repenteth truly of his sinnes God in mercy will forgiue him it shall neuer faile Hée may as soone cease to bée God as cease to be true in any thing which hée hath spoken And for this particular he hath not onely spoken it but sworne it that as he liueth he will not the death of any true peâ—itent and sorrowfull sinner Wée may not therefore do him wrong and doubt of it It is no pride to take fast hold of this word but it is duty due from vs to confesse his truth and to be thankefull An other promise he hath made to vs that if we seeke the kingdome and the righteousnesse thereof these worldly wants of ours shall euer be supplied as shall bée fit and good for vs. This also will he as assuredlie kéepe as he is God to the great quietnesse of our hearts if wée will beléeue him In a word that promise of all promises that if we beleeue in his Son we shall neuer perish but haue eternall life hée will performe So both for this life and that to come wée haue his word and no more than hée failed Abraham in multiplying his séede will he faile vs in any promise Only his time wée must tarry and hasty mindes learne humble patience Hée knoweth when is best both for him and vs. Tary hée may but come hée will Neuer vntruth passed from him neuer any that beléeued in him was disappointed of his hope Secondly we may obserue héere the rising of houses and families whence it is euen from the Lord who blesseth where he pleaseth with increase of children maketh a name spread as likewise drieth vp and cutteth off as he pleaseth others It must make vs cease from enuie where we sée increase and stay rash iudgment where we sée decrease For it is the Lords worke in whose matters wée must well beware how wée meddle A third vse ariseth from the time of this increase which was chiefelie and especially after Iosephs death whereupon S. Austin giueth this obseruation Ioseph is dead the children of Israel increase what is this my brethren As long as Ioseph liued they are not said to increase but after his death Surely bretheren these things figured in that Ioseph were fulfilled in in our Ioseph For before our Ioseph died few beléeued in him but after his death and resurrection throughout all the world the Israelites increased and multiplied that is the Christians So saide the Lord himselfe in the Gospell except the corne die that falleth into the gronnd it remaineth but it selfe alone but if it die it bringeth forth much fruite Now not in Iudaea onely
affliction fitting vs to Gods Kingdome and the Lawe teaching vs what to doo and what to flie Consider of these Marginall Quotations by your selfe and add the like vnto them And touching these bitter waters marke howe they are a meanes to discouer the hidden bitternes which lay in the hearts of these Murmurers and thinke with your selfe that euen so doth bitter aduersitie in many men and women at this day disclose secrets and shewe them to haue weakenes before not knowne or thought of Secondly Note howe in trauelling to the Land of Canaan wee must assuredly passe by Marah and there wee must make a pitching place for a time till it shall please God to graunt a Remoue Bitter bitter and very bitter will the waters prooue but murmure we not as these men did for hee that was so gracious as to make them sweete to such Repiners what will he doo in his good time to vs if we patiently abide his will surely he will much more respect vs and euen boast of our patience to our eternall good as he did of his seruant Iobs righteousnes But now for the tree some aske whether there were any such vertue in it by Nature to swéeten waters and if there were what néede God had to vse any such meanes séeing with his onely word hee could haue helped them for answere whereunto it may first be saide concerning the first that the Lord hath giuen most excellent vertues to his creatures beastes hearbes plants stones trées and such like thereby to shewe his mightie power wisedome and mercie As for beasts their blood their flesh their fat c what vertues are in them for hearbs some comfort and helpe the braine some the eyes some the liuer some the heart some one part some another with most rare and souereigne qualities giuen them of GOD for this end The consideration whereof hath greatly delighted many worthy persons and caused them both to speake and write of them with great pleasure Methridates that great King of Pontus and of one and twentie Kingdomes more for his wonderfull skill in hearbes and his souereigne remedie against poyson and contagious diseases called after his name Methridate is become in all Bookes and Monuments of learning renowned and famous Lysimachus Eupator King of Ilyricum is said to haue béene most skilfull in hearbs Artemisia the wife of Mausolus King of Caria was an excellent Lady for knowledge in hearbes Marcus Valerius Coruinus a worthie Romane was so delighted with the studie of hearbs that he withdrewe himselfe into the Countrie where he might wholely as it were dwell in his Garden But what speake I of these since we all knowe what is written of Salomon namely how he wrote of all Trees from the Cedar which is in Libanon vnto the Hyssop which springeth out of the wall that is from the highest to the lowest hee wrote of plants and hearbes besides of beasts fowles creeping things and fishes worthie Bookes no doubt if it had pleased God to let them continue to this day The strange vertues of precious stones diuers likewise haue written whom both with pleasure and profit we may reade Concerning all which happie qualities vouchsafed to these Creatures and euen particularly of this wood we now speake of remember with your selfe that Notable Testimonie of Iesus the sonne of Syrach in his Booke The Lord saith he hath created medicines of the earth and he that is wise will not abhorre them Was not the water made sweete with wood that men might knowe the vertue thereof So he hath giuen men knowledge that he might be glorified in his wondrous works With such doth he heale men taketh away their paines Of such doeth the Apothecarie make a confection c. Such vertue therefore was in the wood giuen to it by God who is the God of Nature and giueth all these things To the second why God should vse such meanes being able with his word to swéeten them true Answere may bee made that although God be able to doo all things by himselfe yet chooseth hee often to worke by meanes and that for our good As first that so he might teach vs his Souereigne power ouer all Creatures vsing them at his pleasure when and how he shall best like and draw vs to the true reuerence worship of him as Creator Ruler Lord and Gouernour of all the creatures Secondly that hee might manifest by this meanes his loue and goodnes to vs much more when he maketh all his creatures serue to our health comfort and good and so drawe and stir vs vp to true thankfulnes vnto him for it Thirdly that he might teach vs thus not to abuse those his creatures which with so excellent vertues and qualities are created for vs to doo vs good Fourthly that we might learne by this meanes not to contemne second Causes and meanes by abusing through a vaine presumption the holy Doctrine of his prouidence For when God himselfe is pleased to vse these instrumentes who are wee that wee shoulde reiect them and if we doo what doo we contemne and reiect but his Ordinance Lewd and wicked therefore are the Anabaptists who as of the soule so of the body cast away the meanes of health and yet say they desire the health of both S. Augustines words I cannot passe ouer fit for them and fit for vs in this matter in his whole 29. Chapter of the 7. Booke of the Citie of GOD shewing howe God vseth second causes in the gouernment of the world because he hath created them to that purpose Yet euer he doth not tie himself to these things but sometimes without them and euen contrarie to them hee worketh his will also that thereby wee might learne his vsing of them to be without néede séeing hee can worke without them if he please Secondly that when hee vseth them it is he that worketh by them and not they without him as he giueth light in the Sun he féedeth vs in our meate c. For if without them it be he much more in them and by them it is he Thirdly that wee might sée how many waies he is able to helpe vs when any thing is wanting vnto vs which is néedefull And this we may well thinke was the cause héere why it pleased GOD to shewe this Tree that they might be ashamed of their impatiencie and mistrust neuer more so sinning againe séeing by one meanes or other there is with him euer so readie easie helpe Yea this is the cause also why euen contrary to Nature he worketh often that neither to Nature we should tie him despairing of health wealth or liberty when we sée no means or meanes in reason working to the contrary forasmuch as he is stall about all and can with meanes without meanes agréeably to Nature contrary to Nature giue his Name praise and his children comfort in a moment Profit wee therefore thus by this Tree shewed to Moses in
extremity to make the waters sweere withall 4 There he made them an ordinance and a lawe and there he prouoked them and said If thou wilt diligently hearken O Israel vnto the voice of the Lord thy GOD and wilt doo that which is right in his fight and wilt giue eare vnto his Commaundements and keepe all his Ordinances then will I put none of these diseases vpon thee which I brought vpon the Egyptians for I am the Lord that healeth thee Where the Lord tryed them by want of water there he also admonished them by his Word declaring vnto them their inst deseruing of such Plagues and diseases as were inflicted vpon the Egyptians from which they had béene frée hitherto onely by his frée mercy and goodnesse and acquainting them that the only way for them so to continue still was to hearken to his Will and to obey the same otherwise he being the only Author of health it could not be so with them Which word of his let it informe vs what also is our defence from all euill certainely euen the same LORD and none but Hee The way also to obtaine it the very same that was then To hearken and to obey not our willes but his not our wisdomes but his 〈◊〉 our lawes but his This this shall abide and 〈◊〉 and only this All mans deuises and will worship shall varnth as vile from before him Consider well of the Psalme where first is put forgiuenesse of Sins and then the healing of all infirmities 5. Then came they to Elim where were twelue fountaines of water and seuenty Palme trees and they camped there by the waters So commeth comfort after sorrow and plenty after scarcety For now they haue 12. fountaines of water and goodlie trees to yéelde them cooling shadowes for their comfort And surely the trialls of the Church or of any particular member therein shall haue a ioyful end and though they be neuer so many yet the Lord deliuereth out of them all Who would not trust then in such a God and tarry his time that neuer faileth God for his mercy sake giue vs faith and constant patience Amen Amen CHAP. 16. The generall Heades of this Chapter are chiefely these The grieuous murmuring of these Israelites The gift of Manna from heauen The lawes and Orders concerning the same 1. BEfore their murmuring there is in the first verse mention made of another camping namely in the Wildernesse of Sin which was the 8. place they had pitched in since their comming out of Egypt And in the booke of Numbers a particular Record is made of all the places together as likewise in an other place of that Booke That at the commaundement of the Lord they iournied and at the commaundement of the Lord they pitched By all which wée comfortably may sée that the Tabernacles or Tents of the Church and euery particular member are pitched where the Lord will and taken-vp and remooued when hée will and whither hée will For hée it is that gouerneth and guideth all these things euen as hée dooth all other matters in this world nothing is done without his Will. The lot is fallen to me saith the Prophet Dauid in a faire place I haue a goodly heritage Thereby ascribing to the Lord this honour that by him euery mans portion and place in this world is appointed He diuided the Land of Canaan and gaue to euery Tribe that part which by his seruant Iacob he had foretoldlong before Whiâ—h doctrine may yéelde euery heart patience and peace to be quiet and contented with Gods Will howsoeuer it be For beggars may be no choosers and wée are all his beggars that ruleth these things Haue I little it is his Will and I ought to be pleased Haue I more it is more mercy and God make me thankfull Thankfull for the one and thankfull for the other and euer contented with his Will My pitching is here or there by his prouidence in a faire house or a foule in a rich liuing or a small in a good countrie or a bad in England or in Fraunce and wheresoeuer or howsoeuer it is aboue my merit and therefore I should bée pleased and thankfull 2 The time is named to wit the fifteenth daie to let vs all know that euen so much more detestable was their ingratitude by how much the remembrance of so great and wonderfull a deliuerance from their enemies was more fresh in me 〈…〉 rie béeing solate And will it not bée so in vs Therefore thus wâ—ulde I haue vs profit by it euen to thinke in the Morning of our safety by his mercy all the Night And at Night of our safety all the daye And still 〈◊〉 of freshe fauoures which vnlesse I bee thankefull for I must néeâ—â—s bée a great offender séeing it is not possible to pleade forgetfulnesse in such fresh and newe thinges Nay if it were a fault in these Israelites to forget or to be dull in a matter of fiftéene dayesolde how much greater a fault in the morning to forget to bée thankfull for the nights mercy last before and but euen now ended but you sée my drift follow it further by yourselfe Surely surely fresh fauours would haue fresh remembrances and zealous and hearty thankes for them 3. Their murmuring is next spoken of and next by vs to bée considered A foule and grieuious fault euer but in this people so blessed with happie experiences of care and loue of might and mercy in their Allsufficient GOD more 〈…〉 nable and more odious than in others Whereupon the Apostle giueth them for an example to all people in all ages to learne to auoide this wickednesse saying Murmure nor as some of them murmured and were destroyed of the destroyer Numb 14. 36. For all these things came vppon them for examples and were written to admonish vs vppon whom the ends of the worlde are come The whole course of Gods sacred Scriptures crieth out of this sin in men and Women chiefely professing God For doo al things saith the same Apostle without murmuring reasoning And S. Peter Beyâ— harbâ—â—durs one to an other without murmuring The care of Ielousie saith Wisdome heareth all things the noise of grudgings shall not be hid Therefore beware of Murmuring which profiteth nothing and refraine your â—onge from slaunder for there is no word so secret which shall got for nought and the mouth that speaketh lies flayeth the soule Caine murmured and the Scripture noteth it as his sinne These Israelites were grieuous murmurers sometimes for their labour sometimes for drink sometimes for flesh sometimes in distrust to obtaine the Cittie so strongly walled sometimes for feare to bée killed of their enemies sometimes at GODS iustice vpon their disobedient bretheren sometimes for want of dainties as Figges Pomegranats Uines c. sometimes for that they were ouerdoied with Manna 〈◊〉 and for other like causes vpon all which the
in this matter The third part 1 THen Moses prayed and said O Lord c. Heere héere then sée A faithful Magistrate A faithfull Minister A true Shepeheard ouer his people coÌ„mitted to him of God Who knoweth what iudgements godly Gouernours turne away by their earnest intercession to God for their people We sée this place we read what Hester did and the mercie of God is plaine for their sakes It should worke in vs all loue and obedience and dutie to them and make vs day and night pray for the continuance of them Treasons and treacheries raylings and reuilings slaunders and defamations wrongs and iniuries any way are not fit requitals of such good receiued by them and for them This prayer of Moses if you marke it is most vehement as comming from a mooued heart and vseth vehement and vrging arguments vnto God As first of his fauour all waies extended to them vers 11. Secondly of his glorie which would be obscured by the Aâ—gyptians lewd speaches if he destroyed them ver 12. Thirdly of his promises made vnto their fathers Abraham Isaac and Israel the trueth whereof might not be violated vers 13. with which the Lord moued in mercie stayeth as you see Such Reasons serue euen at this day and may be vsed to the Lord in our prayers Hee hath béene good to vs infinite waies and we may intreat him by these passed fauours to vouchsafe future and to stay his wrath which we haue deserued Nothing more commonâ—with Dauid in euerie Psalme if you marke it Againe euen by our punishment the enemie will be proud and speake euill they will call both himselfe and his truth into question and ecclipse his glorie to the vttermost His promises also we haue most richly and therefore in all these respects we may craue pardon and doing of it heartely with true repentance and purpose to amend he is the same God still and we shall finde fauour 2 Upon this earnest praier the Lord saith the text v. 14. changed his minde from the euill which he threatned to doe vnto his people with which comfort Moses came away and drawing neere the host he first heard the noyce of singing vers 18. for they were making merrie about their new God then comming nearer he saw the Calfe and the dancing vers 19. But then although he were the meekest man in the world yet his wrath waxed hote and he cast the Tables out of his hands and brake them in peeces beneath the mountaine Which breaking of the first Tables allegorically shewed that the law of God lighting vpon our vnregenerated nature is brokeÌ„ as it were and by the meanes of our inabilitie cannot iustifie vs. But the second written tables are put in the Arke that is when God by his Spirit worketh in vs we are regenerated and the law is obeyed of vs though not fully yet in measure this imperfect obedience is made perfect by Christ Aug. Magno etiam mysteris figurata est iteratio Testamenti noui qucniam vetus erat abolendum constituendum nouum Quaest 144. By a great mysterie the abrogating of the olde Testament by the comming of the new was figured But vnderstand Augustine rightly Then he tooke the Calfe which they had made and burned it in the fire and ground it to powder and strowed it vpon the water and made the children of Israel drinke of it vers 20. Partly to despight them and partly that they should haue no occasion to remember it After he rebuked Aaron vers 21. And if Aaron now elect High priest a Figure of Christ be so sharply rebuked of Moses surely great men must be reprooued and it is a cursed doctrine that though the Pope should carrie thousands of soules to hell yet no man may say Sir why do you thus Secondly in matters concerning the glorie of God we must rebuke euen our néere ones as others no place for affection After that he called for such as would reuenge this wrong done to the Lord vers 26. and the sonnes of Leui gathering to him he bad euerie man put his sword by his side goe to and fro from gate to gate through the host slay euerie man his brother euerie man his companioÌ„ euerie man his neighbour vers 27. so that there fell of the people the same day about three thousand men vers 28. This was the zeale of his heart to the glorie of God it must be a glasse for vs to look in whilst we liue in this world The Lord hath placed the commaundements in the Decalogue the petitions in the Lords prayer which concern his honor before those which coÌ„cerne our selues to teach vs that we ought to prefer his glorie before all worldly things yea euen life it selfe if they come in Question together Thus did Shadrach Meshach and Abednego thus did Daniel when he he opened his window and made his prayer to God notwithstanding that cruell law thus did the Mother and her seuen sonnes in the Machabees thus did Elias Phinees Dauid and others Thus did not olde Heli and therefore the Lord smote him Mine eyes gush out with teares saith the holy Prophet because men keepe not thy law And doe not I hate them that hate thee and am grieued with them that rise against thee Yea I hate them right sore euen as though they were mine enemies He that loueth Father or mother more than mee is not worthie of mee And he that loueth Sonne or Daughter more than mee is not worthie of mee c. 3 And when the Morning came Moses said vnto the people yee haue committed a grieuous crime but now I will goe vp to the Lord if I may pacifie him for your sinne Moses therefore went againe vnto the Lord and said Oh this people haue sinned a great sinne and haue made them gods of Gold Therefore now if thou pardon their sinne thy mercie shall appeare but if thou wilt not I pray thee rase me out of the booke which thou hast written When Moses had fought on Gods part with the sword now he striueth for the people with his prayer so both true to God in a holy zeale and carefull of his people in the bowels of loue was this holy man this faithfull Gouernour and leader of this multitude Anotable example for all Magistrates and all Ministers euer to follow But heere is more than I said in the former Note For here is a preferring of Gods Glorie before euen life and comfort eternall which is farre more than this temporall life and all the ioyes of it So shall you sée in Saint Paule to the Romanes and what a measure of Gods holy Spirit it was consider you Farre are we from this that preferre euerie small profit and pleasure before this glorie of God and yet say we hope to be saued as well as they A true féeling of our owne iniquitie herein may much amend vs hereafter and God for
his Sonnes sake giue it vs. Againe you may note here how Moses doubleth ouer and ouer in this Chapter the foulenesse of their fault calling it a great sinne a grieuous sinne c. so learning you not to extenuate faultes before God if you sue for mercie but to set them out in their true colours that mercie may the more appeare 4 Touching this Booke of life you must know it to be a figuratiue Spéech borrowed from the manners of men who vse Bookes and writings for their memorie and not conceiue that God hath or néedeth any such things It is therefore in sense as if Moses had said O Lord pardon them or depriue me of that saluation which is as sure before thee as if it were registred and written in a book Such borrowed speeches you haue more in Scriptures as you may remember In the Psalme you read of a Booke wherein Dauid saith Were all his members written which day by day were fashioned when as yet there were none of them In the Reuelation you read of bookes againe when he saith I sawe the dead both great and small stand before God and the Bookes were opened c. And for the Booke of life you read persons written in it of two sortes one as it seemed the other true indeed Of the first speaketh the Psalme Let them be wiped out of the Booke of the liuing and not be written among the righteous meaning wherein they séemed to be written or might perswade themselues they were written but indêed were not For then they could not be wiped out Of the later you read here and in other places Where though Moses speake of rasing out yet indéede there is no such matter being nothing but the eternall election of God which neuer can be altered This is more plaine in the words following when God answered Moses that Whosoeuer sinned against him he would put him out of the Booke meaning hee would make it appeare that he neuer was written in it For the house built vpon the Rocke can neuer fall They should deceiue the verie Elect if it were possible as if he should say but it is impossible Hee that commeth to mee I neuer cast away No man taketh my sheepe out of my hand and many such other places Lastly consider and note here how he biddeth Moses go on with his charge but for the people he wil visit them vers 34. And so the Lord plagued the people because they caused Aaron to make the Calfe which he made vers 35. It telleth Magistrates and Ministers that they may not desist from their dueties for the peoples frowardnes but indeuouring to their vttermost to reforme them they must go on though they perish and euen in them so perishing they shall be a sweet sauour to the Lord. That Aaron thus escaped among them if you thinke of it Answere your selfe The Lord knoweth whom to spare for their amendment and whom for a time to spare though he know they will neuer amend O how vnsearchable are his iudgements and his waies past all finding out Grieuous and thrise grieuous is the sinne of Idolatrie that not for Moses his so earnest prayer may be fréed wholy from all further punishment though in part the Lord yéeldeth as vers 14. you saw God make it sinke where it is so much vsed by deceiued Romish Recusants CHAP. 33. 1 GReat was the sinne which this people had committed mentioned in the former Chapter and therefore the Lord whose mercie hath neither bottome nor measure not willing the death of any sinner much lesse of so many thousands but rather that by repentance pardon may be procured in this Chapter gratiously vseth the meanes that their hearts may smite them with true féeling of their fault and so they turne and be spared Their sinne I say was great and great sinnes are not so easily repented of as they ought to be Againe in sinnes of this kinde namely when they are coloured and couered ouer with a good intention by them to serue to GOD most hardly are men and women drawen to acknowledge an errour and mistaking Matters of the second Table committed against our neighbour we much better discerne than matters of the first Table concerning the worship of God For here we thinke wholy our meaning should be accepted which was to worship God be the thing we do eyther neuer so void of warrant in the word or neuer so contrarie to the word The meanes that God vseth here is by letting them know that he will be no more with thē as he hath beene nor trauell with them as he hath done Moses shall goe on with them to the land which God had promised to giue thē And to send his Angell to driue out the Canaanites But himself would not go for they were a stif-necked people lest he should consume thē in the way The Lord noteth a maner of repentāce namely to put away their costly rayment frō thē not that this is a necessarie part of Repentance alwaies but that at this time by this outward signe the Lord would haue them testifie that which is néedfull indéed the true remorse and sorrow of their harts And vpon the hearing of this fearefull newes that indéed the Lord would thus deale with them they cast from them accordingly their best attire and sorrowed for their fault 2 For further working of this sauing sorrow in them the Tabernacle wherein the Lord will conferre with his seruant Moses vntill the other now so much spoken of was readie is by the appointment of God to Moses pitched without the host farre of from the host that by this signe also it might be shewed how God was estranged from them for their sinne who earst so comfortably and so powerfully had shewed himselfe for them and amongst them All which things religiously considered manifest vnto our soules what a sweete God the Lord whom we serue is who thus séeketh his lost people euen a father ful of all pittie compassion that they may returne to him againe and haue that which so ill they haue deserued his fauour and loue for euer Will this God can you thinke in your conscience euer cast away the poore sinner that commeth in sorrow when he worketh thus to draw men to sorrow Féele and be comforted with it 3 And when Moses went out vnto the Tabernacle all the people rose vp now reuerencing him whom before they spake verie lightly of saying This Moses we know not what is become of him What caused this but that still he was in fauour with God and they out So so shall a sound and vpright heart to God euer in the end procure honor howsoeuer for a time contēpt may be shewed for God will honour them that honour him it is his Word and it shall neuer fayle That vnion that was betwixt God and his seruant Iohn Baptist when he was true to God and
direction when to remooue by the day also it went before them and a fire by night so day and night the Lord directed them in their waye to Canaan Blessed were those men thinke you that were thus directed And is God now changed No no in his word he is and by his word he offereth to lead you to the true Canaan in heauen as comfortably as plainely and as powerfully as he did his people by these outward meanes vnlesse you be wilfull and will not follow Looke therefore in his name I beg it at his word haue it read it loue it meditate vpon it and continually as you may exercise your selfe in it It will set you at the last where all the pleasures of the world cannot set you and from whence you would not come when once you are there for ten thousand millions of such worldes These helpes of mine to this end accept and vse as the pledges of his loue that wisheth you eternall comfort and peace Read first a Chapter in your Bible and then read these Notes vpon the same they will stirre vp your minde to further meditation For who is able to sound the full depth of the Lords word God that hath no measure in mercie for his déere sonnes sake make them profitable vnto you Amen Amen ¶ The most of the Latine marginal Notes came later than that they could be added into the Chapter in their places and therefore they were put in the margine the roome suffering no translation of them into English Comfortable Notes vpon the Booke of Leuiticus as before vpon Genesis Gathered and layd downe still in this plaine manner for the good of them that can not vse better helpes and yet are carefull to reade the Scriptures and very desirous to find 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 Blessed is that man whose delight is in the Lawe of the Lord and in that law doth exercise himselfe day and night Psal 1. Printed at London for Thomas Chard 1604. ¶ A Table setting downe Alphabetically the principall matters contained in this Booke A. A Aron a figure of Christ 71 73. his consecratioÌ„ 71 not hated of God although his children were punished 84. compared with Christ 125 126. Absent men should not be evill spoken of 167. A solution 116. Adams apple defiled not but the breach of God 〈…〉 s commandement 93. Adultery 122. not punished sharply en 〈…〉 h with vs 139. Affection must not rule in iudgement â—â—8 Afflictions of the godly prefigured 15. 〈◊〉 comforte in them 19. a sacrifice 22. 〈…〉 ed by salt 28. in them were must be 〈◊〉 82 83 115. they are not ever signes 〈…〉 s hatred and dislike 210. they doe 〈◊〉 obedience 86. divers ends why God 〈◊〉 his children 210. A 〈…〉 tie 137. A 〈…〉 sacrifice 21. A 〈…〉 ion figured by the Eagle 99. A 〈…〉 xters figured by the Sea-mew 99. by linnen and woollen garments 170 A 〈…〉 baptisticall separation 87. forsaking of their wives 145. Anger 197. Avenging condemned 169. Auricular confession 108. 220. Ashes the ceremony of them 54. The Authors comfortable experience in his Ministrie 85 86 128. his counsell for reading and his intent in writing this Booke 186. B. BElles God calleth vs to the Church by them 192. Betrothing or contract in mariage must be with consent of parents 146. it must not be secret 148. how many sortes there are of it 149. Beasts that might be vowd to God 216 Beasts were called vnclean in the time of Noah because God did exclude them from sacrifices 94. cleane beasts resemble the godly contra 95. Blasphemy 195. to be punished with death 196. Blemishes forbidden in the Priests are applied 183. Blood why regarded as an holie thing 131. why the apostles commanded to abstaine from eating blood 132. Blessings enioyed by Christ 73. Blessings outward are not ever accompanied with Gods favour 209. wee must waite Gods leisure for enioying of them 210. Blind men who they are 167 183. Bodily comelines is a blessing of God 182. Buriall 85. Buriall of Christ prefigured 54. Burnt offring three sorts thereof 8. that out of the heird in what case it was vsed 9 9 and with what rites 10 c. the second kinde out of the flockes 17. why it was killed on the north side of the Altare ibid. 18. the third kind of the fowles 19. the ceremonies of it 47 c. C. CAtechising 63. Calling to be followed 88. Canopus honoured for a god 50 51. Ceremoniall laws gave place to necessity 89. why some part thereof was continued in the New Testament 132. Cedar wood shadowed out a holie life 118. Mourning for the dead 85 180. The Mowse figured such as live vpon others labors 102. Murther to be forborne 131. Multitudes of sinners punished 41. N. NAlab and Abihu slaine 76. Name of God not to be prophaned 198. Naturall corruption 104 121 125. Naturall reason gathereth good observations for weather 172. for sowing mowing c. 173. Natures lawes 135. Nations forraine are not to be imitated 134. Nose either flat or great what it noted 183. O. OAthes vnlawfull are not to be performed 44. The Obedience of Christ prefigured 17. Observation of nature in creatures 172 if it bee superstitious it is condemned 173. Olde men are to be reverenced 175. Oppressors figured by the Goshawke and the Kite 99. and 167. Order 16. to bee observed in Gods church 69. Originall corruption 121 174. it was in the Priests 180. Ostrich figured painted hypocrites 99. Outward blessings are not ever signes of Gods favour 209. Owle figured vnsociable men 99. Oyle a signe of Christ his mercie 24. the ceremonie of it 45. a shadowe of the spirite 71. a figure of pure doctrine 194. P. PArtialitie 199. Pardons 205 218. Patrons 53. Priest a figure of Christ 24 38 49. a figure of the church 30 59 71. the dignitie of his calling 40. it was first instituted and then confirmed and the contempt of it punished by God 69. no man might enter on it without a calling and the reasons thereof 69. ceremonies vsed at their consecration 71. their chiefe office was to teach the people c. 87. other dueties belonged also to them 90. they might not mourne for every one dead 179. there were degrees to distinguish them among themselves 180. their marriage limited 181. they ought not to have blemishes of body that their calling might not come into contempt 182. Priesthoode of Christ 109. Peace-offering wherein it was like or vnlike the burnt-offering 31. two sortes thereof 61. Papists figured by the Sea-mew 99. Passeover 190. Parents vnnaturall signified by ravens 99. Parents consent required in marriage of children 146. they must provide fitte matches in time 147. Parting the hoofe signified teachers that divide the worde aright and beleevers that distinguish things 96. Patience 82 83. Pelagius confuted
104. People shoulde bee touched with the griefe of their Minister 85. Pentecost 191. Persons which might be vowed to the service of God 215. Posteritie provided for 171. Pleasures are to be mortified 32. and forsaken for God 66. Policie may not destroy pietie 141 170 185. Poligamie vnlawfull 149 150. Poore provided for in sacrifices 19. their little is accepted 20 37 45 106 119. God hath care of them 162. and so should we have 163 164 207. Povertie comforted 37 45. 100. Popish frankincense 24. fasts 34. rapers 53 194. performance of their devotions by another 67. elevation 67. priest-hoode 70 180. greasing 71. devises without the word 81. forbidding of marriage and meates 92. shrift 108. wronging of the soules of men 124. transubstantiation 132. kinred 134 143. cloystering 139. forced chastitie 141 181 185. forbidding ministers marriage 161. shaving 174. stewes 174 Priestes and Iesuites of an vnquiet humour 183. representation of the Trinitie 194. Iubile and pardons 204 205. vowes 218 219. Prayers signified by incense 24. they pierce onely by the blood of Christ 39. a reason why they are not alwayes heard 213. Preaching of Christ through the world prefigured 13 58 67 192. it is a sacrifice 21. not to be turned to popular applause 27. Prophetes exhortations vppon what grounds 209. In promised blessings wee must not appoynt God a time 210. Providence 59 Prosperitie may not puffe vs 84. Pride scorneth excuses 89. it bindeth men 184. Purification 106 c. Punishments are necessary to preserve common-wealths 176 177. Punishments of wilfull contemners of Gods will 211. Puritie of Christ prefigured 10 16 20 23 180. all puritie to be sought in him only 105 185. Puritie of his doctrine and life 25. and of his nature 104. Purifying of women not to bee forced now in maner as it was vsed amongest the Iewes 103. why it was doubled in a woman childe to that it was in a man child 105. Q. QVestion whether divorce may bee made for the leprosie 114. Question whether errour or mistaking make a marriage voyde or no 141. Secondly whether a vow hinder marriage 143. Thirdly whether spirituall kinred hinder marriage 143. Fourthly whether a man may marry her whome hee adulterously abused in her husbands life time 144. Fiftly whether diversitie of religion breake marriage ibidem Sixtly what if marriage be forced 145. Seaventhly what if marriage be with one violently taken away 145. R. RAvens figured vnnaturall parents vnkinde friends and ill husbands 99. Remembring of wrong forbidden 169. Relapse into sinne 58. Repentance neglected 44. 45. it should be continuall 120. when it is true there is comfort 212. Resurrection of Christ prefigured 20 55 128. that it should be on the third day 64. Restitution 46 49. Religious vowes 219. Revelation now clearer than in the old Testament 20. Riches are to be forsaken for God 66. Righteousnesse of Christ shaddowed 125. S. SAcrifices were not meritorious by the worke done 4 22 36 38 49 178. they were shadowes of such vertues as the sacrifice of Christ shoulde woorke 4. but chiefely of the death of Christ it selfe 5. why there were many sortes of them 5 6. what things were to be sacrificed 6. why ⧠The Praeface IT is Saint Hierome his speech in one place That almost euery syllable of this Booke of Leuiticus conteyneth a mysterie A great motiue to stirre vp all God his people both to the reading of it and to a verie great obseruing of whatsoeuer we read in it We see by experience that if a man happen to finde any old and ancient Monument of some Famous man that liued many yeeres ago with any inscription of old Letters or Characters how he reioiceth at it keepeth it sheweth it to his friends and is neuer wearie of it Much more should it please vs to view and marke the ancient Figures of this Booke wherin as in pictures Iesus Christ the great King of all Kings and the eternall Sonne of almightie God was set-out and expressed to the world before he came and still most profitably noted and knowne now when hee is come Let vs therefore begin to read this heauenly Booke with comfort continue the same with constancie to the end And most gracious Father for thy deere Sonnes sake I beseech thee throw my sins out of thy sight that make me vtterly vnworthy to come nere thy word much more both to taste the sweetnes of it my selfe and to be a means that others may doe the like with mee And as it hath pleased thee to vouchsafe mee a place of teaching in thy Church with many and many mercies more to stir my heart vp to this course of doing some part of my dutie in the same so vouchsafe to giue power to my will and to enable me with thy grace that I may see and set downe obserue and note what may bee to this end namely to worke both in mine owne soule and in the hearts of thy deere Chosen knowledge and feeling of thy heauenly truth that may bee to the praise of thy vnspeakable goodnesse and our owne aeternall comfort for euermore O grant it sweet Lord grant it and be strong in weakenesse as thou hast promised to be Let no sinne of mine or of thy people that shall euer vse my poore labours hinder and hold this mercie from vs. Amen Amen The like Notes vpon euery Chapter of the Booke of Leuiticus CHAP. I. BEfore you come to the words of the Text you may consider in your minde why God should institute and appoynt such a kinde of worship as this hereafter described in this Booke séeming to be delighted with the slaughter of Cattle and liuing creatures to his seruice And the rather I wish you to thinke of this point because we read of some in old times that by reason hereof and by the commandement and approbation of warres also wherein men women and children are often slaine with great rigor and force haue condemned the holy Law of God his sacred and Diuine word as not agréeable to his Nature who is all good and not delighted with slaughter and crueltie but with louing mercie and mildnesse vnitie amitie and peace Such were the Cerdonian and Marcion Heretickes as witnesse Turtullian and Augustine Others haue fallen into this foolish and false conceite that there were two Gods one God the Father of Christ and the Authour of the new Testament the other seuere and sowre cruell and bloody the Authour of the olde Testament wherein so many commandements concerning blood by warres and by sacrifices are giuen Againe Lucian that prophane Scoffer scoffed and iested at this kind of worship by blood and death The former folly is so grosse and senselesse as in our dayes God be blessed it néedeth no confutation For we well know that euen the Scriptures of the olde Testament also Came not by the will of man but holy men of God spake as they were moued by the holy Ghost We know the Law it selfe
indeauour the supplanting of both Trueth and Peace vnder the colour of policie and safetie c. The cutting and marking of their flesh was also Heathenish 15 Thou shalt not make thy daughter common to cause her to be a whore least the land also fall to whoredome and the Land bee full of wickednesse This is a Branche of the Commandement against Adulterie admonishing Parents to looke to their houses and Magistrates to looke to the Land that there be no Stewes nor places of sinne suffered for any colour whatsoeuer as is in Rome for gaine euen an yearely Reuenue The power of Satan ouer Heathens in this matter was fearfull and therefore the Lord admonisheth his people to beware of their fashions and sinnes The Cyprij say our Bookes before the marriage of their daughters maydens appointed certaine dayes places when where they were to come together so to rayse a dowrie marriage portion for them The Locrenses thought it was a way to please their gods to prostitute their Uirgins and therefore in any distresse and danger of warre and the like they would make vowes that if they might haue victorie and bée deliuered so and so many maydens vpon a solemne Feast appointed for that purpose should bee prostituted These horrible things serue to shew vs the corruption of our nature and the blindnes entred into our vnderstanding by the first fall till God renue vs by his holy Spirit and giue vs the light of his Word as also to stirre vs vp to thankfulnesse to our most gracious God for better knowledge vouchsafed to vs whereby wée are kept from being such beasts and monsters as these Heathens were and men still are without him 16 You shall not regard them that worke with spirits neither Southsayers you shall not seeke to them to be difiled by them I am the Lord your God Conferre this with Deut. 18. and with that which hath béen sayd in the Commandement against Witches c. 17 Thou shalt rise vp before the hore-head and honour the person of the olde man and dread thy GOD I am the LORD A branch of the Commandement for these olde men are in stead of Fathers And therefore the Apostle willeth them to bée exhorted a◠Fathers Againe olde Age is a blessing of God and therefore it should bee reuerenced The contempt of it is the contempt of God and so taken by him as these wordes shewe héere and dread thy God This honour to bée done to them must also teach them so to liue and behaue themselues as they may bee worthy of all honour and reuerence 18 And if a stranger soiourne with you in your land you shall not vexe him But the stranger that dwelleth with you shall be as one of your selues and thou shalt loue him as thy selfe For yee were Strangers in the land of Aegypt c. A gratious God thus euery way to méete with our corruption and to restraine it by his wise and holy lawes Hee knoweth and wee should learne to féele the aking heart in a stranger that is out of his Countrey and farre from his frindes wanting many things that he is ashamed to speake of and knoweth not how to get them Therefore not further to be verid with our churlish and vnkinde words or déeds But we to remember the olde saying Aut sumus aut fuimus possumus esse quod hic est Either wee are or haue been or may be that which hee is God make vs thankefull for his comforts 19 Yee shall not doe vniustly in Iudgement in Lyne Weight or Measure You shall haue iust Ballances true Weights c. God is truth and requireth truth in vs. Againe euill gotten goods the third heire shall not enioy and therefore truth is best These are the Lawes of a righteous God and wée must regard them if euer we meane to be regarded of him Happie shall wée be if we doe it And let this suffice of this Chapter CHAP. XX. THis Chapter repeateth Lawes mentioned before adding punishments to the breakers of them which before was not done It shall not therefore be néedfull to goe ouer them all againe particularly but leaue you to conferre them your self which you may doe by helpe of the quotations in the Margent of your Bible referring you to the former places where the same Lawes were mentioned without addition of that punishment which here now is layd downe Onely for order sake I will giue you these few obseruations 1 In laying downe seuerall paynes and punishments for the breakers of his Lawes the Lord teacheth that Common-wealths and gouernments doe stand and are preserued aswell by punishments of the euill as by rewards of the good and that as néedfull therefore is the one as the other If either reward or good examples of such as loue obedience would serue it were best but it neuer would nor wil the lesser part being euer so led and the greater by feare of paynes The saying is olde and true It is as great a vertue to keepe what is gotten as first to get it and euen so is it as good a dutie in a Magistrate to sée Lawes kept as at first to make them And since they will not be kept of all without punishments therefore punishments are most necessarie Idle then and absurde was it in those Heretickes that argued God not to be Author of the Olde Testament because there are so many punishments mentioned and executed For is it a fault in a Chirurgion to cut of a corrupt part for the sauing of the whole So in the Magistrate it is no crueltie but vertue to preferre the safetie of many before the will and liking of one 2 The punishments héere threatned and appointed for Idolatrie and Idolaters is very worthy noting Whosoeuer sayth GOD shall giue his children to Molech an Idoll of the Ammonites as you sawe before vnto whom they burned and sacrificed their children 2. Kin. 23. Verse 10. and by this one kinde the Lord vnderstandeth all kindes of Idolatrie that person shall the people of the land stone to death But what if they bée negligent sée the seueritie of God against this sinne Then will I saith God set my face against that man and cut him off from among his people Yea I say againe If the people of the Land hide their eyes and winke at that offender and kill him not then will I set my face against that man and against his familie and will cut him off and all that goe a whoring after him c. Why Lord why so Because hee hath defiled my Sanctuarie and polluted my holy Name See in these tearmes the nature of Idolatrie yet there is mercie with the Lord and great patience Tempt him not therefore but meditate of these Examples Salomon fell to Idolatrie and what a iudgement did God shew vpon his house in his sonnes entrance Rehoboam by cutting off for euer from him ten of the Tribes Manasses
performance of what they promise And those in honestie 〈◊〉 firme vntill they bée either performed or r 〈…〉 ased by him or them to whom they were made Religious Vowes are such as are made to performe thereby some worship to GOD and they are of two sortes either such as are Vere Religiosa Truely religious Or Speciem habent or such as haue a shewe of Religious Vowes Truely Religious are they that bynde to the performance of things commaunded as that in Baptisme named before and in the other Sacrament of the LORDS Supper with such like In Prayer also and Thanksgiuing vnto which vsually Vowes were annexed in Prayer shewing their most earnest desire to obtaine their requests at Gods hand and in thanksgiuing shewing their due féeling of his goodnesse and in regard thereof promising to doe this or that lawfull thing when they should come to the place where Sacrifices onely were to be offered all places as you know béeing not allowed but the place which God did choose from which many Iewes dwelled farre came but at times And as prayers were made in perill of sicknesse of sea of warre and such like so were Vowes Such as haue a shewe of Religious Vowes are those that are deuised for the honouring of God but haue no warrant from him neither indéede are allowed of him And these againe may be said to bée of two sorts For sometimes they are directly against and â—ontrary to the Word as to vow any mans death as they did Pauls in the Acts to vow to call vpon Saints and Creatures in our prayers with such like Sometimes they are not contrary yet not expresly commanded but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferent And these things béeing drawen by a vowe from their true nature of indifferencie and made necessarie to saluation and to Gods seruice there is a will-worship dispeasing to God But because this matter of Vowes will come in a more fit place to be spoken of if God please in the Booke of Numbers there 〈◊〉 leaue the orderly Treatise of them to that pl 〈…〉 9 The reference here made to the 〈◊〉 farre it is from establishing any Popish eare-shri 〈…〉 〈…〉 ry childe may perceiue and therefore weake is that doctrine that leaneth vpon such weake grounds I haue else where sufficiently disprooued this error and therefore stand not vpon it here 2. The second part of the Chapter is concerning Tythes which matter hath been also some-what touched before with this people of the Iewes there were three kindes of Tythes One that was yearely giuen to the Leuites of all corne and cattle An other that the Leuites payd to the Priests out of those which they receiued of the people which Tythes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tythes out of tythes whereof you read Numb 18. 26. Speake also vnto the Leuites and say vnto them when yee shall take of the Children of Israel the Tythes which I haue giuen you of them for your inheritance then shall yee take an heaue offering of that same for the Lord euen the tenth part of the tythe A third that was payed euery third yeare beside the general tythes out of all fruites growen vpon the earth and layd vp to the reliefe of the poore and of the Leuites and strangers which tythes were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the poores tythes whereof yo 〈…〉 ead Deutro 14. 28. At the end of the third yeare thou shalt bring foorth all the tythes of thine increase of the same yeare and lay it vp within thv gate c. Read the Marginall Note there in your Bible The like againe in the 26. Chap. The paying of tythes wil tauâ—ht them that life and all the nourishments of life which the â—arth yealdeth are the giftes of a gracious God that ouer and aboue all deseruings powreth his mercies vpon men They maintained the Ministerie relieued the poore c. As hath been sayd and they shadowed Christ the inheritance of the Leuites and as yet of all Ministers and the comfort of all men that depend vpon him The number of Ten is a perfect number and absolute beside which there is no other which is not conteyned in it So is Christ the beginning and end of all And they taught that a part being made holy by dedication to God all the rest should bée holily vsed and neither spent in ryot and sinne nor hoorded vp to make a dearth and famine to the destruction of the poore c. 2 There are spirituall tythes which the godly haue a care euer to giue vnto God by referring all the gifts of body and minde which the Lord had bestowed vpon them to the seruice and glory of his Name Which tythes Pharaoh payd not when hee said Who is the Lord that I should obey him or heare him Neither Asshur when he boasted of his strength and power against God whereof Esay 10. Verse 7 and so on read it I pray you Neither Nabuchadnezzar Antiochus and others that being wormes meate and dust yet insulted ouer God and forgot themselues God kéepe vs out of the companie of them and the ranke with them and God graunt that wée may carefully as wée are able giue the Lord Tythe of our seuerall abilities any way My Brethren the Ministers of his holy Word and Sacraments by teaching and labouring euery way to saue foules and to bring men to the fold of Christ neuer caring what euill men may say of their preaching or writing of the plainenesse of it manner of it or such like but pitching their eyes and hearts vpon God and his people Feede feede feede his Sheepe his Lâ—mbes the price of his Sonnes blood with all their loue strength thinking whilest there is 〈◊〉 how much the prayse of man for curiositie eloquence and affectation shall differ from the praise of GOD when hee shall say O good and faithfull seruant c. What should I adde some men will scorne all admonition yet all neither doe nor will So to fly a pitch here as a man may both fly-vp and pitch in heauen hereafter is an happy thing And I say no more Thus much shall suffice of this Booke called Leuiticus the vse whereof I shewed in the beginning and I hope haue now fully made manifest by the perticulars that haue been handled My poore labour I humbly commend to him that made my heart and knoweth my heart Hée hath blessed and can blesse euery mans indeauours according to his gracious will and pleasure In which had I not rested too well I know these dayes and times what discouragements they yéeld many wayes than in them to haue gone foreward any further but to haue staied with that which I began when things were better taken Yet blessed bée GOD hée hath his portion and Wisedome is iustified of her children The Preacher saith Saint Gregorie should bee like the Smiths burning iron which not onely heateth those that are neare but casteth sparkes farre of The Sunne saith