All the sacrificiall presents for wee speake now only of the first ch they wer to be Tamim integrall perfect I knowe the word is of sūdry tur◅ed immaculat or vnspotted And true it is such sence it hath therfore the word made attribute to beasts not to birds be caus the 1 might be had without spots the 2 not But seeing that is not the words first and neer sence as also for the holy-ghost elsewhere alludeth hereto as in Mala. 1 13 14 Hebr. 7 26 it causeth mee to take the word more largelie that is for a creature in his kind perfect not torn rēt lame diseased c And indeede such a one was Christ shall I say in his body why the prophet Isaiah in chap. 53. insinuates that there should be no beautye in him for which he shold be desired true but that was as there appeareth when our infirmities shold be vpō him he whipped buff◅ted spit vpon for our sakes what beautye could thē appear who otherwise was wh◅te and ruddy the chiefest of tē thousand But in his soule was al perfectiō a reasō why his bodye in the graue could feel no corruptiō for if Adams soul had not first sin'd his body could not haue corrupted so that the moral law could not cōmand that perfectiō that was not in him and indeed such a priest sacrifice it besemed vs to haue And is the churches head thē perfect oughte not his mysticall body the church to be perfect Yes we are called in ma 5 to be perfect as our heauēly father is And can wee in this life then be perfect We can not and yet we can We cannot in our selues for when we wold do good euill is presente leading vs captiue Rom 7. but through Christ wee can do all things who was made sin that we might bee made the righteousnes of God in him 2. Cor 5 21 But by what equity doth god command the fulfilling of the morall law in our selues if so we cannot do it and the law curseth such as doe not all the things in it By a double equity once for that hee set mankind ou◅ of his hands enabled to keepe the lawe of perfection Being now runne bank-rupt through his own defalt it is iust with God notwithstanding to craue the debt for our wilfull pouertye is no cause why he shold cast aside his Iustice. Again he commaunds perfection to his Sons disciples because they haue a new and a liuing way whereby they may attaine perfection and that is by true faith fastned vpon him Because that no soule cā be iustified by the morall lawe but by the lawe of faith they can therfore it is that the holye ghoste saieth thus The law mad◅ nothing perfect but the bringing in of a better hope made perfect By so much is Iesus made a surely of a better couenant wherefore he is able als◅ perfectly to saue them that come vnto God by him heb 7 19 22 25 O happy couenant of Grace ◅ar exceeding the couenant of works This Martin Luther looking deeply into it causeth him for prefer ring of the latter to d◅sanul Moses in a sort and indeed in respect of any true Peace a soule can haue by the law of moral works Moses may be bid giue place and his two Tables bee put by for thereby we can neuer be iustified and so consequētly neuer comforted neuer saued By the name Ies◅s and by no other name vnder heauen are wee to obtaine saluation This beeing vngainsayably true how wicked be the Romanistes that teache Iustification with GOD by workes And how woonderfullye ouerseene are some amongst vs that ordinarily propounds the laws perfectiō so to the harts of their hearers as they often leaue them marked for reprobates in beeing found breakers thereof I know that the Lawe is holye and pure and that wee are to striue after conformity thereto but to pres it as som in their Ignoraunce often presse it and I woulde no lamentable presidentes thereof had passed is to lead people from christ in conforming themselues to the Law to do it rather of a slauish feare which kinde of obedience is vnacceptable then of Loue to the lawes holinesse It were good the Church were either purged of such fantastiques or at least of theyr fantastique preachinges tending indeede to Hereticall puritanisme the very iustification of Ronanists Anabaptistes ◅amilists Will people neuer vnderstand But to other particulars Section 11. SEcondly the sacrifices of this Holocaust were to be brought-vnto the do◅e of the Tabernacle wher the Prieste was to receiue the same In other sacrifices destinated to some particular necessity as in the 4 Chapter the Presenter was to confesse his or theyr sinne with their hand or handes vppon the head of the Sinne offering To bring the oblation to the doore is generallie taken for presenting our deuotions vnto Christ who calls himselfe the dore in S. Iohn 10 9 The note is profitable but I knowe not howe proper To bring it vnto the dore of Con uention was to bring it vnto the face of the Congregation that all so might knowe not onely that he was an Israelite called to the same Hope in Messiah but also that so he might send vppe his sacrifice with theirs euen in the same holy communion Nor doth the equity thereof but abide for euer For besides our priuate deuotions wee must publiquely also conuene and so with one hearte and mind praise the father of our Lorde Iesus Christ. For saith the Apostle If any withdraw himselfe my soule shall haue no pleasure in him making in the next wordes such withdrawing to bee an argument of perdition and opposite vnto faith As for the confession of sin it remaineth still to bee made vnto the hy-priest of our profession Christ Iesus but not to any minister necessarilye in the eare as Romanists wold haue it For marke that all heere was done at the doore of Conuention where other of the people might take notice of the sin so well as of the sacrifice for nothing here is once noted to be done in Huggermugger as the lasciuious vndermining Romanistes doe in their Cloisters It rather argueth publique confession for publique sinne The hand laid on the sinne offrings head intimated they re faith in Messiahs death for the forgiuenesse of sinn Nor without the hande of faith is that sacrifice made ours It is not sufficient sacrifice for sinne but for my sinne so well as for any other Wee muste therefore put the hande of our faith vpon Iesus Christe our Heade and say Christ came into the worlde to saue sinners of whome I am chiefe and yet one of the poore members to whome hee is an Head If thy sinnes were as red as the scarlet-lace for there-to doubtles Isaiah had reference hee will make them as white as anye wool This is a better couenant then that of works Hic requiescas in vmbra 3. Thirdly
the nomber a fewnes 2 in obseruatioÌ„ easines 3 in their signification worthines as for Antichristianisme it properly in S. Paul S. Iohns sense consisteth not which to few haue marked either in an Antithesis or opposition vn to christs external order or yet in an opposition to the Iudicial or moral law EueÌ„ such oppositioÌ„s are hainus wicked but do not therefore coÌ„clude Antichristianism al euil euen in the members of christ is condeÌ„nable but they not therfore AntichristiaÌ„ nor it antichri stianisme Antichristianity in the newe testaments sence is an opposition to the newe couenant of Grace called of the apostle another gospel that is glad tydings in som other then in christ And such were they that went out wherof S. Iohn speaketh seking iustifica tion by another meanes then christ as by the obseruatioÌ„ of the moral law or the law of Ceremonies or the like This â—…oint held and it is easie to be held Antichrist being Antikeâ—…nos the layer of an opposite foundation it quasheth to ground all our fanatique spirites that make any thing in our church yea all our Church it selfe to bee Antichristian because of some morall wants or somwhat otherwise euill onely in theyr fancie I woulde they would once smite their hand on their thigh and saye what haue I done But for pressing this one pointe some yeares passed I haue therefore beene pricked in the eyes euer since therefore to God I leaue such saying Heauenly Father forgiue the 〈◊〉 for they know not what they doe for thy Sons sake suffer not thy people to be â—…onger captiued of them 5. The last question may be this when shal ceremonies altogither end I answer wheÌ„ the world is coÌ„sumed the heauens earth analysed or more plainly ceremonies shal cease when Faith ceaseth Faith ceaseth when wee haue fully got the thing we faithed or beleeued for ceremonies bee but as a waggon for conuaiing faith to his iournies end Faith beeing the apprehension of things vnseene for I speake of the most excellent kind of faith when once they and wee come togither into full possession and that is not till wee attaine heauens glory then Faith stinteth Being come to the period or ful point it can reach no further nor hope that held the thing beleued and hoped for And in this respect it is that Charitie in the 1. Cor. 13. is preferred before hope faith they then ceasing but loue towards god and our fellow members continuing for euer And for such continuaÌ„ce eternall it is also that God neuer cal led by name of faith or Hope is called of saint Iohn by the name of Loue or Charitie O God of AbrahaÌ„ Isaac Iaakob a god of the liuing that liue vnto thee eternally but more speci ally ô thou the father of our Lord Iesus Christ whome in respect of Adams fall thou didst appoint to be a new and a liuing a way for iustification and saluation vnto all such as shoulde come vnto thee by him Heauenly father wee haue broken thy Lawe actually in our selues so well as originally in our fore-patents and therefore haue deserued that all the curses of the Law should fall vppon vs so far bee wee from beeing able to bee iustified by doing the workes of the Law And therefore flying from all hope of health by that old Law Do and liue we come vnto thee by the newe and liuing way Beleeue and liue eternally We belieue ô Lord helpe our vnbeliefe Increase our faith for apprehension of all the promises sealed vpp in Christ with Yea and Amen for they be all true and hee the waye trueth and life Keepe vs in this wildernesseworlde with our backes vpon slauish sinful AE gypt wherein too long we serued Sathan worse then Pharaoh and giue vs to keepe our face still towardes heauens Rest better theÌ„ CanaaÌ„s rest vntil we attain that new land wherein shall dwel only righteousnes And in falling in this worlde vouchsafe as thou didst to Moses to giue vs sighte from aboue for discerning seuerall lots and inheritaunces in that rest for if there were not seuerall mansions ô Father in thy house thy Sonne would otherwise haue tolde vs but loe hee is gone before to prepare a place for his people Giue vs grace to see and in seeing giue vs to exulte in thee with care of becomming more conformeable vnto thee To that end blesse the Ministrye of thy Sonnes Gospell vnto vs that so his loue may constrayne vs tó loue the dooing of all his commaundementes Blesse Gouernours and Gouerned High and lowe ritche and poore with a divine care to doe not onelye the holye and righteous duties that appertaine to them as they be christians but also as they be christiaÌ„s of such and such places that so thy name may bee more generally bonored amongest vs and in thy sauing mercies sealed vp in Christe Iesus this greeuous pestilence maye bee farre remooued from vs. Heare vs for the sake of thy sonne our sole Sauiour whom in worde and sacrementes thou hast exhibited mercifullye vnto vs. To whome with thee and the blessed spirit three distinct persons but one true and euerliuing GOD bee all kingdome power and glorye ascribed both by Angells and men this time and for euer Amen Faults escaped Page 1. line 10. min reade mind pag 3. lin 6. sheh read isheh page 7. line 16. Noah the read Noah through the floud the c. page 14. lin 1. vah read vaf pag. 15. line 9 Euangel read Euangels pa. 24. lin 1. fourth read and fift pag. 34. lin 19. a read as page 70. line 11. god reade good pag. 93. lin 9. waits read waights pag. 133. line 20. Ma. read Mathe vv pag. 136. lin 15. ar read far pag. 144 lin 10. not suf read not only a suff pag. 169. lin 14. meetnes read meeknes pag. 171. lin 14. liue reade line pag. 178. line 1. meri reade merit pag. 189 line 9. vs read as A reason of this Epistle This certaine were more then now would be knowne for som are turred for meer aduantage 〈◊〉 in coâ—…ners tâ—…ey be mar tins disciples still Som yet in the ministry as Fa'coners do lead the people hood winked they know not whither looking for their day as the Papistes for theyr day hauing one speeche in publique another 〈◊〉 priuate A prety iest â—…o the shame of partiall spi â—…ts Three sondry Sects vnder one Generâ—…ll head of reformation a Iehouah Iebrue oberuaâ—…ions b Adam a Korban b Iehouah c Korban d Gnólah e Tamim f Hebr. The son of the Beef a Gâ—…ólah sheh b Reiaâ—…h â—…icoach c Ièrèk d â—…nólah ishâ—…h a Helr The 〈◊〉 of the pigeon b Kir c The feathers about the mâ—… a Iude 6. Gen. 3. 15. c. Shem liued 600 years Eabâ—…s in his 2. b. 2. 〈◊〉 Exodus 〈◊〉 tâ—…ache Neophâ—…t to noâ—…ber the times better Leuiticus What it in â—…endeth Ceremonial persons Rom. 1. Psal. 19. 1. Nom. 3.
Citizens against mee but also of others in the Country haue they not since been opposite to themselues Then mark They being of the nōber that petitio nated to the King for Reformation not to speake of some then reconciled to the Bishops at least outwardly I beseech you what doe they speak of their Lay-Elders for wee all grant Elders what speake they of their Lay-deacōs for wee all graunt Deacons what say they of their Lay discipline for we all graunt discipline what say they to the King of these matters wherewith they had intoxicate the heads and harts of their hearers They speak not a word not so much as God saue it They onely couet some other by-things and then all is well inough the former Antichristianitie shall be all true or at least tollerable christianity But methinks I heare some say that howbeit they desired not of the King an intertainment of the former discipline yet they neuer the lessewer of the same opinion still but propounded it not for that the King seemed aduerse vnto it I answere it is vntrue for many of them had changed their opinion In somuch as amongst them the case so stood some few did faintly hold that the gouerning Elders as afore were but lay-people in owe in office and anone out as bee church-wardens and Syde-men Some other again did rather belieue that all church-elders and presbiters oughte to bee apte to teache and so to continue assistante◅ to the pastor A thirde sorte with Maister I. B. held and still holde that the gouernmente of the Churche by Bishoppes as with vs in England or by ruling Elders as in other Churches of God that neither of them was prescribed by the Apostles of Christe neither of them repugn◅nte to the worde of God but maye well and profitablie be vsed if more fault be not in their persons then in the callinges themselues Being so diuided into three heade of opinion touching the very Persons that shoulde exercise discipline they coulde not in one petitiō beg al three nor coulde the king graunte moe then one and therefore no one sort propounded But if the diuision be so manifold about the very persons that should gouerne the Churche I beseech you what aboundance of difference would bee found amongst them touching the matter of d◅scipline it self in such and such cases for pro ceeding these that haue conuersed with the Separistes and the◅e proceedinges can beste declare that theire head-lesse petition beeinge gaine saide and so theire affections stirred vp One saith hee sees not But ◅he Brownist did well so to separate as I spoke before some others againe say they do not see that it is good to separate so that is to departe as from a false church but to separate as from a Churche neere wounded to death and very infectious they thinke it good and hye-time so to do as some before them did whome I willinglie leaue namelesse A thirde sorte acknowledge that they see not either of the saide Separations to be good and therefore will await he Lordes pleasure mourning in the very middest of Zion There bee so three heades one sounding a Retreate the other Tara◅ tara to the battaile and of these two to the battaile the one side proclaiming an absolute defiance as against a false Church wherein not any one is a true visible Christian the other houlding that proclamation to be false saying howsoeuer it is not good to come nere vnto Iob being so vlcer◅us yet a liuing soule he is and may be so restored as in time we may draw neerer vnto him meaning the church So amongst themselues they bee diuided And if the trumpet saith the Apostle do giue an vncertaine sounde who shall prepare himselfe vnto the battaile No body Martin mar must first better direct his people For moste absurde it were to march after a Champion eyelesse handlesse If the blind leade the blinde both must ◅umble into the ditche that is into the state of damnation Gentle Reader consider of it soberly and the Lorde giue thee vnderstanding in al things Looke how I taxed them at first they haue made it good at the last But how many of them haue the grace to laie downe their enmitie towards me to confesse their euill and accordingly to make satisfaction well if I haue spoken euill beare witnesse of the euill but if it bee but trueth why still doe they smite mee The trueth is greate and will conquer and better for them to be subdued vnto it then subdued of it As for their followers let them beware they followe them not in euill howsoeuer it be their duety to reuerence their good Be followers of all as they be followers of Christ but not further That many thinges amongst vs neede amendment who knowes not and what honest hearte lamentes not And that it is the duetye of euery soule so farre as calling and meanes extende to labour such amendemente euerye discreet person graunteth But if the lawes of our Land bee truely considered euills bee rather Personall then Legall and the abuse in persons must not condemne the lawfull vse of things Let vs striue in mutuall exhortations daielie while it is called to day but as the Apostle commaundeth Let all our thinges bee done in loue for without loue all our talke of faith hope knowledge will bee but as the noise of a tinckling Cimball a noyse no voice and that will neuer or seldome bringe any edification to the hearers And thus gentle reader hoping that by other mens harms God will giue thee to beware as also the heart of entertaining good counsaile how base poore or otherwise soeuer the counsellor bee I leaue thee to the sequell of diuine Sacrifice which the Lorde make blessed vnto thee In receiuing good by it giue to GOD the praise and for mee to god thy praiers speciallie that it woulde please GOD to giue som timely issue out of my present tentation And so heartilie farewell this seauenteenth of Nouember the memoriall daye of our late blessed Soueraign good Queene Elizabeth whose name be euer honoured in the Catalogue of christian Princes Thine in the Lord He. Cl. The Argument From Tabernacle doth Iehouah speake To Moses and he speakes to Israel And for that Moral iustice was too weake He vnto them doth preach the Euāgell Of Christ in Types he better things doth tel In Beasts birds bread drink-oblatiōs tēdred Is Iesus Christ al his merits rendred A Reduction of the Lawe and Gospell Letter and spirit Shadow and substance vnto Leuiticus 1. Chapter Heauenly father which openest to them that knocke and reuealest mysteries of thy kingdome vnto Babes vouchsafe to remoue all clowds of ignorance from my min that so the shine of thy countenaunce comming more clearely vpon me I may discouer faithfully the sauing sence of thy word and this for the sake of Iesus Christ our Sauiour Amen 1. AND the Lorde cried vnto Moses spake vnto him out of the
longer festiuall in memoriall of the Temples clearing what shold let that Christian Princes out of their sacred discretion may not doe the like If they lay a yoake vppon the people which they themselues will not beare therein they shal sin But for their Right in such cases it is no waye lessened by the appearaunce of Christ but rather enlarged seing the former wer in their state of non-age but these so well as the whole Christian church are by Christ Iesus com to their Ful-age to the further ripening of their discretion And thus I haue briefly cleared the harmonye abiding between the ancieÌ„t and new ministry For the second sort of Ceremoniall people it was the eleuen Trybes of Israel afore spoken of which figured out the whole of Gods people that were to be gathered vnto Christ the perfecte Preuatler with god figured by that one Israel or Iaacob whereof all the 12. tribes came in respecte whereof the apostle termeth all such the Israell of God And therefore the seuerall Cognisaunces and qualities attributed by Iacob and Moses vpon their propheticall deathbeds doe liuely figure out the diuersity of guifts and qualities in the new testamentes Church one and the same spirit working diuersly not to speake of discommendable qualities which were neuer worse in the first then be in the last But what the people represented the Tabernacle represented and therefore to that Section 3. GOD vnto this people sacrameÌ„tally spoke by Moses out of the Tabernacle The Tabernacle and Temple how in the primarye sense they represented Christ the head of the Church and then in a secondarie sense how they represented the mystical body of Christ I haue spoken and cleared sufsufficientlye in the fiftth part of my labors vpon Salomons songue and the eleuenth lection thither I refer the reader Onelie heere remember that as God dwelleth in Christ somatically or bodily so he dwelleth in his members but virtually and by qualification in which sense and by reason of their vnion with Christ they are said of S. Peter to partake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the diuine nature No maruaile then if wee be called Temples of the Holy ghost as also of the whole it be said Behould the Tabernacle of God with men and he will dwell with them 1. The differencie of stuffe tending to the Tabernacles buildinge it wel argued the differeÌ„ce of tongues nations and languages whereof the Church of Christe was to consist 2. The diuersity of vessells therein did well type forth the sunâ—…rye qualifications of these seueral Christians but all leading vnto one and the same Christ. 3. The guifts hereto being voluÌ„tary doth argue not only that god loues a chearful giuer but also that there is no acceptation at Gods hand of any obedieÌ„ce that coms against the hair and constrainedly 4. The hewing of the Temples stones without and then bringing them to the place conioyning them without the noise once of an hammer whereupon Salomon grouÌ„ded that prouerbe prepare thy worke without make ready thy things in the field after build thine house it not only teacheth that God by his word and spirite first hammereth euerie soule of his apart and then brings them into a glorious vnion with peaceable affection like to the first Church at Ierusalem where all were of one hart and minde but also that euery christian much more ministers and maiestrates shold ayming at a generall first looke to their particulars they once fitted it is a matter of no stirre to vnite them for the generall Oratours had that witte for framing their Orations but Diuines often lacke that care for well composing bookes and sermons And yet the lord imitated of the Carpenter gaue that example in the worlds creation that first one particular and then another should be hewed out of the confused Chaos or Lump and then lastlie vnited in one for effecting the vniuerse or generall called the world 5. As for the decaye of Tabernacle Temple wherupon followed necessarily a repairing and mending thereof it well importeth not only externall wants that are to be supplied of the more able but also such spirituall wants as will continually break out wherin the infirme are to bee supported of the stronger and to be couered with Loue as Shem and Iaphet couered Noah with a mantle whereby they gotte that blessing which separating flowting Chamistes partake not of 6. The scattering of the tabernacles parts and the consuming of the Temple by fire carying the holy vessels into captiuity they fitly denote The churches scattering in the time of tempestes and fierye affliction yea the carying of them away captiue by the strong hand of Antichrists army 7. Lastly the new erection of the Temple it beeing made more excelleÌ„t as Haggai foresawe by Christ his bodily appearance therin it well foreshadowed the happy return of the Church from out all affliction yea out of the earths rubbish and ashes after the long sleepe of all flesh what time the Ioy of al nations shal makâ—… his second appearing for our fulnesse of comfoâ—…t and glory So much brieflye of that ceremoniall house and persons Section 4. THE ceremoniall Persons considered and with the Persons the place it being one with the Persons in representation it now resteth to speake of the ceremoniall things contained in this Booke which principallye bee these 1. Sacrifices 2. Leuies Maintenance 3. Vncleanesses 4. Mixtures 5. Festiuities 6. Vowes But because the matter of Sacrifice is the maine thing I entend for reducing therto the Law and Gospell that is works saying Do hâ—… and Faith saying Beleeue thâ—… I therefore will superficially run ouer all the rest and insist vpon Sacrifice in the laste place Leuies maintenance was exceeding large and larger then here I mean to presse Only asmuch and more then people of our age woulde willingly heare applied To the inferior sorts of Leuits the people offered tenthes as also they again their tenth vnto the priesthood the equity is euer the same for not onelye the people receiuing spiritual things are bound therefore to administer of their temporals yea of all and the best good thinges they haue Galat. 6 6 but the inferior ministry are indebted to the superiour as their Ouerseers in the Lord and these that cary the mainest burden Nor otherwise can that litigious place be vnderstood in Tim 5 The Presbyters that rule wel are wor â—…hy double hâ—…nour sâ—…ecially hoi copiôntes such as tyre them selues in â—…he word and doctrine for the scripture saieth thou shalte not mussell the mouth of the Ox c Euery Presbyter in the due exercise of his guiftes deserued double honor that is as the Apostle expoundeth double maintenance namely in comparison of the Diaconisses afore spoken of if not also of the Dea cons but such of the presbyters as tyred theÌ„selues in the work as par ticularlye the Apostles did who had vpon them a speciall care of the churches they much