exprefs terms: which we fee is done by the Lam

of Christ.

SECT. VII.

The Law of Mofes was obferved by Jefus, who abolished no Commandments that were effentially good.

AND here by the way, for the conviction

of the Jews iniquity, it must be noted,

that they who lived in Chrift's time, used him most basely, and punished him most unjustly; when as there could no juft accufation be laid against him for tranfgreffing the Law. He was circumcifed; he ufed the fame food and apparel that the Jems used; those that were healed of Leprofie, he fent unto the Priests: the Paffover and other Festival days he religiously observed: Though he did cure fome upon the Sabbath-day yet he shewed both by the Law and by the common received opinions, that fuch Works were not forbidden to be done upon the Sabbath-day. Then it was, that he first began to publish the abrogation of fome Laws, when after his tri umph over Death he afcended into Heaven, adorning his Difciples upon Earth with illuftrious Gifts of the holy Spirit, whereby he made it evident that he had obtained a regal Power, which includes in it the authority of making a Law; And that according to Daniel's Prophecy, ch. 3.

7. compared with ch. 1. & 11. where he foretold, how that a little after the destruction of the Kingdoms of Syria and Egypt, (the latter whereof

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Book V. whereof happened in the Reign of Auguftus,) GOD would give the Kingdom of a Man (who fhould feem but a vulgar Perfon) over all Nations and Languages,which Kingdom should never have an end.

Now that part of the Law, the necessity whereof was taken away by Christ, contained nothing. that was honeft in its own nature: but confifted of things that were indifferent in themselves, and confequently not immutable. For if thofe things had had in them any thing of themselves, why they should be done; then would God have prefcribed them not to one; but to all People; and not after that Mankind had lived above the fpace of Two Thousand Years, but even from the beginning of all. Neither Abel, Enoch, Noah, Melchifedech, Job, Abraham, Isaac, or Jacob, (though all of them were godly men, and dearly beloved of God,) knew this part of the Law, but were altogether ignorant, or very little acquainted therewith; yet notwithstanding, for all that, they received the Teftimony of their confidence in God, and of God's love unto them. Befides, neither did Mofesexhort Jethro his Fatherin-law to the receiving of thefe Rites, nor did Jonah the Ninivites, neither did any other Prophets reprehend the Chaldeans, Egyptians, Sydonians, Tyrians, Idumeans, and Moabites, for not admitting thofe Ceremonies, though when they writ unto them, they reckoned up their fins exactly enough. Thefe then were peculiar precepts introduced either for the avoiding of fome evil, which the Jews were prone unto; or for the tryal of their Obedience, or for the fignification of fome future things.

Where

Wherefore it is no more to be wondered, that thefe are abolished, than if any King should abrogate fome Municipal Statutes, (which belong, that is, to particular Corporations) to the end he might establish one Law within his Dominions. Neither can there any Reason be alledged, to prove that God did fo bind himself, as that he would change nothing of the fame.

For if it be faid, that thefe Precepts are called perpetual, the fame Word Men oftentimes ufe, when they would fignifie that that which they command is not yearly, or accommodated to certain times, fuppofe of War, Peace, or Scarcity. Yet they are not thereby hindred from making new conftitutions of the fame things, fpecially when the publick good requires it. Thus in like manner fome of the Divine Precepts given to the Hebrews were temporary, during the Peoples abode in the Wilderness: others were strictly tied to their Habitation in the Land of Canaan: therefore to distinguish these from the other, he calls them perpetual, whereby might be understood, that they ought not any where, or at any time to be intermitted, unless God fignified that it was his Will fo to be. Which manner of fpeaking, fince it is commonly used by all People, ought to be lefs wondered at by the Hebrews who know that in their Law it is called a Perpetual Statute, and a Perpetual Bondage, which continues only from one Jubilee to another: And the coming of the Meffias is called by them the accomplishment of the Jubilee, or the greatest Jubilee of all. Thus in the Hebrew Prophets, there was anciently a promise of making a new Covenant, as in Jerem. xxxi. where God promifeth that he will make a new Covenant, which shall be

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put

Book V. put into their inward parts, and written in their hearts, neither fhall men have any need, that one Shall learn Religion of another, for it shall be manifeft unto all. Yea further, the Lord will forgive them their former iniquities, and will remember their fin no more: which is as if a King after great enmity and difcord amongft his Citizens and Subjects, fhould for the establishment of peace and tranquility among them, take away all diversity of Laws, and make one perfect Law common to them all, promifing forgiveness of faults by-past, if hereafter they do amend. And this which hath been faid might fuffice, but we will furvey every part of the Law which is abrogated, and fhew they were neither fuch as in themselves. could be well-pleafing unto God, nor ought they to continue for ever.

SECT. VIII.

As the Sacrifices, which of themselves were never well pleafing unto God.

HE first and chief thing to be confidered,

THE

are the Sacrifices, which many of the Hebrews think were invented by Man, before that they were commanded by God. And true it is indeed, the Hebrews were defirous of abundance of Rites and Ceremonies, fo that there was caufe enough why GOD fhould enjoin them very many, if it were but for this reafon, left they should return unto the worship of falfe Gods, by the remembrance of their fojourning in Egypt.

Howbeit

Howbeit when their Pofterity made too great account of them, as though of themfelves they had been acceptable unto God, and a part of true piety, then did the Prophets reprehend them for it: About Sacrifices, faith God by David, in the fiftieth Pfalm, Iwill not fo much as exchange a word with thee; as if I were defirous to have thy burnt offerings continually before me. I will take no Bullock out of thy houfe, nor He-goats out of thy folds.

For every beast of the Foreft is mine, and fo are the cattel upon a thousand hills. I know all the fowls of the mountains; and the wild beasts of the field are mine. If I were hungry, I would not tell thee, for the World is mine, and the fulness thereof: thinkest thou that I will eat the flesh of Bulls, or drink the blood of Goats? Offer unto God thanksgiving, and pay thy vows unto the most high.

Some there are among the Hebrews, who fay that this is fpoken, because they that offered thofe facrifices, were of an impure mind and difhoneft converfation. But the words now alledged fhew another matter, to wit, that the thing in it felf was no whit acceptable unto God. For if we confider the whole feries and order of the Pfalm, we shall find that God in thefe words fpeaks unto the godly: for he had faid, Gather my Saints together unto me, and hear my people: which are the words of a Teacher and one that inftructeth. Then having ended those words now alledged, as his manner is, he speaks unto the wicked: Put unto the wicked God faith. To the fame sense we may cite other places, as in the 51 Pfal. Thou defireft not facrifice, elfe would Igive it thee, but thou delighteft not in burnt offerings. The facrifice of God is a broken Spirit: a K 4 broken