A MANVELL OF THE BIBLE'S doctrine, for law and Gospel, letter and spirit, Sign and thing signified: reduced to the first chapter of Leviticus:  
Wherewith (occasionally) be plainly considered, and briefly concluded, the most main questions wherewith the christian churches be cumbered.  
By H. C.  
At London, Printed by R. B. for Nathaniel Butter, and are to be sold at his shop near saint Austin's gate. 1606.   

REVERENDISS. IN CHRISTO PATRI, DN. RICHARDO VACHANO, S. THE OLOGIAE DOCTORI, EPISC. LONDINENSI, HUNC QVALEMCVNQVE LIBRUM DE SACRIFICIIS Dt. Dtque  
HENOCH CLAPHAMUS.   

To the indifferent and intelligent Reader.  
NOt knowing (and that not-knowing a grievous tentation) whether God shall give me to continued, or necessarisy to Convert my studies another way (for under this or that colour, we are not as Drones to eat not labouring, as the manner of some howsecreepers is) & setting before mine eyes, what may for the present he best fitted to the churchesgood: without all respect of persons I handled th'ensuing argument Of sacrifices and finally concluded, for removing some scandalous behaviour 
A reason of this Epistle.  towards me (for these nine years at least) to preface my said book, with an Epistle of such nature, as followeth. Et sic ab origine pandan.  
About 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 certain here 
This certain. were more than now would be known: for some are turred for mere advantage: 〈◊〉 in co●…ners, t●…ey be mar tins disciples, still.  at home, labouring for Reformation in an overcariage of words (as such and such people, ordinations & administrations etc. were Antichristian, badges of the beast, etc.) they thereby ministered occasion of Separation from our Church: as Brown is said at first to do, & many souls since least otherwise (as they say) they should drink of the pure wine of God's wrath.  
2. Secondly I there averred, that such Separists ministered occasion of further inquiry. As, if the Church, ministry and sacraments, left behind in the English church be Antichristian, then how is it possble that themselves so separated should either be possessed of true faith, or true baptism: seeing Antichrist teacheth, leadeth and sealeth to himself and the Devil his parent, & not to christ For say they, out of a bitter fountain can issue no sweet water: & as the root is, such be the branches. Whereupon ensued that some such separists did forthwith willingly and freely root up their former faith touching Christ, as also, puff of the former Baptism: one first baptizing himself, and then he baptizing others (as Abraham first circumcised himself and then others) so sinning I fear the fearful sin against the Holy Ghost. Only, one thing may be a let to their committing of that sin, if so happily, the spiritual sight and sense supposed to have been in them, were never indeed, so deeply settled in them.  
That Epistle coming over to London, o what a storm the Devil there raised for smiting the corners of silly jobs house? And myself coming over about a year after, how did a sort of supposed reformists fly upon my credit couched in my Books and Sermons, as the Shabeans and Chaldeans ceased on jobes' substance, charging divers their disciples, to fly all consultation with Clapham or his writings, even as they should fly poison. The case so standing, I sent them word by some of their hearers, that if they would deny, they had defined of Antichristianity as I had charged them afore; or that granting they had so taught, they would yet deny that separation from our Church cold necessarily be inferred therefrom; that then I would be rea die to clear the one and the other, either by word or writing, as they should think best. S●…d surdis auribus, what they had done, they had done: & I was not a man to be talked withal. And so forwards they went in their evil, & by coloured craftiness drew many simple hearted people after them, in a blind kind of schism. And this not only within the City, but also abroad they practised, to the abusing of many. Had they had the power of our Bishops, doubtless they would have imprisoned me, and had they had the power of our Prince, without all question, they would, have slain me. They can speak against the power they have not, but had they that they would, it would be greater than that which others with us have, even a power for trampeling Kings, crowns and sceptres under their feet, little or nothing differing from Papal supremacy. He that knows not that, is very sillily acquainted with the too true stories of our times, and the positive doctrines of principal leaders in that kind. But to proceed.  
While thus they laboured to make men hate me and my labours, I toiled in my ministry, wheresoever the door of utterance was opened unto me, and God mercifully gave unto me the holy likengs of many. Yea, some of these, that had been charged not to hear me, did (God being merciful unto them) repair to my Sermons, concluding with themselves to walk by the Apostles rule, namely, to try all things, and then keep that is good. In fine, they perceived how they had been hoodwinked, and bursting out of 
Some yet in the ministry as Fa'coners do lead the people hood winked they know not whither: looking for their day, as the Papists for their day: having one speech in public & another 〈◊〉 private.  the snare wherewith they had been tangled, they came unto me readily, and confessed their fault heartily.  
The work so proceeding on both sides, let me by the way tell the gentle reader, how a well-willer of mine, dealt with a foe of mine, for causing him against the purpose of his heart, to justify me and my labours. And thus it was. My Tables of houshold●… Government, being here newly come forth, a Chi●…urgian 
A pretty jest, ●…o the shame of partial spirits.  (my friend) getteth them, and upon my name, he procureth the name of a certain Preacher to be cleanly pasted, to whom many glued themselves, as if the faith should be held in respect of persons. These Tables, my friend brought to a certain Sectary, desiring his judgement upon these Tables. The Sectary espying the Preachers name below, doth take them (for had he seen my name, he would not have looked upon them) and then he falls on reading Anon, he bursts out into such pathetical speeches: Ay marry sir, this is indeed to the purpose: O he is a rare man &c: My friend having got what he expected, did thereupon pull the paisted name off, and pointed him to the Author thereof, Henoch Clapham. The Sectary seeing that, O how blank he was, he stood as one looking on Medusa's head, and so my friend left him. Apiteous thing, that hearers shall affect men rather than matter, praising and dispraising they know not what. But had they been taught better, than would they (happily) have learned better.  
For an ordinary thing it is, with that people and the Separistes to proclaim all Dunces, No-scholers, &c: that differ from them; but being one with them, than they be very learned, and what not? But again to my fo●…mer discourse.  
Some few scholars about the City, having so proclaimed me an adversary to their laicail discipline (not only to the banding of Citizens against me, but also of others in the Country) have they not since been opposite to themselves? Then mark: They being of the number that petitio nated to the King for Reformation (not to speak of some then reconciled to the Bishops, at least outwardly) I beseech you, what do they speak of their Lay-Elders (for we all grant Elders) what speak they of their Lay-deacons for we all grant Deacons) what say they of their Lay discipline (for we all grant discipline) what say they to the King of these matters, wherewith they had intoxicate the heads and hearts of their hearers? They speak not a word, not so much as God save it. They only covet some other by-things, and then all is well enough, the former antichristianity shall be all true (or at least, tolerable) christianity.  
But methinks I hear some say, that howbeit they desired not of the King an entertainment of the former discipline: yet they never the lessewer of the same opinion still, but propounded it not, for that the King seemed adverse unto it. I answer, it is untrue, for many of them had changed their opinion. In somuch as amongst them the case so stood: some few did faintly hold 
Three sundry Sects under one Gener●…ll head of reformation.  that the governing Elders (as afore) were but lay-people, in owe in office and anon out, as be churchwardens and Sidemen. Some other again did rather believe, that all church-elders and presbyters ought to be apt to teach and so to continue assistante●… to the pastor. A third sort with Master. I. B. held and still hold, that the government of the Church by Bishops (as with us in England) or by ruling Elders (as in other Churches of God) that neither of them was prescribed by the Apostles of Christ, neither of them repugn●…nte to the word of God; but may well and profitably be used, if more fault be not in their persons, then in the callings themselves.  
Being so divided into three head of opinion, touching the very Persons that should exercise discipline, they could not in one petition beg all three nor could the king grant more than one, and therefore no one sort propounded. But if the division be so manifold about the very persons that should govern the Church, I beseech you, what abundance of difference would be found amongst them touching the matter of d●…scipline itself, in such and such cases for pro ceeding? these that have conversed with the Separistes and the●…e proceedings, can best declare that their headless petition being gain said, and so their affections stirred up, One saith, he sees not, But ●…he Brownist did well so to separate, as I spoke before. some others again say, they do not see, that it is good to separate so, that is, to depart as from a false church: but to separate as from a Church near wounded to death and very infectious, they think it good and hye-time so to do, as some before them did, whom I willingly leave nameless. A third sort acknowledge, that they see not either of the said Separations to be good, and therefore will await he lords pleasure, mourning in the very midst of Zion. There be so three heads, one sounding a Retreat, the other Tara●… tara to the battle: and of these two to the battle, the one side proclaiming an absolute defiance, as against a false Church, wherein not any one is a true visible Christian; the other holding that proclamation to be false: saying, howsoever it is not good to come near unto job, being so vlcer●…us, yet a living soul he is, and may be so restored, as in time we may draw nearer unto him, meaning the church. So, amongst themselves they be divided. And if the trumpet (saith the Apostle) do give an uncertain sound, who shall prepare himself unto the battle? No body. Martin. mar must first better direct his people: For most absurd it were, to march after a Champion eyeless & handless. If the blind lead the blind, both must ●…umble into the ditch: that is, into the state of damnation.  
Gentle Reader, consider of it soberly, and the Lord give thee understanding in all things. Look how I taxed them at first, they have made it good at the last. But how many of them have the grace to lay down their enmity towards me, to confess their evil, and accordingly to make satisfaction? well, if I have spoken evil, bear witness of the evil, but if it be but truth, why still do they smite me? The truth is great and will conquer, and better for them to be subdued unto it, then subdued of it. As for their followers, let them beware they follow them not in evil, howsoever it be their duty to reverence their good. Be followers of all, as they be followers of Christ, but not further.  
That many things amongst us need amendment, who knows not, and what honest heart laments not? And that it is the duty of every soul, so far as calling and means extend, to labour such amendment, every discreet person granteth.  
But if the laws of our Land be truly considered, evils be rather Personal, then Legal, and the abuse in persons, must not condemn the lawful use of things.  
Let us strive in mutual exhortations daily, while it is called to day, but (as the Apostle commandeth) Let all our things be done in love: for without love, all our talk of faith, hope, knowledge, will be but as the noise of a tinkling Cymbal, a noise, no voice: and that will never (or seldom) bring any edification to the hearers.  
And thus gentle reader, hoping that by other men's harms God will give thee to beware as also the heart of entertaining good counsel, how base, poor, or otherwise soever the counsellor be, I leave thee to the sequel of divine Sacrifice, which the Lord make blessed unto thee. In receiving good by it, give to GOD the praise, and for me to god thy prayers, specially, that it would please GOD, to give some timely issue out of my present tentation.  
And so heartily farewell, this seventeenth of November, the memorial day of our late blessed Sovereign, good Queen Elizabeth: whose name be ever honoured in the Catalogue of christian Princes.  
Thine in the Lord, Herald Cl.   

The Argument.  

From Tabernacle, doth jehovah speak  
To Moses, and he speaks to Israel.  
And for that Moral justice was too weak,  
He unto them doth preach the evangel,  
Of Christ in Types, he better things doth tell  
In Beasts, birds, bread & drink-oblations tendered,  
Is jesus Christ & all his merits rendered.    

A Reduction of the Law and Gospel, Letter and spirit, Shadow and substance unto Leviticus, 1. Chapter.  Heavenly father, which openest to them that knock, and revealest mysteries of thy kingdom unto Babes, vouchsafe to remove all clouds of ignorance from my min: that so the shine of thy countenance coming more clearly upon me, I may discover faithfully, the saving sense of thy word: and this for the sake of jesus Christ our Saviour, Amen. 
1. AND the 
a jehovah.  Lord cried unto Moses & 
jebrue oberua●…ions.  spoke unto him, out of the Tabernacle of the Congregation, saying:  
2. Speak to the sons of Is raell, and thou shalt say unto them: If any 
b Adam.  Man of you shall offer an 
a Korban.  oblation to the 
b jehovah.  lord you shall offer your 
c Korban.  oblation of cattle [as] of the heard and the flock.  
3. If the 
d Gnólah.  Burnt offering be his oblation of the heard, he shall offer a male that's 
e Tamim.  perfect, presenting it at the door of the Tabernacle of Convention; (even) of his own will shall he offer it, before the face of jehovah.  
4. And he shall put his hand upon the head of the Burnt offering, and it shall be accepted for his atonement.  
5. And he shall kill the 
f Hebr. The son of the Beef.  bullock before the face of jehovah, and the Sons of Aaron (the priests) shall offer the blood, and shall sprinkle the blood upon the Altar round about, that is by the door of the Tabernacle of convention.  
6. And he shall flay the burnt offering, and shall cut it into his pieces.  
7. And the Sons of Aaron the priest, shall put fire on the altar, & lay the wood in order upon the fire on the altar.  
9 But the inwards thereof and he legs thereof, he shall wash in water, & the priest shall burn all upon the altar, it being a 
a G●…ólah sheh.  burnt ●…ffring, a 
b Reia●…h ●…icoach.  savour of rest unto jehovah.  
10. But if his oblation for the burnt offering be of the flock [as of sheep or of Goats) he hall offer a male that is perfect.  
11. And he shall kill it at the 
c Ièrèk.  thigh of the Altar upon the north, before the face of jehovah: and the sons of Aron (the priests) shall sprinkle the blood thereof, upon the altar round about.  
12. And he shall cut it into his pieces: the head and the far, them the Priest shall lay in order, upon the wood, that is upon 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 ●…nólah ish●…h.  offering made by fire, an odor of rest unto jehovah.  
14. But if his oblation be an offering to jehovah of the fowls, than he shall offer of Turtles or of 
a Helr. The 〈◊〉 of the pigeon.  young pigeons.  
15. And the priest shall offer it at the Altar, and wring the neck of it asunder, and burn it on the Altar; and the blood thereof shall be squeezed upon the 
b Kir.  wall of the altar.  
16. And he shall pluck out his maw with 
c The feathers about the m●….  his feathers, and shall cast it besides the Altar, on the cast part in the place of the ashes.  
17. And he shall cleave it with his wings, but not divide it asunder; and the priest shall burn it on the altar, upon the wood that is on the fire, it being a fiery oblation, an odour of Rest unto jehovah.   

¶ A short Poem, serving for an introduction to the Text.  
THE Lord having set the Angelical spirits out of his hand, Tobh, good, fair, amiable, behold a certain number of them 
a Jude 6.  forsook their place, and so becoming adieu se to God, they waited opportunity of vexing GOD in his creature, coveting that the heavenly places they had lost, might never of o●…ers be supplied. Mankind no sooner created and beautifuly seated but lo, Satan that sleeps not, aggressed woman, first perverting her at the time of eating, & then having virtual possession of her (as before of the beast) he moves her to solicit man as before he moved the beast to solicit woman: he by woman, so came to sin, as she by the serpent, ●…hereupon soon after God expulsed them Paradise, the sacrament all sign of heavensblisse above. But as the Lord first clothed them in Beasts skins, so doubtless he informe●… them forthwith (upon the bless 
Gen. 3. 15. etc.  said seed promised) of laws for sacrificing the flesh of beasts & birds, so well as of a meat offering to concur threwithall; by which ●…remonies they might more familiarly be lend (as by the hand) unto the promised seed, Christ jesus.  
Adam living in this faith, he commended the same to his sons; for no sooner we hear of them, ●…ut we hear they did sacrifice; Abel of his flock, Cain of his ground fruits. Abel slain, the verity of sacrifice was renewed in Sheth, whom god put in the place of Abel. Seth begot AEnosh, and he begot Kenan. Kenan beg at Mahalaleel, & he lared. Iared begat Henoc (the 7 from Adam) he begot Mathu selah, Mathusela Lamech, & he Noah. By these to the flood, and by Noah the sacrifice of faith was maintained. Noah at the. y. end, coming out of the ark (world aged 1657) sacrificeth a sweet savour to the lord▪ his son Shem doth specially derive the care of continuing 
Shem lived 600 years.  the holy ceremony, dying but about 25 years before Abram To this Abram, the Lord renewed the promise, telling him more particularly, that that Seed (not seeds as speaking of many) should be derived from his line. This holy father continued the ceremony of faith; as also, upon a peculiar commandment, offereth Beasts, and birds undivided, in Gen. 15. whereupon he is told, that his seed should be a stranger and afflicted, 400. years, and that in land not theirs, that is, as the ancient Rabanus Maurus (from Eusebius) well noteth, not only in AEgypte, but also in the first unpurged 
Eab●…s in his 2. b. 2. 〈◊〉 Exodus, 〈◊〉 t●…ache Neoph●…t. to no●…ber the times better.  Canaan. The first open persecution of his seed, begonn in the half Egyptian Ishmael, flouting at the promise in Isaac, what time Isaac was waned. Abraham begat Isaac, Isaac jacob; jacob the twelve patriarchs, whereof came the twelve tribes termed Israel, which went down into AEgipt for 215. years, not for 430, as the former ancient will teach Neophyts, from the father's age, thus: Abraham at his hundred year, had Isaac, (than the affliction begun by one of Cham's kites) Isaac lived 180 years, and then was gathered to his fathers. Ten years after, jaacob went down into Egypt with his 70 souls ●…e being then aged 130. Put isaac's 180 unto the ten years after before the descension into AEgipt and the sum will prove ●…ust 190. Add unto this 190, he sum of years before Isaac's birth unto the promise given to his father Abraham (which was in his 75. year) & their will be 25 years: for the addition (namely, from Abraham's 75 unto his 100 year) and so the particulars from Abraham's peregrination unto Israel's descension, will be 25 years and 190 years, the whole sum 215 years. In Egipte so they were but 215 more: the whole 430. according to that in Exod. 12. 40. where from the first peregrination made by their grandfather out of Vr of Chaldie unto that going out of his seed from Egypt with Moses, be numbered 430 years. The same number, from the Gospel preached to Abram unto the giving of the two tabled law at mount Sinai in the wilderness, is pressed of the apostle, when to the Galatians he saith thus; The law which was 430 years after the Gospel was preached to Abram, cannot disannul that covenant, that was confirmed before of GOD in respect of Christ, that it should make the promise of none effect.  
Thus from the world's beginning (Adam having sinned) unto the gift of the Law (moral, judicial, ceremonial) at Sinai or Horeb (even, some 2513 years) was the promised seed set out under ceremonial shadows, & not now first given at the mount to the sons of Levi.   

A DISCOURSE UPON Leviticus. 1.  

Section. 1.  
THIS book is termed of the christian church 
Leviticus, What it in ●…endeth.  LEVITICUS, for that it entreateth of the public Leitourgy, or common form of service, which the Lord imposed upon the tribe of Levi, one of the twelve families derived from old jacob or Israel. whereupon also, these ceremonies are ordinarily termed. Levitical ceremonies.  
The book (in the original) beginneth thus: vai●…krá ael Móshe, vaiedabar jehovah etc. word for word thus, And he cried unto Moses (even) the lord spoke etc., where the first letter V in propriety signifieth AND, howsoever sometimes it couples not, but explaineth somewhat afore spoken: which letter V (called Vah) did even so begin Exodus, & likewise beginneth the following book of Numbers, kniting so the books Genesis, Exodus, Leviticus & Numbers together. As for Deuteronomy, it is not so coupled, for that it is but a repetition of the things of Moses. The coo pling of the first four books of Moses together, doth so teach us one & the same faith, sealed by god the father in his son: as also, that the same Levi discovered in Genesis, & taught the form of a divine house or tabernacle in Exodus is the same to whom the public form of worship is prescribed in Leviticus, & whose parioch-peple (with certain their gests) is counted in Numbers. Some resemblance may be between these 4 books & the 4 evangel▪ Gen. begins with the word whereby all was made, S. john with the same word made flesh, for effecting a better creation than the natural. For how soe'er S. john's evan. is pla ced last of man, yet of the word incarnate, he was most highly beloved, & writ of that word most highly. Exodus beginneth with the generation of Israel, that went down into Egypt, and S. Matthew beginneth with jesus (which came of that generation according to the flesh) who also of his Israelitish parents, was had into Egypt; till out of Egypt God called his son. The book of Leviticus beginneth with sacrifice imposed on Levi, & S. Luke beginneth also with Zacharie a Levite sacrificing, and informed touching Him, that was the end of that ceremonial law. The book of Numbers begins with a Catalogue of the Heads of Israel, with their natural generation: and the Gospel according to S. Mark, beginneth with the spiritual Heads of the Church, by whom was continued the spiritual Israel of God. As for Deuteronomy, contayving the several Gests of Israel, it may well be matched with the Acts and Gests of the Apostles, who with their spiritual weapons did more, than all the natural Israel could with their carnal weapons & warfare. As for any doctrine in the old Testament taught after the books of Moses, it was to have his reference to, and his ground in Moses: & even so, the doctrine, einsuing the former writings, of the 4 Evangelists, was in nothing thereto, to be contradictory. This book of Leviticus divideth itself into ceremonial Persons, and ceremonial things.   

Section. 2.  
THe ceremonial Persons are of 2. 
Ceremonial persons.  sorts, the first is God himself, the second is the people of God: the term Ceremonial I give as an Attribute unto God, for that he manifests himself unto his people, no otherwise then by ceremony or sacramental signs. Such Ceremonies or signs of his presence, as were the fiery pillar and cloud in the wilderness: And such was the external sound of the word, in the ears of Adam and all the ancient patriarches, as also to us at this day. But here in this book of Leviticus he plentifully declares his might, justice, mercy etc. under types and ceromoniall shadows. And how should the creature which is finite, attain to any knowledge of the creator in whom all is infinite, saving by his humbling himself unto us by some finite forms (for so the Gentiles beholding 
Rom. 1. Psal. 19 1.  the visible creature came to some knowledge of the invisible creator) and that argues also his exceeding love towards us, who will vouchsafe (as unto Moses) a view of his back, when otherwise we could not behold his face and live.  
The ceremonial people be the twelve tribes of Israel, whereof one tribe is of the Lord assumed for the work of the ministry, & that is Le●…i: the other eleven tribes are left to be administered unto, and they be the tribes of judah, Benjamin, Reuben, Simeon, Zebulun, Issachar, Dan, Gad, Asher, Nephtali, joseph; which one of joseph, is sometimes considered in the families of his two sons, Ephraim & Manasses.  
Now for the ministering Tribe, Levi, every family thereof did not minister alike, for those that came of his Son Kohath, were deputed to the peculiar function of priesthood; but such as came of his other two sons, Gershom and Merari 
Nom. 3. & 4. & 18.  they were allotted unto inferior services, as appeareth largely in the book of Numbers: neither these that came of Kohath, were all alike interessed in the priestly function, for Aaron (and so the eldest after him, by ordinary rule) were preferred in the office, as going before the rest, in daily alter-duty: as also only appointed and allowed to enter into the third part (the most secret part) of the Tabernacle, called the holy of holies. All which (not to press the mysteries large lie handled in my third and fourth part of my labours on Salomon's song) doth commend to the Church for ever, the Equity, first of sufficiency; secondly of order for public administration of divine duties.  
Sufficiency of these Levites appeared, first in being free from all bodily 
Leuit. 21. 17. etc.  unsoundness and unproportionability; seeing filthy diseases and lack of some member, would debar them, though Levites. This no doubt in Figure did signify, that the Archprieste of our profession, should be void of blemish and lacks, for the integral work of our redemption. But yet not only this but that the subordinate of Christ should be (as Paul speaketh) Kosmios, turned sometimes Modest; 
1 Tim. 3. 2. The word Kosmios, is expounded.  but in the nature & propriety of the word, it signifieth a seemliness, neatness, and all in proportion & good order; such as the frame of the World is, set out of God's hand: whereupon man is termed in the good sense, Micro-cosmos, a little world. And consider any of the prophets or Apostles, or Evangelists called of God and christ jesus, & it seemeth that the rule was sanctified by their example, seeing we never hear of any unfeatured person, allotted unto such superintendency. The people's weakness (doubtless) was in such case tendered, for that they be overready to except and flout at any infirmity in the minister. But yet, this being a let to the entrance (whereas necessity causeth not a dispensation from the common rule) it intendeth not a lawful occasion of removing any from the ministry, who since their entrance have accidentally met with such wants, while they have behaved themselves worthy their function.  
Secondly, the sufficiency of these levites appeared 
Nom. 4 43. compared with chap. 8. 24. etc.  by their fullness of age, in that, first they might not enter into the service of the Tabernacle, until they were five and twenty years aged; nor secondly, might the Kohathites attend the altar, until they were thirty; nor were they to continue in that laboursom service, after once they were fifty, howsoever afterwards to be trusted with things committed to their charge, concerning the good of the sanctuary. Their experienced faithfulness, deserved such trust: but their weaker years, deserved a freedom from killing the sacrifices & other laborius travails. The equity hereof continueth still 
Cyprian. d●…●…ici. m. & ten ●…t. Non con●…enit a●…nis impubi bus 〈◊〉 ●…n Ca●…hedra.  in the new testament; for our saviour came not to break, but to fulfi●…l the law: and accordingly for example (for otherwise, who doubts of his ability at twelve years of age?) who entered not into the public administration of ministry, until he begun to be about 30. Nor can the phrase of Presbyter or Elder intent less, which was a term given to the evangelical ministry, and not to Lay-aldermen. I know that Timothy was a young man, but not a young scholar (having been trained up in scriptures of a child) and in like case, I doubt not the Church now may dispense with the general Canon. But for the common rule, it requireth sufficient agedness, seeing commonly very few in few years attain to sufficiency; else the order of universities should be held superstitious, where after the study of Arts & tongues. so many years are required for attaining degrees worthy the profession of divinity. For the other point namely, of being allowed to surcease such travail at 50. I doubt not of the lawfulness still (for who in their best years are sufficient for these things?) seeing ordinarily about these years, quick conceit is dulled, memory weakened, and strength utterly is lacking for preaching in season and out of season, publicly and privately through every household. But while they rest, some other must take pains. The work of the Lord must not be done negligently. Me thinks I now do hear some Novelists say, never was sincere preacher of this latter opinion. Yes forsooth, not to allege others, one whom you cannot (or at least, will not) except against, was so minded. Master Greenham leaving his pastoral cure at Draiton by Cambridge (as public bruit went then amongst his well-willers) did allege this law of 50. as a very sufficient cause of desisting his former laborious charge: howsoever he afterwards here at London, employed himself in doing good as he could. 3. The sufficiency of these levites require●… that their lips should pr●…serue 
Malachi 2. 5. 6. etc.  knowledge, that so the people might f●…teh the law from their mouth. And the apostle teacheth Timothy that all such as desire ecclesiastic superintendency, they should be apt to teach no Neophyt, able to stop the mouth of gainsayers etc. for that without such qualification, there can be no true Bishop or Presbyter, that being the very life & essence of a Pastor or elder. The apostle requires sundry other particular virtues to the more come mendable being of a Pastor, but not to his essential being (for then, where should we meet with one true Minister?) it being a perfect example for shaping forth a minister; even as there is a perfect example of a common Christian, wherafter he is to contend, when as Christ saith, Be perfect as your heavenly father is perfect. And as it were gross absurdity to 
Mat. 5. 48.  conclude thus, No one that is not perfect as God is perfect, can be held for a true Christian: even so absurd it is to say, No one is a true Pastor or Presbyter, that is not absolutely qualified in all virtues as the Apostle requireth. Tully defineth an Orator at such a pitch of perfection, as none could ever attain to, & Plato draweth out such a common wealth, as none ever in this world did or shall see: was it Tully's meaning therefore to conclude there was no true Orator to be found; or Plato's meaning that therefore there was no true respublique in the whole world? jerom conceiving 
Hieronym. ad Oceanum  better of the rule then do a number of our fantastics, doth therefore call it Speculum Sacerdotij the priests looking-glas, to the end that daily looking therein, they may dolere ad deformitatem, sorrow at the sight of their deformity, and gaudere ad pulchri●…udinem, rejoice at what was beautiful in them. So much for the minister●… sufficiency.  
Touching Order o●… degrees amongst the L●… vites, it was briefly touched before, where one was principal, as Aaron, to whom in greatest cases recourse was to be had. Others again (as the sons of Aron) were a seat under the former, and in the time of David were divided for the public service into 24. ranks, two in likelihood for a month. So there were several orders for the Quier-men, & orders of subordination between the Levites that came of G●…rshom and Merari. Nor can it ever be proved, that all of these Orders were given by immediate note from the Lord, but sundry of them derived from the Maiestraies discretion, as were afterwards also, some festival ordinances, and Synagogicall orders through the common wealth of Israel.  
For the ministry of the new Testament, I have 
7. Lectio●… on Salomon's song, par●… 2. See also my abstract of faith.  spoken at large upon Salomon's song, only for Order but thus much: Some were Apostles, some Prophets, some Evangelists, some Pastors and doctors; several degrees for order sake, and yet all preachers of one and the same Gospel. The seven Churches of Asia to whom S. john writ, each of them had one superior teacher, termed by the name Angel (in sense one with the term Apostle) which is in English a Messenger, or one that's sent, namely to preach the Gospel. Can it easily be thought that there were no more in any of them churches, to assist the other in teaching? It possible cannot be: the Churches in all probability, being of some large continuance, and the Churches being also city churches, not country Churches: and therefore of the Greeks called Me tropolitan Churches: for in the chiefest cities, the first churches were planted. Nay, to put it out of doubt, when the Apostle S. Paul sent from Miletum 
Act. ●…0. 17. etc.  to Ephesus for the presbyters of that Church, lo there came diverse, that were Elders or over seers in that Church, all apt to teach, & therefore all of them charged with the same work he had there undergone. One of these being particularly charged by Saint john, it argueth he had a superiority over the rest of the overseers, so well as over the people; or else Saint john would have directed his Epistle, not to the angel, but To the angels of the Church of Ephesus. worthily therefore is that parity of ministry hissed out of the church. And if King David might (out of his sanctified discretion) constitute several Orders as before: yea, if Mordecai might ordain a festival day for their deliverance from haman's Pur, and judas Machaheus a (a) 
For the understanding hereof, read Tremellius his note on john 10. 22  longer festival, in memorial of the Temples clearing; what should let, that Christian Princes out of their sacred discretion, may not do the like? If they lay a yoke upon the people which they themselves will not bear, therein they shall sin. But for their Right in such cases, it is no way lessened by the appearance of Christ, but rather enlarged: seeing the former were in their state of nonage: but these (so well as the whole Christian church) are by Christ jesus, come to their Ful-age to the further ripening of their discretion. And thus I have briefly cleared the harmony abiding between the ancient and new ministry.  
For the second sort of Ceremonial people, it was the eleven tribes of Israel afore spoken of, which figured out the whole of God's people, that were to be gathered unto Christ (the perfect Prevatler with god, figured by that one Israel or jaacob, whereof all the 12. tribes came) in respect whereof the apostle termeth 
Galat. 6. 15. 16.  all such, the Israel of God. And therefore the several cognisances and qualities attributed by jacob and Moses upon their prophetical deathbeds, do lively figure out, the diversity of gifts and qualities in the new testaments Church; one and the same spirit working diversly: not to speak of discommendable qualities, which were never worse in the first, then be in the last. But what the people represented, the Tabernacle represented; and therefore to that.   

Section. 3.  
GOD unto this people, sacramentally 
Tabernacle, a sacramental place.  spoke, by Moses out of the Tabernacle. The Tabernacle and Temple, how in the primary sense they represented Christ the head of the Church: and then in a secondary sense, how they represented the mystical body of Christ, I have spoken and cleared sufsufficientlye in the fiftth part of my labours upon Salomon's song, and the eleventh lection, thither I refer the reader. Only here 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 union with Christ, they are said of S. Peter, to partake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the divine nature. No marvel then, if we be called Temples of the Holy ghost: as also of the whole it be said, Behold the Tabernacle of God with 
Reu. 22. 3.  men, and he will dwell with them!  
1. The differency of stuff tending to the Tabernacles building, it well argued the difference of tongues, nations and languages, whereof the Church of Christ was to consist. 2. The diversity of vessels therein, did well type forth, the sun●…rye qualifications, of these several Christians, but all leading unto one and the same Christ.  
3. The gifts hereto being voluntary, doth argue not only, that god loves a cheerful giver, but also that there is no acceptation at God's hand of any obedience, that comes against the hair and constrainedly. 4. The hewing of the Temples stones, without and then bringing them to the place, & conjoining them without the noise once of an hammer (whereupon Solomon grounded that proverb, prepare thy work 
Prou. 24. 27.  without, & make ready thy things in the field, & after build thine house) it not only teacheth, that God by his word and spirit, first hammereth every soul of his apart, and then brings them into a glorious union with peaceable affection (like to the first Church at jerusalem, where all were of one heart and mind) but also, that every christian (much more ministers and magistrates) should, aiming at a general, first look to their particulars; & they once fitted, it is a matter of no stir to unite them for the general. Orators had that wit for framing their Orations; but Divines often lack that care, for well composing books and sermons. And yet the lord (imitated of the Carpenter) gave that example in the world's creation, that first one particular and then another should be hewed out of the confused Chaos or Lump; and then lastly united in one, for effecting the universe or general called the world. 5. As for the decay of Tabernacle & Temple, whereupon followed necessarily a repairing and mending thereof, it well importeth, not only external wants that are to be supplied of the more able; but also, such spiritual wants as will continually break out, wherein the infirm are to be supported of the stronger, and to be covered with Love, as Shem and japhet covered Noah with a mantle, whereby they got that blessing, which separating flouting Chamistes, partake not of. 6. The scattering of the tabernacles parts, and the consuming of the Temple by fire, carrying the holy vessels into captivity, they fitly denote. The churches scattering in the time of tempests and fiery affliction, yea, the carrying of them away captive by the strong hand of Antichrists army. 7. Lastly, the new erection of the Temple, it being made more excellent (as Haggai foresaw) by Christ his bodily appearance therein: 
Hagg. 2. 4. 5. 6. 7. 8.  it well foreshadowed the happy return of the Church, from out all affliction: yea, out of the earth's rubbish and ashes (after the long sleep of all flesh) what time the joy of all nations shall mak●… his second appearing for our fullness of comfo●…t and glory. So much briefly, of that ceremonial house and persons.   

Section. 4.  
THE ceremonial Persons considered, and with the 
Ceremonial 〈◊〉.  Persons the place (it being one with the Persons in representation) it now resteth to speak of the ceremonial things contained in this Book; which principally be these. 

1. Sacrifices.  
2. Levies Maintenance.  
3. Vncleanesses.  
4. Mixtures.  
5. Festivities.  
6. Vows.    
But because the matter of Sacrifice is the main thing I intend, for reducing thereto the Law and Gospel (that is, works, saying Do h●…, and Faith saying Believe th●…) I therefore will superficially run over all the rest, and insist upon Sacrifice in the last place.  
Levies maintenance was exceeding large, and 
Levies main t●…nance.  larger than here I mean to press. Only, as much and more, than people of our age would willingly hear applied. To the inferior sorts of levites, the people offered tenths, as also they again their tenth unto the priesthood: the equity is ever the same: for not only the people receiving spiritual things, are bound therefore to administer of their temporals (yea, of all and the best good things they have. Galat. 6: 6) but the inferior ministry are indebted to the superior, as their Overseers in the Lord, and these that carry the mainest burden. Nor otherwise can that litigious place be understood in Tim: 5: The Presbyters that rule well, are worthy double h●…nour, s●…ecially (hoi 
a The word signifie●…h a bei●…g tyr●…d by traua●…le, as our Sa●…●…r was in S. john, 4, when he s●…t d●…wn on the we●…l  copiôntes) such as tire themselves in ●…he word and doctrine: for the scripture saith, thou shalt not mussel the mouth of the Ox, &c: Every Presbyter in the due exercise of his gifts deserved double honour (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 tired themselves in the work (as par ticularlye the Apostles did, who had upon them a special care of the churches) they much more deserved large allowance. If the people be bound so to honour the meanest minister, how much more should people & inferior ministers, honour the greater? I know some will here babble & say, that tenths were levitical & ended with Levi. I answer, it is untrue to insinuate that. Tenths were only and first peculiar to Levi; for tenths were given to the Priest Melchisedech when Le ui was in the loins of Abraham: Nor can it be imagined that the 
a He●…dot. 〈◊〉. 1. telleth, how Cyrus having conquered C●…sus & taken his city S●…rdis, ●…e (by the advise of 〈◊〉) did t●…the the Tenth of all the spoil v●…to 〈◊〉, before that any substance was carried out of the cities gates.  ancient Heathen did so de cimate to their Priests, but for that they had the example thereof traditionally from the beginning of Sacrifice. Secondly, it followeth not, that because it was ceremo niall together with sacrifice, that therefore it must cease with sacrifice, (no more then because the Tabernacle & Temple, and ministers were ceremonial, therefore all ecclesiastic houses & ministers are to be abolished) but rather this; look what ceremonial signification the Tenth might have, that ceaseth with Christ: as the ceremonial signification of the bullock, Sheep, goat, did: but not therefore the number of Ten, nor the use of Beasts abolished: To use them continueth, but not to use them so.  
Some learned and reverend do conclude, that the Tenth is merely moral, and so always a duty. Of whom I desire leave to interpose my opinion, and the reason; which howsoever not ●…e same, yet it shall be nothing behind that, for the good of the ministry It seemeth unto me, that ●…ogither with the burial of the jewish ceremony and policy, there was a ceasement of decimations: for the christian churches then established, were often taught to contribute unto their ministry, but never to decimate; whereas the apostle so often handling the argument, & by law a Pharise, 
P●…lip. 3. 5.  it were very strange he should omit the pressing of that which should be ●…oral: the number of tenth, if not moral. (and I leave that Thesis to be maintained of them which have the strength I lack) it then is to be held Iud●…cial; a number of maintenance iudiciallye held fitting of the magistrate, for the minister. The primitive churches at first were so zealous & fervent in devotion, as they sold all, & gave up all to the ministers, leaving the disposal thereof to their discretions. But as finest flowers soonest vanish, so that devotion soon cooled. And that may appear in the Apo stle much pressing the Churches, with the conscionable care they ought to have, of all due provision for their ministry, as having already lost their first love in that matter, & if in that, than also their first love was lost to the holy religion. For never was religion loved, and the ministry neglected. 
a I know ●…hat some do ●…n Gen. 47. 22. turn it Princes, not Priests. But the word Co●…en signifying properly & usually a Priest, I understand it so here: Once, for that it ●…a an orna meant to the Heathens greatest princes t●… be ●…riests and they commonly only thereto approved. Secondly, for that joseph seemeth to have spared these priests for no other respect, than bec●…use Pharaoh did first priniledge their portions.  The Egyptian people will witness that, in the provision was made for their priests, when all the people generally were pinched and consumed of famine.  
But me thinks I hear one say, I like it well, that Tenths should be moral and so from God, rather than from the Prince. Dost thou so, then speak out plainly what may be thy reason. This, if moral then as the minister is to have no less, seeing God commands so much: so he is to have no more, seeing he only commands the Tenth. And, I thought as much, Thou likest it not simply, but respectively, that is, in respect of advantage. But stay, it followeth not, be cause God mediately o●… immediately commandeth the tenth, therefore he commandeth no more. For to Levi was commanded a tenth & other things besides the tenth. Not to press the cities they had etc. thou sha●…t find, that of diu●…s things offered unto the Lord, a 
Leuit. 2. 3. 10 & ch. 10. 12. etc.  good moiety came to the priest, for the furnishing of his table, as if the lord could not be served and the minister unprovided. Nor hath the grace of god appearing by christ, taught us to jessen our love towards his ministry, but rather teacheth us to honour him in honouring them with double maintenance. But o base age we live in; men seek honour in dishonouring the ministry, but an honour that sticks to their houses & manors accordingly, to the very gnawing & consuming of their names and houses, from the face of the earth. Let them then that serve at the Altar, live honourably by the altar, and that I am sure is moral. so much briefly of Levies maintenance. The other particulars I must handle more briefly, and so unto Sacrifice.   

Section. 5.  
VNcleanenesses were of sundry 
Vncleannesses Novation. presb. de Cibi. In animalib. mores de pinguntur humani, & Act●…s & volunta●…es.  ●…orts. For there were beasts & birds by Ceremony unclean and so continued till the partition wall of ceremony was removed; and than it was lawful to arise, kill, and eat, alimentally & phisically. S. Peter was taught in Act. 10, that the Gentiles were figured thereby, and that therefore he should not now stand aloof from them as of yore, for that the time was come, wherein God would purify their hearts by faith. Secondly, there was certain of mankind ceremonially pronounced unclean: Once in respect of the living, having issues menstrual or seminal flowing from them: having unlawful copulations, and contagious diseases upon them: Again, in respect of the dead, seeing the ●…ouching of them or their bones, was a ceremonial uncleanness. All these importing such thoughts words & works as make us unclean and noisome to ourselves and others, specially unto God, before whom we are called to walk in holiness all the days of our life.  
Mixtures ceremonial were these, Garments of Linsy-woolsy, the s●…w 
Mixtures.  ing of ground with miscellain, the yoking of Ox and Ass together. All these were forbidden ceremonially as actions ab hominable. And they denote to Christians, singleness of heart, singleness of word, & singleness of work: for as the Lord can not brook the person that hath ●…ebh velebh, a heart & a heart; so neither can it be that communion can be betwixt christ and Belial, ●…ghteousnes & unrighte ousnes, light & darkness: therefore says theapostle. come out from amongst them and touch no unclean 
2. Cor. 6.  thing. touch the dead in sin, and draw with the vnsacrificeabl●… Ass we do, when by affection or action we like and approve their evil. From such touching and drawing we are to withdraw ourselves, but not (as Fantastics would have it) by forsaking the Church's communion and fellowship in God. The apostle never taught the Corinth's to separate so, nor Moses before him. For as to join with every thing in the Church's members, requires no cunning, so, to separate from all in the Church, any Ass can do: but to try all things, and keep that is good, and then to maintain the good (so far as one, hath calling) through good report and bad report, plenty and poverty, ●…ife and death, hoc opus, hic labor est, this requires the spirit of discretion, faith, love and much patience. And only the children of wisdom have such grace: for wise some is justified. of her children.  
There be also ceremonial Festivities, that bring with them glorius 
Festivities.  memorials of Gods singular Love and care for the good of his church: teaching all for such respects to do as the Apostle enjoineth when he 
Philip. 4. 4.  saith, Rejoice in the Lord alway again I say rejoice: and to conclude with the Psalmist thus, This is 
Psa. 118. 24.  the day the Lord hath made, let us rejoice and be glad in it. But of such feast days I have largely spoken in the third part of my labours upon Salomon's song, where I speak of Chronological and arithmetical shadows.  
For ceremonial vows, they be in respect of th●… 
Vows.  matter, of two kinds; the one animate or breathing, as men & beasts: or inanimate & breathless, as houses, fields, and the like: the manner of which vows and their redemption, is laid down in the 
●…uit. 27.  last chapter of this book as the very conclusion of ceremonies. The main thing it intends, I doubt not is this: that whatsoever we vow to the furtherance of God's glory (it being in our power so to vow, for else why should we suffer our lips to sin?) it ought to be paid faithfully unto the Lord. for so saith Solomon in Eccles. 5. 3. When thou hast vowed 〈◊〉 vow unto God, defer not ●…o pay it, for he delighteth not in fools: pay therefore as thou hast vowed. 4. It is better thou shouldst not vow then tha●… thou shouldst von and not pay it, &c: and that can Ananias and Saphir. witness, who vowing largely with their lips, & paying niggardlye with their hands, did so bring upon them, the swift judgement and heavy hand of God. Many such Ananiasses I have heard of, who sometimes wrong by the spirit of God to vow a gu●…t to the needy, and that which is more, to vow in future times (as David did, Psal. 119. 106) the keeping of God's righteous judgements, have afterwards withdrawn from so doing, returning in God's just judgement to their ancient hardness of heart and profanity, making so their latter end worse than their beginning.  
Such things as were ceremonially devoted to the Lord, they were prized of the Priest, & not of the vower to be had again, without giving the price and a fifth part over, that so the Lord & his church might be sure of their own with the best. Many of yore have vowed smaller & greater things to the furtherance of Christ's church & his worship (this was their Genus or general scope, howsoever there might be failment in specie, in some specialty) now have they taken the vote●… back again not satisfying the church largely therefore? If they did, they had the most right. But, 〈◊〉 nefandunscelus, sacrilegium immane, they have robbed the church of all they can finger, who never gave to the church so much as a barley corn. The fathers gave, and the children steal away; whereupon cannot but follow, beggarly ministers & a contemptuous religion, as having no promises of this world, whereas godliness hath promise of both. Let this sin, remain the great sin of England, fastened upon many of the Gentry fleecing, and upon some of the Ministers, selling their fleece, for a lock of wool. Eat on, and giut yourselves with the spoil of the Lords Temple, qu●…ffe in the devoted vessels as did Babylon's Bell azar, but in the end it will be gravel in your maws, and without repentance fling you and your houses out of the Lords balance. I speak not as having lost any thing of the Church, for I never yet possessed penny of her dowry; but espying plots for the Church's su●…uersion, I cannot but witness against their abomination. So much cursoriwise of Levies maintenance, ceremonial uncleannesses, unlawful mixtures, holy festivities and ceremonial vows. Now I come to my main purpose, the Sacrifices.   

Section. 6.  
Sundry Greeks and Latins of old, have dealt upon this argument; 
Sacrifice.  but not all with like success; for what marvel if the latter came a little nearer the mark, when they had first the eyes of their ancients to see by, & then their own for prying a little deeper. But of all the ancients, 
a Origen was about ●…00 years after Chr●…st.  Origen deserved best, in as much (for any thing I see) all the rest of them (even unto this last age) did speak almost nothing, which argued not their candle to have received light from his. O that he had been so happy, in establishing the Letter! In this last age sundry have adventured on Leviticus, but in our language almost none. And these that have writ ten (with far better success than the ancients) I would I could add unto them, but even that which I see to be lacking. But it is far easier to espy a defect in a building, then to amend it. Why then should I write? For these causes: first, for that the Levitical ceremony is in our language almost unhandled, except in general terms: 2, for that I hope to make somewhat I handle (even the substance of it) more plain then for rainers have, who rather writ for satisfaction of scholars, than of the common people.  
But in the very beginning, I heartily lament one lack in them, which for any thing I see, must remain a lack still for me. Some have divided and subdivided, dichotomizd and subdichotomizd the kinds of sacrifice, labouring so to put every 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 administered, it so hath come to pass, that ignorance of this, hath made their division imperfect; yea sometimes distinct sacrifices by this sort have been confounded. The consideration whereof (I labouring of the same disease) doth move me to pass by that straight and to cast about for more sea-room.  
The sacrifices all of them, 
a In Hebr. 5. 〈◊〉 this does tinction is ratify 〈◊〉 two w●…rds, Doron and Thusia, the latter inten●…ing Zabach, 〈◊〉 other ●…cha.  be either such as be offered up directly for expiation of sin; or secondly, for testif●…ing due●…full thankfulness unto God for favours received. Sacrifice for sin, I term all such as brought with them effusion of blood and sprinkling of the same; seeing all such argued (as the apostle to the Hebrews largely presseth) the Messiahs 
a Hebr. 9 7. 11. 12. 13. 14. etc. with chap. 10.  blood which should be shed for the remission of sin: and this sacrifice was animate, consisting of breathing creatures: the second kind which testified thankfulness, were unbloody offerings, consisting of creatures in animate, breathless & bludles. 
b Mea●…offrings.  Of this kind, were flower, oil, frankincense, salt, ears of corn. And in the offering up of this kind, they thankfully acknowledged, that all came from God wherewithal they were sustained. It was through the goodness 
Leuit. 26. Deut. 28.  of god, that the staff (or strength) of their bread was not broken; yea that their dough was not cursed in the trough; & that which is more, that their bread was not blasted in the ear, or spoiled with mel dew. By which bread also, they were led unto him that is the bread of life. But o profane times we live in! Our people have long heard our Saviour say in S. john's gospel; Labour not for the meat which perisheth, but for the meat that endureth unto everlasting life, which the Son of man shall give unto you: but who looks after this? who holds out the hand and saith, Lord give us ever of this bread, feed us with this immortal meat? Nay, how many whose bodies are fed daily with bodily food, do lift up then heart and say, I thank thee o Lord for this bodily refection; how great is thy kindness to feed me thus at thy charges, who have not deserved so much as the crumbs that fall from thy table: yea, which rather have merited that every crumb should have been a curse, and every draught of drink, a draft of thine indignation. Of old they did write in their Halls beyond their sidetables, 
W●… sits down to meat, & let's grace pass,  
Sits down like a Neat, & rises like an Ass  But together with long sidetables, it seemeth grace is much gone. For commonly we now give either a naked grace to God, without any grace to the poor: or else we arise resolved to give grace neither to god nor the poor. A wondrous thing, that God should not smite the meat in our mouths (as he dealt with the Israelites) or rather, that he should not smite the earth with a barren womb (as sometime he smit the figtree) that so never more fruit might grow upon it. 
Mincha in Leuit. 2.   
This offering of the inanimate creature (called Mincha, a resemblance whereof is had in our sacramental Supper) it passed through fire, arguing once, that the interest we have in the creatures, did cost Christ jesus the setting on, he fried for our benefit: as also, that we must not think to eat our bread without all affliction & fiery trial (for here we must be made S. Laurences & be cast into the furnace with the 3. young gentlemen of judah) only let us labour that (as this meat offering had in it oil & salt so) we may be possessed with the oil of gladwhich Christ had above all his fellows, and so we shall not be destitute of joyfulness in midst of all fiery trials. As also let us labour to have salt in ourselves for the seasoning of others by our uncorrupted word and works, keeping our hearts always free from the leaven of maliciousness So shall our praises and thanksgivings be, sweet savour unto God truly joyous to ourselves, and edifying to o there's. So much briefly of the Eucharistique oblation; with which, the wisehearted may Analogically compare the supper of our Lord.   

Section. 7.  
Having spoken of the oblation 
Sacrifice for Sin.  of Thanksgiving, it followeth I speak of the oblation of sin. And where should I begin? Jerome 
Hieronym. ad Paulinun.  touching the whole saith thus. Every sacrifice ●…n the book of Leviticus, yea every syllable, and the garments of Aaron and the whole Levitical Order, (spirant caelestia sacramenta) do breath forth sacraments, or mysteries. That he saith of the whole, I may much more say of this sort of sacrifices, which in Christ & his mystical body be so deeply sealed as they squeeze out blood again, and pierce and press out the very life of nature.  
Hitherto I have not set the ceremony on the rack (as hath been usual with too many, straining the ceremony to their wits, and not their wits to the ceremony; & I would such unproportionable and fantastic strains were not at this day forced on plainer scriptures also) but I weighed the ceremony by the plain, open waits of the sanctuary, for causing the sense to fall out fully & evidently to the conscionable Reader of the scriptures. It remaineth still, that I keep the king's hy-way, & not for satisfaction of verbal spirits (nam haud unquam aliud seculum tam verbosum) I should abound with manner beyond matter; or take up the time with by respects of the animate creatures (which out of nature might be many) to the weakening and obseuring of the main end and purpose of the Holy ghost, And so to the matter.  
All Sin-sacrifice (as afore) did properly require 
Heb. 9 22.  blood (for without blood no purgation) whereupon it is probable, that Cain offering an oblation of the fruits of the earth (termed in Leuit. 2. mincha) did proudly intend a Thanksgiving without humiliation for sin; when as Abel rather looked to his sin, and came to the Lord in humility for the purgation thereof, by the blood of a lamb. This being ind●…ede the humility of the Publican in the Gospel (Lord be merciful unto me a sinner) when the other was indeed of an elate and pu●…t up mind with the Phari. see, who despising the other said, I thank thee o God, I am not as this man, etc. but he went away therefore uniustified.  
In the second of Leuit. there is a sacrifice termed Zebach Shelámim: which word Shelámim signifying pacifications, perfections, heal●…hs, it so cometh to pass, that it is turned diversly. But let it be (as we have it turned, and the word primordially signifieth) a peace offering, it intendeth an humiliation before GOD for obtaining of peace. And indeed, till we be sprinkled in our 
Heb. 10. 22.  hearts from an evil conscience by the blood of christ apprehended by faith, it is impossible to have peace with God. In the 4. of Leuit. there is a sacrifice called Chá●…áah, and in the fifth chap. on called Ashá●…: the firs●… turned by some Latins. Peccatum, the other Delictum; taking them with like difference, as Augustine taketh the two Latin words, when as he saith, Perchance Peccatum 
Augu. quaest. 20 in Leuit.  is the perpetration of evil, but Delictum the desertion of Good. But to understand the Hebrew words so, I take it to be more subtle than sure. And the rather because the words Cháttáah and Ashám are confounded in Chap. 4. and both used for the same. The sacrifice in the 4 chap. is divided 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 jewish hy-priest could sin (though he carried the urim and Thummim on his breast) and what is the Romish Hy-priest (whose breast is ordinarily stuffed with all carnality) that he should not much more sin & stand in need of sacrifice. Israel's congregation or church could sin, notwithstanding all the near helps they had from God, and cannot the church now much more sin? I would it did not. The Prince of the people than stood need of a sacrifice, and do not our Princes and rulers stand in as much need? Yea, their sacrifice was to be presented in an He-goat for that they are not only to be as He-goats before the flock for coming out 
●…erem. 50. 8.  of Babel, but also, for that their sins stink much more, and be far more infectious than the sins of the people, though the one and the other proceeded first from ignorance. For which respect (among others) the people's sin afterwards is represented in a She-goat more weak in evil than the former. As therefore good examples in rulers, are drawers unto God, & god therefore to be much praised: so, to the other the Prophet saith. The Leaders of the 
I say. 9 15.  people cause them to err, and they that are led by them are devoured.  
The sin sacrifices hitherto spoken of, intent sin committed first of Ignorance: therefore in the sixth chapter, the holy ghost layeth down a sacrifice for such as have sinned of knowledge. For the opposite unto ignorance is not willingness but knowledge. Besides that to sin hecousions, that 
Hebr. 10. 26.  is with willingness as is intimated unto the Hebrews that best understood the qualities and forms of Sacrifice, unto such there remaineth no more sacrifice f●…r sins. Willingness there, is a sin committed against knowledge frankly, freely, without restraint & check of conscience (even as the voluntary sacrifice was to be offered to God, with a frank and free mind, and pleasing of conscience) which indeed is the great sin against the holy ghost, represented by such sins in Israel as 
Beiad Ram●… ●…om. 15. 30 31.  were done not only wittingly, but also extensa ma●…u, with an hy hand & all freedom of strength: for which sin indeed, there was no sacrifice appointed, but the soul that so sinned, was to be left unto the magistrates sword. No●…atus the heretic (who denied hope of remission to all such as sinned after baptism, and of knowledge) he was therefore (for under standing so Hebr. 10. 26) as far wide on the one side, as others have been on the other side, that for that verse sake have denied, or at least called into question the authority of that Epistle to the Hebrews. Nor can but many such grievous errors follow the ignorance of Levitical ceremonies; howsoever some of our Novelists (if they have not left their evil their devil) will, with Ishmael, flout thereat, till they have flouted themselves out of Abraham's family, and the state of grace.  
All the sacrifices then spoken of in this section are either offered up for sin done of Ignorance, or otherwis (through infirmity) committed of Knowledge. Wherein may be observed the Lords exceeding gracious providence towards his Church, who for every soar hath provided a salve, and his Son jesus he hath made the Physician. Only, for such Apostates, as are so far from being sore as they are wholly Become seared in conscience, and therefore sin against knowledge, and former feeling (spoken of in Hebr. 6. 4. 5.) & so despise the communion (spoken of in heb, 10. 25. 38. 39) there remains indeed no sacrifice for that sin (which S. john intimates, when he saith There is a si●…ne unto death, 
1. john. 5. 16  I say not that thou shouldst traye for it) but to such remains (as in Hebr. 10, 27) a fearful looking for of judgement and violente fire, which shall cousume & devour adversaries. Dally therefore not with sin after knowledge, lest it eat up all conscience & leave no place for repentance. I am not ignorant that many have spoken much of this sin against the Holy-ghoste, but grounded on their own surmises, not on divine scriptures. Peter Lombard (the great master of sentences) hath laboured to define it, but it sticks as bird-lime on his fingers, and needs some wiser than S. Thomas a watering to wash his fingers on it.   

Section. 8.  
THere be other sorts of sacrifice (than these spoken of in the former section) 
Sacrifice for sin.  as the sacrifice of vows and aaronical instalments; but all of them being bleeding oblations arguing (as afore) the blood of Christ jesus cleansing us from sin; in which respect the oblations blood (if any drop thereof fell upon a garment, was to be washed out in the holy place, so holy the sign of Christ's blood was in respect of the end intended) all of them I say, being bleeding oblations, they are to be referred unto the former division.  
There be also in Gen. 31, 54, & 1 Sam, 9, 12, & 1 Kings, 1921, speeches of Zebaches, which some have taken for sacrifices, as also, that the people were feasted with these holy things. The word indeed in Zebach in all the places, but not therefore a sacrifice, no more than every Corban or Mincha is a ceremonial gift for the two latter places they were Zebaches, that is in propriety, mactations or slaughters, appointed for comfortable banquets. For as Israel might not sacrifice, any where, but at the door of the Tabernacle, Levi. 17, 3 &c: so, none but the Priests & their males were to eat of the holy relics, Le. 7. As for that of Iaa●…ob, either it must be concluded, that he sacrificed apart, and afterwards made a banquet jointly of other victuals; or else that it was as the former, but a common Ze bach or slaughter for mutual eating together.  
The sacrifice remaining to be handled, is that in Leuit. 1. which also is a sacrifice for expiation of sin, 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 birds. The Beasts again be of two sorts, the first of the heard, as the Bullock; the second of the Flock, as Sheep and goats. As for the Birds, they be also of two sorts, Turtle-doves & Pigeons. The whole of this sacrifice was to be burnt (as also the Bullock and Reddish-cowe spoken of elsewhere) for 
Leuit. 8. 16. 17. & 9 ch. etc. Nom. 19  the which it is commonly called of the greeks Holocauston wholly burnt, and in the Text an offering by fire. In other kind of oblations, the Priest got somewhat (as the remnant of the meat offering after a memorial thereof had been sent up to the Lord in fire; & of other blood sacrifices the shoulder and breast heaved and wagged before the Lord (representing the heaving of the heart and the moving of the Calves of our lips 
Hos, 14. 3.  as the Prophet expounds it, and Hannah (without noise of words) prac tised) but in this oblation, All goes to the Lord. And that which is more, all is here burnt within the Tabernacle (as a sacrifice peculiar for such as be within the Church;) whereas in other burnte-oblations made of the heard, the skin, flesh and excrement was had out of the host and there burnt, intimating (as the Author to to the Hebrews spea●…eth in Ch, 13, 11, 12, 3) that jesus, to the end he might sanctify the peopl●… (no doubt also the Na●…s without) and that ●…ith his own blood, he uffred without the gat●… eaching us secondly, to ●…oe forth therefore out of the camp bearing his reproach▪  
Wherefore this burnt ●…ffring was sent up to the ●…ord, as also, when it was ●…o be offered, I find it not particularly mentioned, nor in any writer well observed. When as a sacrifice intimated some one or more their particular wants, we find it (as afore) bounded in his form and use. But in this not so. It causeth me therefore to think, that this oblation intimated not this or that particular need; but rather, that it was (as Noah's sacrifice was) offered up for the general good of the whole Israel of God: like as was the Lamb offered 
Nom. 28. 23  up every day (morning and evening) and upon the Sabaoth double the number, and this for the whole Church of God militant here in the earth. For the time when, I take it to be in a sort Arbitrary, and left to Israel's voluntary contribution. Neither see I any thing to the contrary, but it might be an offering according to the aforesaid vows, unredeemed, and therefore wholly turned unto ashes, according to that in Psa. 20. where the King offering to the Lord before he went into the battle, all the Church of Israel is introduced praying (seeing it tended to common good) after this manner, The Lord remember all thine offerings, 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 shadow 
Ceremonial sacrifices.  of good things to come, of what Law speaks he? Not of the moral law, for that was, is, & so shall continue, a substantial justice, unto the which mankind is bound ever for conformity. Then it must intent some other law. The judicial law (so far as it was merely judicial) it had, hath, and shall have a continuing equity; and so no shadow of any good things to come. The Ceremonial Law (and some ceremony sometimes, was joined with judicials) that is the kind of law he meaneth, as may appear by the Chapter aforegoing, whereupon he grounds his Illation, as also by that which followeth as an explanation of his meaning. Nor is the shadowing Law, only the ceremonial victimaes & victuals, but also (as the apostle Paul presseth to the Colossians) Holy days, New moons and Sabaoth▪ were a shadow of things to come (for some shadowed things, some good things, but the body or substance of them was in Christ) Then without all controversy and further repetition, these ceremonial Zebaches, slaughters and Gnolahs ascensions by fire, they foretyped or shadowed forth some things touching Christ and his mystical body.  
But before I press the significations of the Ceremonial sacrifices, let me observe, the exceeding careful love of god towards Israel, touching the matter of sacrifice, shaped forth to the ability of the sacrificer: every one was not able to present a Bullock, than a Sheep or goat should suffice. Every one was not able to prepare a sheep or Goat; then he was to offer of the Turtle doves or Pigeons, which (as one writeth) were e●…sy ●…o be had, and therefore re●…uired 
Christoph. Pelarg●…s ex ●…ose AEgipt●…o, lib. 3 du ctoris d●…orum, cap. 27.  of the poor. O merciful God, who might ●…aue charged man with great things, and yet contents himself with small: for it is but a small thing for a man to offer, not straining himself for much. But God accepts the will, rather than the deed, because the deed is next to nothing, without the will. Yet, a true will cannot neglect the deed (because two have more heat than one et virtus unita forti●…r) & the rather because a cup of cold water shall not escape unrecompensed, when it is done to any in the name of justice and mercy (Math 10, 41. 42. as may appear in 1, Kings. 17. where the widow of Zarepta giving a little water unto Elias (for to that act with the like, no doubt but our saviour looked) she gained a great blessing, first in the enlarging of her table; secondly, in having her Son restored from death to life. If therefore we be liberal towards Christ, and his mystical body (which indeed is the true Tabernacle not pight with hands) it is but to be liberal towards ourself, seeing the●… by, gods blessings are en larged & the more confirmed unto us.  
None so being destitute of all means to please God (for God so leaveth every soul excuseles) it remaineth to speak of the material kinds of sacrifice first, and then of their order of disposal. The matter of this Burnt-offring is flesh with his adjuncts, as of beasts and birds, of fish never. Fish was spared in the deluge from destruction, as reserved in his own ark or element & here reserved for man's ordinary use, seeing no one kind of them was appointed for ceremonial service. Reason of the one & the other I can collect none (& yet I know what some have written) that may fit anlogie of saith, saving this; Sin covering the face of old world's earth, therefore judgement went out only for sweeping the earth clean. But man with jonah since having sinned on the sea, and therefore swallowed up into the Bowels of the sea, it remaineth that waters, and earth and all, be licked up and refined by judicial fire. The earth resined because man is of 
Revel. 21. 1.  earth; but the Seas having no being more (as Seas) for what be seas to man? As chaff to the wheat. But why Go●… would not that any fish should sacramentally lie, I know not, excepting for that earth had sinned, and earth must satisfy, and so fish not of the earth (as Beast and bird is) but 〈◊〉 of the waters. That any corporeal substance should not be of the earth, it is more than Philosophy can admit (as for the waters bringing forth fish and fouls in Genes, 1. it is understood as of the womb bringing forth▪ but materially derived from the Earth under) ●…nd yet some Chymsts would have water the Original element of all. But having touched that over. curious question by the way, let me return to the professed element of sacrifice, touching the which the scriptures speak plainly.  
The Lord in choosing earth-creatures for sacrifice; he culls out not only such as could most readily be acquired; but also, such as might most safely be hand led.  
He might have charged them to have presente●… Lions, Bears, Leopards: For as Daniel saw the 
Dan. 7. 1 etc.  Chal-deans, Mede-persians and Greekes, to be no better; yea, as S. 
john, Reu. 13. 1.  john saw the Romans to be all them beasts jointly; so by nature we are all no better conditioned. And that the Persians well understood, who once a year kept a festival day called The death of vices, what day they practised the kill and destroying of all sorts of Serpents, understanding by them variety of vi. ces.  
But as the Lord would not charge Israel with Animals, either hardly or dangerouslye to be acquired: so, by the tamerkind of creatures, he would teach us more commendable qualifications. As all heathen invention for sacrifice must needs be abominable, because of the lord vncommanded; so, to what an height of savage in piety was Israel grown unto, after their schism from judah, who oftentimes stained their hands in their children's blood offering them up to the devil & Moloch. But a judgement easy enough upon that people which had bid the house of David shift for itself; and no marvel that Romanistes seek to please God by bloody unnatural Stratagems, having schismed from little judah, and left jesus to shift for himself. He will shift for himself & us, when all their Gumpowder inventions shall flash in their own faces.  
Amen.   

Section. 10.  
BEfore I touch these considerations 
sacrificial Particulars in Com mon.  that agree unto every of the Holocausts apart, I judge it fitting to insist of these particulars, that agree in common among themselves, both for the manner of usage, as also, the mystical end whereunto they were referred. And the particulars in Commune, I enumber as follow.  
1. All the sacrificial presents (for we speak 
It is turned by this latin integrum. not only of ●…remellius for v●…, but also of Arias Mo●…us for the Romanists.  now only of the first ch) they were to be Tamim integral perfect. I know the word is of sundry tur●…ed, immaculate or unspotted. And true it is such sense it hath, & therefore the word made attribute to beasts, not to birds: be cause the 1 might be had without spots, the 2 not. But seeing that is not the words first and near sense, as also, for the holy-ghost elsewhere alludeth hereto (as in Mala. 1: 13: 14: & Hebr. 7: 26:) it causeth me to take the word more largely, that is, for a creature in his 
Sacrifices perfection.  kind perfect, not torn, rend, lame, diseased &c: And indeed, such a one was Christ, shall I say in his body? why, the prophet Isaiah in chap. 53. insinuates that there should be no beauty in him, for which he should be desired: true, but that was (as there appeareth) when our infirmities should be upon him, & he whipped, buff●…ted, & spit upon for our sakes (what beauty could then appear?) who otherwise was wh●…te and ruddy the chiefest of ten thousand. But in his soul was all perfection (a reason why his body in the grave could feel no corruption, for if Adam's soul had not first sinned, his body could not have corrupted:) so that the moral law could not command that perfection that was not in him; and indeed, such a priest & sacrifice, it beseemed us to have. And is the church's head then perfect? & ought not his mystical body (the church) to be perfect? Yes, we are called in ma: 5: to be perfect as our heavenvly father is 
perfect.  And can we in this life then be perfect? We can not, and yet we can. We cannot in ourselves (for when we would do good, evil is present leading us captive, Rome, 7.) but through Christ we can do all things; who was made sin, that we might be made the righteousness of God in him, 2. Cor 5: 21: But by what equity doth god command the fulfilling of the moral law in ourselves, if so we cannot do it, and the law curseth such as do not all the things in it? By a double equity: once for that he set mankind ou●… of his hands, enabled to keep the law of perfection: Being now run bankrupt through his own default, it is just with God notwithstanding to crave the debt: for our wilful poverty, is no cause why he should cast aside his justice. Again, he commands perfection to his Sons disciples, because they have a new and a living way, whereby 
Heb. 10. 19 ●…0.  they may attain perfection, and that is, by true faith fastened upon him. Because that no soul can be justified by the moral law, but by the law of faith they can, therefore it is, that the holy ghost saith thus: The law mad●… nothing perfect, but the bringing in of a better hope made perfect— By so much is jesus made a surely of a better covenant— wherefore he is able als●… perfectly to save them that come unto God by him, heb. 7, 19, 22, 25: O happy covenant of Grace, ●…ar exceeding the covenant of works! This, Martin Luther looking deeply into 
Luther on the Galat.  it causeth him for prefer ring of the latter, to d●…sanul Moses in a sort: and indeed in respect of any true Peace a soul can have by the law of moral works, Moses may be bid give place, and his two Tables be put by: for thereby we can never be justified; and so consequently, never comforted, never saved. By the name Ies●…s, and by no other name under heaven, are we to obtain salvation. This being ungainsayably true, how wicked be the Romanistes, that teach justification with GOD by works! And how wonderfully overseen are some, amongst us, that ordinarily propounds the laws perfection so to the hearts of their hearers, as they often leave them marked for reprobates, in being found breakers thereof. I know that the Law is holy and pure, and that we are to strive after conformity thereto; but to pres it, as some in their Ignorance often press it, (and I would no lamentable presidents thereof had passed) is to lead people from christ, & in conforming themselves to the Law, to do it rather of a slavish fear (which kind of obedience is unacceptable) then of Love to the laws holiness. It were good the Church were either purged of such fantastics, or at least of their fantastic preachings, tending indeed to Heretical puritanism, the very justification of Ronanists, Anabaptistes & ●…amilists. Will people never understand? But to other particulars.   

Section. 11.  
SEcondly, the sacrifices of this Holocaust, were to 
Sacrifice presented at the door, etc.  be brought-unto the do●…e of the Tabernacle, where the Priest was to receive the same. In other sacrifices destinated to some particular necessity (as in the 4 Chapter) the Presenter was to confess his or their sin, with their hand or hands upon the head of the Sin offering. To bring the oblation to the door, is generally taken, for presenting our devotions unto Christ, who calls himself the door in S. john 10, 9: The note is profitable, but I know not how proper. To bring it unto the door of Con vention, was to bring it unto the face of the Congregation, that all so might know, not only that he was an Israelite called to the same Hope in Messiah, but also that so he might send up his sacrifice with theirs, even in the same holy communion. Nor doth the equity thereof, but abide for ever. For besides our private devotions, we must publicly also convene, and so with one heart and mind praise the father of our Lord jesus Christ. For saith the Apostle, If any withdraw himself, my soul shall have no pleasure 
Heb. 10. 38. 39  in him; making (in the next words) such withdrawing to be an argument of perdition, and opposite unto faith. As for the confession of sin, it remaineth still, to be made unto the hy-priest of our profession, Christ jesus, but not to any minister necessarily in the ear, as Romanists would have it. For mark, that all here was done at the door of Convention, 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 lascivious undermining Romanistes do in their Cloisters. It rather argueth public confession for public sin. The hand laid on the sin offerings head, intimated their faith in Messiahs' death for the forgiveness of sin Nor without the hand of faith, is that sacrifice made ours. It is not sufficient sacrifice for sin but for my sin, so well as for any other. We must therefore put the hand of our faith upon jesus Christ our Head, and say; Christ came into the world to save sinners, of whom I am chief, and yet one of the poor members, to whom he is an Head. If thy sins were as red as the scarlet-lace (for thereto 
Nomb. 19 〈◊〉 Death of the sacrifice.  doubtless Isaiah had reference,) he will make them as white as any wool.  
This is a better covenant, then that of works. Hic requiescas in umbra.  
3. Thirdly, all these sacrifices were to die, and even so was Christ. Caiphas could say so, It is necessary that one oye for the people. So saith Caiphas of Rome, But when he hath so said, he hath spoken the thing he understands not, whereupon his bloody minded people, sets Barrabbas free, and crucifieth christ jesus in his members: an heavy case, that christ must die, or we could not live.  
4. Fourthly, the blood of all these victimaes, was to be sprinkled upon 
Blood sprinkled.  the Altar round about: If round about besides the Altar, than it argued very plainly, that not only the Altar of Israel was by his blood (as afore) purged; but also, that the whole earth (or nations) round about Israel, was by the blood of Messiah to receive 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 spiritual throne of Christ, with their garments made white by the blood of the Lamb. But howsoever any shall understand the Hebrew, the altar did well enough represent the whole spiritual Israel of God possessed of faith (laying hold on the blood of jesus, drinking the benefit thereof as verily in their hearts, as the hot brazen altar licked up the blood) upon whose 
Phil. 2. 17  faith, not only Saint Paul, but others his successors should be willing to be offered up (even as Christ before) & that for the fulfilling of the remnant of Christ's afflictions: not fulfilling them (as proud Romanists would for perfecting Christ's work of Redemption; but by way of Conformity, it being necessarily required, that the members should be suitable with the Head. Oh sweet jesus, wast thou willing to have thy blood sprinkled up and down, within and without jerusalem, and shall not I be willing for thy sweet sake to lay down the best blood of my body? sweet jesus enable me. Sweet jesus make me willing so to do: whether ever or never there be a necessity of so doing,   

Section. 12.  
FIstly, the burnt-offring was to be made naked (the Beasts uncased, and the Birds unplumed) 
Sacrifice made naked.  which Origen & some others understand, of uncasing the word of his sh●…ll, for delivering the Cranell; the note good. But to keep myself to the propriety of sense in Christ and his members (for with far setcht senses I could (as some have) soon farce a great deal of paper to no purpose, or small), it aptly resembles, first Christ & then his members uncasing & displuming themselves of whatsoever external glory or comfort, for well pleasing the father of heaven. Christ, for his part (heau●…on ●…kenose) he 
Philip, 2. 7.  emptied himself, as it were, of laying aside his Godhead & glory, more glorioas than all habit; making himself right poor for making many rich. For his members, it teacheth them herein to be conformable unto jesus, willing for the work of godliness sake, to be uncased & displumed of all riches, credit, preferment, life, for glorifying of the heavenly father. So to do, is to take up our cross and follow him: to carry a cross enforced upon a man, deserves but an enforced thanks, and recompense.  
But, to take up a cross voluntarily (when otherwise we might with false harred christians revolt and leave it) that argues a greater love to glory, then to a man's own worldly welfare. O sweet jesus, wast thou (being heir of all the world) willing to be uncased of all, for doing good unto us: vouchsafe accordingly, to give us the grace to be as willing to undergo with all willingness, a readiness of departure with all for thy sake. For what is the covering of our transitory nature, but as Beasts hides, wherewithal Adam and Hevah were first clothed? And what is the glory of this world, but as a feather driven every way with blast, ●…now up & enough down: vanity of vanities, and the consuming of precious time thereabouts, an affliction of spirit.  
Sixtly, for all the sorts of sacrifice, it was the P●…s d●…t. Or●…hotomein, 〈◊〉 ●…ur them up aright. 
〈…〉.  T●…●…e they had of 〈◊〉 so to do, I have 〈◊〉 〈◊〉 o●…e. Only here 〈◊〉 〈◊〉 ●…ee intended 〈◊〉?. The Apostle 〈◊〉 caught up in the 〈◊〉 〈◊〉 form of-Phari●…, w●…o were strict mitatours of the words of Moses) he gives us a ●…rincipal sense thereof, when as he saith to Tinothie: 
2. Tim. 2. 15. Chr. Pelargus and David Chitiae note this Or thotomian here.  study to show thy else approved unto God, 〈◊〉 workman that need th' ●…t be ashamed, Orthotononuta rightly cutting the ●…orde of truth. Seeing Christ the sau●…our is not given an effectual sacra●…ce (at least, by ordina●… rule) unto any, saving 〈◊〉 whom the word of ●…d is brought and parcular'y applied; there●…re he commandeth the ●…inister, to have as much ●…e for dividing the word aright, as the l. eviticall priesthood had to cut up the victimaes aright. If I should apply this, than who would abide it? Not many in our time, specially that be fantastic: and yet the times be not so corrupt, but (God have the prais) there be some that will bear it, and maintain it. Only let me approve myself in a few Quoeres to the wise; for wisdom is justified of her children.  
1 How do they divide the word aright, that teach the law unto justification, & in the want of moral perfection, do send people away for branded reprobates. A more damnable form of teaching I (by the ear) know not. 2 How do they cut up the word aright, that teach ●…t is no true sacrament, that hath not a Sermon preceding it; that is, in the abundance of their ignorant sense, that hath not a large speech framed upon a short Text; for otherwise, our sacraments are never administered without the essential words & essential elements that appertain to the very being of a sacrament. By a necessary consequent, these would bring us to think we have horribly sinned in coming to the lords supper, who have not had their kind of sermon in Baptism. For it was abomination to come unto the Pasover before one was circumcised: we having Bapti●…me for circumcision, and the lords supper for their Pasover: and so we must, by a necessary consequent, come about again for baptism, how many soever have not then had a sermon according to their understanding. If they fumble out the Brownists answer & say, that need not; for as they that came circumcised from Israel unto judah, did only repent such their circumcision, but not repeat it; even so in this, I answer they beg the question for such Israelites might well repent their schism from judah, but not repent their circumcision, much less the bap tised amongst us, need repent baptism performed in the church's unity. If the Sacrament should at first be a false Sacrament, it could never be made true without actual correction of the fault; even as a doctrine at first false, can never be made true, but by actual alteration. These fantastics would be put, first to define a sermon, & secondly be put to search for such a kind of sermon in the Bible before circum cision and Baptism, the pasover and Lords supper. But it is sufficient, that they bewitch the notunderstanding people with such toys, for procuring a bit of bread and a handful of Barley; and yet I fear not in mean time to say, that it is the governors great sin to suffer it. I am not ignorant, (nay I hold fast) that the best kind of preaching, is best to be approved, and as it may regularly be had, is chiefly to be desired, according to that of the Apostle, desire the best gifts. But must 
1 Cor. 12. 31.  it follow therefore, that none but the best, will qualify a Christian, a Minister, or Sacrament? Fie for shame.  
Then some of these Sermocinators must be turned out, not only for no Sacrament makers, but also for no christians A word so for the unwise lest they seem wise, but no more words to the unwise, lest they grow arrogant, as deserving a laboured answer.  
3. How do they cut up the word aright, that teach people (contrary to all the scriptures and approved leitourgies) not to pray for their familiar, godly, approved Christian brother, that his sins (though he cesire our prayers) may be pardoned in Christ jesus, without an I F after this manner, Lord forgive to this Brother his sin? I F it be thy pleasure. Adding this for their reason forsooth, they know not by any Revelation whether such a one may not be a close hypocrite and a reprobate.  
Monstr' horrena ' inform' ingens cui lumen ademptum. Was ever the like unsaithfull and uncharitable position maintained to the poisoning of ignorant hearers? How would such a one pray for these that persecute, when they pray no better for such as bless? Show me one precedent in the Bible for such a conceit. Every speech containing an IF, is not prayer: Nor every petition with an IF, is a prayer for remission of sin. Nor if such an example could be found, doth it presently follow, that it is a doctrine to us. How shall I pray fervently for my brother if I doubt whether God will hear me? How can I pray in Love for him, if I doubt whether he be indeed a member of Christ? or may belong to Christ? Are not they well helped, that desire such new, fond, fashioned prayers?  
Our Saviour dealt otherwise, and so did Saint Stephen, when being persecuted unto the death (were such persecutors like all, of them to be revealed for elected ones?) they prayed, that that sin might not be laid unto their charge; without that adding, if so they be thine elect. We are to walk by the commandment, Pray for all (excepting for such as have sinned against the holy Ghost as afore) specially to pray for the prosperity of all such, as wish well to jerusalem, that is to the Church. The secret things belong unto the lord, but the things revealed, (& 
Deu. 29. 29.  that is among others this to pray for albrethrens in saith) they remain for us and our children to d●…e them. Ask according to the open commandment, we perform an acceptable duty, howsoever Lord in secret for some secret purpose) have decreed of that particular otherwise. But if it were, but for preventing of such fantastic forms of prayer, I marvel not, though the Church's governors impose a set form of public prayers. Are such like to divide the word aright, that know not yet how to pray in faith and Charity? with as good reason, they might debar people the sacraments, saying, that they belong only to the faithful, & what know they but that they may be hypocrites.  
4 Fourthly, how do they cut up the word of God aright; that make, things of Indifferent nature so essential in religion, as the admittance of them destroy the sa cramentes, discipline, word, and Church? But a very reverend and learned Scholar hath discus sed that point artificially and yet plainly in hi●… book De adiaphoris. That I therefore refer 
Mr. Ga. powel.  to understanding spirits wishing that Argumen●… had never so turmoyle●… our language to the per version of silly judgements.  
5 Fiftly, how do they cut and apply the word aright, that having pastoral places do delight publicly to shame their own people particularly and personaly, before all strangers, with bitter derisions and girdinges; and that before any private dealing with them in love and meetness of spirit; as if with the horn they would push them out of the sold, rather than travail, bow & bend with our saviour, for getting the lost sheep home again to the fold. Such as these would feel discipline, before they be permitted to teach discipline.  
6. Sixtly, how do they cut up the text aright, that having once read it, do let it fall as an hot iron, not daring once after to touch it. These (forsooth) would not be called bare readers (much less domb-dogs) and therefore they must undergo to preach, though they cannot tell what. And yet if they can declamita●…e ad clepsydran per horam, make a declamation of an howre-longe against some common sins (though without all powerful enforcement of the word) 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 might be Teachers, they should yet stand need of milk, with live upon line, and precept upon precept. But they be like the women whereof the Apostle speaketh unto Timothy, that be still learning, but never able to come unto the knowledge of the truth. To 
〈◊〉. Tim. 3. 7.  harp on this string, is unpleasant. Let me pass to other particulars of sacrifice in Leuit. 1.   

Section. 13.  
SEuentlie, the inwards of the victimaes together with the Feet, were to be washed, arguing first, that nothing in figure could be made too clean, for representing the inward purity and holin●…sse that was in Messiah. Of whom in the gospel is said, that Satan coming to win●…ow him, lo, he found nohing in him; that is, no 
john. 14. 80  ill matter at all whereupon he might work. Secondly, it teacheth his mystical members, once to suffer the minister of the word rebuking plainly (as in I, Cor. 14. 24, 25) to divide between their reins & thoughts, or rather the spirit of that two edged word acknoledging it humbly to be an effect of the Holy-ghoste for their Heart's Purification. As also it teacheth all, that would off●…r up themselves a living sacrifice unto God, to purge their hearts so well as their hands (according to S. james his advise) for outward conformation without inward purgation, is but as a Sepulchre painted with o●…t, and full of ro●…tennes within, the very sin of the pharisees, whom our saviour so o●…ten left to a Woe. Every 
1. 〈◊〉. 3. 3. I●…a 〈◊〉, 〈◊〉 〈◊〉. ●…m purgat.  one will say, I am the child of god; but he that hath this hope (saith Saint john) doth purify himself is he is pure. And because that every day, our affections (which at the souls 
Origen. in Le●…. 1.  eet) ●…o attract some uncleanness (for evil thoughts uncleannesses etc., are from within and defile a man) therefore our savionr in washing the feet of his disciples, and giving it in commandment to be practised, hath taught us daily to wash away the uncleanness of our affections, by a heart sending out water of con ●…ition and repentance: The outward feet so leading to inward affections; and for such ceremonial respect, both feet & bow else washed together in sacrifice Together with washing the cups outside, let us wash that is within: and then to such ●…leane-ones, all things ●…ecome clean. But unto them that are defiled & unbelieved, is nothing pure, but even their minds and co●…iences are d filled.  
The eight Commune consideration, is the 
Sacrifices p●…rs burnt.  burning of all the parts, after that they be orderly placed on the Altar. Touching Christ, it represented the fiery indignation of his Father, flaming against him, & seizing on every part of him, to the making of him cry out vehemently, ●…y God, my god ●…hy hast thou forsaken me: for left he was (as Isaiah foretold in chapter 63) to tread the winepress alone, not one helping him, but his own arm sustaining him. Sweet jesus, hast thou thus fried for our sins? O give us the Grace accordingly, to suffer patiently for our own sin. By way of merit we can not do it (for the meri●… work is alone in thee) but by way of conformity unto thee. For if thou (the prince of our salvation) 
Hebr. 〈◊〉. 10.  was consecrated through affliction, how shall no●… we thy members also be consecrated through fiery trials?  
The ninth common 
Sacrifice a sa vour of Rest or swee●…nes.  consideration, is, that every of these oblations so offered, they were, (for the end they were referred unto) a sweet savour, (or, a savour of rest) unto the Lord. The Original words here, be the same as in Genes. 8 21. R●…ch nichóa●…h a savour of rest, 
〈◊〉▪ 〈◊〉▪ 〈◊〉 N●…ach.  expounded, by the Apostle of Christ, when as he terms him in Eph. 5. 2 Os●…én euôdias a sacrifice of sweet savour; arguing, that if he had not been 〈◊〉 sacrifice smelling sweet in the nosethrills of his father, he could never have brought a Rest un to us, nor us unto the land of rest. That we should labour to conform ourselves unto our head in the like, who doubteth? But wherein specially shall we do that? Two (specials I will note; the first is prayer fervent; the second is Alms. Prayers offered up in faith not wavering, and in Charity undefiled, be in Revelation 8. 3, 4. resembled unto odours: whereupon legal odours the Sign, and prayers the thing signified, are introduced, both of them ascending together. For Alms, they be expressly termed in Phillip. 4, 18, Osméns and Thusian euódias, for that being given in faith and Charity, they savour sweetly i●… the no sethrills of the almighty. Cornelius' th●… captain (though a Gentile by birth) by dwelling amongst the jews, had learned so much before Saint Peter came unto him, and therefore gave himself to prayer and alms; Which by reason of their qualification, came up into remembrance before God, Acts 10, 4. Teach this doctrine that shall, who will believe it? Few of this age: For if they did, they would give themselves more to alms, & prayer: though that which so give is but lent unto the Lord and no such paymaster, as the merciful know, if they had faith to trust him) yet the Lord shall go without it, & so shall his members. And think they never to hear of such diffident with holding? Yes, in the last day it shall be told them before GOD, Angels and men: yea, the Lord jesus shall thus say unto them, 
Math. 25. 31. etc. ●…am. 2. 13.  Inasmuch as ye have not done it to these little ones, ye have not done it unto me: & therefore depart with the devil and his angels into hell fire. There shall be judgement without mercy. Whereas to the merciful it shallbe said, Inasmuch as ye did it to these little ones, ye have done it unto me: therefore enter into the kingdom prepared for ye, from the beginning: so mercy reioy●…eth against judgement. And so much for the par ticulars of the beasts & Birds, agreeing in common for usage and end. It remaineth now I do speak of some specials excepted from the general rule aforesaid.   

Section. 14.  
THere be some things in the burnt offerings, that stand peculiar and 
Sacrifices peculiars.  proper to their own kind: as first, in the beasts it was required, that only Males were offered: so is it not necessarily required in the Birds. Secondly, the fat of the beasts was to be severed from the inwards, so not in the birds. Thirdly, the Beasts were to be divided asunder, so not the Birds. Fourthly, the whole of the Beasts was to be offered & received, but the maw & feathers of the Birds were to be cast on the Eastside of the Altar amongst the a she's, that were to be swept up & carried 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 being naturally more sufficient & strong, they best served for expressing the sufficiency of jesus for becoming an all sufficient sacrifice both for fying his father, & strengthening of his members. Touching us, it taught (as Malachi teacheth) that the best things are 
Mal. 1. 14.  to be given unto God, & that under the pain of 〈◊〉 curse. In the birds, this seemed to be dispensed with, the reason I know not.  
2. Secondly, the birds not being divided asunder, did doubtless teach some unity in the parts of our devotion, and fellowships. But why also the same was not admitted in the Beasts, I yet conceive not.  
3. Thirdly, that the far of all inwards should be offered up to the Lord (for neither that inward fat, nor blood might be eaten in any household of Israel) I doubt not it intended, both in Christ 
Leuit. 3. 16. 17.  for merit, and in us for conformity, an offering up to the father of heaven, the very best cogitations within us. But why in the beasts severed, & the other not enioy●…ed, it passeth my present capacity.  
4 Fourthly, why nothing in the Beasts, but somewhat in the birds should be rejected, I neither know: but what may be meant by the rejection of feathers & maw, I doubt not to speak probably & with consonance of faith. The maw and feathers being expulsed the Sacrifice & so consequently, of dislike unto GOD, they must necessarily intend evil rejected of Christ, and to be cast aside of us. What is more light than a feather? and what more light than unity of mind? Christ taking our nature, did that without assuming our vanity. The substance he took, the flickering Accident he removed: O that these feathers did not cause us often mount as hy as fools (puffed up, as the Apostle speaketh, knowing nothing, at least as we should know) till we recoil us suddenly down again, a contrary extremity. Touching the maw, when we remember what the Prophet Zephaniah saith to jerusalem, woe to the maw 
Zeph. 3. 1. in both places is the word, ●…eah. See ●…remellius thereon.  (for so the original readeth) we may understand, that the maw is mystically wickedness, wherewith Cities and people be gorged. And because that the maw or gorge consisteth of sundry kinds of seeds (and abomination it was to sow one plot with sundry seeds mixed) it argueth, the sundry seeds of evil opinions and examples, which the very doves of God too readily pick up here and there, which makes them an unacceptable sacrifice unto God, till the same be disgorged. O good God, if this be true (and too true it is) in what a misery are churches ordinarily in? One picks up evil opinions from heretics and schismatics, and all too readily do swallow down the corrupt examples of the times; whereby people do make jeru salem a maw (I could wish that our jerusalem were not for that, under the hand of a continuing pestilence) and by such collection of evil humours, they fill the body of the common wealth with Apostems. If they break within, and have no issue out by hearty confession, a thousand to one they strangle us: with S james therefore I say, wherefore cast aside all filthiness and superfluity of wickedness, receiving with meekness the word engraffed in you, sufficient to save your souls.  
So much of the burntoffringes, in respect of considerations Common and proper unto them, as severed from the Creatures quality, & what they mystically intended.   

Section. 15.  
THe creatures destinate unto an Holocaust, they be (as afore in their methodical division) beasts and birds. The first beast is the bullock as yet not carrying the yoke, but 
The bullock  after that he came to the Priests fingering, he was yoked & yoked again, with byndings, twitchinges, knockings, pierô sweet jesus, so was thou yoked for our sins; who before thou underwente our nature, never carried yoke, for thou could not, because thou then was only god blessed for ever. But unto the godhead uniting our manhood, how was thou drawn before the Hy-priest, how was thou bound, twitched, smitten, hanged up & pierced, and all for our sin! jeremy saith, that it is good for a man to bear 
jer. Lament. 3. 27.  the yoke in his youth, and shall we be impatient to bear, as thou hast borne before us? David could say, that it was good for him that he had been afflicted: and cannot we find like good in our afflictions, yea in the afflictions of our youth? Timely crooks the Tree, that good crammocke will be; and will we not at first bow down, take up Christ's yoke and follow him? He was the Bullock, which was slaughtered for the Prodigal, even for the repenting Gentile, when the Elder Brother Israel stood without. Well through unbelief they are 
Rom. 11 20  broken of, and thou stands by faith, be not thou highminded, but fear: For if God spared not the natural branches, take heed least he also spare not thee. Proud rebellious heifer, Humble thyself under the mighty hand of God, and bear the yoke of his commandments, although thou 
Mat. 11. 29.  therefore be yoked unto the Horns of the Altar. So shalt thou be a sacrifice of sweet odour in thy kind, for Conformity, as jesus was to his father for thee, in way of perfect Merit.  
The second kind of burnt-offring was of 
Sheep sacrifice.  the flock, as sheep and Goats. first for the Sheep, It is a creature (for I purposely avoid far fetched considerations, the very cause of Babel, in exposition) that is most simple, and yet very profitable. Simple it is and needs must be held, that is not only (as Isaiah speaketh) dumb before the shearer (yea, before the slaughterer) but also depart without noys withfleece, to him that shears him. With the Eunuch in Act. 8. thou may ask this question (though not with like ignorance) ●…raie th●…e of wh●…m speaketh the 〈◊〉 this? I answer: he speaketh it of Christ really, & by imitationin the next place of his mystical body. For jesus himself, who could exact more simplicity, than he wittingly & willingly performed? Knowing that his time of death drew near, as also that the traitor was gone out to deliver him into the bloodsuckers hands, he went into his accustomed garden for prayer, familiarly known unto judas the traitor. He there being met withal, and asked if he were the man they sought for, without all equivocation he tells them. Having smit them down with his word, he would not fly, but did as if he should say, Lo, I come to do thy will O God. The varlets hailing him up and down from post to pillar, from one place to an other (and the miles he travailed that night, were more then enough) they despitefully mocking him, spawling in his face and deriding him, did never once return an harsh word. After divers questions, he answering them mildly, but they nothing bettered thereby (good Lord, what marvel then if we speak without speeding?) he then being again asked again the same things, was more mute than the shaddowinge Lamb before his shearer.  
For his fleece, he was willing not only to lay aside (after a sort) the manifestation of his glorious power; but also, to be fleeced of his clothes (even of his seamless Coat) to the bearing of his body unto the Crosse. And shall his simplicity not teach us simplicity, even the simplicity of the Dove?  
And shall not his patience in bearing the Cross, teach us with like patience for his sake to undergo any loss? The Apostle unto the Hebrews doth comfort some of them, in putting them in mind of their former like qualified example: when he speaks to them thus: Now call to remembrance the day, 
Heb. 10. 32.  that are passed, in the which after ye had received 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 〈◊〉 yourselves ●…w that ye have in heaven, a better and 〈◊〉 end●…ring s●…bstaunce. A wondrous thing, i●… these times we are all for action, nothing for passion. All for getting, nothing for losing: as if we had turned Christianisme into Machiavelisme, Christ into Belial, Heaven into hell. Lord for thy son's sake, by the operation of thy word and spirit make us true sheep of thy pasture, converting our equivocation into simplicity of behaviour, with singleness of heart; as also, of rebellious Agents, make us conformable Patientes; that so, if we be called thereunto, we may be willing for thy sake, to be killed all day long. Mean time we desire forgiveness of our sin, and praise thy name, for bringing the gunpowder Chemarims into their own fire, wherewith they purposed with Nebuchadnetsar to have burned thy temple: hoping still (Lord increase the means of true hope) that thou that hast given the rebellious Ram, to die in the place of tender young Isaac, wilt perfect the work that thou hast begun; least the impudent jebusites should reproachfully say, Now where is their God?  
The third Animal destined here for sacrifice, 
The Goat sacrificed, propter similitudinem carnis peccati: Beda in Leuit. 1.  is the Goat. The Sheep aforesaid not more harmless, than this harmful. In which respect, the Prophet Ezechiel in Chapter 34: 17 &c: putteth a difference between the sheep on the one side, and the sturdy Rams and Goats on the other side, speaking thus; Also you my Sheep, thus saith the Lord God, behold I judge between sheep & sheep between the Rams and the Goats. Seemeth it a small thing unto you, to have eaten up the good pasture, but ye must tread down with your feet the residue of your pasture, and to have drunk of the deep waters, but ye must trouble the residue with your feet? And my sheep eat that which ye have trodden with your feet, & drink that which ye have troubled with your feet: etc. Of proud mounting minds be the Goats, and yet no creature more rammish stinking through the abundance of luxury; besides that Naturians note his gnawing of trees to be the death of trees: as Ezekiel expounds them for people injurious and nocivous; so our Saviour in the Gospel 
Math. 25.  puts them on his left hand, and after that doth seat them with the devil and his Angels, by reason of their wickedness. How comes the Goat then, ceremonially to shadow out Christ, who is the end of the law? Of him it is testified, that he was in all things like unto us, Sin only excepted: verve true. Neither did the Goat shadow him forth, in respect of any sin in him, but for sin upon him: So that he might well say, as in Amos. Behold I am pressed under you, as a cart is pressed, that is full of sheaves. Not a cartload, but a world's load of sin was upon him, whereby in our nature he became the Lot-goat in Levitticus, 16. while in the other nature he withdrew (in respect of manifestation) unto Gnarazel a place inhabitable for sinners. Hereupon let me lay down the speech of an ancient greek father. Typos tauta tou despotou 
Theodoret. quaest. 22. in Leuit. Hesychius also by the second goat understands the Divinity: so likewise doth the Master of Sentences. 3 distinct. 21.  Christou etc., that is These things carry a type of the Lord Christ, but so notwithstand●…ng, as these two Animals be not taken for two persons, but for two natures. For seeing, that by one goat, both the mortality and immortality of Christ the Lord, could not be fi●…e shadowed out, necessarily therefore two were commanded; that so the slain one might prefigure the passable nature of his flesh, and that which was set free, might point out the impassable nature of the godhead: so far By which Godhead th' manhood being secretly sustained, and sin (as upon the head) being so carried away captive, that it might never be brought into judgement against Israel: the Godhead for that might very fitly be represented by the escape goat; so well as in act: 20 28: God is said by his blood to purchase his Church.  
Sweet jesus, what uncomfortable burden didst thou bear for mankind, that indeed might fully be represented by the goat; who have not only the sin of others upon us (as negligentmaiestrats, ministers, masters, Parents, have the sins of their ungoverned & untaught people upon them: and the intifers to sin, have the sins of the enticed upon them) but also the Goat fitly and fully resembled us for sin also within us: so that, neither outside nor inside is free from desert of judgement. O Lord, how shall we stand in thy presence? Give us faith in thee, whereby thou mayst cover our iniquities, as Esau's garment covered jacob, whereby he got the blessing. I believe, lord help my unbelief. And howsoever I can never purge myself, as I may merit the least of thy favours; yet I beseech thee give me grace to labour the clearing of heart and hand, in way of thankfulness and conformity; that so dying to sin, as thou died for sin, I may in my conversation, glorify the father that is in heaven: Amen. So much for the sacrificial Beasts, first of the heard, secondly of the flock. Now followeth the burnt offering of Birds.   

Section. 16.  
THe Birds appointed for Holocaust in this 
Turtles sacrificed.  first of Leviticus are first the Turtles, and secondly the Pigeons. The phrase in the Text, Let thy oblation be Of the Turtles, or of young Pigeons, compared with the sacrifice of purification, in Leu. 12. 8. (where a lamb being offered, than 1 Turtle or Pigeon would serve: but otherwise, a pair of birds) it causeth me think, that here also is intended, a couple of the one or the other. But to the Turtle first.  
1 The Turtle is noted, for 
Turtle. Pelargus in Leuit. 12.  her fastness and faithfulness to her mate, to be Fidei coniugalis emblema, an Emblem of marriage fidelity. What greater faithfulness can there be, than that wherewith christ hath loved his Church? So dear hath his spouses been unto him, as for washing her from the Leprosy of sin, he hath will linglye powered forth his best blood. The Pelicane was never so prodigal of her blood to her little ones, as he of his blood for his little flock. Sweet jesus, the blood of the goat is noted to dissolve the Adamant, and shall not thy Turtle blood, constrain our stony hearts to melt with love? O give unto us the heart that David had, who in the want of thee in the 
Psal. 42. 1. & 84. 2.  Sacrifices use, did breath pant, and faint downwards. The poor Turtle respecteth only her mate, and why should we spiritually wed our heart to any but to thee? It was the sin of Israel to go a whoring after other lovers (false Gods and false worships:) sweet jesus keep us unto thee in the unity of truth and bonds of peace. To thee we gave out faith in Baptism (not to Moses nor his law-for that way shall no flesh be justified in thy sight) give us therefore always, specially when satan would assail us with desperation, to look directly unto thee, who sayest, Believe and live, not work and live. By thy Prophet thou thus sayest, They say if a man put away his wife & she go from him, and become an other man's: shall he return again unto her? Shall not thus land (for doing so) be polluted? But thou (speaking to the Church) haste played the Harlot with many lovers, Yet turn again to me, saith the Lord. O Lord how slow art thou to wrath, and yet art a jealous God over thy people: when thou sent Moses into AEgypte, for fetching out thy church; lo (as Eze●…iel thy servant testifieth chap. 20,) they were all generally wedded to the Idols of Egypt, having in Every grove up abundance of Lovers: yet (so great i●… thy Turtle-love, unto thy Dove that's but one) that thou bid them cast 
Cantic. 6. 8.  away their Idols, and so return unto thee. But, o egregious sin, they denied so to do. Yet, for thy name's sake, thou wouldst not destroy them but still wooed them unto thee, and so finally brought them in the paschal supper, unto thine own Table. Lord give us grace, by the conside ration of thy infinite & endless love, to be more faithful and fast unto thee, and ready in all distresses, firmly to believe, that thou which hast begonn any good in us, will for thine own glory, make the same in due time perfect.  
2. For the pigeons, or howse-doves, they be 
Pigeon.  noted (& daily experience teacheth it) that they do gregatim volitare naturally desire to fly by flocks. The prophet Isaiah, foreseeing in faith 
●…sa. 60. 8.  the great number of Gentiles that should be gathe red to the Church by the coming of Christ, he speaks of it by way of admiration, thus: who are these that fly like a cloud, and as the Doves unto their windows. The multitude of them are compared to acloud (as be all the faithful in Hebr. 11. termed in Hebr: 121, a Cloud of witnesses) & their coming unto the church is by flocks, as doves to their culver house, and as thousands rolled in together, at Saint Peter's Sermons, Christ's dove is but one, as she is considered a body to him, her Head; but the members of that on catholic body, be many We are enjoined in, S. Matthew the 10. Ch. to be innocent or simple as Doves. Of innocency and simplicity. I have spoken in the sheep, nor need I here to inculcate that. Naturians have noted that they be void of gall, teaching us to be void of bittern: but sure I am, that howsoever they lack a bag of gall: yet there is that matter in them, howsoever sparsed, may appear by their pretty kind of pettishness. Arguing that howsoever we should not retain a bag of gall in us (as Simon Magus did to the causing of a root of bitterness to grow up) yet we are to retain an holy anger in us against sin; according to that advise of the Apostle unto the Ephesians, be angry but sin not.  
These particulars con sidered, first in the Field-dove, and secondly in the Home-dove, I think it good to add a consideration in common to both: & that is, the form of their Music, which is a mixed note; neither who lie glad, nor wholly sad: & that may teach us, that our note in this world is neither to exist wholly of gladness (for then we should soon forget God and ourselves), nor yet to rest wholly in Sadness (for then we should soon fall into desperation) but as to be glad in the Lord who worketh all for our good, remembering us as he remembered Peter, when we with Peter forget ourselves: so again to be sa●… in respect of our spiritual lacks towards him, that loves us so dearly. Such a dove was David thorogh the book of psalms as may appear by his for rowful gladness (the one meeting other) expressed wondered often. Hezekiah 
Psal. 〈◊〉. 2. the wo●…de Hagah expounded.  was such a dove mourning towards the wall, & yet not emptied of faith, whereby he rejoiced in the living lord. The holy ghost in the 1 Psa. teaching who is blessed, (I negatively, He that doth not this; them affirmatively, but he that doth this) he in the latter place saith of the blessed-man that his delight is in the law of the Lord, & in his law 
Hagah is so expou nded in Isa 38, 14.  HAGAH he doth meditate day and night. The word Hagah is turned meditate in respect of matter there pressed, as also for that our language will hardly in a word express it fitly: but otherwise (which is Expositors office to declare) it signifies Gemere ut columba to sigh it out as a dove. Which well teacheth, that spiritual chewing the cud, or meditation upon the lords word, it begetteth sorrow while we look upon the law: but looking on the gospel, we see occasion of reioycement. Now, lest sorrow should cause us despair, or the joy cause us presume above that we should; while in our meditation we cast one eye on the law, we are to cast the other on the glad tidings of jesus. The first will beget and continue in us, a reverend awe of God and his judgements: and the other will beget and continue in us an holy rejoicement. God hath joined this sad-gladnesse & glad-sadnes together: and none but such as would be accursed, will in this world go about to put them asunder. And so much of the Birds.   

Section. 17.  
FOr an end to the whole: first, why did God incommend so many sorts of sacrifice to the church? Principally for these respects: once to lead people (as by the Eye and hand) to the manifold sins they run into: that having the Sight & Sense of them, they might be forced to fly from themselves and any their best works, to the one only sufficient sacrifice, christ jesus crucified. As also, by the variety of commendable qualities in the sacrifices, to consider the superexcelent mach les graces in jesus, whereto every Christian member, should strive to conform itself: for that is a conformity of conformities, aliened from the world.  
2. Secondly, it may then be demanded, wherefore these sacrifices were not continued, though not to signify Christ to come, yet to signify the same things in Christ passed? I answer: one main reason why god so abolished them, might be for the good of Israel even for their readier coming to Christ. For if now after the abolishment, they are ready to follow them with dangerous stumblings, how then would they have rushed upon them, if so they still had stood in their way. A fore-resemblance hereof, might be that burial of Moses by jehovah 
Deut. the last chapter.  in an unknown place; that so with more readiness they might follow joshua (or jesus) 
Heb. 4. 8.  his successor (for both the names be one: the first Hebrew, the second Greek, in English Saviour) who had they known his sepulchre, no doubt, they would not only have idolatrizd before it, as the Romanists do upon slenderer respects, but also had been likely to have builded some habitations near to him, and have put joshuah to have journeyed to Canaan alone: Because they should not rest on Moses, but follow joshuah, the Lord conveyed his body away, notwithstanding that Satan (as Saint Jude noteth) strove for the contrary. And even so likewise, he hath removed the body of Moses his ceremonies, to the end that they and all, may more readily repair to jesus. For jesus & not Moses must bring the people unto heavens Rest, better than Canaan the figure: Secondly, the coming of Christ jesus, was the great grace of this world and therefore proportionably to be exhibited with fewer ceremonies and less chargeable. In which respect, Baptism came in place of all washings and purifications by water and blood: and the Lords supper substituting the meat offerings, drink offerings and the fleshofferings accompanying the same. Both these ceremonies right easy, and effectually and familiarly pointing out all the former excellencies in jesus, the end of all ceremonies.  
3. Again it may be demanded, touching the Fathers before Christ's appearance, and us after his appearance, whether in their & our ceremonies, Christ be received in one and the same manner of them and us. I answer, they saw him to come by faith, and we by faith see that he is passed by. Their faith did not receive him carnally, nor doth ours: they believed that so verily as their bodies were partakers of the sacramental signs, so their souls should partake of christ & his grace's sig nified thereby: if any should have taught an Israelit or jew, that after the Priest had consecrated in the meatoffring, meal, oil, etc. as after his consecration of the victimaes, that all these beasts, birds, meal, oil, ears of corn, frankincense, wine, that all or any of them had been turned into the Real carnal nature of Messiah and that so they had eaten Christ fleshly, doubt less they would have stoned such a one to death, as teaching but a Bellygod and a beastly Christ. But the Romanistes (the upholders of the winegod & breaden God) they will say, that howsoever the ancient church did not in their oblations receive the very flesh and blood of Christ (for as then he had not put our nature upon him, howsoever some say, he did in certain appearances, sed mihi qui dem opinio dura) yet the greater Grace exhibited unto the new Church, doth necessarily bring such real eating of him, with it. I answer, the grace is more excellent & divine to feed on him by faith, them to eat him really with teeth. And if the Church in any age, should have eaten Christ so grossly, them it doubtless had been commended, to the ancient church, who in her nonage was inform 
Hebr. 9 10.  ed (as the apostl speaketh) with carnal rites. Besides, how comes it about then, that they dare not say, that the water in baptim is also turned into his real blood, for cleansing of our souls? Besides, if judas Iscariot & unbelievers do eat very flesh in the Sacrament (for so they teach, & sure their teeth are as able as others) how comes it they can be damned; except these Idolaters will basphemously also say, that some of Christ's real nature & holy body is also damned with them. Proh nefandum scelus, their doctrine is like their vault gunpowder practices, & their giving the sacrament for obliging people unto massacres, & treasons matchless, argues them bolder in evil, than the Devil himself unmasked durst be. If they shall say (and what dare they not say) that the ancient christian doctors were of their mind: I answer: 'tis foully untrue: show me that ever so much as once any of them bound any person by the sacraments receiving, to attempt any murder: If they say, they were of their mind touching the real eating of Christ's flesh in the new testament. I answer: first it followeth not that we should believe any thing which any of them shall teach opposite unto scripture: for the Apostle commands us in such a case, to hold an angel accursed. Secondly, it appeareth flat otherwise as many our learned men have proved; which rests upon them never to be truly answered. A few such testimonies I will add.  
Irenaeus in l. 4 c. 34) Eucharistia constat ex duabus rebus, Terrena & caelesti,  
Tertul. l. 4 contra Martion.) Acceptum & distributum discipulis, corpus suum illud fecit, hec est corpus meum dicendo, hoc est, figura corporis mei.  
Euseb. demonst. evang. l. 1. c. 10) Mirabilem quandam victimam, sacrificium que eximium patri suo operatus pro nostra omnium salute, obtulit, eiusque rei memoriam, ut 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 praeparavit, ut quotidie similitu dinem Corporis & sanguinis Christi, panem & virum secundum Ordinem Melchisedech nobis ostendcret in sacramento.  
Procopius Gazaeus in cap: 49 Genes.) Dedit cor poris sui imaginem vel effigiem aut typum discipulis, haud amplius admit ten cruenta legis sacrifi cia:  
Macarius in homil: 27 offertur in Ecclesia Panis & vinum Anti-●…ypon carnis eius & sanguinis.  
Augustini illud triviale Si sacramenta earum rerum quarum sacramenta sunt, similitudinem non haberent, sacramenta non essent: ut in Baptismo; sicut aqua exterius mundal, ita Christus lavacro aquae in verbo mundat ecclesiam  
In Eucharistia, sicut panis materialis alit, sustentat, confirmat, ita Corpus Christi est alimentum spirituale, novi seu interni hominis.  
Barnard ad fratres de Monte, de vita solit.) Re●… sacramenti nemo percipit nisi dignus & idoneus. Sacramentum sine re sacramenti mors est. Res etiam sacramenti, etiam praeter sacramentum, sumenti vita aeterna est. With infinite the like. And indeed, the Patriarches, and we should not be saved by on and the same faith (but they by one faith and we by another) if we should be saved alone by eating his reall-flesh, and they without. The ancients many times extolled The thing signified so high, as they almost forgot the Sign: but that was not, for that they held the Sign to be turned into the thing signified; but because they laboured to bring their hearers from sticking superstitiously in the sign, unto the grace signified thereby; yea, exhibited therewith unto the faithful communicant. But leaving the Romanists to their Gods of bread, their gods of wine, and their Gods and goddesses of wood, stone, gold, silver, tin, lead, wax: let us hold that position of Augustin, who speaking of the old & new Sacraments, saith, They be divers in their signs, but in the 
Aug. in johan. tract. 26 In signis di versa sunt, sed in re quae significatur, paria sunt.  thing signified they be alike.  
4. A fourth question may be this: whither all such as enjoin and undergo any external ceremonies (specially, significative) as in the Bible, be not of God directly and expressly enjoined; whither all such people commanding be not limbs of Antichrist, and the undergoers bearers of the badge of Antichrist? I answer. Antichristianisme consists not in things commanded beside express scripture (for then the festivals appointed by Mordecai & judas Maccabaeus, the rearing up of Synagogues & synagogicall orders, the rearing up of schools of prophecy with their orders, the rough garment of the un-levitical prophets, with many things in the temple not express lie commanded, should be Antichristian) but the commanding & undergoing of things opposite or against the scripture. The counsel the apost. gave the Corinth's in chap. 7. he saith of it, that he had it not commanded from the Lord: and therefore besides scripture, but not against Scripture: for had it been against the lords word, it had been but the counsel of Satan. To command any order, ceremony or act●… against the scripture, is mere deuellir●…: And to have any ceremony in the Church, though not against scripture, yet, absolutely dumb and unsignificative, is so far from being the better, as it is rather ridiculous and fana tique. God teacheth us by the heavens, by the earth, by the feas and their continents, and makes them all significatoures of spiritual things, and shall churches-ceremonies be a together dumb? There is a difference between a Sign exhibi●…e (for that belongs properly to a sacrament) and a Sign representative, which is in common to all creatures. And if all creatures & ordinances without the church do speak significantly, let not any thing within the church be dumb. Of sounder judgment was reverend Calvin who in his institutions writes thus; The manner 
Calvin. in Institut. lib. 4. cap, ●…0. sect 24. Also on 1. cor. 11 he saith, scimus ●…que eccl●…siae Liber●…m esse P. li●…ae formam instituete sibi aptam & v. t●…em, quia Dominus NIHIL CER●…I. praescripserit.  in ceremonies respects 3 things, 1 in the number a fewnes: 2: in observation easiness: 3: & in their signification, worthiness: as for Antichristianisme, it properly in S. Paul, & S. john's sense, consisteth not (which to few have marked) either in an Antithesis or opposition un to Christ's external order or yet in an opposition to the judicial or moral law. Even such oppositions are hainus & wicked, but do not therefore conclude Antichristianism; all evil even in the members of christ, is condennable, but they not therefore Antichristian, nor it antichri stianisme. Antichristianity in the new testaments sense, is an opposition to the new covenant of Grace, called of the apostle another gospel: 
Galat, 1. 6. 7.  that is, glad tidings in some other then in christ. And such were they that went out, whereof S. john speaketh, seeking justification by another means than christ, as by the observation of the moral law or the law of Ceremonies, or the like. This ●…oint held (and it is easy to be held, Antichrist being Antike●…nos, the 
2. Thess. 3. 4.  layer of an opposite foundation) it quasheth to ground all our fanatic spirits, that make any thing in our church, yea, all our Church itself to be Antichristian, because of some moral wants, or somewhat otherwise, evil only in their fancy. I would they would once smite their hand on their thigh and say, what have I done. But for pressing this one point some years passed, I have therefore been pricked in the eyes ever since: therefore to God I leave such, saying, Heavenly Father forgive the 〈◊〉, for they know not what they do: & for thy Son's sake suffer not thy people to be ●…onger captived of them. 5. The last question may be this, when shall ceremonies altogether end? I answer: when the world is consumed, & the heavens & earth analysed: or more plainly, ceremonies shall cease, when Faith ceaseth. Faith ceaseth, when we have fully got the thing we faithed or believed: for ceremonies be but as a wagon for convaiing faith to his journeys end. Faith being the apprehension of things unseen (for I speak of the most excellent kind of faith) when once they and we come together into full possession (and that is not, till we attain heavens glory) than Faith stinteth. Being come to the period or full point, it can reach no further, nor hope that held the thing believed and hoped for. And in this respect it is, that Charity in the 1. Cor. 13. is preferred before hope & faith: they then ceasing, but love towards god and our fellow members, continuing for ever. And for such continuance eternal, it is also, that God (never call led by name of faith, or Hope) is called of saint john by the name of Love or Charity.  
O God of Abraham, Isaac & jaakob, a god of the living, that live unto thee eternally: but more speci ally o thou the father of our Lord jesus Christ, whom in respect of Adam's fall, thou didst appoint to be a new and a living a way for justification and salvation, unto all such as should come unto thee by him. Heavenly father, we have broken thy Law actually in ourselves, so well as originally in our fore-patents, and therefore have deserved, that all the curses of the Law should fall upon us: so far be we from being able to be justified by doing the works of the Law; And therefore flying from all hope of health by that old Law, Do and live, we come unto thee by the new and living way, Believe and live eternally. We believe o Lord help our unbelief. Increase our faith for apprehension of all the promises, sealed up in Christ with Yea and Amen: for they be all true, and he the way, truth, and life. Keep us in this wildernesseworlde, with our backs upon slavish sinful A— gypt, wherein too long we served Satan worse than Pharaoh: and give us to keep our face still towards heavens Rest (better than Canaan's rest) until we attain that new land wherein shall dwell only righteousness. And in falling in this world (vouchsafe as thou didst to Moses) to give us sight from above, for discerning several lots and inheritances in that rest: for if there were not several mansions (o Father) in thy house, thy Son would otherwise have told us, but lo he is gone before to prepare a place for his people. Give us grace to see; and in seeing, give us to exult in thee, with care of becoming more conformeable unto thee. To that end, bless the ministry of thy sons Gospel unto us, that so his love may constrain us tó love the doing of all his commandments. Bless Governors and Governed, High and low, rich and poor, with a divine care to do, not only the holy and righteous duties that appertain to them as they be christians, but also, as they be christians of such and such places; that so thy name may be more generally bonored amongst us; and in thy saving mercies sealed up in Christ jesus, this grievous pestilence may be far removed from us. Hear us for the sake of thy son our sole Saviour, whom in word and sacrementes thou hast exhibited mercifully unto us. To whom, with thee and the blessed spirit, three distinct persons, but one true and everliving GOD, be all kingdom, power and glory ascribed, both by Angels and men, this time and for ever:   
Amen.   

Faults escaped.  
Page. 1. line. 10. min, read mind. pag 3. lin. 6. sheh, read isheh. page. 7. line. 16. Noah the, read Noah through the flood, the &c. page 14. lin 1. vah read vaf. pag. 15. line 9, evangel, read Euangels, pa. 24. lin. 1. & fourth, read and fifth. pag. 34. lin. 19 a, read as page. 70. line. 11. god, read good. pag. 93. lin. 9 waits, read weights. pag. 133. line 20. Ma. read Mathe w. pag. 136. lin. 15. are, read far. pag. 144, lin. 10. not suf, read not only a suff. pag. 169. lin. 14. meetness, read meekness. pag. 171. lin. 14. live, read line. pag. 178. line 1. meri read merit. pag. 189, line 9 us read as.