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. Clapham, Henoch. 1606 Approx. 159 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A18923 STC 5344 ESTC S114490 99849715 99849715 14877 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A18923) Transcribed from: (Early English Books Online ; image set 14877) Images scanned from microfilm: (Early English books, 1475-1640 ; 1267:21) 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. Clapham, Henoch. [24], 259, [5] p. Printed by R. B[radock] for Nathaniell Butter, and are to be sold at his shop neere saint Austens gate, At London : 1606. Dedication signed: Henoch Claphamus. Printer's full name from STC. Includes errata leaf. Imperfect; print faded and show-through. Reproduction of the original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Leviticus -- Commentary -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 John Latta Sampled and proofread 2003-07 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion A MANVELL 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 combred . By H. C. At London , Printed by R. B. for Nathaniell Butter , and are to be sold at his shop neere saint Austens gate . 1606. REVERENDISS . IN CHRISTO PATRI , DN . RICHARDO VACHANO , S. THE OLOGIAE DOCTORI , EPISC. LONDINENSI , HVNC QVALEMCVNQVE LIBRVM DE SACRIFICIIS Dt. Dtque HENOCH CLAPHAMVS . To the indifferent and intelligent Reader . NOt knowing ( and that not-knowing a greuous tētatiō ) whether God shall giue me to cōtinue , or necessarisy to Conuert my studies another waie ( for vnder this or that colour , wee are not as Drones to eate not laboring , as the manner of some howsecreepers is ) & setting before mine eies , what may for the present he best fitted to the churchesgood : without al respect of persons I hādled th' insuing argument Of sacrifices and finally concluded , for remoouing som scandalous behauiour towards me ( for these nine years at least ) to preface my saide booke , with an Epistle of such nature , as followeth . Et sic ab origine pandā . Aboute some 9. y. since , residing then at Amsterdam in Nether-land , in an Epistle , prefixed to my Treatise of the Sin against the Ho. Ghost . I ( for the effect ) concluded as followeth , 1. First that certaine heere at home , labouring for Reformation in an ouercariage of wordes ( as such and such persōs , ordinations & administrations &c were Antichristian , badges of the beast , &c ) they thereby ministred occasiō of Separatiō from our Church : as Brown is said at first to do , & many soules since least otherwise ( as they say ) they shoulde drinke of the pure wine of Gods wrath . 2. Secondly I there auerred , that such Separists ministred occasiō of further inquirie . As , if the Church , ministrie and sacraments , left behind in the English church be Antichristian , then how is it possble that Them-selues so separated should either be possessed of true faith , or true baptisme : seeing Antichrist teacheth , leadeth and sealeth to himselfe and the Deuill his parent , & not to christ For say they , out of a bitter fountaine can issue no sweet water : & as the root is , such be the branches . Whereupon insued that some such separists did forthwith willingly and freely root vp their former faith touching Christ , as also , puffe of the former Baptisme : one first baptising himselfe , and then hee baptising others ( as Abraham first circumcised himselfe and then others ) so sinning I feare the fearefull sin against the Holy Ghost . Only , one thing may be a lette to their committing of that sin , if so happily , the spirituall sight and sense supposed to haue been in them , were neuer indeed , so deepely setled in them . That Epistle comming ouer to London , ô vvhat a storme the Diuell there raised for smiting the corners of silly Iobs house ? And my selfe comming ouer about a yeare after , how did a sort of supposed reformists flie vpon my credit couched in my Bookes and Sermons , as the Shabeans and Chaldeans ceazed on Iobes substance , charging diuers their disciples , to fly all consultation with Clapham or his writings , euē as they shold flie poison . The case so stan ding , I sent them word by some of their hearers , that if they would denie , they had defined of Antichristianity as I had charged them afore ; or that granting they had so taughte , they would yet denie that se paration frō our Church cold necessarily be inferred therefrom ; that then I would be rea die to cleare the one and the other , either by word or writinge , as they shoulde thinke beste . S●…d surdis auribus , what they had done , they had done : & I was not a man to bee talked withall . And so forwards they went in theire euill , & by coloured craftines drew many simple harted people after them , in a blind kind of schisme . And this not only within the Citty , but also abroad they practised , to the abusing of many . Had they had the power of our Bishops , doubtlesse they would haue imprisoned me , and had they had the power of our Prince , without all question , they would , haue slaine mee . They can speake against the power they haue not , but had they that they would , it would be greater then that which others with vs haue , euen a power for trampeling Kinges , crownes and scepters vnder theire feet , little or nothing differing from Papall supremacy . Hee that knowes not that , is very sillily acquainted with the too true stories of our times , and the positiue doctrines of principall leaders in that kind . But to proceed . VVhile thus they labored to make men hate mee and my labors , I toiled in my ministry , wheresoeuer the dore of vtterance was opened vnto me , and God mercifully gaue vnto me the holy likengs of many . Yea , some of these , that had beene charged not to heare me , did ( God beeing mercifull vnto them ) repaire to my Sermons , concluding vvith themselues to vvalke by the Apostles rule , namely , to try all things , and then keepe that is good . In fine , they perceaued how they had beene hood-winked , and bursting out of the snare vvherewith they had been tangled , they came vnto mee readily , and confessed theyr faulte heartilie . The worke so proceedinge on both sides , let me by the way tell the gentle reader , how a welwiller of mine , dealte with a foe of mine , for causing him against the purpose of his heart , to iustify mee and my labours . And thus it was . My Tables of houshold●… Gouernement , beeing here newly come foorth , a Chi●…urgian ( my friend ) getteth them , and vppon my name , hee procureth the name of a certaine Preacher to be cleanlye pasted , to whome many glued themselues , as if the faith should bee held in respect of persons . These Tables , my friend brought to a certaine Sectarie , desiring his iudgemente vppon these Tables . The Sectary espying the Preachers name belowe , doth take them ( for had hee seene my name , hee woulde not haue looked vpon them ) and then he falls on reading Anon , he burstes out into such patheticall speeches : Ey marry sir , this is indeede to the purpose : O hee is a rare man &c : My friend hauing gotte what he expected , did thereuppon pull the paisted name off , and pointed him to the Authour thereof , Henoch Clapham . The Sectarie seeing that , O how blank hee was , hee stoode as one looking on Medusaes head , and so my friende left him . Apiteous thing , that hearers shall affect men rather then matter , praising and dispraysing they know not what . But had they beene taught better , then would they ( happilie ) haue learned better . For an ordinarye thing it is , with that people and the Separistes to proclayme all Dunses , No-scholers , &c : that differ from them ; but beeing one with them , then they bee verye learned , and what not ? But againe to my fo●…mer discourse . Some few scholers aboute the Cittie , hauing so proclaymed mee an aduersarye to theyr laicail discipline ( not onelye to the banding of Citizens against mee , but also of others in the Country ) haue they not since been opposite to themselues ? Then mark : They being of the nōber that petitio nated to the King for Reformation ( not to speake of some then reconciled to the Bishops , at least outwardly ) I beseech you , what doe they speak of their Lay-Elders ( for wee all grant Elders ) what speake they of their Lay-deacōs for wee all graunt Deacons ) what say they of their Lay discipline ( for we all graunt discipline ) what say they to the King of these matters , wherewith they had intoxicate the heads and harts of their hearers ? They speak not a word , not so much as God saue it . They onely couet some other by-things , and then all is well inough , the former Antichristianitie shall be all true ( or at least , tollerable ) christianity . But methinks I heare some say , that howbeit they desired not of the King an intertainment of the former discipline : yet they neuer the lessewer of the same opinion still , but propounded it not , for that the King seemed aduerse vnto it . I answere , it is vntrue , for many of them had changed their opinion . In somuch as amongst them the case so stood : some few did faintly hold that the gouerning Elders ( as afore ) were but lay-people , in owe in office and anone out , as bee church-wardens and Syde-men . Some other again did rather belieue , that all church-elders and presbiters oughte to bee apte to teache and so to continue assistante●… to the pastor . A thirde sorte with Maister . I. B. held and still holde , that the gouernmente of the Churche by Bishoppes ( as with vs in England ) or by ruling Elders ( as in other Churches of God ) that neither of them was prescribed by the Apostles of Christe , neither of them repugn●…nte to the worde of God ; but maye well and profitablie be vsed , if more fault be not in their persons , then in the callinges themselues . Being so diuided into three heade of opinion , touching the very Persons that shoulde exercise discipline , they coulde not in one petitiō beg al three nor coulde the king graunte moe then one , and therefore no one sort propounded . But if the diuision be so manifold about the very persons that should gouerne the Churche , I beseech you , what aboundance of difference would bee found amongst them touching the matter of d●…scipline it self , in such and such cases for pro ceeding ? these that haue conuersed with the Separistes and the●…e proceedinges , can beste declare that theire head-lesse petition beeinge gaine saide , and so theire affections stirred vp , One saith , hee sees not , But ●…he Brownist did well so to separate , as I spoke before . some others againe say , they do not see , that it is good to separate so , that is , to departe as from a false church : but to separate as from a Churche neere wounded to death and very infectious , they thinke it good and hye-time so to do , as some before them did , whome I willinglie leaue namelesse . A thirde sorte acknowledge , that they see not either of the saide Separations to be good , and therefore will await he Lordes pleasure , mourning in the very middest of Zion . There bee so three heades , one sounding a Retreate , the other Tara●… tara to the battaile : and of these two to the battaile , the one side proclaiming an absolute defiance , as against a false Church , wherein not any one is a true visible Christian ; the other houlding that proclamation to be false : saying , howsoeuer it is not good to come nere vnto Iob , being so vlcer●…us , yet a liuing soule he is , and may be so restored , as in time we may draw neerer vnto him , meaning the church . So , amongst themselues they bee diuided . And if the trumpet ( saith the Apostle ) do giue an vncertaine sounde , who shall prepare himselfe vnto the battaile ? No body . Martin . mar must first better direct his people : For moste absurde it were , to march after a Champion eyelesse & handlesse . If the blind leade the blinde , both must ●…umble into the ditche : that is , into the state of damnation . Gentle Reader , consider of it soberly , and the Lorde giue thee vnderstanding in al things . Looke how I taxed them at first , they haue made it good at the last . But how many of them haue the grace to laie downe their enmitie towards me , to confesse their euill , and accordingly to make satisfaction ? well , if I haue spoken euill , beare witnesse of the euill , but if it bee but trueth , why still doe they smite mee ? The trueth is greate and will conquer , and better for them to be subdued vnto it , then subdued of it . As for their followers , let them beware they followe them not in euill , howsoeuer it be their duety to reuerence their good . Be followers of all , as they be followers of Christ , but not further . That many thinges amongst vs neede amendment , who knowes not , and what honest hearte lamentes not ? And that it is the duetye of euery soule , so farre as calling and meanes extende , to labour such amendemente , euerye discreet person graunteth . But if the lawes of our Land bee truely considered , euills bee rather Personall , then Legall , and the abuse in persons , must not condemne the lawfull vse of things . Let vs striue in mutuall exhortations daielie , while it is called to day , but ( as the Apostle commaundeth ) Let all our thinges bee done in loue : for without loue , all our talke of faith , hope , knowledge , will bee but as the noise of a tinckling Cimball , a noyse , no voice : and that will neuer ( or seldome ) bringe any edification to the hearers . And thus gentle reader , hoping that by other mens harms God will giue thee to beware as also the heart of entertaining good counsaile , how base , poore , or otherwise soeuer the counsellor bee , I leaue thee to the sequell of diuine Sacrifice , which the Lorde make blessed vnto thee . In receiuing good by it , giue to GOD the praise , and for mee to god thy praiers , speciallie , that it woulde please GOD , to giue som timely issue out of my present tentation . And so heartilie farewell , this seauenteenth of Nouember , the memoriall daye of our late blessed Soueraign , good Queene Elizabeth : whose name be euer honoured in the Catalogue of christian Princes . Thine in the Lord , He. Cl. The Argument . From Tabernacle , doth Iehouah speake To Moses , and he speakes to Israel . And for that Moral iustice was too weake , He vnto them doth preach the Euāgell , Of Christ in Types , he better things doth tel In Beasts , birds , bread & drink-oblatiōs tēdred , Is Iesus Christ & al his merits rendred . A Reduction of the Lawe and Gospell , Letter and spirit , Shadow and substance vnto Leuiticus , 1. Chapter . Heauenly father , which openest to them that knocke , and reuealest mysteries of thy kingdome vnto Babes , vouchsafe to remoue all clowds of ignorance from my min : that so the shine of thy countenaunce comming more clearely vpon me , I may discouer faithfully , the sauing sence of thy word : and this for the sake of Iesus Christ our Sauiour , Amen . 1. AND the a Lorde cried vnto Moses & spake vnto him , out of the Tabernacle of the Congregation , saying : 2. Speake to the sons of Is raell , and thou shalt saye vnto them : If any b Man of you shall offer an a oblation to the b lord you shall offer your c oblation of cattle [ as ] of the hearde and the flock . 3. If the d Burnt offring be his oblation of the heard , hee shall offer a male that 's e perfect , presenting it at the dore of the Tabernacle of Conuention ; ( euen ) of his owne will shall he offer it , before the face of Iehouah . 4. And he shall put his hand vpon the head of the Burnt offering , and it shall be accepted for his attonement . 5. And he shall kill the f bullock before the face of Iehouah , and the Sons of Aaron ( the priestes ) shall offer the blood , and shall sprinkle the blood vpō the Altar round about , that is by the dore of the Tabernacle of conuētion . 6. And he shall flay the burnt offring , and shall cut it into his peeces . 7. And the Sons of Aaron the priest , shall put fire on the altar , & lay the wood in order vpō the fire on the altar . 9. But the inwards thereof and he legs therof , he shall wash in water , & the priest shall burn all vpon the altar , it being a a burnt ●…ffring , a b sauour of rest vnto Iehouah . 10. But if his oblation for the burnt offring bee of the flocke [ as of sheepe or of Goates ) hee hall offer a male that is perfect . 11. And he shall kill it at the c thigh of the Altar vpō the north , before the face of Iehouah : and the sons of Aron ( the priests ) shal sprinkle the blood thereof , vpon the altar round about . 12. And he shall cut it into his peeces : the head and the far , thē the Priest shall lay in order , vpon the wood , that is vpon the fire on the Altar . 13 As for the inwards & the legs ●…e shall wash the in water , & the ●…iest shall offer the whole , and ●…rne it on the altar , it being an d offring made by fire , an odor of rest vnto Iehouah . 14. But if his oblation bee an offring to Iehouah of the fowls , then he shall offer of Turtles or of a young pigeons . 15. And the priest shall offer it at the Altar , and wring the neck of it asunder , and burne it on the Alter ; and the blood thereof shall be squeased vppon the b wall of the altar . 16. And hee shall plucke out his mawe with c his feathers , and shall cast it besides the Altar , on the cast part in the place of the ashes . 17. And he shall cleaue it with his wings , but not diuide it asunder ; and the priest shall burne it on the altar , vpon the wood that is on the fire , it beeing a fierie oblation , an odour of Rest vnto Iehouah . ¶ A shorte Poeme , seruing for an introduction to the Text. THE Lorde hauing set the Angelicall spirites out of his hand , Tobh , good , fayre , amiable , behold a certaine number of them a forsooke their place , and so becomming adue se to God , they waited oportunity of vexing GOD in his creature , coueting that the heauenly places they had lost , might neuer of o●…ers be supplied . Mankind no sooner created and beautifuly seated but loe , Satan that sleeps not , aggressed woman , first peruerting her at the time of eating , & thē hauing virtual possessiō of her ( as before of the beast ) he moues her to solicite mā as before he moued the beast to solicit womā : he by womā , so came to sinne , as shee by the serpent , ●…hereupon soon after God expulsed them Paradise , the sacrament all signe of heauensblisse aboue . But as the Lord first cloathed them in Beastes skins , so doubtlesse he informe●… them forthwith ( vpon the bles sed seede promised ) of laws for sacrificing the flesh of beasts & birds , so well as of a meate offring to concur threwithall ; by which ●…remonies they might more familiarly be lēd ( as by the hand ) vnto the promised seed , Christ Iesus . Adam liuing in this faith , hee cōmēded the same to his sons ; for no sooner we hear of them , ●…ut we hear they did sacrifice ; Abel of his flock , Caine of his ground fruits . Abel slaine , the verity of sacrifice was renued in Sheth , whom god put in the place of Abel . Seth begot AEnosh , and he begot Kenan . Kenan beg at Mahalaleel , & hee lared . Iared begat Henoc ( the 7 frō Adam ) he begot Mathu selah , Mathusela Lamech , & he Noah . By these to the flud , and by Noah the sacrifice of faith was maintaind . Noah at the. y. end , cōming out of the ark ( world aged 1657 ) sacrificeth a sweet sauor to the lord ▪ his son Shem doth specially de riue the care of continuing the holy ceremony , dying but about 25 years before Abram To this Abram , the Lord renued the promise , telling him more particularlye , that that Seede ( not seedes as speaking of many ) shold be deriued from his lyne . This holy father continued the ceremony of faith ; as also , vpon a peculiar commandement , offereth Beastes , and birds vndiuided , in Gen. 15. whereupon he is told , that his seed should be a stranger and afflicted , 400. yeares , and that in land not theirs , that is , as the auncient Rabanus Maurus ( from Eusebius ) wel noteth , not onely in AEgypte , but also in the first vnpurged Canaan . The first open persecution of his seede , begonn in the halfe Egiptian Ismael , flowting at the promise in Isaac , what time Isaac was wayned . Abraham begat Isaac , Isaac Iacob ; Iacob the twelue patriarches , whereof came the twelue tribes termed Israel , which went down into AEgipt for 215. yeares , not for 430 , as the former ancient wil teache Neophyts , from the fathers age , thus : Abraham at his hundred yeare , had Isaac , ( then the affliction begon by one of Chams kytes ) Isaac liued 180 yeares , and then was gathered to his fathers . Ten years after , Iaacob went down into AEgypt with his 70 souls ●…e being then aged 130. Put Isaacs 180 vnto the ten years after before the descensiō into AEgipt and the sum will proue ●…ust 190. Adde vnto this 190 , he sum of years before Isacs birth vnto the promise giuen to his father Abraham ( which was in his 75. yeare ) & their wil be 25 years : for the addition ( namely , from Abrahams 75 vnto his 100 yeere ) and so the particulars from Abrahams peregrination vnto Israels descension , wil be 25 years and 190 years , the whole sum 215 years . In Egipte so they were but 215 moe : the whole 430. according to that in Exod. 12. 40. where from the first peregrination made by their grandfather out of Vr of Chaldie vnto that going out of his seede from AEgypt with Moses , be nombred 430 years . The same nomber , from the Gospel preached to Abram vnto the giuing of the two tabled lawe at mounte Sinai in the wildernesse , is pressed of the apostle , when to the Galatians he saith thus ; The law which was 430 yeeres after the Gospell was preached to Abram , cannot disanull that couenant , that was confirmed before of GOD in respecte of Christ , that it shoulde make the promise of none effect . Thus from the worlds beginning ( Adam hauing sinned ) vnto the guift of the Law ( morall , iudiciall , ceremoniall ) at Sinai or Horeb ( euen , som 2513 years ) was the promised seed set out vnder ceremoniall shadows , & not now first giuen at the mount to the sons of Leui. A DISCOVRSE VPON Leuiticus . 1. Section . 1. THIS booke is tearmed of the christiā church 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 spokē : 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 whō the publick form of worship is prescribed in Leuiticus , & whose parioch-peple ( with certain their gests ) is counted in Nombers . Som resēblāce 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 thē the natural . For how soere S. Iohns Euan. is pla ced last of mā , 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. sorts , the first is God himselfe , the secōd 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 anciēt 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 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 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 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 ; 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 cōsider 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 superintēdency . 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 entrāce haue accidentally mette with such wants , while they haue behaued thēselues worthy their function . Secondly , the sufficiency of these Leuits appeared 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 cōmitted to their charge , concerning the good of the sanctuary . Their experienced faithfulnes , deserued such trust : but their weaker years , deserued a freedom frō killing the sacrifices & other laborius trauails . The equity hereof continueth still 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 Londō , imploied himself in dooing good as hee could . 3. The sufficiencie of these Leuits require●… that their lipps should pr●…serue knowledge , that so the people might f●…teh the lawe from their mouth . And the apostle teacheth Timothy that all such as desire ecclesiastick superintēdency , they shold be apt to teach no Neophyt , able to stop the mouth of gainsaiers &c. for that without such qualifi catiō , there cā 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 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 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 spoken at large vpon Sa lamons 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 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 deliuerāce from Hamans Pur , and Iudas Machaheus a ( a ) 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 anciēt 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 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 , sacramētally 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 men , and he will dwell with them ! 1. The differencie of stuffe tending to the Tabernacles buildinge , it wel argued the differēce 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 volūtary , doth argue not only , that god loues a chearful giuer , but also that there is no acceptation at Gods hand of any obediēce , 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 groūded that prouerbe , prepare thy worke 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 excellēt ( as Haggai foresawe ) by Christ his bodily appearance therin : 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 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 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 wor ●…hy double h●…nour , s●…ecially ( hoi a 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 thēselues 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 ancient Heathen did so de cimate to their Priestes , but for that they had the example thereof traditionally frō the beginning of Sacrifice . Secondly , it followeth not , tha 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 christiā chur ches then established , wer often taught to cōtribute vnto their ministry , but neuer to decimate ; wheras the apostle so often handling the argument , & by law a Pharise , 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 thē 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 The Egiptian people wil witnes that , in the prouision was made for their priests , when all the peo ple 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 cōmandeth 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 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 ●…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 thē 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 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 cā not brook the persō that hath ●…ebh velebh , a hart & a hart ; so neither cā 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 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 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 saith , Reioyce in the Lord alway againe I say reioyce : and to conclude with the Psalmist thus , This is 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●… matter , of two kinds ; the one animate or breathing , as men & beasts : or inanimate & breathles , as houses , fieldes , and the like : the māner of which vowes and their redemtion , is laid down in the 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 thē , the swift iudgment and heauy hand of God. Many such Ananiasses I haue heard of , who sōtimes 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 cā 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 they re 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 cānot 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 ; but not all with like successe ; for what marueile if the latter came a little neerer the marke , whē 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 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 thē , 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 sōwhat I handle ( euē the substāce of it ) more plain then for rainers haue , who rather writte for satisfaction of scholers , thē 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 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 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 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 of god , that the staffe ( or strength ) of their bread was not brokē ; 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 Sa uiour 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 , & le ts 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 . 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 crea tures , 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. Laurēces & 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 of Thankesgiuing , it foloweth I speak of the oblation of sin . And where should I begin ? Ierome 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 sacramēta ) 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 satisfactiō of verball spirits ( nam haud vnquā aliud seculū tam verbosū ) 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 mat ter . All Sin-sacrifice ( as afore ) did properly require 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 intēdeth an humiliation before GOD for obtayning of peace . And indeede , till wee bee sprinkeled in our 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 differēce , as Augustine taketh the two Latine words , when as hee saith , Perchance Peccatum 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 congregatiō 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 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 people cause them to erre , and they that are led by them arc 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 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 cōmitted against knowledg frāckly , freely , without restraint & check of cōsciēce ( 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 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 ap pointed , 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 thē spoken of in this section ar either offred vp for sin don of Ignorāce , or otherwis ( through infirmitie ) cōmitted 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 theresore sinne against knowledg , and former feeling ( spoken of in Hebr. 6. 4. 5. ) & so despise the cōmunion ( 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 , 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 ) 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 thē euery Corbā or Mincha is a ceremonial guift for the two latter places they were Zebachs , that is in propriety , mactatiōs or slaughters , appointed for cōfortable bāquets . 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 cōcluded , 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 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 as the Prophet expoūds 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 excremēt 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 sēt vp to the ●…ord , as also , whē 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 vp euerye day ( morning and euening ) and vppon the Sabaoth double the nomber , and this for the whole Church of God militāt 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 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 intēd 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 Illatiō , as also by that which followeth as an explanation of his meaning . Nor is the shadow ing 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 substāce 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 abili ty 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 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 thē 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 vn to 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 frō 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 elemēt & here reserued for mās ordinary vse , seeing no one kind of thē was appointed for ceremoniall seruice . Reason of the one & the other I cā collect none ( & yet I know what some haue writtē ) 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 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 substāce 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 frō 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 Chal-deans , Mede-persians and Greekes , to be no better ; yea , as S. 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 qualifica tions . As all heathen inuentiō for sacrifice must needs be abhominable , because of the lord vncommāded ; so , to what an height of sauage im piety was Israell grown vnto , after their schisme from Iudah , who oftentimes stained theyr hāds 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 Gūpowder inuentions shal flash in their owne faces . Amen . Section . 10. BEfore I touch these considerations 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 māner 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 now only of the first ch ) they wer to be Tamim integrall perfect . I knowe the word is of sūdry 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 kind perfect , not torn , rēt , 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 vpō him , & he whipped , buff●…ted , & spit vpon for our sakes ( what beautye could thē appear ? ) who otherwise was wh●…te and ruddy the chiefest of tē thousand . But in his soule was al perfectiō ( a reasō why his bodye in the graue could feel no corruptiō , for if Adams soul had not first sin'd , his body could not haue corrupted : ) so that the moral law could not cōmand that perfectiō that was not in him ; and indeed , such a priest & sacrifice , it besemed vs to haue . And is the churches head thē perfect ? & oughte not his mysticall body ( the church ) to be perfect ? Yes , we are called in ma : 5 : to be perfect as our heauēly father is 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 they may attaine perfection , and that is , by true faith fastned vpon him . Because that no soule cā 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 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 consequētly , 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 perfectiō 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 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 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 they re 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 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 vnderstāds 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 vpō 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 they re hearts , as the hot brazen altar licked vp the blood ) vpon whose faith , not onely Sainte Paul , but others his successors should be willling to be offred vp ( euē 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 mēbers 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 ) 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 glo rye or comfort , for well pleasing the father of heauen . Christ , for his part ( heau●…on ●…kenose ) hee 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 ( whē otherwise we might with false harred christians reuolt and leaue it ) that argues a greater loue to gods glo ry , 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 : 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 commādeth 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 childrē . 1 How do they deuide the word arighte , that teache the law vnto iusti fication , & in the wāt of moral perfectiō , do send people away for brāded reprobates . A more dānable 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 abundāce 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 sermō according to their vnderstanding . If they fumble out the Brownists answer & say , that need not ; for as they that came circūcised from Israel vnto Iudah , did only repēt such their circumcision , but not repeat it ; euen so in this , I answere they beg the questiō for such Israelites might wel repent their schisme from Iudah , but not repent their circūcision , 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 notvnderstāding 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 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 positiō 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 , fōd , 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 belōg vnto the lord , but the things reuealed , ( & that is amōg others this to pray for albrethren in saith ) they remaine for vs and our children to d●…e thē . 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 belōg 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 na ture 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 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 thē 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 irō , 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 clepsydrā 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 harpe on this stringe , is vnpleasāt . 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 whō in the gospel is said , that Sathā comming to win●…ow him , lo , he found nohing in him ; that is , no 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 Purificatiō . 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 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 eet ) ●…o attract some vncleānes ( for euil thoghts vncleannesses &c , are from within and defile a man ) therefore our sauionr in washing the seet of his disciples , and giuing it in cōmaundemēt 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 seet so leading to inward affectiōs ; 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 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 ovvn sin . By vvay of merit vve cā 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 saluatiō ) was consecrated through affliction , how shall no●… we thy members also be cōsecrated through fiery tryalls ? The ninth common consideration , is , that euery of these oblatiōs 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 , expounded , by the Apostle of Christ , whē 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 lād 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 thē 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 lēt 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 , 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 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 sufficiēt & strong , they best serued for expressing the sufficiēcy of Iesus for becōming an al sufficiēt sacrifice both for fying his father , & streng thning of his members . Touching vs , it taught ( as Malachi teacheth ) that the best things are 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 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 reiectiō of feathers & maw , I doubt not to speak probably & with consonāce 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 moūt 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 ( for so the originall readeth ) we may vnderstād , 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 abhominatiō 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 strāgle 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 after that he came to the Priests fingring , he was yoaked & yoaked again , with byndings , twitchinges , knocking 's , 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 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 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 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 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 , thē hee wittingly & willingly performed ? Know ing that his time of deth drewe neere , as also that the traitoure was gone out to deliuer him into the bloodsuckers hāds , 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 remembrāce the day , 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 , 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 Naturiās note his gnawing of trees to bee the death of trees : as Ezekiel expoūds them for people iniurious and nociuous ; so our Sauiour in the Gospell puts them on his left hand , and after that doth seat them with the diuel and his Angels , by reasō 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 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 discōfortable burden didst thou beare for mankind , that indeed might fully bee represented by the goat ; who haue not only the sin of others vpō vs ( as negligentmaiestrats , ministers , masters , Parents , haue the sinnes of their vngouerned & vntaught people vpon thē : 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 iudgmēt . 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 , secōdly of the flocke . Now followeth the burnt offring of Birds . Section . 16. THe Birdes appointed for Holocaust in this 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 purificatiō , in Leu. 12. 8. ( where a lamb being offred , then 1 Turtle or Pigeō 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 her fastnes and faithfulnes to her mate , to bee Fidei coniugalis emblema , an Embleme of mariage fidelity . What greater faithfulnes can there be , thē 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 , cōstraine our stony hearts to melte with loue ? O giue vnto vs the hearte that Dauid had , who in the wante of thee in the 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 hea ped vp aboundance of Louers : yet ( so greate i●… thy Turtle-loue , vnto thy Doue that 's but one ) that thou bid them cast 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 thē 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 noted ( & daily experience teacheth it ) that they do gregatim volitare naturally desire to fly by flocks . The prophet Isaiah , foreseeing in faith the great nōber 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 thē , howsoever sparsed , may appeare by theire prettie kind of pettishnes . Arguing that howsoeuer we should not retaine a bag of gall in vs ( as Simō 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 ; ac cording 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 remēbred Peter , whē 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 wōderful often . Hezekiah was such a doue mour ning 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 ; thē 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 he doth meditate day and night . The worde Hagah is turned meditate in respect of matter ther pressed , as also for that our lāguage wil hardly in a word expres it fitly : but otherwise ( which is Expositours office to de clare ) it signifies Gemere vt colūba to sigh it out as a doue . Which wel teacheth , that spiritual chewing the cud , or meditatiō vpō the lords word , it begetteth sorrow whil we look vpō the law : but looking on the gospel , we see occasiō of reioycemēt . 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 iudgemēts : 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 asun der . 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 Christiā 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 in an vnknowne place ; that so with more readinesse they might followe Ioshua ( or Iesus ) 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 , notwithstāding 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 māner 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 re ceiue 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 cōsecratiō 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 excellēt & diuine to feed on him by faith , thē to eate him really with teethe . And if the Church in any age , shold haue eaten Christ so grosly , thē it doubtles had bin commended , to the ancient church , who in her nōage was inform 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 Christs ve ry flesh in the Sacramēt ( for so they teach , & sure their teeth are as able as others ) how coms it they cā be dāned ; 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 sacramēt 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 anciēt christiā 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 fol loweth not that wee shold beleeue any thing which any of them shall teach opposit vnto scrip ture : for the Apostle commands vs in such a case , to hold an angell accursed . Secondly , it appeareth flat otherwise as many our learned mē 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 ef . figiem 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 sacramēti , etiam praeter sacramentum , sumenti vita aeterna est . With infinite the like . And indeede , the Patriarchs , and we should not be sa ued 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 Sacramēts , saith , They be diuers in their signes , but in the 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 commāded besides expres scripture ( for then the festiuals appoin ted 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 Antichristiā ) but the cōmanding & vndergoing of things opposite or against the scripture . The coūsel 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 scrip ture , 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 cōmon to all creatures . And if al creatures & ordināces without the church do speak significantly , let not any thing within the church be domb . Of soūder iudg mēt was reuerēd Caluin who in his institutions writes thus ; The māner in ceremonies respects 3 things , 1 in the nomber a fewnes : 2 : in obseruatiō 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 . Euē such oppositiōs are hainus & wicked , but do not therefore cōclude Antichristianism ; al euil euen in the members of christ , is condēnable , but they not therfore Antichristiā , 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 : that is , glad tydings in som other then in christ . And such were they that went out , wherof S. Iohn speaketh , seking iustifica tion by another meanes then christ , as by the obseruatiō 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 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 : whē the world is cōsumed , & 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 continuāce 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 Abrahā , 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 thē Canaās 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 christiās 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 . Faults escaped . Page . 1. line . 10. min , reade mind . pag 3. lin . 6. sheh , read isheh . page . 7. line . 16. Noah the , read Noah through the floud , the &c. page 14. lin 1. vah read vaf . pag. 15. line 9 , Euangel , read Euangels , pa. 24. lin . 1. & fourth , read and fift . pag. 34. lin . 19. a , read as page . 70. line . 11. god , reade good . pag. 93. lin . 9. waits , read waights . pag. 133. line 20. Ma. read Mathe vv . pag. 136. lin . 15. ar , read far . pag. 144 , lin . 10. not suf , read not only a suff . pag. 169. lin . 14. meetnes , read meeknes . pag. 171. lin . 14. liue , reade line . pag. 178. line 1. meri reade merit . pag. 189 , line 9. vs read as . Notes, typically marginal, from the original text Notes for div A18923-e140 A reason of this Epistle . This certaine . were more then now would be knowne : for som are turred for meer aduantage : 〈◊〉 in co●…ners , t●…ey be mar tins disciples , still . Som yet in the ministry as Fa'coners do lead the people hood winked they know not whither : looking for their day , as the Papistes for theyr day : hauing one speeche in publique & another 〈◊〉 priuate . A prety iest , ●…o the shame of partiall spi ●…ts . Three sondry Sects vnder one Gener●…ll head of reformation . Notes for div A18923-e1170 a Iehouah . Iebrue oberua●…ions . b Adam . a Korban . b Iehouah . c Korban . d Gnólah . e Tamim . f Hebr. The son of the Beef . a G●…ólah sheh . b Reia●…h ●…icoach . c Ièrèk . d ●…nólah ish●…h . a Helr . The 〈◊〉 of the pigeon . b Kir . c The feathers about the m●… . Notes for div A18923-e1740 a Iude 6. Gen. 3. 15. &c. Shem liued 600 years . Eab●…s in his 2. b. 2. 〈◊〉 Exodus , 〈◊〉 t●…ache Neoph●…t . to no●…ber the times better . Notes for div A18923-e2300 Leuiticus , What it in ●…endeth . Ceremonial persons . Rom. 1. Psal. 19. 1. Nom. 3. & 4. & 18. Leuit. 21. 17. &c. 1 Tim. 3. 2. The word Kosmios , is expounded . Nom. 4 43. compared with chap. 8. 24. &c. Cyprian . d●…●…ici . m. & ten ●…t . Non con●…enit a●…nis impubi bus 〈◊〉 ●…n Ca●…hedra . Malachi 2. 5. 6. &c. Mat. 5. 48. Hieronym . ad Oceanum 7. Lectio●… on Salomons Songue , par●… 2. See also my abstract of faith . Act. ●…0 . 17. &c. For the vnderstanding hereof , read Tremellius his note on Iohn 10. 22 Galat. 6. 15. 16. Tabernacle , a sacramentall place . Reu. 22. 3. Prou. 24. 27. Hagg. 2. 4. 5. 6. 7. 8. Ceremoniall 〈◊〉 . Leuies main t●…nance . 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 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 substāce was caried out of the cities gates . P●…lip . 3. 5. 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 prin ces 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 . Leuit. 2. 3. 10 & ch . 10. 12. &c. Vncleannesses Nouation . presb . de Cibi . In animalib . mores de pinguntur humani , & Act●…s & volunta●…es . Mixtures . 2. Cor. 6. Festiuities . Philip. 4. 4. Psa. 118. 24. Vowes . ●…uit . 27. Sacrifice . a Origen was about ●…00 yeares after Chr●…st . a In Hebr. 5. 〈◊〉 this dis tinction is ratifie 〈◊〉 two w●…rds , Doron and Thusia , the latter inten●…ing Zabach , 〈◊〉 other ●…cha . a Hebr. 9. 7. 11. 12. 13. 14. &c. with chap. 10. b Mea●…offrings . Leuit. 26. Deut. 28. Mincha in Leuit. 2. Sacrifice for Sin. Hieronym . ad Paulinū . Heb. 9. 22. Heb. 10. 22. Augu. quaest . 20 in Leuit. ●…erem . 50. 8. I say . 9. 15. Hebr. 10. 26. Beiad Ram●… ●…om . 15. 30 31. 1. Iohn . 5. 16 Sacrifice for sinne . Leuit. 8. 16. 17. & 9. ch . &c. Nom. 19. Hos , 14. 3. Nom. 28. 23 Ceremonial sacrifices . Christoph. Pelarg●…s ex ●…ose AEgipt●…o , lib. 3 du ctoris d●…orum , cap. 27. Reuel . 21. 1. Dan. 7. 1 &c Iohn , Reu. 13. 1. Sacrificiall Particulers in Com mon. It is turned by this latin integrum . not only of ●…remellius for v●… , but also of Arias Mo●…us for the Romanists . Sacrifices perfection . perfect . Heb. 10. 19 ●…0 . Luther on the Galat. Sacrifice presented at the dore , &c. Heb. 10. 38. 39. Nomb. 19 〈◊〉 Death of the sacrifice . Blood sprinkled . Phil. 2. 17 Sacrifice made naked . Philip , 2. 7. 〈…〉 . 2. Tim. 2. 15. Chr. Pelargus and Dauid Chitiae note this Or thotomian here . 1 Cor. 12. 31. Deu. 29. 29. Mr. Ga. Powell . 〈◊〉 . Tim. 3. 7. Iohn . 14. 80 1. 〈◊〉 . 3. 3. I●…a 〈◊〉 , 〈◊〉 〈◊〉 . ●…m purgat . Origen . in Le●… . 1. Sacrifices p●…rs burnt . Hebr. 〈◊〉 . 10. Sacrifice a sa uour of Rest or swee●…nes . 〈◊〉 ▪ 〈◊〉 ▪ 〈◊〉 N●…ach . Math. 25. 31. &c. ●…am . 2. 13. Sacrifices peculiars . Mal. 1. 14. Leuit. 3. 16. 17. Zeph. 3. 1. in both places is the word , ●…eah . See ●…remellius thereon . The bullock Ier. Lament . 3. 27. Rom. 11 20 Mat. 11. 29. Sheep sacrifice . Heb. 10. 32. The Goate sacrificed , propter similitudinem carnis peccati : Beda in Leuit. 1. Math. 25. Theodoret. quaest . 22. in Leuit. Hesychius also by the second goat vnderstands the Diuinity : so likewise doth the Master of Sentences . 3 distinct . 21. Turtles sacrificed . Turtle . Pelargus in Leuit. 12. Psal. 42. 1. & 84. 2. Cantic . 6. 8. Pigeon . ●…sa . 60. 8. Psal. 〈◊〉 . 2. the wo●…de Hagah expounded . Hagah is so expou nded in Isa 38 , 14. Deut. the last chapter . Heb. 4. 8. Hebr. 9. 10. Aug. in Iohan . tract . 26 In signis di uersa sunt , sed in re quae significatur , paria sunt . 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 . Galat , 1. 6. 7. 2. Thess. 3. 4.