workes how hée had not to doo with man but with God and so be voyde and naked of all excuse But This that the Lord saith Hee will harden his hart troubleth some and they séeke to temper it according to their fancies lest it should séeme iniustice in the Lord first to harden and then destroy not remembring what the Apostle saith God will haue mercy on whom hee will haue mercy and whom hee will hee hardneth And if any obiect and say why doth he then complaine for who hath resisted his Will His mouth is stopped by the same Apostle in the same place with this O man who art thou that pleadest against God Shall the thing formed say to him that formed it why hast thou made me thus Noting that no reason is to be demaunded aboue Gods Will for who will goe further shall tast the reward of his rashnes and the Maiestie of God shall ouer-whelme him Hath not the Potter power ouer the clay to make of the same lumpe one vessell to honour and another to dishonour And shall lesse authoritie bee giuen to God Aske the Potter a reason and it is but his Will and yet dust and ashes wil demaund more of God Againe if we be all of one Lumpe of corruption as wee must needes confesse wee are if it please God to exempt some from the death due to so sinfull wretches dooth hée any wrong to others that hée vouchsafeth not the same vnto leauing them but to their owne natures No he may doe with his owne as it pleaseth him and what hée dooth still is iust holy and good Let the wicked then accuse themselues and not God for still in themselues they shal finde the cause if rightly they looke into their owne will 9 It followeth in the Text Then thou shalt say to Pharaoh thus saith the Lord Israel is my Sonne euen my first borne Wherefore I say to thee let my Sonne goe that he may serue me if thou refuse to let him goe beholde I will slay thy Sonne euen thy first borne Marke then the Title God giueth to his Church and meditate on it earnestlie Hée calleth it his Sonne yea his first borne noting therein to all flesh that it is to him as a man-childe to the Father yea as the first borne which commonly is loued most tenderly and in greatest honour Now then thinke with your selfe what heart is in you to the fruite of your body and to your first borne thinke how you could endure to stand and looke vpon the abuse offered by any to the whole or any parte as to sée but a legge or an arme cut-off iniuriouslie by bloody butchers and then thinke of God to his Church and euery part of it whose affection so-much excelleth yours as God excelleth man and holinesse and perfection misery sinne and corruption What a comfort is this when the Deuill roareth and Tyrants his instruments rage breathing-out blood at their nostrils and nothing but death and destruction at their mouthes with furious phrases and spéeches of pride as though there were none that could stop them or controle them in what they will Thinke on the difference of GOD and man in this point that many harmes may be done to our Sons and our first borne which wée sée not neither know of and therefore at the instant féele not any touch for it or by it But God séeth euer and euery where all actions all intendments and purposes all thoughts and secret attempts whatsoeuer and still is aboue man in his tendernesse of loue to his sons children as far as God excelleth dust and earth and sinne and corruption as I saide O what a touch giue these raging cruelties then against his Church vnto him what a féeling hath hée of them and how doo they pierce his gratious bowels wherein he hath wrapped-vp his people as his Sonnes and as his first borne Still thinke of your selfe what heart would be in you and then try the difference of God and you But you will say vnto mée it is comfortable to consider this tender loue that you note indéede but why then doth God suffer such iniuries and oppressions béeing able to auert them as man is not for the most part This is the loue of a Father that he neither can sée nor suffer to be done to the childe hée loueth any outrage and crueltie his power béeing able to saue his childe from it To which if I answere I must pray you to continue euen still in your owne resemblance and to tell me if you dayly sée not most tender Fathers perceiuing cause for a further good to suffer their children to lie in prison to bée tossed in lawe to bée schooled many wayes by suffering want and biting vpon the bridle for a time yet in the midst of al these things haue an eye to them a loue to them and asetled purpose when they know themselues their strength the world his practises men and their humors and many such things not otherwise of many well learned often but by these meanes then to set-hand-to to helpe them that then a loue may bée knowne a loue and a good a good with a liuely taste in comparison of that which would haue béene if sooner the Father or friend had stepped in So so is it with the Lord for our capacitie though indéede no comparison betwixt Him and vs. Hée knoweth his times and turnes and our wants perfectlie fitting the one to the other most mercifully that both onr corruption and his goodnesse may best appeare to the greatest benefit vnto vs. Therefore let him alone in his own waies tarrie we as the Psal saith his blessed leasure Be strong and he shall comfort our hearts put we our trust euer in him Of the earthly father or friend the Prouerbe saith wel he may sée his childe or kinsman neede but he cannot endure to see him bleede So our sweete God wel he may see vs humbled schooled and tamed wained from the loue of this wretched world but vndone cast away finally for euer he cannot endure it he will not suffer it he will not sée it O blessed bée his Name for euer euer for it Haue this in your remembrāce therfore as a swéete Comfort the occasion of this Note Israel is my Son euen my first borne And therefore tell Pharaoh he were best take héede what he doth for I will make his Sonne and first borne féele it if he hinder mine and will not let them go to serue me The world you know contemneth despiseth vs counting vs the refuse of the people and what may bee base or vile but this loue is life and this regarde with God is honour most high in the comfort whereof we may sup-vp these earthly scornes if his Grace bée with vs. The Prophet Esay in his spirit tasted this when so swéetely hee prophecied and published to this day to bée séene and heard
and Gentiles had all things so rich and costly in their Temples therefore it pleased God to match and excéede that beautie least ignorant soules should haue thought him lesse worth being the true and euerlasting God than those Idols and his children and people baser and lesse to be regarded than those Idolaters true Religion worse than false and so haue fallen away to their vtter consusion Which also was some reason why the Lord burdened them with such a multitude of Ceremonies lest they should haue leasure to looke vnto the Gentiles and to deuise new matters in imitation of them as mans curious Nature is too apt to do Ablessed care of humane frailtie and an vnsearchable goodnes to keepe man from falling But a second Question ariseth vpon this whether now vnder the Gospell it should not be so also séeing Temples of Idolaters Idolatry are now also very glorious to the eye The Answer is true No. For as S. Paule teacheth all these Mosaicall Ceremonies were but shadowes of things to come and the Epistle to the Hebrewes plainely saith that the Old Testament was nothing but the shadow of the New which shadowes are vanished the bodie and truth being come as was said a little before For a time thus it pleased God to submit himselfe to man to teach him by these things but it was not the course he intended to continue Since therefore the Iewes had a commandement and Romish Idolaters now haue none since those things represented what now is come and can no longer be represented as future you sée the case is farre differing and He said well that said it Tell me ye Priestes what doth gold in the Church or in Gods worship c Thus could the Satyricall Poet reprehend the excesse of the Gentiles in adorning their Churches Exuperius Bishop of Tolouse a citie of Narbon in France néere the Pyrene mountaines carried the Sacrament in a little wicker basket I meane the bread the wine in a glasse S. Hierom writing to Nepotian inueigh eth also against too much glorie glistering in Churches Saint Ambrose likewise in his Offices lib. 2. cap. 28. And when in the Councill it was argued whether golden or wooden vessels were fit for the Temple Boniface the martyr answered Cum aurei essent Sacerdotes ligneos habuerunt calices nunc lignei Sacerdotes volunt habere aureos calices When the Priestes were golden they had wooden cups but now when the Priestes are wooden they will haue golden cups These things reprooue not what is fit in Churches but condemne rightly all vnnecessarie excesse and superfluity such as is in Popish Churches at this day and was in vse among the Gentiles God is now worshipped in spirit and trueth Iohn 4. 24. Now as an appendix héere I may remember you what Beda saith of these things to wit Cuncta haec quae Dominus sibi a priore populo ad faciendum Sanctuarium materialiter offerri praecepit nos quoque qui spirituales filij Israel hoc est qui imitatores Dei viuentis populi esse desideramus spirituali intelligentia debemus offerre quatenus per huiusmodi oblationes voluntarias ipsi Sanctuarium ei in nobis facere mereamur ipse in medio nostrum habitare hoc est in corde nostro mansionem sibi consecrare dignetur Cui videlicet Aurum offerrimus cum claritate verae sapientiae quae est in fide recta resplendemus Argentum cum ex ore nostro confessio fit ad salutem Aes cum eandem fidem publica praedicatione diuulgare gaudemus Hyacinthum cum sursum corda leuamus Purpuram cum corpus passioni subijcimus Coccum bis tinctum cum gemino hoc est Dei Proximi amore flagramus pilos caprarum cum habitum poenitentiae luctus induimus pelles arietum rubricatas cum ipsos Dominici gregis ductores suo sanguine baptizatos videmus pelles ianthinas cum nos post mortem spiritualia corpora habituros esse speramus Ligna Sittim cum expugnatis peccatorum spinetis munda carne anima Domino soli seruimus Oleum ad luminaria conciunanda cum fructibus charitatis misericordiae refulgemus Aromata vnguentum Thymiamata boni odoris cum opinionem bonae nostrae actionis multis ad exemplum bene viuendi longè latèque diffundimus Lapides onychinos gemmas ad ornandum Ephod cum miracula Sanctorum quibus cogitationes Deo deuotas opera virtutum ornauere digna laude praedicamus atque haec in adiutorium fidei nostrae vbi opus assumimus c. All these things which the Lord commaunded to be materially offered vnto him by the people of Israell to make a Sanctuarie we also which are the spirituall children of Israel that is which desire to be the followers of the people of the liuing God must offer the same vnderstanding thē spiritually so farre as by such vountarie offrings both we may deserue to make a Sanctuarie vnto him in vs and also he may vouchsafe to dwell in the middest of vs that is to consecrate vnto himselfe a mansion place in our hearts For example we offer vnto him Gold when we do shine by the brightnesse of true wisedome which is the right faith Siluer when with the mouth also confession is made to saluation Brasse when we delight to noise abroad the same faith by publike praising of it Blew silke when we lift vp our hearts Purple when we make our bodie subiect to suffering Scarlet when we be inflamed with a two-folde loue that is of God and our Neighbour Fine linnen when we feele or perceiue in our selues the cleannesse of the flesh Goates haire when we put on the habit of penaunce and mourning Rammes skinnes coloured red when we see the guides or rammes of the Lords flocke washed in their bloud The skins of Badgers when we hope that after death we shall haue spirituall bodies The wood Shittim when the thickets and the thornes of sinne being broken through with a cleane bodie and soule we serue the Lord onely Oyle for the light when we be beautified with the fruites of loue mercie Spices for annoynting oyle and for the perfume of sweet sauour when we spread farre and wide the opinion of our well doing to be an example vnto many of well liuing Onix stones stones to adorne the Ephod when we doe publish with due prayse The myracles of Saints wherewith they haue beautified their deuout thoughtes and vetuous deeds And these things for helping our faith when neede is we take to our selues The Arke HAuing passed ouer the Preparation of Ceremonies and shadowes now in the tenth verse beginneth the matter it selfe and first of the Arke They shall also make an Arke of Shittim wood two cubits and a halfe long and and a cubit and a halfe broad and a cubit and a halfe high And thou shalt ouerlay it with pure golde within and without and so
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
is holy and vndefiled giuen as a good Schoolmaster to lead vs vnto Christ And euen the whole Scripture together Olde Testament and New Law and Gospell is giuen by inspiration of God is profitable to teach to improue to correct to instruct in righteousnes That the man of God may be absolute being made perfect vnto all good works The other poynt may be a litle touched namely his prophanenesse that rested at this worship and thought it vnfit Wherein first let vs consider that not man deuised it and God approoued it but euen God himselfe both deuised it and accepted it For the first man Adam was taught of God and he taught his sonnes Cain and Abell otherwise in Faith could not Abell haue so worshipped Faith being by hearing and hearing by the word of God So from man to man it procéeded as the Wil of God in all generations and was vsed with the godly as the forme of dutie which God required of them and allowed And now here in your Chapter the words are thus Now the Lord called Moses and spake vnto him out of the Tabernacle of the Congregation c concerning this kinde of worship Whereupon it followeth that being his owne appointment who is wisedome it selfe iustice it selfe and all goodnes flesh and blood dust and ashes should not dare to censure it but as good although no reason thereof could appeare to his vnderstanding The singular vse of it and great fitnesse to the ende God appointed it for will after appeare in the whole Booke by noting the particular Sacrifices mentioned and commanded But in the meane time although God be not bound to giue reasons euer to vs of his Will nor we bound to search out for them but humbly and obediently to rest in his good pleasure made knowne by his Word yet if we thinke he chose this course to confound the wisedome of the wise we shall not thinke amisse For all the learned Writings and wise Lawes deuised by man to make people good could neuer worke so much to that end as this did in such as tooke the right vse of it The more therefore any despised it thought it folly the more did it ouerthrow him in his iudgement and prooue his wisedom to be starke folly 2 Yet concerning the continuance of this kinde of Worship the Lord neuer intended it should be perpetuall but onely for a time namely till that great Sacrifice figured and shadowed by all those Sacrifices should be exhibited and giuen vnto mankinde according to the Scriptures with whom all shadowes should cease and take an end And this was well knowne to such as rightly vnderstood the Scriptures albeit to some others it was not tollerable doctrine but very dangerous to be touched The Prophet Dauid vnderstood it when he said Sacrifice and Offerings thou wouldest not haue but mine eares hast thou opened Sacrifice for sinne hast thou not required then said I Loe I come The Prophet Malachie spake of it when he alleageth the Lord speaking thus I haue no pleasure in you saith the Lord God of Hostes neither will I accept an Offering at your hand For from the rising of the Sun vnto the going downe of the same my Name is great among the Gentiles and in euery place Marke this Incense shall be offered vnto my Name and a pure offering for my Name is great among the Heathen saith the Lord of Hostes Agréeable to which place are the words of Christ to the woman in the fourth of Iohn Woman beleeue me the houre commeth when ye shall neither in this Mountaine nor at Ierusalem worship the Father c. Also the Apostle Paule his words I will that the men pray euery where lifting-vp pure hands without wrath or doubting Whatsoeuer therefore you read in the Word of the perpetuitie of this kinde and forme of worship you must still take it by restraint vnto the comming of Christ and the continuance of that common wealth and policie of the Iewes not longer 3 Touching these Sacrifices and Rites we are to know and euer remember that God neuer instituted and ordeined them to be meritorious and euen by the workedone as we say to appease the wrath of God and deserue eternall life For so thought some Hypocrites in those dayes and are sharply and often rebuked for it And the Apostle telleth vs plaine The blood of Bulles and Goates cannot take away sinne c. 4 They were not appoynted to be onely Allegories of good workes and ciuill vertues and darke deliniaries of a politicall life as were the Symbols of Pythagoras or the Hieroglyphicks of the Egyptians And yet there may be a fit application of them this way For indéed they do shadow-out such vertues as the Sacrifice of Christ should worke by Faith in true beléeuers but I say they were not instituted onely for this purpose but the holy Ghost looked at higher matters in these Ceremonies namely that they might shadow-out the Lord Jesus the promised Messias and the true Sonne of God and that Sacrifice which he should make of himselfe for the Redemption of all mankinde vpon the Crosse according to the Scriptures that they should nourish and maintaine the promises hereof in mens hearts and that sauing Faith hereupon springing in him in him onely to be saued for euer For euery Sacrifice was a Sermon of this matter of his comming of his suffering of his death c. And by such visible sights the Gospell was preached concerning life by him Thus iudged S. Iohn when he sayd Behold the Lambe of God c. as if he should haue saide that Lambe that was shadowed by all the Lambes and Sacrifices of the Law Hetherto tend the words of Saint Paul to the Ephesians Christ hath loued vs and hath giuen himselfe for vs to be an offering and a sacrifice of a sweet smelling sauour to God The words of S. Peter Knowing that ye were not redeemed with corruptible things as siluer and gold from your vaine conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot The words of Saint Iohn The blood of Iesus Christ clenseth vs from all sinne In the Reuelation The Lambe slaine from the beginning of the world How Surely not onely in the purpose and appointment of God but by the Sacrifices which were offered euen from the beginning For by all such his death was shadowed and he as it were slaine to the faith of man as often as any Sacrifice was offered The whole Epistle to the Hebrewes also in full manner teacheth thus much and marke the words well in the 10. Chapter The Law had the shadow of good things to come not the verie image of the things 5 For the varietie of them there were many sorts of sacrifices and yet but one Christ to be signified by them all This did
his All-powerfull blood Fourthly this laying on the hand shewed that men bringing Sacrifices to God should rather sacrifice themselues and all their exorbitant affections than that beast For manie are content to giue their goods to God but themselues to the deuill which God abhorreth Lastly this Ceremonie taught them of what minde they should be when they offered namely of this that they thought the fauours and mercies of God so great and gracious towards them that if they should euen offer themselues to the death for him and indéede dye as that beast must yet no recompence would that be worthy such a louing Lord and answerable to such his great kindnesse When it is said in the Text that such sacrifice should be axcepted to the Lord to be his atonement vers 4. and in the 9. vers for a sweet sauour vnto the Lord or a sauour of rest which pacifieth the anger of the Lord these promises being no deceiuings of men but true as the Promise-maker is euer true We must note and consider that there was a satisfying power in those Legall sacrifices whereby the right Offerer was loosed and clâ—ered from guilt in the sight of God not that brute creatures of theÌ„selues could doe thus but as they were true figures of Christ and grace by him to be obtained and had sacramentally Therefore they satisfied and helped or reconciled to God as at this day we are washed sacramentally by Baptisme Profitable then no further but as they were exercises to true repentance and faith that sinners might learne to feare the wrath of God and to séeke saluation in Christ and Christ onely Seuenthly the burnt Offering was slaine to fore shew the death of Christ O fooles and slowe of heart saith our Sauiour to beleeue all that the Prophets haue spoken Ought not Christ to haue suffered those things to enter into his glorie And he began at Moses all the Prophets throughly interpreted vnto them c. Now thinke with your self wherin Moses that is the Law did so shew the death of Christ as by these deathes and killings of the Sacrifices But who offred the slaine sacrifice any but the Priest No that so it might be shadowed how that there is no power in man to please God but by the chiefe and high Priest Christ Jesus of whom the Leuiticall Priest was a type and a figure Eightly the Priests sonnes offered the blood and sprinkled it round about vpon the Altar that is by the doore of the Tabernacle of the Congregation The blood noting the death of Christ and the sprinckling the preaching of it through the world Ninthly the burnt Offering was flayed and the skinne plucked off then was it cut in peeces vers 6. Hereby was noted the great and gréeuous bitternesse of Christ his Passion who should for maÌ„s sake be stripped-out of all humane helpe and made as bare and naked of all worldly glory shew credite and estimation with men as this Sacrifice was turned out of his skinne Remember what you read in the Psalme spoken of Christ in the person of Dauid I am a worme and no man a shame of men and the contempt of the people All they that see mee haue me in derision they make a mowe and nodde the head saying He trusted in the Lord let him deliuer him let him saue him seeing he loueth him And so foorth as followeth in the Psalme Adde vnto it what you read in Esay He hath neither forme nor beautie when wee shall see him there shall be no forme that we should desire him He is despised and reiected of men c we hid our faces from him he was despised and we esteemed him not Both which Prophecies are Expositions of this shadow may truly tell vs how his skinne was plucked of An other vse there might be to the partie that Offered the burnt Sacrifice euen to teach him to pull-off his skinne and to offer himselfe vp to the Lord flayed and without skinne that is without all counterfeit and bypocriticall shewes without all earthly vaine and proud confidence in himself or any workes or vertue or worth whatsoeuer in him but naked and bare to present himselfe to his God that is with a single a simple a true and a faithfull heart boasting of no desert but humbly crauing mercy and pardon and life for the true Sacrifice sake Christ Iesus who in time should come so suffer for mans sins to set him frée And surely thus still must wée be flayed skinned in all our prayers approachings to God or else we shall deceiue our selues be disappointed of our desire The proud Pharisce in the Gospell was not thus but came with his skinne on and let his example teach vs. The poore Publican was flayed and came with skinne off let it comfort and incourage vs. Tenthly your Chapter saith And the sonnes of Aaron the Priest shall put fire vpon the Altar and lay the wood in order vpon the fire Then the Priests Aarons sonnes shall lay the parts in order the head and the kall vpon the wood that is in the fire vpon the Altar In that body and head and all was laid in the fire it might note how whole Christ should suffer for vs that is Christ wholy both in body and soule for our bodies and soules that had sinned and so you know Christ did verifying and fulfilling the Figure Againe by the head might be vnderstood himselfe and by the parts his Church and members all in the fire all burnt together that it might be shewed the suffering of Christ to belong to his Chosen both in fruite and sense The fruite is his taking away of their sins The sense is their suffering also with him for him which is fit when it shall be his blessed pleasure and alotted to vs but in mercie that so suffering with him we might also reigne with him eternally in his Kingdome The Disciple is not greater than his Master c. Matth. 10. 24. And Blessed is the man whom God correcteth therefore refuse not thou the chastising of the Almightie For hee maketh the wound and bindeth it vp He smiteth and his handes make whole againe c. So saith S. Iames againe Blessed is the man that endureth temptation for when he is tryed hee shall receiue the crowne of Life which the Lord hath promised to them that loue him Thirdly in the fire might be shadowed the power of the Spirit and this Lesson so learned that as the fire gaue those Legall Sacrifices their sauour was as it were the sawce that made them taste well so is the Spirit to all our duties the means to season them and giue them liking with the Lord. Pray then without Spirit and what is it Heare the Word preached without Spirit and what doe you Receiue the Sacrament without this working Spirit and how can you doe well Marke it
therefore that all Sacrifices had either all or part burned with fire c. We know not saith the Apostle what to pray as we ought but the Spirit helpeth our infirmities c. The Spirite beareth witnesse to our spirit that we are the children of God If any man haue not the Spirit of Christ the same is none of his The Spirit is life for righteousnesse sake The Spirit shal quicken your mortall bodies and so foorth This fire therefore the Lord euer vouchsafe vnto vs and we shall doe well Lastly when it is sayd the wood must be layd in order the peeces in order and all in order well might they then and we now obserue and learne how highly God is pleased with order and how much he abhorreth confusion Wherefore the Apostle giueth it for a Rule Let all things be done decently and in order And the more we frame our selues vnto good order the more assurance we euer haue the Spirit gouerneth vs. But the Inwards the Legges thereof shall ye wash in water sayth your Chapter The eleuenth Circumstaunce in this kinde of Sacrifice notably shadowing how Christ our Sauiour brought nothing impure or vncleane vnto his Passion as all other men doe when they suffer For although they suffer willingly ioyfully yet doe what they can they shall euer finde a law in their members rebelling against the law of their minde and leading them captiue vnto the law of sinne which is in their members No man therefore can offer a perfect offering to his God for his sinnes Onely Christ hath whose Inwards and Legges were washed that is who wholly was pure and immaculate within and without euery way This This is my wel-beloued Sonne in whom I and in whom onely I am well pleased Lastly this burnt Offering in this sort vsed and offered was a sweet sauour vnto the Lord sayth the Text. Not that God is delighted as man with any outward sauour but because first being done according to his prescript he accepted it and liked it and secondly he saw in it his slaine Sonne and smelled as it were his obedience which though it was fulfilled in time yet was with God from the beginning as hee was also slaine from the beginning Thus haue you viewed the Ceremonies of the first kinde of Burnt Sacrifices taken from the Herd Consider of them againe and often the Lord being intreated shal make them profitable to you The second kinde of Burnt-offerings ANd if his Sacrifice for the Burnt-offering be of the Flockes as of the Sheepe or of the Goates he shall offer a Male without a blemish c. The first kinde was of the Herde as you haue séene now the second is of the Flockes where againe you may note the Ceremonies before in the other kinde obserued and let that Exposition serue here without any repetition againe of the same things One thing here is which was not before touched namely how they shall kill it on the North-side of the Altar not on any side indifferently but on the North-side onely which was done assuredly to draw this his people from the idolatrie of the Gentiles who worshipped the Sunne in many places and therefore euer in their seruices turned them towards the place where the Sunne was as in the morning to the East at mid-day to the South at night to the West And matters of great moment they would referre to the iudgement of the Sunne The Persians in choise of a King agréed that all should méete at a place on Horsebacke betimes and whose Horse first neighed before the rising of the Sunne he should be King For they tooke the Sun for a God and Horses with them were consecrated to the Sunne as things pleasing to him In Tyrus when seruants and slaues had cruelly slaine by treachery and villanie their Masters and all Freemen they forsooth would make a King of themselues and how Euen thus they would all assemble before the Sunne and he that could first sée the Sunne arise he should be King as chosen out by that their God the Sunne These toyes lest the Israelites should learne of their neighbours the Heathens God not onely by words expresse prohibitions but also by such signes as this would teach and instruct them On the North-side therefore must this Burnt-offering be killed 2 This Ceremonie might admonish them that the full Sunne Christ Iesus was not yet risen vnto them but in time he should come and shine in his strength For these Sacrifices and Legall Rites were but as litle candels that gaue some small light and a farre more excellent Light should they expect that beléeued in due time And now I pray you hath it not appeared and with his glory put out all these dimme Lights of the Law We know it and find it with thankefulnesse euer may we thinke of it For he that reserued vs for these times and these times for vs could haue made vs be borne and to haue our being in the darkest times But now this Ceremonie of turning to the North is gone and we may turne any way and please God The time is come when the true worshippers shall worship in Spirit and trueth euery where and euery way lifting vp pure hands vnto God Thus much would our old Fathers signifie by the placing of the vpper ende of our Churches East-ward not North-ward which they would not haue done if they had thought this Ceremonie had bound men still Let vs then vse things indifferent indifferently and not vnto any superstition or sinne The third kinde of Burnt-offering 1 ANd if his Sacrifice be a Burnt-offering to the Lord of Fowles then he shall offer his Sacrifice of the Turtle-Doues or of the yong Pigeons Behold the third sort of burnt Offerings taken neither of the Herde nor of the Flocks but of the Fowles wherein first the Lorde by varietie did méete with the variable and mutable nature of man and so kept that people from lusting after the fashions of the wicked Secondly he mercifully regarded and prouided for the poore that should not be able to offer the former sorts and so might haue béene discomforted with it This appeareth Chap. 5. vers 7. 11. 14. 21. 22. 2 But of Fowles you sée héere not all sorts might be offered as Géese Cockes and vncleane Fowles whereof you read els-where but Turtles and Pigeons Which Fowles long before this time God appointed Abraham to offer Gen. 15 Happily because these most aptly figured Christ In whom was all holy simplicitie pacience innocencie c. 3 Concerning the Rytes your Chapter specifieth them in this sort The Priest shall wring the necke of it a sunder or pinch it with his nayle so as not the head should be quite plucked of but wounded that the blood might goe out and the creature die Thus was the Passion of Christ shadowed out whose blood was shed and he dyed yet his head not plucked
from his body And his head not plucked from his body to signifie he should not be taken from his Church which is his body by any death but raise himselfe vp againe and bée with his to the end of the world Thus then the Elect of God comfort themselues both in aflictions of the world and in death it selfe that forasmuch as their Head thus liueth and neuer was nor can â—e plucked of from them therefore as he hath ouercome so shall they by him ouercome both the malice of the world and the power of Satan and enter into ioy with him for euermore 4 The Maw and feathers were not offered but cast-away as vncleane so still noting that which I haue often noted the puritie of the Lord Iesus our true Sacrifice 5 The Priest did cleaue it with his wings but not deuide it in sunder againe to shadow that though Christ dyed yet hée was not quite extinguished but should rise againe and liue To which end also it was that not a bone of him was broken as were theirs that dyed with him That being also figured in the Paschall Lambe Lastly it is repeated here for a sweete fauour vnto the Lord and not in vaine but to the great comfort of all such poore offerers For thus are they assured that albeit they were not of abilitie to offer vnto him Oxen and Shéepe or sacrifices of great cost yet were they as déere to him as those that could so doe and their Sacrifice of Turtles or two Pigeons yéelded as swéete a sauour O swéete still for this God is not changed but the same for euer and therefore still euen two mites of a poore widow graciously accepted still a little spice a little Goats-haire or what my power is to bring vnto him is accepted So that I haue no cause to grieue at my pouertie if my heart be sound and therefore looke vnto that and be chéerefull in this Thus haue you viewed this Chapter And now a little with your selfe thinke of the maner of Reuelation then and now What a darke and dimme light I say again was that to this vouchsafed vnto vs now Surely so darke as the Apostle feareth not to call that Night and ours Day saying The night is gone the day is come God for his Christ his sake make vs thankefull But now that these kindes of burnt Offerings and Sacrifices are gone is there no sort left vnto vs Christians yes indéede First it is a Sacrifice to God most exceptable To preach the Gospell and it is euen as that song which Dauid speaketh of pleasing the Lord better than a yong Bullocke that hath hornes hoofes Thus S. Paul offered vp the Gentiles to God for a sacrifice winning theÌ„ by his Ministrie vnto the truth Rom. 15. verse 16. A Sacrifice so farre passing all others as man passeth all brute beasts And the faithfull Preachers of the Gospell dayly doe the like Secondly it is a Chiefe kinde of burnt Offering for Christians To beléeue in Iesus Christ by the Gospell because he that beléeueth offereth Christ dayly to God for his sinnes than the which nothing can be more pleasing to Christ and his Father Thinke of it early and thinke of it late when you are vpon your knées desiring mercie and pardon fauour and comfort both presently and to death yet laden and ouer-laden with a great burthen of gréeuous sinnes blemishes and imperfections hatefull to God and hatefull to your selfe through Grace giuen What hope haue you to spéed and preuaile but by his Sacrifice you will take Christ your déere Sauiour in the armes of your Faith and say holy Father looke vpon him not vpon me without him For then I dye in iustice but vpon me in him and then shall I liue in mercie Thus you offer Christ dayly and it is the Chiefest Sacrifice still of all beléeuers Thirdly it is another kinde of burnt Sacrifice left vs To offer-vp our selues wholly to God our selues I say our soules and bodyes a liuing holy and acceptable Sacrifice enery member to doe his Will and not ours Of which S. Paul speaketh to the Ro. Chap. 12. 1. Fourthly euery good worke commaunded of God and done of vs in Faith is a pleasing Sacrifice in this sort to God As Almes Coloss 4. To doe iustly to loue mercie and to humble thy selfe to walke with thy God Mich. 6. vers 8. To offer spirituall Sacrifices sée S. Peter Lastly all our aflictions paciently indured according to the Psalme The Sacrifice of God is a troubled spirit c. Doe therefore what God willeth or suffer what he appointeth as you are taught and you offer Sacrifice dayly to God Thus let this Chapter profit you CHAP. II. FRom bloody Sacrifices now to Unbloody and because the Burnt-offering described in the former Chapter could not bée without the Meat-offering as you may sée Num. 15. 4. therefore before he procéede to other kindes of Offerings Moses describeth in this Chapter the Meat-offering laying downe thrée sorts of it The first Of raw Flesh vers 1. to the 4. The second of Flowre not raw but baked fryed sodden vers 4. to the 14. The third sort of Corne not ground to Flowre verse 14 to the end For the institution of these Meat-offerings it was not because God hath néede of any meate or smelling sauours in the Psalme he telling vs that if he be hungry he needes not shew vs c. Neither yet that the déede done might merit and turne away Gods anger For he that offereth an oblation is as if he offered Swines blood and he that remembreth incense as if he blessed an Idoll saith God by his Prophet but by these the Lord would teach to his Church and children good things concerning Christ their Sauiour and his comming good Lessons also for life and maners as by particulars will appeare First This Meat-offering of Flowre and Corne might greatly comfort them touching their labours and assure them that yearly God would blesse their Corne and their fields because it pleased him to be a partner with them in those fruites 2 The Meat-offering of flesh might draw their hearts to God in all times of their dyet teaching them that God giueth and God sanctifieth God prospereth and is the staffe both of bread and meat They are not vpon our tables by chance but by his kinde prouidence and great goodnesse and therefore to forget him were to become most vnworthy of those blessings 3 The Flowre must bee fine Flowre to signifie still vnto them the cleannesse and puritie of CHRIST in whom there was no sinne neither any guile found in his mouth Of whom is all puritie in any of his members our foulnesse being washed by his blood It taught also that our best things should be giuen to God and not our worst as our manner is 4 The Meat-offering taught that Christ is the remedie against all hunger As am I gréeued with sin and hunger for
you sée by these Sacrifices were drawen to Christ and Christ onely or else their Sacrifice auailed them nothing but to them was vnprofitable and to the Lord God abhominable In this Church are no Turkes no Iewes no Infidels nor any that liue a wicked life with carelesse securitie and sinfull delight or yet a holy streit life in shew but inwardly are nothing lesse than they séeme Wherefore with God they haue no remission of sinnes and without a change they shall also fayle of eternall life That here the Males onely might eate let it lead you to the 18. of Numbers which will make it moreplaine shewing you there what womeÌ„ might eat aswell as the men In some things they were barred to signifie that God would not haue women beare any publike Office and charge in the Church as the Priests did and as among the Heathens women did to say nothing of some better knowen and againe in some things they were allowed to eate that so it might appeare they belonged also to the Couenant of God the merites of Christ should saue them aswel as men For in Christ there is neither Male nor Female bond nor free rich nor poore Noble nor base but a new creature that is Christ reiecteth no sort but of what sort soeuer if they be new creatures that is borne a new by the Spirit to forsake sinne and liue vnto him in holinesse and righteousnesse they are receiued they are wel-come and hee or shee that thus commeth Hee neuer casteth away c. 8 From this 19. verse to the 24. the Meat-offering of the High-Priest so often as he should be elected by the death of the former is layd downe wherein this onely I note That euery Meat-offering of the Priest must be wholly burned and none eaten as was of other Meat-offerings Therein was shadowed the perfection of that Atonement and expiation which Christ made and so their error confuted that hold and teach the death of Christ onely to haue taken away originall sinne and that men themselues must satisfie for actuall sinnes Or that Christ hath merited but the first-grace for vs that is he hath merited that we haerafter by our merites may take away our owne sinnes and others with such like wicked and damnable assertions But euer remember you That here this Offering was wholely burned and no part left to man to teach that euen so in appeasing Gods wrath Christs Sacrifice of it selfe was most perfect and no part left vnto man in that matter Other Scriptures also abundantly teach so much which now often haue bin touched and still must to the end of this Booke Worthy is that Place of the Apostle to the Corinthians where speaking of actuall sinnes as Adulterie Fornication worshipping of Idols c Such saith he were some of you but yee are washed but yee are sanctified but yee are iustified in the Name of the Lord Iesus by the Spirit of our God Héere euen actuall sinnes and not onely originall are taught to be taken away by Christ and by Christ onely To which agréeth the like Saying to Titus and many more And as for our merites the words are playne When we haue done all We must say we are vnprofitable seruants c. 9 Lastly in this Chapter you haue the Ceremonies of the sinne-offering touched againe from the 24. verse to the end of the Chapter All tending to teach this strongly That out of the Church â—here is no benefit to be reaped by Christ as before hath béene sayd Namely this Ceremonie that if any of the blood dropped vpon a garment that blood might not so be caryed out of the holy Place but must there be washed away and not caryed out What a plaine figure was this That Christs blood profiteth none out of the Church If it were an earthen pot that it was sodden in it must be broken not applyed after to prophane vses and if a brasen-pot then scowred and washed with water all to teach the holines of Christs blood which should be shed for man and how odious and damnable it is after we are washed and purged by this blood to giue our members againe to vncleannes and sinne and to fashion our selues like vnto this wicked world Many things more doth both this Chapter and others containe if with exact curiositie they should be stood vpon and euery particular examined but my purpose being onely to giue a taste of the vse of the Scriptures to our edification and comfort when we read and haue not better helpes this much may serue to that ende and so in euery Chapter onely a touch of things shall serue GOD in mercie giue it a blessing to vs. Amen CHAP. VII NOw to the Rites and Ceremonies of the Trespasse-Offering which are héere more fully described than in the 4. Chapter before This kinde of Offering was not vulgar but it was reckoned amongst the most Holy and therefore hath such Rites and vsage as they had It was killed in the place where the Burnt-offering was killed Namely at the North-side of the Altar so shadowing also that Christ should die at Hierusalem of which the Prophet saith On the North-side is the cittie of the great King The blood was sprinckled round about on the altar shadowing that the merites of christs-Christs-blood should be sprinckled by preaching throughout all Nations The Inwards were burned to ashes shadowing that all the honour and reputation of Christ was by his ignominious death and Passion brought as it were to ashes that is to no account with men that knew not the mysterie of it All they that see me laugh me to scorne they shoote out their lippes and shake their heads saying He trusted in God that he would deliuer him let him deliuer him if he will haue him c. My strength is dryed-vp like a pot-sheard and my tongue cleaueth to my gummes and thou shalt bring me into the dust of death c. The remnant was eaten by the Priest in token that the benefit of Christ belongeth to the Faithfull The Skinne of the Burnt-offcring here was the Priests and all the Meat-offering that is baked in the Ouen that is dressed in the panne c. Why God should thinke of so smale and base a thing as the Skinne some may aske a Reason and sée you the Reason and the good of it First it notably confirmeth our Faith in his Prouidence that hée will neuer forget vs and leaue vs destitute of things néedfull and good for vs séeing we are much better than the skinne of a brute beast whereof yet hée hath care and thought Therefore we must not shrinke in the time of want nor hearken to Satan that so busily layeth our infirmities and vnworthinesse before vs that so hée may shake vs off from God and make vs beléeue hée will neuer regard so vile persons c. But let Faith answere auoyde Satan For I learne