A manuel of the Bibles doctrine for law and Gospell, letter and spirit, signe and thing signified reduced to the first chapter of Leuiticus: Wherewith (occasionally) be plainely considered, and briefelie concluded, the most mayne questions wherewith the christian churches be combied. By H.C.

A DISCOVRSE VPON Leuiticus . 1.

Section . 1.

THIS booke is tearmed of the christian church Leuiticus , What it in ●…endeth . LEVITICVS , for that it intreateth of the publique Leitourgy , or common form of seruice , which the Lorde imposed vpon the tribe of Leui , one of the twelue families deriued from old Iacob or Israel . wherupon also , these ceremonies are ordinarilye termed . Leuiticall ceremonies .

The booke ( in the originall ) beginneth thus : vai●…krá ael Móshe , vaiedabar Iehouah &c. word for word thus , And he cryed vnto Moses ( euen ) the lord spake &c , where the first letter V in proprietie signifieth AND , howsoeuer somtimes it couples not , but explaineth somewhat afore spoken : which letter V ( called Vah ) did euen so begin Exodus , & likewise beginneth the following book of Nombers , kniting so the books Genesis , Exodus , Leuiticus & Nombers togither . As for Deuteronomy , it is not so coopled , for that it is but a repetition of the things of Moses . The coo pling of the first fowre books of Moses togither , doth so teach vs one & the same faith , sealed by god the father in his son : as also , that the same Leui discouered in Genesis , & taught the forme of a diuine house or tabernacle in Exodus is the same to whom the publick form of worship is prescribed in Leuiticus , & whose parioch-peple ( with certain their gests ) is counted in Nombers . Som resemblance may be between these 4 books & the 4 Euangel. ▪ Gen. begins with the word whereby all was made , S. Iohn with the same word made flesh , for effecting a better creation than the natural . For how soere S. Iohns Euan. is pla ced last of man , yet of the word incarnate , hee was most highly beloued , & writ of that word most highlie . Exodus beginneth with the generation of Israel , that went down into Egipt , and S. Mathew beginneth with Iesus ( which came of that generation according to the flesh ) who also of his Israelitish parentes , was had into Egipt ; till out of Egipt God called his son . The book of Leuiticus beginneth with sacrifice imposed on Leui , & S. Luke beginneth also with Zacharie a Leuite sacrificing , and informed touching Him , that was the end of that ceremoniall lawe . The booke of Nombers beginns with a Catalogue of the Heades of Israell , with their naturall generation : and the Gospell according to S. Marke , beginneth with the spirituall Heades of the Church , by whome was continued the spirituall Israel of God . As for Deuteronomy , contayuing the seuerall Gests of Israel , it may well bee matched with the Acts and Gests of the Apostles , who with their spirituall weapons didde more , then al the natural Israell could with theyr carnall weapons & warfare . As for any doctrine in the olde Testament taught after the bookes of Moses , it was to haue his reference to , and his ground in Moses : & euen so , the doctrin , einsuing the former writings , of the 4 Euangelists , was in nothing thereto , to bee contradictorye . This booke of Leuiticus diuideth it selfe into ceremoniall Persons , and ceremoniall things .

Section . 2.

THe ceremoniall Persons are of 2. Ceremonial persons . sorts , the first is God himselfe , the second is the people of God : the terme Ceremoniall I giue as an Attribute vnto God , for that he manifests himselfe vnto his people , no otherwise then by ceremony or sacramentall signes . Such Ceremonyes or signes of his presence , as were the fiery piller and clowd in the wildernes : And such was the externall sound of the word , in the eares of Adam and al the ancient patriarchs , as also to vs at this day . But here in this book of Leuiticus he plentifully declares his might , iustice , mercy &c. vnder types and ceromoniall shadowes . And how shold the creatur which is finite , attaine to anie knowledge of the creator in whome all is infinite , sauing by his humbling himselfe vnto vs by some finite forms ( for so the Gentiles behoulding Rom. 1. Psal. 19. 1. the visible creature came to som knowledge of the inuisible creator ) and that argues also his exceeding loue towards vs , who will vouchsafe ( as vnto Moses ) a view of his back , when otherwise wee coulde not behold his face and liue .

The ceremoniall people be the twelue tribes of Israell , whereof one tribe is of the Lord assumed for the work of the ministry , & that is Le●…i : the other eleauen trybes are left to bee administred vnto , and they bee the trybes of Iudah , Beniamin , Reuben , Simeon , Zebulun , Issachar , Dan , Gad , Asher , Nephtali , Ioseph ; which one of Ioseph , is somtimes considered in the families of his two sons , Ephraim & Manasses .

Now for the ministring Tribe , Leui , euery familye thereof did not minister alike , for those that came of his Sonne Kohath , were deputed to the peculiar function of priesthood ; but such as came of his other two sons , Gershom and Merari Nom. 3. & 4. & 18. they were allotted vnto inferior seruices , as appeareth largelye in the booke of Nombers : neither these that came of Kohath , were all alike interessed in the priestlye function , for Aaron ( and so the eldest after him , by ordinarie rule ) were preferred in the office , as going before the rest , in daily alter-duty : as also onely appointed and allowed to enter into the thirde part ( the most secret part ) of the Tabernacle , called the holy of holies . All which ( not to presse the misteries large ly handled in my thirde and fourth parte of my laboures on Salomons songue ) doth commend to the Church for euer , the Equity , first of sufficiency ; secondly of order for publique administration of diuine duties .

Sufficiency of these Leuites appeared , first in being free from all bodily Leuit. 21. 17. &c. vnsoundnesse and vnproportionability ; seing filthy diseases and lacke of some member , would debarre them , though Leuites . This no doubt in Figure did fignifie , that the Archprieste of our profession , shoulde bee voyde of blemish and lackes , for the integrall worke of our redemption . But yet not only this but that the subordinate of Christ should bee ( as Paule speaketh ) Kosmios , turned somtimes Modest ; 1 Tim. 3. 2. The word Kosmios , is expounded . but in the nature & propriety of the word , it signifieth a seemlinesse , neatnesse , and all in proportion & good order ; such as the frame of the World is , set out of Gods hand : whereupon man is tearmed in the good sense , Micro-cosmos , a little world . And consider anye of the prophets or Apostles , or Euangelists called of God and christ Iesus , & it seemeth that the rule was sanctified by their example , seing wee neuer heare of any vnfeatured person , allotted vnto such superintendency . The peoples weaknes ( doubtles ) was in such case tendered , for that they be ouerready to except and flout at any infirmitye in the minister . But yet , this beeing a let to the entrance ( whereas necessity causeth not a dispensation from the common rule ) it intendeth not a lawfull occasion of remoouing any from the ministry , who since their entrance haue accidentally mette with such wants , while they haue behaued themselues worthy their function .

Secondly , the sufficiency of these Leuits appeared Nom. 4 43. compared with chap. 8. 24. &c. by their fulnes of age , in that , first they might not enter into the seruice of the Tabernacle , vntill they were fiue and twenty yeares aged ; nor secondlie , might the Kohathites attend the altar , vntill they were thirtie ; nor were they to continue in that laboursom seruice , after once they were fifty , howsoeuer afterwards to be trusted with things committed to their charge , concerning the good of the sanctuary . Their experienced faithfulnes , deserued such trust : but their weaker years , deserued a freedom from killing the sacrifices & other laborius trauails . The equity hereof continueth still Cyprian . d●…●…ici . m. & ten ●…t . Non con●…enit a●…nis impubi bus 〈◊〉 ●…n Ca●…hedra . in the new testament ; for our sauiour came not to breake , but to fulfi●…l the law : and accordingly for example ( for otherwise , who doubts of his abilitye at twelue yeares of age ? ) who entred not into the publique administration of ministry , vntil hee begon to bee about 30. Nor can the phrase of Presbyter or Elder intend lesse , which was a terme giuen to the Euangelical ministry , and not to Lay-aldermen . I know that Timothy was a yong man , but not a young scholer ( hauing bin trained vp in scriptures of a child ) and in like case , I doubte not the Church now may dispence with the generall Canon . But for the common rule , it requireth sufficient agednes , seing commonly very few in few years attaine to sufficiency ; else the order of vniuersities should be held superstitious , where after the study of Arts & tongs . so many years are required for attaining degrees worthy the profession of diuinity . For the other point namely , of beeing allowed to surcease such trauaile at 50. I doubt not of the lawfulnes stil ( for who in their best yeares are sufficient for these things ? ) seeing ordinarilye about these years , quick conceipt is dulled , memory weakened , and strength vtterly is lacking for preaching in season and out of season , publiquely and priuately thorough euerye housholde . But while they rest , som other must take paines . The worke of the Lord must not be done negligently . Me thinks I now doe heare som Nouelists say , neuer was sincere preacher of this latter opinion . Yes forsooth , not to alleadge others , one whome you cannot ( or at leaste , will not ) except against , was so minded . Master Greenham leauing his pastoral cure at Draiton by Cambridge ( as publick bruite went then amongst his welwillers ) did alledge this lawe of 50. as a very sufficient cause of desisting his former laborious charge : howsoeuer hee afterwardes heere at London , imploied himself in dooing good as hee could . 3. The sufficiencie of these Leuits require●… that their lipps should pr●…serue Malachi 2. 5. 6. &c. knowledge , that so the people might f●…teh the lawe from their mouth . And the apostle teacheth Timothy that all such as desire ecclesiastick superintendency , they shold be apt to teach no Neophyt , able to stop the mouth of gainsaiers &c. for that without such qualification , there can be no true Bishop or Presbiter , that being the very life & essence of a Pastor or elder . The apostle requires sundrye other particular vertues to the more com mendable beeing of a Pastor , but not to his essentiall beeing ( for then , where should we meete with one true Minister ? ) it being a perfect example for shaping foorthe a minister ; euen as there is a perfecte example of a common Christian , wherafter hee is to contend , when as Christ saieth , Be perfect as your heauenly father is perfect . And as it were grosse absurdity to Mat. 5. 48. conclude thus , No one that is not perfect as God is perfect , can be held for a true Christian : euen so absurd it is to say , No one is a true Pastor or Presbyter , that is not absolutely qualified in all vertues as the Apostle requireth . Tully defineth an Orator at such a pitch of perfection , as none could euer attayne to , & Plato draweth out such a common wealth , as none euer in this worlde did or shall see : was it Tullies meaninge therefore to conclude there was no true Orator to be found ; or Platoes meaning that therefore there was no true respublique in the whole world ? Ierom conceiuing Hieronym . ad Oceanum better of the rule then do a nomber of our fantasticks , doeth therefore call it Speculum Sacerdotij the priests looking-glas , to the end that daily looking therein , they may dolere ad deformitatem , sorrowe at the sight of their deformity , and gaudere ad pulchri●…udinem , reioyce at what was beautifull in them . So much for the minister●… sufficiency .

Touching Order o●… degrees amongst the L●… uites , it was briefly touched before , where one was principall , as Aaron , to whom in greatest cases recourse was to bee had . Others again ( as the sons of Aron ) were a seat vnder the former , and in the time of Dauid were diuided for the publique seruice into 24. rankes , two in likelihood for a moneth . So there were seuerall orders for the Quier-men , & orders of subordination betweene the Leuites that came of G●…rshom and Merari . Nor can it euer be prooued , that all of these Orders were giuen by immediate note from the Lord , but sundry of them deriued from the Maiestraies discretion , as were afterwardes also , some festiuall ordinaunces , and Synagogicall orders thorough the common wealth of Israel .

For the ministry of the newe Testament , I haue 7. Lectio●… on Salomons Songue , par●… 2. See also my abstract of faith . spoken at large vpon Salamons songue , onely for Order but thus much : Som were Apostles , som Prophets , som Euangelistes , some Pastors and doctors ; seueral degrees for order sake , and yet all preachers of one and the same Gospell . The seuen Churches of Asia to whom S. Iohn writ , each of them had one superiour teacher , tearmed by the name Angel ( in sense one with the term Apostle ) which is in English a Messenger , or one that s sent , namely to preache the Gospell . Can it easily be thought that there were no moe in anye of them churches , to assiste the other in teaching ? It possible cannot bee : the Churches in al probability , being of some large continuance , and the Churches being also city churches , not country Churches : and therefore of the Greeks called Me tropolitan Churches : for in the chiefest cities , the first churches were planted . Nay , to put it out of doubt , when the Apostle S. Paul sent from Miletum Act. ●…0 . 17. &c. to Ephesus for the presbyters of that Church , loe there came diuerse , that were Elders or ouer seers in that Church , all apt to teach , & therefore all of them charged with the same worke hee had there vndergone . One of these being particularly charged by Saint Iohn , it argueth he had a superiority ouer the rest of the ouerseers , so wel as ouer the people ; or else Saint Iohn would haue directed his Epistle , not to the angell , but To the angels of the Church of Ephesus . Worthilye therefore is that parity of ministrye hissed out of the church . And if King Dauid might ( out of his sanctified discretion ) constitute seuerall Orders as before : yea , if Mordecai might ordaine a festiuall day for their deliuerance from Hamans Pur , and Iudas Machaheus a ( a ) For the vnderstanding hereof , read Tremellius his note on Iohn 10. 22 longer festiuall , in memoriall of the Temples clearing ; what shold let , that Christian Princes out of their sacred discretion , may not doe the like ? If they lay a yoake vppon the people which they themselues will not beare , therein they shal sin . But for their Right in such cases , it is no waye lessened by the appearaunce of Christ , but rather enlarged : seing the former wer in their state of non-age : but these ( so well as the whole Christian church ) are by Christ Iesus , com to their Ful-age to the further ripening of their discretion . And thus I haue briefly cleared the harmonye abiding between the ancient and new ministry .

For the second sort of Ceremoniall people , it was the eleuen Trybes of Israel afore spoken of , which figured out the whole of Gods people , that were to be gathered vnto Christ ( the perfecte Preuatler with god , figured by that one Israel or Iaacob , whereof all the 12. tribes came ) in respecte whereof the apostle termeth Galat. 6. 15. 16. all such , the Israell of God . And therefore the seuerall Cognisaunces and qualities attributed by Iacob and Moses vpon their propheticall deathbeds , doe liuely figure out , the diuersity of guifts and qualities in the new testamentes Church ; one and the same spirit working diuersly : not to speake of discommendable qualities , which were neuer worse in the first , then be in the last . But what the people represented , the Tabernacle represented ; and therefore to that .

Section . 3.

GOD vnto this people , sacramentally Tabernacle , a sacramentall place . spoke , by Moses out of the Tabernacle . The Tabernacle and Temple , how in the primarye sense they represented Christ the head of the Church : and then in a secondarie sense , how they represented the mystical body of Christ , I haue spoken and cleared sufsufficientlye in the fiftth part of my labors vpon Salomons songue , and the eleuenth lection , thither I refer the reader . Onelie heere remember , that as God dwelleth in Christ somatically or bodily : so he dwelleth in his members , but virtually and by qualification : in which sense , and by reason of their vnion with Christ , they are said of S. Peter , to partake 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of the diuine nature . No maruaile then , if wee be called Temples of the Holy ghost : as also of the whole it be said , Behould the Tabernacle of God with Reu. 22. 3. men , and he will dwell with them !

1. The differencie of stuffe tending to the Tabernacles buildinge , it wel argued the difference of tongues , nations and languages , whereof the Church of Christe was to consist . 2. The diuersity of vessells therein , did well type forth , the sun●…rye qualifications , of these seueral Christians , but all leading vnto one and the same Christ .

3. The guifts hereto being voluntary , doth argue not only , that god loues a chearful giuer , but also that there is no acceptation at Gods hand of any obedience , that coms against the hair and constrainedly . 4. The hewing of the Temples stones , without and then bringing them to the place , & conioyning them without the noise once of an hammer ( whereupon Salomon grounded that prouerbe , prepare thy worke Prou. 24. 27. without , & make ready thy things in the field , & after build thine house ) it not only teacheth , that God by his word and spirite , first hammereth euerie soule of his apart , and then brings them into a glorious vnion with peaceable affection ( like to the first Church at Ierusalem , where all were of one hart and minde ) but also , that euery christian ( much more ministers and maiestrates ) shold , ayming at a generall , first looke to their particulars ; & they once fitted , it is a matter of no stirre to vnite them for the generall . Oratours had that witte for framing their Orations ; but Diuines often lacke that care , for well composing bookes and sermons . And yet the lord ( imitated of the Carpenter ) gaue that example in the worlds creation , that first one particular and then another should be hewed out of the confused Chaos or Lump ; and then lastlie vnited in one , for effecting the vniuerse or generall called the world . 5. As for the decaye of Tabernacle & Temple , wherupon followed necessarily a repairing and mending thereof , it well importeth , not only externall wants that are to be supplied of the more able ; but also , such spirituall wants as will continually break out , wherin the infirme are to bee supported of the stronger , and to be couered with Loue , as Shem and Iaphet couered Noah with a mantle , whereby they gotte that blessing , which separating flowting Chamistes , partake not of . 6. The scattering of the tabernacles parts , and the consuming of the Temple by fire , carying the holy vessels into captiuity , they fitly denote . The churches scattering in the time of tempestes and fierye affliction , yea , the carying of them away captiue by the strong hand of Antichrists army . 7. Lastly , the new erection of the Temple , it beeing made more excellent ( as Haggai foresawe ) by Christ his bodily appearance therin : Hagg. 2. 4. 5. 6. 7. 8. it well foreshadowed the happy return of the Church , from out all affliction : yea , out of the earths rubbish and ashes ( after the long sleepe of all flesh ) what time the Ioy of al nations shal mak●… his second appearing for our fulnesse of comfo●…t and glory . So much brieflye , of that ceremoniall house and persons .

Section . 4.

THE ceremoniall Persons considered , and with the Ceremoniall 〈◊〉 . Persons the place ( it being one with the Persons in representation ) it now resteth to speake of the ceremoniall things contained in this Booke ; which principallye bee these . 1. Sacrifices . 2. Leuies Maintenance . 3. Vncleanesses . 4. Mixtures . 5. Festiuities . 6. Vowes .

But because the matter of Sacrifice is the maine thing I entend , for reducing therto the Law and Gospell ( that is , works , saying Do h●… , and Faith saying Beleeue th●… ) I therefore will superficially run ouer all the rest , and insist vpon Sacrifice in the laste place .

Leuies maintenance was exceeding large , and Leuies main t●…nance . larger then here I mean to presse . Only , asmuch and more , then people of our age woulde willingly heare applied . To the inferior sorts of Leuits , the people offered tenthes , as also they again their tenth vnto the priesthood : the equity is euer the same : for not onelye the people receiuing spiritual things , are bound therefore to administer of their temporals ( yea , of all and the best good thinges they haue . Galat. 6 : 6 ) but the inferior ministry are indebted to the superiour , as their Ouerseers in the Lord , and these that cary the mainest burden . Nor otherwise can that litigious place be vnderstood in Tim: 5 : The Presbyters that rule wel , are worthy double h●…nour , s●…ecially ( hoi a a The word signifie●…h a bei●…g tyr●…d by traua●…le , as our Sa●…●…r was in S. Iohn , 4 , when he s●…t d●…wn on the we●…l copiôntes ) such as tyre them selues in ●…he word and doctrine : for the scripture saieth , thou shalte not mussell the mouth of the Ox , &c: Euery Presbyter in the due exercise of his guiftes deserued double honor ( that is , as the Apostle expoundeth , double maintenance : namely in comparison of the Diaconisses afore spoken of , if not also of the Dea cons ) but such of the presbyters as tyred themselues in the work ( as par ticularlye the Apostles did , who had vpon them a speciall care of the churches ) they much more deserued large allowance . If the people bee bound so to honour the meanest minister , how much more should people & inferior ministers , honor the greater ? I know som wil here babble & say , that tenths wer leuiticall & ended with Leui. I answer , it is vntrue to insinuate that . Tenths were onely and first peculiar to Leui ; for tenths were giuen to the Priest Melchisedech when Le ui was in the loynes of Abraham : Nor can it be imagined that the a a He●…dot . 〈◊〉 . 1. telleth , how Cyrus hauing conquered C●…sus & taken his city S●…rdis , ●…e ( by the aduise of 〈◊〉 ) did t●…the the Tenth of all the spoile v●…to 〈◊〉 , before that any substance was caried out of the cities gates . ancient Heathen did so de cimate to their Priestes , but for that they had the example thereof traditionally from the beginning of Sacrifice . Secondly , it followeth not , that because it was ceremo niall togither with sacrifice , that therfore it must cease with sacrifice , ( no more then because the Tabernacle & Temple , and ministers were ceremoniall , therefore all ecclesiastique houses & ministers are to be abolished ) but rather this ; looke what ceremoniall signification the Tenth might haue , that ceaseth with Christ : as the ceremoniall signification of the bullock , Sheep , goat , did : but not therfore the number of Ten , nor the vse of Beasts abolished : To vse them continueth , but not to vse them so .

Some learned and reuerend do conclude , that the Tenth is meerly morall , and so alwayes a duty . Of whome I desire leaue to interpose my opinion , and the reason ; which howsoeuer not ●…e same , yet it shall bee nothing behind that , for the good of the ministry It seemeth vnto me , that ●…ogither with the burial of the Iewish ceremony and policy , there was a ceasement of decimations : for the christian churches then established , wer often taught to contribute vnto their ministry , but neuer to decimate ; wheras the apostle so often handling the argument , & by law a Pharise , P●…lip . 3. 5. it were very strange he should omit the pressing of that which shold be ●…oral : the nomber of tenth , if not moral . ( and I leaue that Thesis to bee maintained of them which haue the strength I lack ) it then is to bee held Iud●…cial ; a nomber of maintenance iudiciallye held fitting of the maiestrate , for the minister . The primitiue churches at first were so zealous & feruent in deuotion , as they sold all , & gaue vp all to the ministers , leauing the disposall thereof to their discretions . But as finest flowers soonest vanish , so that deuotion soone cooled . And that may appeare in the Apo stles much pressing the Churches , with the conscionable care they ought to haue , of all due prouision for their ministry , as hauing already lost their first loue in that matter , & if in that , then also their first loue was lost to the holy religion . For neuer was religion loued , and the ministry neglected . a a I know ●…hat some do ●…n Gen. 47. 22. turne it Princes , not Priests . But the word Co●…en signifiing properly & vsually a Priest , I vnderstand it so here : Once , for that it ●…a an orna ment to the Heathens greatest princes t●… be ●…riests and they commonly onely thereto approued . Secondly , for that Ioseph seemeth to haue spared these priests for no other respect , then bec●…use Pharaoh did first priniledge their portions . The Egiptian people wil witnes that , in the prouision was made for their priests , when all the people generally were pinched and consumed of famine .

But me thinks I heare one say , I like it wel , that Tenths should be moral and so from God , rather then from the Prince . Dost thou so , then speak out plainly what may be thy reason . This , if moral then as the minister is to haue no lesse , seing God commaunds so much : so hee is to haue no more , seeing hee onelye commands the Tenth . And , I thought asmuch , Thou likest it not simply , but respectiuely , that is , in respect of auantage . But stay , it followeth not , be cause God mediately o●… immediatly commandeth the tenth , therefore hee commandeth no more . For to Leui was commanded a tenth & other things besides the tenth . Not to presse the cities they had &c. thou sha●…t find , that of diu●…s things offered vnto the Lord , a Leuit. 2. 3. 10 & ch. 10. 12. &c. good moity came to the priest , for the furnishing of his table , as if the lord could not be serued and the minister vnprouided . Nor hath the grace of god appearing by christ , taught vs to Iessen our loue towardes his ministry , but rather teacheth vs to honour him in honouring them with doble maintenance . But ô base age we liue in ; men seeke honour in dishonoring the ministry , but an honour that sticks to their houses & mannors accordingly , to the very gnawing & consuming of their names and houses , from the face of the earth . Let them then that serue at the Altar , liue honourably by the altar , and that I am sure is morall . so much briefly of Leuies maintenance . The other particulars I must handle more briefly , and so vnto Sacrifice .

Section . 5.

VNcleanenesses were of sundry Vncleannesses Nouation . presb . de Cibi . In animalib . mores de pinguntur humani , & Act●…s & volunta●…es . ●…orts . For there were beastes & birds by Ceremony vncleane and so continued till the partition wall of ceremony was remooued ; and then it was lawfull to arise , kill , and eat , alimentally & phisically . S. Peter was taughte in Act. 10 , that the Gentils were figured therby , and that therefore he should not now stand aloofe from them as of yore , for that the tyme was com , wherein God wold purifie their heartes by faith . Secondly , there was certain of mankind ceremonially pronounced vncleane : Once in respect of the liuing , hauing issues menstrual or seminall flowing from them : hauing vnlawfull copulations , and contagious diseases vppon them : Againe , in respect of the dead , seeing the ●…ouching of them or their bones , was a ceremonial vncleannesse . All these importing such thoghts words & works as make vs vncleane and noysom to our selues and others , specially vnto God , before whom we are called to walke in holinesse all the daies of our life .

Mixtures ceremoniall were these , Garments of Linsy-woolsy , the s●…w Mixtures . ing of ground with miscellain , the yoaking of Ox and Asse togither . All these were forbidden ceremonially as actions ab hominable . And they denote to Christians , singlenes of heart , singlenes of word , & singlenesse of work : for as the Lord can not brook the person that hath ●…ebh velebh , a hart & a hart ; so neither can it be that communion can be betwixt christ and Belial , ●…ghteousnes & vnrighte ousnes , light & darknes : therfore says theapostle . com out from amongst them and touche no vnclean 2. Cor. 6. thing . Touche the dead in sinne , and drawe with the vnsacrificeabl●… Asse we doe , when by affection or action wee like and approoue theyr euill . From such touching and drawing wee are to withdrawe our selues , but not ( as Fantastiques would haue it ) by forsaking the Churches communion and fellowship in God . The apostle neuer taught the Corinths to seperate so , nor Moses before him . For as to ioyn with euery thing in the Churches members , requires no conning , so , to separate from all in the Church , any Asse can doe : but to trie all things , and keepe that is good , and then to maintaine the good ( so far as one , hath calling ) throgh good report and bad report , plenty and pouerty , ●…ife and death , hoc opus , hic labor est , this requires the spirite of discretion , faith , loue and much patience . And onely the children of wisedome haue such grace : for wise some is iustified . of her children .

There bee also ceremoniall Festiuities , that bring with them glorius Festiuities . memorials of Gods singular Loue and care for the good of his church : teaching all for such respects to do as the Apostle inioyneth when hee Philip. 4. 4. saith , Reioyce in the Lord alway againe I say reioyce : and to conclude with the Psalmist thus , This is Psa. 118. 24. the day the Lorde hath made , let vs reioyce and be glad in it . But of such feast daies I haue largely spoken in the third part of my labors vpon Salomons songue , where I speak of Chronological and arithmeticall shadowes .

For ceremoniall vowes , they be in respect of th●… Vowes . matter , of two kinds ; the one animate or breathing , as men & beasts : or inanimate & breathles , as houses , fieldes , and the like : the manner of which vowes and their redemtion , is laid down in the ●…uit . 27. last chapter of this book as the very conclusion of ceremonies . The mayne thing it intends , I doubt not is this : that whatsoeuer we vowe to the furtherance of Gods glory ( it beeing in our power so to vowe , for else why should we suffer our lips to sinne ? ) it oughte to bee payde faithfullye vnto the Lord . for so saith Salomon in Eccles. 5. 3. When thou hast vowed 〈◊〉 vowe vnto God , deferre not ●…o pay it , for he delighteth not in fools : pay therefore as thou hast vowed . 4. It is better thou sholdst not vow then tha●… thou sholdst von and not pay it , &c: and that can Ananias and Saphir . witnesse , who vowing largely with their lips , & paying niggardlye with their hands , did so bring vpon them , the swift iudgment and heauy hand of God . Many such Ananiasses I haue heard of , who sontimes wroong by the spirit of God to vowe a gu●…t to the needy , and that which is more , to vowe in future times ( as Dauid did , Psal. 119. 106 ) the keping of Gods righteous iudgements , haue afterwards withdrawne from so doing , returning in Gods iust iudgement to their aunciente hardnes of heart and prophanity , making so their latter end worse then their beginning .

Such things as were ceremonially deuoted to the Lord , they were prized of the Priest , & not of the vower to bee had againe , without giuing the price and a fift parte ouer , that so the Lord & his church might be sure of their owne with the best . Many of yore haue vowed smaller & greater things to the furtherance of Christs church & his worship ( this was their Genus or generall scope , howsoeuer there might be failment in specie , in som specialty ) now haue they taken the vote●… back againe not satisfying the church largelye therfore ? If they did , they had the most right . But , 〈◊〉 nefandūscelus , sacrilegium immane , they haue robd the church of all they can finger , who neuer gaue to the church so much as a barly corn . The fathers gaue , and the children steale away ; whereupon cannot but follow , beggerly ministers & a contemptuous religion , as hauing no promises of this world , wheras godlinesse hath promise of both . Let this sinne , remaine the great sinne of England , fastned vppon many of the Gentrye fleecing , and vpon some of the Ministers , sellinge theyre fleece , for a lock of wool . Eate on , and giut your selues with the spoile of the Lords Temple , qu●…ffe in the deuoted vessells as did Babilons Bel azar , but in the end it will be grauell in your mawes , and without repentance fling you and your houses out of the Lords ballance . I speake not as hauing lost any thing of the Church , for I neuer yet possessed peny of her dowry ; but espying plots for the Churches su●…uersion , I cannot but witnesse against their abhomination . So much cursoriwise of Leuies maintenance , ceremoniall vncleannesses , vnlawfull mixtures , holy festiuities and ceremoniall vowes . Now I com to my main purpose , the Sacrifices .

Section . 6.

SVndry Greeks and Latines of old , haue dealt vpon this argument ; Sacrifice . but not all with like successe ; for what marueile if the latter came a little neerer the marke , when they had first the eies of their ancients to see by , & then theyr own for prying a little deeper . But of all the ancients , a a Origen was about ●…00 yeares after Chr●…st . Origen deserued best , in asmuch ( for any thing I see ) al the rest of them ( euen vnto this last age ) did speak almost nothing , which argued not their candle to haue receiued light from his . O that hee had beene so happy , in establishing the Letter ! In this last age sundry haue aduentured on Leuiticus , but in our language almost none . And these that haue writ ten ( with far better successe then the ancients ) I wold I could add vnto them , but euen that which I see to be lacking . But it is far easier to espie a defect in a building , then to amend it . Why then shold I write ? For these causes : first , for that the Leuiticall ceremony is in our language almost vnhandled , except in generall termes : 2 , for that I hope to make somwhat I handle ( euen the substance of it ) more plain then for rainers haue , who rather writte for satisfaction of scholers , than of the common people .

But in the very beginning , I heartily lament one lack in them , which for any thing I see , must remaine a lacke still for me . Some haue diuided and subdiuided , dichotomizd and subdichotomizd the kinds of sacrifice , labouring so to put euery kind into his own place . But alas , not once able to say what the sacrifice in the 1. chapter is , in respect of the particul●…r end whereto it was to be referred : nor when for the time it was to be administred , it so hath come to passe , that ignorance of this , hath made their diuision imperfect ; yea sometimes distinct sacrifices by this sorte haue been confounded . The consideration wherof ( I labouring of the same disease ) doth moue me to passe by that strait and to cast aboute for more sea-roome .

The sacrifices all of them , a a In Hebr. 5. 〈◊〉 this dis tinction is ratifie 〈◊〉 two w●…rds , Doron and Thusia , the latter inten●…ing Zabach , 〈◊〉 other ●…cha . bee either such as bee offered vp directly for expiation of sin ; or secondly , for testif●…ing due●…full thankfulnesse vnto God for fauours receiued . Sacrifice for sin , I terme all such as broght with them effusion of blood and sprinkling of the same ; seeing all such argued ( as the apostle to the Hebrewes largelye presseth ) the Messiahs a a Hebr. 9. 7. 11. 12. 13. 14. &c. with chap. 10. blood which should bee shed for the remission of sin : and this sacrifice was animate , consisting of breathing creatures : the second kind which testified thankfulnes , were vnbloody offrings , consisting of creatures in animate , breathles & bludles . b b Mea●…offrings . Of this kind , were flowr , oyle , frankinsence , salt , eares of corne . And in the offring vp of this kind , they thankfully acknowleged , that al came from God wherewithall they were sustayned . It was through the goodnes Leuit. 26. Deut. 28. of god , that the staffe ( or strength ) of their bread was not broken ; yea that their dough was not cursed in the trough ; & that which is more , that their bread was not blasted in the eare , or spoiled with mel dewe . By which breade also , they were ledde vnto him that is the bread of life . But ô prophane times we liue in ! Our people haue long heard our Sauiour say in S. Iohns gospell ; Labour not for the meate which perisheth , but for the meate that endureth vnto euerlasting life , which the Son of man shall giue vnto you : but who looks after this ? who holds out the hand and saith , Lord giue vs euer of this bread , feed vs with this immortall meate ? Nay , how many whose bodies are fed daily with bodily foode , doe lift vp then heart and say , I thanke thee ô Lord for this bodily refection ; how great is thy kindnesse to feede me thus at thy charges , who haue not deserued so much as the crums that fall from thy table : yea , which rather haue merited that euery crum should haue bin a curse , and euery draughte of drink , a draught of thine indignation . Of old they did write in their Halls beyond their sidetables , W●… sits down to meat , & let s grace passe , Sits down like a Neat , & rises like an Asse But togither with long side-tables , it seemeth grace is much gone . For commonly we now giue either a naked grace to God , without any grace to the poore : or else wee arise resolued to giue grace neither to god nor the poore . A wondrous thing , that God shoulde not smite the meate in our mouths ( as he dealt with the Israelites ) or rather , that he shoulde not smite the earth with a barraine womb ( as somtime he smit the figtree ) that so neuer more fruit might grow vpon it . Mincha in Leuit. 2.

This offring of the inanimate creature ( called Mincha , a resemblance whereof is had in our sacramentall Supper ) it passed through fire , arguing once , that the interest we haue in the creatures , did cost Christ Iesus the setting on , he fried for our benefit : as also , that wee must not thinke to eate our bread without all affliction & firy triall ( for heere wee must be made S. Laurences & bee cast into the fornace with the 3. yoong gentlemen of Iudah ) only let vs labor that ( as this meat offring had in it oyl & salt so ) we may be possest with the oyl of gladwhich Christ had aboue all his fellows , and so we shall not bee destitute of ioyfulnes in midst of all fiery tryals . As also let vs labour to haue salt in our selues for the seasoning of others by our vncorrupted word and workes , keeping our hearts alwaies free from the leauen of malitiousnes So shall our praises and thanksgiuings bee , sweet sauour vnto God truely ioyous to our selues , and edifying to o thers . So much briefely of the Eucharistique oblation ; with which , the wise-hearted may Analogically compare the supper of our Lord .

Section . 7.

HAuing spoken of the oblation Sacrifice for Sin . of Thankesgiuing , it foloweth I speak of the oblation of sin . And where should I begin ? Ierome Hieronym . ad Paulinum . touchinge the whole saith thus . Euery sacrifice ●…n the book of Leuiticus , yea euery syllable , and the garments of Aaron and the whole Leuiticall Order , ( spirant caelestia sacramenta ) do breath forth sacraments , or mysteries . That hee saith of the whole , I may much more saye of this sorte of sacrifices , which in Christ & his mystical body be so deeply sealed as they squeaze out blud againe , and pierce and presse out the verye life of nature .

Hitherto I haue not set the ceremony on the rack ( as hath been vsuall with too manye , strayning the ceremonye to their wits , and not their wits to the ceremony ; & I would such vnproportionable and fantastique straines were not at this daye forced on plainer scriptures also ) but I waighed the ceremonye by the plain , open waits of the sanctuary , for causing the sence to fall out fully & euidentlye to the conscionable Reader of the scriptures . It remaineth stil , that I keepe the kings hy-way , & not for satisfaction of verball spirits ( nam haud vnquam aliud seculum tam verbosum ) I shold abounde with manner beyond matter ; or take vp the time with by respectes of the animate creatures ( which out of nature might bee many ) to the weakning and obseuring of the mayn end and purpose of the Holy ghost , And so to the matter .

All Sin-sacrifice ( as afore ) did properly require Heb. 9. 22. blood ( for without blood no purgation ) whereupon it is probable , that Cain offring an oblation of the fruits of the earth ( termed in Leuit. 2. mincha ) did proudly intend a Thanksgiuing without humiliation for sinne ; when as Abel rather looked to his sin , and came to the Lord in humilitie for the purgation thereof , by the blud of a lamb . This beeing ind●…ede the humility of the Publican in the Gospell ( Lord bee mercifull vnto me a sinner ) when the other was indeed of an elate and pu●…t vp mind with the Phari . see , who despising the other said , I thanke thee ô God , I am not as this man , &c. but hee went awaye therefore vniustified .

In the second of Leuit. there is a sacrifice tearmed Zebach Shelámim : which worde Shelámim signifying pacifications , perfections , heal●…hs , it so commeth to passe , that it is turned diuersly . But let it bee ( as we haue it turned , and the worde primordially signifieth ) a peace offring , it intendeth an humiliation before GOD for obtayning of peace . And indeede , till wee bee sprinkeled in our Heb. 10. 22. hearts from an euill conscience by the blud of christ apprehended by faith , it is impossible to haue peace with God . In the 4. of Leuit. there is a sacrifice called Chá●…áah , and in the fift chap. on called Ashá●… : the firs●… turned by some Latins . Peccatum , the other Delictum ; taking them with like difference , as Augustine taketh the two Latine words , when as hee saith , Perchance Peccatum Augu. quaest. 20 in Leuit. is the perpetration of euill , but Delictum the desertion of Good . But to vnderstand the Hebrewe wordes so , I take it to bee more subtile then sure . And the rather because the wordes Cháttáah and Ashám are confounded in Chap. 4. and both vsed for the same . The sacrifice in the 4 chap. is diuided into 4. ●…eads , either it is for the sin of the Priest , or of the Congregation , or of the Ruler , or of the common people . The Iewish hy-priest coulde sin ( though he caried the vrim and Thummim on his breast ) and what is the Romish Hy-priest ( whose brest is ordinarilye stuffed with all carnalitye ) that hee shold not much more sin & stand in need of sacrifice . Israels congregation or church could sin , notwithstanding al the neer helpes they had from God , and cannot the church now much more sinne ? I would it did not . The Prince of the people then stood need of a sacrifice , and do not our Princes and rulers stand in as much neede ? Yea , their sacrifice was to be presented in an He-goat for that they are not only to be as He-goats before the flocke for comming out ●…erem . 50. 8. of Babel , but also , for that their sinnes stinke much more , and be farre more infectious then the sins of the people , though the one and the other proceeded first from ignorance . For which respect ( among others ) the peoples sin afterwards is represented in a She-goat more weak in euill then the former . As therefore good examples in rulers , are drawers vnto God , & god therefore to be much praised : so , to the other the Prophet saith . The Leaders of the I say . 9. 15. people cause them to erre , and they that are led by them are deuoured .

The sin sacrifices hitherto spoken of , intend sin committed first of Ignorance : therefore in the sixt chapter , the holy ghost laieth downe a sacrifice for such as haue sinned of knowledg . For the opposite vnto ignorance is not willingnes but knowledge . Besides that to sin hecousiōs , that Hebr. 10. 26. is with willingnes as is intimated vnto the Hebrews that beste vnderstood the qualities and forms of Sacrifice , vnto such there remaineth no more sacrifice f●…r sinnes . Willingnes there , is a sin committed against knowledg franckly , freely , without restraint & check of conscience ( euen as the voluntary sacrifice was to be offred to God , with a frank and free mind , and pleasing of conscience ) which indeede is the great sin against the holy ghost , represented by such sinnes in Israel as Beiad Ram●… ●…om . 15. 30 31. were done not only wittingly , but also extensa ma●…u , with an hy hand & all freedome of strength : for which sinne indeede , there was no sacrifice appointed , but the soule that so sinned , was to be left vnto the maiestrates sword . No●…atus the heretique ( who denied hope of remission to all such as sinned after baptism , and of knowledge ) hee was therefore ( for vnder standing so Hebr. 10. 26 ) as farre wide on the one side , as others haue been on the other side , that for that verse sake haue denied , or at least called into question the authority of that Epistle to the Hebrewes . Nor can but many such grieuous errours followe the ignorance of Leuiticall ceremonies ; howsoeuer som of our Nouelists ( if they haue not left their euill their diuell ) will , with Ismael , flout therat , til they haue flowted themselues out of Abrahams familie , and the state of grace .

All the sacrifices then spoken of in this section ar either offred vp for sin don of Ignorance , or otherwis ( through infirmitie ) committed of Knowledge . Wherein may be obserued the Lords exceding gratious prouidence towards his Church , who for euery soar hath prouided a salue , and his Son Iesus he hath made the Physitian . Only , for such Apostates , as are so farre from being sore as they are wholie Become seared in conscience , and therefore sinne against knowledg , and former feeling ( spoken of in Hebr. 6. 4. 5. ) & so despise the communion ( spoken of in heb , 10. 25. 38. 39. ) there remains indeede no sacrifice for that sin ( which S. Iohn intimates , when he saith There is a si●…ne vnto death , 1. Iohn . 5. 16 I say not that thou shouldst traye for it ) but to such remaines ( as in Hebr. 10 , 27 ) a fearefull looking for of iudgemente and violente fire , which shall cousume & deuour aduersaries . Dallie therefore not with sinne after knowledge , least it eat vp all conscience & leaue no place for repentance . I am not ignorant that manye haue spoken much of this sin against the Holy-ghoste , but grounded on their owne surmises , not on diuine scriptures . Peter Lombard ( the great master of sentences ) hath laboured to define it , but it stickes as bird-lime on his fingers , and needes some wiser then S. Thomas a watering to wash his fingers on it .

Section . 8.

THere bee other sortes of sacrifice ( then these spoken of in the former section ) Sacrifice for sinne . as the sacrifice of vowes and Aaronicall installments ; but al of them beeing bleeding oblations arguing ( as afore ) the blood of Christ Iesus cleansing vs from sin ; in which respect the oblations blud ( if any drop thereof fell vpon a garment , was to be washed out in the holy place , so holy the sign of Christs blood was in respecte of the end intended ) all of them I say , being bleeding oblations , they are to be referred vnto the former diuision .

There be also in Gen. 31 , 54 , & 1 Sam , 9 , 12 , & 1 Kings , 1921 , speaches of Zebachs , which some haue taken for sacrifices , as also , that the people were feasted with these holy things . The worde indeed in Zebach in all the places , but not therfore a sacrifice , no more than euery Etesian or Mincha is a ceremonial guift for the two latter places they were Zebachs , that is in propriety , mactatiōs or slaughters , appointed for confortable banquets . For as Israell might not sacrifice , any where , but at the doore of the Tabernacle , Leui. 17 , 3 &c: so , none but the Priestes & their males wer to eat of the holy reliques , Le. 7. As for that of Iaa●…ob , either it must be concluded , that he sacrificed aparte , and afterwardes made a banquet ioyntly of other victualls ; or els that it was as the former , but a common Ze bach or slaughter for mutuall eating togither .

The sacrifice remayning to bee handled , is that in Leuit. 1. which also is a sacrifice for expiation of sinne , seeing it draweth blood with it ; and without blood no remission . The matter ex qua whereof it consisteth , is Animate creatures , and they be of two sorts : the first be Beasts , the second be byrds . The Beasts againe be of two sortes , the first of the heard , as the Bullock ; the second of the Flocke , as Sheepe and goates . As for the Birds , they be also of two sorts , Turtle-doues & Pigeons . The whole of this sacrifice was to bee burnt ( as also the Bullock and Reddish-cowe spoken of elsewhere ) for Leuit. 8. 16. 17. & 9. ch. &c. Nom. 19. the which it is commonlie called of the Greekes Holocauston wholy burnt , and in the Text an offring by fire . In other kinde of oblations , the Priest got somewhat ( as the remnant of the meat offring after a memoriall thereof had been sent vp to the Lord in fire ; & of other blood sacrifices the shoulder and breast heaued and wagged before the Lord ( representing the heauing of the heart and the moouing of the Calues of our lips Hos , 14. 3. as the Prophet expounds it , and Hannah ( without noyse of words ) prac tised ) but in this oblation , All goes to the Lorde . And that which is more , all is heer burnt within the Tabernacle ( as a sacrifice peculiar for such as be within the Churche ; ) whereas in other burnte-oblations made of the hearde , the skyn , flesh and excrement was had out of the hoste and there burnt , intimating ( as the Author to to the Hebrewes spea●…eth in Ch , 13 , 11 , 12 , 3 ) that Iesus , to the end he might sanctifie the peopl●… ( no doubte also the Na●…s without ) and that ●…ith his owne blood , hee uffred without the gat●… eaching vs secondlie , to ●…oe forth therfore out of the camp bearing his reproch ▪

Wherfore this burnt ●…ffring was sent vp to the ●…ord , as also , when it was ●…o be offred , I find it not particularly mentioned , nor in anye writer well obserued . When as a sacrifice intimated some one or moe their particular wants , we find it ( as afore ) bounded in his form and vse . But in this not so . It causeth mee therfore to thinke , that this oblation intimated not this or that particular need ; but rather , that it was ( as Noahs sacrifice was ) offered vp for the generall good of the whole Israel of God : like as was the Lambe offred Nom. 28. 23 vp euerye day ( morning and euening ) and vppon the Sabaoth double the nomber , and this for the whole Church of God militant here in the earth . For the time when , I take it to be in a sort Arbitrary , and left to Israels voluntarye contribution . Neither see I any thing to the contrarye , but it might be an offering according to the aforesayd vowes , vnredeemed , and therefore wholye turned vnto ashes , according to that in Psa. 20. where the King offring to the Lord before hee went into the battaile , all the Church of Israell is introduced praying ( seeing it tended to common good ) after this manner , The Lorde remember all thyne offrings , and tu●…n thy burnt offering●… into ashes . This point so cleared , or ( at least ) helped . I so will hasten to the particulars .

Section . 9.

THe Apostle in Hebr. 10. 1. saying that the Law was a shadowe Ceremonial sacrifices . of good thinges to come , of what Lawe speakes hee ? Not of the morall law , for that was , is , & so shall continue , a substantiall Iustice , vnto the which mankinde is bounde euer for conformity . Then it must intend som other law . The Iudiciall lawe ( so far as it was meerly Iudiciall ) it had , hath , and shall haue a continuing equity ; and so no shadowe of anye good thinges to come . The Ceremoniall Lawe ( and some ceremonye somtimes , was ioyned with iudicials ) that is the kind of law he meaneth , as may appeare by the Chapter afore-going , whereupon he grounds his Illation , as also by that which followeth as an explanation of his meaning . Nor is the shadowing Lawe , only the ceremoniall victimaes & victuals , but also ( as the apostle Paule presseth to the Colossians ) Holy dayes , New moones and Sabaoth ▪ were a shadow of things to come ( for som shadowed things , som good things , but the body or substance of them was in Christe ) Then without all controuersie and further repetition , these ceremonial Zebachs , slaughters and Gnolahs ascensions by fire , they foretyped or shadowed foorthe some things touching Christ and his mysticall bodye .

But before I presse the significations of the Ceremoniall sacrifices , let mee obserue , the exceeding careful loue of god towards Israel , touching the matter of sacrifice , shaped forth to the ability of the sacrificer : euery one was not able to present a Bullocke , then a Sheep or goate shoulde suffice . Euery one was not able to prepare a sheep or Goat ; then hee was to offer of the Turtle doues or Pigeons , which ( as one writeth ) were e●…sy ●…o be had , and therefore re●…uired Christoph. Pelarg●…s ex ●…ose AEgipt●…o , lib. 3 du ctoris d●…orum , cap. 27. of the poor . O mercifull God , who mighte ●…aue charged man with greate things , and yet contents himselfe with small : for it is but a small thing for a man to offer , not strayning himselfe for much . But God accepts the wil , rather then the deede , because the deed is next to nothing , without the will . Yet , a true will cannot neglect the deed ( because two haue more heat than one et virtus vnita forti●…r ) & the rather because a cup of cold water shall not escape vnrecompenced , when it is done to any in the name of Iustice and mercy ( Math 10 , 41. 42. as maye appear in 1 , Kinges . 17. where the widdowe of Zarepta giuing a little water vnto Elias ( for to that acte with the like , no doubt but our Sauioure looked ) shee gained a great blessing , first in the enlarging of her table ; secondly , in hauing her Son restored from death to life . If therfore we be liberall towards Christ , and his misticall bodie ( which indeede is the true Tabernacle not pight with handes ) it is but to bee liberall towards our self , seeing the●… by , gods blessings are en larged & the more confirmed vnto vs .

None so beeing destitute of all meanes to please God ( for God so leaueth euery soule excuseles ) it remaineth to speak of the materiall kindes of sacrifice firste , and then of their order of disposall . The matter of this Burnt-offring is flesh with his adiuncts , as of beasts and birds , of fish neuer . Fish was spared in the deluge from destruction , as reserued in his own ark or element & here reserued for mans ordinary vse , seeing no one kind of them was appointed for ceremoniall seruice . Reason of the one & the other I can collect none ( & yet I know what some haue written ) that may fit anlogie of saith , sauing this ; Syn couering the face of olde worlds earth , therefore iudgement went out only for sweeping the earth clean . But man with Ionah since having sinned on the sea , and therefore swallowed vp into the Bowels of the sea , it remaineth that waters , and earth and all , bee licked vp and refined by Iudiciall fire . The earth resined because man is of Reuel. 21. 1. earth ; but the Seas hauing no being more ( as Seas ) for what bee seas to man ? As chaffe to the wheat . But why Go●… would not that any fish shoulde sacramentally lie , I know not , excepting for that earth had sinned , and earth muste satisfie , and so fish not of the earth ( as Beaste and byrde is ) but 〈◊〉 of the waters . That any corporeall substance shoulde not bee of the earth , it is more then Philosophy can admitte ( as for the waters bringing forth fish and fouls in Genes , 1. it is vnderstood as of the wombe bringing forth ▪ but materiallie deriued from the Earth vnder ) ●…nd yet som Chymsts woulde haue water the Originall element of all . But hauing touched that ouer . curious question by the waie , let mee returne to the professed element of sacrifice , touching the which the scriptures speake plainly .

The Lord in choosing earth-creatures for sacrifice ; he culls out not onelye such as coulde most redily be acquired ; but also , such as mighte moste safely bee hand led .

He might haue charged them to haue presente●… Lyons , Bears , Leopards : For as Daniell sawe the Dan. 7. 1 &c Chal-deans , Mede-persians and Greekes , to be no better ; yea , as S. Iohn , Reu. 13. 1. Iohn sawe the Romans to bee all them beastes ioyntly ; so by nature we are al no better conditioned . And that the Persians well vnderstood , who once a yeere kepte a festiuall daye called The death of vices , what day they practised the killing and destroying of all sortes of Serpentes , vnderstanding by them varietye of vi . ces .

But as the Lorde would not charge Israel with Animalls , either hardly or dangerouslye to be acquired : so , by the tamerkind of creatures , he would teach vs more commendable qualifications . As all heathen inuention for sacrifice must needs be abhominable , because of the lord vncommanded ; so , to what an height of sauage im piety was Israell grown vnto , after their schisme from Iudah , who oftentimes stained theyr hands in their childrens blood offring them vp to the diuel & Moloch . But a iudgemente easie inough vpon that people which had bid the house of Dauid shift for it selfe ; and no meruail that Romanistes seeke to please God by bloody vnnaturall Stratagems , hauing schismed from little Iudah , and lefte Iesus to shifte for himselfe . Hee will shifte for himselfe & vs , when al their Gunpowder inuentions shal flash in their owne faces .

Amen .

Section . 10.

BEfore I touch these considerations Sacrificiall Particulers in Com mon. that agree vnto euery of the Holocausts apart , I iudge it fitting to insiste of these particulars , that agree in common among themselues , both for the manner of vsage , as also , the mystical end wherevnto they were referred . And the particulars in Commune , I enumber as follow .

1. All the sacrificiall presents ( for wee speake It is turned by this latin integrum . not only of ●…remellius for v●… , but also of Arias Mo●…us for the Romanists . now only of the first ch ) they wer to be Tamim integrall perfect . I knowe the word is of sundry tur●…ed , immaculat or vnspotted . And true it is such sence it hath , & therfore the word made attribute to beasts , not to birds : be caus the 1 might be had without spots , the 2 not . But seeing that is not the words first and neer sence , as also , for the holy-ghost elsewhere alludeth hereto ( as in Mala. 1 : 13 : 14 : & Hebr. 7 : 26 : ) it causeth mee to take the word more largelie , that is , for a creature in his Sacrifices perfection . kind perfect , not torn , rent , lame , diseased &c: And indeede , such a one was Christ , shall I say in his body ? why , the prophet Isaiah in chap. 53. insinuates that there should be no beautye in him , for which he shold be desired : true , but that was ( as there appeareth ) when our infirmities shold be vpon him , & he whipped , buff●…ted , & spit vpon for our sakes ( what beautye could then appear ? ) who otherwise was wh●…te and ruddy the chiefest of ten thousand . But in his soule was al perfection ( a reason why his bodye in the graue could feel no corruption , for if Adams soul had not first sin'd , his body could not haue corrupted : ) so that the moral law could not command that perfection that was not in him ; and indeed , such a priest & sacrifice , it besemed vs to haue . And is the churches head then perfect ? & oughte not his mysticall body ( the church ) to be perfect ? Yes , we are called in ma : 5 : to be perfect as our heauenvly father is perfect . And can wee in this life then be perfect ? We can not , and yet we can . We cannot in our selues ( for when we wold do good , euill is presente leading vs captiue , Rom , 7. ) but through Christ wee can do all things ; who was made sin , that we might bee made the righteousnes of God in him , 2. Cor 5 : 21 : But by what equity doth god command the fulfilling of the morall law in our selues , if so we cannot do it , and the law curseth such as doe not all the things in it ? By a double equity : once for that hee set mankind ou●… of his hands , enabled to keepe the lawe of perfection : Being now runne bank-rupt through his own defalt , it is iust with God notwithstanding to craue the debt : for our wilfull pouertye , is no cause why he shold cast aside his Iustice . Again , he commaunds perfection to his Sons disciples , because they haue a new and a liuing way , whereby Heb. 10. 19 ●…0 . they may attaine perfection , and that is , by true faith fastned vpon him . Because that no soule can be iustified by the morall lawe , but by the lawe of faith they can , therfore it is , that the holye ghoste saieth thus : The law mad●… nothing perfect , but the bringing in of a better hope made perfect — By so much is Iesus made a surely of a better couenant — wherefore he is able als●… perfectly to saue them that come vnto God by him , heb. 7 , 19 , 22 , 25 : O happy couenant of Grace , ●…ar exceeding the couenant of works ! This , Martin Luther looking deeply into Luther on the Galat. it causeth him for prefer ring of the latter , to d●…sanul Moses in a sort : and indeed in respect of any true Peace a soule can haue by the law of moral works , Moses may be bid giue place , and his two Tables bee put by : for thereby we can neuer be iustified ; and so consequently , neuer comforted , neuer saued . By the name Ies●…s , and by no other name vnder heauen , are wee to obtaine saluation . This beeing vngainsayably true , how wicked be the Romanistes , that teache Iustification with GOD by workes ! And how woonderfullye ouerseene are some , amongst vs , that ordinarily propounds the laws perfection so to the harts of their hearers , as they often leaue them marked for reprobates , in beeing found breakers thereof . I know that the Lawe is holye and pure , and that wee are to striue after conformity thereto ; but to pres it , as som in their Ignoraunce often presse it , ( and I woulde no lamentable presidentes thereof had passed ) is to lead people from christ , & in conforming themselues to the Law , to do it rather of a slauish feare ( which kinde of obedience is vnacceptable ) then of Loue to the lawes holinesse . It were good the Church were either purged of such fantastiques , or at least of theyr fantastique preachinges , tending indeede to Hereticall puritanisme , the very iustification of Ronanists , Anabaptistes & ●…amilists . Will people neuer vnderstand ? But to other particulars .

Section . 11.

SEcondly , the sacrifices of this Holocaust , were to Sacrifice presented at the dore , &c. be brought-vnto the do●…e of the Tabernacle , wher the Prieste was to receiue the same . In other sacrifices destinated to some particular necessity ( as in the 4 Chapter ) the Presenter was to confesse his or theyr sinne , with their hand or handes vppon the head of the Sinne offering . To bring the oblation to the doore , is generallie taken , for presenting our deuotions vnto Christ , who calls himselfe the dore in S. Iohn. 10 , 9 : The note is profitable , but I knowe not howe proper . To bring it vnto the dore of Con uention , was to bring it vnto the face of the Congregation , that all so might knowe , not onely that he was an Israelite called to the same Hope in Messiah , but also that so he might send vppe his sacrifice with theirs , euen in the same holy communion . Nor doth the equity thereof , but abide for euer . For besides our priuate deuotions , wee must publiquely also conuene , and so with one hearte and mind praise the father of our Lorde Iesus Christ . For saith the Apostle , If any withdraw himselfe , my soule shall haue no pleasure Heb. 10. 38. 39. in him ; making ( in the next wordes ) such withdrawing to bee an argument of perdition , and opposite vnto faith . As for the confession of sin , it remaineth still , to bee made vnto the hy-priest of our profession , Christ Iesus , but not to any minister necessarilye in the eare , as Romanists wold haue it . For marke , that all heere was done at the doore of Conuention , where other of the people might take notice of the sin , so well as of the sacrifice : for nothing here is once noted to be done in Huggermugger as the lasciuious vndermining Romanistes doe in their Cloisters . It rather argueth publique confession for publique sinne . The hand laid on the sinne offrings head , intimated theyre faith in Messiahs death for the forgiuenesse of sinn Nor without the hande of faith , is that sacrifice made ours . It is not sufficient sacrifice for sinne but for my sinne , so well as for any other . Wee muste therefore put the hande of our faith vpon Iesus Christe our Heade , and say ; Christ came into the worlde to saue sinners , of whome I am chiefe , and yet one of the poore members , to whome hee is an Head . If thy sinnes were as red as the scarlet-lace ( for there-to Nomb. 19 〈◊〉 Death of the sacrifice . doubtles Isaiah had reference , ) hee will make them as white as anye wool .

This is a better couenant , then that of works . Hic requiescas in vmbra .

3. Thirdly , all these sacrifices were to dye , and euen so was Christ . Caiphas coulde say so , It is necessary that one oye for the people . So saith Caiphas of Rome , But when hee hath so sayde , he hath spoken the thing he vnderstands not , wherupon his bloudy minded people , sets Barrabbas free , and crucifieth christ Iesus in his members : an heauy case , that christ must die , or wee coulde not liue .

4. Fourthly , the bloud of all these victimaes , was to be sprinkled vpon Blood sprinkled . the Altar rounde about : If rounde about besides the Altar , then it argued very plainly , that not only the Altar of Israel was by his bloud ( as afore ) purged ; but also , that the whole earth ( or nations ) round about Israell , was by the bloud of Messiah to receiue a purgation , according to that in Re. 7 , where after the sealing of Israel , there be an innumerable people of all nations , tongues & languages , that stand before the spirituall throne of Christ , with theyr garmentes made white by the bloud of the Lamb. But howsoeuer any shall vnderstand the Hebrew , the altar did well enough represent the whole spiritual Israel of God possessed of faith ( laying holde on the blood of Iesus , drinking the benefit thereof as verily in theyre hearts , as the hot brazen altar licked vp the blood ) vpon whose Phil. 2. 17 faith , not onely Sainte Paul , but others his successors should be willling to be offred vp ( euen as Christ before ) & that for the fulfilling of the remnant of Christs afflictions : not fulfilling them ( as proud Romanists would for perfecting Christes worke of Redemption ; but by waye of Conformity , it being necessarily required , that the members shoulde bee sutable with the Head . Oh sweet Iesus , wast thou willing to haue thy blood sprinkled vp and down , within and without Ierusalem , and shall not I bee willing for thy sweet sake to lay downe the beste blood of my body ? sweet Iesus enable me . Sweete Iesus make mee willing so to doe : whether euer or neuer there bee a necessity of so dooing ,

Section . 12.

FIstly , the burnt-offring was to be made naked ( the Beasts vncased , and the Birds vnplumed ) Sacrifice made naked . which Origen & some others vnderstand , of vncasing the word of his sh●…ll , for deliuering the Cranell ; the note good . But to keepe my selfe to the propriety of sense in Christ and his members ( for with farre setcht senses I coulde ( as som haue ) soone farce a great deale of paper to no purpose , or small ) , it aptlye resembles , first Christ & then his members vncasing & displuming themselues of whatsoeuer external glorye or comfort , for well pleasing the father of heauen . Christ , for his part ( heau●…on ●…kenose ) hee Philip , 2. 7. emptied himselfe , as it were , of laying aside his Godhead & glory , more glorioas then all habite ; making himselfe right poore for making many ritch . For his members , it teacheth them herein to be conformable vnto Iesus , willing for the work of godlines sake , to be vncased & displumed of all riches , credit , preferment , life , for glorifying of the heauenlye father . So to doe , is to take vp our crosse and follow him : to carry a crosse enforced vppon a man , deserues but an enforced thankes , and recompence .

But , to take vp a cros voluntarily ( when otherwise we might with false harred christians reuolt and leaue it ) that argues a greater loue to glory , then to a mans owne worldly welfare . O sweet Iesus , wast thou ( beeing heyr of al the world ) willing to be vncased of all , for doing good vnto vs : vouchsafe accordingly , to giue vs the grace to be as willing to vndergo with all willingnes , a redinesse of departure with all for thy sake . For what is the couering of our transitorye nature , but as Beastes hydes , wherewithall Adam and Heuah were first cloathed ? And what is the glory of this world , but as a feather driuen euery way with blaste , ●…now vp & inow downe : vanitie of vanities , and the consuming of precious time thereabouts , an affliction of spirit .

Sixtly , for al the sorts of sacrifice , it was the P●…s d●…t . Or●…hotomein , 〈◊〉 ●…ur them vp arighte . 〈…〉 . T●…●…e they had of 〈◊〉 so to do , I haue 〈◊〉〈◊〉 o●…e . Only heer 〈◊〉〈◊〉 ●…ee intended 〈◊〉 ? . The Apostle 〈◊〉 cought vp in the 〈◊〉〈◊〉 forme of-Phari●… , w●…o were stricte mitatours of the words of Moses ) he giues vs a ●…rincipal sence thereof , when as hee saith to Tinothie : 2. Tim. 2. 15. Chr. Pelargus and Dauid Chitiae note this Or thotomian here . study to shew thy else approoued vnto God , 〈◊〉 workeman that neede th ●…t be ashamed , Orthotononuta rightly cutting the ●…orde of truth . Seeing Christ the sau●…our is not giuen an effectual sacra●…ce ( at least , by ordina●… rule ) vnto any , sauing 〈◊〉 whome the word of ●…d is brought and parcular'y applied ; there●…re he commandeth the ●…inister , to haue asmuch ●…e for diuiding the word aright , as the l. euiticall priesthoode had to cut vp the victimaes aright . If I should apply this , then who would abide it ? Not many in our time , speciallye that bee fantastique : and yet the times be not so corrupt , but ( God haue the prais ) there bee some that will beare it , and maintain it . Onely let mee approue my selfe in a few Quoeres to the wise ; for wisedom is iustified of her children .

1 How do they deuide the word arighte , that teache the law vnto iustification , & in the want of moral perfection , do send people away for branded reprobates . A more damnable form of teaching I ( by the eare ) know not . 2 How do they cut vp the word aright , that teache ●…t is no true sacrament , that hath not a Sermon preceding it ; that is , in the abundance of their ignoraunte sense , that hath not a large speeche framed vpon a short Text ; for otherwise , our sacraments are neuer administred without the essentiall words & essential elements that appertain to the verye beeing of a sacrament . By a necessary consequent , these would bring vs to thinke wee haue horriblye sinned in comming to the Lordes supper , who haue not had their kind of sermon in Baptisme . For it was abhomination to come vnto the Pas-ouer before one was circumcised : we hauing Bapti●…me for circumcision , and the Lordes supper for their Pas-ouer : and so wee must , by a necessary consequent , come aboute again for baptisme , how many soeuer haue not then had a sermon according to their vnderstanding . If they fumble out the Brownists answer & say , that need not ; for as they that came circumcised from Israel vnto Iudah , did only repent such their circumcision , but not repeat it ; euen so in this , I answere they beg the question for such Israelites might wel repent their schisme from Iudah , but not repent their circumcision , much lesse the bap tised amongst vs , neede repente baptisme performed in the churches vnitye . If the Sacramente should at first be a false Sacramente , it could neuer bee made true without actual correction of the faulte ; euen as a doctrine at firste false , can neuer be made true , but by actuall alteration . These fantasticks would be put , first to define a sermon , & secondly bee put to searche for such a kind of sermon in the Bible before circum cision and Baptisme , the pas-ouer and Lords supper . But it is sufficient , that they bewitche the notvnderstanding people with such toyes , for procuring a bit of bread and a handfull of Barley ; and yet I feare not in meane time to saye , that it is the Gouernors great sin to suffer it . I am not ignorant , ( nay I hold fast ) that the best kinde of preaching , is best to bee approued , and as it may regularlye be had , is chiefely to bee desired , according to that of the Apostle , desire the best guifts . But must 1 Cor. 12. 31. it followe therefore , that none but the best , will qualifie a Christian , a Minister , or Sacramente ? Fye for shame .

Then some of these Sermocinators must be turned out , not onely for no Sacrament makers , but also for no christians A worde so for the vnwise least they seem wise , but no moe words to the vnwise , least they growe arrogant , as deseruing a laboured answer .

3. How do they cut vp the worde arighte , that teache people ( contrary to all the scriptures and approoued leitourgies ) not to pray for theyr familiar , godlye , approued Christian brother , that his sins ( though he cesire our praiers ) may be pardoned in Christ Iesus , without an I F after this manner , Lorde forgiue to this Brother his sinne ? I F it be thy pleasure . Adding this for theyr reason forsoothe , they knowe not by anye Reuelation whether such a one may not be a close hypocrite and a reprobate .

Monstr' horrena ' inform' ingens cui lumen ademptum . Was euer the like vnsaithfull and vncharitable position maintayned to the poysoning of ignoraunte hearers ? How woulde such a one pray for these that persecute , when they praie no better for such as blesse ? Shewe mee one president in the Bible for such a conceipte . Euery speache contayning an IF , is not prayer : Nor euery petition with an IF , is a prayer for remission of sinne . Nor if such an example coulde bee found , doth it presentlie followe , that it is a doctrine to vs . How shall I pray feruentlye for my brother if I doubte whether God will heare me ? How can I pray in Loue for him , if I doubt whether hee bee indeede a member of Christ ? or may belong to Christ ? Are not they well helped , that desire such new , fond , fashioned praiers ?

Our Sauiour dealte otherwise , and so did Saint Stephen , when beeing persecuted vnto the death ( were such persecutours like al , of them to bee reuealed for elected ones ? ) they prayed , that that sinne mighte not bee layde vnto theyr charge ; without that adding , if so they be thine elect . Wee are to walke by the commaundement , Praye for all ( excepting for such as haue sinned against the holye Ghost as afore ) specially to pray for the prosperity of all such , as wish wel to Ierusalem , that is to the Church . The secret things belong vnto the lord , but the things reuealed , ( & Deu. 29. 29. that is among others this to pray for albrethren in saith ) they remaine for vs and our children to d●…e them . Asking according to the open commandement , we performe an acceptable duty , howsoeuer Lord in secret for some secret purpose ) haue decreede of that particular otherwise . But if it were , but for preuenting of such fantastique formes of prayer , I maruail not , though the Churches gouernors impose a set form of publike prayers . Are such like to diuide the worde arighte , that knowe not yet howe to pray in faith and Charity ? with as good reason , they might debar people the sacraments , saying , that they belong only to the faithfull , & what know they but that they may be hypocrites .

4 Fourthly , howe doe they cut vp the worde of God aright ; that make , things of Indifferent nature so essentiall in religion , as the admittance of them destroye the sa cramentes , discipline , word , and Church ? But a very reuerend and learned Scholer hath discus sed that point artificially and yet plainelye in hi●… booke De adiaphoris . That I therefore referre Mr. Ga. Powell . to vnderstanding spirits wishing that Argumen●… had neuer so turmoyle●… our language to the per uersion of silly iudgements .

5 Fiftly , how do they cut and apply the word aright , that hauing pastorall places doe delite publikely to shame their owne people particularly and personaly , before all strangers , with bitter derisions and girdinges ; and that before any priuate dealing with them in loue and meetnesse of spirite ; as if with the horn they wold push them out of the sold , rather then trauail , bow & bende with our sauiour , for getting the loste sheepe home againe to the fold . Such as these woulde feele discipline , before they be permitted to teach disciplin .

6. Sixtly , how do they cut vp the text arighte , that hauing once read it , do let it fall as an hot iron , not daring once after to touch it . These ( forsooth ) would not be called bare reders ( much lesse domb-dogs ) and therefore they must vndergo to preach , though they cannot tell what . And yet if they can declamita●…e ad clepsydram per horam , make a declamation of an howre-longe againste some common sinns ( though without al powrefull enforcement of the worde ) O , such a one hath made an excellent sermon , and I warrant him a very goodman . Alas , alas , that where our People for the time of hearing mighte be Teachers , they shold yet stand need of milke , with liue vpon lyne , and precepte vpon precepte . But they be like the women whereof the Apostle speaketh vnto Timothy , that bee stil learning , but neuer able to come vnto the knoweledge of the truth . To 〈◊〉 . Tim. 3. 7. harpe on this stringe , is vnpleasant . Let me passe to other particulars of sacrifice in Leuit. 1.

Section . 13.

SEuentlie , the inwardes of the victimaes together with the Feet , were to be washed , arguing firste , that nothing in figure could be made too cleane , for representing the inward purity and holin●…sse that was in Messiah . Of whom in the gospel is said , that Sathan comming to win●…ow him , lo , he found nohing in him ; that is , no Iohn . 14. 80 ill matter at all whereupon hee might worke . Secondly , it teacheth his mysticall members , once to suffer the minister of the word rebuking plainly ( as in I , Cor. 14. 24 , 25 ) to diuide between their rayns & thoughts , or rather the spirit of that two edged word acknoledging it humbly to bee an effect of the Holy-ghoste for their Hearts Purification . As also it teacheth all , that woulde off●…r vp themselues a liuing sacrifice vnto God , to purge their heartes so well as their hands ( according to S. Iames his aduise ) for outward conformation without inward purgation , is but as a Sepulchre painted with o●…t , and ful of ro●…tennes within , the very sin of the Pharises , whom our sauiour so o●…ten left to a Woe . Euery 1. 〈◊〉 . 3. 3. I●…a 〈◊〉 , 〈◊〉〈◊〉 . ●…m purgat . one will say , I am the child of god ; but he that hath this hope ( saith Saint Iohn ) doth purifie himself is he is pure . And because that euery day , our affections ( which at the souls Origen . in Le●… . 1. eet ) ●…o attract some vncleannes ( for euil thoghts vncleannesses &c , are from within and defile a man ) therefore our sauionr in washing the feet of his disciples , and giuing it in commaundement to bee practised , hath taught vs daily to washe away the vncleannes of our affections , by a heart sending out water of con ●…ition and repentance : The outward feet so leading to inward affections ; and for such ceremonial respect , both feet & bow els washed togither in sacrifice Togither with washing the cups outside , let vs wash that is within : and then to such ●…leane-ones , all things ●…ecome cleane . But vnto them that ar defiled & vnbelieuing , is nothing pure , but euen their minds and co●…iences are d filed .

The eight Commune consideration , is the Sacrifices p●…rs burnt . burning of all the parts , after that they be orderly placed on the Altar . Touching Christ , it represented the fierye indignation of his Father , flaming againste him , & seazing on euery part of him , to the making of him crye out vehemently , ●…y God , my god ●…hy hast thou forsaken me : for left hee was ( as Isaiah foretolde in chapter 63 ) to treade the wine-presse alone , not one helping him , but his owne arme sustayning him . Sweete Iesus , hast thou thus fryed for our sinnes ? O giue vs the Grace accordinglye , to suffer patientlie for our own sin . By way of merit we can not do it ( for the meri●… worke is alone in thee ) but by way of conformity vnto thee . For if thou ( the prince of our saluation ) Hebr. 〈◊〉 . 10. was consecrated through affliction , how shall no●… we thy members also be consecrated through fiery tryalls ?

The ninth common Sacrifice a sa uour of Rest or swee●…nes . consideration , is , that euery of these oblations so offered , they were , ( for the end they were referred vnto ) a sweet sauour , ( or , a sauour of rest ) vnto the Lord . The Originall words heer , be the same as in Genes. 8 21. R●…ch nichóa●…h a sauour of rest , 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 N●…ach . expounded , by the Apostle of Christ , when as he terms him in Eph. 5. 2 Os●…én euôdias a sacrifice of sweet sauour ; arguing , that if he had not been 〈◊〉 sacrifice smelling sweet in the nosethrills of his father , hee coulde neuer haue brought a Rest vn to vs , nor vs vnto the land of rest . That we shoulde laboure to conforme our selues vnto our heade in the like , who doubteth ? But wherein speciallie shall wee doe that ? Two ( specialls I will note ; the firste is prayer feruente ; the second is Almes . Prayers offred vp in faith not wauering , and in Charity vndefiled , bee in Reuelation 8. 3 , 4. resembled vnto odours : whervpon legal odours the Signe , and prayers the thing signified , are introduced , both of them ascending togither . For Almes , they be expresly termed in Phillip. 4 , 18 , Osmén and Thusian euódias , for that beeing giuen in faith and Charitie , they sauor sweetly i●… the no sethrills of the almightie . Cornelius th●… captaine ( though a Gentile by byrth ) by dwelling amongest the Iewes , had learned so much before Saint Peter came vnto him , and therefore gaue himselfe to prayer and almes ; Which by reason of their qualification , came vp into rememberance before God , Actes 10 , 4. Teach this doctrine that shall , who will beleiue it ? Few of this age : For if they did , they would giue themselues more to alms , & prayer : though that which so giue is but lent vnto the Lorde and no such paymaster , as the mercifull know , if they had faith to truste him ) yet the Lorde shall go without it , & so shall his members . And think they neuer to heare of such diffident with holding ? Yes , in the last day it shall be told them before GOD , Angells and men : yea , the Lorde Iesus shal thus say vnto them , Math. 25. 31. &c. ●…am . 2. 13. Inasmuch as ye haue not don it to these little ones , ye haue not don it vnto me : & therefore departe with the diuell and his angels into hell fire . There shal bee iudgement without mercy . Whereas to the mercifull it shal be sayd , Inasmuch as ye did it to these little ones , ye haue don it vnto me : therfore enter into the kingdom prepared for yee , from the beginning : so mercy reioy●…eth against iudgement . And so much for the par ticulars of the beasts & Birdes , agreeing in common for vsage and end . It remaineth now I doe speake of some specialls excepted from the generall rule aforesaid .

Section . 14.

THere bee some thinges in the burnt offerings , that stand peculiar and Sacrifices peculiars . proper to their owne kind : as first , in the beasts it was required , that only Males were offred : so is it not necessarilye required in the Birds . Secondly , the fat of the beasts was to be seuered from the inwards , so not in the birds . Thirdly , the Beasts were to bee diuided asunder , so not the Birds . Fourthly , the whole of the Beasts was to be offred & receaued , but the maw & feathers of the Birds were to be cast on the Eastside of the Altar amongst the a shes , that were to bee swept vp & caried away out of the Tabernacle : of all these in order , as God shall enable me .

1. First , that Males of the Beasts were required ; & males beeing naturallye more sufficient & strong , they best serued for expressing the sufficiency of Iesus for becomming an al sufficient sacrifice both for fying his father , & strengthning of his members . Touching vs , it taught ( as Malachi teacheth ) that the best things are Mal. 1. 14. to be giuen vnto God , & that vnder the paine of 〈◊〉 curse . In the birdes , this seemed to bee dispensed with , the reason I knowe not .

2. Secondly , the birds not being diuided asunder , did doubtles teache som vnity in the parts of our deuotion , and fellowships . But why also the same was not admitted in the Beastes , I yet conceiue not .

3. Thirdly , that the far of all inwards shoulde bee offered vpp to the Lord ( for neither that inward fat , nor bloud might bee eaten in any houshold of Israel ) I doubt not it intended , both in Christ Leuit. 3. 16. 17. for merit , and in vs for conformitye , an offering vp to the father of heauen , the very best cogitations within vs . But why in the beastes seuered , & the other not enioy●…ed , it passeth my present capacity .

4 Fourthly , why nothing in the Beastes , but somwhat in the birds should bee reiected , I neither know : but what may bee meant by the reiection of feathers & maw , I doubt not to speak probably & with consonance of faith . The mawe and feathers being expulsed the Sacrifice & so consequently , of dislike vnto GOD , they must necessarily intend euill reiected of Christ , and to be cast aside of vs . What is more light then a feather ? and what more light then vnity of mind ? Christ taking our nature , did that without assuming our vanity . The substance he took , the flickering Accident hee remoued : O that these feathers did not cause vs often mount as hy as fooles ( puft vp , as the Apostle speaketh , knowing nothing , at least as we should know ) till we recule vs sodainly downe againe , a contrary extremity . Touching the mawe , when wee remember what the Prophet Zephaniah sayth to Ierusalem , woe to the maw Zeph. 3. 1. in both places is the word , ●…eah . See ●…remellius thereon . ( for so the originall readeth ) we may vnderstand , that the mawe is mystically wickednesse , wherewith Cities and people be gorged . And because that the mawe or gorge consisteth of sundrye kinds of seedes ( and abhomination it was to sow one plotte with sundrye seeds mixed ) it argueth , the sundry seeds of euill opinions and examples , which the very doues of God too readily pick vp heere and there , which makes them an vnacceptable sacrifice vnto God , till the same be disgorged . O good God , if this be true ( and too true it is ) in what a miserye are churches ordinarilie in ? One pickes vp euill opinions from hereticks and schismaticks , and all too readily do swallowe down the corrupt examples of the times ; whereby people do make Ieru salem a mawe ( I coulde wish that our Ierusalem were not for that , vnder the hand of a continuing pestilence ) and by such collection of euill humors , they fill the bodye of the common wealth with Apostems . If they breake within , and haue no issue out by heartie confession , a thousand to one they strangle vs : with S Iames therefore I saye , wherefore cast aside all filthinesse and superfluity of wickednesse , receiuing with mecknes the word ingraffed in you , sufficient to save your sowles .

So much of the burntoffringes , in respecte of considerations Common and proper vnto them , as seuered from the Creatures qualitie , & what they mystically intended .

Section . 15.

THe creatures destinate vnto an Holocaust , they bee ( as afore in their methodical diuision ) beastes and byrds . The first beaste is the bullock as yet not carying the yoake , but The bullock after that he came to the Priests fingring , he was yoaked & yoaked again , with byndings , twitchinges , knockings , pierô sweet Iesus , so was thou yoked for our sinnes ; who before thou vnderwente our nature , neuer caryed yoke , for thou could not , because thou then was only god blessed for euer . But vnto the God-heade vniting our manhood , how was thou drawn before the Hy-priest , howe was thou bound , twitched , smitten , hanged vp & pierced , and all for our sinne ! Ieremy saith , that it is good for a man to beare Ier. Lament. 3. 27. the yoke in his youth , and shall we bee impatient to beare , as thou hast borne before vs ? Dauid coulde saye , that it was good for him that he had been afflicted : and cannot wee finde like good in our afflictions , yea in the afflictions of our youth ? Timely crookes the Tree , that good crammocke will bee ; and will wee not at firste bowe downe , take vp Christs yoke and followe him ? Hee was the Bullocke , which was slaughtered for the Prodigall , euen for the repenting Gentile , when the Elder Brother Israell stoode without . Well through vnbeliefe they are Rom. 11 20 broken of , and thou stands by faith , be not thou high-minded , but feare : For if God spared not the natural braunches , take heed leaste he also spare not thee . Proude rebellious heifer , Humble thy selfe vnder the mighty hand of God , and beare the yoake of his commandements , although thou Mat. 11. 29. therfore be yoked vnto the Hornes of the Alter . So shalte thou bee a sacrifice of sweete odour in thy kinde , for Conformity , as Iesus was to his father for thee , in waye of perfect Merit .

The second kinde of burnt-offring was of Sheep sacrifice . the flocke , as sheepe and Goates . Firste for the Sheepe , It is a creature ( for I purposely auoide farre fetcht considerations , the verye cause of Babel , in exposition ) that is moste simple , and yet very profitable . Simple it is and needes muste bee held , that is not only ( as Isaiah speaketh ) dombe before the shearer ( yea , before the slaughterer ) but also departe withoute noys withfleece , to him that sheares him . With the Eunuche in Act. 8. thou may ask this question ( thogh not with like ignorance ) ●…raie th●…e of wh●…m speaketh the 〈◊〉 this ? I answer : he speaketh it of Christ really , & by imitatiōin the next place of his mystical body . For Iesus him self , who could exact more simplicity , than hee wittingly & willingly performed ? Knowing that his time of deth drewe neere , as also that the traitoure was gone out to deliuer him into the bloodsuckers hands , hee wente into his accustomed garden for prayer , familiarly known vnto Iudas the traytor . Hee there beeing met withall , and asked if hee were the man they soughte for , without all equiuocation hee tells them . Hauing smit them downe with his word , hee would not flye , but did as if hee shoulde saye , Loe , I come to doe thy will O God . The varlets hayling him vp and down from post to piller , from one place to an other ( and the miles hee trauailed that nighte , were more then inow ) they despitefullye mocking him , spawling in his face and deriding him , did neuer once returne an harshe word . After diuers questions , hee answering them mildely , but they nothing bettered thereby ( good Lorde , what maruell then if we speak without speeding ? ) hee then beeing againe asked againe the same thinges , was more mute then the shaddowinge Lambe before his shearer .

For his fleece , he was willing not onely to laye aside ( after a sorte ) the manifestacion of his glorious power ; but also , to bee fleeced of his cloathes ( euen of his seamelesse Coate ) to the baring of his body vnto the Crosse. And shall his simplicitye not teache vs simplicitye , euen the simplicitye of the Doue ?

And shall not his patience in bearing the Crosse , teache vs with like patience for his sake to vndergoe anye losse ? The Apostle vnto the Hebrewes doth comforte some of them , in putting them in mind of their former like qualified example : when he speaks to them thus : Now call to remembrance the day , Heb. 10. 32. that are passed , in the which after ye had receiued light , ye endured a great sight i●… afflictions : and partly while ye became 〈◊〉 of the●… which were ●…ed too an●… f●… . For 〈◊〉 sorowe●… with ●…e for my bonds , and 〈◊〉 with ●…y the spoiling of your goods ; knowing 〈◊〉 your selues ●…w that ye haue in heauen , a better and 〈◊〉 end●…ring s●…bstaunce . A woonderous thing , i●… these times we are all for action , nothing for passion . All for getting , nothing for loosing : as if wee had turned Christianisme into Machiauelisme , Christ into Belial , Heauen into hell . Lord for thy sons sake , by the operation of thy worde and spirite make vs true sheep of thy pasture , conuerting our equiuocation into simplicitye of behauiour , with singlenesse of hearte ; as also , of rebellious Agents , make vs conformable Patientes ; that so , if wee bee called thereunto , we maye bee willinge for thy sake , to be killed all day long . Mean time wee desire forgiuenes of our sinne , and prayse thy name , for bringing the gunpowder Chemarims into their owne fire , wherewith they purposed with Nebuchadnetsar to haue burned thy temple : hoping still ( Lord increase the meanes of true hope ) that thou that hast giuen the rebellious Ramme , to dye in the place of tender young Isaac , wilt perfect the worke that thou hast begonne ; leaste the impudent Iebusites should reproachfully say , Now where is their God ?

The third Animall destined heere for sacrifice , The Goate sacrificed , propter similitudinem carnis peccati : Beda in Leuit. 1. is the Goate . The Sheepe aforesayde not more harmelesse , then this harmefull . In which respecte , the Prophet Ezechiel in Chapter 34 : 17 &c: putteth a difference between the sheep on the one side , and the sturdye Rammes and Goates on the other side , speaking thus ; Also you my Sheepe , thus saith the Lord God , behold I iudge between sheep & sheep between the Rams and the Goats . Seemeth it a small thing vnto you , to haue eaten vp the good pasture , but ye must treade downe with your feet the residue of your pasture , and to haue drunk of the deep waters , but ye must trouble the residue with your feet ? And my sheepe eate that which ye haue troden with your feet , & drink that which ye haue troubled with your feet : &c Of proude mounting minds be the Goats , and yet no creature more rāmish stinking thorough the abundance of luxury ; besides that Naturians note his gnawing of trees to bee the death of trees : as Ezekiel expounds them for people iniurious and nociuous ; so our Sauiour in the Gospell Math. 25. puts them on his left hand , and after that doth seat them with the diuel and his Angels , by reason of their wickednes . How coms the Goat then , ceremonially to shaddowe out Christ , who is the end of the lawe ? Of him it is testified , that he was in all things like vnto vs , Sin only excepted : verve true . Neither did the Goat shadow him forth , in respecte of any sinne in him , but for sin vpon him : So that he mighte well say , as in Amos. Beholde I am pressed vnder you , as a cart is pressed , that is full of sheaues . Not a cart-load , but a worlds load of sinne was vpon him , whereby in our nature he became the Lot-goat in Leuitticus , 16. while in the other nature hee withdrewe ( in respect of manifestation ) vnto Gnarazel a place inhabitable for sinners . Heereupon let me lay down the speech of an ancient greeke father . Typos tauta tou despotou Theodoret. quaest. 22. in Leuit. Hesychius also by the second goat vnderstands the Diuinity : so likewise doth the Master of Sentences . 3 distinct. 21. Christou &c , that is These things carry a type of the Lord Christe , but so notwithstand●…ng , as these two Animalls be not taken for two persons , but for two natures . For seeing , that by one goate , both the mortalitie and immortality of Christe the Lorde , coulde not bee fi●…e shadowed out , necessarilie therefore two were commaunded ; that so the slaine one mighte prefigure the passible nature of his flesh , and that which was set free , mighte point out the impassible nature of the godhead : so far By which Godhead th manhood being secretly sustained , and sin ( as vpon the head ) being so caried away captiue , that it might neuer be brought into iudgement against Israel : the Godhead for that might very fitly bee represented by the scape goat ; so well as in act : 20 28 : God is saide by his bloud to purchase his Church .

Sweet Iesus , what discomfortable burden didst thou beare for mankind , that indeed might fully bee represented by the goat ; who haue not only the sin of others vpon vs ( as negligentmaiestrats , ministers , masters , Parents , haue the sinnes of their vngouerned & vntaught people vpon them : and the intifers to sinne , haue the sins of the intised vpon them ) but also the Goat fitly and fullie resembled vs for sin also within vs : so that , neither outside nor inside is free from desert of iudgment . O Lorde , how shall wee stand in thy presence ? Giue vs faith in thee , wherby thou maist couer our iniquities , as Esaus garment couered Iacob , wherby he got the blessing . I beleeue , lord help my vnbeliefe . And howsoeuer I can neuer purge my selfe , as I may merite the least of thy fauours ; yet I beseeche thee giue mee grace to labour the clearinge of heart and hand , in way of thankefulnesse and conformity ; that so dying to sinne , as thou dyed for sin , I may in my conuersation , glorifie the father that is in heauen : Amen . So much for the sacrificial Beasts , first of the heard , secondly of the flocke . Now followeth the burnt offring of Birds .

Section . 16.

THe Birdes appointed for Holocaust in this Turtles sacrificed . first of Leuiticus are first the Turtles , and secondlye the Pigeons . The phrase in the Text , Let thy oblation bee Of the Turtles , or of yong Pigeons , compared with the sacrifice of purification , in Leu. 12. 8. ( where a lamb being offred , then 1 Turtle or Pigeon wold serue : but otherwise , a payre of birds ) it causeth mee think , that here also is intended , a coople of the one or the other . But to the Turtle first .

1 The Turtle is noted , for Turtle . Pelargus in Leuit. 12. her fastnes and faithfulnes to her mate , to bee Fidei coniugalis emblema , an Embleme of mariage fidelity . What greater faithfulnes can there be , than that wherwith christ hath loued his Church ? So dear hath his spouses bin vnto him , as for washing her from the Leaprosie of sin , he hath wil linglye powred forth his best bloud . The Pelicane was neuer so prodigal of her bloud to her little ones , as hee of his bloud for his little flock . Sweet Iesus , the bloud of the goat is noted to dissolue the Adamant , and shall not thy Turtle bloud , constraine our stony hearts to melte with loue ? O giue vnto vs the hearte that Dauid had , who in the wante of thee in the Psal. 42. 1. & 84. 2. Sacrifices vse , did breath pant , and fainte downewards . The poore Turtle respecteth onelye her mate , and why shold we spiritually wed our heart to any but to thee ? It was the sinne of Israell to go a whoringe after other louers ( false Gods and false worships : ) sweet Iesus keepe vs vnto thee in the vnitie of truth and bonds of peace . To thee wee gaue out faith in Baptisme ( not to Moses nor his law-for that way shall no flesh bee iustified in thy sighte ) giue vs therefore allwayes , specially when satan would assaile vs with desperation , to looke directly vnto thee , who saiest , Beleiue and liue , not worke and liue . By thy Prophet thou thus saiest , They say if a man put away his wife & shee goe from him , and become an other mans : shal hee returne again unto her ? Shall not thus land ( for doing so ) bee polluted ? But thou ( speaking to the Church ) haste plaied the Harlot with many louers , Yet turne againe to mee , saith the Lord . O Lorde howe slowe art thou to wrath , and yet art a iealous God ouer thy people : when thou sente Moses into AEgypte , for fetching out thy churche ; loe ( as Eze●…iel thy seruante testifieth chap. 20 , ) they were all generally wedded to the Idolls of Egypt , hauing in Euery groue vp aboundance of Louers : yet ( so greate i●… thy Turtle-loue , vnto thy Doue that s but one ) that thou bid them cast Cantic. 6. 8. away their Idolls , and so returne vnto thee . But , ô egregious sin , they denied so to doe . Yet , for thy names sake , thou wouldst not destroy them but still woed them vnto thee , and so finally brought them in the pascall supper , vnto thine owne Table . Lord giue vs grace , by the conside ration of thy infinite & endlesse loue , to bee more faithfull and faste vnto thee , and ready in all distresses , firmely to beleeue , that thou which hast begonn anie good in vs , will for thine own glorie , make the same in due time perfect .

2. For the pigeons , or howse-doues , they bee Pigeon . noted ( & daily experience teacheth it ) that they do gregatim volitare naturally desire to fly by flocks . The prophet Isaiah , foreseeing in faith ●…sa . 60. 8. the great nomber of Gentiles that should be gathe red to the Church by the comming of Christ , hee speakes of it by way of admiration , thus : who are these that flye like a clowde , and as the Doues vnto theire windowes . The multitude of them are compared to acloud ( as bee all the faithfull in Hebr. 11. tearmed in Hebr: 121 , a Clowd of witnesses ) & their comming vnto the church is by flocks , as doues to their culuer howse , and as thousands rowled in togither , at Saint Peters Sermons , Christs doue is but one , as shee is considered a bodye to him , her Head ; but the members of that on catholique body , be many We are inioyned in , S. Mathew the 10. Ch. to be innocent or simple as Doues . Of innocency and simplicitie . I haue spoken in the sheep , nor need I heer to inculcate that . Naturians haue noted that they be void of gall , teaching vs to bee void of bittern : but sure I am , that howsoeuer they lack a bag of gal : yet there is that matter in them , howsoever sparsed , may appeare by theire prettie kind of pettishnes . Arguing that howsoeuer we should not retaine a bag of gall in vs ( as Simon Magus did to the causing of a root of bitternes to grow vp ) yet we are to retain an holy anger in vs against sin ; according to that aduise of the Apostle vnto the Ephesians , bee angry but sin not .

These particulars con sidered , first in the Field-Doue , and secondly in the Home-doue , I think it good to adde a consideration in common to both : & that is , the form of their Musick , which is a mixt note ; neither who ly glad , nor wholy sad : & that may teach vs , that our note in this worlde is neither to exist wholy of gladnes ( for then wee should soon forget God and our selues ) , nor yet to rest wholy in Sadnes ( for then we shold soon fal into desperation ) but as to be glad in the Lord who worketh all for our good , remembring vs as he remembred Peter , when we with Peter forget our selues : so again to be sa●… in respect of our spiritual lacks towards him , that loues vs so dearly . Such a doue was Dauid thorogh the book of psalms as may appear by his for rowful gladnes ( the one meting other ) expressed wonderful often . Hezekiah Psal. 〈◊〉 . 2. the wo●…de Hagah expounded . was such a doue mourning towards the wall , & yet not emptied of faith , whereby he reioyced in the liuing lord . The holy ghoste in the 1 Psa. teaching who is blessed , ( I negatiuely , He that doth not this ; them affirmatiuely , but he that doth this ) he in the latter place saith of the blessed-man that his delite is in the law of the Lord , & in his lawe Hagah is so expou nded in Isa 38 , 14. HAGAH he doth meditate day and night . The worde Hagah is turned meditate in respect of matter ther pressed , as also for that our language wil hardly in a word expres it fitly : but otherwise ( which is Expositours office to declare ) it signifies Gemere vt columba to sigh it out as a doue . Which wel teacheth , that spiritual chewing the cud , or meditation vpon the lords word , it begetteth sorrow whil we look vpon the law : but looking on the gospel , we see occasion of reioycement . Now , least sorow should cause vs despair , or the ioye cause vs presume aboue that wee should ; while in our meditation we cast one eye on the law , we are to cast the other on the glad tidings of Iesus . The first will beget and continue in vs , a reuerend awe of God and his iudgements : and the other will beget and continue in vs an holy reioycement . God hath ioyned this sad-gladnesse & glad-sadnes togither : and none but such as would be accursed , will in this world go about to put them asunder . And so much of the Birds .

Section . 17.

FOr an end to the whole : first , why did God incommend so many sortes of sacrifice to the church ? Principally for these respects : once to lead people ( as by the Eye and hand ) to the manifolde sinnes they ron into : that hauing the Sight & Sense of them , they might bee forced to fly from themselues and any their best works , to the one onely sufficient sacrifice , christ Iesus crucified . As also , by the variety of commendable qualities in the sacrifices , to consider the superexcelent mach les graces in Iesus , wherto euery Christian member , shoulde striue to conform it selfe : for that is a conformity of conformities , aliened from the world .

2. Secondly , it may then bee demaunded , wherefore these sacrifices were not continued , though not to signifie Christ to come , yet to signifie the same thinges in Christ passed ? I answer : one mayn reason why god so abolished them , might be for the good of Israel euen for their readyer comming to Christ . For if now after the abolishment , they are ready to follow them with daungerous stumblings , how then wold they haue rushed vppon them , if so they still had stood in their way . A fore-resemblance hereof , might be that burial of Moses by Iehouah Deut. the last chapter . in an vnknowne place ; that so with more readinesse they might followe Ioshua ( or Iesus ) Heb. 4. 8. his successour ( for both the names be one : the first Hebrew , the second Greek , in English Sauior ) who had they known his sepulcre , no doubte , they would not onelye haue idolatrizd before it , as the Romanists doe vpon slenderer respects , but also had bin likely to haue builded some habitations nere to him , and haue put Ioshuah to haue iourneyed to Canaan alone : Because they shold not rest on Moses , but follow Ioshuah , the Lord conueyd his body away , notwithstanding that Satan ( as Saint Iude noteth ) stroue for the contrary . And euen so likewise , he hath remoued the bodie of Moses his ceremonies , to the end that they and all , may more readily repaire to Iesus . For Iesus & not Moses must bring the people vnto heauens Rest , better then Canaan the figure : Secondly , the comming of Christ Iesus , was the great grace of this world and therefore proportionably to bee exhibited with fewer ceremonies and lesse chargeable . In which respect , Baptisme came in place of all washings and purifications by water and bloud : and the Lords supper substituting the meat offrings , drinke offrings and the fleshofferings accompanying the same . Both these ceremonies right easie , and effectually and familiarly pointing out all the former excellencies in Iesus , the end of all ceremonies .

3. Againe it may bee demaunded , touching the Fathers before Christes appearance , and vs after his appearance , whether in their & our ceremonies , Christ be receiued in one and the same manner of them and vs . I answer , they sawe him to come by faith , and we by faith see that he is passed by . Their faith did not receiue him carnallye , nor doth ours : they beleiued that so verily as their bodies were partakers of the sacramental signs , so their souls shold partake of christ & his graces sig nified therby : if any shold haue taught an Israelit or Iew , that after the Priest had consecrated in the meatoffring , meale , oyle , &c. as after his consecration of the victimaes , that all these beasts , birds , meal , oyle , eares of corn , frankinsence , wine , that all or anye of them had bin turned into the Real carnal nature of Messiah and that so they had eaten Christ fleshly , doubt lesse they woulde haue stoned such a one to death , as teaching but a Bellygod and a Beastlye Christ . But the Romanistes ( the vpholders of the winegod & breaden God ) they will say , that howsoeuer the auncient church did not in theyr oblations receiue the verye flesh and bloud of Christ ( for as then hee had not put our nature vppon him , howsoeuer som say , he did in certain appearances , sed mihi qui dem opinio dura ) yet the greater Grace exhibited vnto the new Church , dooth necessarily bring such reall eating of him , with it . I answer , the grace is more excellent & diuine to feed on him by faith , them to eate him really with teethe . And if the Church in any age , shold haue eaten Christ so grosly , them it doubtles had bin commended , to the ancient church , who in her nōage was inform Hebr. 9. 10. ed ( as the apostl speketh ) with carnal rites . Besides , how coms it about then , that they dare not saye , that the water in baptim is also turned into his reall blood , for cleansing of our soules ? Besides , if Iudas Iscariot & vnbelieuers do eat very flesh in the Sacrament ( for so they teach , & sure their teeth are as able as others ) how coms it they can be damned ; except these Idolaters will basphemously also say , that som of Christs real nature & holy body is also damned with them . Proh nefandum scelus , their doctrine is like their vaulte gunpowder practises , & their giuing the sacrament for obliging people vnto massacres , & treasons matchlesse , argues them bolder in euil , then the Diuell himselfe vnmasked durst be . If they shall say ( and what dare they not say ) that the ancient christian doctors wer of their mind : I answer : t is fouly vntrue : shew me that euer so much as once any of them bound any person by the sacraments receiuing , to attempt any murther : If they say , they were of their mind touching the reall eating of Christes flesh in the newe testament . I answer : first it followeth not that wee shold beleeue any thing which any of them shall teach opposit vnto scripture : for the Apostle commands vs in such a case , to hold an angell accursed . Secondly , it appeareth flat otherwise as many our learned men haue proued ; which rests vpon them neuer to be truely answered . A few such testimonies I will adde .

Irenaeus in l. 4 c. 34 ) Eucharistia constat ex duabus rebus , Terrena & caelesti ,

Tertul. l. 4 contra Marcion . ) Acceptum & distributum discipulis , corpus suum illud fecit , hec est corpus meum dicendo , hoc est , figura corporis mei .

Euseb. demonst. euang. l. 1. c. 10 ) Mirabilem quandam victimam , sacrificium que eximium patri suo operatus pro nostra omnium salute , obtulit , eiusque rei memoriam , vt nos ipsi Deo pro sacrificio offeremus , instituit .

Ambros. in Luke , 24 , Non enim corporali tactu Christum , sed fide tangimus .

Chrysostom in Psal: 22 : Istam mensam praeparauit , vt quotidie similitu dinem Corporis & sanguinis Christi , panem & virum secundum Ordinem Melchisedech nobis ostendcret in sacramento .

Procopius Gazaeus in cap : 49 Genes. ) Dedit cor poris sui imaginem vel effigiem aut typum discipulis , haud amplius admit tens cruenta legis sacrifi cia :

Macarius in homil: 27 offertur in Ecclesia Panis & vinum Anti-●…ypon carnis eius & sanguinis .

Augustini illud triuiale Si sacramenta earum rerum quarum sacramenta sunt , similitudinem non haberent , sacramenta non essent : vt in Baptismo ; sicut aqua exterius mundal , ita Christus lauacro aquae in verbo mundat ecclesiam

In Eucharistia , sicut panis materialis alit , sustentat , confirmat , ita Corpus Christi est alimentum spirituale , noui seu interni hominis .

Barnard ad fratres de Monte , de vita solit. ) Re●… sacramenti nemo percipit nisi dignus & idoneus . Sacramentum sine re sacramenti mors est . Res etiam sacramenti , etiam praeter sacramentum , sumenti vita aeterna est . With infinite the like . And indeede , the Patriarchs , and we should not be saued by on and the same faith ( but they by one faith and wee by another ) if wee shoulde bee saued alone by eating his reall-flesh , and they without . The Auncientes many times extolled The thing signified so hie , as they almoste forgot the Signe : but that was not , for that they held the Sign to be turned into the thing signified ; but because they laboured to bring theire hearers from sticking superstitiously in the sign , vnto the grace signified thereby ; yea , exhibited therwith vnto the faithfull communicant . But leauing the Romanists to their Gods of bread , their gods of wine , and their Gods and goddesses of wood , stone , gold , siluer , tin , lead , wax : let vs hold that position of Augustin , who speaking of the old & new Sacraments , saith , They be diuers in their signes , but in the Aug. in Iohan . tract. 26 In signis di uersa sunt , sed in re quae significatur , paria sunt . thing signified they be alike .

4. A fourth question may be this : whither all such as inioyne and vndergoe any externall ceremonies ( specially , significatiue ) as in the Bible , be not of God directlye and expresly enioyned ; whither all such people commaunding bee not limmes of Antichrist , and the vndergoers bearers of the badge of Antichrist ? I answer . Antichristianisme consistes not in things commanded besides expres scripture ( for then the festiuals appointed by Mordecai & Iudas Maccabaeus , the rearing vp of Synagogues & synagogicall orders , the rearing vp of schooles of prophecie with their orders , the rough garment of the vn-Leuitical prophets , with many things in the temple not expres ly commanded , shold be Antichristian ) but the commanding & vndergoing of things opposite or against the scripture . The counsel the apost. gaue the Corinths in chap. 7. hee saith of it , that he had it not commaunded from the Lord : and therefore besides scripture , but not against Scripture : for had it beene against the lordes worde , it had been but the counsail of Satan . To command anie order , ceremony or act●… againste the scripture , is meere deuellir●… : And to haue any ceremony in the Church , though not against scripture , yet , absolutelye dumbe and vnsignificatiue , is so farre from being the better , as it is rather ridiculous and fana tique . God teacheth vs by the heauens , by the earth , by the feas and theire continents , and makes them all significatoures of spirituall thinges , and shal churches-ceremonies bee a together domb ? There is a difference betweene a Signe exhibi●…e ( for that belongs properlye to a sacramente ) and a Signe representatiue , which is in common to all creatures . And if al creatures & ordinances without the church do speak significantly , let not any thing within the church be domb . Of sounder iudgment was reuerend Caluin who in his institutions writes thus ; The manner Caluin . in Institut. lib. 4. cap , ●…0 . sect 24. Also on 1. cor. 11 he saith , scimus ●…que eccl●…siae Liber●…m esse P. li●…ae formam instituete sibi aptam & v. t●…em , quia Dominus NIHIL CER●…I . praescripserit . in ceremonies respects 3 things , 1 in the nomber a fewnes : 2 : in obseruation easines : 3 : & in their signification , worthines : as for Antichristianisme , it properly in S. Paul , & S. Iohns sense , consisteth not ( which to few haue marked ) either in an Antithesis or opposition vn to christs external order or yet in an opposition to the Iudicial or moral law . Euen such oppositions are hainus & wicked , but do not therefore conclude Antichristianism ; al euil euen in the members of christ , is condēnable , but they not therfore Antichristian , nor it antichri stianisme . Antichristianity in the newe testaments sence , is an opposition to the newe couenant of Grace , called of the apostle another gospel : Galat , 1. 6. 7. that is , glad tydings in som other then in christ . And such were they that went out , wherof S. Iohn speaketh , seking iustification by another meanes then christ , as by the obseruation of the moral law or the law of Ceremonies , or the like . This ●…oint held ( and it is easie to be held , Antichrist being Antike●…nos , the 2. Thess. 3. 4. layer of an opposite foundation ) it quasheth to ground all our fanatique spirites , that make any thing in our church , yea , all our Church it selfe to bee Antichristian , because of some morall wants , or somwhat otherwise , euill onely in theyr fancie . I woulde they would once smite their hand on their thigh and saye , what haue I done . But for pressing this one pointe some yeares passed , I haue therefore beene pricked in the eyes euer since : therefore to God I leaue such , saying , Heauenly Father forgiue the 〈◊〉 , for they know not what they doe : & for thy Sons sake suffer not thy people to be ●…onger captiued of them . 5. The last question may be this , when shal ceremonies altogither end ? I answer : when the world is consumed , & the heauens & earth analysed : or more plainly , ceremonies shal cease , when Faith ceaseth . Faith ceaseth , when wee haue fully got the thing we faithed or beleeued : for ceremonies bee but as a waggon for conuaiing faith to his iournies end . Faith beeing the apprehension of things vnseene ( for I speake of the most excellent kind of faith ) when once they and wee come togither into full possession ( and that is not , till wee attaine heauens glory ) then Faith stinteth . Being come to the period or ful point , it can reach no further , nor hope that held the thing beleued and hoped for . And in this respect it is , that Charitie in the 1. Cor. 13. is preferred before hope & faith : they then ceasing , but loue towards god and our fellow members , continuing for euer . And for such continuance eternall , it is also , that God ( neuer cal led by name of faith , or Hope ) is called of saint Iohn by the name of Loue or Charitie .

O God of Abraham , Isaac & Iaakob , a god of the liuing , that liue vnto thee eternally : but more speci ally ô thou the father of our Lord Iesus Christ , whome in respect of Adams fall , thou didst appoint to be a new and a liuing a way for iustification and saluation , vnto all such as shoulde come vnto thee by him . Heauenly father , wee haue broken thy Lawe actually in our selues , so well as originally in our fore-patents , and therefore haue deserued , that all the curses of the Law should fall vppon vs : so far bee wee from beeing able to bee iustified by doing the workes of the Law ; And therefore flying from all hope of health by that old Law , Do and liue , we come vnto thee by the newe and liuing way , Beleeue and liue eternally . We belieue ô Lord helpe our vnbeliefe . Increase our faith for apprehension of all the promises , sealed vpp in Christ with Yea and Amen : for they be all true , and hee the waye , trueth , and life . Keepe vs in this wildernesseworlde , with our backes vpon slauish sinful AE — gypt , wherein too long we serued Sathan worse then Pharaoh : and giue vs to keepe our face still towardes heauens Rest ( better than Canaans rest ) vntil we attain that new land wherein shall dwel only righteousnes . And in falling in this worlde ( vouchsafe as thou didst to Moses ) to giue vs sighte from aboue , for discerning seuerall lots and inheritaunces in that rest : for if there were not seuerall mansions ( ô Father ) in thy house , thy Sonne would otherwise haue tolde vs , but loe hee is gone before to prepare a place for his people . Giue vs grace to see ; and in seeing , giue vs to exulte in thee , with care of becomming more conformeable vnto thee . To that end , blesse the Ministrye of thy Sonnes Gospell vnto vs , that so his loue may constrayne vs tó loue the dooing of all his commaundementes . Blesse Gouernours and Gouerned , High and lowe , ritche and poore , with a divine care to doe , not onelye the holye and righteous duties that appertaine to them as they be christians , but also , as they be christians of such and such places ; that so thy name may bee more generally bonored amongest vs ; and in thy sauing mercies sealed vp in Christe Iesus , this greeuous pestilence maye bee farre remooued from vs . Heare vs for the sake of thy sonne our sole Sauiour , whom in worde and sacrementes thou hast exhibited mercifullye vnto vs . To whome , with thee and the blessed spirit , three distinct persons , but one true and euerliuing GOD , bee all kingdome , power and glorye ascribed , both by Angells and men , this time and for euer :

Amen .