〈◊〉, a Pass••ver.**Qua nam est haec Religio (saith GOD) shall be our question? What is the meaning of this observance, and what good is there in it?

For, every Feast is in remembrance of some benefit (〈 in non-Latin alphabet 〉.) Passing over it (of it selfe) a thing indifferent; good or badd, thereafter as that is, which passeth over us, or we over it. For, if any good over passe us, we lose by it; but, if any danger, we are the better. Againe, if we passe from better to worse, it is a detrim••t: But, if from a worse case or place, to a better, it is a benefit. And this is a benefit: for, heere is a Feast holden for it. Then did some evill passe over us; or we our selves passe over into some better state.

The Law must be our line, to lead us all along this Text; the Character of it is legall. How was it there? Evill passed them; a destroying Angell,* that slew the first borne in every house through Egypt, but passed them over, and touched them not. And yet there was another: They passed out of Egypt, to the Land of pro∣mise, over the Redd sea. They passed it well: as for Pharao and his host, they pe∣rished in it. Ye shall finde both these thus set downe together (Heb. XI. in the 28. verse) the Destroyer did passe over them: (In the 29. verse) they did passe over into Canaan. The Egyptians perished in both; had no Passeover: GOD's peo∣ple had.

But what is this to us? Heere is Pascha, but where is Nostrum?* We are not in Egypt, no feare of our first borne; heere is no destroying Angell: And we are farre enough from the redd sea. What then, if our case fall out to be like, if our danger as great: And so it will. Heere we live, we call it a vale of miserie;* in a world, whereof Egypt is but a corner, and was but a Type: Nor their Pharao but a limme of the great Pharao, that tyrannizeth heere in this world. ² We have every one a soule; it is not our first borne, it is more; even Vnicam meam (as the Psalmist calleth it) the first, and all that we have. ³ It skills not for the Angell:* GOD's wrath is still readie to be revealed on our sinnes: from that, commeth all de∣struction. The Angells doe but carrie the phialls of it. ⁴ And death will match the Redd sea: all must through it, and some passe well,* but the most part perish.

Now then for Nostrum. Our abode heere is as dangerous, as theirs in Egypt: as many destroyers, yea as many Crocodiles too; and therefore we need a Pascha, to escape GOD's wrath, to have it passe over us heere.

And yet, there rests another besides. For, how well we shall doe with that for∣mer, I know not; but, to the later we must all come, to death, to the Redd-sea brinck: and there, either perish, or passe well over, one of the twaine. Sure, Pascha nostrum is not more then needs; Pascha nobis opus est, we need one (a Passeover) no lesse then they.

Nay, I goe further: Ours is such as theirs. Theirs is nihil ad nostrum, nothing to ours. For, what talke we of a deliverie of one poore Nation; and that, but from a bodily danger; and but one neither? Call ye that a Passeover? How much more then, ours, the great, and generall Passeover, that freeth us? that freeth all mankind, from the totall destruction both of body and soule; and that by an eternall deliverie, both heere and for ever? How to escape that, GOD's wrath, ira ventura;* that is the true Passeover. And what mention we Canaan? Is there any comparison, between the two kingdomes, of Canaan, and Heaven, whither CHRIST shall make us passe? Indeed, Pascha nostrum is it: ours, and none but ours. Theirs, but a shaddow; Ours, the substantiall, very Passeover indeed. When all is done, Pascha nostrum is it.

Will ye give me leave, to present you with a meditation upon this point: it will Page  450 fi•e the feast well, and serves us for a preparation to our Passe-over, and I will not fetch it farre, but even from the word Passe-over. For, all the labour is, but to make us feele the worie of it.

*Est sapientis querela, transire generationem, aliam succedere, aliam quoque transire. It is that, the Apostle tells us, and we feele it, Mundus transit, that the world passes:*〈 in non-Latin alphabet 〉 (saith Saint Paul) 〈 in non-Latin alphabet 〉 (saith Saint Iohn) in the Active and Passive both, the world passeth away. Et en Pascha, en transitus, a kinde of Passe-over of the world it selfe, of this transitorie world (as we terme it) Vbi non habemus manentem &c where we cannot long have any abode.*

[ 2] *But then, if we looke home to our selves, we shall finde another Passe-over there; even that of the Psalme, Catò transit & avolamus, we passe as a shaddow, as a dreame, when one awaketh; we bring our yeares to an end, as it were a tale that is told. Citò tran∣sit,*so soone passeth it and we are gone. Saint Iames very excellently expresseth it: 〈 in non-Latin alphabet 〉, a very wheele of our nature whirling about: That the world passeth; but we, faster then it.

[ 3] But the third is the complaint indeed: that transitorie though this world be, and we yet more transitorie; yet we cannot passe it quietly for all that. But, some wipe we have of the Angell's sword; at least-wise, in feare we live still, of those in the Psalme,*Sagitta volans, or Terror nocturnus, or Incursus, or Daemon meridianus; one of Egypt's ten plagues: One of the Angell's phialls, or of the Horses, redd, black, or pale,* are still abroad; much adoe we have, without some mis-hap, to passe this life that passeth so fast.

[ 4] But lastly, say that we have the good hap, to scape well heere; yet, hence we must yer long, to the redd sea banck: we must come to death all: and death is not Interitus (a finall end) but Transitus (a passage over to a new estate.) There, is the maine perill, that we miscarrie not; (great odds there is, for many doe;) but passe well over into the land of promise.

These foure Passe-overs it will not be amisse to thinke of. And, in all these, need we not one, to helpe us well through, that these perills may well passe us over? Need we not one, that may make the redd sea passable for us, that we may well come to the land of the living?

And now then, tell we, what is the summe of all our desires? Is it not Bonum Pascha? While we are heere, the Destroyers may passe, and when we goe hence we may well get over? Is it no, Sic transire transitoria, vt transeundo perveniamus ad aeterna? So to passe these transitorie things, that we may well come to those, that shall never passe? A good Passe-over is our wish; and against we shall need it, a good one GOD send us. Vpon the point, if we weigh well, Salus ipsa nihil est, nisi Pascha. The benefit of all benefits (salvation it selfe) is comprised, in this word; is nothing but a Passe-over: As much, in one word, as the other, transire à malo, to be saved from evill; transire ad bonum, to be sett safe in good: To these two may all be reduced. This is all we need, and all we seeke. And this Parasceue (or Preparation) will set us in hand to seeke it,* and make us say (with our SAVIOVR) desiderio desideravi vt &c earnestly to desire, to have our part in this Passe-over.

*The next point; if we need one, and if we desire one, where shall we have one? Quis revolvet nobis hunc lapidem? Who will rolle us away this stone (said the Women this day.*) To our line againe, the law. How did they there, in the Type? (for, so it must be, in the truth.) They had a means, that helped them through both, which (per Metonym•an causae) they called their Passe-over. And it was a Lamb.

*Have we so? yes: Ecce AONVS DEI (said the Baptist, at the first fight.) But every Lamb will not serve; it must be a Paschall Lamb. Is CHRIST that Lamb? Saint Iohn puts it out of question: That which was said of the Paschall lamb [ye shall not breake a bone of him] he applies to CHRIST;* and saith, in Him the Scripture was fulfilled. Eodem tempore, illorum, & nostrum: adductus in Festo ipso.

Page  451〈◊〉Paschall lambe He is; and so, in case, to be made a Passe-over of. But,* a Passe-•ver: He is not, till He be Offered. For (if ye marke it) offering is a passing over of 〈◊〉 is offered, to Him, we offer it to: Offered He must be. Et oblatus est (saith Esay) offered He was.

Oblatus; so He may be, and yet alive: but, the word is 〈 in non-Latin alphabet 〉, immolatus, offered, and offered in Sacrifice. A live lamb is not it; it is a lamb slaine must be our Passe-over. And CHRIST is a Lamb slaine (saith Saint Iohn) from the beginning,* and the sprin∣kling of His bloud in Baptisme, maketh the Destroyer passe over us.

There be many kinds of offerings: This determineth,* which of them CHRIST was. Such a one, as we must epulari; that is, the Peace-offering. For, of the Peace-offering, the flesh was to be eaten: Part GOD had;* and part the offerer eate; in signe of perfect peace, and reconciliation betweene them. CHRIST's bloud not onely in the Bason, for Baptisme; but, in the Cupp, for the other Sacrament. A Sacrifice; so, to be slaine: A propitiatorie Sacrifice; so, to be eaten.

Thus CHRIST is a Passe-over. But, where is nostrum,* without which all this is nothing? Propter nos, for us, that maketh it ours. That which is for us offered, is ours: and we so reckon it. The lamb was not slaine, for it selfe:* (Quid agnus com∣mittere?) but for the first borne: So CHRIST; not for himselfe (Nothing worthy death in him, witnesse Pilate;) but, for us.

For us, that is for our salvation, to save us: Save us, from what? from our sinnes.* And heere now, we are come to the point of the Passe-over indeed: the quitting us, and the manner of quitting us from our sinnes. All the businesse whereof was carried in the very manner of a Passe-over.

First, sinne it selfe, what is it but a transgression,*or passing over the lines and li∣mits [ 1] of our Dutie, set us, in the law of GOD. And why hovers the destroying An∣gell over us? Why goeth he not on his way, but seekes to bring destruction upon our heads? What is the marke, he striketh at? What, but our sinnes? But for them, no Destroyer should ever have power over us. But for them, that hang so heavie on us, and so presse us downe, we should goe through well enough.

Why then, Hic est omnis fructus, ut auferatur peccatum: All is but this, to have [ 2] our sinnes taken away. And who shall take them away? Ecce qui tollit peccata mundi;* that taketh away ours; nay, the sinnes of the world.

How taketh away? GOD hath taken away thy sinne (saith Nathan to David:) [ 3] the word is not abstulit, but transtulit (that is) transferendo abstulit;* or (as the He∣brew word is) transire fecit: To take it from David, make it passe from him upon some other; (that is) even the Sonne of David. Him GOD hath given us, to passe our sinnes over, from us to Him.

And when that? when He was offered, made a Sacrifice for us. It is the nature of eve∣ry [ 4] Sacrifice, transferendo auferre: He, that offers it, lay's his hands on the head of it,*con∣fesses his sinnes over it, and his iust desert to be smitten by the Destroyer; but prays, he may put this offering, in his owne place, and what is due to him (that is, death) may be transferred from him, and light on the offering; that may serve, and he scape.

In all offerings thus it was: but, in the Paschall lamb specially: that it hath car∣ried [ 5] away the name, from all the rest, to be called the Passe-over onely. In it (evidently) the death of the first borne was translated over upon the poore lamb. The lamb died,* the first borne was saved; his death passed over vnto the lamb: that it was iustly cal∣led the Passe-over, for so it was.

But, much more iustly CHRIST: who (sure) was even a Passe-over throughout, [ 6] from the first to the last. At the first: His birth, what was it but a Passe-over, from the boso•e of His Father, to the womb of His Mother, to take our nature? And His Cir∣cumcision what, but a Passe-over, from the state of one free, to the condition of one Page  452bond, to vndertake our debt? And at the last, His Resurrection (this day) what was it, but a passage, from death to life? and His Ascension another, de mundo ad Pa∣trem, from the world to his Father? First and last, a Passe-over▪ He was.

[ 7] But, above all, His death, His offering was it: then, He was Pascha pro nobis, in∣deed. For then, He passed over into the estate of us wretched sinners, layd of His own (as it were) and tooke upon Him our person; became tanquam vnus è nobis, nay tanquam omnes nos.* For, GOD tooke from us, and layd them on Him, Posuit super Eum iniquitates omnium nostrûm, Layd upon Him (our Passe-over) the transgressions of us all.*Fecit peccatum, made Him sinne for us; there, our Sinnes passed from us; fecit maledictum,*made Him a Curse for us; there the Punishment of our sinnes passed from us to Him. Then, and there, passed the Destroyer over us.

Over us, to Him. But, when He came at Him, he passed Him not: Transeat à me calix would not be heard;* and it was Pascha, non pascha; a Passe-over to us, No passe-over to Him. We had one: He had none. Him it passed not, but light upon Him so heavie,* that it made a sweat of bloudie dropps, passe from Him; yea life and soule and all, yet it left Him. At which His Passion, He was a right Passe-over; Christus 〈 in non-Latin alphabet 〉 Chri∣stus pascha. Then, He was pro nobis; then, He was nostrum: CHRIST, CHRIST offered, offered for us. Of which passing our sinnes to Him, and GOD'S wrath over us, this day and the action of this day, is a memoriall.

*And so let us passe over from the Antecedent, to the Consequent: which is, Itaque Celebremus, Therefore let us keepe a feast. A Feast, and Christ slaine, and so handled as He was? A fast rather, one would thinke. True: but that, we heard againe of ours; so did not they, of theirs. For, this, He came againe safe; and opened unto us a new passage, by His second Passe-over. All we spake of right now, was done the third day since: But, we hold not our Feast, till this day. For, till this day, we knew not, what was become of Him. Passed He was hence; but, whither in His passage He had miscarried or no, we knew not. But now, this day, by His Resurrection (we know) He is well passed over; and so, omni modo a true Passe-over. So now, we hold our Feast, as a feast should be holden, with joy. And, a double Feast it is: ¹ One, that by His suffe∣ring, He passed from life to death for our sinnes. ² A second, that by His rising againe, this day,*He passed from death to life for our iustification. And so, two Passe-overs in one. He died, and by His death made the Destroyer passe over us: He rose againe, and by it, made death (as the redd sea) passable for us. Itaque celebremus, Itaque epulemur.

*〈 in non-Latin alphabet 〉 the word is one, but two waies it is turned. ¹ Some read, Celebremus. ^• Some other, Epulemur. Both well: for first, it is kindly, when we keepe a feast, we make a feast. But this, this feast is not celebrated sine hoc epulo. If CHRIST be a pro∣pitiatorie sacrifice, a Peace-offering, I see not how we can avoide, but the flesh of our peace-offering must be eaten in this feast by us, or els we evacuate the offering vtterly, and lose the fruit of it: And was there a Passe over heard of, and the lamb not eaten? Time was, when He was thought no good Christian, that thought, he might doe one without the other. No Celebremus, without Epulemur in it.

*But first, will ye lay the former and this together, Immolatus and celebremus; and see how well it falleth out with us. Immolatus is His part, to be slaine: Celebremus is ours, to hold a Feast. Good-friday, His; Easter day Ours. His premisses, bitter; our conclusion joyfull: a loving partition, on His part; a happie, on ours.

*Againe, will ye lay Immolatus to epulemur. That the Passe-over doth not conclude in the sacrifice, the taking away of sinne onely; (that is) in a pardon, and there an end: But, in a feast; which is a signe, not of forgivenesse alone, but of perfect amitie, full propitiation: Ye may prepius ire, draw neere vnto Him; ye are restored to full grace, and favour,* to eate and drinke at His table.

Besides, there was an offering in Immolatus: and heere is another (a new one) in Epulemur: Offered for us, there; offered to us,•eere: There, per modum victim••,Page  453〈◊〉▪ per modum epuli. To make an offering of; To make a refreshing of. For us, 〈…〉 to us, in the Sacrament. This makes a perfect Passe-over. We read both in the Gospell,〈 in non-Latin alphabet 〉, to sacrifice the Passe-over; and 〈 in non-Latin alphabet 〉, to eate it.* It 〈…〉 (the paschall lamb) and it was a sacrifice: It cannot be denied, there is a 〈◊〉 sent for it, Exod. 12.27. Both propounded heere, in the termes of the Text: ^• The Sacrifice, in Immolatus: ^• The Supper, in Ep•le•ur.

Celebremus, and Epulemur. There be, that referre Celebremus to the Day; Epulemur, to the Action: and so it may, well: Both Day, and Action have interest in this Text. And then, the Text is against them, that have never an Easter day in their Ca∣lendar. But the Fathers vsually referre both to the Action. Their reason: Because (in truth) the Eucharist now, in the Gospell, is that, the Passe-over was, vnder the Law: The Antitype answering, to their type of the Paschall lamb. It is plaine by the immediate passage of it from the one to the other: that, no sooner done, but this began. Looke, how soone the Paschall lamb eaten, presently the holy Eucharist instituted, to succeed in the place of it forever. And yet more plaine, that this very Scripture of my Text was thought so pertinent, and so proper to this Action, as it was alwaies said, or soong at it. And, I know no cause, but it might be so still. Two things CHRIST there gave us in charge: ¹〈 in non-Latin alphabet 〉, Remembring,* and ²〈 in non-Latin alphabet 〉Recei∣ving: The same two, Saint Paul (but, in other termes) ¹〈 in non-Latin alphabet 〉shewing forth; ²〈 in non-Latin alphabet 〉communicating. Of which, Remembring and Shewing forth referre to cele∣bremus: Receiving and Communicating, to epulemur heere.

The first, in remembrance of Him, CHRIST: What of Him? Mortem Domini,* His death (saith Saint Paul:) to shew forth the Lord's death. Remember Him, that we will, and stay at home; thinke of Him there: Nay, shew Him forth ye must. That we will, by a Sermon of Him: Nay, it must be Hoc facite. It is not mentall thin∣king, or verball speaking: there must be actually somewhat done, to celebrate this Memorie. That done, to the holy symboles, that was done to Him, to His body, and His bloud, in the Passe-over: Breake the one, po•re out the other; to represent 〈 in non-Latin alphabet 〉, how His sacred body was broken; and 〈 in non-Latin alphabet 〉, how His pretious bloud was shedd. And in Corpus fractum, and Sangus fusus there is Immolatus. This is it, in the Eu∣charist, that answereth to the Sacrifice, in the Passe-over▪ The memoriall, to the figure. To them it was, Hoc facite in Mei praefigurationem, do this in praefiguration of Me:* To us it is, Doe this, in commemoration of Me. To them, Prenuntiare; to us An∣•untiare: there is the difference. By the same rules, that theirs was; by the same, may ours be termed a Sacrifice. In rigor of speech, neither of them:* for (to speake after the exact manner of Divinitie) There is but one onely sacrifice, veri nominis, properly so called: That is CHRIST's death:* And that sacrifice but once actually per∣formed, at His death: but ever before represented, in figure, from the beginning; and ever since repeated, in memorie, to the world's end. That only absolu•e; all els relative to it, representative of it, operative by it. The Lamb, but once actually slaine, in the fulnesse of time: but virtually, was from the beginning, is, and shall be, to the end of the world. That, the Center, in which their lines and ours, their types and our anti-types doe meet. While yet this offering was not, the hope of it was kept alive, by the prefiguration of it, in theirs. And after it is past, the memorie of it is still kept fresh in minde, by the commemoration of it, in ours. So it was the will of GOD; that so, there might be with them a continuall fore-shewing, and with us a continuall shewing fo••h the LO•D'S death till He come againe. Hence it is, that what names theirs caried, ours doe the like, and the Fathers make no scruple at it; no more need we. The Apostle (in the X. Chapter) compareth this of ours, to the Immolata of the Heathen:* And (to the Hebrewes) Habemus Aram, ma•cheth it with the Sacrifice of the Iewes. And we know the rule of comparisons. They must be eiusdem generis.

Neither do we stay Heere, but proceed to the other [Ep•lem•r.] For,* there is an∣other thing yet to be done, which dot•present to u• that, which Celebremus•oth Page  454represent. From the Sacrament, is the applying the Sacrifice. The Sacrifice, in generall Pro omnibus. The Sacrament, in particular, to each severall receiver, Pro singulis. Wherein, that is offered to us, that was offered for us; that, which is common to all, made proper to each one, while each taketh his part of it; and made proper by a com∣munion, and vnion, like that of meat and drinke, which is most neerely and inwardly made ours, and is inseparable for ever. There, Celebremus passeth with the representation: But heere, Epulemur (as a nourishment) abideth with us still. In that we see; and in this we taste,*how gratious the Lord is, and hath beene to us. And so much for these two, as two meanes, to partake the Benefit, and we to vse them: and as Duties required of us, and we to performe them.

Will ye marke one thing more: That Epulemur doth heere referre to Immolatus. To Christ, not every way considered, but as when He was offered. Christ's body that now is; True: but not Christ's body as now it is, but as then it was, when it was offe∣red, rent, and slaine, and sacrificed for us. Not as now He is glorifed; for so, He is not, so He cannot be immolatus; For He is immortall, and impassible. But, as then He was, when He suffered death (that is) passible and mortall. Then, in His passible estate, did He institute this of ours, to be a memoriall of His Passibile, and Passio, both. And we are, in this action, not onely carried up to Christ (Sursum corda) but, we are also carried back, to Christ; as He was at the very instant, and in the very act of His offering. So, and no otherwise, doth this Text teach. So, and no otherwise, doe we represent Him. By the incomprehensible power of His eternall Spirit, not He alone, but He, as at the very act of His offering, is made present to us, and we incorpo•ate in∣to His death, and invested in the benefits of it. If an host could be turned into Him now glorified as He is, it would not serve: Christ offered is it: Thither we must looke. aTo the Serpent lift up, thither we must repaire, b even ad cadaver: we must choc facere, doe that, is then done. So, and no otherwise, is this Epulare to be con∣ceived. And so (I thinke) none will say they doe or can turne Him.

*Now, all we have to doe, is to shew, what we thinke of this Itaque, whither it shall conclude us or no: and, that we shew it by our practice; for, other answer, the Apo∣stle will take none. If we play fast or loose with it on this fashion (as divers doe) up∣on the matter as good to say, The Holy Ghost cannot tell, how to make an argument: Christ is offered, but no Itaque epulemur, for all that. Thus we will not say, for very shame. What then? will we dispensare contra Apostolum (which we blame as a foule abuse in the Pope? (and yet, I cannot see, but every meane person takes upon Him Papall authoritie, in this case;) and, as oft as we list, dispense with the Apostle and his Itaque; exempt our selves from his conclusion? That we will not seeme to do. No: it is not at Itaque: The truth is, it is at Non in fermento, we stick: we love our levin so well (be it malice, or be it some other levin as bad:) so well we love it, we will not part with it; we loath the Lamb, rather then the levin shall out. But, in the meane time, there is no trifling with this conclusion; there is no dispensing with the Apostle: there is no wanton wilfull dis-abling our selves will serve. Itaque will not be so answe∣red: Not, but with Epulemur. It layeth a necessitie upon every one, to be a guest at this feast. The Iewes (we know) were held hard to theirs, upon a great paine, to have (not their names,* but) their soules cut out from GOD's people. And is it a lesse trespasse for Christians to passe by this Passe over? or hath the Church lesse band, to exact like care at our hands? No indeed: we must know, the Holy Ghost can tell how to inferre: And that this Itaque of the Apostle's is a binding conclusion. To the next point.

*Absolutely, we are to keepe this feast: but not to keepe it Quovis modo: No mat∣ter how: prepared, vnprepared: in any garment in any sort. No: this Non and this Sed; Not on that manner, but this; shew plainely every manner will not serve. What then is the Manner? Not in old levin. With the Passe-over he began, and he holds him to it still: that, if it be a Passe-over, reason would, it should be kept like a Passe-over,Page  455 even in the same manner. Now, the Passe-over was not a loose lawlesse thing; to hold it in any fashion, it skilled not how. No: it had his lawes. Even that, Haec est lex Paschalis (ye shall read it, Exod. 12.43.) This is the law of keeping it.

Indeed, diverse lawes it had in type, that concerne us in truth: Among the rest this, for one, in the Text. The Lamb would not be eaten, with every kind of bread:* Every past was not for this feast; not levined, in any wise. Such an antipat•ie there was, betweene levin, and it, as it might not (I will not say, come to the board; but not) be endured in the house, all the feast long, though it were neither tasted nor touched. If it were not throw'n out; if any never so little of it remained in any corner,* the law was broken, the feast illegitimate. To ma•e it up then a perfect P••se-o•••, heere is another yet (which I called our Passe-over-duety:) the not s•aying still, in our old levin; but passing over (as it were) to a new paste, a necess•rie c•ndition for the right holding this f•ast. For sweet bread was so proper to the Pa•••-•ver. as (Luk. 22.) ye shall finde, they be but two diverse nam••,* of one and the same thing.

Omnia in figuram illis saith the Apostle) With them, all was in type:* What is the Spirit of this letter? what meant by l•vin? The Apostle tells us, the old levin of Egypt, is our former vitious course of life, sowred with the levin of the old Adam; and Nova •o•spersio is newnesse of life. The time of off•ring the 〈◊〉, is the time of casting out this. Meet, if we would have our sinnes passe from us, we should passe from them also, and throwe their levin out.

And well is Sinne resembled to levin. Levin wi•l grow •oysome▪ if it be kep• lon• and sinne, if it have lyen long in us, or we in it, turnes to a certaine sow•nesse, that w• our selves feele an unpleasant favour or upbrayding of it, in our soules. O•r SAVI∣OVR felt it so (I am sure;) the Vin•gar He took, shewed the relish of it. By which up∣braiding, we finde, we need an Expurgate for it, as it were a corrupt humor in our soules, that needed to be purged out.

Generally, all old levin whatsoever: namely, two s•rts of it, ¹〈◊〉 and ²〈◊〉, turned, Naughtinesse and Malice. The words, in their owne nature (as they proper¦ly signifie) ¹ One noteth a loose licentious lewdnesse, lightly ending in Lust. ² The other, an vnquiet working wickednesse, that will take paines to doe a shrewd turne, commonly the effect of M•lice. The sinnes of lust are well set out, in old corrupt levin▪ for, so they end, most what in corruption, and rottenesse. The sinnes of •a¦lice likewise. For, as lev•n, it makes men swell one against another, as if th•y would burst; and sowre are the fruits of it, and vnpleasant, as any l•vin in the world

These two to be cast out, as those that have a speciall antipathie with this feast and Offering. For, no agreement betweene a foule life, and the feast of an vnd•filed Lamb. Nor, no fellowship, betweene sowre malice, and the feast of Sweet b••ad. And these two are specially named, because they were the faults, wherewith the Corinthians spe∣cially were levined, to whom he writes. Incest (at the first Verse:) as (we know) Co∣rinth heard evill for loosnesse. There is N•quitia. And againe, sw•lling one against an∣other (at the second) there is Malice.

As, to ridd our selves of this levin; so to furnish our selves (as with new past) with the two levin-lesse vertues, Sinceritie, and Truth. Sinceritie (that is) cleanes•e of life:* (a word thought to be taken from honie, which is then mel sincerum, when it is sine cerâ, vnmingled, without wax, or any baggage in it.) 〈 in non-Latin alphabet 〉 the Greeke word is (proper∣ly) of vncounterfeit wares; such, as we may 〈 in non-Latin alphabet 〉, bring forth, and shew them in the sunne; as need not the false light of a close shop, to vtter them. But, Truth, that, runnes through all; flat against all kind of levin: if it have any manner levin, true it is not: and so, out it must.

Page  456*Of levin, in the Gospell, I finde three sorts interpreted to our hands, that we can∣not mistake. CHRIST willed His Disciples, to beware of the levin of the Pharisees and Sadducees. It is after said, He meant it of their doctrine, that was full of corrup• levin.* 1. The Pharisees; of the levin of superstition consisting in phylacteries, phra∣ses, and observances and little els. 2. The Sadducees; of a levin that smelt strong of prophanesse, in their libertie of prophesying, calling in question Angells, and Spirits, and the Resurrection it selfe. 3. And a third levin CHRIST names, the l•vin of Herod;* ware that too: Many times, it is the bane of true Religion, when GOD's truth and worship must be moulded up with Ieroboam's, and with Herod's ends; squa∣red to them just, as is fittest to doe their turnes; that Ieroboam may be safe. No su∣perfluous Caveat: many times, this marreth all. Let all be abandoned; Pharisee's, Sadducce's, Herod's; and the truth take place.

*Now, as in that place, the Pharisee's levin, is doctrine: so, in another, I finde, that CHRIST expounds it hypocrisie: and that is meerly opposite to truth, in mea∣ning, speaking, and dealing. The Pharisee was a great dealer with this l•vin. He had it on his face,* to make him looke soure; men might take notice, when they fasted. He had it on his tongue; Rabbi, O you teach the truth you respect no mans person; when they sought to cut his throat. He had it in his whole course; all for shew; to seeme that, they were not:*Gabbatha, without; and Golgotha, within.

But yet, even they, though they vsed it, they taught it not for a doctrine; nor avowed not the lawfull vse of it; that one might speake the one halfe without, and the other halfe within: (as our Pharisees now doe.) Men, ye shall never have any sincere truth from them. Search them, they have still a peece of levin in their bosome: speake so, and deale so, as if they would take the sentence by the end, and turne it cleane against the Apostle; to purge out all his sweet bread, all sinceritie, and truth; and hold their Passe-over in levin, or not at all. Antichrist's goat may be so eaten: The lamb CHRIST cannot. To the lamb's nature (that is sincere) nothing so contrarie, as this,* to meane, speake, or deale vn-sincerely.

You see a levin of Doctrine, and Life: (that is, the levin of the Gospell.) A third there is (the l•vin of the Epistle) and that is of Corrupt companie: and that is (in ve∣ry deed) the l•vin of this Text. For, when the Apostle would have this levin heere purged, what meanes he? To have the incestuous Corinthian removed, and cast out of the f•llowship of the faithfull, by the Censures of the Church. True: but those, not in every mans power. But, this is: To avoid, and shunne them, and their companie: so, we may; and so, we are bound to cast them out.

There is very great danger in persons so levined; great scandal, even to the well disposed: but, farre great danger, to the most, that will soone take this l•vin: Our nature is apt to take it; it is easily fermented that way. As much good levi•, as will serve three pecks, so much evill will doe more then serve three bushells, and never leave till it have sowred them all. That, except this be looked to, all the rest will be to small purpose.

*Now, when Saint Paul speakes of persons thus levined, he meanes not onely such, as are lewd of life, tainted that way: but, even such also, as are unsound in matter of Religion, and have a soure savour that way. Heere (to the Corinthians) he would have the incestuous person cast out,* with his levined life: But (to the Galathians, after) he presseth the same point against another kinde; such as levined the Gospell, with MO∣SE 's c•r•mo•ies,* and so corrupted the truth in Religion; and them he would have cut of: both Co•inthian and Galathian levin, both must out. And marke: upon the same reason, both; and in the very same words. That a little levin doth not a little hurt; but, otherwhile,*ma•reth the whole batch of br•ad. Evill doctrine is against Truth: Evill life, against walking in the truth: Evill companie will bring us to both. Therefore, away with them: but, away with this especially. If they will not purge out their le∣vin, purge them out. And that especially, against this Feast, in the nature whereof, there is a contrarietie to all levin.

Page  457Now then, this is our Conclusion: Come we must, and Itaque celebremus. This is our Caution: Thus we must come, Non in fermento, sed azymis. If we say; it skills not, whither we come; Itaque meets with us: If we say; it skills not, how we come; Non in fermento meets with us too. It is, with us heere, as with •he Prophet;* when we would heale one, the other breaketh forth. If we presse Non in f•rmento, we lose Itaque epulemur, they come not at all: No Feast. If we vrge Itaque epulemur, they come; how? levined, and unlevined, all; clap them downe together. We need a Quomodo intrasti huc? to keepe some backe: And yet, we need a Compelle intrare,* to bring others in. But, the manner, but the caution, remember that. The maine con∣clusion is, that we come. The other we must not leave und•ne: But, this (peremptorily) we are bound to doe.

The Apostle binds us to doe it: The time to doe it, now. For, if this follow: CHRIST is offered, Ther•for• we are to come to His f•ast: This wi•l follow as strongly, CHRIST is now offered, therefore let us now come. Goe by degrees: The Christian Passe-over (our Passe-over) a time it must have; sometime it is to be kept. We would doe it, at that time, when it were best for us to doe it. When b•st for us to doe it, but at the time, He did it Himselfe? And that did He, even at this f•a•t, now. Now then, at this f•ast, it is most kindly to doe it: most like to please Him, and to prosper with us.

And inde•d, if at any time we will doe it, Quando Pascha, 〈◊〉 in Pa•cha, what time is the Pas•e-over so proper▪ as at the f•ast of the Pa••e-•v•r? 〈…〉 quando tempus im•oland•, When the time of His receiving, as at the time of His of••∣ring? Therfore they both, the feast & the lam•, have on• n•me; to shew the neer con∣iunction, that should be betweene them. When the da• c•mmeth, to remember what was done on the day; and so, what we to doe, on that day. Pas••a quod cel•bramus, to put us in minde, of Pascha quod epulamur. For, tell me, will the sa•rifi•e comm•mo•a∣tive, or the sacrament communicative ever fall more fit, then, when that was off•red, which we are to commemorate, and to com•unicate withall? Is not the fittest time of doing it, the time when it was done? of Hoc facite, then, when Hoc factum est? So that without any more adoe, the se•son it selfe pleadeth for this effectually.

And now is the time of Ex•u•ga•e, for our •odies: th• corrupt humours, that levin it, now we cast them out. An• why not▪ now likewise t•ose that ly s•ur• in our soules? And even Nature's Pa••e-o••r, the gen•rall P••e-ov•• is even at thi• time, both in heaven and earth. Above, in heav•n: where, the 〈◊〉 ha•ing 〈◊〉 over all the sig•es is come about, and renewes his course, at the first signe in the 〈◊〉. And bene•th in earth, from the sharp time of winter, and f•rmenti•g time of the e•rth, to the r•∣newing sweet time, the time of the S••ing, wherein th•re is 〈…〉, in n•ture it selfe. And why should not the Pass•-over of grace be now lik•wi•e in s•ason, and have due concurrence with nature?

Sure, all agree w•ll, if we but agree our selves. An• if we agree, for our parts, to doe the daye's duty, CHRIST will not be behind with His, t•e day's benefit. But, du∣ring our time, and in the hower of death, be our true Pass•-ov•r; shielding us from all deadly mis-happs, while we heere live; and giving us a sure and safe passage at our end, even a passage to the last and great Pa•se-over of all, the truth of that, wh•reof their• was the shaddow, and ours the image now. For, we have not y•t done with our La•b; nor the work of this Pa•se-ov•r is not yet fully accomplished.

There is a further matter yet behind: for as this feast loo•eth back, as a m••oriall of that, is alreadie past and done for us: so doth it forward, and is to us a pl•dge of an∣other, and a better yet to come, The f•ast of the marriag• of the Lamb heer,* that is our Pa•se-over: where, whosoever shall be a guest, the Angells pronounce h•m happie and bl•ssed for ever.*

That, is the last and great Feast indeed, when all Destroyers and all destructions shall cease and come to an •nd for evermore; and we heare that joyfull voice,*T•ansi in gaudium Domini; Passe over into the ioy of the LORD; the ioyes of heaven: Ioyes not min∣gled with any sour• levin (as this world's ioy is) but pure and entire: nor transient (as Page  458 that of this world) and ever flitting and forsaking us then soonest, when we t•inke, we have best hold of them; but permanent, and abiding still. A Passe over, that will never be passed over, but last and continue a Feast to all eternitie. Of that, this heere is a pledge, if we neglect it not, as if it were not worth the taking. And He, that at this time gave us this pledge, in His good time a•so, bring us, to the Passe-over, whereof this is the pledge, even to the never passing, but everlasting ioyes, and happinesse, of His heavenly kingdome, through the offe∣ring of His blessed SONNE the very PASCHAL LAMB. To whom with, &c.