of Egypt darknes euen darkenesse that may bee felt Then Moses stretched-forth his hand toward heauen and there was a blacke darknesse in the land of Egypt 3. dayes no man saw an other neither rose vp from the place where he was for 3. daies The manner of this darknes is described first in these wordes euen that may bee felt whereby either litterally a very vile grosse matter is meant which indéede might be felt or at least so thicke foggie and filthy as was most noisome might be saide as it were palpable Secondly such it was as no man sawe an other neither role-up from the place where he was which flit be taken litterallie as is said was a most strange and fearefull thing and if figuratiuely that it disabled them to go to worke abroad according to the Psalme The sunne ariseth and man goeth forth to his laboure euen that way also it was a great plaguè Thirdly the time is noted for the space of three dayes a great while to be in such a case as were wée but one houre in it would make the strongest natural man shake and be amazed Fourthly in the booke of Wisedome it is described by much feare in these wordes When the vnrighteous thought to haue thy holy people in subiection they were bound with the bands of darknes and long night and being shut vp vnder the roofe did lye there to escape the euerlasting Prouidence And while they thought to be hid in their darke sinnes they were scattered abroad in the darke couering of forgetfulnesse fearing horribly and troubled with visions For the den that hid them kept them not from feare but the sounds that were about them troubled them and terrible visions and sorrowfull sights did appeare No power of the fire might giue light neither might the cleare flames of the starres lighten the horrible night According whereunto is that in Philo written Ignem domesticum quo quotidié vtimur vel extinctum fuisse turbato aere vel crassissimis tenebris victum vt nullum lumen caligo illa admitteret That fire and candell was either quite extinguished or so ouercome with the troubled ayre that no light could be admitted in that darknes This then was the fearefull most fearefull maner of that darknes which maketh me remēber that great darknes which is said to haue béen in Hispaniola when Columbus came thither the second time about the yéere of Christ 1493 And that which Tullie writeth of to haue béene in Cicilie vt per biduum homo hominem non agnosceret that by the space of two daies one man could not knowe another All should make vs with thankfull hearts acknowledge the Mercie of God in this one benefit of Light amongst infinite moe that we enioy and humbling our soules vnder him as the Lord of Light and darknes Life and Death Hell and Heauen serue him in reuerence and feare according to his Wil all the daies of our life S. Augustine and others goe farther in the Meditation of this darknes of Egypt and say that it was a signe of the darknes of their mindes then and a plaine shadowe of their wofull Night of ignorance and blindnes that is ouer some men in all times and admitteth no light For the Egyptians it is manifest that extreame was the fogge in their hearts when such Wonders wrought no more Such déepe securitie before punishment such inflexible obstinacie in and vnder punishment such high pride after punishment and such a monstrous dissembling of repentance euer which both deceaueth the beholders and hurteth the vsers as One well saith argued darknes of minde thicke and blacke vehemently to be prayed against by all that wish to haue saued soules in that Great day of God And for vs in these times and so euer to the worldes end wee are all to consider that our Ignorance is darknes in déede and that very great darknes so termed by God himselfe more dangerous than this of Egypt in that the Soule is héereby destroyed and by that onely the body was annoyed Whereupon by this horror in Egypt wee may take occasion to consider of our selues and by that darknes noted to be such a plague to thinke whether our darknes be a vertue The Light of the body is the Eye saith our Sauiour Christ If then the Eye be single thy whole bodie shall be light But if thine Eye be wicked or euill then all thy body shall be darke Wherefore if the light that is in thee be darknes how great is that darknes Now as the Eye is to the body so is the Judgement of the minde to the whole life and therefore darknes in iudgement most dangerous S. Paule in like sort noteth Ignorance by the name and fruite of darknes when he saith of the Gentiles to the Ephesians that their vnderstanding was darkned and they strangers from the life of God through the ignorance that was in them And of the Ephesians themselues Yee were once darknes but now are yee light in the Lord walke as the children of light Many other places in the Scripture say the like terming still and euer Ignorance to be darknes and noting an inward darknes in man of his minde as well as an outward of his eye Which may make vs thinke why God should so speake and by consideration thereof hee euer speaking most fitly draw vs to the obseruance of certaine properties wherein there is agréement betwixt inward and outward darknes First outward darknes hindereth our eyes from discerning the outward obiects which by them should bee discerned and therefore haue their name tenebrae á tenendo because they hold the eye from doing his dutie so doth Ignorance our inward darknes hold and hinder our iudgement which as an eye should guide our actions frō discerning things fit to be done and fit to be left vndone whereby as blinde men wee fall into many ditches that is wee commit and omit doo and leaue vndone many things contrarie to our duties both to God and man Secondly outward darknes hindereth our going and walking about our worke or for our health and comfort For he that walketh in darknes cannot tell whither he goeth saith Christ and it is true in this sense so Ignorance the inward darknes hindereth our iudgements our harts and mindes from going and walking through the swéete fields of true Comforts true knowledge and Heauenly Meditations for in this sense also our Sauiours wordes are true A blinde man thus knoweth not whither he goeth A darke iudgement and a blinde heart knoweth not féeleth not tasteth not the pleasant pathes of knowledge either in matters Humane or Diuine Miserable therefore is this darknes and a wofull effect of our fall in Adam to be prayed against and laboured against as much as we possibly can although whilest we liue we shall groane vnder part of it knowing but in part seeing but in part in this life as the Apostle teacheth vs.
and bondage May not we remember burnings and killings and most hateful handlings of bloudic Butchers and persecutors May not we remember great warres and dissentions in this our natiue Countrie the fall of our friends and the change of many houses May not we remember great impositions and payments and in one word verie many miseries and calamities Laying them to the present times wherein we enioy truth and libertie of conscience without either death or danger or so much as any feare what a change is this to a man or woman that knoweth and feeleth the blessing O that we may send vp to God most thankful thoughts for it while we liue Now againe we entoy peace such as no Nation hath had the like We are not eaten vp with heauy and continuall payments but we liue as in heauen by comparison to former times The Lord hath driuen away the Cananites that would haue inuaded coÌ„quered had not he resisted for vs and ouerthrowne them He hath made vs a terror to our foes â—a refuge or sanctuarie for our friends when earst forreigne nations were Lords ouervs And for the last point we haue no more certaintie of abode here theÌ„ they had but looke for the same end of faith an induring house in heaneÌ„ Let vs theÌ„ do what we ought to do and what they did thank God most hartily for the change beséech him in his bottomles mercie to coÌ„tinue his fauors to vs that in peace we may liue in peace die in peace that neuer endeth liue with him for euer God for his sons sake grant it to vs. AmeÌ„ Amen CHAP. XXIIII IN this Chapter the first thing spoken of are the Lights vsed in the Tabernacle whereof mencion was made also before in the 17. Chapter These lights were not ordeined for our imitation now vnder the Gospel but in those times of shadows and figures they signified that while they were thus vsed the true light was not yet come by which all true beléeuers should be deliuered from the darknesse of death as Saint Paul speaketh of the Tabernacle Heb. 9. Papists lights then vsed still in their Churches and Massing places are euident signes that themselues see not the true light and as much as lyeth in them they thus confirme that Iewish expectance of the true light Christ as if yet hée were not come I know they haue their excuses or reasons for euerie thing but who is able to abide most of them As in this particular why vse they lights Forsooth in representation of the Trinitie the wax representing the Father the weeke the Sonne and the light the holy Ghost This boldnesse is fearefull and sinfull hauing neither warrant fitnesse nor reuerence Away with these lights therfore and imbrace we the true light who lightneth all that come into the world c. 2 This light also was a figure of true doctrine which euer must shine in the Church and Tabernacle of God The oyle Oliue which they are commaunded to bring you see here must bee pure to note that doctrine must haue no mixture of mans deuices but be pure The Priest is the man that hath charge of these lights and God his Ministers still are the Ministers of light and haue the charge of it in the house of God Happie they if they be carefull of it to their best abilitie that they may one day heare that ioyfull voyce Come come thou good and faithfull seruant thou hast beene faithfull ouer little and therefore now I will make thee ruler ouer much Enter enter into thy Maisters ioy c. 3 The next thing spoken of is the Shew-bread spoken of also before It likewise represented that as yet the true bread from heauen was not come That it is God vpon whom the eyes of all things wait and that openeth his hand feeding both man and all his creatures with his blessings That God so loued the Iewes as hee had them continually at his table with him yea euery Tribe particularly he loued there being 12. Cakes for euerie Tribe one c. More you may see Chap. 25. 4 The third thing touched in this Chapter is the matter of blasphemie vers 10. wherin your words are these And there went out among the children of Israel the son of an Israelitish woman whose father was an Egyptian and the sonne of the Israelitish woman and a man of Israel stroue together in the host So the Israelitish womans sonne blasphemed the name of God and cursed and they brought him vnto Moses And they put him in ward till he told them the mind of the Lord. Then the Lord spake vnto Moses saying Bring the blasphemer without the host and let all that heard him put their hands vpon his head and let all the Congregation stone him And thou shalt speake vnto the children of Israel saying Whosoeuer curseth his GOD shall beare his sinne And hee that blasphemeth the name of the Lord shall be put to death aswell the stranger as he that is borne in the land when he blasphemeth the name of the Lord let him be slaine What this blaspheming was if you looke your marginall note it saith by swearing or despiting God Interpreters mencion diuerse opinions and scanne both the Hebrew wordes and the Greeke translation of them all which I omit as still mindfull for whom I lahour and I ioyne with him that saith Ego hunc locum sic intelligo quod filius viri Egyptii male precatus sit alteri in iurgio vt fieri solet exoptauerit ei exitium aut calamitatem idque non simpliciter sed per nomen Dei. Non dixit tantum exopto tibi malum sed addidit ac diserte nominanit Deum aut nomen Domini inquiens Dominus det tibi malum per dat te perpetuo I vnderstand this place thus that the sonne of the Egyptian father cursed the other in chiding as the maner is wishing destruction or some calamitie to him and that not simplie but by the name of God For hee said not onely I wish thee euill but added and plainly named God or the name of God saying the Lord giue some euill to thee and vtterly destroy thee Our fearful damned phrases are Gods curse light on thee the plague of God take thee c. Which kind of speaking is most grieuously to abuse the name of God and to prophane it being not onely a breach of the second Table concerning the loue of our neighbour but a breath also of the first Table by taking his most holy name in vain This grieuous offender therfore is not winked at by theÌ„ that heard him neither yet punished by them that had no authoritie out of a colour of zeale but he is orderly and by a right zeale carried to Moses the magistrate and his offence opened there Moses againe although such a man yet will do nothing hasâ—ily in iudgement and especially touching life but he will be
good Magistrate 314. Creation the Booke thereof 154. Cryes are consequents of Gods plagues 182. Earnest prayer is a crying 215 280. Crosse see afflction Creatures armed in wrath 102. Creatures haue excellent vertues 238 239. Creatures of God must be soberly vsed 392. and not abused 240. Creatures the vse of them giuen or taken away by God 88. Crueltie forbidden 354. curiositie in searching secrets 319 322 357 451 452 454. Custome in sinne 152. D. Darkenesse of Egypt 145 c. Darkenesse in iudgement 62 147. Darkenesse outward inward compared 148. Inward darkenesse how it groweth 150. Darkenesse wherein God was noteth him to be incomprehensible 325. Daunces of ancient time what they were 235. Daunces on the Sabbath 269 438. Dauid how hee offended in numbring the people 429. Ciuill Death 340. Death comming with circumstances of Gods anger is more fearefull 177 178. Sodaine death 178 179 180. No earthly prerogatiue can free from death 182. After Death no helpe 179. Dead mens desires are truely to bee perfourmed 207. Dearth in the time of Poperie 257. Delay of religious duties 98 182 217 229 423 456. Descend how it may be sayd of God 38 322. Despaire to be auoyded 73 258 285. we may not despaire of Gods prouidence 260 265 nor of his mercie 117. Deformitie of bodie is recompenced by vertue of minde 17. Diuell see Sathan Diligence required in Gods businesse 113. Discipline 397. Discontentment 277 278. Disputations 398. Distrustfulnesse 265. Dissimulation 123. Diuision of this Booke 2. Domitian proclaymed himselfe God 80. Doubting 48 287. Diuersitie of gifts 81 355 361 363. Diuersitie of plagues 94 129 224 291 333. Diuinitie as a Ladie ought to be serued by all other Sciences 172 173 363. E. Eare is required that God may enter 209. The Eare signisieth obedience 419. The boring of the Eare what it signified 330 419. Egyptians crueltie to the Infants 16. it was punished 88. Egyptians ten Plagues the first of the turning of their waters into blood 87. 88 c. the second of Frogges 91. the third of lice 101. the fourth of flyes c. 105 the fifth of murraine of Cattell 109. the sixth of a scab 112. the seuenth Thunder haile and fire mingled with the haile 119. the eight Grashoppers 131 the ninth Darkenesse 145. the tenth the death of the first borne 177. Egyptians destroyed in the Red Sea 217. Elder a name of Office not of yeeres 43. Elect may be afflicted but not finally ouer-throwne 138. Ends of Gods punishments 331. End of Gods benefits 72. Enemies God is able to preserue by them 20. our enemies are to be helped 351 352. Enuie 5 82 292 395. it cannot alter the Lords purpose 168. Ephod of two sortes 409 the high Priests Ephod 410. the stone on the Ephod and the names on the stone 410. Equalitie is a propertie of a good Iudge 350 Equitie of al gods lawes euer remayneth 337 Euening what it signified 189 Euill God is not the author of it 82. nor religion the cause of it 129. Extraordinarie instincts 459 Extraordinarie things may not without like warrant be followed 172. Extraordinarie prouidence 260. 265. 272. Excuse taken from the wicked 62 174. F Factious men 44. 45. Fa 〈…〉 es on the Sabbath 269. Faith 18. confirmed by signes 41. it must rest vpon Christ. 404. by it we are partakers of Christ 202. signified by oyle 396 423. it is required to all spirituall duties 424. Families are raysed by God 4. Fat of the sacrifice what it signified 416. Fathers a comparison between their affection and Gods loue 56. 57. Fauoure to strangers wrought by God 47. 48. 172. Feare of God 12. it is the propertie of a good iudge 314. Feare is comforted 117. 210. 231. 232. it hath sometimes a good end 172. Feet signifie actions and affections 420. Deadly Feud reprooued 16. Finger of God what it signifieth 434 435. Fire of grace is to be kept within vs. 274. Firstborne of the Israelites were gods by a double right 204. Flies c. 105. to which are resēbled worldly cares byting of conscience sorrow for sinne Tyrants Vsurers c. Forgetting of benefites is a mother of much mischiefe 7. Forgetfulnes of Gods workes is displeasing vnto God 197. 243. God prepareth sundrie meanes to awake it 203. 272. Fortune 20. 230. 417. A friends wrong striketh deepe 70. French disease 112. Fryer 46. 47. Frogges 91. they resemble crokeing crewes c. 101. G Garments strange and costly 409. marg Garments of the Priests 408 421. Genealogie of the Israelites to what end it is described 76. Gentiles more obedient than Iewes 299. Gestures may be diuers in Prayer 298. Gifts doe corrupt iudgement 352. 353. Gifts of God diuers to diuers men that one might haue neede and vse of another 81 355 361 363. 395. Gifts and graces of Gods Church 401. prefigured by the garments of the high Priest 408 modest men are not proude of them 461. Glorie of God to bee preferred before all thinges 445 446. b. God is an existence by himselfe 72 God is eternall 231. God is true in his promises 3 73. 169. 427. God is vnchangeable 38 42. 72. 210. 426. God is incomprehensible 325. yet hee hath many names from manifold affections in vs 72. we may not search his Maiestie but in the cloud that is the humanitie of Christ 357. God reuealeth himselfe so as man may endure to behold 34 he appeareth diuers 〈…〉 to diuers men 357. 358. in appearing hee applieth himselfe to the intent of his appearing 32 33. the more hee openeth himselfe the more man feeleth and findeth his wants 35. hee vouchsafed a glimse of himselfe to Aaron c. 356. his manifestation to Moses preferred before that to Abrabam 71. he promiseth to dwell amongest vs 425. that he will bee with vs in our calling is an encouragement 40. how he is saide to come downe 38 322. how hee hath beene seene 453. and how he shall bee seene of vs. 454. his backe-parts ibid. he did speake out of the bush out of the cloude from betwixt the Cherubims 389. as he now speaketh by his Ministers so heretofore by his Angels 322 it is a mercie that he now speaketh not himselfe but by men 324. 407. God his goodnesse might iustice 210. God his loue truth and power 285. God is almightie he passeth all men of war 231. he can do great matters by weake means 38 51 54 93 103 129. his mightie power is fearefull and comfortable 198. fearefull because with one word he destroyed many first-borne 198. he is able infinite wayes to punish 102. 131. he hath power ouer all creatures to giue or take the vse of them from vs 88. yea to arme them against vs 102. infinite is his power to comfort them that cleaue to him 260. it strengthneth vs against despaire 285. he being able to performe his promises 73. he can giue strength to any man in his vocation 214. in new perils he can giue new remedies 217. hee can turne
Thirdly outward darknes maketh men fall and that often with great hurt euen vnto death so doth inward darknes of the minde make men fall with so much perill by how much the fall of soule is worse than the fall of body and death eternall worse than temporall Let their way be darke and slipperie saith Dauid in the Psalme as a meanes both the one way and the other to bring men to confusion Fourthly outward darknes worketh in some horror and feare wee knew it by experience euen so doth in-ward darknes if you obserue either Scripture or experience Scripture when it is said They shall feare where no feare is meaning by the darknes and ignorance of iudgement Experience in Caine who through ignorance cried with horror and feare My sinne is greater than can be forgiuen and in many deare children of God who quake and quiuer vnder the taste and touch of sinne not yet able to reach by the light of minde because God will exercise them to the swéetnes and riches of Gods mercie reuealed in his promises Examples are many but a secret meditation in your selfe of what you knowe may best serue Fiftly lastly outward darknes in some others cleane contrarie worketh boldnes and securitie and is the deadly bane of modestie and honestie As when the man that breaketh Wedlocke thinketh thus in his heart Who seeth me I am compassed about with darknes the walles couer me no body seeth me whoÌ„ neede I to feare the most HIGH will not remember my sinnes c. So doth inward darknes of Judgement and hart in some men make boldnes aboue measure to aske to speake to defend and publish what were better passed ouer and buried with peace of Church and Common-wealth They sée not in darknes what they doo but pleasing themselues in a misse-conceipt for want of true iudgement build vp the Tower of Babell very violently to their great shame and reproofe both with God and man Fitly then you sée in regard of these properties and many others is Ignorance called darknes by the holy Ghost and thereby wee admonished to pray and labour against it as a plague of God not vnlike to this of Egypt Which iustly may occasion your next Meditation to be How it groweth that wee may the better â—sâ—heâ—â— and preuent it This will likewise appeare by considering the causes of outward darknes and séeing whether there be not the like of inward darknes First then outward darknes or blindnes of the body groweth in some by birth as the blinde man in Iohn healed by our Sauiour Christ and many daily experiences before our eyes euen so doth inward darknes growe in vs all from our birth by the fall of Adam that most excellent light and knowledge wherein hee was created being lost by him both to himselfe and all his posteritie vntill the Lord renue vs in knowledge after his image as he created vs at first according to the same by knowledge Secondly outward darknes groweth sometimes by too-much gazing vpon bright and glistering things as in experience we sinde by white snow white paper and the like so doth inward darknes grow also by fixing the minde too-much vpon the glistering glory of this World the pompes and pleasures that shine in it Proofe héere of that rich Glutton that rich Barne-builder in the Gospell and that Turne-coate Demas of whom S. Paule speaketh who all were blinde you plainly sée with gazing too-much vpon this tempting World And how many amongst vs men and women be in this sort blinde he knoweth who shall iudge both quicke and dead and who cannot be deceaued by any colours Good it is therefore to take héede betime and to turne away the eye from so hurtfull an obiect duly and truly considering the nature of it It is transitorie and abideth not it is vaine and vile please it neuer so much So haue all found it that haue gone before vs so shall wee finde it and all that euer shall followe after vs. A Mappe of the world hath Kingdomes and Countries very beautifully set out in it Cities Churches and Towers described liuely in variable colours yet all is but Paper one drop of water will deface the greatest Princes Pallace in it So is this World which men loue so much in déede very Paper that is very vaine and fickle And that heart which hath furnished it selfe with all these Castles and Towers through a wicked loue and longing for them one Fit of an Ague wil shake and shiuer in such sort as no pleasure shall remaine of all these things In the meane time Religion there is none where this loue is neither any fellowship with the Almightie For as hote Sommer-weather maketh our inward heate lesse by suffering it to euaporate than Winters-colde doth which kéepeth it in so doth this World fawning vpon vs and the loue of it liuing in vs eate out all zeale and pietie leauing vs colder within than aduersitie and the want of the world doth And Loue God and the world to we cannot saith S. Iohn Dauid clogged with Saule his Armour said he could not goe and therefore put it all off againe Euen so assuredly can no man march towards Heauen if his heart be buckled and fastned to this World till he lay aside that hinderance from him That Spéech of S. Cyprian should much be marked in this point Arridet mundus vt saeuiat blanditur vt fallat allicit vt occidat extollit vt deprimat Vna haecplacida solida firma perpetua securitas si quicquid in rebus humanis sublime magnum videtur occulis ad coelum elatis infra conscientiam tuam iacere possis gloriari This cursed world fawneth that it may bee cruell flattereth that it may decaue allureth that it may kill and lifteth vp that it may throw downe Wherefore this onely is sweete sound firme and during securitie if thou canst truly auowe that whatsoeuer seemeth great and glorious in this world with thine eyes lifted vp to Heauen thou hast cast and throwne vnder thy heart so that it shall not presse downe thée but thou wilt tread vppon it in a Religious contempt thereof by comparison with Heauen and Heauenly ioyes S. Augustine his Spéech also is worthy remembring Vnicuique tempestas est suacupiditas Amas Deum ambulas super mare Amas seculum absorbebitte Amatores suos vorarenouit petare non nouit Euery mans lust or vehement desire is as a tempest to him like vnto that in the Gospell whereof Peter being afraide began to sinke Louest thou GOD then thou walkest vpon the Sea Louest thou the world then thou sinkest and this Sea will swallow thee vp The world knoweth how to deuoure her Louers but not how to refresh them and doo them good I might goe farther in this cause of darknes if it were néedefull but this sufficeth to shew you the way how to meditate further on it A Third way whereby outward blindnes groweth is by long
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
of minde and woe of heart for his owne fault and the peoples death Dauid bought the threshing floore of Aranah c. And offered Burnt Offerings vnto the Lord wherevpon his comfort followed The Lord was appeased towards the Land and the plague ceased from Israel Thus might I wearie you with Examples but I will adde but one more the example of Salomon who béeing brought of God to the Kingdome of his father Dauid and wisely weighing the great charge and burthen of it as also his owne want of experience and skill to guide so great a ship troubled and perplexed in his heart betwixt a desire to doe well and a feare to light short of what he desired through his owne weakenesse got him in this agonie to his God and offered Burnt Offerings which likewise had effect to his ioy the Lord saw him and heard him and gaue him both wisedome for his charge which he onely begged and riches and honour which he begged not so that before him was neuer such a one neither after him should euer be the like Sée then as I said the vse of this kinde of Sacrifice in all feares and troubles when comfort was wished and a strong stable heart in Gods promises till the time of the same co 〈…〉 for t came without fainting or falling away Secondly after obseruation in what case the burnt Offering was vsed let vs consider the maner and circumstances of it which likewise you sée in this third Uerse c. First it must bee of the Herde or flockes if it were a beast not a wild Hart Bore Beare Woolf c. For these kinde of creatures being fierce sauage cruell and by force brought to death not otherwise could not be figures and shadowes of a méeke milde swéete and gracious Sauiour who willingly and louingly should euen lay downe his life for vs that wée by his death might be saued Secondly it was required to be a Male. The Male is stronger and perfecter than the Female and therefore fitter to shadowe and shew the strength and perfection of Christ in vanquishing sinne death druill and hell which the mightiest Monarche the earth euer had could neuer doe Thirdly it was required that it should be without blemish that is not blind not lame nor broken and so foorth as you may read Leuit. 22. ver 22. which when the Iewes obserued not sée how the Lord complaineth Malachie 1. 8. If any man thinke these bodily imperfections small things to be regarded of God it is very true but for an expresse commandement of God to stubbornely broken by dust and ashes that should obey is no small matter If we looke at the Apple eaten by our first Parents it was but an Apple a matter of small moment but when the Commandement saide no and yet they did it their fault was not small and so the punishment shewed Therefore euer in the Commandements of God we must not regard so much the thing as his Will who being our maker may command what he will and his will being euer iust holy wise and for our good if we haue grace ought to be obeyed precisely carefully and chearfully This condition of the burnt Sacrifice figured out the puritie of that Lambe that indéede had no blemish any way no guile found in his mouth but so cleane as by his cleannesse his righteousnesse béeing imputed vnto vs his Spirit dayly worketh our Sanctification and newnesse of life from sinne and vncleanesse Fourthly your Chapter saith it must be presented of voluntary will so to figure out that Christ should willingly not constrainedly giue himselfe to death for mankinde and peraduenture also to shew that God neuer liketh of constreyned seruice but will haue men doe their duties to him voluntarily as indéed is fit of the creature to the Creator euer Fiftly it must be presented at the doore of the Tabernacle God tying them to a place appointed by him and not suffering them to sacrifice where they listed themselues in euery place Deut. 12. 13. 14. as in the Margin the places are noted If this thought come in your minde why God should thus tye them to a place when as for the shadowing of Christ and confirming the faith of the Godly it seemeth rather it should haue béene lawfull euery where to sacrifice because euery where Christ is a comfort to all beléeuers and Faith in al places should receiue her appointed helpes to make strong and stable from despaire or doubt You againe may remember that there were two reasons chiefly of this Commandement The first is expressed in Leuit. Chap. 17. ver 3. c. Namely that by this meanes they might be stayed from vsing any vnlawfull maner in their Sacrifices and from following the fashions of their adioyning neighbours the Heathens which happily they might haue done if in euery place at their pleasure they might haue sacrificed The second reason was to signifie by this means that he only was the true Sacrifice for sin whom that Mercie seat there in the Tabernacle did represent which in that place where after the Temple should be built to wit in Ierusalem should offer himself for our sinnes If you aske whether by this example at this day a certaine place be requisite you may remember that euen by this example and true experience wisely our Elders haue both thought of prouided that in every Parish there should be a publike place euen a Church or Chappell whither except in case of necessitie all people of that Limyt should come to performe their duties to God publiquely after one maner not allowed at their wil euery one to haue a seuerall place lest priuate places should bréede priuate fancies errors and heresies schismes and deuisions in the Church Sixtly vpon the Burnt Offering you read here they must lay their hand euen vpon the head of it vers 4. And diuers good things were taught hereby to them that vnderstood rightly those Ceremonies then vsed For first the partie bringing that Sacrifice did by this means acknowledge that he himselfe deserued to dye but by the mercy of God he was spared and his desert laid vpon the beast for which he ought to be thankfull Secondly as that beast then was to die for him and to be offered in Sacrifice so did he beléeue Christ should come and die for him Thirdly that it is not enough to beléeue that Christ should come and die for sinne but he must put his hand vpon Christ that is lay vpon him all his iniquities by the hand of his Faith apply Christ to himselfe and beléeue that hée must die then and wée now that he hath dyed for his sinnes my sinnes your sinnes c Being the onely propitiation for sinne The Iewes put their hand vpon the workes of the Law the Heathens vpon their deuised worships Hypocrites vpon their almes fasts prayers c Making these things satiffactorie to God for them and so wronging the Lord Jesus
GOD is neuer pleased with any thing that is ours whilest wee retaine and keepe that which is not ours But marke well an Offering to the Lord beside that satisfaction of men And through all Moses finde me a place where sinne is taken away otherwise than by Sacrifice Now whatsoeuer is attributed to the Sacrifices the same is plainly taken away from mans workes And if it was neuer the meaning of God to tye that people to the out-ward Sacrifice it selfe but by the same to leade them to Christ shadowed by the Sacrifice then apparant it is to all men that there is no meanes to take away sinne but onely by Christ Which all men will not confesse because they would establish works in farther strength thaÌ„ God hath giuen 4 Well weigh it againe in the 7. verse and euer throughout these Bookes That the Priest must make the aâ—onement so euer signifying that not in the Sacrifice but in the Priest-hood was the matter Now that Priest-hood noted Christ his Office And therefore as then no Sacrifice pleased but offered by the Priest so at this day nothing of ours as prayer and such like auaileth but in Christ and by Christ our onely and eternall High-Priest Againe the Text saith before the Lord this atonement shall be thereby ouerthrowing the wicked error of them that affirmed a ciuill purgation onely of sinne by those Sacrifices and not any spirituall promise in them Which I say is most wicked as well as false Because so those Sacrifices and Exercises of pietie should no way haue serued to bréede and strengthen Faith in man touching his spirituall estate whereunto in déede they wholly aymed and effectually wrought in the godly that vsed them rightly 5 The second point in this Chapter is concerning the Rites and Ceremonies of the Sacrifices And first of the firevpon the Altar wherwith the Burnt-offering was consumed The Text is thus Then the Lord spake vnto Moses saying Command Aaron and his sonnes saying This is the Law of the Burnt-offering it is the Burnt-offering because it burneth vpon the Altar all the night vnto the morning and the fire burneth on the Altar c. So carefull is God of this continuall burning that if you marke it is repeated ouer and ouer In the 12. verse againe but the fire vpon the Altar shall burne there and neuer be put out Againe in the 13. verse The fire shall euer burne vpon the Altar and neuer goe out c. To this ende the Priests care was to féede it with wood and sée to it day and night and with no other fire might either Sacrifice or Incense be burned and offered to God This fire was carefully kept vpon the Altar to the captiuitie of Babilon and afterward found againe of Nehemias 2. Machâ—b 1. 18. 19 verses Of like from hence might grow that great honour and regard which the Heathens had fire in whereof we read often The Athenians in their Prytaneo and at Delphos and at Rome of those Vestall Virgins continuall fire was kept and of many it was worshipped as a GOD. The Persians called it Orismada that is Holy-fire and in publicke pompe they vsed to carry it before Kings with great solemnitie A merry Tale there is of this god Fire which I will repeate The Chaldeans say our Bookes worshipping this vaine god proudly boasted that of all other gods he was the strongest conquering and consuming all other gods of the Gentiles And no maruell for they were either wood or mettall that by fire might bée defaced This bragge at last came to the eares of a Priest of Canopus This Canopus was Maister of Menelaus shippes and dying in an Jland at the entrie of Nilus the famous Riuer of Egypt caused that Iland to be called after his name and was there honoured for a God This Priest fearing lest his god Canopus the Image béeing belike of some mettall might come in contempt and so his liuing be taken away deuised thus with himselfe Hée got a water-pot full of holes like vnto these that we water gardens withall stopped vp all the holes with waxe filled it full of water painted it very trimme and setting it very artificially vpon the toppe of the old Image of his god Canopus brought him foorth to contend with the Chaldeans god of fire which of them should be the greater The fire was set about him and great expectation in the beholders which way the victorie would goe By and by when the heat of the fire had melted the waxe that stopped the holes of the pot the water began to streame out at all the holes quite put out the fire about it Then there was a cry by all Canopus friends Victorie victorie and from that time Canopus that Idoll was counted through this subtiltie of the Priest the strongest God of all others Thus blinde are men when God giueth not light and thus easily abused when they are blinde We may maruell lesse at this great simplicity if we consider what is taught and held by these that thinke themselues wise in these dayes Namely that the water called Holy-Water sprinkled in the graue of a dead man not only purgeth the same man from all spot of sinne but extinguisheth also in great part that fell-fire which they call Purgatorie-fire Thus you sée mens follyes both of fire and water But passe we them ouer and come to the Matter What might be the reason why God appoynted this Ceremonie of continuall fire vpon the Altar and how may we profit by it First there was figured by it the death of Christ from the beginning of the world Namely that he was the Lambe slayne from the beginning for Mankinde and by this shadow they were led to beléeue That although as yet Christ was not come in the flesh neuerthelesse the fruit of his death belonged to them aswell as to those that should liue when hée came or was come for this fire was continuall and went not out no more did the fruite of his Passion faile to any True-beleeuer euen from the beginning But they were saued by beléeuing that he should come as we are now by beleeuing that he is come Also this fire came from Heauen Leuit. 9. vers 24 and so should Christ in the time appointed This fire was euer in and neuer went out and so is God euer ready to accept our Sacrifices and appointed duties euer ready to heare vs and forgiue vs but we are slow and dull and come not to him as we ought No other fire might be vsed but this and so they were taught to kéepe to Gods Ordinances and to flye from all inuentions of their owne heads For euer it was true and euer will be true In vaine do men worship me teaching for Doctrines mens praecepts Our owne deuises séeme they neuer so wise so fit so holy and excellent they are strange fire not that fire that came from Heauen Not that fire that God will be pleased