A64611:2196
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Christ hath given to his Church the power of Excommunication, not for the destruction of the sinner which is to be excommunicated, but for his edification and salvation. Wherefore the end of this discipline is not to establish the sovereignty and tyranny of the Ministers: The Kings of the Gentiles reign over them; 1but ye shall not be so. The Ministers themselves must most of all be subject to this discipline, and with this bridle they are specially contained within the bounds of their vocation; because the Keys belong not to Ministers alone, but to the whole Church. Much less is this the end of Ecclesiastical discipline, that wretched sinners should be vexed, oppressed,2 and driven to desperation (these are the slanders of the enemies of this discipline) but the true ends are those which the Apostle delivereth and showeth: §11. That the rebellious, by this means disgraced and terrified, may bethink themselves and repent, Let such a man be delivered unto Satan,3 for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. §22. Lest other Christians, by the example and conversation of wicked ones, should be corrupted. For, one scabbed sheep, unless he be cured or excluded, may infect the whole flock; and a little leaven leaveneth the whole lump. Your rejoicing is not good: 4know ye not that a little leaven leaveneth the whole lump? §33. That others may be put in fear of offending; Them that sin, rebuke openly, that the rest may fear. §454. That the Church be not defaced with scandals, and to avoid the profanation of the Sacraments, and Gods anger consequent thereon: Purge out therefore the old leaven,6 that ye may be a new lump, as ye are unleavened: For Christ our Passover is sacrificed for us. These then are the ends and uses of Ecclesiastical discipline or excommunication.
CHrist hath given to his Church the power of Excommunication, not for the destruction of the sinner which is to be excommunicated, but for his edification and salvation. Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers: The Kings of the Gentiles reign over them; 1but ye shall not be so. The Ministers themselves must most of all be subject to this discipline, and with this bridle they are specially contained within the bounds of their vocation; because the Keyes belong not to Ministers alone, but to the whole Church. Much lesse is this the end of Ecclesiasticall discipline, that wretched sinners should be vexed, oppressed,2 and driven to desperation (these are the slanders of the enemies of this discipline) but the true ends are those which the Apostle delivereth and sheweth: §11. That the rebellious, by this means disgraced and terrified, may bethinke themselves and repent, Let such a man be delivered unto Sathan,3 for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. §22. Lest other Christians, by the example and conversation of wicked ones, should be corrupted. For, one scabbed sheep, unlesse he be cured or excluded, may infect the whole flock; and a litle leaven leaveneth the whole lump. Your rejoycing is not good: 4know ye not that a little leaven leaveneth the whole lump? §33. That others may be put in feare of offending; Them that sin, rebuke openly, that the rest may feare. §454. That the Church be not defaced with scandals, and to avoid the profanation of the Sacraments, and Gods anger consequent thereon: Purge out therefore the old leaven,6 that yee may be a new lump, as yee are unleavened: For Christ our Passeover is sacrificed for us. These then are the ends and uses of Ecclesiasticall discipline or excommunication.
The abuses that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,1 and that we begin not preposterously from the last, but from the first. §1First therefore let private admonition take place, and let him be gently and courteously admonished, which hath offended; and let the admonition be a detecting and reproof of his error out of Gods Word, and an exhortation to amendment. §22. Let it be done in such sort as it ought; that is, according to Gods Word, with signification of our brotherly love, and desire of succouring them that err, and that to their salvation. For, God will not execute another's sentence, but his own: Therefore our offending brother must not presently be reckoned for an enemy, or alien from the Church, but be admonished as a brother; according to that of the Apostle: Yet count him not as an enemy, 2but admonish him as a brother. §33. Let it be done on just, weighty, and necessary causes, and not on wrong, doubtful, and causes of no importance. We may not proceed on every suspicion to Excommunication, but upon urgent necessity, as Physicians, who come not to lancing, until mere necessity enforce them. Now, this necessity is then, when errors against the foundation of faith, and open out rages are obstinately maintained, and the whole congregation, or some parties thereof are endangered. §44. The cause must with circumspection be weighed by all the Elders, the decision and judgement approved of the whole Church; ⟨p. 488⟩it may not be managed by any several mans private authority, or swayed by the Minister alone. For this power is not appropriated by Christ to some few, or to the Ministers only (howsoever the execution be devolved by the Church to a few, or to the Minister alone) but to the whole Church, If he will not vouchsafe to hear them and others tell it unto the Church. 3The Kings of the Gentiles reign over them; but ye shall not be so. Wherefore the consent and decree of the Church is to be expected; 1. Because of Gods express commandment to this purpose. 2. That no man be injured. 3. That the process may be better authorised. 4. That the Ministry of the Church grow not unto an Oligarchy, or a Papistical sovereignty of some few persons.
That we kindle no schisms, not give occasion of scandal and offence in the Church, whilst good men see many at variance between themselves, that grievous evils follow one another on the head, and that the Church is divided: These evils, if the Ministers see, or fear, they may not proceed, but warn and exhort both privately and publicly. If they profit nothing hereby, they are held excused: Blessed are they which hunger and thirst after righteousness; 1for they shall be filled: Others shall give an account of their obstinacy.
That we kindle no schismes, not give occasion of scandall and offence in the Church, whilst good men see many at variance between themselves, that grievous evils follow one another on the head, and that the Church is divided: These evils, if the Ministers see, or feare, they may not proceed, but warne and exhort both privately and publikely. If they profit nothing hereby, they are held excused: Blessed are they which hunger and thirst after righteousnesse; 1for they shall be filled: Others shall give an account of their obstinacy.
The differences are many and manifest: §11. Ecclesiastical discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive laws: in the Church, judgement proceedeth according to Gods Laws and Word. §33. The power of the Keys, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporal punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it self, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that he which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and external order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is he able sometimes to revoke and repeal it. The Thief repenteth on the Cross, and is received of Christ into Paradise: nevertheless, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Thieves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.
Wherefore the difference of the Ecclesiastical and civill power is apparent and manifest. There remain objections of the Adversaries of Ecclesiastical Discipline, whereunto we will in few words make answer.
Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest. There remaine objections of the Adversaries of Ecclesiasticall Discipline, whereunto wee will in few words make answer.
Object. 1. The charge and office of the Keys is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.
Object. 1. The charge and office of the Keyes is no where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament.
Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:1 I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keys committed to all ministers of the word. Moreover, what this office or charge of the keys committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth: If he will not vouchsafe to hear them, tell it to the Church: 2and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. These things given thus in precept by Christ, Paul also doth in the thing it self confirm:3 Let such a one be delivered unto Satan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When ye come together into one place, this is not to eat the Lords Supper. 4If any man obey not your savings, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, 5that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God:6 What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the blood of bullocks, nor of lambs, nor of goats. 7He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blond: he that remembereth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them,
There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawful use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as profess faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alleged places.
There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the Church, and the use of the sacraments: as, wheresoever is reprehended the unlawfull use of the sacraments: Likewise, wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance. Rep. God indeed forbiddeth the ungodly to come unto the Sacraments, but he willeth not that the Church should forbid them. Ans. What God forbiddeth to have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alledged places.
Obj. 2. Men are not able to discern the worthy from the unworthy, they cannot know who truly repent, and who persist in piety; neither can they cast a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be distinguished from the ungodly. Ans. The Church doth not judge of such as are hidden or secret, but of those that are manifest; namely, of those who show themselves in outward life and profession: and this she doth, when concerning such, she subscribeth to the judgement of God; that is, when she judgeth of them according to the prescript of Gods word: as, when out of the word of God she pronounceth the obstinate to be condemned, as long as they continue such; and when out of the word of God she absolveth them which show repentance. But to discern from others such as are close and hidden, as the Church is not able, so neither doth she take it upon her.
Obj. 2. Men are not able to discern the worthy from the unworthy, they cannot know who truly repent, and who persist in pietie; neither can they cast a man into hell: Therefore that judgment is not committed unto the Church, whereby the godly may be distinguished from the ungodly. Ans. The Church doth not judge of such as are hidden or secret, but of those that are manifest; namely, of those who shew themselves in outward life and profession: and this she doth, when concerning such, she subscribeth to the judgement of God; that is, when she judgeth of them according to the prescript of Gods word: as, when out of the word of God she pronounceth the obstinate to be condemned, as long as they continue such; and when out of the word of God she absolveth them which shew repentance. But to discern from others such as are close and hidden, as the Church is not able, so neither doth she take it upon her.
Object. 3. Christ saith in the parable of tares, Let both grow together until the harvest: 1Therefore none ought to be excluded. Ans. 1. Christ speaketh there of hypocrites, who cannot be discerned always from the true servers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated from the Church, as whom we know not to be such: but that the Angels shall do this at the last day. 2. Christ distinguisheth there the office of the Magistrate, and of Ministers: Let them grow; that is, put not to death any which are estranged from the Church. For, the Ministers may not use corporal force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the Church and the kingdom of the devil shall not be taken away.
Object. 3. Christ saith in the parable of tares, Let both grow together untill the harvest: 1Therefore none ought to be excluded. Ans. 1. Christ speaketh there of hypocrites, who cannot be discerned alwayes from the true servers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated from the Church, as whom wee know not to be such: but that the Angels shall do this at the last day. 2. Christ distinguisheth there the office of the Magistrate, and of Ministers: Let them grow; that is, put not to death any which are estranged from the Church. For, the Ministers may not use corporall force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the Church and the kingdome of the divell shall not be taken away.
Object. 4. Men are to be forced and compelled unto good works: The use of the Sacraments is a good work: Therefore they are to be forced and compelled to the use of the Sacraments. Ans. 1. The Minor is not true, except it be understood of that use which is celebrated by the faithful: otherwise, when unbelievers use the Sacraments, their use is no good work. The use of the Sacraments is a good work, when good moral works go before this use: and then is it truly called the use of the Sacraments, otherwise it is rather an abuse and profaning of the Sacraments. For, when the wicked take the Sacraments, they abuse them; whence it is that Christ expressly dehorteth the wicked from this good work, when as he saith, Leave there thine offering before the Altar, and go thy way. 2. The Major proposition is to be distinguished. Men are to be compelled unto good works, but in their order, so that there go before an enforcing to moral works, and then follow after an enforcing to ceremonial works:1 and so is that to be understood which Christ saith, Compel them to come in. It they thus urge the argument: Good works are not to be forbidden: The use of the Sacrament is a good work: Therefore not to be forbidden. If (I say) they thus argue, we grant them their Conclusion: for we forbid not the use, but the abuse. Rep. 1. God would that all should celebrate the passover. 2Ans. All? Not not orious wicked ones, but such as were members of his people, and ought to be tolerated in a civill society: but concerning obstinate persons, there was a commandment that they should be taken from amidst the congregation. Rep. 2. Yet nevertheless many evils accompany this use, and are therein committed. Ans. These evils are done by them that hinder, and will not follow this good use, not by them that exhort thereunto: yet, Blessed are they that hunger and thirst after righteousness; 3that is, which desire the performance of that which is good: which, if it be not practised, it is not their fault. And we may not do evil, or omit those good things which God commandeth, that good may come thereof: only let us do our duty, and leave the event unto God. If that which is good be not put in practice by others, yet our conscience is clear, and we have discharged our selves.
Object. 5. We have not examples of this excluding: The Prophets, Apostles and John excluded none; nay, John baptised a generation of vipers: Therefore our Ministers may not exclude any from the sacraments. Ans. The Prophets, albeit they could not exclude the wicked from the sacrifices and sacraments; yet they condemned that wickedness of theirs in approaching thither, and made oftentimes long sermons, both against the wicked, who did approach; and against the Church, which admitted them unto the sacrifices: But that the Apostles did exclude, Paul alone doth sufficiently show by his example, as we saw before, in that he commanded the incestuous person to be delivered unto Satan,1 and to be cast out of the Church: and John baptised them only who promised faith and repentance: he baptised a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptised; yet were they not any longer vipers when they were baptised: for John baptised none but such as confessed their sins; as also he preached the baptism of repentance for the remission of sins: and required of them whom he baptised, that they should bring forth fruits worthy amendment of life.
Object. 5. We have not examples of this exeluding: The Prophets, Apostles and John excluded none; nay, John baptised a generation of vipers: Therefore our Ministers may not exclude any from the sacraments. Ans. The Prophets, albeit they could not exclude the wicked from the sacrifices and sacraments; yet they condemned that wickednesse of theirs in approaching thither, and made oftentimes long sermons, bot against the wicked, who did approach; and against the Church, which admitted them unto the sacrifices: But that the Apostles did exclude, Paul alone doth sufficiently shew by his example, as we saw before, in that he commanded the incestuous person to be delivered unto Sathan,1 and to be cast out of the Church: and John baptised them only who promised faith and repentance: he baptised a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptised; yet were they not any longer vipers when they were baptised: for John baptised none but such as confessed their sins; as also he preached the baptisme of repentance for the remission of sins: and required of them whom he baptised, that they should bring forth fruits worthy amendment of life.
The abuses that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected,1 and that we begin not preposterously from the last, but from the first. §1First therefore let private admonition take place, and let him be gently and courteously admonished, which hath offended; and let the admonition be a detecting and reproofe of his errour out of Gods Word, and an exhortation to amendment. §22. Let it be done in such sort as it ought; that is, according to Gods Word, with signification of our brotherly love, and desire of succouring them that erre, and that to their salvation. For, God will not execute anothers sentence, but his owne: Therefore our offending brother must not presently be reckoned for an enemy, or aliant from the Church, but be admonished as a brother; according to that of the Apostle: Yet count him not as an enemy, 2but admonish him as a brother. §33. Let it be done on just, weighty, and necessary causes, and not on wrong, doubtfull, and causes of no importance. Wee may not proceed on every suspicion to Excommunication, but upon urgent necessity, as Physicians, who come not to lancing, untill meere necessity inforce them. Now, this necessity is then, when errours against the foundation of faith, and open out rages are obstinately maintained, and the whole congregation, or some parties thereof are indangered. §44. The cause must with circumspection be weighed by all the Elders, the decision and judgement approved of the whole Church; ⟨p. 488⟩it may not be managed by any severall mans private authority, or swayed by the Minister alone. For this power is not appropriated by Christ to some few, or to the Ministers onely (howsoever the execution be devolved by the Church to a few, or to the Minister alone) but to the whole Church, If hee will not vouchsafe to heare them and others tell it unto the Church. 3The Kings of the Gentiles reign over them; but ye shall not be so. Wherefore the consent and decree of the Church is to be expected; 1. Because of Gods expresse commandement to this purpose. 2. That no man be injured. 3. That the processe may be better authorised. 4. That the Ministery of the Church grow not unto an Oligarchy, or a Papisticall soveraignity of some few persons. §55. That the condemnation of the rebellious may be the more just. The last abuse to be prevented by Excommunication is, 5.
THe differences are many and manifest: §11. Ecclesiasticall discipline is executed by the Church: the civill power by the Judge or Magistrate. §22. In the civill state judgement is exercised according to civill and positive lawes: in the Church, judgement proceedeth according to Gods Lawes and Word. §33. The power of the Keyes, committed unto the Church, dependeth on Gods Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civill power is armed with the Sword, and punisheth the obstinate with corporall punishments only. §44. The judgement of the Church hath degrees of admonition; and if repentance interpose it selfe, it proceedeth not to punishment: the civill judgement and the Magistrate proceeds to punishment, though the offender repent. §55. The end and purpose of the Church is, that hee which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished; and so peace and externall order and discipline be maintained in the Common-wealth. §66. As the Church proceedeth against refractary and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgment and punishment, neither is hee able sometimes to revoke and repeale it. The Thiefe repenteth on the Crosse, and is received of Christ into Paradise: neverthelesse, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Common-wealth. So oftentimes the discipline of the Church hath place, where there is no place for civill judgement; as when the Church casteth out of her congregation the impenitent, and accounteth them no more for her members, whom notwithstanding the civill Magistrate tolerateth. And contrariwise, the civill government oft-times exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Theeves, and doth no more reckon them for members of the Common-wealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth.
Ans. The Antecedenc is false; because frequently in Scripture manifest testimonies of this charge and commission are extant:1 I will give unto thee the keyes of the kingdome of heaven, and whatsoever thou shalt bind upon earth shall be bound in heaven. Here in plain words is expressed the power of the keyes committed to all ministers of the word. Moreover, what this office or charge of the keyes committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth: If he will not vouchsafe to hear them, tell it to the Church: 2and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth, shall be loosed in heaven. These things given thus in precept by Christ, Paul also doth in the thing it selfe confirm:3 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus. When yee come together into one place, this is not to eat the Lords Supper. 4If any man obey not your savings, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Sathan, 5that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God:6 What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the bloud of bullocks, nor of lambs, nor of goats. 7Hee that killeth a bullocke, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dogs neck: he that offereth an oblation, as if he offered swines blond: he that remembreth incense, as if he blessed an idol. I spake not unto your fathers, nor commanded them, 8when I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices. 9Unto the wicked said God; What hast thou to doe to declare mine ordinances, that thou shouldst take my covenant in thy mouth? Wherefore Christ also saith,10 Leave there thine offering before the Altar, and goe thy way; first be reconciled to thy brother, and then come and offer thy gift.
