The knowledg of Christ Jesus. Or The seventh book of commentaries vpon the Apostles Creed: containing the first and general principles of Christian theologie: with the more immediate principles concerning the true knowledge of Christ. Divided into foure sections. Continued by Thomas Jackson Dr. in Divinitie, chaplaine to his Majestie in ordinarie, and president of Corpus Christi Colledge in Oxford

THE KNOWLEDGE OF CHRIST IESVS. OR The Seventh Booke of Commentaries upon the APOSTLES CREED.

HOW Evill should mingle it selfe with the workes of God, seeing every thing made by him (and he made all) was good; How that evill which wee call sinne, should finde entrance into, and hold possession of the heart of man, who was the accomplishment of all Gods visible workes, and upon whose creati∣on it is said, that God saw every thing that hee had made, and it was very good; What kinde of being this evill hath, whether meerely privatiue, or onely positive, or partly both; Wherein that servitude which Sinne did bring upon us, doth consist; What freedome of will is compatible with our naturall servitude unto Sathan, (for without some freedome of will, wee might bee Sathans instruments, his slaves or servants unto sinne we could not be.)

These and the like Quares, with their seve∣rall branches, in the first project of this long work, had their place allotted betweene the Article of Creation, and the Articles concerning Christ, or in the intended Seaventh booke of Commenta∣ries

upon the Creed. But the method then inten∣ded I have now altered, not out of forgetfulnesse, but out of 〈◊〉〈◊〉, and upon these considerations especially. First, in that the doctrine concerning sinne originall or actuall, is not expresly men∣tioned in the Creede. Secondly, because the most pleasant and most fruitful branches of divine pro∣vidence (whose generall stemmes have beene in the Article of Creation handled) are no where so conspicuous or so admirable, as in the evangelicall historie of the conception, birth, life, death, resur∣rection, and ascension of Iesus Christ our Lord and Saviour. And pitty it were to sever them in place, which accord so well in nature. Lastly, I considered, it could no way be harmefull to have the plaister ready before I adventured to lance the sore; specially, in that I am likely to search somewhat deeper, than I have found it searched by others. The onely sore of the humane soule, whose scarres cannot in this life be perfectly heal∣ed, is sinne originall, and the wounds thereof are sinnes actuall and habituall; the onely medicine or salve for both, is the knowledge of Christ and him crucified: for hee is the onely tree of life, whose leaves are appointed to heale the Nations.

SECT. 1.

Of the beleefe or knowledge of Christ in generall: and whether Theologie be a true science or no.

CHAP. 1.

Of the principall points that Christians are bound to beleeve.

THat all wee which beare the name of Christians did take the name originally from Christ, the* 1.1 heathen historian did ac∣knowledge. He did beleeve that Christ (the author and finisher of our faith) did suffer under Pontius Pilate, yet this beleefe was farre from making him a Chri∣stian. That which wee Christians are in the first place to beleeve is, that the man Christ Iesus, whom the Iewes by the helpe of Pontius Pilate did crucify, was truely the Sonne of God, his one∣ly Sonne; so truly and indissolubly the Sonne of God, as well as of man, that whilest this man was conceived by the holy Ghost, the Sonne of God was likewise conceived by the holy Ghost; whilest this man was borne of a pure Virgin, the true and onely Sonne of God was borne of the same Virgin; whilest this man was put to death, crucified, dead and buried, the Sonne of God was likewise crucified, dead & buried; whilst this man Christ was raised againe from the dead, the true and onely Sonne of God was so raysed; whilest this man ascended into Heaven, the Sonne of God ascended into Heaven; whilest this man sitteth at the right hand of God, and maketh intercession for us, the Sonne of God there sits and makes the same intercession; that when wee expect the same

Iesus,* 1.2 whom the Iews did crucifie, shall come in visible manner to judge the quick and the dead, wee beleeve and expect that the Sonne of God shall come to judge the quick and the dead. Of the first points wee ought to have, at the least, a true historicall beleefe. Our beleefe of that article concerning Christs comming to judgement, and of our resurrection from the dead, is more pro∣pheticall, than historicall.

2. Is then an historicall beleefe of Christs con∣ception, birth, death, and resurrection sufficient for us? Sure it is not, unlesse withall it be salvifi∣call. No faith can save, unlesse it be a saving faith: but no faith can be salvificall, vnlesse it be histori∣call. For hee that doth not beleeve the history of Christs death and passion, can have no Christian faith at all. Now the utmost effect whereunto the endeavours of Gods Seedsmen are immediate∣ly terminated, is to plant in the hearts of their hearers a firme perswasion of the divine truth of the sacred Histories or Prophecies concerning Christ. In respect of this perswasion they are said to plant and water, and to be Coworkers with Gods Spirit. But to make this perswasion to bee salvificall, this is the worke of God alone. For unlesse hee give this increase to what wee plant and water, all our labours are lost, our best endea∣vours are to no purpose. Yet as we are to beleeve, that without God wee can doe nothing, so are wee bound to hope that in him and by him, wee may doe all things, or have all things done in us and for us, which can be needfull or conducent to

our Salvation. No if such as are bound to teach,* 1.3 and such as are bound to learne, would daily season their endeavours, (their prayers especial∣ly) with serious consideration of this twofold truth, wee could have no just occasion either of doubt or feare, but that if our beleefe of the re∣hearsed Articles of Christ were once truly histo∣rical, it would certainely become rightly salvifical. For to be historicall & to be salvifical are not mē∣bra opposita, no such opposite members as divide beleefe into two parts or kindes: they are as sub∣ordinate one to the other, as naturall wit, and artificiall improvement of it.

CHAP. 2.

Of Historians beleefe in generall, and how it doth va∣riously affect Beleevers according to the varietie of matters related: the severall esteeme of the Historians.

THat wee call historicall beleefe which hath no other ground besides the authority of the Historian or relater, or at the most, experiments sutable to things related. And such experiments may be knowne sometimes by sense, sometimes by rea∣sons demonstrative. And yet all the credit which they can give to the historian, or all the additions they can make unto historicall beleefe formerly planted, will be but probabilities or presumpti∣ons.

Whether the Moone was eclipsed at the time when Nicias was General for the Athenians against the Syracusians; Or when Columbus made first discoverie of America, are questions which may be scientifically resolved by astronomicall calculations. But whether Nicias through igno∣rance of naturall causes and grosse superstition, committed that intolerable oversight which (as a 1.4 Plutarch relates) occasioned the overthrow of the Athenian forces by Sea & Land; or whether Columbus made that witty advantage of the like eclipse whichb 1.5 Benzo in his history of America mentions, cannot be known by any computation

Astronomicall or Chronologicall. This whol∣ly depends upon the authority of the Historians. Yet if by calculations astronomicall compared with the Annales of those times, it should appeare that there were no such Eclipses in the yeares pretended for these practices; this would con∣vince these historians, and those whom they fol∣low of errour, if not of forgerie. On the other side, if Astronomers should make it cleare, that in the points of time assigned by these Historians, there did fall out such Eclipses of the Moone, this would free them from suspition of fiction, so much the more, by how much they were lesse skilfull, or lesse observant of the coelestiall moti∣ons or revolutions of times wherein Eclipses happen.

2. But sometimes the sensible events or expe∣riments may square so well with historicall rela∣tions, as to leave no place for curiosity it selfe, to suspect either fiction or falsehood in the Histo∣rian. As who could suspect the truth of the Ro∣man Histories, which mention the subjection of this Iland to their Empire, for divers successions; if he had seene their coynes, lately digged out of the earth, bearing the inscriptions of twenty se∣verall Emperours. Or who could suspect the hi∣storicall truth of their progresse into the Nor∣therne parts of this Kingdome, that have obser∣ved the ruines of that wall which they built, and other monuments as sutable to their Narrations, as the seale is to the signet. The best is, that the experiments which suite unto the histories of the

old and new Testaments, are more plentifull and and more pregnant, then any externall ratificati∣ons of any other historicall narrations can be. For of sacred historicall truth, besides the legible te∣stimonies of the great book of the creatures, eve∣ry little world may have a world of witnesses in himselfe. Now if our beliefe of the histories con∣cerning Christ and him crucified, be but equall to our beliefe of other histories, yet their authority or esteeme will be much greater, because we can∣not believe this truth, but we must withall believe it to be divine; and every man by nature hath a more sacred esteeme of matters which hee con∣ceives to be divine, then hee can have of things meerely mundane or humane.

3. But where the truth of historicall beleefe is to our apprehension the very same, and the de∣grees of our assent unto it equall, yet the estimate of the same truth or its impression upon our affe∣ctions, is not the same. These vary according to the severall waight of matters related though by the same Author, and beleeved by equall degrees of the same kinde of beleefe. Of Edward the se∣conds strange defeate by Robert de Bruce King of Scotland; and of Edward the third, and the black Prince his sonne, or Henry the fifth their successe a∣gainst the French, wee have but one and the same historicall beleefe, whether for degree or quality: yet are wee not the same way, or in the same de∣gree, affected with the one story as with the o∣ther. The reading of Edward the third, of Henry the fifts successe, delighteth us English with the

ancient honour of our Nation. The remembrance of Edward the seconds defeate, doth so disaffect us, that wee could wish this story were not so true, as the other.

But how unpleasant soever the annales of Ed∣ward the second be to some English, yet wee ne∣ver observed any of this age to weepe at the rea∣ding of them, whereas in some provinces of this Kingdome, the battaile of Pannierehugh, the rebel∣lion in the North, and that lesse disaster, in the yeare following that rebellion upon the English borders, could not have beene mentioned or seri∣ously related, within our memory, without many teares of such Auditors, as had no other know∣ledge of the events save onely from histories, or from traditions which can produce no better be∣leefe than historicall.

4. Some cases then there be, in which al∣though the authority of the Historian be the same, and albeit the matters related by them be for weight or substance the same, yet shall they not make the same impression upon our hearts or affections. Yea matters (in themselves considered) of small moment, will sometimes sway double as much as others of more then double waight unto them, although the historic••ll beleife of both be equall. The circumstances from which historicall truths of lesser waight simply considered, receive these extraordinary degrees of gravitation, are specially three, Vicinity of place, Recencie of time, and Peculiar references to our Selves, to our Country, to our Friends or Allies. The true reason why the

historie of Christs death (in some degree I sup∣pose beleeved by all) doth worke so little or so successelesly upon most mens affections, is because they consider his death, though in it selfe a mat∣ter of greatest consequence, yet as a matter past a thousand and some hundred yeares agone, or as a matter done by the Jewes more then two thou∣sand miles from our coast. And thus they consider it without any peculiar reference to themselves, as the cause of it; or no more concerning them∣selves, then as they are Pars quota humani generis, some little parcells or graines of mankinde or of the humane nature which he redeemed, these be∣ing more innumerable than the sand on the Sea shore.

5. But how firmely soever we apprehend the truth of Christs death and passion for the sub∣stance, yet this apprehension cannot produce a true compleate historicall beleife of his death, unlesse our apprehension of the substance be se∣conded with the like apprehension of such cir∣cumstances, as are peculiar to this history above others. What circumstances are these? Although he suffered but once, and that farre off and long agoe; yet whatsoever he then suffered or did, doth as neerely & as immediately concerne every man this day living in what place soever, as it did those that were living when he dyed, either such as were sorrowfull spectators of his death, or A∣ctors in it. For albeit he were offred but once, and that but in one place (without the gates of Jeru∣salem) yet this one offering was of value truely

infinite, and for efficacy everlasting.* 1.6 And being such, it must be equally applyable to all persons, times, and places. In his death, in his infinite and everlasting sacrifice every one hath a peculiar in∣terest not Pro ratâ, but in solidum: by vertue of that atonement which he made, by that redemp∣tion which he purchased once for all, he hath an entire absolute right of dominion over every one of us, and every one of us hath as entire an inte∣rest in his death, as if what soever he did or suffe∣red in the daies of his humiliation, he had done and suffered all for us alone. But this last conside∣ration perhaps is more pertinent to the know∣ledge of Christ and of him Crucified, then unto the historicall beliefe of his death or Crosse.

CHAP. 3.

Whether such knowledge of God, and of Christ as the Scriptures teach, be a science properly so called.

ADmitting the objects of our beleife might bee as certainely and as evi∣dently knowne (at least by some) as the subjects of sciences, properly so called, are: Whether this knowledge and our beleife of the same objects may be coin∣cident, that is, whether it be all one so to know them, and to beleeve them, I will not dispute: for this would occasiō a controversie about the use of words, unfitting for a professed Divine to enter∣taine,

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much more to invite. But that there is a knowledge of Christ even in this life, which if not for perspicuity or evidence of truth, yet for the excellencie of the truths knowne, exceeds all other knowledge, we have our Apostles peremp∣tory sentence for us: For, writing to his Converts of Corinth, which then abounded with all kinde of knowledge secular, he saith, I esteemed or deter∣mined to know nothing amongst you, save Iesus Christ and him crucified, 1 Cor. 2. 2. He therefore deter∣mined to know nothing besides, because he had no other knowledge in any esteeme, in comparison to this. And what good Christian would desire any other, but as it is subservient to this knowledge? This comprehends all that wee can desire either to know or to enjoy; all that wee can esteeme or love, even eternall happi∣nesse it selfe, as the author and fountaine of all happinesse instructs us, John 17. ver. 3. This is life eternall, to know thee the onely true God, and Iesus Christ whom thou hast sent. But whether our Savi∣our in this speech or his Apostle in the former, do use the word knowledge in a strict or in a vulgar sense, may be questioned. And this question re∣solves it selfe into another more generall; as, whe∣ther Theologie, that is, [knowledge of God] be a science properly so called; or whether many conclusions of faith may bee clearely demon∣strated?

2. Two sorts of men there be, who for the support or securing of their unreasonable conclu∣sions, have some reason to deny this Queene of

sciences, this Mistresse of Arts, and supreame Go∣vernesse of all good faculties, to be a science pro∣perly so called: The Agents for the Romish Church, and their extreame opposites, whether mere Enthusiasts, such as deny al use of scriptures; or mixt Enthusiasts, men that acknowledge the use of Scriptures, but abuse them more then such as reject them, by using them too much, or to no good purpose, or mingle them with the secret in∣spirations of their private spirits or wrest them to their owne fancies. First, if the conclusions con∣troverted betwixt us and the Romane Church, may be one way or other demonstrated, as either to be altogether true or altogether false, or so sublime that in this life they cannot be punctual∣ly or absolutely determined: then are wee not absolutely bound to beleeve every proposition, which that Church shall commend unto us as a doctrine of faith, with the same confidence, as if it were expresly delivered in Scripture, or in the Articles of our Creed. Nor should every applau∣ded booke or Sermon albeit their bulke or sub∣stance consists for the most part of Scripture sen∣tences, be acknowledged to be that word of God to which all owe obedience; if once it were ac∣knowledged, that there is a facultie or science of Divinitie, which hath the same authority to ap∣prove or disprove doctrinall conclusions or their uses, which other Arts or sciences have to exa∣mine the workes of all pretenders to them. If Divinity be a science, then he which is a Divine, or a master of his profession, might censure the

Professors of other Arts, faculties, or sciences, which take upon them to resolve Theologicall controversies, or to teach doctrines which the Church (wherein they live) never avouched, with the selfe same libertie, which the Professors of o∣ther Arts usually doe Divines, if they take upon them to teach or practise within the precincts of their profession.

Besides these two sects of men, and some o∣ther men which cannot be comprehended under any sect or faction, but have the same temptati∣on to desire that there might be no true know∣ledge of God or of Christ, or no demonstration of the Spirit; that the Atheist or desperate sinner hath to wish there were no God, or no Judge of quick and dead: I cannot conceive, what reason any man or any sort of men have to deny Theo∣logie to be a true and proper science. Yet to give the ingenuous Reader, if not full satisfaction, yet some Hints (at least) whereby hee may satisfie himselfe, it will be no digression from our pre∣sent argument, (at least no long digression) briefe∣ly to shew, wherein that knowledge of God and of Christ, which may in this life be obtained, doth differ from sciences properly so called, and wherein they doe agree.

Now all the differences or concordance that can be betwixt any sciences, Arts or faculties, do either concerne the Maxims and Principles, or the conclusions and the subjects of such faculties.

3. The Maximes or Principles of all other sci∣ences may be clearely apprehended, and firmely

assented unto, by the industrious search and light of common reason, without illuminations super∣naturall: so cannot the principles or Maxims of Divinity; there must be a light or illumination more then naturall, before wee can have either a cleare and undoubted apprehension of their truth or a just valuation of their worth. Yet this difference is not much materiall, neither part of it positive, or negative, is any way formall or essentiall to the constitution of a science proper∣ly so called. For by what meanes soever the Prin∣ciples of any science become manifest and cer∣taine unto us, whether by our owne industry, or by the teaching of others, or whether wee bee taught them immediately from God, (either by the admirable disposition of his extraordinary Providence, or by speciall infused grace) is meere∣ly accidentall to the constitution or nature of a science properly so called. Hee that sees the de∣duction of Mathematicall conclusions from the uncontrovers'd Maximes of the same Art, as clearely as another doth, is never a whit the lesse skilfull Mathematitian, although perhaps he lear∣ned the Principles by the helpe of an Extraordi∣nary teacher, which the other attained unto by the industrious exercise of his owne wit. Now if it be meerely accidentall to the nature of a sci∣ence, whether a man be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his owne Master or anothers Scholar (whether in learning the principles or conclusions:) it can be no prejudice either to his knowledge, or pro∣ficiency in such knowledge, that he hath beene

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, immediatly taught by God, at least for the Maximes. And I make no question but that the principles of some other sciences besids Divi∣nity (at least some principles of such sciences) have beene immediately taught by God: Or, if any man list to move question or Controversie about this truth, I could entertaine many Heathen Ad∣vocates for my opinion without any great costs or paines.

4. But as it is true that the principles of Di∣vinity cannot be knowne without illuminations more then naturall: so it is certaine, that since the ceasing of extraordinary illuminations or gifts of the Spirit, the most of such principles, (or so many of them as are required to the science or facultie of Divinity) cannot be distinctly knowne without the knowledge of other Arts or Sciences. Most of the Attributes of God cannot be well unfolded without competent skill in Metaphysicall lear∣ning. Many of his workes can never be knowne nor admired aright without the science of Philo∣sophy; nor can the offices or Attributes of Christ be taught aright, without more skill in the lear∣ned tongues, then common Grammarians or ge∣nerall Lexicons will afford. He that hopeth to attaine to the true knowledge of these principles, must either use the helpe of some Lexicon pecu∣liar to divinity, or make one of his owne. Easier it were to learne the termes of Law or Physick, out of Thomasius or Riders Dictionary, then to know the true Theologicall use or meaning of many principall termes in the Old or New Te∣stament,

out of 〈◊〉〈◊〉 or Pagninus his Thesau∣ras, though both of them most excellent writers in their kinde. And yet after a man hath attai∣ned by all the meanes aforementioned, and o∣ther like helpes of Arts, unto a competent know∣ledge of the principles; there is no lesse use of good Logick in divinitie, then in any other sci∣ence whatsoever, for the right deduction of ne∣cessary conclusions from such principles, or for re∣futing Heterodoxall doctrines, or quelling imper∣tinent or frivolous questions. But the Principles of Divinitie being once known, the dilatation or deduction of them into forme of Art or science, and the establishment of Orthodoxall conclusi∣ons, may be made as certaine and perspicuous by Logick, as the like can be in any other science. For the use not of usuall or vulgar, but of exqui∣site Logick, is in no Art so necessary as in Divini∣tie. The method for constituting any Art or sci∣ence from principles knowne is two-fold, the one direct and positive, by affirmative syllogismes or by demonstration à Priore; the other by reducing conclusions contradictory ad impossible, that is, by discovering their manifest contradiction or irreconcileable opposition unto some fundamen∣tall principles of the same science. Now what conclusions or opinions they be in particular, which contradict either those theologicall prin∣ciples, that concerne the nature and attributes of God; or the personall union of two natures in Christ, his Propheticall, Sacerdotall, or Royall function; shall (by the assistance of his grace) be

discussed in the second 〈◊〉〈◊〉 of the Catholique Church. Of this in the meane time I rest per∣swaded, that it is neither too much learning that hath made this present age more mad then the former; nor any greater measure of Gods Spirit than may be found in others, which makes many among us more bold then their brethren, then their Fathers in Christ, in determining greatest mysteries of Divinitie.

CHAP. 4.

Of the agreements and differences betweene Theolo∣gie and other sciences in respect of their Subjects: that the true historicall beliefe of sacred Historians is aequivalent to the certaintie, or evidence of other sciences.

BUt, in every science oportet discentem credere. Every yong Scholar is bound to beleeve his teacher, and must take some principles upon trust, untill hee be able to try them himselfe. Yet as he is no per∣fect Artist, or no master of Science, who cannot see the evidence of principles, or Maximes, and the connexion betweene them and the conclusi∣ons issuing from them, with his owne eyes: so neither doth he deserve the name of a Divine or Teacher of this facultie, whosoever he be, that cannot in the first place discerne the truth of the Maximes or principles, or cannot in the second

place make demonstration of the coherence or non-coherence,* 1.7 or of the discord between them, and such conclusions as are rightly inferred or meerely pretended from them. But the best is, that as a Carpenter may have skill enough to measure the timber which he buyes, or a wood∣ward the wood which he sells, or every good husbandman the quantitie of the ground which he tills; and yet all their skill put together will not halfe suffice to make a Mathematician: so may all of us be in our callings good Christians or true beleevers, and yet no true Divines, but more unapt to be Teachers in this facultie, than an or∣dinarie Carpenter to write a Comment upon Euclide, or a Husbandman to set forth a treatise of Cosmography. Thus farre the faculty or science of Divinitie holds exact correspondencie with other sciences properly so called: and the practise of Christian men in their severall callings beares the same proportion unto true Divinitie, which ma∣nuall Arts or trades doe unto those sciences, unto which they are subordinate.

2. A difference notwithstanding there is be∣tweene Divinitie and other Sciences, but I can∣not say whether the faculty of Divinitie come short of other Sciences properly so called: or rather exceed them in that wherein they differ. The difference is this. The totall subject of other Sciences, (of some at least) may be exactly known in this life; though not by any one man, yet by all that may seeke after it. But this subject of Di∣vinitie can never be exactly knowne by any one

man, nor by any succession of men, though all of them should study no other Art, besides the knowledge of God & of Christ, untill the worlds end. From this incomprehensible amplitude of its subject it is, that many principall points in Di∣vinitie, points necessarie unto salvation, must be beleeved only, even by Divines themselves; wee may not endeavour or hope to know them, untill wee be admitted into that everlasting Schoole. And it is a great part of our profession, or of our proficiency in it,* 1.8 to know what questions belong to this present inferiour Schoole; and what they be which must be reserved unto the high Schoole Everlasting.

3. But other true Sciences there be, and in their kinde truly Noble, (whose just challenge unto both these titles no man gainesayes, no man questioneth) which have their peculiar problemes as well as unquestionable principles or conclusi∣ons. It is not yet resolved by Geometricians, whether the Quadrature of Circles be possible, or whether the continued protraction of lines not parallel make their coincidence necessary. Astro∣nomers are not yet agreed whether there be so many severall Orbes, as there be Planets, or how many spheares above the Planets, or whether these Orbes or Spheares, (be they few or more) be concentrique. It is controversed whether not the Planets only, but those which we call fixed starres doe move in the firmament, as fishes doe in the water, or as Eagles soare in the aire, or whether the whole firmament from the Region

wherein the fixed starres doe move, unto this lower region of the aire wherein we breath, be at all times so uniforme for the transmission of light, or for the true representation of the exact di∣stance whether of the altitude or latitude of the starres from us, as at sometimes it is, or as glasse or the cleare aire is with us. This last Quaere were it agitated, and discussed as it might be, would (I am perswaded) shake many Astronomicall sup∣positions or presumed Notions concerning mo∣tum trepidationis, that is, of the supposed recipro∣call motion of those which they call fixed starres from South to North, from North to South. Great expences without hope either of gaine or of recovering the principall spent in trying Chy∣micall conclusions by many in the former age, will not to this day give satisfaction to some mo∣derne Naturalists, whether the conversion of o∣ther metalls or materialls into Gold be atchieva∣ble. Many like problemes there be in other se∣cular sciences which will never be fully resolved untill wee shall not need their resolution. Yet were the number of insoluble problemes in every one of these sciences mentioned, or in all that can be mentioned, much greater then it is, this could be no prejudice to them, so long as the deduction of many usefull conclusions from cleare undoubt∣ed principles may be made evident to men which have their wit and senses exercised in such sub∣jects. That the number then of insoluble Pro∣blemes is in Divinitie much greater then in any other facultie, this only argues the subject of it

to be more admirable then the subjects of other faculties. In other faculties or sciences wee are bound to give our absolute assent to no more principles or conclusions then are cleare and evi∣dent. But in Divinitie we must absolutely be∣leeve many conclusions which we cannot hope in this life absolutely to know, or that they should be made evident unto us. For we must beleeve the finall judgement with the joyes of the life to come, which no man can know till he enjoy them: and we must beleeve the everla∣sting paines ordained for the Devill and his An∣gels, which no man hopes ever to know. Many matters of fact likewise there be related by the Prophets, Evangelists, & other sacred writers, of which there can be no ungainesayable proofe or demonstration, no other ground or reason of our assent unto them, besides the authoritie of the Relator. Howbeit no man can rightly acknow∣ledge such authoritie, as may command his assent without further proofe, unlesse there be better grounds or motives, then the bare proposall or assertion of the Author. That we are thus bound to beleeve many sacred truthes which cannot in this life possibly be knowne, doth no way argue our beleefe of them to be lesse rationall, then our assent unto other truthes which may be proved by reason; but rather supposeth that the true hi∣storicall beleefe of Relations sacred doth paral∣lel the truth or evidences of sciences properly so called. No evidence of any science doth so farre exceed true historicall beleefe of matters sacred,

as it doth all historicall beleefe of matters secu∣lar: and it incomparably exceeds all other histo∣ricall beleefe, not only in respect of the worth or just estimate of matters related, but even for the rationall evidence of the abstract or speculative truth. What esteeme soever we make of Xeno∣phons stories, this participates no authoritie, no credit to Plutarch or other Graecian writers of later times. We may give deserved credit to Plu∣tarch, to Tacitus, and yet iustly suspect Herodotus & Livie in many particulars. All the credit which secular historians that live in or write of severall ages, can expect of us, must grow from their owne rootes. The consent of many writers in severall ages may serve to underprop a generall or common truth, which happily would decline or fall, if it were supported by the credit of one alone. But naturall propagation of truth, from one secular historian to another, is not to be ex∣pected. And without such propagation, some ad∣dition may be made to our beleefe of one by rea∣ding others, but there can be no true growth or augmentation of our beleefe of matters secular, by comparing divers Historians. Farre other∣wise it is in the right historicall beleefe of mat∣ters sacred.

4. The seed of Divine mysteries, which are sowne in Mosaicall writings, shoot out their bran∣ches in the ensuing historians the Prophets, and beare flower and fruit in the Evangelicall stories. So that he that rightly beleeves the truth of Mo∣saicall histories, cannot distrust the Prophets: or

suspect the Evangelists in their relations. This is a truth supposed by the Author of Truth him∣selfe; Had yee beleeved Moses, you would have be∣leeved me: For he wrote of me. Joh. 5. 46. that is, Christ was if not the sole subject, yet the onely scope of Moses his writings. Now to beleeve the histories of Moses or matters related by him, we have inducements many, no lesse binding then the experiments or inductions which winne, and tie our assent unto the Princi∣ples of Arts or Sciences. These inducements are partly from the visible booke of the Creatures, partly from the estate of the Jewes sufficiently known to all Nations from time to time. Of these inducements somewhat hath beene said in the first booke of these Comments; somewhat like∣wise in the Treatise of Creation. Now the con∣templation of that most exact harmonie between Mosaicall or Propheticall delineations of Christ, and that liue image of him, which the Evangelists by his Spirit have exhibited unto our view, is no lesse rationall, then the contemplation of conne∣xion betweene the Principles of other Sciences and their conclusions. The progresse in this con∣templation of the Harmony betwixt the severall passages of sacred stories, is not the same that is betweene Mathematicall principles or Theorems and their conclusions. The point then next to be enquired, is, how the mysteries concerning Christ and his Kingdome, which have been revealed un∣to us in the new Testament, were delivered by Moses, by the Prophets; or other Canonicall wri∣ters of the old Testament.

SECT. 2.* 1.9

Of the severall wayes by which the myste∣ries contained in the knowledge of Christ were foretold, prefigured, or o∣therwise fore-signified. Of the divers senses of holy Scriptures, and how they are said to be fulfilled, with some gene∣rall rules for the right interpretation of them.

CHAP. 5.

Containing the generall division of testimonies, or fore-significations of Christ.

ALL the prenotions or fore-significa∣tions which the Patriarchs had, or their posterity might have had, con∣cerning Christ, have been elsewhere reduced to these three generall rootes, To testimonies meerely Propheticall, meerely typicall, and Typically Propheticall. The division, though no way misliked by us now, may not∣withstanding upon the revise, be somewhat a∣mended or further explained. All the prenoti∣ons or overtures of Him that was to come, were either by word, or matter of fact; either Enunci∣ative

and assertive,* 1.10 or representative, or partly E∣nunciative, partly representative. All enuncia∣tive or assertive testimonies of Him that was to come, may be reduced to the first branch of the former division, that is, to testimonies meerely propheticall. But so cannot all representations of Evangelicall mysteries be reduced to prenoti∣ons, meerely typicall, or prefigurations reall. For there may be a true representation or deciphe∣ring of mysteries future, as well in characters of speech, in single words or proper names, as by matters of fact, by mens persons or offices, legall ceremonies or historicall events. Wee are then in the first place to treate in generall of prenoti∣ons or testimonies meerely propheticall or ex∣presly assertive. In the second, of prefigurations meerely typicall, yet (in their kinde) Reall, as of legall ceremonies, of mens persons, of historicall events or matter of fact. In the third place of prenotions or Testimonies typically propheti∣call, that is, in which there is a concurrence of ex∣presse prophecie or prediction, and of some mat∣ter of fact or reall prefiguration of Christ or my∣steries concerning him. In the fourth and last place, wee are to give some Hints or generall heads of observations concerning prenotions or representations of Evangelicall mysteries meerly literall or verball. More particulars of every kinde of prenotions here mentioned, shall (by Gods assistance) be discussed in the particular Ar∣ticles concerning our Saviours Incarnation, Con∣ception, birth, death and Passion.

CHAP. 6.* 1.11

Of the first ranke of testimonies concerning Christ, that is, of testimonies meerely propheticall.

THese are in number exceeding many, yet sundry of them either not well observed or not rightly explained by ordinary Interpreters; who, as though they thought to supererogate in not observing so many as might be observed, or in not fully displaying such as ordinarily are obser∣ved, oftentimes diminish the number of prenoti∣ons typically propheticall to make up the num∣ber of Testimonies meerely propheticall. Testi∣monies meerely propheticall we account all such and only such predictions, as according to the li∣terall assertive sense of the words, and in the pur∣pose of the holy Spirit, by whom they were re∣gistred, are applyable only to Christ himselfe, not to any legall type or shadow of him. For all such predictions or bare assertions as are literally ap∣plyable to any other besides Christ, or to others with him, belong unto the third member of the former division, that is, to testimonies or preno∣tions typically propheticall, or (at least) prophe∣tically typicall. For some difference there is (though not much) betwixt these two expressi∣ons, as will appeare hereafter.

2. All the predictions, which wee have in that fifty third chapter of Isaiah, are meerely prophe∣ticall:

they cannot be literally avouched of any man, of any creature, but onely of the Sonne of God himselfe, made a man of sorrowes and infir∣mities for us men and for our salvation. Of the same ranke is that particular prophecy of Ieremy Jer. 31. 22. The Lord hath created a new thing in the Earth, the woman shall encompasse the man. But whether that other prophecie Isai. 7. 14. Behold a virgin shall conceive and beare a sonne, and shall call his name Emanuel, bee meerely propheticall, or prophetically typicall, will require further discus∣sion in a more convenient place. But for that prophecy Zach. 9. 9. Rejoyce greatly O Daughter of Sion, shout O daughter of Ierusalem: behold thy King commeth unto thee, a King just and lowly, riding upon an Asse, and upon a Colt the F••ale of an Asse, it is without all question meerely propheticall, and can be literally meant of none, but of Sions and Jerusalems Saviour alone. And however the ac∣complishment of this prediction might with more facilitie have beene counterfeited by the fraudu∣lent Jew, then the accomplishment of any other propheticall testimony before our Saviours com∣ming in this manner to Jerusalem or immediate∣ly after it, yet for this fifteene hundred yeares and more, they have had no possible colour for disguising the truth of the propheticall predictiō, or Evangelicall story how it was fulfilled. Though out of their madnesse they might set up a King, and cry and shout before him: yet have they had no Sion, nor Jerusalem, wherunto they could have brought him for these fifteene hundred yeares

and more, nor have they beene permitted to come neere the place where it stood with any other than counterfeit joy, being enforced for many generations, to purchase the priviledge or liberty of howling over the ruines of that Sion and Ierusalem, unto which their expected Messi∣as by the purport of the former prophecie was to come, at a farre higher rate, then they had bought the delivery of Him into their power.

4. That the comming of their King unto that Sion and Ierusalem which then were, was fore∣told by their Prophet Zachary above two thou∣sand yeeres agoe, the Iewist Rabbines of this age confesse. That this Prophecie was literally meant of their expected King or Messias, they do not denie. That this Prophecie hath beene already literally fulfilled according to every cir∣cumstance, wee Christians verily beleeve. The particular manner how it was fulfilled in and by our Saviour Christ, will have its place in the Ar∣ticle of his Passion, and in the manner of his con∣secration to his everlasting Priesthood. Now for the better confirmation of our faith unto this ge∣nerall, that all the predictions of the Old Testa∣ment, which concerne our Saviour Christs Incar∣nation, Death and Passion, &c. were dictates of the holy Spirit of God, who neither deceiveth any man, nor can be deceived by man or wicked spirit, wee are in the next place briefely to shew, how sacred testimonies meerely propheticall concerning Christ, exhibit that demonstration of the Spirit, whereof the Apostle speakes (1. Cor.

2. 4.—) unto all reasonable men that will se∣riously waigh them, together with the nature or subject of matters foretold, and with the various circumstances of time and place, &c. wherein they were uttered or fulfilled.

CHAP. 7.

What manner of predictions they be, or of what mat∣ters the predictions must be, which necessarily in∣ferre the participation of a divine Spirit.

EVery Prophecie is a true prediction; but every true prediction is not a Prophecie. Any ordinary man that is Arbitrator of his owne actions, and master of his word, may truly fore∣tell some events, projected or seriously purposed by himselfe, unlesse death or some extraordinary casualty prevent his accomplishment of them. And no wise man will foretell the performance of what he promiseth, or the accomplishment of his purposes, otherwise then with subordination (either expresse or implied) unto his good will or pleasure, who seeth all things, even the very secret purposes of our hearts, much better then wee our selves do; and worketh all things ac∣cording to the Counsell, not of our will, but of his owne. However, though by his permission and assistance, wee make performance of what∣soever was for many yeares before promised or

purposed by us;* 1.12 yet this is no demonstration of a divine or propheticall spirit in us. To arrogate or challenge the name of a Prophet from the truth of such predictions, were more then e∣nough to prove the party so peccant to be a false Prophet.

Besides those predictions which are common to all men whilest they have the ordinary gift of memory, discretion, or vnderstanding: there be predictions peculiar to severall Arts or Faculties, which come somewhat neerer to the nature of Prophecies properly so called, but (well exami∣ned) fall further short of them, then they goe beyond the former presages or predictions of or∣dinary wise or discreet men.

2. A man of ordinary skill in Astronomy, able by his owne or others skill to foretell the set times of the Eclipses, whether in the Sunne or Moone, might easily gaine the reputation of a Prophet or a Southsayer amongst barbarous illi∣terat people: yet no civill Nation will account men thus farre skilfull to be extraordinarily lear∣ned, much lesse for coelestiall Prophets. Hippocra∣tes or Galen (so they had bin disposed to play the Mountebanks) might have gotten a better opi∣nion amongst the vulgar, or their Patients, then they had of themselves or their owne skill: for both of them could and did discover the nature of such diseases and alterations ensuing in mens bodies, as the wisest men then living, but not so good Physitians as they were, could not guesse at aright, much lesse distinctly foresee. Yet nei∣ther

of these two famous Physitians (for ought I can learne) did take upon them to interpret the aspects or motions of the Starres after such a man∣ner, as many meaner Physitians since their time have done. So farre were they from challenging the name or title of Prophets or Southsayers, that they did not take upon them to foretell, what the secret motions or dispositions of their Pati∣ents bodies, whether alive or dead, did presage either to private men, or to publique States. Yet to foretell strange events to come, by observing the alterations in mens living bodies, or by the Anatomy of them dead; is in any reasonable construction more congruous and facile, then to foretell the successe of warre or politique pro∣jects by anatomizing dead brutish Creatures, or by inspection of their intralls. This later skill many in times past amongst the Heathens have professed, and have had the reputation of Augures or Southsayers.

But albeit their predictions in this subject might for the most part prove true (which I doe not beleeve) yet all this was not sufficient to pur∣chase the just title of Prophets or Diviners: it on∣ly argues some deeper insight in ominous fore∣warnings or portendments, as Hippocrates and Ga∣len had in medicinall presages, above ordinary men. That there may be a peculiar skill or dex∣terity of conjecture concerning the peculiar signes of times, whether by interpretation of dreames, of prodigies of Comets, or the like, is a point not worth the debating in Divinity. That

this skill (were it granted to be much greater then the Professors of it in what kinde soever arrogate unto themselves) doth amount to the nature of a true Prophecie or divination properly so called, all true Divines must deny.

3. That skilfull Physitians may truly presage the certaine issue of some diseases setled or grow∣ing, as of the life and death of their Patients, farre beyond the capacity of vulgars, and to the admiration of men otherwise more learned then themselves; is not doubted by any man of vn∣derstanding. But all wherein they exceed others not skilled in Physick, is this; that their art and experience enables them to discerne the working or first projects of causes Physicall, or seminall Originalls of alterations in mens bodies, much sooner and with more dexterity, then men with∣out skill or experience in their art can doe. But so a well experienced, though illiterate Gardiner, will distinguish severall hearbs or simples at the first peeping out of the mold wherein they were hid, much better then a meere contemplative Ar∣tist (which hath pored oftner and longer upon Mathiolus, Dioscorides, or other Herbalists, then the most industrious Gardiner hath done on his plots) shall be able to distinguish them after a moneths growth. Yet will not the cunningest Gardiner, though a contemplatiue Herbalist withall, take upon him to tell what seedes have beene sowne by another of his profession so long as they lie hid in the ground. Nor will the most skilfull Physitian (unlesse conceipt of his skill

farre exceede his wit or understanding) adven∣ture to foretell what diseases in particular shall befall men for the present in perfect health, for any one or more of the next seaven yeares to come. Astrologers (for ought I can say against their profession) may truly foretell or give a happy guesse at such events as usually follow up∣on the apparition of Comets. But I never heard of any Astrologer that could prognosticate, at what time, in what degree of altitude, longitude, or latitude, any Comet (before its appearance) should be seene, neither whether there should be any Comets at all the next five yeares to come; much lesse, if any appeare, what course it shall observe. I dare not deny all artificiall or ex∣perimentall skill in the interpretation of dreams, but none of this profession (I presume) will be so bold to foretell what his Neighbour shall dreame of in the severall nights of the next moneth, or to recall his dreames to minde if happily hee have forgotten them. There was more true Divinity in that briefe reply of the Chaldean Astrologers, or supposed Diviners, unto Nebuchadnezzars unreasonable demand Dan. 2. v. 10. then in all their professed Art of Divina∣tion. The Chaldeans spake to the King O King live for ever: tell thy servants the dreame, and wee will shew the interpretation. The King answered and said to the Chaldean••, The thing is gone from me▪ if yee will not make knowne unto me the dreame with the in∣terpretation thereof, yee shall be cut in pieces, and your houses shall be made a Dunghill. The Chaldeans an∣swered

before the King and said; There is not a man upon the Earth that can shew the Kings matters: Therefore there is no King, Lord, nor Ruler, that asked such things at any Magitian, Astrologer, or Chaldean. And it is a rare thing that the King requireth, and there is none other that can shew it before the King, except the Gods whose dwelling is not with flesh. Dan. 2. ver. 4. 5, 10, 11. In this last clause onely they failed. For that God which revealed Ne∣buchadnezzars dreame, and the interpretation thereof unto Daniel was to be God with us, to have his dwelling in our flesh.

4 However, they knew by light of nature and of reason, that it was but one and the same skill to tell or retrive matters of this nature past, that is, whereof they had no hint or notice, ei∣ther from their owne senses, or from Historie or tradition; and to foretell things contin∣gent, or not determined in their comprehensible causes.

Now to foretell things of this nature, any Fu∣ture that falls not out by the constant and ob∣servable course of nature; or which hath no de∣pendence on any visible cause already attempting its effect (though so secretly as none but a perfect Artist can discover the project) is that kinde of prediction, which only deserves the title of Pro∣phecie, or Divination properly so called, and is not communicable to any creature, save onely by participation of the divine spirit. All such pre∣dictions must be derived from some revelation immediatly made by God himselfe unto some

one or other of his creatures, from whom the rest receive it, either by writing or by tradition. This Topicke of Divinitie, the Lord himselfe immediatly taught the Prophet Isaiah, Cap. 41. ver. 21. Produce your cause (saith the Lord,) bring forth your strong reasons, saith the King of Iacob. Let them bring forth and shew us what shall happen: Let them shew the former things what they be, that wee may consider them, and know the latter end of them, or declare us things for to come. Shew the things that are to come hereafter, that wee may know that yee are Gods. This case comes home against all preten∣ded divinations given by Oracles, by the suppo∣sed heathen Gods, and their Priests and Pro∣phets: So doth that other, Isa. the 47. 5, 6, 7. fully reach all pretended Astrologicall divinations of contingents future.

5. Yet all the predictions concerning Christ, in the writing of Moses or the Prophets, are of this rank and nature, which God himselfe denies could be foreseene or foretold either by suppo∣sed Heathen Gods or by Astrologers. Now this principle being once granted, [That all the Pro∣phecies concerning Christ alleaged by the Evan∣gelists, were uttered many yeares before the re∣lation of their accomplishment by them] no ra∣tionall man can denie, that the first revealer of them was God himselfe, who calleth things that are not as if they were, and foretelleth things to come, as if they were already past. Many things foretold by the Prophets concerning the incar∣nation of the sonne of God, his birth, his death,

and passion, resurrection, &c. demonstratively in∣ferre a creative or Omnipotent power, from whom they received this spirit of divination. Many againe, (besides the supposall of his Om∣nipotent power) manifestly argue a wisedome truly infinite. Of the deduction of both these attributes from propheticall divinations, of legall or other typicall praefigurations of Christ and his Kingdome, hereafter (by Gods assistance:) as the exposition of types or Prophecies, or of both, ei∣ther severally or joyntly considered, shall mini∣ster matter or occasion.

That predictions of this rank and nature, wher∣of wee now treat, did suppose a power divine for their Author, was a common prenotion amongst the Heathen, amongst the Latines espe∣cially, in whose language the faculty of foretel∣ling things thus contingent was called Divinatio. A fuller expression (as Tully somewhere observes) then the Grecians had of the like skill. For it im∣ports a great deale more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or other like titles assumed by such Mountebank, as were the true disciples of the grand Impostor and Fa∣ther of lies. Nor could this grand Impostor him∣selfe have gotten the esteeme of a Deity or pow∣er divine amongst rude people by any other meanes, then by counterfetting predictions truly divine. The major proposition [that all predicti∣on of Contingents to come, or of events not as yet seminally extant in their naturall causes, was from divine inspiration] the Heathens rightly beleeved and acknowledged. But that such spirits

as demanded sacrifice, or other like observances of them, could foretell future Events of this rank, was never sufficiently proved unto them. These infernall Impostors, and the Mountebanks their Scholars, whether Astrologers, Southsayers, &c. playd the Juglers in this assumption or minor: and by this meanes wrought their Followers to subscribe unto most desperate practicall con∣clusions.

CHAP. 8.

Of the Sibylline Oracles whether they came origi∣nally from God or no: that the perspicuity of their predictions doth not argue them to be counterfait or forged since the incarnation of the sonne of God.

BVT if the infallible predictions of future events, which have no causes discernable either by the generall eye of nature, or peculiar skill of Art, coexistent with them, doe ne∣cessarily inferre the spirit of Prophecie, or divi∣nation properly so called; it will be further de∣manded what is to be said or thought of the Si∣bylline Oracles; whether they were from Heauen, or from Earth, or from the region under the Earth? Whether God or any good Angell did inspire these Prophetesses with their predictions concerning Christ? That many things concer∣ning his life, and Kingdome were expresly fore∣told

by these Heathen Prophetesses,* 1.13 the best amongst the ancient Christians did beleeve, nor did the Heathens that lived with them or before them, question the Authority of the Records which they alleaged. The onely question then was, whether their predictions of strange altera∣tions to insue throughout the world, did punctu∣ally referre to Christ whom the Iewes did cruci∣fie, or to some other Heroick person. That these Prophecies were extant for many generations before the blessed Virgin, the mother of Christ (from whom alone he tooke his bodily substance) was borne or conceived, no literate Christian or Heathen did ever question. Yet upon her Na∣tivity to have foretold, that shee should conceive and bring forth such a sonne as should likewise be the sonne of God, the great Redeemer of the world, did farre surpasse all Astrologians skill, or any other Prognosticks which cannot finally be resolved into the spirit of the onely wise im∣mortall God, as into their first Author or Foun∣taine.

2. But many great Divines, many good Anti∣quaries and Critiques of best note in these latter times (which would be accounted the most lear∣ned) move question, whether all, or most, or any competent part of those verses, which now goe under the name of Sibylline Oracles, be the very same either for matter or forme, with the anci∣ent Records, which, it is granted by all, were ex∣tant long before our Saviours comming into the world? Or whether most passages in these now

extant have not beene composed by Christians desirous to make a supplement unto some frag∣ments of the true Originalls, which had beene lost? To induce this suspition or opinion, that the volume of Oracles now extant, is but a sup∣posititious brood of later times, it is plausibly al∣leaged by good Writers, that thus much must be granted, or else wee must grant (which may seeme worse) that those mysteries of Christ and his Kingdome which we Christians beleeve, were more expresly revealed unto the Heathen by these supposed prophetesses, then they were to the Iewes, Gods chosen people, either by Moses or the Prophets. For such is the nature and qua∣lity of these Sibylline predictions, as now wee have them, that they may rather seeme to be ex∣egeticall explications of Moses and the Prophets, then originall Prophecies, which are for the most part aenigmaticall or parabolicall.

2. All the arguments notwithstanding which can be drawne from this or the like Topique, are more plausible then pregnant, and (well exami∣ned) conclude aut nihil, aut nimium. Which way soever they be drawne or made to looke, ei∣ther they doe not reach home to the point in question, or else they overreach, or fall awry of it; none of them doe punctually fall upon it. For no Christian or Heathen Writer whether ancient or moderne, hath hitherto made question whe∣ther the fourth Eclogue of Virgil, were penned by this Heathen Poet, or composed by some which lived after our Saviours death, in favour

of the Christians. Now if wee had the notes of that plaine song (on which this Prince of latine Poets runnes such curious descant) in the very cha∣racters wherein Sibylla Cumaea left it, (for Virgil, as he himselfe professeth, was but a Commenta∣tor upon this one, among many other heathen Prophetesses intitled to this name of Sibyll:) I do not see, nor can I conjecture, what passages in the old testament doe more literally and plainely expresse the sacred mysteries concerning Christ and his Kingdome, which the Evangelists have unfolded unto us, then that one Sibylla did, on whose writings Virgil comments in lofty and cu∣rious verse.

3. The Law and Prophets (saith our Saviour) continued unto Iohn the Baptist. His meaning is not that the matter of those writings did then ex∣pire or determine; or that the writings them∣selves should then become obsolete or out of use: But rather, that John should take the lampes which they had lighted and deliver them to such as were to pursue the same course, which hee af∣ter the law and Prophets had undertaken. Hee was Lucerna ardens & lucens, a bright and a bur∣ning Lampe, to enlighten such as lived with him or came after him to follow his steps with zeale and devotion towards him, whom he did usher into the world. As Johns entrance upon his of∣fice was a kinde of period to the Law and Pro∣phets, after which there was a new Epocha, or di∣stinction of times to follow: so there was to be a determination of Sibylls Oracles about that

time wherein Virgil wrote that fourth Eglogue, Vltima Cumaei venit jam carminis aetas. Virgil did grossely erre in the person or party of whom this prophecy of Sibyll was literally meant, accor∣ding to the intention of the spirit of divination, by which it was first conceived: and erre he did, though not so grossely, in the circumstances of the time wherein it was to be accomplished. But these two errors and other circumstances being pardoned, the substance of his discourse, or de∣scant upon Sibylla Cumaea's verses, is Orthodoxall, and such as concludently argues the text, where∣on he Comments, to have beene originally more then humane, truly divine.

4. For however wee have learned long agoe, that all the gratious promises made by God unto the ancient Israelites, for continuation of the Aaronicall Priesthood and other like preroga∣tives peculiar to that Nation under the style or tenure of Legnolam,* 1.14 for ever, were to determine at the revelation of their long expected Messias: and although many Christian writers well versed in Hebrew Antiquaries, assuredly informe us, this was an unquestionable tradition amongst the an∣cient Hebrew Rabbins, though now denied: yet no writer either Jewish or Christain give me so full satisfaction in this point, as Virgil in the fore∣cited Eglogue doth. For after he had said, Vltima Cumaei venit jam carminis aetas, He addeth imme∣diately, Magnus ab integro saeclorum nascitur ordo. This implies, that as there was then an end of that age or world wherein Sibylla Cumaea lived, so

there was another age or world to begin at the accomplishment of her prophecy, which was to have no period, but to be as we say, Saecula Saecu∣lorum, a world of worlds, or a world without end. Such wee Christians beleeve the Kingdome of Christ to be, which was to take its beginning here on earth at the accomplishments of the prophe∣cies concerning his resurrection and exaltation. With his Crosse or humiliation Virgil meddles not, having transformed all that Sibylla prophe∣cied of Him, into the similitude of the Romane Empire as then it stood goodly and glorious, and so to continue (as he hoped) with perpetuall in∣crease of strength and happinesse. If wee had all the single threds as Sibylla left them, which this Heathen Poet hath twisted into these and the like strong lines:

Iam redit & virgo, redeunt Saturnia regna. Iam nova progenies caelo demittitur alto:

5. Me thinkes they might lead us by a com∣pendious and gaine way unto a clearer view of many divine mysteries recorded by sacred wri∣ters, concerning our Saviours eternall generati∣on, incarnation, nativity and propagation of his Kingdome; then wee can hope to approach unto by the perplexed Labyrinths of many moderne Interpreters, of divers Schoolemen, or by any tradition of the ancient Hebrewes as now they are extant. But the exact parallel betweene the undoubted Oracles of Gods Prophets, and such

hints as Virgil descants upon, from Sibylla Cumaea, I leave to yonger Academick Divines or Mora∣lists. It shall suffice my present purpose to adde some one or two more unto the former. The first Revelation concerning Christ and his King∣dome which is extant upon sacred record, is That Gen. 3. ver. 15. I will put enmitie (saith God to the Serpent) betweene thee and the woman, and be∣tweene thy seed and her seed. It shall bruise thy head, and thou shalt bruise his heele. That this womans seed was to be a man, all that beleeved the truth of Moses writings, did know: but that he was to be the sonne of a pure virgin, was more (as is most probable) then our Mother Evah, more then the father and mother of Noah at the birth of their first borne, did apprehend, and perhaps more then some Prophets and many godly men after them, did explicitely beleeve. Yet of this myste∣rie, that Sibylla, whom Virgil followes, had cer∣tainely a prenotion, though transformed by Vir∣gil into Poeticall fictions of Astraea. For it is like∣ly by Iam redit & virgo &c. he meant her returne unto the Earth. The accomplishment of that first prophecy Gen. 3. ver. 15. by our Saviours victo∣ry gotten over Satan upon the Crosse, was first declared by himselfe after his resurrection to his Disciples, Marke 16. 17, 18. And these signes shall follow them that beleeve. In my name shall they cast out Devills, they shall speake with new tongues: they shall take up Serpents, and if they drinke any deadly thing, it shall not hurt them, &c. Of all this the Heathen Sibylla had a prenotion, expressed by

Virgil in few, yet pithy words:

Occidet & Serpens, & fallax herba veneni Occidet.—

6.a 1.15 The wildernesse (saith the Prophet Isaiah cap. 35. 1, 2.) shall be glad for them and the desart shall rejoyce and blos∣some. It shall blossome abun∣dantly. And againe cap. 41.

19. I will plant in the wilder∣nesse the Cedar, the Shittah tree, and the myrtle, and the oyle tree. I will set in the de∣sart the firre tree, and the pine and the boxe tree together. All these and the like expressi∣ons of matter of joy in these two chapters and elsewhere in this Prophet, have their parallel in that fore-cited Eglogue. And, as if he had foreseene that which the A∣postle tells us of, Ecce vete∣ra praeterierunt, nova facta sunt omnia;

He concludes—.

CHAP. 9.

Answering the objections against the former resoluti∣ons; that God did deale better with Israel then with other nations, although it were granted that other Nations had as perspicuous predictions of Christ and of his Kingdome, as the Israelites had.

BUt if wee acknowledge the Revelati∣on of these and the like divine myste∣ries unto the heathen, to have beene so perspicuous as the Sibylline Oracles (whether those which now are extant, or those which Virgil did comment upon) doe exhibit; shall wee not hereby contradict the Psalmists a∣vouchment of Gods speciall favour to his peculi∣ar people, Psalme 147. 19, 20. Hee sheweth his words unto Iacob: his Statutes and his Iudgements unto Israel. He hath not dealt so with any Nation: and as for his judgements, they have not knowne them. For how can it rightly be conceived, that hee should deale better with Jacob or Israel, then with any other people, if it bee granted that the Romanes or other Nations, which were, if not by Gods command yet by his permission deposi∣tories of the Sibylline Oracles, had in them as perspicuous testimonies or revelations of Christ, as Jacob and Israel had either in the Law or in the Prophets. Most certaine it is, that the measure of Gods gracious dealing with any Nation, peo∣ple or State, must be taken from the severall man∣ner

or model of Revelations made unto them,* 1.16 concerning the incarnation, death & passion, &c. of his only sonne: for whose only sake and me∣rits all the blessings which have beene, which are, or which shall be bestowed upō the sons of men, were first promised or intended unto them; in whom all that have any promise of such blessing, receive their interest, and immediate title unto them: by whom and through whom all caelestiall blessings are actually derived unto, and accom∣plished in all such as having just title, make right claime unto them.

2. The Psalmist himselfe (from whose autho∣rity this objection is borowed) affords a faire hint for a right answer unto it. Hee doth not say, that God sheweth his word unto Jacob alone; or that no other Nation besides Israel had any know∣ledge of his word, or prenotion of the word which was to be made flesh. Wherein then did he deale better with Israel, then with any other Nation? In shewing his statutes and judgements unto that Nation alone. For albeit the Revelations made unto the Sibylls (if now wee had the undoubted originalls) might be more perspicuous than any prophecy in the old Testament; or admitting they had been delivered in the selfe-same words which God did speak to Moses and the Prophets: this would not inferre that the ancient Heathens had as good meanes of knowing Christ as Israel had, or that the manner of shewing his words unto both was (as the words are supposed to bee) altogether the same. The statutes and judge∣ments

which he had given unto Israel only were given unto this purpose, that the words which he had spoken by Moses and the Prophets, might make more legible impression in their hearts. A∣mongst many statutes and judgements peculiar unto Israel, these were principall and fundamen∣tall, that the words which God had spoken by Moses and the Prophets, should bee publiquely read, often inculcated, and expounded unto them: that all his visitations of this people, whether in mercy whilest they obeyed his voice, or in judge∣ment for their disobedience; should be registred, to remaine upon record as so many ruled cases or Presidents.

3. To have the mysteries of salvation howe∣ver revealed is a great blessing to any Nation. But it is not one and the same blessing to have the wayes of life perspicuous in themselves, and to have them made perspicuous unto this or that age or party. This later blessing even those, to whom these Sibylline Oracles were imparted, did want. And want it they did through their owne default, in that they made no better use of these particular prophecies, then they had done of the common booke of nature. Rom. 1. 20, 21. The Lord of heaven and earth was good and gratious unto many Heathens in dispensing or suffering these or the like Crummes to fall unto them from his childrens table: yet not so grati∣ous to them as he was to his children, in that hee gave them no lawes and ordinances for the pub∣lication of these mysteries, or for observing the

times wherein they were to be fulfilled. Nor had these Heathens the grace or goodnesse in them to enact publique Lawes for this purpose: but like that ungracious servant in the Gospell, they held it a point of wisdome to imprison these pre∣tious talents in their Archives, not to be looked upon, but upon occasion of state.

4. But suppose the Heathens had beene as pe∣remptorily admonished by God himselfe, or as strictly enjoyned by Lawes of their owne ma∣king, to acquaint posterity with the Sibylline Oracles, as the Israelites were to instruct their children in Gods word delivered by Moses; would this have made the meaning of these pro∣phecies, in themselves (as is supposed) most per∣spicuous, either more perspicuous or more effe∣ctuall to succeeding generations then they were? God knowes that. But the dayly experience of this age, of this yeare current, and of some few late past, will not suffer us not to know, that abun∣dant plenty either of spirituall food, or of medi∣cines in themselves most divine, though dayly administred, doth not alwaies de facto purifie the hearts of Christians from Heathenish humours or diseases. What then is wanting, where spirituall meate and medicines doe so abound? A want there is, first of severe discipline to teach Physi∣tians themselves, how to dispence the food or Physick of life aright. Secondly, a greater want there is of coercive Lawes (or of the execution of them) for binding our patients to a right po∣sture or diet, whilest they are under our cure.

The lowd out-crying sinnes of these times awake the thoughts of all that are not dead in sinne: and the oftner it is thought upon, the more it will be lamented by every honest heart, That God the Father, Sonne, and holy Ghost, that Christ who is God and man, our gracious Lord and Redee∣mer, should be more traduced, and more grosly mistransformed through liberty of prophecying (as they terme it) amongst us Christians, then they have beene in any age before amongst Turks or Heathens, which have died in their sinnes for want of prophecying. But as for Israel of old they wanted no lawes or discipline for these or the like good purposes; and prophecies they had in abundance: Onely they were want∣ing to themselves in not exercising the Disci∣pline, in not executing the lawes which God had given them. And unto this defect they added an excesse of traditions contrary to the lawes ap∣pointed them by God, and extreamely opposite to wholsome discipline or doctrine.

5. But such Iewish traditions as were contra∣rie to the Law of God, how prejudiciall soever they were unto their soules which first invented or followed them, doe not prejudice us Christi∣ans (of this age) halfe so much as the losse of some Iewish traditions or rules for interpreting Scrip∣tures, which had beene constantly received a∣mongst the ancient Hebrew Rabbins, but rejected by the later Iewish Masters. And it would be a worke in it selfe, worthy any one mans labours or works of this life, to retrieve the footsteps or

progresse of the ancient Rabbins, whereof some scattered prints here and there, may be observed in ancient Writers. That such rules there were constantly received in the time of our Saviours conversation here on earth, (though now either wilfully concealed, or through ignorance not ac∣knowledged by later Iewish Rabbins) is hence apparent, in that the mouthes of moderne Jewes are widest open to bark against our interpretati∣on of those passages of Mosaicall and Propheticall writings, whose bare allegation whether made by our Saviour himselfe, or by his disciples after his resurrection, did stop the mouthes of those cruell dogges which sought their lives. What these rules or traditions were in particular, is not of facile conjecture, nay almost impossible to de∣termine. This generall notwithstanding is most certaine, that God did shew the incarnation, death, and passion of his onely sonne, even all whatsoever Israel was to beleeve concerning the person or Offices of the expected Messias, or wee Christians concerning Jesus Christ and him cru∣cified, not by meere Prophecie only, or by words literally and expresly assertive; but withall by signes of the time, by historicall events, by mat∣ters of fact, by rites and ceremonies, by types and shadowes. By all these wayes God did speake or declare his purpose. For as the Psalmist saith, That the Heavens declare the glory of God, that dayes and nights have their words so loud and shrill, that their sound goes throughout all the world, Psal. 19. so likewise signes and wonders are said to have

their voyces. And it shall be (saith God to Moses, Exod. 4. 8.) that if they will not beleeve thee, nor hearken to the voyce of the first signe (which was the reciprocall conversion of Moses rod into a ser∣pent) yet they will beleeve the voice of the latter signe; and that was the smiting of Moses his hand with leprosie as white as snow, and restoring it to perfect sound flesh againe. If signes and wonders have their voices, then God doth speake unto us by them, as well as by his audible, and written word, but even where his writtē word is for the sense most plaine, the matters cōtained in it have their voice or speech. This manner of Gods spea∣king unto men, is excellently expressed by Gregory the first in the* 1.17 20. of his Morals and 1. cap: To say nothing of the waightinesse of the matter or subject: the Scripture excells all other sciences in its peculiar manner of expression. For in plainest and punctuall, or textuall narrations it points at mysteries, and it so speakes of matters past as in them it foretels things to come, and in the very same words records things done and past, and discovers things to be afterwards done.

This passage of S. Gregory referres especially un∣to historicall narrations in Scripture, which be∣sides the plaine literall have a further mysticall

and hidden sense,* 1.18 of both which we are to speake hereafter. The next point in order to be prose∣cuted, is of testimonies or prenotions of Christ meerely typicall.

CHAP. 10.

Of Testimonies in the old Testament concerning Christ meerely typicall, and how they doe conclude the truths delivered in the new Testament.

VNder this title wee comprehend all prefigurations of Christ exemplified in the old Testament by the persons and offices of men, by legall rites and ceremonies, (either annuall and so∣lemne, or commanded to be used upon privat speciall occasions;) or by any matter of fact or event, whereto no expresse prophecie, no asser∣tive notation of him, or application unto him who was to come, is annexed. And herein the wisdome of God appeares most admirable, that the contents of every Article in the Apostles Creed, were respectively foreshadowed by some one or other of these wayes mentioned, and some of them by all. The manner of his conception was clearely prefigured (for substantially repre∣sented it could not be) by the conception of Isaac, of Sampson, and of Samuel. And that Generation wherein hee was conceived and borne, was suffi∣ciently warned to obserue these three prefigu∣rations

(as then to be accomplished,) by the strange conception of Iohn the Baptist. His cir∣cumcision with the mysteries implied in it, or subsequent unto it, were fore-shadowed in the covenant established betweene God and Abra∣ham in the Circumcision of Isaac. Of his Bap∣tisme (though that be not expressed in our Creed) the washing of the high Priests body in the day of atonement was a type. Of his leading into the wildernesse, (upon the same day) to be temp∣ted by Satan, the ceremony of the scape Goate was a true prognostique. Of his appearing in the forme of a Servant, and of his performance of all the duties, which can be required from a servant in the most exquisite manner that can be imagined, holy Iob was more then a type, a living shadow. Of all his trobles and deliverance from them, his Father David was a live example. Of his depression by his envious and malicious brethren, and of his exaltation by the immediat hand of God, the history of Ioseph and of his bre∣thren exhibits an illustrious image. Of his death upon the Crosse, and the glorious victory obtai∣ned thereby over Satan, the brazen Serpent ere∣cted by Moses in the Wildernesse, was a conspi∣cuous Hieroglyphick. His inclosure three dayes and three nights in the womb of the Earth, and his resurrection from the grave, were portended by the imprisonment of Ionas in the Whales bel∣ly, and by his deliverance thence. And of his re∣surrection in particular, the offring of the first fruites in the feast of unleavened bread, from the

first institution of that solemnity, was an annuall signe or token. Of this coelestiall Kingdome of peace, Salomons glory and peaceable raigne here on Earth, was an exquisite map. Of his ascen∣sion into Heaven the translations of Enoch and Elias were undoubted pledges. The Eternity of his person and everlasting duration of his Priest∣hood were exquisitely fore-shadowed, the one by the person, the other by the Priesthood of Melchisedech. The full view and contemplation of these and the like types, and the examination of their congruity with the live body, to wit, Christ, whom in some part or other every one of them did fore-picture, wee must referre unto the explication of the severall Articles in this Creed, whereunto they do respectively appertaine.

2. The rule or Topick for demonstrating the truth of every Article by these & the like types, is the same with that fore-mentioned in the for∣mer Chapters concerning testimonies meerely propheticall, or predictions of future events as yet not extant in any causes visible or compre∣hensible by art. To draw an exact picture of a childe as yet unborne, or whose parents at this time are not conceived, is a skill as impossible for any Painter or Limmer to attaine, as it is for an Astrologicall Physitian to describe the nature, complexion, or disposition of men that shall have no actuall being or existence till hee be dead. Now Christs acts and offices, his humiliation and exaltation, were not more exactly fore-described or displayed by the Prophets, then they were

fore-pictured or fore-shadowed by Historicall e∣vents, or legall types. Every such type or e∣vent was a reall or substantiall, though a silent Prophecie; and the most expresse prophecie concerning Christ, was but a speaking type or vo∣call shadow. The spirit of God did speake by the one, and signifie his purpose by the other: his wisdome in both is alike admirable. The most exquisite Artist living cannot take so true a pro∣portion of a mans face, as it selfe without any art or invention, will draw in a true glasse: yet this wee admire not because it is ordinary. But to make as perfect a resemblance of a mans vi∣sage by a chaos of Chymaera's, or painted devi∣ses which represent no visible creature, if you looke upon them single, or transmit their shapes into a plaine glasse, might well seeme an inven∣tion surpassing all skill of Art, if a late Artist had not given us an ocular demonstration of this skill, in thus representing the perfect visage of that great and famous Prince Henry the fourth of France: however there be no resemblance of any humane face, or of any part thereto belong∣ing in the painted Base; yet the reflection of such incondite figures, or confused fancies as are thereon painted, falling upon a Columne of brasse or Bell mettle glazed with latten, placed in the centre or point assigned in the plaine table by the Author of this invention, doth effigiate this great Princes visage and countenance as perfectly as any picture, which hath beene taken of him in his life time. The skill in this devise is so admi∣rable,

as it would require but a very little skill in Rhetorick to perswade an illiterate man which hath seene him living, that his Ghost were pre∣sent (though invisible to by standers) looking up∣on it selfe in this artificiall visible glasse: yet all this skill exhibited in this masterpiece of modern inventions, how admirable soever it may seeme to men not exercised in the like, is comprehensi∣ble to accurate Artists in this kinde, and can af∣ford no true illustration of the incomprehensible wisedome of God, in forepicturing Christ with his Acts and offices. Of this incomprehensible wisedome wee have a better model by adding this supposition or fiction to the former inventi∣on; that an hundred picture-makers or more ha∣ving had free libertie one after another, to draw their lines and postures upon the same table (none of them acquainting another with his intention or worke) should have framed such a true repre∣sentation, as this now extant is, of Henry the fourth French King, in the age before he was borne. But after a more admirable manner, then this fiction supposeth, were Christ and his Crosse, &c. forepictured by matters of fact, by historicall events; by types and ceremonies, and by the con∣currence with these of mens free actions & inten∣tions which knew not one another, much lesse had notice of their purposes, the last of thē living more then 400. years before Christ was cōceived.

For the right apprehension or imblazoning these meerely typicall representations of Christ, no artificiall skill is more usefull then the true Art

of Heraldy or skill in Hieroglyphicks. And no kinde of learning more usefull for the right ap∣prehension of the third kinde of testimonies or prenotions concerning Christ, then the insight in Emblemes, devises or impreses.

CHAP. 11.

Of testimonies concerning Christ typically propheticall, or prophetically typicall, and of their concludent proofe.

MEere types are true Hieroglyphicks, and Hieroglyphicks are as bodies with∣out soules, that is, Pictures without in∣scriptions. Emblemes or Impreses must have both body and soule, a devise with its in∣scription or motto. And so doe testimonies of the third ranke proposed concerning Christ, con∣sist of a Type as the body or devise, and have words propheticall annext, as the soule or breath. And this kinde of testimonie or prenotion of Christ is of two sorts: either typicall and prophe∣ticall, or Propheticall and typicall. That some dif∣ference there was betwixt these two expressions, not only in the order or placing of the words, but in the matter also thus transplaced, was inti∣mated before, Chapter 5.—Wheresoever the type hath precedence, or is concomitant to the inscription annext unto it, yet so as both point at Christ to come: there the testimony or proofe is

typicall propheticall.* 1.19 Where the words or pro∣phecie have precedence of the type, and both re∣ferre unto Christ; the proofe or prenotion is pro∣phetically typicall. That the ceremony of the paschall Lambe was instituted by God himselfe to prefigure or forepicture our Saviour Christ, no Christian denies. And one Law concerning the Paschall Lambe was, that not a bone thereof should be broken. Exod. 12. 46. The words of this Law were no prediction in respect of the first institu∣tion of the passeover, but an appendix or conco∣mitant; and yet a most remarkable prophecie in respect of our Saviour Christ, in the manner of whole death both the type and the Law of the type were, by Gods admirable providence, ex∣actly fulfilled. Then came the soldiers, saith S^t. John and brake the legs of the first, and of the other which was crucified with him: But when they came to Iesus, and saw that he was dead already, they brake not his legges, but one of the soldiers with a speare pierced his side. That our Apostle Saint John did take both these events as a concludent proofe, that Christ was the true Lambe of God foreshadowed by the Paschall, is apparent from his emphaticall expre∣ssion of his observation upon it. He that saw it bare record, and his record is true, and he kneweth that he saith true, that hee might beleeve. For these things were done, that the scripture should be fulfilled; A bone of him shall not be broken. And againe, Zach. 12. 10. They shall looke on him whom they have peir∣ced. John 19. 32. 37.

2. Those words of the Prophet Hosea cap. 11. 1.

according to their literall sense, referre to an historicall event forepast; When Israel was a child then I loved him, and I called my sonne out of Egypt. They beare no semblance of prophecy in respect of the Israelites deliverance out of Egypt by Mo∣ses; but both this deliverance & the prophets ob∣servation upon it, have a peculiar aspect unto Christ, who was by divine appointment to so∣journe a while in Egypt, but to be called thence. So as the same words which are an historicall nar∣ration in respect of the type (to wit, Israel, or the sonnes of Jacob brought out of Egypt by Moses:) are an expresse prophecy of Christs comming thence, with Joseph and his mother, into the Land of promise. That speech of the Psalmist likewise Psal. 118. 22. The stone which the builders refused, is become the head stone of the Corner; doth allude or referre unto some historicall event then fresh in memory. They containe no prophecy in respect of the event, whatsoever that were, yet are they a most true concludent Prophecie of Christs exaltation by his father, after his rejecti∣on by the Priests and Elders. So our Saviour in∣terprets it Matth. 21. 42. All these three testi∣monies mentioned, consisting both of word and matter of fact, are first typicall, then propheti∣call. But oftentimes the same words (though not alwayes according to the same sense,) are pro∣pheticall as well in respect of the type as of the antitype, and then the proofe or testimony is prophetically typicall or meerely typicall from their first date, and afterwards in processe of time

both typicall and propheticall. Of this ranke is that prediction made to David, 2 Sam. 7. 12, 13. &c. And when thy dayes be fulfilled, and thou shalt sleepe with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowells, and I will esta∣blish his Kingdome: He shall build an house for my name, and I will establish the throne of his Kingdome for ever. I will be his Father, and he shall be my son; if he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, but my mercy shall not depart away from him, as I tooke it from Saul, whom I put away before thee. And thy house & thy Kingdom shal be established for ever before thee: thy throne shall be established for ever. Of the same rank and order is that repetition of this promise Psal. 89. from ver. 20. to the 37. Both places conteine an expresse prophecie of Gods favour unto David and to his posterity, and both include the prerogative of Salomon above all Kings that had gone before him. And yet, in as much as Salomon in the height of his glory was but a shadow or picture (though a faire one) of the sonne of God, who was to be made the sonne of David likewise: the same words which were undoubtedly verifyed of Salomon in his time, were afterwards exactly fulfilled in Christ, who was the living person or substance whom Salo∣mon did forepicture. No Christian can, no Jew will deny these words of the Prophet Isaiah cap. 22. 20, 21, 22. &c. to be propheticall in the first place of Eliakims advancement to be chiefe ma∣ster or high Steward over the house of David in

Shebna's steed. And it shall come to passe in that day, that I will call my servant Eliakim the sonne of Hilkiah: And I will cloth him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand, and he shall be a Father to the Inhabitants of Ierusalem & to the house of Iudah: And the key of the house of David will I lay upon his shoulders: so he shall open and none shall shut, and hee shall shut and none shall open. And I will fasten him as a naile in a sure place, and he shall be for a glorious throne to his Fathers house. And they shall hang upon him all the glory of his fathers house, &c. But in as much as Eliakim both by name and office did but prefigure or delineate Christ in his acts and office, the same words which were literally meant of Eliakim, are in a more exquisite sense fulfilled in Christ. But of the severall senses of Scriptures and how the Scriptures are said according to these severall senses to be fulfilled, somewhat in the two next chapters following.

These proofes or testimonies whereof we now treat, whether typically propheticall, or prophe∣tically typicall are in number many, and of all the rest most concludent to Readers but ordinarily observant. For they containe the intire force and strength of the two former proofes or testi∣monies (meerely typicall or meerely propheti∣call) by way of union, and it is universally true, Vis unita semper fortier.

3. Imagine a man of ordinarie insight in Ar∣chitecture should come into some large and curi∣ous palace (or City) newly built, and after a dili∣gent

survey of the form and fashion of every par∣ticular roome, house, or street, should finde a mo∣del of elder date then the worke it selfe, which did beare the just proportion and inscription of every roome or building: this would resolve him, that such exact correspondency could not fall out by chance, but that the Citie or Palace had beene built by his directions, which made the model, or by some others which made use of his skill, al∣beit no handy-workman imployed in the buil∣ding, albeit none but the Architect, or generall director, did perceive as much. Thus all histori∣call events related in the new testament concer∣ning Christ his birth, his death, and passion, &c. have their exact Maps or Models drawne in the history of the old testament, besides the expresse propheticall inscriptions, which instruct us how to referre or compare every part of the legall or historicall model unto the Evangelicall aedifice answering to it. This to every observant Reader is a concludent proofe, that one and the same spi∣rit did both forecast the models, and in the ful∣nesse of time accomplish the worke it selfe, to wit, the building up of Sion and Jerusalem, though this he effected (as master builders in like ca∣ses doe) by the hands of inferiour workmen, not acquainted nor comprehensive of his project or contrivances.

4. Every house (saith the Apostle Heb. 3. 4.) is builded by some man, but he that built all things, is God. This power of God by which he made all things, even the materialls of all things whereon

men doe work, doth not farther exceed the pow∣er of other builders, then the wisedome of the same God, which is manifested in the aedifice of the heavenly temple, doth surpasse all skill or con∣trivance of the most skilfull Architects or Proje∣ctors. For whatsoever is by them forecast or pro∣jected, doth never prosper, never come to any perfection, unlesse the workemen imployed by them follow their rules or directions. But this greatest worke of God; the erection or edificati∣on of his Church, did then goe best forward, when the workmen or builders imployed about it, did forsake his counsell, and followed the di∣rections of his malitious adversary, who sought the confusion both of it and them. He built up the Kingdome of Sion and Jerusalem in peace without let or interruption, even whilest the ma∣ster builders designed by him did lay the founda∣tion, or chiefe corner stone of it, in blood. And after it was so laid, did accomplish whatsoever he would have done in this great worke, by the hands of such workemen, as did nothing lesse, then what he would have had them to do. Though Judas, one of the twelve, by Satans suggestion did betray his Lord, though the high Priest and Elders became the Devills agents to condemne him, and though Pilate (lastly) turned Satans de∣putie to sentence him to death: yet all these did that which the most wise, most righteous and most mercifull God had fore-determined to be done. Those things (saith Peter Acts 3. 18.) which God before had shewed by the mouth of all his Prophets,

that Christ should suffer, hee hath so fulfilled. Yet saith S. Paul Acts 13. 27. They that dwell at Ierusa∣lem and their rulers, because they knew him not, nor yet the voice of the Prophets, which are read every Sabboth day, they have fulfilled them in condemning him. So then God is said to fulfill all things which were written of Christ, because he did order and direct all the counterplots and malicious intenti∣ons of his enemies according to the models and inscriptions which had been exhibited in the old testament. Iudas his treachery against his Lord and Master, with its accursed successe, was exactly forepictured by Achitophels treason against David. The malice of the high Priest and elders was foretold and forepictured by the like proceeding of their predecessors against Jeremie, and other of Gods Prophets, which were Christs forerun∣ners, and types and shadowes of his persequuti∣ons. They then fulfilled the Scriptures in doing the same things that their predecessors had done (but in a worse manner and degree) albeit they had no intention or ayme to worke according to those models which their predecessors had fra∣med: nor to doe that unto Christ which the Prophets had foretold should be done unto him: For so S. Peter, Acts 3. 17. Now (Brethren) I wote that through ignorance yee did it, as did also your Rulers.

5. But here I must request all such as reade these and the like passages of Scriptures, not to make any other inferences or constructions of the holy Ghosts language or manner of speech,

then such as they naturally import, and such as are congruous to the rule of faith. If wee say no more then this, God did order or direct the avarice of Iudas, the malice of the high Priest, the popularity of Herod, and ambition of Pilat, for accomplishing of that which he had fore-determined concerning Christ, wee shall retaine the forme of wholsome doctrine. In thus speaking and thinking, wee think and speake as the Spirit teacheth vs. But if any shall say or think, that God did ordaine either Iudas to be covetous, or the high Priests to be malici∣ous, or Herod and Pilat to be popular and ambi∣tious, to this end and purpose that they might (respectively) be the betrayers and murtherers of the sonne of God; this is dangerous. The or∣thodoxall truth, and wholsome forme of expres∣sing it, in this and the like point, is acutely set downe in that distinction, which (for ought I find) was unanimously embraced by the Anciēts, and by all at this day that be moderate, acknow∣ledged to be true, Deus ordinavit lapsū Adami: non ordinavit ut Adamus laberetur. God did dispose or order Adams fall (for by his all-seeing provi∣dence, and all ruling power, he turn'd his fall in∣to his owne and our greater good:) but he did not decree, ordaine, or order that Adam should fall, or commit that transgression by which hee fell. For so hee should have beene the Author both of Adams first sinne, and of all the sinnes which are necessarily derived to us from him. For no man (I think) will denie, that God is the sole Author of all his owne ordinances and de∣crees,

or of whatsoever hee hath fore-decreed or fore-determined us for to doe.

CHAP. 12.* 1.20

Of the severall senses of Scripture, especially of the literall and mysticall.

WIthout knowledge of Scriptures there can be no true knowledge of Christ, and to know the Scriptures is all one as to know the true sense and mea∣ning of them intended by the holy Spirit. I will not here dispute, whether every portion of Scripture in the old Testament admit more senses intended by the holy Spirit, than one; or whether in some sense or other, every passage in Moses writings, in the Prophets, in the booke of Psalmes, or sacred Histories, doe point either immediatly, or mediatly at Christ, or at Him that was to come. But that divers places, alled∣ged by the Evangelist out of the old Testament, to prove that Jesus, whom the Jewes did crucifie, was their expected Messias; admit more senses, I take as granted. The question is, how many senses either the places alledged by the Evange∣lists or Apostles, or other passages in the old Te∣stament, may respectively admit. And in this Quaere I will not be contentious, but onely crave that liberty which I willingly grant to others in all like cases, that is, to make mine owne division,

and to follow mine owne expressions of every severall sense or branch of this division, that so I may referre the particular explication of every type, of every Prophecie, or other praenotion of Christ, which hath beene fulfilled, without per∣plexity or confusion, to its proper or generall head. That sense of Scripture, in my expression, may happily be referred unto the literall, which in some other mens language would be accoun∣ted figurative or Allegoricall. That sense againe (according to my division) may be reduced unto the literall, mysticall, or morall, which some great Divines make a distinct sense from all these, to wit, Anagogicall. Or admitting all these and more senses of Scriptures, I may perhaps some∣times touch upon another sense, which is not (to my apprehension) reducible to any of these.

2. The severall senses of Scriptures (especially such as more immediatly point at Christ) cannot be better notified, or more commodiously redu∣ced to their severall heads, then by a review of the severall wayes, by which God from the be∣ginning did intimate or manifest his will, his good will towards mankinde, in him and through him which was to come. And the wayes, by which God did manifest Christ to come, were in the generall two; either by words assertive, and expresse prediction, or by way of picture and re∣presentation, or by a concurrence of both: which third way is no way opposite to the two former, but rather a friendly combination of them. The second branch of this division, to wit, praenoti∣ons

of Christ representative, may (as heretofore it hath beene) be subdivided into representati∣ons reall, as by type, historicall event, or other matter of fact; or into representations meerely literall, verball, or nominall. The first generall branch of this division, (that is, prenotions of Christ delivered in words expresly assertive) ex∣hibit to us that which wee commonly call the li∣terall or grammaticall sense. For that (as best Divines agree) is the literall sense or meaning of the holy Spirit, which is immediatly signified by words assertive, whether legall, propheticall, or historicall, without any intercourse or interven∣tion of any type or matter of fact. Whether the words be logicall & proper, allegoricall, or other∣wayes figurative, skills not much. The variety of expressions by words assertive, if so the words immediatly expresse the matter foretold with∣out intervention of type, or matter of fact, doth not divide or diversifie the literall sense. As when God foretold that the wildernesse should be planted with pleasant trees, Isa 41. 19, &c. That the Wolfe should dwell with the Lamb, that the Leopard should lye downe with the Kid, and the Calfe and the young Lion, and the Fatling together. The forme of speech is figurative, and (in the language of saecular Rhetoritians) Allegoricall. And so that other of the Vineyard, Isay 5 is parabolically fi∣gurative. And yet the sense of all these places is in the Schoole of Divinity as truly literall, as when it is said, The womans seed shall bruise the ser∣pents head; or that in Abrahams seed all the Nations

of the earth should be blessed. For by the trees wherewith the wildernesse was to be planted, by the Wolfe, and by the Lamb, by the Leopard and the Kid, &c. divers sorts of men were immediatly meant: and to the fulfilling of all, or any of the prophecies, it was not required that there should be a transformation either of men into trees, Leopards, Wolfes, or Lions, &c. or of these or like creatures into men. For how ever the sense of Scripture in all these places be literall; yet it is literally Allegoricall. And of the literall or ver∣ball Allegory, that Maxime is most true, Sensus allegoricus non est argumentativus, No firme argu∣ment can be drawne from the allegoricall, parabolicall, or other figurative signification of words. As wee may not inferre that the wildernesse was to be planted with trees, or that the Wolfe and the Lamb, the Leopard and the Kid, were to con∣sort as well together on dry land, as sometimes they did in Noahs Arke, whilest the deluge lasted, before these prophecies could be fulfilled, accor∣ding to the literall sense; as this sense in the lan∣guage of the holy Ghost, is opposed unto the Al∣legoricall: For that in the Apostles language is said to be spoken allegorically, which is not im∣mediatly foretold or signified by words (whe∣ther proper or figurative) but fore-shadowed by some reall event, by mens persons or their offi∣ces, or by matter of type or fact. It is written (saith our Apostle, Gal. 4. 22, 23.) that Abraham had two sonnes, the one by a bondmaid, the other by a free woman: but he who was of the bondwoman, was

borne after the flesh: but hee of the free woman was by promise. Which things are an Allegory, for these are the two covenants. The Evangelicall myste∣ries implied in this Allegory, and vnfolded by our Apostle, were not immediatly notified by any words or proposition in the history of Sarah and Hagar, and their sonnes, but onely fore-pictu∣red by matter of fact, or by the things them∣selves, which the words, according to the literall sense, did immediatly fore-signifie. For the word Hagar did in that story literally signifie Sa∣rahs handmayd or bondwoman. But this bond∣woman, and her sonne, and their estate or condi∣tion of life did excellently represent the estate and condition of such as did adhere unto the Law after the Gospell was proclaimed. And the Go∣spell with the happy estate of such as imbrace it, was not fore-signified by the name Sarah, or by the name Isaac, but by their estate and condition who were so named. Most of our Apostles Ar∣guments throughout the Epistle to the Hebrewes are drawne, not from the literall, but from the allegoricall sense. Yet God forbid that wee should say or think, that his arguments did not conclude. I should rather say (if it be lawfull to compare sacred testimonies or authorities, one with another) that Arguments drawne from the Allegoricall sense of Scriptures are most admira∣bly, if not most firmely, concludent. For they are Arguments of proportion, and presuppose foure termes at the least either expressed or im∣plied, And the Allegoricall sense of Scriptures

alwayes includes the mysticall, though the mysti∣call doth not alwaies include the allegoricall. For wheresoever any Evangelicall mystery was fore-shadowed by any type, by any historicall event or matter of fact, there is a latent mysticall sense, though not expressed by words or letters.

3. But it oftentimes so falls out, and (as I take it) alwayes in testimonies either typically pro∣pheticall, or prophetically typicall, that there is an inseparable concurrence or combination of the literall and mysticall sense, though not al∣wayes after the same manner. Sometimes the literall sense, according to the same propriety or signification of words, doth fit the Antitype or body as well as the type or shadow. As whether wee apply that speech, Exod. 12. 46. Yee shall not breake a bone thereof, unto the paschall Lamb, or to Christ, who was mystically fore-shadowed by it: the literall sense is the very same, there is no variety in the signification of the words. Christ had as true bones as the Paschall Lamb, and the preservation of his bones was literally fore-pro∣phecied in the Law concerning the Paschall Lamb, but withall mystically fore-pictured by the observance or practise of that law. Sometimes againe the literall sense doth better befit the An∣titype, then the type. As those words fore-men∣tioned, 2. Sam. 7. 14. I will be his Father, and hee shall be my sonne: are more proper in respect of Christ who was the Antitype, then of Salomon who was the type or shadow of his Sonne-ship. So that our Saviours incarnation or nativity is

collaterally foreprophecyed with the nativity of Salomon; and his royall office and favour with God, mystically foresignified by Salomons person and office.

4. But many times the expressions of the holy Ghost (as well in testimonies typically propheti∣call as prophetically typicall) are like inscripti∣ons or mottoes in Impreses or Emblemes. Now these Inscriptions besides the plaine literall na∣tive sense of the words, have a further Symboli∣call importance, or morall signification. No man that sees that devise of bulrushes couched in a swelling streame, with this inscription, flectimur, non frangimur undis: but will acknowledge, the plaine literal sense to point immediately at them. Yet besides this literall sense, they have this Sym∣bolicall importance (partly implyed in the words themselves, and partly represented by the body of the devise,) that he which gave this devise, had learned that lesson of the Poet, Dum furor in cur∣su est, currenti cede furori▪ that he was resolved to stoope awhile unto the iniquity of the times, not without hope to beare up his head againe, and to overtop his Adversaries, after the present tyran∣ny were overpast,* 1.21 as bulrushes doe the waters wherein they grow, when the flood (unto whose violence for a while they yeelded) hath spent its strength. That forecited saying of the Psalmist, Psal. 118. 22. [The stone which the builders refused,

is become the head stone in the corner. This is the Lords doing, and it is marvellous in our eyes:] ac∣cording to the literall sense, is terminated to an historicall event, then present or fresh in memo∣ry. And, if we may relie upon the authority of the Author of the Scholastick History, the histo∣ricall event or matter of fact to which these words literally and immediately referre, was a remark∣able stone for which the builders of the Temple could finde no convenient place in the interme∣diate structure, which yet unexpectedly proved the fittest corner stone or finisher that they could have desired. This saith he was even then acknow∣ledged not to fall out by meer chance or without some further portending meaning or significati∣on. The exceptions taken against this tradition avouched by this Author Petrus Comestor, are (to men acquainted with the manner of sacred ex∣pressions of things to come,) so weake that they adde strength unto it. But whatsoever the histo∣ricall event were, at which these words in the li∣terall sense immediately point, wee Christians know, that in the Symbolicall or spirituall sense they referre to Christ. His exaltation unto Ma∣jestie and glory, after the chiefe Rulers of the Temple had cast him aside and rejected him, as not fit to be entertained amongst Gods people, was mystically foreshadowed by that matter of fact or historicall event, whereof the Psalmist speakes (whatsoever that were:) yet not expres∣ly foretold according to the direct literall sense of his words, but onely signified according to the

Symbolicall importance. After the same manner the forecited words of the Prophet Isa. 22. 23. [The key of the house of David will I lay upon his shoulder: so he shall open and none shall shut, and hee shall shut and none shall open:] doe in their literall and native sense immediately point at Eliakim, of whose office in the house of David a materiall and visible key was the ensigne or pledge, as the like is of some great offices in moderne Princes Courts. But according to the emblematicall or symbolicall importance, both key and office, both inscription and matter of fact, referre unto the spirituall invisible power of the sonne of David, Who hath the keyes of Hell and of death Rev. 1. The keyes likewise of the Kingdome of Heaven; and where he openeth, no power in heaven or earth can shut, nor open where he is pleased to shut.

That which some call the morall sense of scrip∣tures, is alwayes reducible to this generall branch last mentioned, to wit, to the emblematicall or symbolicall importance of the words expressed, as they concurre with matter of fact or reall re∣presentation. Only there may be a morall sense, where there is no prophecy, no representation truly mysticall. As when it is written, Thou shalt not muzzle the mouth of the Oxe, which treadeth out the Corne: this law was to be observed according to the plaine literall sense. And yet both the law it selfe, and its observance from the first date of the letter, had that morall, which the Apostle makes, That such as serve at the Altar, should live by the Altar.

5. To this branch likewise belong all the sig∣nifications of legall ceremonies, which doe not immediately point at Christ, in whom they were exactly fulfilled, but at morall duties to bee per∣formed as well by us Christians, as by the ancient Jews. Christ our Passeover (saith the Apostle 1 Cor. 5. 7, 8.) it sacrificed for us. Therefore let us keepe the feast; not with old leaven, neither with the leaven of malice and wickednesse: but with the unleavened bread of sincerity and truth. This was the true mo∣rall of that legall observance of the feast of unlea∣vened bread, which was to be kept according to the strict letter of the law, whilest the law of ce∣remonies was in force. Concerning this symbo∣licall or morall sense (especially when it is not propheticall,) Maldonats advise is very good; He that will search after such senses, must hold close to the letter: Propiùs mihi Rupertus videtur in quaerendo morali sensu ad literalem accessisse; quod semper faciendum esse ei, qui ridiculus esse nolit, saepe monumus. And of allegoricall, mysticall or sym∣bolicall senses, which are propheticall or prefigu∣rative, none are current or concludent, but such as hold exact proportion with the sense histori∣call.

6. Some good Divines there be, which would have an anagogicall sense distinct from all these mentioned. The Allegoricall, Spirituall, or My∣sticall sense is by them limited to matters already accomplished in the Gospell; whereas the Ana∣gogicall reacheth to matters of the world to come. But this difference in the subject or time

unto which whether words or matters sacred re∣ferre, makes no formall difference in the sense or manner of the prediction or prefiguration. What∣soever is in Scripture foresignified or intimated concerning the state and condition of the life to come, is either literally foretold by expresse words, or mystically foreshadowed by matter of fact, or notified by some concurrence of predicti∣on and representation; and so may be reduced to one or other of the senses mentioned, either to the meere literall, or to the meerely mysticall, or to the literally or symbolically mysticall or spiri∣tuall sense.

CHAP. 13.* 1.22

Of the literall sense of Scripture not assertive, but meerely charactericall.

BUt divine mysteries (as was intimated before) are sometimes neither notifi∣ed by expresse prediction or words as∣sertive; nor by matter of fact, histori∣call event, or type, nor by the persons actions or offices of men; but represented onely by words or names, by notes or letters, or other secret cha∣racters of speech. Now this manner of represen∣ting mysteries divine produceth a sense of Scrip∣ture distinct from all the former, which can hard∣ly be comprehended under one certaine denomi∣nation, unlesse it be under this negative, the lite∣rall

sense not assertive. Or if the Reader desire a positive expression of it, he may terme it, the cha∣ractericall sense. To beginne with the first words of Scripture, In the beginning (saith Moses) Bara Elohim, The Lord created &c. Although these words be assertive; yet the mystery of the Tri∣nity is not avouched in Logicall assertion or pro∣position, but only represented or insinuated in the peculiar forme or character of the grammati∣call construction, if happily it be here either re∣presented or intimated at all. For some both judi∣cious Divines, and great Hebricians there be, as well in the Romish as in the reformed Churches, who will acknowledge no intimation of any my∣stery in this conjunction of a noune plurall with a verbe singular; but tell us this forme of speech is usuall in the Hebrew dialect, as the like is in some cases in the Greeke. For the Graecians (as every grammar Scholar knowes) joyne nounes of the neuter gender plurall with verbes of the singular number, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These mens authority would sway much with me, if I did not finde it counterpoised, by observation of Wolphgangus Capito an exquisite Hebrician and discreet sear∣cher of the mysticall sense of Scriptures. Now, if his observation doe not faile him, the constructi∣on of verbes singular with nounes plurall is never used amongst Hebrew writers, unlesse the noune doe want the singular number. In this case alone they doe not extend the signification of the verb into such plurality, as is in the noune, Contrary to the use of the Latines, who, to make the adje∣ctive

and substantive agree in number, stretch V∣num, one, or unity it selfe, into a plurall forme as unae literae, una maenia; which would be a harsh kind of speech in our English or other modern tongues. But the plurall Elohim (as* 1.23 Capito well observes) doth not want its proper singular Eloah. There∣fore unlesse the holy Ghost had intended the no∣tification of some mystery in the forme or chara∣cter of his speech, Moses would rather have said Barah Eloah, then Barah Elohim.

2. I am the more inclined to this opinion, be∣cause many of the ancient and most orthodoxall writers observe a more distinct expression of the blessed Trinity throughout divers places of the first chapter of Genesis, from the repetition of the name of God or Elohim in the more perfect workes of severall dayes; as in the workes of the fourth day ver. 14. And God said, Let there be lights in the firmament of the Heavens. This is the voice of God the Father giving out his fiat, and it is re∣peated againe ver. 16. And God made two great lights. This referres to God the Sonne by whom all things were made, and by whom these lights were set in the firmament ver. 17. It is lastly ad∣ded ver. 18. And God saw that it was good: The note or character of the holy Ghost approving what was made by the Sonne from the authori∣tie of the Father. So Moses againe describes the workes of the first day. And God said, let the wa∣ters bring forth abundantly ver. 20. And in the 21. he repeates againe. And God created great Whales. &c. And againe, God saw that it was good. When

it is said ver. 22. of the same dayes worke, And God blessed them saying, Be fruitfull and multiply: this may referre unto the three persons joyntly. So in the workes of the sixt day ver. 24. God said Let the earth bring forth the living creature after his kinde, &c. And it is repeated againe ver. 25. And God made the beast of the earth after his kinde, &c. And God saw that it was good. But when Moses comes to the accomplishment of the sixt dayes worke ver. 16. hee alters the forme or character of speech, and makes the Verbe, as well as the noune, plurall. And God said, Let us make man in our Image after our likenesse. This order observed by the ancients in the first creation of all things is admirably exemplified in the manner of mans re∣demption, wrought by the Father, Sonne and ho∣ly Ghost joyntly, yet not without distinction of order in their joynt working, in their undivided worke. But of this, by the assistance of this bles∣sed Trinity, hereafter.

3. But however the Ancients, or such as fol∣low them may faile in this or the like particular search of mysteries, from no better hint then the repetition of the same words or matter: Yet their endeavour in the generall to finde out deepe hid∣den mysteries from these or the like superficiall or charactericall prenotions, is warranted by the word of God according to its literall or assertive sense. For so we are taught by Moses, that such repetition of the same things as in secular scien∣ces would incurre suspition of tautology or super∣fluity of words, may be the undoubted character

of some matter more then ordinary, and more observable then if it had beene represented but once, or after one manner onely. A secular Southsayer or professed Interpreter of noctur∣nall representations, would have sought after more interpretations than one of Pharaohs two dreames; especially seeing the matter represen∣ted to him in the first vision, was so unlike to the matter represented in the second. Yet Ioseph by the guidance of Gods Spirit discovers these two dreames, though distinct in time and manner of representation, to be for substance but one. And Ioseph said unto Pharaoh, The dreame of Pharaoh is one: God hath shewed Pharaoh what hee is about to doe. The seaven good Kine are seaven yeares: and the seaven good eares are seaven yeares: the dreame is one. And the seaven thin and ill favoured Kine that came up after them, are seaven yeares, and seaven empty eares blasted with the East winde, shall be seaven yeares of famine, Gen. 41. 25, 26, &c. And for that the dreame was doubled unto Pharaoh twice, it is be∣cause the thing is established by God: and God will shortly bring it to passe.

4. When we say, an honest mans word should be as good as his oath, wee suppose that this mo∣rall integrity or perfection in man, hath a farre more exquisite patterne in God. Hee is no lesse immutable in his promises than in his oath. It is impossible for him to change his minde, or to deceive men in the one as in the other: To what end then doth hee so often interpose his oath, sometimes when hee denounceth judgement,

otherwhiles for the consolation of men, and con∣firmation of their beliefe in his gracious promi∣ses? Sure it is one thing to say, Gods purpose, will, or promise is immutable; another, that the thing purposed, will'd, or promised by him, is immutable. The absolute immutability of his purpose, or promise, can yeeld us no full assu∣rance, that the things promised or purposed by him are unchangeable, or that sentence denoun∣ced (though in terms peremptory) is irreversible. But unto whatsoever promise or sentence wee finde his oath annexed,* 1.24 it is an undoubted chara∣cter, a not most infallible, that the thing pro∣mised is unalterable, that the sentence so denoun∣ced is irreversible. This is one of the most Ca∣tholique rules for the right interpreting of ma∣ny, and for the reconciliation of divers Scrip∣tures, which otherwise seeme most opposite. But the proofe and use of this rule will come un∣der a more full examination in the treatise of our Saviours consecration to his everlasting Priest∣hood; and in some other discussions, in what sense God is said to repent; in what cases not to repent. For both assertions are frequent in Scriptures.

5. Sometimes divine mysteries are represen∣ted not in some one word or name, but in the ve∣ry character or frame of some one letter, or in the addition of a letter or point. There is no que∣stion amongst us Christians, but that he who cal∣led unto Moses (Levit. 1. 1.) from the mercy seat (as we gather from Numb. 7.) was the sonne of God, the eternall word who since hath taken our

nature upon him, and calleth unto us with a voice and mouth truly humane, though the voice and mouth of God. But at that time he called to Mo∣ses not in a loud and thundring voice (like that in Mount Sinai) but with a soft and gentle voice. And this gentlenesse of the voice (as the Hebrew Doctors observe, and some good Christian He∣bricians approve their observation) with the my∣stery foreshadowed by it, is charactered unto us by the extraordinary smallnesse of one letter in the originall word.

6. The like mystery is represented unto us after the same manner,* 1.25 Isa. 9. 7., &c. The Pro∣phet displaying the titles of the Messias and his kingdome (contrary to the rules of ordinary Or∣thography) mutat quadrata rotundis, beginnes the Hebrew word rendred by our English of the in∣crease, with Mem rotundum, with a round letter in∣stead of a square. And this unusuall character, the Jewes themselves acknowledge to be a note of some mystery (as* 1.26 one of them being conver∣ted to Christianity observes against his brethren which love darknesse more then light.) The my∣stery notified in this particular (as this Author tells us) is by their owne rules, in cases wherein they are no parties ingaged, the same with that, which is immediately after expressed in words as∣sertive and plaine. That of his government and peace

there shall be no end, upon the throne of David and up∣on his kingdome to order it, and to establish it with judgement and with justice, from henceforth even for ever: the zeale of the Lord of hoasts will performe this. I referre the observation of the like chara∣ctericall representations, unto the diligent Rea∣ders of the old Testament in the original tongue, or of ancient Hebrew Commentators, whose a 1.27 testimonies in many cases where they are no parties, are no way to bee contemned. And a∣mongst other branches of that rule for interpre∣ting Scriptures, which was constantly received a∣mongst the ancient Jewes (as Peter Martyr and Bucer with others somewhere observe) this re∣presentation of divine mysteries by letters or characters unusuall, might (for ought I know) be one.

7. As for the representation of like mysteries by proper names of men especially, who by their place or office were types or forerūners of Christ, that (I presume) no sober Christian will except against or call in question. And this representa∣on or prenotification of future mysteries, was ex∣hibited, either in the first imposition of names, or in the change of names, or in the severall use

of divers names, when the same party retained more names than one, There was scarce a sonne of Iacob, whose name did not imply a kinde of prophecy, Rachell did truly prophecy of the state and condition of the Benjamites, when she called the Father of that Tribe at his birth Benoni, the sonne of her sorrow. And Iacob did as truly pro∣phecy when he changed his name into Benjamin, the sonne of his right hand. Nun the Ephramite did call his sonne Hoseah by divine instinct or di∣rection. And Moses did truly prophecie, when he changed his name into Iehoshua. With what in∣tention Isaac or Rebecca did call their younger sonne Iacob, I know not; or whether they had a∣ny other motive (knowne to themselves) to give him this name, besides that which the man∣ner of his birth did minister, for he caught hold of his brothers heele in the birth. But this name Iadgnakab, hand in heele, made afterwards by close composition (as it seemes) Iagnakab, did (as the at∣tempt signified by it in the birth) portend, that he should supplant his elder brother, and get the birthright from him.

8. After this name given him by his Parents, he was in his full age named Israel by God Him∣selfe, by way of addition only, without any change or determination of his former name, or the O∣men of it. But it is not without observation why he is sometimes called Iacob, sometimes Israel in the same continued historicall Narration, the name Iacob characterizing his present infirmity; the name Israel notifying his recovering or ga∣thering

of strength. But one of the most admira∣ble prerepresentations literall not assertive, of my∣steries plainely afterward avouched and fulfilled, which I have either observed, or found observed by others, is in the Benedictus, Luke 1. 68, &c. Blessed be the Lord God of Israel, for hee hath visited and redeemed his people; and hath raised up an horne of salvation for us in the house of his servant David, &c. To performe the mercy promised to our forefa∣thers, and to remember his holy Covenant, the oath which he sware to our Father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies, might serve him without feare; in holinesse and righteousnesse before him all the dayes of our life. The summe of that which God had spoken by the mouth of his holy Prophets, which had beene since the world began, was now reavouched by Zacharias (being filled with the holy Ghost) in a literall assertive sense, plaine and easie even to the capacity of the naturall man. And yet the summe of all, which Zacharias by the Spirit of Prophecie did now utter, was clearely represented (to men of spirituall understanding in the Scriptures, or experienced in their spiritu∣all sense) in the very names of Iohn Baptist and of his Parents. For Zacharias (the Baptists Father) is by interpretation the remembrance of God. Eli∣zabeth (his mother) as much as the oath of God. And the name Iohn, imports the free grace of God. And all these put together sound as much, as that God did now remember his people with that grace, which he had sworne to bestow upon them

in his Covenant with Abraham, that is, with grace of deliverance from their enemies (& their owne sinnes were their greatest enemies) with grace enabling them to serve him in holinesse and righteousnesse all the dayes of their life. Of more particulars in this kinde, as they shall fall within the compasse of Prophecies or prefigurations concerning Christ, hereafter.

CHAP. 14.* 1.28

That the Scripture is said to be fulfilled according to all the former senses: that one and the same Scrip∣ture may be oftner than once fulfilled according to each severall sense.

THe fulfilling of any thing written sup∣poseth a foretelling or presignificati∣on of the same. And because matters related by the Evangelists and other sacred writers of the new Testament were of course and of purpose either foretold or prefigu∣red in the old testament, hence it is, that this phrase of fulfilling that which was written, is in a manner peculiar to these sacred writers, not in use amongst secular historians. Yet the phrase is not therefore barbarous, because not used by politer writers in the same subject, that is in historicall narrations: For it is used by Tully and other most elegant writers in the same sense which sacred writers use it: As because every man (as was in∣timated

before) may foretell those things which were by himselfe projected or promised,* 1.29 they are likewise said implere promissa to fulfill their owne promises, or to fulfill the Omen, or signification of their owne names: so an elegant Poet saith Maxime,* 1.30 qui tanti mensuram nominis imples. Now seing this phrase [This was done that the Scripture might be fulfilled] is so frequent in the new Testa∣ment; Maldonat did very well and like himselfe in unfolding the severall wayes (as he conceived them) according to which the Scripture is said to be fulfilled, almost in the very beginning of his learned Commentaries upon the foure Evan∣gelists. Yet some question there may be, whe∣ther he did all this, which was so well and wisely attempted by him, so well and so judiciously as might in reason have beene expected from him.

2. The Scripture (saith he) so farre (as I could hitherto observe) is said to be fulfilled foure man∣ner

of wayes. First when that very thing is done or comes to passe which was meant by the Pro∣phet or other sacred writers in the literall and proper sense: As when Saint Matthew (to use his instance) saith Chap. 1. 22. That which was spo∣ken by the Prophet, (behold a Virgin shall conceive and beare a sonne, and shall call his name Emanuel) was fulfilled in the blessed virgin. The rule is true and without exception, but the illustration of it is not so fit, as Maldonat supposed. For that say∣ing of the Prophet Isaiah was fulfilled more wayes than one, perhaps according to all the foure severall wayes, which he conceived, in the conception birth and name of our Saviour Jesus Christ. Secondly, the scripture is said to be fulfilled, when that comes to passe which was foreshadowed by the proper and immediate subject of the Prophets speech. As that saying Exod. 12. 46. Yee shall not breake a bone of it, was properly and immediately meant of the paschall Lambe, yet fulfilled in our Sa∣viour Christ, of whom the paschall Lambe was the type or shadow. Unto this second rule or branch hee likewise referres that prophecy 2 Sam. 7. 14. I will be to him a Father, and he shall be to me a sonne. This was fulfilled in Christ as the Apostle tea∣cheth Heb. 1. 5. though properly meant of Salo∣mon, as Maldonat takes it for granted; although some judicious Commentators of the Romane Church in his time doe question, or rather pe∣remptorily (yet too boldly) deny it. However, this second rule of Maldonat is good and acknow∣ledged by all, only his expression of the two in∣stances

needs some correction: for the first place alleaged by him was as literally and as properly meant of Christ as of the Paschall Lambe; and the second more properly meant of Christ than of Salomon, though literally and properly meant of Salomon and fulfilled in him. The truth is that both places were two wayes fulfilled both in the literall, and mysticall sense, and the second twice fulfilled, once in the literall, and againe both in the literall and mysticall sense.

3. Thirdly (saith the same Author) the Scrip∣ture is said to be fulfilled, when neither that which was literally and properly pointed at by the Prophet, nor that which was fore-shadowed by it comes to passe, but some other thing which is so like unto it, that the same speech may as aptly and as handsomely be applyed un∣to it, as unto that which was properly and literally meant. For illustration of this third rule, he al∣leageth that of the Prophet Isaiah cap. 29. 13, 14. For as much as this people draw neere unto me with their mouth, and with their lippes doe honour me; but have removed their heart farre from me, and their feare toward me is taught by the precept of men: There∣fore, behold I will proceed to doe a marvellous worke amongst this people, even a marvellous worke and a wonder. For the wisedome of their wise men shall pe∣rish, and the understanding of their prudent men shall be hid: This (saith Maldonat) was properly meant of the Jewes which lived in Isaiahs time; and yet our Saviour Matt. 15. 7, 8. gives us to understand that this was fulfilled of the Jewes, which conver∣sed and disputed with him. Yet Hypocrites, well

did Isaiah prophecy of you, saying: This people draw∣eth nigh unto me with their mouth and honoureth mee with their lips; but their heart is farre me. Un∣to this third rule or observation, Maldonat would draw that other saying of the Prophet Isaiah cap. 6. 10. Make the heart of this people fat, and make their eares heavy, and shut their eyes, lest they see with their eyes, and heare with their eares, and understand with their heart, and convert and be healed. Yet this prophecy, as our Saviour expresly tells us Mat. 13, 14. was fulfilled in the Jewes to whom he spake Ore tenùs, in parables. And so doth S. Paul Acts 28. 26. where he expounds the Orthodoxall mea∣ning both of our Saviours & the Prophets words. The truth of this third rule will come in some question in the next chapter: but admitting it for the present to be orthodoxall and true, yet the instances or illustrations are impertinent. For all the passages alleaged by him were more lite∣rally and more properly meant of the incredu∣lous Jewes which conversed with our Saviour than of those Jewes which were the Prophet I∣saiahs coëvalls; as the understanding Reader will easily collect from the 12. of Iohn 41. being com∣pared with the forecited 6, of Isaiah.

The fourth way by which (in Maldonats obser∣vation) the scripture is said to be fulfilled, is, when that which was foretold or prefigured though already done in part, or begunne to be done, is afterwards more constantly and more fully done. The observation or rule is unquestionably true, but it is not a rule or branch distinct from the two first, but rather a

transcendent to all the wayes according to which the scriptures may be rightly said to be fulfilled.

4. And these wayes can be neither more nor fewer, then are the ways by which God did either foretell or prefigure things to come, and to be ac∣cōplished in Christ. Some predictions were meer∣ly prophetical, some prefigurations were meerely typical, other meerly literal or charactericall. And unto these & their commixtures all the Testimo∣nies or prenotions cōcerning Evangelical myste∣ries have bin reduced. Now according to all these wayes the scripture is said to be fulfilled. Where the testimony is meerly propheticall, that is such as is literally applyable to Christ alone, the scrip∣ture is said to be fulfilled only in the literall sense. When the testimony or prenotiō is only typicall, as when the representation is made by matter of fact or historicall evēt, in this case the Scripture is fulfilled only according to the mysticall sense; and after this maner most of the legall ceremonies are said to be fulfilled in Chr. The history of the bra∣sen Serpēt was mystically fulfilled in his death up∣on the crosse: the story of Ionas his imprisōmēt in the whales belly was thus fulfilled in his buriall, & 3 dayes abode in his grave: the Ceremony or rite of offering the first fruits was thus fulfilled in his resurrectiō. Where the testimony & prenotion is both typical & prophetical, as is that of the Pas∣chal Lamb, & of the stone which the builders re∣fused, there the Scripture is fulfilled both accor∣ding to the literall & the mysticall sense, whether the words as they are referred to Chr. be logicall & proper, or whether they be allegori: or symboli∣call;

yet can we not say that these Scripture were fulfilled as well in the type as in Christ, but in Christ alone. For neither of these passages [Yee shall not breake a bone of it] [the stone which the buil∣ders refused] were propheticall in respect of the type, but only in respect of the mysteries typifi∣ed. And no Scripture is said to be fulfilled, other∣wise, then as it is either a prediction or prefigura∣tion of somewhat to come. But where the testi∣mony is prophetically typicall, there one and the same Scripture is twice fulfilled both in the type and in the antitype, as that 2 Sam. 7. [I will be to him a Father, and he shall be to me a sonne] was ful∣filled in Salomon in the literall sense, but in Christ both according to the literall and mysticall sense. So was that forecited passage Isay 22. fulfilled in Eliakim according to the literall sense, but after∣wards fulfilled in Christ both according to the li∣terally symbolicall and the mysticall sense. And thus the names given to Iohn Baptist himselfe, and to his Parents had their accomplishment when Christ was exhibited in our flesh: and yet these, and many other of the same rank, were more ex∣actly fulfilled after his resurrection.

Maldonat his fourth rule (as was before intima∣ted) will hold in all these severall wayes, accor∣ding to which the Scripture is said to be fulfilled, whether according to the meere literall and asser∣tive sense, or according to the meere mysticall sense, or according to both with their severall branches, or according to the charactericall sense, or literall representative only not assertive. Ac∣cording

to every one of these senses may one and the same Scripture be oftner fulfilled than once or twice, and in a manner more remarkable at one time than at another, though alwayes truly fulfilled and according to the intention of the holy Ghost.

5. To beginne with the literall assertive. No man I thinke will question whether that of the Prophet Isaiah [with the breath of his lips shall he slay the wicked] were literally meant of any besides our Saviour Christ. And there is no que∣stion but these words were fulfilled within the compasse of that age which brought him forth, and so then fulfilled in sundry wicked ones: yet doe not these words referre to them, or those times alone, but are to be fulfilled in a more re∣markable manner at the day of Judgement, or perhaps before it. For from this place of the Prophet Isaiah, our Apostle had that revelation 2 Thess. 2. 8. Then shall that Wicked he revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightnesse of his comming. Many like prophecies there be con∣cerning the glory of Christs Church and the hap∣py estate of his elect, which are even in this life literally fulfilled or verified by way of pledge or earnest, but shall not be exactly fulfilled, save on∣ly in the life to come. Ignorance of this rule, or non-observance of it, hath been the nurse of dan∣gerous and superstitious error, as well in the Ro∣mane Church as in her extreme opposites: in such I meane, as beginne their faith and anchor

their hopes at the absolute infallibility of their personall election with no lesse zeale or passion then the Romanist relyes upon the absolute in∣fallibility of the visible Church:

6. That very instance which Maldonat allea∣geth for the confirmation of his third rule [This people draweth nigh unto me with their mouth, and honoureth me with their lips, &c. Matth. 15. 8.] was literally meant of the Jewes which lived in Isaiahs time, yet not properly fulfilled in them or of them; for in respect of them, it was not a Prophecy, but a sharpe reproofe or taxe; yet this reproofe or taxe was a most exact prophecy in respect of the Jewes which conversed with our Saviour, of whom it was literally meant in a more exquisite sense than of their Ancestors, and in this sense often fulfilled. The ancient Jewes did not honour God being personally and visibly pre∣sent, with their lips as these later did, nor were their hearts so malitiously set, at least their ma∣lice not so diametrally bent, against God at any time, as the hearts and malice of these later Jews were against Christ, who was the God of their Fathers. As these later Jewes did fill up the mea∣sure of their Fathers sinnes; so whatsoever God did threaten to this stiffenecked people for their rebellion against him, was more exactly fulfilled in this last generation, then it had beene in any former. The severall generations or successions created no difference in the true object of the li∣terall sense: that may and did as equally respect many generations as one man, infinite transgres∣sions

as truly as some few. This Scripture may be as truly fulfilled in all as in one, though no•• in all according to the same measure. So S. Stephen tells the Jewes Acts 7. 5. 52. Yee stiffenecked and uncir∣cumcised in heart and eares, yee doe alwayes resist the holy Ghost: at your Fathers did, so doe yee. Which of the Prophets have not your Fathers persecuted? And they have slaine them which shewed before of the com∣ming of the just one, of whom yee have beene now the betrayers and murderers. And our Saviour himselfe chargeth the present generation of the Jews with the blood of Zacharias forme of Barachias, whom their forefathers had slaine many hundreds of yeares before Matt. 23. 35. adding withall, that his blood should be required of that generation present. Which is a proofe sufficient that this Za∣charias was not the Father (as some have suppo∣sed) of Iohn the Baptist. For if he had beene slaine betweene the Temple and the Altar, hee must have beene slaine by that present generation to whom our Saviour directs this speech, and so there had beene no matter of observation capa∣ble of that Emphaticall Epiphonema Luke 11. 51. Verily I say unto you it shall be required of this genera∣tion. Now his blood was to bee required of this last generation, because they had fulfilled the measure of their forefathers sinnes, who had pro∣digiously slaine their high Priest Zacharias. But how the Prophecy of this their high Priest, or ra∣ther his dying curse, was fulfilled more exactly of this last generation than of that generation which put him to death, would require a particular trea∣tise,

not in this place to be inserted. His dying speech (though uttered by way of imprecation) was propheticall. And the event of his impreca∣tion, though exhibited shortly after his death was typically propheticall of that which happen∣ed to this last generation within forty yeares af∣ter the death of our Saviour, whom Zacharias did in his death (though not in his dying speeches) exactly foreshadow.

7. As one and the same Scripture may be oft∣ner then once fulfilled or exactly verified in dif∣ferent measure only by way of growth or incre∣ment of the same literall sense; so likewise may it be of one and the same man in respect of severall times. For out of question it is, that the Scripture Gen. 15. 6. Abraham beleeved God, and it was im∣puted unto him for righteousnesse, was literally veri∣fied of Abraham at that very point of time, when God first called him from his owne kindred and his Fathers house into the promised Land. And yet S. Iames saith cap. 2. 23. that this very Scrip∣ture was fulfilled when Abraham offered up Isaac his sonne upon the Altar: and from this last per∣formance of Abraham he had, if not the first, yet the truest, title to bee called the friend of God. Not altogether after the same manner, but after a manner not much different was that Scripture Isaiah 53. 4. twice fulfilled of our Saviour before his resurrection: Surely he hath borne our griefes, and caryed our sorrowes, &c. This was most exact∣ly fulfilled in his sufferings (whatsoever these were) upon the Crosse, unto which S. Peter re∣ferres

it, 1 Pet. 2. 24. He his owne selfe bare our sinnes in his owne body on the tree, that we being dead to sinne, should live to righteousnesse, by whose stripes you were healed. Yet was the same testimony tru∣ly fulfilled before, as S. Matthew more fully in∣structs us cap. 8. ver, 16, 17. When the even was come, they brought unto him many that were possessed with Devills; and he cast out the spirits with his word, and healed all that were sick. That it might be fulfil∣led which was spoken by Isaiah the Prophet saying, Himselfe tooke our infirmities and bare our sicknesses. The testimonie alleaged by these two Apostles unto severall purposes is one and the same, and yet concludent of what they both purposed or intended. Nor is it necessary to search out two severall senses of one and the same testimony al∣leaged and twice fulfilled. For of one and the same literall sense or signification there may bee two objects or more. The literall sense of the words, as forecited by S. Peter, hath for its object our Saviours sufferings, or his bearing our infir∣mities and the diseases of our soules upon the Crosse. The object whereto S. Matthew referres, was the infirmites or sicknesses of mens bodies; for these he bare though not (as we say) in kinde, yet by exact sympathy or fellowfeeling, before he bare our spirituall infirmities upon the Crosse; and whether hee bare these after such an exact sympathy, as he did the bodily infirmities of those whom he cured, may be discussed in the Article of his passion.

8. But as for testimonies either typicall pro∣pheticall

or prophetically typicall, besides that they may be oftner fulfilled then once, according to the same sense in generall, (as either according to the literall or mysticall sense or both) they ad∣mit in greater variety of particular senses no way opposite unto the generall, but subordinate and coordinate one to another. Sometimes the same words fit the type in such a proportion, as the names of shires or Provinces doe those parts of the Maps wherein they are represented; but fit the Antitype in such a measure as the same name in the Mappe doth the province which it repre∣sents: sometimes in one and the same Prophecy or continued historicall narration, one clause or passage doth fit the type only, another the anti∣type only, according to the proper literall sense; and some others so fit both. As in Psalme 72. 1. Give the King thy Iudgements, O God, and thy righ∣teousnesse unto the Kings sonne: by the King it is e∣vident David meant himselfe, and by the Kings sonne, both Salomon, and him of whom Salomon was the shadow or type; the one according to the literall sense only, the other both according to literall and mysticall. These words againe in the 2. verse, He shall judge the people with righteous∣nesse, and the poore with equity, referre both to Sa∣lomon, and to Christ; to the one as to the modell, to the other as to the edifice. So doth that other passage ver. 8. He shall have dominion also from sea to sea, and from the River unto the ends of the earth. This prophecy was fulfilled or exactly verified according to the letter in Salomon: For hee did

command from the Phaenician sea unto the sea of Edom, and from the river Euphrates unto the lands end, according to that ancient terrar which the Lord himselfe had given of Iudahs dominion. Yet this dominion whilest it was most entirely possest by Salomon, was but a Map of Christs Kingdome; he was to rule from Sea to Sea, over all the Seas in the world, and from river to river from every point of sea and land unto the same point againe; For all was to be given him as well in earth as in heaven. Salomons earthly Kingdom doth fit Christs Kingdome here on earth, as a Mappe of paper doth a Countrey or Province; and Christs Kingdome here on earth is but the scale of his Kingdome and dominion in heaven.

9. Sometimes the same passage of Scripture may according to the intent and meaning of the holy Spirit be fulfilled or verified of the type or pledge in an ordinary literall or proverbiall sense, (which is somewhat more then the ordinary lite∣rall) and yet be fulfilled of Christ in the most ex∣actly punctuall literall sense that can be imagined. They that dwell in the wildernesse (saith David Psal. 72. 9.) shall how before him, and his enemies shall lick the dust. This was truly meant and verified of Salomon in the literall and proverbiall sense, but most exactly fulfilled in Christ, unto whom all knees shall how of things in heaven, of things in earth, and of things under the earth: and all his e∣nemies, death it selfe, and him that had the pow∣er of death, shall inherite the Serpents first curse, that is, to be fed with dust, Gen. 3. 14. No doubt

but Salomon and his share in that prediction v. 12. He shall deliver the needy when he cryeth, the poore al∣so and him that hath no helper; Him that is not able to cry or speake for himselfe. But Salomon could never give sight unto the blinde, or limbes unto the Lame, or speech or hearing to such as were borne deafe or dumbe. These were prerogatives peculiar unto that sonne of David whom Salomon did foreshadow. But even the deafe and dumbe had some friends to solicite Christs aide for them; the lame, the blinde, and the sick, could cry them∣selves, unto him or make signes of their desire of his helpe; yet others he helped which did not ei∣ther by themselves or by their friends desire his helpe, as that impotent man which had layd so long at the poole of Bethesda. Salomon might de∣liver the poore from civill oppression or bodily violence, and might raise them in their tempo∣rall fortunes; but it was the promised sonne of David alone, that could deliver them from the oppressions of the Devill, or from the imprison∣ment of their owne bodily senses. Thus he deli∣vered Lazarus from the very bonds of death, and from the prison of the grave, when hee himselfe could not, and his sisters would not or did not cry unto him for this deliverance, but rather dis∣swaded him from attempting it. Now the very name Lazarus is by interpretation as much as David in that verse expresseth, Him that hath no helper. According to this difference or allowance most passages in that 72 Psalme besides the 5 ver. & the conclusion from the 17, are literally meant

both of Salomon and of Christ. But these prayers of David were propheticall both in respect of the type and the antitype; so are not many other like passages in the Psalmes, which containe patheti∣call expressions of the parties desires, griefes, or sorows, which did pen them; and yet are no lesse exquisitely fulfilled in Christ, than the for∣mer which were literally meant both of Christ and of the Psalmist, though propheticall only in respect of Christ. Every religious man, which had a religious woman to his mother, might frame his prayers in the same literall forme that the Psalmist useth Psal. 116. 16. O Lord, surely I am thy servant, I am thy servant, and the sonne of thy handmaid. Yet in as much as this Psalmist (who ever he were) was a type of Christ, that which he spake and meant of himselfe in an ordinary and common sense was fulfilled of Christ in the most exquisite sense whereof these words or let∣ters are capable. For he was the sonne of an hand∣maid, of Gods handmaid 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in such a pe∣culiar manner as no sonne of man before him was nor after shall be. And hee was the servant of God in such a sense and after such a manner, as no man could be, no man would desire to bee, save only that man who was the eternall and only son of God. But of this Title of the sonne of God, his being the servant of God, in his proper place.

10. The Psalmist againe did questionlesse both act and pen his owne part, when he thus ex∣claimed, Yea mine owne familiar friend in whom I trusted, which did eate of my bread, hath lift up his

heele against me. Psal. 41. 9. This was but an ex∣pression of some intolerable ingratitude and wrong, either past or then in working; the speech was neither altogether figurative nor hyperboli∣call, but a typicall prophecy of Iudas his Traito∣rous dealing with his Lord and Master; and in Iudas alone it was properly fulfilled according to the most exquisite and most punctuall literall sense that could have beene devised. For Iudas being in an office of trust, did then lay waite for his masters life, and did then fully resolve upon his intended treason, when he was in the messe, and dipt his finger in the same dish with him. The Father of lyes, of treason, and ingratitude did enter into his heart at the same instant, wher∣in he devoured the bread his master had reached unto him. By the speedy and more disastrous is∣sue of this prodigious Treason, preventing the Traitor for triumphing in his masters death, as his bloody confederates did: this people might have knowne that Christ was the man whom God did favour, whom the Psalmist did foresha∣dow in his complaint; and of whose resurrecti∣on he prophecied in his prayer Ver. 10, 11, 12. But thou O Lord be mercifull unto me, and raise mee up that I may requite them: by this I know that thou favourest me, because my Enemy doth not triumph o∣ver me. And as for me thou upholdest me in mine integrity, and settest me before thy face for ever. All that the Psalmist here pens, was more exquisitly acted by our Saviour, if we subduct the impreca∣tions upon his enemies, which the Psalmist min∣gles

with his prayers for himselfe.

11. The Author of the 69 Psalme (were hee David the sonne of Iesse, or some other so ensti∣led for the same reason, for which Iohn Baptist is by our Saviour himselfe called Elias) did not ut∣ter that complaint without some urgent cause or pressing occasions, Ver. 20, 21. Reproach hath bro∣ken my heart, and I am full of heavinesse, and I looked for some to take pity, but there was none, and I looked for comforters, but I found none. They gave me also gall for my meate, and in my thrist they gave me vine∣gert•• drinke. These passionate expressions could hardly proceed from such sympathy, as a pure propheticall vision of what the malignant Jewes would do for many generations after unto Christ, was likely to raise. They seeme live characters of experienced griefe and sorow, and it may be the Psalmist was then a prisoner fed with the bread of affliction, and compelled to drink water as bitter as his bread was nasty. But whatsoever the Psalmist here speakes of himselfe, and of his miserable perplexities, though in an high and tragicall straine, or in a sense somewhat hyperbo∣licall; was we know fulfilled in Christ according to the literall and punctuall sense. Briefely, all the Psalmists and other Prophets, in all their causelesse and undeserved sufferings at the hands of worthlesse and malitious men, were true types, and yet no more than types or shadows, of Christ in his agony and bloody passion. But in their im∣portunate and bitter imprecations uttered in their guiltlesse sufferings, they were not so much

types as foyles of his unspeakable patience, meek∣nesse and long suffering: for he never prayed a∣gainst his enemies (as the Prophets did) but al∣wayes for them. Their demeanour in their cala∣mities, disgrace, or torments was such as did shew themselves to be but men: His, alwayes such as did declare Him to be, what he often said of him∣selfe, truly God. And yet the bitter imprecati∣ons which the Psalmist and other Prophets used in their indigne sufferings, or against the maliti∣ous enemies of his Church and people did (by di∣vine inspiration) prove most exact typicall pro∣phecies of all the Calamities which befell the Jewish nation after they had declared themselves to be the enemies of the God of their Fathers, and put the Lord of life, their promised Messias, to death. As in particular and for instance, that imprecation of this Psalmist ver. 23. unto the 28. with that other Prophecy Isa. 29. S. Paul did see in part fulfilled in the Jewes of his time Rom. 11. 8, 9, 10. According as it is written, God hath gi∣ven them the spirit of slumber: eyes that they should not see, and eares that they should not heare unto this day. And David saith, Let their table be made a snare and a trap, and a slumbling block, and a recom∣pence unto them. Let their eyes be darkned that they may not see, and bow downe their back alway. This imprecation made by the Psalmist (but never re∣sumed by our Saviour) did fall upon them by the law of retaliation. Therefore their Table became a snare unto them, because they gave the sonne of God gall for meat••, and vineger in his thirst to

drink. But in what sense his death, or the indigni∣ties which they put upō him, was the cause of Je∣rusalems destruction & extirpation of the Jewish Nation, is more fully set downe in other medita∣tions somewhat of which may (if need so re∣quire) be inserted in proofe of the undoubted truth of the Articles of his resurrection and ascen∣sion, against the Jewes.

CHAP. 15.

Whether all Testimonies alleaged by the Evangelists out of the old Testament, in which it is said or im∣plyed, [this was done that the Scripture might be fulfilled] be concludent proofes of the Evange∣licall truths for which they are alleadged.

IT would require a great deale of dili∣gence in later Divines to redeeme the negligence of former, either in not observing, or in not transmitting their observations to posterity; at what time, on what occasions, and by whom the severall Psalmes were written. For that all of them were written at the same time, or by the same hand, is no way probable in it selfe, nor so accounted amongst the best Divines of this age. Theodoret amongst the Ancients, Melancthen and Moller amongst mo∣derne writers, have better attempted this profi∣table worke, than they have beene seconded. The historicall occasions, and other circumstances of

the times wherein these Psalmes were written,* 1.31 were they knowne according to the literall sense, would lead us by a faire and safe way, as it were by the rule of three, unto the just product or ca∣pacitie of the true allegoricall and mysticall sense, in which they were fulfilled. But as our case now stands, the luxuriant and perplexed branches of such forced Allegories, as men fancie to them∣selves, or frame by guesse, without any perfect scale or proportion from the true historicall sense, have occasioned many judicious Divines, to doubt or question whether those things which by the Evangelists are said to bee done that the Scriptures might bee fulfilled doe alwayes imply some concludent proofe or demonstration of the Spirit. Calvin, for being sometimes too bold, sometimes too sparing in the exposition of such places, as the Evangelists say are fulfilled in Christ is deeply taxed by the Lutherans generally, and by many of the Romish Church. But Christian charity will perswade men of sober passions, that it was rather feare lest he should give offence un∣to the Jewes, then any desire or inclination to comply with them, which made him sometimes give the same interpretations of Scriptures which they doe, without expression of, or search after farther mysteries than the letter it selfe doth mi∣nister. How ever it be, if Calvin be lyable to a judgement, Iansenius, Sasbout, and Maldonat, three of the most judicious Commentators of the Ro∣mish Church for these many yeares, are lyable to a Councell, for their unadvised presumption in

this kinde. One of them denyeth that often fore∣cited place; I will be to him a Father, and be shall be to me a sonne, to bee literally meant of Salomon: wherein he gives just offence unto the Jewes, and by superstitious feare of committing that errour, whereof Calvin is often accused, doth fall into the contrary. The two others question whether that of the Prophet Hosea, Out of Egypt have I cal∣led my sonne, were properly fulfilled in our Savi∣our, or only said to be fulfilled per accommodatio∣nem, by way of allusion, that is, in such a manner as we might say that of the Poet,

Omnis in Ascanio chari stat cura Parentis,

were fulfilled in any father or mother, whom we saw to dote upon, or much to deligt in their lovely sonne. And this was the explicite meaning of Maldonats third rule before cited, in what sense the Scripture is said to be fulfilled.

2. That this was his meaning in that place, may be gathered from his comment on that other saying of S. Matthew, Chap. 13. ver. 34, 35. All these things spake Iesus unto the multitude in parables, and without a parable spake he not unto them; that it might be fulfilled, which was spoken by the Prophet saying, I will open my mouth in parables, I will utter things which have beene kept secret since the founda∣tion of the world. His observations upon this place are, in his owne words (englished) thus.

The particle, That, doth not denote the cause why our Saviour spake in parables; for he did not thus speake, to the end that Davids sayings might bee fulfilled, but because his Auditors

were unworthy of such perspicuous declarati∣ons, as he used to his Disciples in private.

This he takes as granted from our Saviours speech ver. 13, 14. Therefore spake I to them in parables, because they seeing see not, and hearing they heare not, neither doe they understand. And in them is fulfilled the Prophecy of Isaiah which saith, By hearing, &c. The abstract of his observations upon ver, 34, 35. is this; that it was no part of our Evangelists mea∣ning, to teach us, that Davids prophecy was pro∣perly fulfilled by our Saviours parables: seeing Davids discourse (as he conceives) was indeed no prophecy, but an historicall narration of matters past, besides that the word which the Psalmist there useth, doth not signifie such parables as our Saviour in this 13. chapter meant; but rather such pithy sentences, as the Greekes call Apoph∣thegmes. Maldonats conclusion therefore is, that the Evangelist (according to his usuall manner) did only accommodate that which David had spo∣ken, to our Saviours speeches in this place, to which they have some affinity or similitude, though no concludent congruity: and for our better satisfaction, hee referres us to his Com∣ments upon Matth. 2. 15. that is indeed, to his third rule, in what sense the Scriptures are said to be fulfilled. But in this, and other like passages to the same purpose, this Author onely gives us to understand, how easie a matter it is for good Di∣vines, sometimes to spend a great deale of lear∣ning and wit to no good purpose; especially when they strive to be hypercriticall, or to be censori∣ous

of others pious endeavours, though perhaps not so accurate.

3. To revise these his animadversions ordine retrogrado, that is, beginning with the last, and ending with the first:

No man did say that the narrations in that Psalme were propheticall in respect of the mat∣ters literally and immediately signified by the words themselves;

Yet in as much as these mat∣ters though past, as Gods wonders in Egypt and in the wildernesse, the conducting of his people to the land of Canaan, and their rebel∣lious behaviour in it, were true types or sha∣dowes of the like events in future times;

there is not any thing in that Psalme related, which in the mysticall sense doth not fore-represent some parallel event, when the God of their Fathers should come in person to expostulate with his people, in such a manner as David did with the people of his time, which he did not in his owne name or authority, but in the name and authori∣ty of his Lord and God. For so he beginnes that Psalme, Give eare, O my people, to my Law, incline your eares to the words of my mouth. I will open my mouth in a parable, I will utter darke sayings of old. This preamble cannot literally bee applyed to David or any Prophet, save only as he was a type or shadow of him that was to come. The Psal∣mists words immediately following though A∣pophthegmaticall and pithy, were plaine in re∣spect of the literall sense, (if you consider them only as matters of fact forepast;) were knowne

and had been taught, at the least by some of their Fathers, though perhaps forgotten by posterity. However, in respect of their mysticall importāce or as they containe a proportionable parallel of the Kingdome of Heaven with the Kingdome of Israel according to the flesh; they are sentences both hard and darke, and such as did require a better paraphrast upon David or the Author of this Psalme, then he was of Moses or of the sa∣cred Historians before his time. For by the pa∣rables meant in ver. 2. of this Psalme, if we may beleeve S. Matthewes paraphrase upon these words, were meant, things which had beene kept se∣cret from the foundation of the world Matt. 13. 35. This was the mysticall sense of the Psalmists words, and according to S. Matthewes literall ex∣pression of them, they necessarily import the my∣steries of the Kingdome of Heaven; and so all the parables which our Saviour used in that Chapter (as he there useth many) respect the Kingdome of Heaven, and were hard and darke to such as were not of Christs disciples, or such as the Psal∣mist there describes, A stubborne and faithlesse ge∣neration. It is true therefore which Maldonat in his second animadversion saith, that the cause why our Saviour spake to his common Auditors in parables was, because they were unworthy of cleerer revelatiōs, uncapable for the time of grea∣ter talents, having used their former ordinary ta∣lents so ill. Thus our Saviour resolves his Disci∣ples ver. 11, 12. Vnto you it is given to know the mysteries of the Kingdome of Heaven, but to them it

is not given. For whosoever hath, to him shall be gi∣ven: and he shall have abundance: but whosoever hath not, from him shall be taken away even that hee hath. And to the same effect the Psalmist had pro∣phecied or forewarned this generation, even all generations following. It was then an allegati∣on unconcludent and impertinent, and no way beseeming Maldonat, to say our Saviour did not speake in parables, to the end that Davids sayings might be fulfilled, but because this present gene∣ration did deserve no other language. For these two are no way opposite, but subordinate. And if it be ill for men to separate those things which God hath conjoyned, it is much worse to set things at oddes or in opposition which the Spi∣rit of God hath made coordinate, or set in con∣cord.

Now both these assertions, as well that which Maldonat refuses, as that which he approves, have a divine truth in them. First it is most true that our Saviour did speake unto the multitude and to the Pharisees, on whom they relyed, in parables, because they were for the time unwor∣thy of such declarations as he made to his disci∣ples for the increase of their talent which they had used not so much amisse as the others had done. And no lesse true it is, that the Psalmist did foreprophecy that the posterity of Israel from his owne time untill the comming of the Messias should be more unworthy hearers of divine my∣steries then their forefathers had beene; unlesse they seriously repented both their owne sinnes,

and the sinnes of their forefathers. So that our Saviour did speak•• ••nto them in parables for these two reasons. First, because they were unworthy hearers. Secondly, to the end his disciples might know and beleeve, that this manner of speaking was foreprophecied by the Author of the 78. Psalme.

4. Maldonats first animadversion was, that this Latine particle ut, or the greeke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth not alwayes signifie the cause of what is said or spo∣ken, but sometimes the event only. How true so∣ever this be, it no way prejudiceth the truth now delivered by us. For it will not follow that this particle ut either in this place of S. Matthew, or in any other place where it imports the fulfilling of Scriptures, doth not signifie the cause, because it sometimes or oftentimes signifieth the event on∣ly. But seeing the right use of this particle, or the knowledge of its severall references, is much conducent to the just valuation of many testimo∣nies which have beene, and must be hereafter al∣leaged out of Scriptures; it will be very usefull in this place to unfold its severall significations or importances once for all.

Sometimes this particle, as well in the Greek, as in the Latine, and in our English, is transitive only; and imports neither any true cause nor the event; as in that of our Saviour Iohn 17. 3. This is life eternall, that they may know thee, the only true God. The resolution of which words, without a∣ny wrong either to their full importance in logi∣call construction, or to their grammaticall elegan∣cy,

is but this, Cognoscere te esse verum Deum est vita aeterna, To know thee to be the onely true God is eter∣nall life. From this use or importance of this par∣ticle ut, that other, which Maldonat makes, is not different, or no otherwayes different then the end of a transition or passage is from the pas∣sage or transition it selfe; as when our Savi∣our saith Mat. 23. 34. I send unto you Pro∣phets and wisemen &c, that upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, &c. God forbid any good Chri∣stian should referre this particle That unto the first words, Behold I send unto you Prophets, &c, and by this meanes conceive the end and cause why God did send wisemen and Prophets unto them should be this, that all the righteous blood shed by their Fathers, should be required of this generation; it refers only to those words, Some of them shall yee kill and crucifie, &c. The true importance is, as if he had said, yee shall, or you will, goe on in your Fathers sinnes so farre and so long, untill at length the blood of all the righ∣teous whom your Fathers have slaine, shall come upon you: Or, as S. Luke hath it, shall be required of you. So that the importance of this particle ut in this place denotes the event of their practises or resolutions, not the finall cause of the Prophets comming unto them. And it is the same with that which S. Paul expresses in the infinitive moode Rom. 1. 20. For the invisible things of him from the creation of the world are clearely seene, being under∣stood by the things that are made, even his eternall

power and Godhead, so that they are without excuse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The end why God did manifest himselfe unto men in the booke of his Creatures was, that they might know him to be God, and glorifie him as God. And it was the am∣ple measure of manifestations made to this end, which left even the Heathens themselves with∣out Apologie or just excuse; and according to this importance of the particle ut, (as it noteth onely the event or some transition to the event) many good writers would value that of S. Iohn chap. 12. 37, 38. Though he had done so many mi∣racles before them, yet they beleeved not on him. That the saying of Esaias the Prophet might bee fulfilled which he spake, ut impleretur ille sermo; Lord who hath beleeved our report, and to whom hath the arme of the Lord beene revealed. And I could wish, that Maldonats animadversions upon the forecited 35. verse of Mathew the 13. had beene as Orthodox∣all or discreet, as they are upon this place of Iohn. For of such Commentators as I have read, none speakes more pertinently or more discreetly to the difficultie wherewith that place is charged, unlesse it be his brother Tolet, who hammers out Athanasius his exposition as learnedly (and more fully) as Maldonat doth upon the expositions of other Greeke Fathers. However, I cannot assent to them, or to any others, in this one point, in that they would make the particle ut, here, (as elsewhere it doth) to poynt onely at the event, not any cause. That it cannot in this place denote the finall cause, Athanasius carryes

it clearely against some heretiques of his time or before him, who did so interpret it; who yet spake consequently enough to their wicked opinions in that they acquit these unbeleeving Jewes from blame and lay their charge upon E∣sayas, whose prediction, they thought, did either cause or inferre the necessity of these Jewes infi∣delitie, after so many glorious miracles as had beene done by our Saviour in their sight.

5. But that this particle, ut, doth in this place denote and import more then the event, that it refers unto some true Cause, is most evident, in that the use of it ver. 38. is, in S. Iohns meaning, aequivalent to that other particle used by him ver. 39, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Therefore they could not beleeve be∣cause Isaiah said againe &c. Now that this particle, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, therefore, ideo, quia, and such like, do alwaies referre immediately unto some true cause, wee cannot deny without some wrong to Priscian or without some non obstante, or such licentious di∣spensation (as it is said a Pope once gave) ut fiatur contra omnes grammaticos. It is certaine againe, that neither particle doth immediately referre to any reall cause of the thing it selfe avouched by S. Iohn or that Esaias his saying, or the fulfill∣ing of it, should be any cause at all of the Jewes infidelity, neither the principall cause (as the Heretiques whom Athanasius refutes, did con∣ceive) nor any accessory or lesse principall cause, as some moderne writers imagine, whō Maldonat (without naming them) well confutes. But wee should consider how that which is the true effect

of some reall cause, is oft-times the true cause of our true knowledge or apprehension of the cause it selfe, or of its connexion with the effect: and such a causality these and the like causall parti∣cles or conjunctions, ideo, quia, propter, &c do usually import. As if one which had never seene the King or Court before, should say, Sure this is the King, because the rest stand bare before him: this speech imports a true cause not of the thing it selfe avouched, or why this is the King, but of the parties knowledge or notice of him as King. And so we know that Mary Magdalen had many sinnes forgiven her because she loved much: but her love was the effect not the cause of this plen∣tifull forgivenesse, as the more intelligent sort of Pontifician writers now grant, and the circum∣stance of the text will clearely evince it, against all that shall avouch it to be any more thē a cause of our knowledge. However seeing every cause is a cause of some effect, or referres to some things produced or occasioned by it, The question still remaines of what effect the fulfilling of Isaiahs prophecy, or the cōtemplation of the event which he foretold, should be the true cause, if it were no cause at all of these Jewes infidelity?

6 The serious contemplation of this Pro∣phets saying after the holy Ghost had called thē, and the matter which they so have fitted unto our Evangelists minde, was a true cause why he did cease to wonder at the stupiditie of this peo∣ple. For if Isaiah had not long before decyphered their froward & stubborne disposition, posterity

would have suspected either that S. Iohns taxati∣on of their stupidity had beene more hyperboli∣call than true, or else that our Saviours miracles had not beene so all sufficient in themselves, as the Evangelist makes thē, for winning credēce to his doctrine, or respect unto his person. But seeing nothing breakes forth in this last generatiō, whose seeds & roots had not beene discovered by Isaias in their forefathers, this takes away all occasion in posterity to suspect either the truth of S. Iohns narration, or sufficiency of our Saviours mira∣cles. No these causall particles onely, as, ut, or, propter, but adversative also, as verunt amen, sed, doe sometimes referre not to any written clause or sentence precedent, or any matter conteined in them, but unto the secret or tacite thoughts of the writer or speaker, or to some strong affe∣ction seeking to vent it selfe in such abrupt or un∣usuall language. To begin a speech with nam or veruntamen would be a ridiculous soloecisme, un∣lesse it were by way of decorum in some appoin∣ted to act or utter a ridiculous part. And yet an exquisite Poet did thus begin his doleful Elegie;

Hîc tamen umbrosum nactus nemus,* 1.32 hîc loca sola Ne mea quis nimiùm carpsit lamenta severus.

The particle, Tamen, without soloecisme or breach of Grammar rule, hath an elegant refe∣rence to his former thoughts or affections which had beene these or the like;

It is an unseemely part for a man of my place and breeding to blubber and weepe for the death of his Parents: notwithstāding seeing the place affords opportu∣nity,

nature shall take her forth for a while.

And after this manner the Psalmist begins the 73. psalme, Veruntamen Bonus est Deus Israel, Notwith∣standing God is good to Israel, This particle referres to his precedent thoughts or secret disputations with his owne heart, which had beene these or the like;

Surely God hath forgotten his pro∣mise unto Israel, or else he never meant them so much good as he seemed to promise, in that he suffers them to be trod under feet by their wick∣ed and blasphemous enemies;

and in the crisis or conquest of these and the like cogitations (which he afterwards confesseth of himselfe) he bursts out into the former expression, Notwith∣standing God is good to Israel. And after this man∣ner, these two causall speeches [ut impleretur ille sermo Isaiae, Joh. 12. Propterea non potuerunt credere &c.] referre to these or the like precedent cogi∣tations of S. Iohn;

Is it possible that men of Abra∣hams linage, that any creatures indued with rea∣son, should not beleeve, after so many miracles done in their sight?

Yes, I know it to be more then possible, because the Prophet Isaiah hath foretold as much. Yea, but S. Iohn goes further, and sayes, they could not beleeve because Isaiah had foretold their unbeleife. Yet if wee scan his words aright, S. Iohn doth not resolve the impos∣sibility or difficulty of their unbeliefe into Esaias his prediction formally taken, but into the hard∣nesse of heart which Esaias had foretold. For so his words are; Therefore they could not beleeve; be∣cause that Esaias said againe, He hath blinded their

eyes, and her deued their hearts, that they should not see with their eyes, nor understand with their heart••, and be converted; and I should he 〈…〉〈…〉. These things spake Esaias, when he saw his glory. The most that can be made of these words, the strongest colle∣ctions that can be inferred from them, for infer∣ring any divine causality of their unbeleife, will amount to no more then this; It is not possible that the greatest part of men in our times should understand many divine truths about which they dispute, or be wise unto salvation; because it is said by a good Author, [Wisdome cannot enter into a froward heart.] This speech is Canonically true of all such men sensu composito, that is, whilest they continue perverse and froward, but not true iu sensu diviso. for though it were absolutely true, that it is impossible for wisedome to enter into a froward heart, yet it is possible for a froward heart to put off frowardnesse, and for such as are now a stifnecked and stubborne people in good time to brooke the yoake of Christian obedience.

7 But doth this period of S. Iohn [after so many miracles done before them, they did not beleeve, that the saying of Esaias might be fulfilled] import no more than if a man should say, the factious spirits of our times cannot beleeve aright, because it is written that wisdome cannot enter into a froward heart? In Maldonats exposition on this place of S. Iohn, and of that other Mat. 13. 34. &c,

this is the utmost value of both allegations [that the Prophets words do so well fit the evēts related by these two Evangelists, as that they could not

fit them better although 'twere granted that it were meant of them alone, or had beene spoken to no other end, than to notifie these two e∣vents.

] Yet if we may have the libertie to ex∣presse the Prophets meaning, or to speake conse∣quently unto the truth it selfe (acknowledged by all good Christians) or to some speciall truths for∣merly delivered, the prophecy of Isaiah, alleaged by S. Iohn, was in a more peculiar manner fulfil∣led in the strange infidelity of the Jewes which saw our Saviours miracles, then any Proverbs of Salomon or other generall Maximes can be fulfil∣led or verified of any misbeleevers in these our times, either of such as deny Christ in expresse words, or confessing him in words deny him in deeds. For the words of Salomon or other moral sayings of Canonicall writers, how well soever they may fit the errors or infidelity of our times, had no punctuall aspect to them, but were utter∣ed as absolute truths without respect of age, time, or persons, and fit all men and every sort of men, of what condition, age, or nation soever they be. Whereas the former forecited prophecy of Isaiah was punctually or literally meant of the Jewish Nation, which lived after his time unto the de∣struction of the City and Temple, and to the re∣turne of the Babilonish captivitie. For so it fol∣lowes in the 6. chap. ver. 10. Make the heart of this people fat, and make their eares heavie, and shut their eyes, lest they see with their eyes, and heare with their eares, and understand with their hearts, and con∣vert and be healed. Then said I, Lord, how long? And

he said, untill the cities be wasted without inhabitants, and the houses without man, and the land be utterly desolate: and the Lord have removed men farre away, and there be a great forsaking in the middest of the Land. But yet in it shall be a tenth, and it shall return and shall bee eaten, as a Teyle tree and as an Oake, whose substance is in them when they cast their leaves: so the holy seed shall be the substance thereof. This ve∣ry prophecy was more exactly fulfilled in the ex∣cecation and obduration of the Jewes which did not beleeve our Saviours miracles, and in that de∣solation of Judea which ensued upon his death. But whether the last part of this prophecy, con∣cerning their returne againe to God, shall bee as exactly fulfilled in these out-casts of Israel, future times would better resolve us or such as shall live after us, then any living interpreter of Scriptures can. With this question S. Iohn meddles not, but besides that the former part of that prophecy doth according to the literall sense as truly point at this later generation of the Jewes, as at the for∣mer: The reall event it selfe or matter of fact foretold was more conspicuously remarkable in this later generation, then it had beene in the former: For it was a prediction prophetically typicall. The first desolation was such a reall type of the later, as Israels casting off God from being their ruler in the time of Samuel, was of that so∣lemne abrenunciation of Christ which these later Jewes made before Pilate, when they cryed; Wee have no King but Caesar. Or the like desolation was such a Crisis of that deadly disease, whereof

the excecation and obduration mentioned by S. Iohn was the symptome, as that calamity which befell Iudah the next yeare after Zacharias death was, of the calamity which befell the whole Na∣tion within forty yeares after our Saviours death.

8. So then the particle Vt, neither in this place of S. Iohn, nor in any other, doth ever import a∣ny true causality of excecation or obduration on Gods part or his Prophets; but in this place of S. Iohn, and in every other, where it is said, [that this or that was done that the Scripture might be ful∣filled] the same particle doth alwayes import, that whatsoever was so done, whether positively or directly by God himselfe, or with permission of his just providence, by the positive intentions of Sathan or incorrigible stubbornnesse of men, was alwayes ordered by God to this end and purpose that posterity might beleeve and know, no such event did follow by chance, or that the Prophet did foretell such events only in generall, without speciall reference unto the particular events rela∣ted by the Evangelist. Seing every finall cause is purposed or projected by some intelligent nature, one and the same particle, That, or the like, with reference to severall projectures, may sometimes denote a true finall cause, sometimes the event or consequent only, in one and the same proposi∣tion; as in that of our Saviour Matth. 23. 34. Some of them you shall kill and crucifie; &c. that upon you may come all the righteous blood shed upon the earth, The finall cause projected by Sathan, was to bring righteous blood upon these Jewes, but this was

the event or consequent only, no finall cause, of their projects against Gods messengers: But these messengers were sent by God onely to this end, that they might recall his people to their allegi∣ance; yet this end or purpose did include this condition, that if they continued or made up the measure of their Fathers stubbornnesse, they were to suffer more grievous punishment, then if they had not beene forewarned by the Prophets. In like manner the excecation and obduration of these later Jewes was the marke at which Satan aimed, no true cause (though a necessary conse∣quent) of their continued abuse of that talent which God had given them; but no finall cause, no cause at all why our Saviour did so many mi∣racles amongst them: their excecation and per∣dition was from themselves.

9. That Prophecy of Isaiah, and that other of our Saviours Matt. 23. 35. that upon you may come all the righteous blood, (or as S. Luke hath the same prediction more emphatically,) Verily I say unto you it shall be required of this generation: both these and the like were conformable to that generall rule delivered by Ieremie, Chap. 18. ver. 7, 8. At what instant I shall speake concerning a Nation, and concerning a Kingdome, to pluck up and to pull downe, and to destroy it: If that Nation against whom I have pronounced, turne from their evill, I will repent of the evill that I thought to doe unto them. And our Savi∣ours prediction Luke 11. 31. though the words may seeme most peremptory, did implicitely conteine or admit the same condition, which he

in another prediction of his to the same effect doth expresse Luke 13. 3. I tell you nay, but except you repent yee shall all likewise perish, that is, perish after the same disastrous manner that the Galile∣ans there mentioned, or the inhabitants of Jeru∣salem, had perished. Now however the predicti∣on of Isaiah or Zacharias his imprecation when he dyed; were no true causes of this peoples infi∣delity or destruction, yet in as much as what they threatned, though with this condition and Pro∣viso [Vnlesse they doe repent] did so exactly come to passe, the event is of most concludent proofe to us that they spake by the Spirit of God; a true cause of our knowledge that they were Prophets indeed, and that these events were not causuall in respect of their predictions, though in themselves contingent, or holding the true meane betweene necessity of being, and necessity of not being.

10. But the best way to convince them of er∣rour, who teach that prophecies are sometimes said to be fulfilled only by allusion, will be, to de∣clare the particular manner how these places at which they stumble most, doe conclude what the Evangelists rather intimate, then fully expresse. For so it was the will of God, that even the Evan∣gelists themselves should oft times only give us hints for searching out those demonstrations of the spirit, which they perfectly knew, but would not set downe at large, lest this should occasion sloathfull negligence in succeeding ages, or pre∣vent our admiration at the exact consonancy be∣tweene Propheticall predictions and evangelicall narrations.

To conclude this present treatise: it is alwayes more safe for the most learned expositor of Scrip∣tures to say, [I doe not conceive how this or that allegation doth conclude, or how this or that prophecy was exactly fulfilled] then perempto∣rily to avouch of any particular alleaged by the Evangelist, that it was no concludent proofe but allusive only, because he, or such as he hath read, cannot conceive how it is fulfilled. It is hard for any one man to see or heare all that hath beene said or written by others upon any parts of Scrip∣ture, but it may be easie for others that come af∣ter, to say somewhat in arguments of this nature, which no one before had said or observed, yea somewhat more then the Prophet himselfe did distinctly foresee, when he spake or wrote these very words which the Evangelists say were ful∣filled.

CHAP. 16.

Whether the Prophets did alwayes foresee, or expli∣citely beleeve, whatsoever they did foretell, or fore-signifie concerning Christ.

SOme have resolved upon the affirma∣tive part of this probleme, not only as true in it selfe, but as one speciall ground of difference betweene the Prophets of the Lord, and the Hea∣then Soothsayers or Diviners, which sometimes

foretold that which afterwards proved true,* 1.33 but without any apprehension of the truth of it. That Heathen Diviners did sometimes rave, or speake they knew not what, in their divinations, I will not deny; that they did alwayes thus; is more then I can affirme. However, betweene raving predictions and a distinct apprehension or fore∣sight of matters foretold, there is a greater diffe∣rence then between staring and being stark mad. That the Prophets of the Lord did never rave in their predictions, that they had alwayes a true ap∣prehension of the truth delivered by them, and a foresight of the events future which they fore∣told, I rest assured. But that this foresight should extend to all the branches of truth, which are said to come to passe, that their sayings might be ful∣filled, I see no convincent argument to perswade me. The contradictory to his assertion, (if any be pleased to undertake it) we thus inferre. The E∣vangelists and Apostles, or others enabled to preach the Gospell with power from above, men visibly annointed with the holy Ghost to this function, were bound to teach no other things than what had beene foretold by Moses and the Prophets. And yet the Evangelists both knew and taught others to beleeve many things, which theb 1.34 Prophets, even thec 1.35 Kingly Prophets, much desired but could not be admitted to see or heare. And this is a concludent proofe, that the Pro∣phets did not alwayes distinctly foresee or appre∣hend all things which were foretold by thē, not those events which the Spirit of God saith came

to passe that their sayings might be fulfilled. O∣therwise, they must have seene all that the Evan∣gelists saw, have knowne all the mysteries of the Kingdome of heaven, which the Apostles after our Saviours resurrection knew or taught: but this is directly contradictory to our Saviours as∣sertion; and whatsoever is contradictory to truth it selfe must of necessity be untrue. Wherein then did the Prophets of the Lord differ from heathen Soothsayers or raving Diviners?

2. He that can make a good construction of what he speakes or writes, cannot be said to rave, albeit he know not the issue or full importance of things uttered by him. Caiaphas did not rave when he said, it was expedient that one man should die for the people rather then all should perish. Yet was he no Prophet, although (as S. Iohn tells us) he did in this speech prophecy. For hee did not intend or take upon him to foretell any unusuall matter or divine mystery, but only give his po∣liticall advise or placet concerning the businesse then in hand. Any worldly wiseman might have spoken as wisely as he did. That his speeches then did prove so happily ominous as they did, this was meerely from the extraordinary disposi∣tion of divine providence. He neither spake as heathen Diviners did when they raved, nor as the Prophets of the Lord used to speake whenso∣ever they foretold things to come in the name of the Lord. For they alwayes had a true inten∣tion to foretell such things, and to give assurance unto the people that whatsoever they foretold

in the name of the Lord should come to passe, whether their predictions were for forme ex∣presly disjunctive; or whether they were absolute and peremptory, that is, not charged with condi∣tions, exceptions, or Provisoes either implicite or explicite. Somewhat then they alwayes expresse∣ly foresaw, as often as they tooke upon them to foretell or foreshew things to come, but seldome did they know all which came to passe, that their saying might be fulfilled.

3. The Probleme proposed cannot be distinct∣ly resolved without a review of the different wayes or manner how things future were fore∣told by the Prophets. Now of divine testimo∣nies or predictions some were meerely prophe∣ticall, others prophetically typicall, and both these stemmes againe did divide themselves into more branches. Some predictions meerely pro∣pheticall were delivered in a plaine grammaticall or historicall sense of words, others in termes allegoricall or enigmaticall. Of such predictions meerely propheticall as are expressed in the plaine grammaticall or historicall sense of words, some did referre to one matter or fact, or to some determinate point of time, and in the intention of the holy Ghost were to be but once fulfilled. Others according to the same literall sense were to be fulfilled (sometimes in the same; sometimes in a different measure) oftner than once, at di∣vers times, and in severall ages. Of such predicti∣ons as were to be but once fulfilled, and that ac∣cording to the plaine literall sense, this affirma∣tive

is universally true; [The Prophets had al∣wayes a distinct knowledge or apprehension of the summe or substance of the events which are said to come to passe that their saying might be fulfilled.] Search all the predictions of our Savi∣ours Incarnation, Nativity, Circumcision, of his Passion, Resurrection, and Ascension. Whatso∣ever places in the Prophets doe literally referre to these points, were to be but once fulfilled. For our Saviour was to be but once incarnate, but once to be borne, to die but once, to be raised from death once for all. Now if the Prophets which did literally foretell these things, had not distinctly foreseene the substance (at least) of these Evangelicall mysteries, they must either have raved in their predictions (as it is presumed the heathen prophets or Apollo's priests used to doe) or else have foretold them onely after such a manner as Caiaphas did foretell his death. And the fulfilling of their prophecies, though accor∣ding to their plaine literall assertive sense, could not prove them to have been Prophets properly so called, that is, men indowed with the true spirit of divination. For no man I thinke will say, that Caiaphas was thus qualified, although hee prophesied in some sort of our Saviours death.

Ieremy surely did foresee that the promised seed should be conceived of a pure Virgin, when he uttered that prophecy chap. 31. 22. So did Esaias foresee, that the Messias, whom they con∣tinually expected, should be despised of many, should be a man of sorows, should dye and rise

againe, when he uttered that Prophecy chap. 35. v. 3. But we have not the like inducement to be∣leeve that hee did so distinctly apprehend that the expected Messias should be brought up in Nazareth, although this was foretold by him, chap. 11. 1. not in the plaine literall sense, but enig∣matically.

4 Where the prediction, according to the plaine literall sense, was in the intentiō of the holy Ghost to bee oftner fulfilled than once, the Prophet w^ch foretold it, did alwaies distinctly foresee the evēt in the first place foretold, or the first fulfilling of his own predictiō. There is not the like necessity for us to beleeve or think that he had the like di∣stinct foresight or apprehensiō of those events in w^ch one & the selfesame prophecy was the secōd, third, or fourth time to be fulfilled. Esaias distinct∣ly foresaw the future inclination of these Jewes by their present disposition to draw neere to God with their lips and bee farre from him in their hearts, and that their hypocrisie (if continu∣ed) would worke their destruction; otherwise he had but raved, or but spoken by guesse, but that the matter of this his reproofe or Propheticall admonition should be more exactly fulfilled of the Jewes sixe hundred yeares after his time, as it was; wee cannot determine whether he did fore∣see this or no. In that vision made unto him, chap∣ter the 6. he distinctly foresaw this peoples pro∣nesse to winke withtheir eyes, & to harden their hearts unto their own destruction and desolatiō of their Country; & out of his distinct foresight

hereof, hee did deliver his message in an impera∣tive sense, excaeca, obdur a, make blinde their eyes and harden their hearts, which in the propheticall use of these words is usually as much (but no more) as if he had said, I am commanded to forewarne you of such a spirit of slumber and hardnesse of heart now creeping upon you, that (unlesse you repent) your Cities shall be desolate, &c. But al∣beit we resume what we formerly granted, and cannot now deny, that Esaias had a distinct ap∣prehension of our Saviours death and resurrecti∣on; yet whether he had the like distinct apprehen∣sion or foresight of that excecation and obdura∣tion of his people, which did presage the second desolation of Jerusalem and destruction of the se∣cond Temple, as he had of the former made by Nebuchadnezzar, is questionable. And the more probable part of the question is, that he had not. Of the returne of Iudah from the Babylonish Captivity Esaias (as appeares from the 6. chap∣ter) had a true prenotion: yet neither so full nor distinct as the Prophet Ieremy had, when he saw the Captivity come upon them. For from the booke of Ieremy, not of Isaiah, Daniel (a Prophet no way inferiour to either of them) learned the distinct time of his captived peoples returne to their owne Land. As for the time of the second Temples destruction, or for the destruction of it at all: that Daniel did neither learne from the prophecy of Isaiah or of Ieremy, or of any bookes before extant; for it was revealed unto him im∣mediately from the Author of truth himselfe, and

after such a manner as that we cannot reasonably imagine, either the substance or circumstance of what was then revealed, to have beene knowne to any Prophet before him. And yet it is true, that divers prophecies both of Isaiah and of Iere∣my were more exactly fulfilled in the desolation of Judah by Titus, than they had beene fulfilled in the former desolation by Nebuchadnezzar.

5 But predictions prophetically typicall (as well as testimonies meerely propheticall) were of two sorts. In some such predictions the plaine literall sense did fit the antitype as well as it did the type; as in the prediction before mentioned. I will be to him a Father, and he shall be to me a son; & in the like Psal. 72. In others the literall inscriptiō did fit the type only according to the plaine lite∣rall or logicall sense; and the antitype only in the morall or symbolicall sense. Of both sorts it is true that the Prophets alwaies had a view or ap∣prehension of that which was immediately fore∣told, according to the literall sense or of the first fulfilling of it; the case is the same as it was in testimonies meerely propheticall. But of that which was immediately signified not by words but by some matter of fact or historicall event, whereto the words in the literall sense immedi∣ately referre, of such second events, or of the ful∣filling of the Prophecy both according to the li∣terall and mysticall sense, the Prophets had not al∣wayes a distinct foresight or apprehensiō. Such as they sometimes had, was by extraordinary privi∣ledge or dispensation, it was no necessary appen∣dix

of the ordinary gift of prophecy; lesse appen∣dant thereon than the prenotion or foresight of the second or third event was upon the foresight or apprehension of the first. For in that case the same prophecy, though often fulfilled, was yet alwayes fulfilled onely according to a fuller im∣portance or growth of the same literall sense, without the intervention or mixture of any mat∣ter of fact w^ch could properly be called a real type or map of that which afterwards hapned. As, if the Prophet Isaiah did not by vertue of the ordi∣nary gift of the Spirit foresee the second or third remarkable fulfilling of that prophecy; This people draw neere me with their lips, but are farre from me in their hearts; it is lesse probable that the Prophet Ieremy should foresee the secōd or more exact ac∣complishment of that Prophecy: Behold the day is come (saith the Lord) that they shall no more say the Lord liveth which brought the children of Israel out of the Land of Aegypt; but the Lord liveth, which brought up the house of Israel out of the North Coun∣try: &c. Ierem. 23. 7, 8. For in the second fulfilling of this prophecy, besides the improvemēt or sub∣limation of the literall sense, there was an inter∣vention of matter of fact or type.

6 Againe, if it be doubtfull whether the Pro∣phets had alwaies or for the most part such a di∣stinct foresight of the antitype as they had of the type, or if it be more probable that they had no such apprehensiō of the antitype, whē the literall sense of their words did (though in a different de∣gree) truely fit both; then is there no probability

that they should foresee the second accomplish∣ment of such prophecies as no way reach the an∣titype in the plaine literall or grammaticall sense, but by symbolicall or Emblematicall importance. Isaiah, no doubt, had a cleare foresight of Eliakims admission into Shebnah's office, whose depositi∣on he likewise foresaw: But that he foreknew the harmony betweene the deposition of Shebnah (which he knew would shortly be fulfilled) and the rejection of the Jewish Rulers, or betweene Eliakims advancement and our Saviours exalta∣tion after his resurrection, wee have no probable inducement to beleeve; but inducements many to perswade us that the foreknowledge of things thus foreprophecied and foreshadowed, was for the most part reserved unto the holy Spirit, not imparted to the Prophets, who in foretelling or foreshadowing the antitype were for the most part his Organs onely, though his Agents in the prediction of the type, and did ingage their cre∣dits only for the first fulfilling of the Prophecies or for their fulfilling in generall. Of the diffe∣rence betwixt the knowledge of the Spirit of God, and the Prophets whom he did imploy in representation of mysteries to come, wee may have a proportionable scale in the difference be∣twixt the extraordinary Herauld, or other inven∣tor of such devices as they give, and the ordinary Painter. An ordinary Scholar that should see a painted Eclipse of the sun with this inscriptiō, to∣tiō adimit quo ingrata refulget, would easily appre∣hend that this word ingrata refers to the Moone;

but what ingratitude or ingratefull person the Moone in this devise should represent, that hee could not learne from skill in painting but from the history of the times, or from the Author of this devise, which (to my remembrance) was an Italian Prince, who had beene brought under a cloud, much prejudiced in his honour & fortunes by an unthankfull plant of his stocke, whom his favour and countenance had advanced to the dig∣nity of a Cardinall. Or if one should intreat a skil∣full Painter to represent three small vessels in the same river, distant one from another neere upon the same line, one of thē using the furtherance of oares and winde to goe speedily against the streame, another the benefit of oares to outrunne the streame, and a third in the middle moving neither swiftlier nor slowlier then the streame it selfe doth, with this motto or inscription, videor occursari utrisque, the ingrosser of this devise from his owne experience would easily conceave the truth of the inscription in the grammaticall or naturall construction of the words, and might conjecture in generall, that they imported some∣what more than a bare representation of what we see by dayly experience verified of things floating in the water. For whilest we row swiftly by them, we thinke they come against us, when they goe the same way which wee doe, but more gently. And this is the condition of such men in our times as will not combine with facti∣ons spirits, either with such as by helpe of Arts and other potency directly oppose the truth, or

such as follow it with furious zeale or indiscreti∣on. He that seekes to hold the middle course be∣twixt these opposites, regulating as well his affe∣ctions as his opinions by the placide current of the water of life, neither striving against it, nor seeking to outrunne it, shall be thought to op∣pose both parties and come in danger of being crusht betweene them. But this morall is more then the ingrosser of such a devise could appre∣hend, without further instruction then the re∣view of his owne work, or the grammaticall sense of the inscription (suppose he understood Latine) would afford him. Now the Prophets in many cases were but the ingrossers of such visions or re∣presentations of mysteries to come, as the holy Ghost did dictate unto them, whether by word or matter of fact, or both wayes. The full impor∣tance of many such representations neither was, nor could be revealed, save onely by him which had the spirit of prophecy not by measure.

7. If Enoch, Moses, Elias and the whole fellow∣ship of Prophets which foretold our Saviours comming (whether first or second) had beene spectators of all his miracles, or eare-witnesses of all his words; every one of them would have learned more from him, then all of them knew before. Each of them would have beene able to make better construction of one anothers words, then any of thē, without his interpretatiōs, could have made of his own. It is a lamētable negligēce in many interpreters, not to observe or seeke af∣ter the manifest proofes which our Saviour gave

of his immense prophetick spirit, from which, for the most part, they gather only morall do∣ctrines and uses. For that saying though delive∣red by Authors not Canonicall, is yet canonicall and universally true, Never spake man like this man. And thus hee spake as well in interpretation of propheticall predictions or legall Ceremonies, as in his expositions of the morall Law.

8. Briefely then, if wee had no better inter∣preter of the Prophets then the Prophets them∣selves, or no clearer apprehension of the myste∣ries now exhibited then they had when they fore∣told them; this would bee sufficient to confirme our faith, that they spake by the Spirit of God; more then sufficient to leave us without excuse, if we should not glorifie Christ as God: but when it is said that we are built upon the foundation of the Prophets and Apostles, the meaning is nor, that wee are bound to ground our faith only up∣on the actuall apprehensions or intentions of the Prophets and Apostles, but especially upon the intent and meaning of the sacred Spirit by whom they spake and were inspired. For (as I said be∣fore) they were sometimes or in some respects his agents, in others his Organs only: Nor are we bound to beleeve, that his inspirations or in∣structions, such as concerne the particular point whereto they spake, were alwayes comprehen∣ded by those that were plentifully inspired by him. For his inspirations were oft times more plentifull then their capacity was, and yet the o∣verflow not spilt, but plentifully diffused to after∣ages

in matter of fact or historicall event,* 1.36 if wee doe not so much contēplate these in themselves, as the sweet disposition of them by the divine All-seeing Providence.

Lastly, in those places of propheticall predi∣ctions which admit either amphibology of con∣struction, or equivocall sense of words, or both, it was not necessary that the Prophets themselves should distinctly apprehend both constructions or senses, but only that which they intended; and yet their sayings might be and have beene fulfil∣led in both. Yet this last branch of the resolution of the former question will bring forth another; whether the prophecies of the Scriptures with∣out prejudice to their sacred truth admit amphi∣bologies, or equivocall literall senses.

CHAP 17.

Whether divine prophecies or predictions concerning Christ may admit amphibologies, or ambiguous senses.

WEre I in this place to meddle with the manner of Christs presence in the Sacrament (a point which in due time and place will come to be discussed in these Commentaries:) I should surely balke that saying of S. Peter Acts 3. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. that is, in our reading, Whom the Heavens must receive or containe untill the time of restitution. This one place, in some mens judge∣ments,

will sufficiently conclude for us in that great controversie concerning Christs transub∣stantiall, or consubstantiall presence in the Sacra∣ment. For if the heavens must containe his bo∣dy or humane nature untill the time of restituti∣on; he neither is nor can be present (according to this nature) in the Sacrament, whilest it is cele∣brated here on earth. But to this allegation the Lutherane long since hath shrewdly replyed, by making a quite contrary construction of the words alleaged, without alteration of any letter or point, though not without some amphibologie in the whole sentence, besides an equivocall or dou∣ble signification of one word. First then it can∣not be denied that the words forecited may, with∣out violencence to any rule of grammar, be con∣strued as if they were thus transposed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that it, He must receive the Heavens, ra∣ther then the Heavens him. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without fraud or covin may import as much as to take the possession or government of heaven, which our Saviour after his resurrection did, and is to retaine both possession and dominion of hea∣ven and all things else, untill the time of restitu∣tion whereof S. Peter there speakes.* 1.37 For so Camil∣lus is said by a good Author 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to have received the citie, that is to have taken the government of it upon him. And the Hebraisme, whereof the Greeke in the new testament hath for the most part some tincture or rellish, is not averse from this interpretation. For so saith the Psalmist speaking (I take it) by way of propheti∣call

type, of our Saviours exaltation; When I shall receive the Congregation, I will judge uprightly. Psal. 75. 2. Now our Saviours receiving of Hea∣ven and of the world it selfe, in this sense is with∣out interruption, without dispensation; for he is perpetuall Governour of it. But that Heaven doth so indispensably receive or containe our Saviours body or humane nature, that he may not at any time goe or be out of it, untill the time of restitu∣tion or the last day, is more then any man safely may affirme. Surely he was present with S. Paul and was seene by him after another manner, then he is present with or seene by the Lutheranes or Papists in their Sacraments. And how erroneous soever their doctrines concerning the manner of Christs presence in the Sacrament be, this text can be of no great use to refute them.

2. Yet some have replyed upon the Lutheran, that by the forecited interpretation of this Text, they make S. Peter (a most sacred Writer doubt∣lesse) to speake in the language of Ashdod, as am∣biguously as Apollo (whilest he did best deserve or brooke the stile of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) ever did in his heathe∣nish oracles. But this reply, with what eloquence soever it might be pressed upon the Lutherans, may by them be as easily, and yet as forcibly re∣torted upon such as make it. For if it be a fault to grant that these sacred oracles may admit am∣phibologies, or a scandall to give such interpre∣tations as may occasion others thus to conceive of them: the fault and scandall (for ought I con∣ceive) must be equally divided betweene the Lu∣theran

interpreters and their opposites. For if either would yeeld to other in their interpretati∣ons of this text, either for the right placing or construction of the words, or for the various sig∣nification of one and the same word, there could be no scandall given or taken. Hee in this case gives the greatest scandall, (if a scandall it be to grant Amphibologies in propheticall or Aposto∣licall writings,) who is most peremptory in his owne opinion, or faster wedded to the interpre∣tations of his owne sect or faction. For my selfe, (I thanke God) I can with patience and christian charity permit either party to imbrace their own interpretation of this place, being fully resolved that to grant either amphibologicall or equivo∣call senses or both in one, and the same sentence whether of morall or propheticall writings, can be no prejudice to that sacred esteeme, which all men ought to have and may have of them. And he that will take upon him to distinguish the di∣ctates of the holy Ghost from the answeres of A∣pollo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by this division or difference, that the one did admit ambiguous constructions (whether for amphibologies or equivocall senses) which the other doth not admit, shall in this doing neither much prejudice the heathen Apollo, nor much mag∣nifie the Oracles of God.

3. To the objection we are to answere anon. Our position for the present is, that many passa∣ges as well in the Prophets, as other sacred ora∣cles, may and doe admit both Amphibologies and ambiguous senses, and that the same prophe∣cies

are oft times fulfilled according to both sen∣ses: that in the interpretation of morall precepts, which are ambiguous, we doe not offend, unlesse we chuse the sinister or lesse safe part in our pra∣ctise. It is so in this case, as in doubtfull opinions: the one part is usually more safe to bee followed in practise then the other, although there be no absolute resolution whether is speculatively more true. As suppose it to be equally probable on both sides, whether tithes be due Iure divino, or no: yet it would be the safer way for every man to pay his tithes as duly, as if hee were fully resol∣ved that they were due by Gods peremptory Law. For so long as any doubt remaines, whe∣ther they be due by Gods Law or no; the detai∣ning of them cannot by any humane law be made ex fide,* 1.38 it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and whatsoever is so, is (in our Apostles sense) a most grievous sin. But to proceed in our assertion.

4. Two grave and learned* 1.39 writers in their times (and their times were ancient in respect of ours) have observed an Amphibologie in the di∣rections which Samuel gave to Saul (from Gods owne mouth questionlesse) 1 Sam. 10. 8. Thou shalt goe downe before me to Gilgal, and behold I will come downe unto thee to offer burnt offerings, and to sacrifice sacrifices of peace offerings: seaven dayes shalt thou tarry till I come to thee, and shew thee what I will doe. It was Sauls misfortune, shall I say, or misdemeanour to make choise of the worse part of that double construction which these words may admit, for this Amphibologie was not in

scripto, but in words uttered, though afterwards committed to writing. Reason might have taught Saul, that if the warre were undertaken, it was to be administred likewise by the counsell of the Lord; and therefore he did foolishly in adventu∣ring to offer sacrifice or doe any other solemne act, before the Prophet (who was the Lords Em∣bassadour in this businesse) came unto him. Al∣though it be said Chap. 13. ver. 8. That he tarry∣ed seaven dayes, according to the time set by Samuel, yet in this doing surely he did not as Samuel ap∣pointed him to doe: otherwise Samuel had done more foolishly of the two. He stayed then the just measure of that time which Samuel had ap∣pointed, but he did not observe the season, the end, or purpose which Samuel had appointed. The seaven dayes were appointed him to offer solemne sacrifice, and if he had not digressed from Samuels direction herein, the seaven dayes of sa∣crifice had beene his solemne inauguration to the Kingdome, as may with probability be gathered from the 13. verse of the 13. Chapter. Samuel said to Saul, thou hast done foolishly: thou hast not kept the Commandement of the Lord thy God, which he commanded thee: for now would the Lord have e∣stablished thy Kingdome upon Israel for ever.

5. To admit either an Amphibologie in sen∣tences by mutuall transposition of words or clau∣ses, or ambiguous signification of words by chan∣ging of points, can be no greater disparagement to the sacred authority of the originall Text, then the equivocall or ambiguous signification of the

same word without any alteration of points or letter, would occasion; if either sort of ambigui∣ties did justly minister any such occasion at all. Now that the selfesame word, or words, may in one and the same sentence admit ambiguous and much different significations, no man that reades the Scriptures with as much diligence or obser∣vance as reverence, can make question. There is no difference at all betwixt Christians and Jewes, much lesse amongst the Christians them∣selves, about letters or poynts in the 8. Psalme in that verse especially. Thou hast made him little lower then the Angels, and hast crowned him with glory and honour. This word little admits two senses grammatically much different, and yet must respectively bee interpreted according to the full purport of both. This Psalme by the title and inscription is a Psalme of David, and beares the character of Davids pen: The sub∣ject or matter of it is thanksgiving to God for his extraordinary favour unto man above all o∣ther visible creatures. That which raysed his thoughts to such an high pitch, and his expres∣sions of them in such a loftie Propheticall straine as he here useth, was his serious contemplation of the beauty of these Heavenly bodies, the Sunne, Moone, and Starres, &c, all which he knew to be the workes of Gods owne hand: and yet he saw them nothing so much regarded by him as man, even the meanest of men Enosh or Ben Adam. The heavens indeed were farre above men in situation or place; but man was further

above them in dignity, than he was below the Angels or Coelestiall Creatures Elohim. Now if we respect onely the plaine literall sense of the Psalmists speech, or consider it as it reflects onely upon the history of the first creation, the He∣brew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is an adverbe of quantity, and is rightly rendred by the Latine paulò or aliquan∣tulum, as it is most true, that man by the gift of creation was little lower than the Angels, being true Lord and King of this inferiour world. But most Psalmists (David especially) whilest they contemplate the sacred Histories of times past, not as Polititians doe histories soecular, but as vates praeteritorum, as men rapt with Gods good∣nesse towards their Forefathers, become withall vates futurorum, true Prophets of better things to come. In this admiration of mans first estate which was now lost, David had a view or glimpse of his restauration to it, or a better: Whatsoe∣ver his thoughts or apprehensions for the pre∣sent were, his expressions by disposition of di∣vine providence, reached the manner of mans restitution to it, as they doe the first estate it selfe from which we fell. And in respect of this mysticall sense the same Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 without any alteration at all, is an adverbe of time, and is most divinely rendred by our Apostle Heb. 2. 5, 6. &c. Vnto the Angels hath he not put in subjection the world to come, whereof we speake, but one in a certaine place testified saying, What is man that thou art so mindfull of him, or the sonne of man that thou visitest him? Thou madest him lower for

a little while than the Angels, thou crownedst him with glory and honour, and didst set him over the workes of thy hands. Thou hast put all things under his feete, &c. His inference is admirable: For albeit the former words, thou hast made him but a little lower than the Angels, were literally true of the first man Adam, yet were they not verified in any sonne of Adam. Nor were the words following thou hast given him dominion over the workes of thy hands &c, ever fulfilled either in the first man, or in any other creature; nor can they in their exquisite sense be applied to any beside the second Adam, or sonne of man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He is now Lord of all, all things are subject to him, even as he is the sonne of man. And that he might be thus crowned with glory and honour, and bring his brethren (miserable men, and the sonnes of miserable men) unto glory, he was for a while to bee made lower than the Angels through the sufferings of death, as our Apostle hath it ver. 9. But to bee made lower than the Angels after this manner, was to be made a great deale lower than they or the meanest of men, as the sonne of man was, though but for a little time.

6 But the utmost extent of that varietie of senses which may arise either from the different signification of one and the same word, or from amphibologie of construction, from diversitie of points or change of letters, is not infinite. And if we should examine all the possible changes of points or letters which the Rabbins or others imagine, there will not appeare any such diffe∣rence,

throughout the whole Bible, for the qua∣litie or moralitie of the severall senses thus occa∣sioned, as the alteration of one poynt often doth in secular writings: not any such as was in that ambiguous answer, which a Bishop of this Land sometimes gave to a wicked proposall, Edvardum occidere nolite timere bonum est, Had be pointed this saying as it might have beene pointed, his counsell had beene good and Ghostly, but lea∣ving the pointing of it to their discretion which asked his resolution, his dealing was impious and diabolicall. But the Founder of an Abbey did leave this inscription upon the frontispice thus rightly pointed Porta patens esto: nulli claudatur honesto: The turning of one point out of his place thus, Porta patens esto nulli: claudatur honesto, did turne the Abbot (as the tradition is) out of his place. Sicque anum ob punctum perdit Robertus Asylum. But the varietie of pointing or changing letters, which hath beene by divers imagined in the Hebrew, exposeth no man to the like danger, can give no countenance to any lewd or wicked practises. A various reading may sometimes hin∣der or incumber the true mysticall or spirituall sense; it never depraveth the morall sense: and oftimes againe it furthereth the true and mysti∣call sense. As that place of Ieremy chap. 25. ver. 38. is very ambiguous and variously rendred by di∣vers good interpreters. Some read, the Land shall be desolate because of the fiercenesse of the Grecian; as if Greece had taken the name of Iönia from the Hebrew Ionah, which is the word used in that

place. Others, and those of good note, reade, be∣cause of the fiercenesse of the Dove; most of moderne writers read, because of the fiercenesse of the oppres∣sor, or Tyrant. The participle or the verball (as some good Hebricians observe) is both active & passive, either an oppressor or an oppressed. From the passive signification the Dove hath its name in the Hebrew, because it is so simple a creature, exposed to oppression, without active ability to oppresse others. Howsoever we translate it in this place or in the like Ierem. 46. 16. there will be no danger in the morall sense, nor no controversie about the fulfilling of this prophecy in Nebuchad∣nezzar, who was no Dove for disposition, unlesse it were for his folly after his conquest of Aegypt and the neighbour countryes.

7 Yet dare I not condemne the vulgar* 1.40 tran∣slation, or some ancient Interpreters who follow the vulgar, or the same translation which the vul∣gar makes: Neither of them (as in charity I pre∣sume) being ignorant, that the words may beare the same translation which the most now fol∣low. Both of them might have better reasons of the two knowne senses which the originall might well beare, to choose that sense which they

imbrace, than I have to approve the contrary. For however the Dove be a silly impotent creature in it selfe, yet was it a nursing mother (as some ancient writers say) unto Semiramis that great Foundresse of Babylon, and was the royal ensigne of the Babylonish Empire, sometimes as terrible to the Easterne Nations, as the Roman Eagles were to the Westerne. And it is not unusuall e∣ven for sacred writers, to decipher the tyranni∣call or revenging power of greatest Soveraign∣ties by their Ensignes, whether these were by nature terrible or weake. And thus our Saviour himselfe describes the sagacity and potency of the Romane forces by their Ensignes. This latter reading à facie columbae doth much better chara∣cterize the swiftnesse of Nebuchadnezzars com∣ming upon the Aegyptians, and the necessi∣ty of the Jewes speedy flight from out that Land, than if we read frō the face, or wrath of the oppressor, or (as the seavētie have it) from the mightie sword. The Prophet in that 46. cap. v. 16. implies, that unlesse they take their flight in time, they should wish, when it was too late, that they had wings like a Dove to flye away and be at rest. The Au∣thor of the vulgar Latine differs in many places from our moderne translations, not out of igno∣rance of the different senses which the originall might beare, but out of choise. And although he sometimes erre, yet for the most part Caus•••• habet error honestas, he had some probable reason so to erre: nor doth the error, howsoever occa∣sioned, induce any dangerous depravation ei∣ther of the morall or propheticall sense. Some∣times

he aimes at some further mysterie, then the contrary reading which the Hebrew (suppo∣sing it were alwayes pointed, as now we have it) will reach unto. There is as great a difference in the reading of one or two words, without alte∣ration of any consonant, in the last verse of the second Chapter of Isaiah, betwixt the vulgar translation & ours, as in any place which I have observed. That verse we read. Cease yee from man, whose breath is in his nostrils: for wherein is he to be accompted of? And thus we read it upon supposi∣tion that the originall—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was thus pointed. The vulgar Latin (according to Forerius his emē∣dation of it) thus, Quiescite ergò ab homine, cujus spiritus in naribus ejus est: quia excelsus reputatus est ipse: and thus both he and the former vulgar read it, presuming that the originall word was not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I referre the determination of this various reading to accurate and unpartiall Criticks of the Hebrew dialect.* 1.41 For mine owne part, I must confesse, the materiall circumstances of the text may in line unto that reading which the vulgar followes, and S. Ierom approves, yea is very zealous for it. But it may bee questioned, whether the originall Bamah doe usually, or in a∣ny other place besides this, denote the height or dignitie of any mans person or place, though it be the usuall word for expressing those high pla∣ces which were dedicated unto Idols. But this question I submit to the same reference with the former more generall. It sufficeth that there is no harme in either sense.

8. However if the oracles of God doe admit such amphibologies or various senses, as these places last alleaged by us doe; why doe we Chri∣stians blame the heathen Oracles for giving doubtfull or ambiguous answeres? or wherein doe the Scriptures afford more manifest docu∣ments of a divine spirit speaking in them, if pro∣pheticall oracles be as ambiguous for the sense, as the oracles of Apollo were? It was not amphibo∣logie or equivocation simply considered, but the artificiall or meditated contrivance of ambiguous or ••••••ivocall senses after they had beene consul∣ted concerning businesses already set on foot and in agitation, which did convince the heathen o∣racles of delusion. Had that ambiguous answere [Ato te Aeacida Romanos vincere posse,] been given by the Oracle (unconsulted) two or three hun∣dred yeares before Pyrrhus his birth or the Ro∣mane Empires growth unto that mediocritie, which in Pyrrhus dayes it had, the very predicti∣on of such equipoize betweene the house of Aea∣cu•• and of Rom••lus, or of such doubtfull conflicts as happened betweene the Epiroteans and the Romans, would have beene a good proofe of a divine inspiration; no presumption of delusion, on which side soever successe had taken. Or if the like ambiguous oracle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, had beene delivered, unsought after, as long before the birth of Craesus as that Prophecy of Isaiah cap. 45. 1. &c. was before Cyrus was conceived, before he could thinke of God, or be thought of by men;) Whatsoever in

the issue had become of Craesus, the foretelling of his name, and manner of expedition against Cy∣rus, would have argued a spirit truly prophetical, though not so distinctly propheticall or sublime, as that spirit was by which Isaiah conceived the forementioned prophecy concerning Cyrus. But seeing the Oracle was dumbe untill Cyrus was in armes against the Babilonians and their confede∣rates, untill victory did hover betwixt two migh∣ty adversaries without expressing of her inclinati∣on to either, both of them being so deeply inga∣ged that the one (even in politique conjecture) was to have a mighty fall; the contrivance of this answer in such doubtfull and ambiguous termes, argues it to have beene conceived by the spirit which hath profered his service and assistance to later Popes, when they were consulted upon like occasions.

Now seeing our sacred Oracles were given many hundred of yeares before the events fore∣••old by them, and since exhibited, had any semi∣nall cause or observable Originall out of which they were to grow: the greater the varietie of their senses or constructions is, the more admira∣ble proofe doth their accomplishment exhibite of that infinite wisedome, which did dictate them unto the Prophets, especially of one and the same Oracle in processe of time be verified or fulfilled according to two or more possible constructions, or in senses which may seeme contrary or much different. After this manner was that foremen∣tioned Prophecy Ierem. 23. 6. 8. fulfilled; first in

the ordinary and usuall sense, in the peoples re∣turne from Caldaea and those Northerne Coun∣tries, through which they had beene dispersed: and about five hundred yeares after, or from the time of our Saviours death, the same prophecy was accomplished againe in the most exquisite li¦terall sense, and according to the primevall signi∣fication of one and the same word, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] yet these* 1.42 two senses in which this Scripture was fulfilled, though different, were not contrary, but subordinate.

9. That place of the Prophet Isaiah chap. 19. ver. 18. is subject to the like varietie of reading or doubtfull sense, not by substitution of one or two points for others, but by the mistaking of one consonant for another being very like unto it, as of Mem for Samech. The Prophet, no doubt did write and intend Cherez not Cherem, for it had beene Verbum male o••inatum an ill abodance, if the first of these five Egyptian Cities, which were to speake the language of Canaan, should be called the City of destruction. It was to all of them matter of glory to become subjects to Christs Kingdome, and it was the glory of this one above the rest, that it should be the first par∣ticipant of this glory. For this word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] with∣out any alteration of letter or point, doth signifie sometimes the first as well as one, because one is the first in numbers. Now the first of these Ci∣ties did never so well brooke its ancient name of Heliopolis, that is, the City of the Sunne, by which it was knowne amongst the Heathens, as when it

was enlightned by the Sunne of righteousnesse, and yet this splendour, through its inhabitants default, was not perpetuall: for, as I take it, be∣fore S. Hieroms time, it was become the city of destruction or desolation, having turned Gods blessing (as many others did) into a curse. And this alteration or change might be truly characte∣rized in the substitution of one letter for ano∣ther; whether that happened by the negligence of transcribers or otherwise. For (as it is* 1.43 else∣where observed) those things which be aequivoca à casu, in respect of men, are aequivoca à consilio with reference to the divine providence, which though it never cause the errors of men, yet doth it order and moderate them.

10. It is doubtfull (as some good writers ob∣serve) whether the Prophet Zachary cap. 11. 13. did write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is the Potter or the treasury. That hebrew Rabbi, whom Vatablus a∣mongst other good Christian writers approves, is of opinion, that he wrote, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and that the let∣ter Iod was added by negligence of transcribers. Admitting his conjecture to be true, yet it no way disparageth the sincerity of the Hebrew text, but rather occasioneth a greater admiration of the all-seeing Providence of the Author of Scriptures, in representing that devolution of the price of blood (which Iudas retēdred unto the high Priest) from the sacred treasury, (unto which such brogues or escheats as this, were by ordinary course due) unto the buying of the Potters field. It is but one and the same branch of divine pro∣vidence,

thus to turne the negligence of transcri∣bers to the setting forth of his wisedome, and to divert the wicked intentions of men unto the manifestation of his justice and goodnesse.

11. Sometimes againe one and the same ori∣ginall word may have contrary significations, and have another to parallel it in its contrarietie. So the Hebrew Kalal in its abstract or first significa∣tion answers to the Latine elevare to be light or of no waight: and hence according to the variety of the matter or subject whereto it is applyable, it sometimes imports vility or contempt, and some∣time exaltation or advancement. If we value the first signification of it as it is applyable to the bal∣lance or just scale, to be elevated or discovered to be light implies no good, but evill. Yet to be lif∣ted up or exalted above others, not in just bal∣lance, but whiles things compared stand upon their owne bottome or Center, includes matter of glory, or praeeminence. The Hebrew Cabad which in its prime signification is contrary to Kalal, and punctually answers to the Latine Grave esse, or (in our English) to be waighty, heavy, or sway downewards, so long as the comparison stands betwixt things weighed in just ballance, argues matter of better value or preeminence. And hence it is that one & the same word which in its prime signification imports waight or hea∣vinesse, in the next metaphoricall or translated sense imports praise, honour, or glory: yet if we take it out of the ballance and set it in some o∣ther speciall reference, it implies depression, dis∣grace,

or ignominy. Now according to the two contrary significations of each of these words, whose prime significations are directly contrary, that prophecy of Isaiah cap. 9. ver. 1. was exactly fulfilled. 〈…〉〈…〉 Primo tempore alleviata est terra Zabulon & terra Nepthali: & no∣vissimo aggravata est via maris trans Iordanem Ga∣lilaea gentium. Populus qui ambulabat in tenebris, vi∣dit lucem magnam. So the old vulgar reads it; but according to Forerius, thus, Primo tempore vilis fuit terra Zabulon, & terra Nepthalin, & novissimo honorata fuit, via maris trans Iordanem Galilaea gen∣tium. Populus qui ambulabat in obscuro, vidit lucem magnam. Zabulon and Nepthali in our Prophets time had beene waighed, as Balshazzar after∣wards was, in the ballance, and were found too light. They were the first which were swept a∣way by the rod of Ashur, and led Captives into a strang Land. Yet wore they the first into whom the Gospel of the Kingdome was preached by our Saviour himselfe: and so the former prophecy which had beene in our Prophets time fulfilled of them according to the prime signification of the Hebrew Kalal, which is to be vile or light, was in our Saviours time fulfilled of them according to the second importance of the same word, which is, to be exalted or advanced; and according to the first translated sense or metaphoricall signifi∣cation of Cabad which is to be honourable or glo∣rious. The former fulfilling of this prophecy yee have in the sacred history 2 Kings 15. 29. In the

dayes of Pekah King of Israel came Tiglath Pileser King of Assyria, and took Ijon, and Abelbethmaachash and Ianoah, and Kedesh, and Haz••r, and Gilead, and Galilee, all the Land of Nepthali, and carryed them captive to Assyria.

12. The second fulfilling of it is exactly rela∣ted by S. Matthew chap. 4. ver. 12, 13. &c. Now when Iesus had heard that Iohn was cast into prison, he departed into Galilee: and leaving Nazareth, hee came and dwelt in Capernaum which is upon the Sea coast in the borders of Zabulon and Nepthali: that it might be fulfilled which was spoken by Isaias the Pro∣phet saying. The Land of Zabulon and the Land of Nepthali, by the way of the Sea beyong Iordan, Galilee of the Gentiles; The people which sate in darknesse, saw great light, and tathem which sate in the region and shadow of death, light is sprung up, But as Za∣bulon and Nepthali changed their mindes or opini∣on of Christ, whom at first they honoured; so the words of this prophecy did change their signifi∣cation, and were fulfilled of them againe in a con∣trary sense. It was their glory that they were e∣levated or lift up to heaven, at our Saviours first comming to them: is was their ignominy and mi∣sery that they afterwards became graves or gra∣vati, pressed downe with their sinnes to hell. For unto this place of the Prophet Isaiah that speech of our Saviour refertes Matt. 11. 20. &c. Then beganne he to upbraid the Cities, wherein most of his mighty workes were done, because they repented not. Woe unto thee Cherazin, woe unto thee Bethsaida: for if the mighty works which were done in you, had

beene done in Tyre and Sidon, they would have repen∣ted long agoe in sackcloth and ashes. But I say unto you, it shall be more tolerable for Tyre and Sidon in the day of judgement, then for you. And thou Caper∣naum which art exalted unto heaven, shalt be brought downe to hell: for it the mighty workes, which have beene done in thee, had beene done in Sodome, it would have remained unto this day. But I say unto you, that it shall be more tolerable for the land of Sodome in the day of Iudgement then for thee. In this our Saviour did speake as never man spake, and manifest him∣selfe to be the Prince of Prophets, in that all his solemne speeches as well as deeds (if wee would be observant of them) direct us to some Prophe∣ticall Oracle or other, or reveale some mysteries before latent, or (which is all one) some mysticall sense of Scriptures. And however no prophecy can be truly said to be fulfilled only by way of accommodation or allusion; though there be no allusive sense of Scriptures distinct from the seve∣rall senses before mentioned: yet shall we not be able to perceive either the manner how many prophecies are fulfilled, or the literall sense of many places in the new Testament, unlesse be∣sides the grammaticall signification or constructi∣on of the words, wee know withall the matter (be it rite or custome &c) whereto they allude or referre.

CHAP. 18.

Containing the generall heads or Topicks for finding out the severall senses of Scripture, especially for the just valuation of the literall sense, whether in the old Testament or in the new.

SUch qualificatios whether for lear∣ning or life as Tully and Quintilian re∣quire in a compleat orator, Galen in a Physitian, or other Encomiasts of a∣ny liberall science; profession or fa∣cultie may require in a perfect professor of it; is but a part of these endowments which ought to be in a true divine or professor of Divinitie. The Professors of every other facultie may without much skill in any profession besides their owne, truly understand the genuine rules or precepts of it. All the learning which he hath besides, serves but for ornament, is no constitutive part of the facultie which he professeth. But the very lite∣rall sense of many precepts, or of many funda∣mentall rules and Maximes in Divinitie, can nei∣ther be rightly understood, nor justly valued, without variety of reading and observations in most other faculties and sciences that be; besides the Collation of scripture with scripture, in which search alone more industrious sagacitie is requi∣red, then in any other science there can be use of. The references, without whose knowledge the positive sense of many scriptures cannot be

knowne,* 1.44 are respectively almost infinite, at least in∣comprehensible to any one mans reading or obser∣vation. It shall suffice in this place to compre∣hend the generalitie of all under this briefe divi∣sion. The matters whereto the Scriptures whe∣ther of the old or new Testament referre, are ei∣ther rites and customes civill, or naturall experi∣ments not recorded by any Canonicall writers; or rites and customes, practises and experiments recorded in the Canon of faith. It would be no difficult worke to write a large volume of instan∣ces in either kinde. Of both I present only these few, first of customes, practises or experiments not expressed in any Canonicall writer.

2. Set thou an ungodly man to be Ruler over him,* 1.45 and let Sathan stand at his right hand, (saith the Psalmist Psalme. 109. 5.) The imprecations in this Psalme, of whomsoever else they were literally meant, were fulfilled in Iudas Iscariot; and for this reason this Psalme was used at the degrada∣tion of Bishops, when they were found Traytors either to their calling or to their leige Lords. But the passage forecited hath a special referēce to the custome of those ancient times, in which the Adversarie or Accuser was to bee placed on the right hand of him, that was to bee condemned, and on the left hand of him that was to bee ac∣quitted. The emblematicall or morall sense of this custome is exprest by the Psalmist in the verse following, When sentence is given upon him, let him be condemned.

3 Of wisdome, saith Salomon Prov. 3. 16.

Length of dayes is in her right hand, and in her left hand riches and honour. A man of ordinary reading and observation would conceive by the character of this speech; that length of dayes was much better then riches or honor, because those are presented by wisedomes left hand, but length of dayes by her right hand. But a learned Critique (for those times, wherein he lived) hath observed a more recondite sense of these words,* 1.46 charactred unto us in the custome of those ancient times, whereunto Salomon alludes. It was the manner of the Ancients to expresse all numbers under an hundred upon the fingers of their left hand, but hundreds and above hundreds, upon the fingers of their right hand, as Iuvenal describes the hap∣pinesse of Nestor;

Foelix nimirùm, qui per tot secula mortem Distulit, atque suos iam dextrâ computat annos.

His yeares were more then could be numbred upon his left hand, for hee lived three hundred yeares; a faire age, yet not comparable to the length of dayes or number of yeares which the right hand of wisedome dispenseth to her follow∣ers: these exceed all vulgar scale both for num∣ber and happinesse.

4. Some places there be even in the new Te∣stament whose force or elegancie cannot be ap∣prehended without some skill, either experimen∣tall or speculative, in meaner faculties. Most of

the parables uttered by our Saviour, albeit wee take them with his owne expositions of them to his disciples, can hardly be understood by best Divines of these times, unlesse they be weighed with the matter or subject whereon the parable is grounded, or to which his speeches in particu∣lar referre. No parable is more clearely expoun∣ded than the parable of the sower; and yet many good interpreters have erred in the exposition of it; and from this errour have made the Land of Jewry (whilst Gods temporall blessing was up∣on it) to be envied for its fruitfulnesse in respect of others. To reape twentie bushells of Corne for one of seed, exceeds the rate of fertile soiles amongst us; and yet this is the lowest scantling of that increase which the seede sowne in good ground did bring forth. But if wee measure the increase mentioned in the parable, not from the measure of the seed which is sowne and reapt, but from the particular graines which tooke roote and prospered in good ground, wee shall shall have no cause to accuse our owne fields of Barrennesse in respect of Judea. For one graine in some parts of this Kingdome (not the most fertile) yeelds more then seaventie, though o∣thers in the same Land yeeld not twentie, and some it may be in other places above an hūdred.

5 Hee that knowes not so much in the art of grafting, as that the graft doth sweeten the sap and moisture, which it receives from the stocke, not participating of its sowrenesse, shall hardly understand S. Pauls meaning Rom. 11. 24. If thou

wert cut out of the olive tree, which is wild by nature, and wert grafted contrary to nature in a good olive tree: how much more shall these which be the naturall branches be grafted into their owne Olive tree? To graft wild plants in sweets stocks (at least for the graft so planted to prosper) is contrary to the or∣dinary custome of nature, and it is in particular more contrary to the nature of the Olive, then to any other tree, because it will hardly admit of any graft by reason of its fatnesse, nor will the grafts of it easily thrive in any other stocke, if we may beleive such, as write of plants.

6 With sowing and planting, the dressing of Vines hath more then affinity, and without some knowledge or experience of this part of husban∣dry, some intire parables and other allegoricall speeches uttered by our Saviour himselfe cannot rightly be interpreted: and for these three parts of husbandry and others, the rule is but one; [that every one who takes upon him to expound those passages in the Gospell which refer to these branches of husbandry, peruse such Authors as write in particular of the customes or manners usuall in that climate wherein our Saviour con∣versed in ancient times:] For neither doth the husbandry of these times, or of this climate wher∣in we live, in many points well suite with those practises or rules of husbandary whereunto our Sa∣viour alludes.

7 But however many of our Saviours Para∣bles referre unto these or like experiments in vul∣gar trades, yet sundry parables and other speeches uttered by him, and by his Apostles, require ei∣ther

speculative or experimentall Knowledge in more ingenuous and more noble professions; or in civill rites or customes which vary in severall ages, or Nations. A man that had never seene any marriage celebrated out of his owne native soile or neighbour Countreys, nor read of the rites or customes in this kinde used by Easterne Nati∣ons before or about the time of our Saviours pil∣grimage here on earth, could not be much edified by the parable of the ten Virgins, or the like which allude to nuptiall customes in those times. Brissonius and Rea would stead a Preacher more which hath occasion to expound these parables, then twenty ordinary Commentators or Profes∣sors in divinity, unlesse it be such as have beene beholding to these two, or other Authors of miscellane Philologie.

8 To compare the Tabernacle of the Sunne which God hath placed in the heavens, and the rising of this glorious light, unto the manner of a Bridegromes comming out of his chamber after the manner and fashion in use with us, would be but an homely expression. Yet hath it pleased the Spirit of God to describe the outgoings of this great light which governes the day, in that most elegant sacred hymne; In them hath he set a Taber∣nacle for the Sunne, which is as a Bridegroome com∣ming out of his Chamber, and rejoyceth as a strong man to run a race. Psal. 19. 4, 5. But the custome or man∣ner of ushering Bridegroomes, in those times, out of their Chambers by Lamps or Torches in the night time, had a poeticall decorum for represen∣ting

the manner of the suns recourse unto us af∣ter darknesse, the morning starre or strayned glimmerings of the dawning being as his torch-bearers. And as the Bridegroomes comming out of his Chamber to fetch his Bride, was a silent poem of the Sunns approach unto us; so the Psal∣mists description of the Sunne in its rising and course is a speaking picture of the comming of the Sunne of righteousnesse into the world, after the light of prophecies or revelations, whether by Vrim and Thummim, or by voice from hea∣ven, had beene farre removed from the He∣misphere of Judaea, untill they began to returne againe in Iohn Baptist and his Father Zacharias, who were as the day starre or dawning to usher in the Sunne of righteousnesse, who was to con∣tinue his course from the one end of the Earth to the other, with more indefatigable courage, and with more comfortable warmth, then this visible Sunne doth visite the earth. He was that strong man, that Gebor, unto whom the Psal∣mist compares the Sunne in its strength, for Gebor is its proper title. And I make no que∣stion but the glory of his kingdome begunne here on earth, though descending from heaven where it shall bee accomplished, was by the Holy Ghost intended according to the My∣sticall sense of that Psalme, which is not a History onely but a true prophecy.

* 1.47 And our Apostles allegation of the fourth verse of this Psalme Rom. 10. 18. Their sound went into all the earth, and their words unto the end of the

World, was not allusive onely, but argumentative and fulfilled in the preaching of the Gospell by the Apostles and their Successors in the mysticall sense, as it had been before those times dayly ve∣rified in the literall.

9 But meere ignorance in these and the like parables of our Saviour, whose knowledge neere∣ly concerned the generation in which and for whose good hee uttered them, (however the knowledge of them much concerne us of this age and nation) cannot bee so prejudiciall to all good Christians, as the ignorance of other para∣bles, and proverbiall speeches of his, which alike neerely concerne mankinde. Yet an ignorance there is of many rites and customes, unto which both the words of the Prophets and his explica∣tions of them, which concerne mans redempti∣on by him, punctually referre according to the literall sense. Most of us know not him as our Redeemer, because were know not our selves, nor that miserable bond of servitude which hee did dissolve for us all. And this wee know not, because wee consider not the state and condition of legall servants unto cruell & tyrannicall Lords. We were servants to a most cruell Tyrant. And the Sonne of God for our Redemption became truely and properly a servant to his Father, be∣fore he became our Lord in speciall, and so must wee be servants to him in speciall before wee be∣come

the sonnes of God. For we must be sonnes before we be heires, and sonnes by adoption, be∣fore wee bee made Kings and Priests unto his Fa∣ther. I never read that passage of our Apostle Rom. 8. 15. [Yee have not received the spirit of bondage againe to feare, but yee have received the spirit of adoption, whereby wee cry Abba Father] but I al∣waies conceived there was somewhat more con∣tayned in it, then was to be found in any lexicon or vulgar Scholiast: yet what it should be in par∣ticular I learned of late from a* 1.48 learned Profes∣sor of another facultie, which he hath adorned by his more then ordinary skill in sacred Antiquity and miscellane Philologie. Now if wee value the Apostles words per quem clamamas Abba Pater with reference to the legall custome, or manner by which some sort of slaves by birth and condi∣tion, did claime the priviledge of manumission or of Adoption amongst the ancient Jewes: the expression is ful of elegancie and most divine: the manner of the Adoption to hereditaments tem∣porall, was a kinde of typicall prophecy of our Adoptiō to our eternall inheritāce in the heavēs.

10. Were we as well acquainted either with boyes playes in ancient times, as with our Christ∣mas

sports; or with the severall kindes of Olym∣pick games, as we are with our Countrey May∣games or horseraces; we might bee more behol∣den to our selves in many points then to ordina∣ry profest expositors of sacred writ. For even un∣to childish sports the father of the fatherlesse, and guardian of the helplesse, our Saviour himselfe, sometimes referres us for the true meaning of his parables, as in Matthew 11, if wee may beleeve Lyra or Theophilact in matter of fact; But where∣unto shall I liken this generation. It is like unto children sitting in the markets, and calling unto their fellowes, and saying, wee have piped unto you and yee have not danced; we have mourned unto you, and yee have not lamented. For Iohn came neither eating nor drinking and yet they say he hath a Devill. The sonne of man came eating and drinking, and they say. Behold a man gluttonous and a wine bibber, a friend of Publicanes and sinners; But wisedome is justified of her children. But whether there were any such positive cu∣stome amongst children, as Lyra and Theophilact relate, I will not dispute pro or con: However, * 1.49 Maldonats observation upon the place is of very

good use for any that either intend to make a comment or to reade Commentators up∣on our Saviours parables, with liberty of judge∣ment or discretion. The best is, Iansenius hath better expounded this place with reference unto Childrens sports in generall, then Lyra or Theo∣philact have done, although wee grant them such a peculiar kinde of sporting as they supposed was then in use. Verum ut ludi genus hoc incertum est, ita nec convenit literae. Non enim in litera dicuntur hi quidem dicere, Cantavimus vobis & non saltastis, alijs vero, lamentavimus & non plorastis, sed utrū{que} eisdem tribuitur. Et vana est Nicolai interpretatio, qui ideo dictum put at [coaequalibus suis dicūt,] quia pueri divisi erant in duas aequales partes. Coaequales enim proprie dicuntur Coaetanei, & Graecè in Matthaeo, est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, idest, sodalibus. Proinde simplicius fuerit, sine specialis alicujus ludi imaginatione exemplum hoc intelligere secundùm consuetudinem communem puero∣rum, qui in foro & laetioribus locis civitatum congre∣gati inter se student ludendo effingere, quicquid ab ali∣is vident seriò agi. Ita{que} aliquando nupiias effingunt, & nuptiales laetitias tibiarum aut aliorum instrumen∣torum cantu imitantur; aliquando vero funeralia ob∣sequia expriment, in quibus apud Iudaos planctibus & lamentatione quorundam ac lugubrium decantatio∣ne, solent homines ad tristitiam & fletum provocari. Haec dum imitantur pueri, fit frequenter, ut quod joco agunt, nonsit efficax, vel ad tripudia nuptialia, vel ad fletus funer ales provocandos.

11. But as for the Olympick games, or the like whether elsewhere instituted in imitation of

them or before them, it is evident, that the Apo∣stles and other sacred writers (S. Paul especially) had both seene them, and made good use of them for the more lively expressions of many Christi∣an duties. And unlesse wee know the particular * 1.50 Customes unto which their words referre, wee shall but play at Blinde man-buffe in our exposi∣tions of them, or in our exhortations to such pra∣ctises as they prescribe, Consider him (saith our A∣postle) that endured such contradiction of sinners a∣gainst himselfe, lest yee be weary and saint in your mindes, yee have not yet resisted unto blood, striving against sinne. Heb. 12. 3, 4. The words are me∣taphoricall, or Verbo tenùs Allegoricall, and allude unto those strivings or conflicts which seldome were determined without blood, wherein it was a shame to yeeld, before any blood was drawne. Such was the law or practise of those games which the Latines call Pugilatus, wherein manus demit∣tere, to let downe the hands, was an acknowledg∣ment of victory; which happily might have been recovered by the party wounded or remitting his hands, unlesse his heart had beene weaker then his hands. To this purpose that exhortati∣on Heb. 12. 12. Wherefore erect the hands which hang downe, and the feeble knees. The duty where∣to he exhorts them, was no practise of almes or charity towards impotent or feeble men, but that the Pastors, whom this precept doth especi∣ally concerne, should encourage their flock to strive against sinne, with as great courage and re∣solution as the Olympick or other Gamesters did

against their Antagonists, not to let downe their hands, or give over after many wounds or resi∣stance unto blood; as being sure, though they dy∣ed in fight to be better rewarded, then the Vi∣ctors were in these bodily fights. Unto the same courage and resolution the Prophet Isaiah had exhorted the people of God in his age, though not them onely but all succeeding generations. For his words are typically propheticall, & point directly to the time of our Saviours comming to visite and redeeme his people: and yet allusive withall unto the bodily strivings or wrestlings of those ancient times. Isa. 35. 34. Strengthen yee the weake hands, and confirme the feeble knees, say to them that are of a fearefull heart, Bee strong, feare not, behold your God will come with vengeance, even God with a recompence, he will come and save you. The end and scope as well of the Prophet as of our Apostle, was to inspire such life and courage into Gods people in their heaviest pressures, as that Caesarcan soldier did into his mates, when Pompeyes followers, in Caesars absence, had almost beaten them out of their trenches:

—a 1.51 Peterem faelicior umbras Caesar is aspectu, testem hunc fortuna negavit; Pompeio laudante cadam &c. Vicimus, O Socij, veniet qui vindicet arces.

12. If we knew the true importance of manus remissas, wee might know withall the true im∣portance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by our Apostle in the same place; which sometimes signifies a profane

person, but so it signifies by consequence onely: the punctuall meaning of it in this chapter ver. 16. (if I be not mistaken) is better exprest by the Syriack, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and by the Latine remissus, then by profanus, that is, such a one as is ready to yeeld rather then to endure any hard conflict; or such as Esau was, who did choose rather to relinquish his inheritance then to suffer a sharpe hunger or thrist for a season.

Usuall it was with S. Paul, and with other (whether sacred writers or writers of sacred my∣steries) to draw arguments à minore ad majus, that is, from the practise of such as were disposed to try masteries for temporary Crownes or Gar∣lands, to perswade such abstinence or other ob∣servances requisite for all who seeke after the in∣corruptible Crowne of glory, which cannot bee taken from them: for the winning or wearing whereof no man can be prevented, so he strive for it lawfully. Witnesse that one place, for this present. 1 Cor. 9. 24, 25, &c, Know yee not that they which runne in a race, runne all, but one recei∣veth the price? So runne, that yee may obtaine; And euery man that striveth for the masterie, is temperate in all things. Now they doe it to obtaine a corruptible Crowne, but wee an incorruptible. I therefore so run, not as uncertainly: so fight I not as one that beateth the aire. But I keepe under my body, and bring it into subjection, least that by any meanes, when I have prea∣ched to others, I my selfe should be a cast-away. But if of all those which runne in secular races, it bee not possible for more then one to receive the

prize, or (as the originall word imports) to snatch it from the blede or staffe whereto they runne; we may be sure that not so many would offer them∣selves to try masteries in this kinde, as otherwise would be forward, if every one that did his de∣voire might be assured of some reward sufficient to acquit or countervaile his paines. If then this similitude betweene such as seeke a corruptible and an incorruptible Crowne, did run (as we say) quatuor pedibus, few of our Apostles Auditors would have adventured their paines or endea∣vours in that Christian course to which he exhor∣red all.

Maldonats forementioned rule for the right interpretation of parables or similitudes of this kinde, is as usefull for the right interpretation of this place, as for any other parable or similitude in Scripture: and his rule (or rather the rule of Hugo Cardinalis from whom he borrowed his ani∣madversions upon Matthew, 1••. 16.) is thus. b 1.52 We are not to compare persons with persons, nor to be curious in suting particulars to particulars, but to accord the whole businesses handled in grosse: as when it is said, The Kingdome of heaven is like unto a man that sowed good seed in his field, wee are not to parallel the man, but rather the seed sowne, or the field where it is sowen, with the kingdome of heaven: or in this or the like generalitie; It happeneth in the plantation of the kingdome of heaven, as when a man hath sowne good seed in his ground, the envious man comes and sowes tares.

13. But what was S. Pauls meaning in the 24.

of the forecited Chapter? That every one which professeth Christianity must be more resolutely circumspect in his undertakings and their mana∣gings, then those few in comparison are, who en∣ter the lists for a temporall prize or garland. O∣therwise they shall be sure to faile of their hopes, to be in worse case then such as come only as spe∣ctators, that purpose to be no actors in such pri∣zes, or then such Actors as doe nihil agere, or after they have runne, sit downe with losse. To this effect he expresses himselfe in the verses follow∣ing; Every man that striveth for the mastery, is tem∣perate in all things &c. But the very literall im∣portance of those three words in the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cannot bee so well learned from any dictionary or Lexicon, as from such as write of the Olympick games, or of that kinde of triall of masteries which in his time or before was in use. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is proper (I take it) unto Wrestlers, whose practise it was to keep under other mens bodies not their own, or to keepe their Antagonists from all advantage of hold, either gotten or aimed at. But our Apo∣stle did imitate their practise upon his owne bo∣dy, not on any others, for his owne body was his chiefe Antagonist. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath in that place no immediate reference unto the preaching of the Gospell, but did generally import such as were tryers of Olympick games, whether wrest∣lings, whirlebats, or the like. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 com∣prehends all which lost the prize for which they contended, whether by sluggishnesse or foule play.

The same word commeth to signifie a Repro∣bate, or a man finally rejected by God, or irrever∣fibly deprived of his good spirit, but at the se∣cond third or fourth hand. And those interpre∣ters of sacred writ, who take this title usuall in Scripture to be a metaphor or speech borrowed from false coines or counterfeit metals, faile more in Logique then in Grammar; though faile they doe in both. It sometimes indeed referres or al∣ludes unto false or counterfeit it coines, and accor∣ding to this reference it comes the nearest to the denotation of a Reprobate, or a man finally re∣jected by God. For that coine which is for sub∣stance but brasse or copper; will hardly (if at all) after it be cast aside upon tryall, go amongst wise men for currant money. The transmutation of baser metals into more pretious, however some men professe this skill, is seldome effected, per∣haps not facible: whereas he that was this yeare 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Olympick games or other like pri∣zes, might the next yeare be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or crowned as victor. But the originall word, for its formall or abstract signification, is a great deale more ge∣nerall then to be restrained either to coyned me∣talls, or to men which strive for mastery in any kinde of activity. It properly imports a rejection upon just triall, and is applyable to matters and persons almost infinite.

14. Or if we interpret this word by its refe∣rence unto money or coynes, yet even these may be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 more wayes then one; either for the basenesse of the metall, or for the counterfeit

stamp, or for want of weight. For if it bee but some few graines too light, any man may refuse it, although it beare Caesars image and superscrip∣tion. Or if it be full waight and pure gold with∣all; yet if it be elsewhere estamped, then where Caesar shall appoint, or by any stamp or person not authorized, no man is bound to receive it, and he that tenders it, is to be punished. And yet both these kindes of Reprobate coines may bee legitimated or made currant, by new coining or addition of quantitie without any alteration of the qualitie. But coines 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the metall, as if that be brasse, copper, or silver gilt, and estam∣ped for gold, albeit they be full waight, are by no Lawes currant. And yet some there be (as we said) which professe the art of turning such metalls into gold, but whether this be facible, or no, is no point of Divinity. But surely the Al∣mighty Creator of all things hath more skill in transforming men of what condition soever, then any Alchymist hath in changing metalls from worse to better. Even such as are said to bee gi∣ven over by him into a Reprobate sense 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, may (for ought we know) bee afterwards refined by him, and become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Justifiable men. Many of the Gentiles were delivered by him into a reprobate sense, not particular persons only, but even whole Nations; and so hath the Natiō of the Jews for the most part bin for these many yeares. But that God did finally reprobate any person, whether Jew or Gentile which lived in opposition to the Christian faith, or whether

there shall not be a reversion of that curse which hath befalne the Jewish or other nation, God a∣lone must judge and determine. So that it will be hard for any man to prove that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth any where in the new Testament punctual∣ly answere unto that use or notion which custom hath now in a manner prescribed for in many theologicall disputes; that is for men irreversibly fitted or designed to everlasting destruction. If in any place it were to be taken in this strict sense I should suspect that of S. Paul. 2 Cor. 13. 5. above others; but that not from the Grammaticall sig∣nification of the word, or from any reference it hath in that place more then any other to false coynes, but from the peculiar reference which the matter and circumstances of that place have to matters of fact or historicall types in the old Testament; without whose knowledge or obser∣vation the true meaning or importance of many words usuall in the New, can never be truly valu∣ed. The Apostles words in the forecited place are thus; Examine your selves whether yee be in the faith, prove your owne selues; know yee not your owne selves, how that Iesus Christ is in you, except yee bee Reprobates?

CHAP. 19.* 1.53

Of the use of sacred, or miscellane Theology for finding out as well the literall, as the mysticall, or other senses of Scripture.

WHat shall we say then, that every one that is not certaine of his owne salva∣tion, or every one not assured by faith that his name is written in the booke of life, is irreversibly appointed to e∣verlasting death, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to our A∣postles meaning in this place? God forbid. No Christian man (I hope) will forbid us, or deny us leave to restraine the Apostles words, in what sense soever we take them, unto such men only as those Corinthians were, that is to men which have beene instructed in all points necessary for a Christian to believe, to men that have been bap∣tised in this faith, to men partakers in a plentifull manner of the word preached and of the Sacra∣ments. But may wee or ought wee to apply this peremptory sentence unto every man that is a visible member of the true Church, or of those Churches in which the pure word is constantly preached, and the Sacraments duely administred? Are all these bound upon paine of Reprobation to beleeve, either that they are already compleat∣ly regenerated, or that they have so mortified the deeds of the body, that they cannot die the death of the soule? If thus wee should preach or

teach; how should wee be able to comfort affli∣cted consciences in their perplexed feares? And would not the best fruites of our labours be pre∣sumption in many, and despaire in most of our hearers? Yet if thus wee may not say, must wee therefore deny that the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the forecited place to be taken in that strict sense, in which it is usually taken by some moderne Di∣vines, not in that place only but in many others of the new Testament, that is, for men either irre∣versibly ordained to death, or finally forsaken of God? That the word is used by our Apostle in this strict sense, I dare not either peremptorily affirme or deny. The point more questionable and more usefull for our edification will bee, to inquire what the Apostle meanes by these words, Know yee not, that Iesus Christ is in you? The bran∣ches of the enquiry are two; the first what man∣ner of Christs being in them is here to be under∣stood. The second what kinde of knowledge they were to have of his being in them: or whether for Christ to be in them be all one, as for them to be in Christ by the spirit of regeneration and a∣doption, or all one, as to be elected, that is irre∣versibly ordained unto glory; and whether they were bound to beleeve all this certitudine fidei, by the certainty of faith.

2. To this wee answer that neither all nor any of those points were necessarily to be beleeved by these Corinthians, much lesse by ordinary Christians at this day; albeit we grant the word Reprobates to be taken in the strictest sense, that is

for men irreversibly fitted for destruction. For so it may be taken, and in my opinion ought to be taken in that place if in any. But so taking it, wee must rate our Apostles meaning in the words precedent [Know yee not that Christ is in you] by that peculiar reference, which the present estate of those Corinthians had unto the estate of the rebellious Israelites, who after so many wonders and manifest documents of Gods peculiar provi∣dence over them, did tempt him and require fur∣ther signes, whether God were among them or no. Exod. 17. 7. And he called the name of the place Massah and Meribah, because of the Children of Is∣rael, and because they tempted the Lord saying; Is the Lord among us or not? Unto the same height of iniquitie those Pharisees were come, who after they had seene so many miracles done by our Sa∣viour, as did fully testifie that he was that very God whom their Fathers had thus tempted in the wildernesse, yet came forth unto him, and beganne to question with him, seeking of him a signe from hea∣ven, tempting him. Marke 8. 11. And hence it was, that this Heavenly Physitian of their soules, upon this desperate Crisis, sighed deeply in his spi∣rit, and said, Why doth this generation seeke after a signe? Verily I say unto you, there shall be no signe gi∣ven to this generation: and he left them. ver. 12, 13. Now these Corinthians, after unquestionable ex∣periments of many miraculous effects of Christs power wrought amongst them by the ministry of Paul, did seeke after a further proofe or signe of Christs speaking in him, 2 Cor. 13. 3. and for

their satisfaction, he exhorts them to examine themselves whether Christ were not in them, not in him alone: and this they might know, unlesse they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, such Reprobates as the forementioned rebellious Israelites were. For it could be no other then a Symptome or Crisis of a Reprobate minde, or of men rejected by God and left of Christ, to murmur, doubt or question, whether the gift of tongues, of healing, and other wonderfull effects of Christs power manifested by Pauls ministerie, did not truly testifie that his Commission was from heaven, or that Christ was amongst them, to wit, in that Church. For so the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in his place to be taken, as it is elsewhere in the New Testament; as when cur Saviour saith to the Pharisees Luke 17. 21. The Kingdome of Heaven is within you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, the power of it is manifested amongst you: but he meant not that the Kingdome of heaven was in the hearts of all them to whom he spake. And so the Septuagint (whom the Evangelists and Apostles follow) renders the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the forcited place Ex. 17. 7, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Is the Lord in us; or no? So that neither our Savi∣ours expression, nor that of the Apostle 2 Cor. 9. doth inferre any more then we have said.

3 It is not all one for any amongst us to doubt or question whether the doctrine conteyned in the Apostles Creede or in the new Testament, be the doctrine of life and salvation; as to doubt or be uncertaine, whether he himselfe be perso∣nally in the estate of life or a chosen vessell. To

doubt of the former generall is infidelity, a sinne not incident to a true Christian. But many a∣mongst us may doubt of the later point, and yet be as good Christians, as those who think they have assurance of faith, that they are predestina∣ted, and condemne all others as Reprobates in the worst sense, who doe not as certainely beleeve that they live in Christ, as that Christ died for sinners. But this was no part of our Apostles mea∣ning in that passage to the Corinthians. The que∣stion betweene him and them was not about speciall beleife of personall election, but about this generall, whether he were a true Apostle or no: Or, whether the miracles which had beene manifested amongst them by his ministery, were wrought by the power of Christ or no. If they cōtinued in this doubt or tempting of God, they would (as he forewarnes them) hereby prove themselves to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is such as the mur∣muring Israelites had beene, or such as the pre∣sent generation of the Jews for the most part, were, that is, cast off from being Gods Church or people. So that if we take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the strictest and severest sense, it rather imports a na∣tionall or provinciall rejection of that people from being his people, or from his residency a∣mongst them by his publique Spirit, than a perso∣nall Reprobation of every particular or indivi∣duall. For to pronounce thus much of every Jew, that hath not adjoyned himselfe to Christs body the Church, since the generall rejection of that Nation, is beyond my Commission, altogether

without the praecincts of this present inquisition, which was onely to shew the true use of sacred Philologie for finding out the just extent and value of many passages aswell in the old Testa∣ment as in the New, whose grammaticall sense is for the substance usually plaine, but indetermi∣nable for quantity, without observance of their peculiar references either to some speciall mat∣ter of fact recorded in Scripture, or to some sacred passages more ancient.

4. What place of Scripture is there lesse controversible for grammaticall signification of the words then that of S. Paul Rom. 9. 19? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thou wilt say unto me; Why doth he yet finde fault or chide? for who hath resisted his will? To this effect an ordinary Scholar in any extraordinary Gram∣mar Schoole in this Kingdome would at first sight render the originall. But concerning the extent of the same words takē in this unquestionable sense, there is and hath beene much controversie a∣mongst great professors of Divinity. Many ex∣tend them to Reprobates in generall, as if our Apostle had said, [Why doth he finde fault with Reprobates, seeing he hath irresistibly ordayned them to destruction?] But what occasion S. Paul here had to mention Gods chiding or expostu∣lation with Reprobates in generall, is without my capacitie to conceive. Or were it granted that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, why doth he chide, doth referre to all this sort of men; yet would it still remaine que∣stionable, unto what time or part of time the

particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 did referre; for it is an adverbe of time not to be universally taken for all successi∣ons of time, but alwayes points at some limited portion of time. God doth not alwayes finde fault or expostulate either with all Reprobates, or with any one Reprobate.

5. The limitation then of this speech in respect of the person, must be taken from reference to that which the Apostle had said ver. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, For this very cause have I raised thee, or stirred thee up, that I might shew my power in thee. Now these words referre to Pharaoh alone, to that Pharaoh whose heart was remarkably hardened. Nor did God at all times from his birth chide or expostu∣late with this very Pharaoh. The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies, and our Apostle supposeth, that the Lord had ex∣postulated with him before that time, unto which our Apostles words in speciall referre. O∣therwise the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 would have no place in that passage according to any grammar sense; for that is, as if he had said, why doth hee chide or finde fault with him any longer, or why doth he expo∣stulate with him at all, after that time wherein he had said, For this very purpose have I raised thee up, or kept thee alive (being already fitted for destru∣ction) that I might shew my power in thee.

6. This question is very pertinently made by our Apostle, seeing Pharaoh at this time was so hardened, that he could not repent, without some speciall mercy or extraordinary dispensation. For wise men only chide those of whose amendment

there is some, though small hope left. Unto this Quaere our Apostle frames that answere; Nay but O man, who art thou that replyes against God. ver. 20. unto 24. Concerning the punctuall meaning of which, I have none for the present, if any other man have any desire to dispute, my advise unto him is, that he would weight our Apostles foreci∣ted words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with that speech of God to Pharaoh, unto which our Apostle referres us, Exod. 9. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and yet exaltest thou thy selfe against my people, that thou wilt not let them goe? And this God spake un∣to Pharaoh immediately after hee had told him, for this very purpose have I raised thee up; or (as the Septuagint, and Iunius) for this very purpose have I reserved thee alive: with whose translation and interpretation of this place in Exodus, I would request every ingenuous sober reader to acquaint himselfe, as well as with the ordinary expositors of the 9. to the Romanes, and not adventure to saile in a narrow uncouch and unsounded sea on∣ly with the help of a generall carde, as some have done, and for want of an experienced Pilot have either fallen upon dangerous Rocks, or stricken upon such shelves as there is small hope of their safe arivall without some such extraordinary mer∣cy, as S. Paul and his fellow passengers found, yet with losse of the ship wherein they sailed.

7. Divers other places of Scripture there be, which (in my opinion) are usually extended be∣yond their native compasse, though sometimes without any great danger of bad consequences,

yet alwayes with some losse of contentment to him that desires the true knowledge of the holy Ghosts meaning in them. And thus they are o∣ver-extended through want of observation, unto what matters of fact, or speciall circumstances of some peculiar times they punctually referre. See∣ing the Psalmist in the eighth Psal. doth so mag∣nifie the goodnesse of God, and his speciall pro∣vidence over mankinde in generall; it must needs put an observant Reader of those sacred Hymnes to a demurre, why the Author of the 90 Psalme should so pathetically complain of the shortnesse and misery of mens dayes or yeares. And to this demurre; I know not how to make any just re∣ply, if wee take the matter of his complaints to concerne all men which lived either in that time or since. But if we consider that Moses the man of God was the Author of that Psalme, (as the in∣scription of it directs us to think) and that hee penned it some few yeares after the deliverance of Gods people by him out of Aegypt; the cause or occasion of the complaint is very justifiable and serious, yet peculiar to those present times and the people whereof he was governour. For I think it was never experienced in any age or Nation besides, that of sixe hundred thousand li∣ving soules, and likely to live in respect of the constitution of their bodies or any Epidemicall disease, that then did raigne, so few (males at laest) should outlive threescore and tenne yeares, and fewer fourescore. And yet of all the males which had beene delivered out of Aegypt, not one that

was but twenty yeares old did live above three∣score yeares, not one that was but thirty could live above threescore and tenne, not one that was but forty (two or three only excepted,) could live above fourescore yeares; or if some attained to that age or above it, yet their pilgrimage was to be full of sorrow, all of them, (besides two or three) excluded by oath from entring into the Land of their promised rest; all above twenty (besides Caleb and Ioshuah) were to dye within forty yeares in the wildernessec 1.54 Even Moses the man of God himselfe, who penned this Psal. was prohibited to enter into the Land of Canaan and therefore had just reason to complaine, as there he doth (yet without murmuring) not of Gods disrespect unto mankinde in generall, but of that heavy doome which he had pronounced against all the sonnes of Iacob above twenty years old; of which number we cannot imagine fewer then two hundred thousand. That the 33. verse of Psalme the 78. [therefore their dayes did he con∣sume in vanity, and their yeares in trouble] doth pun∣ctually referre unto that sentence denounced Numb. 14. against those rebellious Israelites whose carkeises fell in the wildernesse, is unquesti∣onable. Now albeit the words of this verse bee not the same with those of Moses Psal. 90. 10. [Yet is their strength labour and sorrow: for it is soon cut off, and we flie away] yet their signification is Synonimal.

8. But this errour in stretching the native sense of Scriptures beyond its proper lists or

bounds: is sometimes committed by oversight, not in matters of history or morality only, but in the greatest mysteries of faith, as in that place Ierem. 31. 22. How long wilt thou goe about, O thou backsliding daughter? For the Lord hath created a new thing in the earth, A woman shall compasse a man, (as we usually reade it.) Such as acknowledge the great mystery of the womans seed, or incar∣nation of the sonne of God, to bee included in this prophecy, extend the native signification of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the earth, too farre. Howbeit in this errour or oversight, there is no falshood; for that the woman or female should enclose or compasse the male, or that mighty one the second Adam, was a new thing indeed and a wonder to all the earth. But this generall truth doth not hit the punctuall meaning of the holy Ghost in that place, for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 earth, is to be restrai∣ned unto the Land of Ephraim or of Israel, as it was opposed unto the Land of Judah. Thus much the literall circūstance of this prophecy alone wil enforce, and that prophecy of Isaiah parallel unto this, will perswade us, Isa. 11. 13. The envy also of Ephraim shall depart, and the Adversaries of Iudah shall be cut off, Ephraim shall not envy Iudah, and Iudah shall not vexe or upbraid Ephraim. The im∣plication is, that the one Kingdome was to share with the other in the fulfilling of this grand my∣stery foretold by these two Prophets in the fore∣cited Chapters. The Kingdome of Ephraim, of which Nazareth was a Limbe (though a smalone) was to be graced with the Messias conception

and incarnation, and with the Angell Gabriels presence for the avoucher. The Kingdome of Ju∣dah (whereof Bethlem was a remarkable portion) was to be dignified with his birth; and that was proclaimed by an host of Angells.

9. Of this mystery I have treated in other* 1.55 me∣ditations published some fifteene yeares agoe, and should scarcely so much as have touched it in this place, had not some exquisite* 1.56 Hebricians (with whose meditations I have since that time beene acquainted) without any reference to what I had then said or conceived, altogether waived or slighted the great mystery acknow∣ledged by antiquity as well Jewish as Christian, in this place of the Prophet Ieremy. In their opi∣nion, the new thing which the Lord promised to create in the earth, is no more then that the Law Deut. 24. 1, 2, 3, 4. (though indispensable in re∣spect of man and wife) should be dispensed with, or repealed, as it did concerne Ephraim or Israel who had beene sometimes Gods spouse, but now divorced for her manifold adulteries, and yet by Gods speciall grace had libertie to returne unto him againe. To this purpose I am not ignorant that some later Rabbines interpret this place, (as they doe many other) to elevate the mystery of the incarnation; but so doe not those exquisite Christian Hebricians, from whom I must crave pardon to dissent. All that they say concerning Gods dispensation with that Law, Deut. 24. is most true, but not the whole truth, nor any part of the Prophet Ieremies true meaning in that 31.

Chapter. That meaning which they would fasten upon this place, was expressely delivered by our Prophet, Chap. 3. not to Ephraim, but to Judah before shee followed Ephraim into Captivitie; and therefore this could be no new thing to bee created afterwards in the Land of Ephraim. They say if a man put away his wife, and shee goe from him and become another mans, shall he turn unto her again, shall not the Land be greatly polluted? But thou hast played the harlot with many Lovers, yet returne again to me, saith the Lord.

10. And howerver the originall* 1.57 Bara doe not alwayes include as much, as some Schoolemen would appropriate to the Latine creare, that is to make something of meere nothing: yet it usually imports some great worke of the Almighty ma∣ker, which one way or other is aequivalent, or more then aequivalent, to the first creation of Heaven and Earth our of nothing, if we may be∣leeve Capito and Fagius, upon whō any Novice in the Hebrew tongue, or ordinary professor of it, may as safely pitch an implicite beleef or trust, as upon any w^ch have lived since their times. Againe however the Prophet Ieremy Chap. 3. 1. avouch a relaxation of that peremptory Law Deut. 24. 4.

yet doth hee not intimate, that this relaxation was such an extraordinary worke, as that the Lord might be said to have created it as a new thing whether in the Land of Judah or of Ephraim, or in the earth or wide world it selfe. Nor is there any other word in that 31, of Ieremie ver, 22. be∣sides the word Lord, which is the same with any other word used either by Ieremie, chap. 3. ver. 1. or Deut. 24. 3, 4. In both which places man and wife are described by their proper characters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nor is the wives returning to her husband decypherd by a circular motion or com∣passe, but by a plaine returne unto him. Whereas in the 31. of Ieremie ver. 21. the charactericall notion of the persons there meant, is first not Ish an husband or vir, but Geber, (that mighty man or womans seed promised Gen. 3. 15.) and this Geber (not Ishah) the wife or woman simply, but Nekebah the female, was to incompasse or inclose, the originall word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes referres to motion, and is as much as the Latine circumire or circumvenire, to encompasse or goe about, which may be either by a circular or by a sphaericall mo∣tion. Sometimes the same word referres to stati∣on or rest, and is as much as our English, to begirt or inviron; as an Army doth a besieged City; or as guests placed at a round table; and according to the difference of the subject, to inclose or goe round about, or to environ on every side. And so much it imports in that name which Ieremie gave to Pashur the sonne of Immer the Priest, Ier. 20. 3, 4. The Lord hath not called thy name Pashur,

but Magor Missabib, For thus saith the Lord, behold I will make thee a terrour unto thy selfe, and to all thy Friends, and they shall fall by the sword of their Ene∣mies, and thine eyes shall behold it &c. And thou Pashur and all that dwell in thine house shall goe into Captivity, and thou shalt come to Babylon, and there thou shalt dye, and shalt be buried there, thou and all thy friends to whom thou hast prophecied lyes, verse 6. As this Pashur was every way beset with ter∣rour, so was the Geber every way to bee in∣closed or incompassed by Nekebah the Female. And the new thing which the Lord promised to Create in the earth hath speciall reference to the first Creation of male and female in mankinde. Gen. 1. 2. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Male and female created he thē. The originall which there notifies the female, is the very same which our English in the 31. of Ieremy renders woman, that is the weaker sexe. But the originall Zakar—rendred (Gen. 1. 27.) by the male, is not so much as Geber,—For though every Geber be Zakar, yet every Zakar is not Geber, nor was the first Adam enstyled by this name. The Prophet Ieremies meaning then was, that in this new Creation in the land of Ephraim, not the male or man onely, but the mighty male, that Geber of whom Gedeon and Sampson were but types and shadowes, was to be inclosed in the fe∣male or weaker sexe, as the first woman or fe∣male was in the first male. As she was flesh of his flesh, and bone of his bones, so was this Geber to be of that females flesh and bones which was to inclose him. And this was a worke of Gods Crea∣tion,

a new Creation far surpassing the first Crea∣tion, wherein the woman was made of man. For in this new Creation the Geber, the sonne of God himselfe was to be made man of a woman. And it is not unworthy the observant Readers consi∣deration, that when the Lord doth as it were wooe Ephraim or Israel to returne againe unto their owne Land or to him, he doth not intreat them as a husband doth his wife, but as a loving Father doth his prodigall son, or roaming daugh∣ter as ver. 20. Is Ephraim my deare sonne? Is he a pleasant child? for since I spake against him, I doe ear∣nestly remember him still therefore my bowels are troubled for him, I will surely have mercy upon him, saith the Lord. Set thee up way markes, make thee high heaps, set thine heart towards he high way, even the may which thou wentest, Turne againe O Virgin Isra∣el, turne againe to the sethy Citties, how long wilt thou goe about ô thou backsliding Daughter, for the Lord hath created a new thing in the earth (or in thy Land,) the woman shall incompasse the man.

11 Divers places there be in the new Testamēt, which touch not upon any article in this Creede, which have tortured many good Interpreters, no lesse then some vulgar Interpreters have tortured them. I shall at this time instance onely in two. First in that of S. Matthew 23. 34, 35, 36. Behold I send unto you Prophets and wise men, &c. That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias sonne of Barachias, whom yee slew be∣tweene the Temple and the Altar, verely I say unto you,

all those things shall come upon this generation. The reason why most Interpreters of S. Matthew have wandered as men overtaken with a thicke mist upon a wilde heath or forrest, was because they did not consult the Index Mercurialis, which S. Luke, from the words expressely uttered by our Saviour, had set up for their better direction. For whereas S. Matthew expresseth the Epiphonema or conclusion of our Saviours speech, thus; All these things shall come upon this generation: S. Luke cap. 11. expresseth it; Verily I say unto you it shall be required of this generation. What was to be requi∣red of this generation? The blood of all the Pro∣phets frō Abel to Zacharias, & Zacharias his blood in particular. For though this present generation by not repenting for their forefathers sinnes had made themselves guilty of the blood of all the Prophets, which stood upon sacred Record from Abels time unto the destruction of the Temple: yet Abel and Zacharias the high Priest, whose death was in many respects most prodigious, were the especiall avengers of blood. For the blood of the one after he was dead, and the dying voice of the other, did cry to God for vengeance. For so it is recorded in the second of Cron. 24. 22. of Zacharias, [When he dyed he said; The Lord looke upon it, and require it.] Now our Saviour in the words recorded by S. Luke, forewarnes this impe∣nitently stubborne generation, that Zacharias his dying curse (which had been through his media∣tiō often deferred and often mitigated) should be executed upon them, as an ungodly race of un∣godly

Ancestors in a fuller measure then perhaps Zacharias intended. The exact parallel betweene the sinnes of this people in the dayes of Ioash King of Judah, who caused Zacharias to be stoned to death in the Temple, and the sinnes of this present generation who put the High Priest of their soules (the Lord of Glory himselfe) to an ignominious death; in what sense the blood of Zacharias was more required of this generation then the blood of our Saviour or of his Apostles; in what manner the death of Zacharias and of our Saviour, were the causes of this present generati∣ons destruction, I have elsewhere discussed at large, and, if God permit, meane shortly to pub∣lish amongst other meditations upō our Saviours propheticall function, or of such prophecies wher∣in he spake as never man spake; which were not to be fulfilled in himselfe, as in his death, resur∣rection, and ascension, or comming to judge∣ment. For all prophecies of this ranke which, shall come unto my memory or observation, will have their fit place in these Commentaries.

12 So will not that speech of his Mat. 24. 28. Wheresoever the Carkerse is, there will the Eagles be gathered together. Yet seeing the exposition of this place hath beene omitted in the explication of some prophecies with which it hath most affini∣ty, as with the signes of his comming to Judge∣ment, Math. 24. and Marke the 13. I have thought good to say somewhat of it in this place. Most Interpreters grant the speech to be prover∣biall, and yet (as uttered by our Saviour) to be a

Prophecie. The mysterie foretold most of the Ancients would have to be the gathering toge∣ther of Saints unto Christs body at the finall judgement; or at least the gathering together of those bodies, which being alive, shall be raught up into the ayre to meete him at his comming. But however the Eagles (at least some kinde of Ea∣gles) may be fit Emblemes of Gods Saints, yet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the body or Carkeise whereto the Eagles resort, hath no handsome or comely resemblance of Christs appearing in glory; although it were granted that his wounds or skarres should then be conspicuous. I make no question but our Saviour in the forecited place, did meane that kinde of Eagles, whose properties we have described by God himselfe, even by this our Lord God and Redeemer, Ioh. 39. 27. Doth the Eagle mount up at thy command, and make her nest on high? she dwelleth and abideth on the Rocke, upon the Crag of the Rocke, and the strong place, from thence she s••••keth the prey, and her eyes behold a farre off: her y••••••g ones also suck up blood, and where the slaine is, chere is shee. The Eagle here displayed is either the Vulture, or of the Vultures kind, and their sagacitie whe∣ther in smelling slaine bodies a farre off, or in pre∣saging where great slaughters are like to happen, as also their swift resort unto the prey, is well knowne to secular Philologers. But the flocking together of this kinde of Eagles doth rather me∣nace destruction, then minister any matter of comfort, according to the literall sense either of proverbiall speech or of prophecy. So the Pro∣phet

Habakuk doth character the fierce and swift incursion of the Caldaeans by this kinde of Ea∣gles hastening to the prey, chap. 11. ver. 8. Their horses also are swifter then the Leopards, and are more fierce then the Evening Wolves, and their horsemen shall spread themselves, and their horsemen shall come from farre; they shall flye as the Eagle that hasteth to eate. And so Moses long before had threatned this people Deut. 28. 49. The Lord shall bring a Na∣tion against thee from farre from the end of the earth, as swift as the Eagle fleeth, &c. And this prophecy was most exactly fulfilled in the Conquest, op∣pression, and destruction of this Nation by the Romanes and their Allyes, especially the Italians, Spanish, Germane, and British with other of these Westerne Nations. And our Saviour in the fore∣cited place foretels the fulfilling of this prophe∣cy of Moses upō the Jews of that present age; For all that our Saviour had said in that 24. of Mat∣thew was to be accomplished (according to the literall sense) in that age current: for so he saith ver. 34. Verely I say unto you, this generation shall not passe, till all these things be fulfilled. Now it is evi∣dent, that this gathering together of the Eagles, was to be fulfilled before those signes of his com∣ming to judge Jerusalem were to bee exhibited ver. 29. Our Saviours prophesie then cannot (ac∣cording to the literall sense) refer unto his com∣ming to finall judgement, but unto his comming to visite Jerusalem and the Nation of the Jewes, of whom, as he intimates, some few should bee strangely reserved, others remarkably plagued,

and so to be plagued by the Romanes, whose en∣signe was the Eagle. Those whom God had forsa∣ken or appointed to the slaughter within that age current were (as we say) dead in Law; & whither∣soever they fled, the Romane Eagles, which God had authorized to be his executioners of the heavy Judgements there denounced, would be more swift then they; more sagacious then they were subtill. And albeit these wandring Corps did take the Temple for their Sanctuary, and make Jerusalem and it, the last seat of that deadly warre; yet even there should these Eagles or Vul∣tures be gathered against them, and teach their young ones to suck their blood. And indeed if a man would accurately observe the processe and successe of the warre against them by the Ro∣mans, it would appeare to have beene begun and ended rather by such secret instinct or presage, as the Eagles have of great slaughters then by ra∣tionall project or humane consultation.

13. To this expression of the literall meaning of the forecited place S. Luke directs me, who of all the three Evangelists mentioneth the imme∣diate cause or occasion of our Saviours prover∣biall speech, Luke 17. 37. And they answered or replyed) and said unto him, where Lord? The mea∣ning of the interrogatory is, where shall the place or seate of these strange Calamities be? and to this he answers, Wheresoever the body is, there will the Eagles be gathered together. The importance of his answer is, whithersoever these sons of death shall repaire, thither will the executioners of

Gods wrath be gathered together; to wit, the Romans, who should not spare such as did resist or seeke to save their lives by hostility or strength, and yet be ready to spare such as would submit themselves unto their mercy. Thus much (in my apprehension) was intimated ver. 33. Who∣soever shall seeke to save his life, shall lose it, and who∣soever shall lose his life, shall preserve it, I tell you in that night there shall be two men in one bed, the one shall be taken, the other shall be left: Two women shall be grinding together, the one shall be taken and the o∣ther left. And they answered and said, where Lord▪ &c. This I take to be the literall meaning of this pro∣phecy. As for the mysticall, parallel to this li∣terall (if this afford any such) that cannot else∣where bee so fitly handled, as in the Article of Christs comming to judge the world, both quick and dead. Now according to the mysticall sense, we are (I take it,) to understand by the body, the bodies of the Saints deceased: and then to make the Allegorie or proportion (such as the Scripture alwaies maketh) hansome and comely: the Eagles must not be such as Iob describeth, ei∣ther Vultures, or of Vultures kinde, but Iovis Aquilae, which as Philologers tell us, do not use to feed on dead Corps or slaine flesh. These are fit emblemes of the swift ministery of Celestiall Angels in gathering or summoning the bodies of deceased Saints from the one end of the Earth to the other.

SECT. 3.* 1.58

That the incarnation of God, and of God in the person of the Son instiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word, was foretold, praefigured, &c. in the Writings of Moses. Of the hypostaticall union between the Sonne of God and seed of Abraham.

CHAP. 20.

That God according to the literall sense of Scriptures, was in later ages to be incarnate, and to converse with men, with the seed of Abraham especially here on earth, after such a peculiar manner, as wee Christians beleeve, Christ, God and man did.

THat which in the first place we are to know concerning Christ and him cru∣cified, is that he was to be both God and man. And this we are to learne from the sacred Oracles, whether in the literall or mysticall sense, in this order. First, from such Oracles as teach us that God was to be incarnate and to converse with men more humano, after an humane manner here on earth. Second∣ly, from such divine Oracles as instruct us that God was to be incarnate, and thus to converse

with men in the person of the Sonne.* 1.59 Thirdly, from such as foretell the manner of the incarna∣tion, and of the permanent union betweene the sonne of God and the humane nature.

2. To dispute with the Jew or other Infidell who acknowledgeth the truth of the old testa∣ment without some manifest ground of the lite∣rall sense, were but to beate the aire. For there can bee no concludent allegoricall or mysticall sense, unlesse it be grounded on the literall. And of all the branches of the literall sense none is so evidently concludent against the Jew, the Arian, or Photinian whether ancient or later (to wit, the Socinian) as that which for the most part is least observed, or most slenderly prosecuted by such as seeke to confute the Jew, or other Infi∣dells or heretiques which subscribe unto the lite∣rall sense of the old Testament. The best Topick or seate of arguments for this purpose must bee borrowed from those passages in the Old Testa∣ment, which according to the plaine literall or grammaticall sense cannot, without blasphemy or literall solaecisme, bee applyed to any person but God, to any besides the God of Israel, and yet cannot be meant of God himselfe (according to the punctuall literall sense) save only as he was to be incarnate, or to have his conversation amongst men, after a more peculiar manner then in the ancient times of the world he had. And these places be for number many, perhaps more then all the other prophecies or predictions concerning Christ whether literall or mysticall. My purpose

is not in this place to rehearse all of this kinde which I have observed, but rather to explicate some few of these many.

The first shall be that Exod. 29. 45, 46. And I will dwell amongst the children of Israel, and will bee their God, and they shall know that I am the Lord their God, that brought them forth out of the land of Egypt, that I may dwell amongst them: I am the Lord their God. That this place cannot be literally meant of any person, man or Angell, but of God himselfe which brought Israel out of the Land of Egypt, no moderne Jew doth or can deny. The same pro∣mise is renewed or repeated, Lev. 26. 11, 12, 13. And I will set my tabernacle amongst you, and my soule shall not abhorre you, and I will walke among you, and will be your God, and yee shall be my people. I am the Lord your God, which brought you forth out of the Land of Egypt, that yee should not be their bondmen; and I have broken the bands of your yoke, and made you goe upright.

3. God before this time had appeared unto them, had conducted them by a cloud by day, and by a pillar of fire by night, had divers wayes ma∣nifested his speciall presence, and spoken to Mo∣ses their leader in a more familiar manner, then he had done to any Prophet before or since his time. Yet all those evidences of his glorious presence amongst them, were but pledges of a more spe∣ciall manner of his future presence with them, or of walking or talking, not with some one princi∣pall man amongst them only, such as Moses was, but with all that are willing to walk and talk with

him, as Moses had done with that generation. Neither of those prophecies could be exactly ful∣filled, according to the punctuall literall sense, of those ancient times; wherein the first Taberna∣cle did wander with them in the wildernesse, though verified according to the vulgar literall sense, in those times. For God their Lord was said to remove or to arise, when the Ark removed or set forward Psal. 68. 1. Nor were the same prophecies fulfilled in those times, wherein the Lord had a permanent Tabernacle, or constant place of residence amongst them in Jerusalem. Albeit hee was then said to dwell betweene the Cherubims and to have chosen Sion for his place of rest, yet Ezekiel after the desolation of the Temple projected by David and built by Salomon, doth promise this people more then a redinte∣gration of the Temple, or any other materiall Temple, more then a meere revivall of the for∣mer promises, Exod. 29. 45. and Levit. 26. 12, 13. for so the Prophet astipulateth in the name of his God chap. 37. ver. 26, 27, and 28. Moreover, I will make a Covenant of peace with them, and multi∣ply them, and will set my sanctuary in the midst of them for evermore: my Tabernacle shall be with them, yea I will be their God, and they shall be my people; and the heathen shall know that I the Lord doe sanctifie. Is∣rael, when my sanctuary shall be in the midst of them for evermore.

4. But now we see, and seeing cannot but be∣waile that the seed of Abraham according to the flesh, whom this promise did (in the first place)

concerne, hath had no place of dwelling in the land of Canaan almost for these sixteene hundred yeares past. Nor hath the God of Israel dwelt a∣mongst them, after such a manner as he did, du∣ring the time of the first Tabernacle, or whilest the first or second Temple were standing. And yet this covenant was (according to the literall sense of the Prophet) to be an everlasting Cove∣nant, yea perpetually everlasting, after it once be∣ganne to be in esse: God was to dwell with Israel or with the sons of Abraham there meant with∣out interruption in this life, and everlastingly in the life to come. Besides this everlasting cove∣nant, was a covenant likewise of everlasting peace to such as were partakers of it. For the peculiar manner of Gods dwelling with Israel, the Jew cannot imagine a more punctuall fulfilling of this prophecy then the Evangelist S. Iohn hath left up∣on record chap. 1. ver. 14. And he dwelt amongst us, (and we beheld his glory, the glory as of the onely begotten of the Father) fall of grace and truth. Thus he dwelt and conversed with the children of Is∣rael, according to bodily descent, and with none else; how then is it said by the Prophet that hee was to dwell with them for evermore, or that this covenant of peace should be an everlasting cove∣nant? Seeing Israel or the sonnes of Iacob by bo∣dily descent did for the most part reject this co∣venant, when God for his part was ready to seale it unto them, the Gentiles were ingraffed in the beleeving stock, when the naturall branches were broken off: and yet God still dwels in medio Is∣rael

he hath his everlasting Tabernacle in Israel, that is in the seed of Abraham and of Iacob which he assumed and did choose, not as he had done Si∣on or Ierusalem, but for a perpetually everlasting rest. And though this place of his rest be remo∣ved, not only from the sonnes of Israel, but from all the sonnes of men that live here on earth; yet he still dwelleth with us, who are ingraffed in the stock of Abraham and of Israel, unto the end of the world, and so shall dwell with true Israelites world without end. He hath his residence in every Church throughout the world, in as peculiar a ma∣ner as he sometimes did reside in the Temple of Jerusalem: for wheresoever God is truly wor∣shipped there doth he dwell.

5. This covenant of everlasting peace, which the Prophet foretold was to be established as the first covenant, was by blood, but by farre better blood then the blood of Bulls and Goates, by the blood of the Testator himselfe, that is, of God himselfe. Bellum gessit, ut nos pace fruamur, Hee was once for all to warre with flesh and blood, with powers, and principalities, that all such as embraced this covenant avouched by Ezekiel, might enjoy everlasting peace, not the peace of this world, yet peace in this world, to be accom∣plished in the world to come. And our Saviour the sonne of God, for more full declaration that he was the Author of this covenant, a little be∣fore his death bequeathed the legacy of peace un∣to his Apostles and Disciples, as feoffees in trust for all that should follow the faith of Abraham.

Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you: let not your heart be troubled, neither let it be afraid, Iohn 14. 27. And after he had sealed this covenant with his blood, his salutation unto his Disciples was, Peace be unto you; and, Behold I am with you unto the end of the world. After his death he did walk and talk only with his Disciples, but before his death hee had walked, conferred and conversed with all the children of Israel, that would come unto him, in a more familiar manner, then he had done with Moses himselfe in Egypt and in the wildernesse. And though his body bee removed out of their sight and ours, yet he dwelleth in his Church and walketh in it by his spirit. These things saith hee that holdeth the seven starres in his right hand, who walketh in the middest of the seaven golden Candle∣sticks. Revel. 2. 1. and 21. 3. And I heard a great voice out of heaven saying, behold the Tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himselfe shall be with them, and be their God. God was said to walk with the children of Israel, whilest the Tabernacle did re∣move or wander with them; but not to dwel with them, untill the building of the Temple. Where∣as I have not dwelt in any house, since the time I brought up the children of Israel out of Egypt even to this day, but have walked in a Tent and in a Taberna∣cle. 2 Sam. 7. 6. But the same God doth now walk in the Church, and dwell in his Church by his spirit, and the Church shall dwell with him in his heavenly Temple.

6. This prophecy of Ezekiel, is one of that sort and rank before rehearsed Chapter 14. par: 6, 7. to wit, a prophecy which was oftner to be fulfil∣led then once and after different measures in se∣verall times. It was to be fulfilled according to the ordinary scale of the literall sense, and in the intention of the holy Ghost, at this peoples re∣turne from the Babylonish captivitie. From that time Judah and Israel, or Ephraim, were not to strive or contend: and thus we see it fulfilled, un∣to the destruction of the Temple. For though many of the severall Tribes of Israel did returne to their owne land successively or now and then, yet al were instyled or indigitated by the name of Iudaei or Jews, a good name, untill they forfeited their interest in this promise. And God did upon their returne•• 〈…〉〈…〉 amongst them, that is his Temple, wherein he did dwell, as hee formerly had done in 〈◊〉〈◊〉 Temple. Now this covenant, which God did promise to make with Israel and Judah upon the delivery from the North Countrey, and from all the Countryes wherein he had scattered them, was to exceed the former covenant, which he had made with their fathers, when he brought them out of Egypt, as appeareth Ier. 23. 5, 6, 7, 8. And to exceed it, not only in respect of benefits spirituall, or the matter pro∣mised, but in respect of the very forme and te∣nure of the Covenant it selfe. Not that this deli∣verance was either in it selfe, or in the Nations eyes, greater then the former, but that this cove∣nant after it once beganne to be in esse, was to

continue for ever without interruption; where∣as the former Covenant was broken, did expire, or determine. For during the time of the Ba∣bylonish Captivitie, neither Judah nor Israel had either a wandring Tabernacle or standing Temple, God did not dwell amongst them ac∣cording to the native and literall meaning of that promise Levit. 26. 1••. But according to this Prophecy of Ezekiel, God even their God was to dwell amongst them to have his Sanctuary in the midst of them for evermore. But did this Sanctuary or Tabernacle there promised, continue in the midst of them since that time? yes, it hath so con∣tinued, and shall continue for evermore, though not in the same kinde, or quoad materiam, yet by an aequivalency or more then aequivalency, or by a spirituall and supereminent manner. For when the second Temple begun to decay, or become as a Carkasse, or body without a soule; the body of our Lord and Saviour Christ, which he tooke from Abraham and David, became the Temple of God, and continueth to this day our Sanctuary, or Sanctification it selfe. And wee Heathens or Gentiles doe now know, that the Lord hath sanctified Israel, and that his Sanctuary is in the midst of them for ever∣more.

7. All those places wherein God promised to be their God, all those sacred hymnes and pro∣phecies which enstile him God, even our God, in the exquisite or sublime literall sense, referre or drive to that point which we Christians make

the foundation and roofe of our faith, to wit, that he was to be God with us, or God in our nature or flesh, God made man of the seed or stock of Abra∣ham, like us in all things, sin excepted. This new & glorious Tēple was according to strict proprie∣tie erected in medio Israel, or in interiore Israel, that is, in one that was truely an Israelite, the very Center or Foundation of Abrahams seed, or of Iacobs posterity. But being erected in the midst of Israel or in the seed of Abraham after this sense it was not erected only for the sonnes of A∣braham or of Israel by bodily descent, but all were to become true Israelites that should be united to this seed and worship God in this Sanctuary. For in that Christ Jesus was the sonne of God, he was more truely the Israel of God then Iacob had beene, and all that are ingraffed into this Tem∣ple of God, all that receive life from him are more truely the children of Israel than any of Iacobs sonnes were, which refuse to be united to him.

CHAP. 21.* 1.60

That this peculiar manner of Gods presence with his people by signes and miracles was punctually fore∣prophecyed by the Psalmists.

BUt for God to dwell with this people, or in the midst of them, is a phrase not unbeseeming God, even in their judgement, who hold the Divine Majestie to be altogether incorpo∣reall, immaterially immense, as many of the wiser and more sober Heathens did. But in most of the Prophets, in the booke of Psalmes especially, many characters there be of the divine Majesties peculiar presence in his Church, with this peo∣ple, or in the world, which to any heathen, either accurate Philosopher, or elegant Poet, would seeme more unseemely, then a poore country mans petition, of his owne drawing and penning, to his Soveraigne Lord would be, or then his speech would be; if he were sent Embassador to a forraigne Prince. Both speech and behaviour would in this case be rustick, and his salutations such as would onely befit his honest or worship∣full Neighbours. And thus most Prophets, in the descriptions or displayes of Gods attributes, speak of him, if wee looke onely in the vulgar literall sense, at the best but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, scarce obser∣ving that decorum, which an ordinary Courtyer would use to any greater Prince. Yet may we

not think that God did send such Embassadours to his people, or appoint such Orators from him to them, and from them to him, as he had not en∣abled to speake in such manner, as did become both himselfe and them. And surely it is the fault or imperfection, not of the Psalmists or other Prophets, but of their Interpreters, to make them speake of God, only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as wee would do of great men. For even those speeches, which seem most homely, or least observant of Decorū, do fit God incarnate, or God made man, more ex∣actly then the choysest titles that a Secretary of E∣state could use unto a King; more accurately, then a well made garment doth the party, for whom it was made; then the bark doth the tree or the skin the body, which not art, but nature hath provided for their covering. All those speeches of God which some would have to be spoken only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 will come within this latitude. They are either spoken of God made man, or from the time of his birth unto his baptisme, or whilest he was in execution of his propheticall function; or whilest he wea in the forme of a servant, or during the time of his consecration to his ever∣lasting Priesthood, or after he was made both Lord and Christ, that is, after his resurrection and ascention. As for those passages, which con∣cerne the incarnation of God, his circumcision, or other things concerning him betweene his birth and his baptisme, these I shall refer to these par∣ticular Articles. The first instance in this kind after he was annointed to preach the Gospell,

shall be that of the Psalmist Psalm. 89. 8, 9. O Lord God of hosts, who is a strōg Lord like unto thee? or to thy faithfulnesse round about thee? Thou rulest the raging of the sea, when the waves therof arise, thou stillest thē. And againe, Psal. 107. 23. &c. They that go downe to the Sea in ships, that do businesse in great waters, these see the workes of the Lord and his wonders in the deep. For he commandeth and raiseth the stormy winde which lifteth up the waves thereof: they mount up to the heaven, they go downe againe to the depth, their soule is melted because of trouble, they reele to and fro and stagger like a drunken man, and are at their wits end. Then they crye unto the Lord in their trouble, and he bringeth them out of their distresse. He maketh the storme a Calme, so that the waves thereof are still: then are they glad because they be quiet, so he bringeth them to their desired haven. For Majesty or beauty of speech, an heathen perhaps would be ready to compare some descriptions of Virgil, or other Poet, with either or both of these passages. But this is not all nor the principall point to be con∣sidered in the Psalmists displayes of the Divine Majesty either in these or most other Psalmes. For they were not only divine Poets or vates praeterit••rum, but true Prophets of things to come, and did (at least aenigmatically) foretell wonders to be visibly unfolded, and openly revealed in later ages. Masters and teachers they were, not onely of Orthodoxall doctrines, and their morall uses, but of sacred mysteries, such as none but true Prophets could foretell. It was a point of vulgar Catechisme amongst the Jews, that unlesse the

Lord did guide the ship the Pilot labor was but lost; except the Lord did rule the Sea, the Mari∣ners paines were to no purpose. Every son of Iacob according to the flesh did know, and many of thē, upō experiēce of his speciall providence over the Sea, and Seafaring men, would heartily acknow∣ledge, that it was the Lord, not their skill and paines, that brought them to the haven, where they would be. But whatsoever the Psalmists oc∣casion was to pen this Psalme, the holy Ghost, by whose inspiration he tooke occasion to pen it, by whose direction it was inserted into this sa∣cred Canon of Scripture, did intend, that this ac∣knowledgement of Gods experienced favours in times past or present, should be a prophecie for the direction of times to come. And however the Nation of the Jews were for the most part affected, the understanding of the better, and more religious amongst this people was enlight∣ned by the Spirit to foresee, all of them were bound to exact the fulfilling of this prophecie, in a more distinct, remarkable, and exquisite man∣ner, then the Psalmist, or his forefathers, had any experience of. If any man desire to know the time when, with the manner how, it was thus re∣markably fulfilled, let him peruse that Evangeli∣call story Mat. 23. &c. And when he was entred in∣to a ship his Disciples followed him; And behold there arose a great Tempest in the Sea, insomuch that the ship was covered with the waves, but he was asleepe. And his Disciples came to him and awoke him saying, Lord save us, wee perish. And he saith unto them, why

are yee fearefull, O yee of little faith? then he arose and rebuked the windes and the Sea, and there was a great Calme. Or as it is, Mark. 4. 39. And he arose and rebuked the winde, and said unto the Sea, peace, be still; and the winde ceased, and there was a great Calme. He used no ceremony, no instrument, such as Moses, Elias, or other Prophets used in the mi∣racles wrought by their ministery; but layes his command upon them, in token and testimony that he was absolute Lord of both, that very Lord of whom the Psalmist had said, Thou rulest the ra∣ging of the Sea, when the waves arise, thou stillest them: that very Lord unto whom Seafaring men did use to cry in their distresse. There were more passengers at this time with him, spectators of the miracle, and earewitnesses of his words, for as S. Marke tels us, there were also with him other little ships ver. 36. And these other Passen∣gers, not his Disciples, perhaps were those whom the same Evangelist ver. 41. saith, did feare excee∣dingly, and said one to another, What manner of man is this, that even the windes and the sea obey him? His Disciples sure at that time did apprehend him to be more then man, and though they do not expresse so much in words, yet by an im∣plicite or secret instinct, they acknowledge him to be that very God, whom the Psalmist had de¦scribed; otherwise they had not presented their prayers immediately unto him in that forme which S. Mathew relates, Lord save us, we perish, but rather thus, Master pray unto thy God, or, unto thy Father, that we perish not. But he being with

them, though they are not aware of his peculiar, and immediate presence: So that we may con∣clude, that all this was done and said, that the for∣mer Scripture might be fulfilled; and the reason perhaps, why he taxeth them so sharply for want of saith, was not so much for that they feared to perish in such a terrible storme, but that they did not apprehēd, that there was for this time no such occasion to feare, because the forecited pro∣phecies were to be punctually fulfilled by their prayers unto him being visibly present. And for the same reason, it may be, he reprooveth Peter for want of faith, when he walked towards him upon the Sea: for Peter might and ought to have conceived, that his Master was that very Lord and God, which stilleth the raging of the Sea, and that this was the very point of time, where∣in that other prophecy of the Psalmist Psal. 77. 19. was to be remarkably fulfilled. Thy way is in the Sea, and thy path in the great waters, and thy foot∣steps are not knowne; and that he could conduct him as safely over the sea of Tiberias, as he led his people by the hands of Moses and Aaron, through the Red sea. If wee knew the times or occasions of the writing of those Psalmes, or what dayes they were appointed in the ancient Church of the Jews, it would much conduce to this or the like search, how and when they were fulfilled; it may be they were appointed to be read upon those very dayes wherein these mira∣cles were done. That there was to be a second ful∣filling even of those miracles which the Psalmists

celebrate, as being done before, we gather from the Prophet Isa. 43. 15, 16. I am the Lord your ho∣ly one, the Creator of Israel, your King: Thus saith the Lord, which maketh a way in the Sea, and a path in the mighty waters &c. Remember yee not the migh∣ty things, neither consider yee the things of old, Behold I will doe a new thing: Now it shall spring forth, shall yee not know it? I will make a way in the wildernesse, and rivers in the desert. Now this Prophecy of I∣saiah was to bee remarkably fulfilled, when the Lord their Redeemer came to visit them.

2. Amongst other Attributes of the God of Ia∣cob, mentioned by the Psalmist, Psal. 146. these are inserted ver. 7. He giveth food to the hungry, the Lord looseth the Prisoners: The Lord openeth the eyes of the blinde, the Lord raiseth them that are bow∣ed downe. No child of Iacob, which had beene re∣leeved in his hunger and thirst by the hand of men, but was ready in the first place, to thank the Lord God of his Fathers, for his bounty. They knew it was the Lord, which gave men power to gather wealth, that putteth it into the hearts of the rich to releeve the poore. If the liberality of the Princes and Nobles at any time did abound, they knew they were Almoners to the God of Ia∣cob. If any of them being formerly (by law or authority) kept in durance, were set at liberty, they were taught to thank the Lord, more then man, for their deliverance. Him they knew to be Lord of Lords, to have the hearts of Kings in his hands; yet all this was not the only, or the principall use, which the godly and learned a∣mongst

the Israelites made of the Psalmists do∣ctrine. They were taught by their fathers to ex∣pect, that the Lord himselfe would come to feed them with his owne hand, and would set Priso∣ners free vivâ voce, with the words of his owne mouth. That this Lord was to live amongst them, and to converse with them, from the greatest to the least, in more visible manner, then he did with Moses on the Mount or in the wildernesse, at the time appointed for the exact fulfilling of this, and other prophecies, Thou openest thine hand (saith the Psalmist) and satisfiest the desire of every living thing. Psal. 145. 16. Now that Jesus was that Lord, of whom the Psalmist, in these two places last cited, speaketh, was fully testified by the mi∣racles which he wrought, in feeding many thou∣sands with some few loaves, and two small fishes, and in filling so many baskets with the fragments or reliques of that small provision, wherewith he had filled thousands. From these miracles, the people which had seene him doe them, and ta∣sted of his bounty, did rightly inferre, that hee was that Prophet, which was to come into the world, as you may read Iohn 6. 14. and being sup∣posed to be that Prophet, they consequently pre∣sumed, that he was likewise to be the King of Is∣rael; and out of this conceit or presumption, they would have enforced him to be their King, ver. 15. But all these good prenotions of him, as their promised Messias, were drowned in their bellies, which were indeed to them their gods, and these being satisfied their religion was at an end; their

zeale was come unto a period. For as our Savi∣our saith ver. 26. they sought him not because they saw the miracles (which did truly prove him to be that God, which filleth al things living) but because they ate of the loaves, and were filled. And that up∣on condition he would so feed them with mate∣rial food continually, they would have made him King, and have enforced him to undertake this charge, as it is, ver. 15. Who the Psalmist did meane by the hungry, in the forecited Psalme, is certaine, and how the Lord himselfe did feede them, is plaine; but who are literally meant by the Prisoners, or what Prisoners Jesus, during the time of his propheticall function, did unloose or set at libertie, is not so evident from the Evange∣licall story. It is not indeed at the first sight, or according to the rate of the English phrase. But the learned Commentators upon the 61, of Isaiah have well observed that by Prisoners or men shut up, the Hebrews usually understand the deafe, the dumb, the blinde, and the phrase is very proper and elegant. For hearing, as the Philosophers ob∣serve, being the sense of discipline by which man learnes to conceive and speake; deafenesse, where it is naturall, and implanted hath alwayes dumb∣nesse for its consort, and is no other then a close imprisonment of the humane soule. For the grea∣test misery of close imprisonment is, that men so imprisoned can neither open their minds to their dearest friends, nor their dearest friends open their mindes to them: ••heir soules notwithstan∣ding are free to expresse their griefe unto their

keepers. But the soules of men, whose eares have beene shut up from the wombe, can neither re∣ceive any intelligence from others, nor give any significations of their owne thoughts unto their friends, with whom they converse. Yet many soules thus shut up from the womb did Jesus, du∣ring the time of his propheticall function, set free by the breath of his mouth. If he said but Eph∣phata, the prison dores were opened, and the fet∣ters broken. Such as had beene deafe, and dumb from the womb, had their eares unstopped, and the strings wherewith their tongues were holden presently untyed.

3. But the Psalmist added, The Lord opened the eyes of the blinde, and blindenesse is a part likewise of the soules imprisonment, such as before the Psalmists time had received their sight, by helpe of Physick or other secondary meanes, were said (in the language of those good times) to have their eyes opened by the Lord; because unlesse the Lord doe blesse the medicine, the Physitians labour is in vaine. Yet of many blinde men re∣stored to sight by miracle or by the immediate hand of God, we read not in the old Testament. Miracles of this kinde were altogether, or for the most part, reserved till the manifestation of God incarnate, as* 1.61 we gather out of the 35. of Isaiah. Nor could the Pharisees, though they were the greatest Antiquaries amongst the Jews, disprove that blinde mans testimony of whom wee read Iohn 9. 32. Although he•• exposed himselfe to great disadvantage in undertaking an universall

negative; since the world beganne, (saith he) was it not heard, that any man opened the eyes of one that was borne blinde. What then was he bound in consci∣ence to think of Jesus, who had newly opened his eyes, which had beene shut up from the womb? The least he could think of him was, that which in plaine termes he avoucheth against the Phari∣sees, If this man were not of God, he could do nothing. But if no man, since the world beganne, had done the like, why should he not beleeve that this Je∣sus was more then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more then a man sent from God, even God himselfe? Why did he not acknowledge, that the clay, which Iesus made to open his eyes, had beene tempered by the fin∣ger of that God, which had made the earth it selfe of nothing, by whom all things were made, and without whō nothing was made? unto this point of beleefe he came by degrees; and our Saviour from this experiment, begets beleefe in him un∣to the maine point of Christianity, and workes his soule unto confession, that he was the sonne of God. Iesus heard that they had cast him out, and when he had found him, he said not unto him, doest thou beleeve on the Prophet that is to come into the world, on the Messias or King of Israel? but doest thou beleeve on the sonne of God? He answered, who is he, Lord, that I might beleeve on him? And Ie∣sus said unto him, thou hast both seene him, and it is he that talketh with thee. And he said, Lord I beleeve and he worshipped him. Iohn 9. 35, 36, 37, 38. With what worship? with which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only? Doubtlesse with that worship,

which was due only unto God. Thus you see, that Jesus by feeding the hungry with his owne hand, by opening the eares of the deafe with the breath of his mouth, and the eyes of the blinde with his finger, doth prove him to be that very Lord and God, in whose praises that excellent hymne (the 146, Psalme) was written and daily sung by the Iews and Pharisees, although their eyes, because they winked with them, and hated the light, were not open to understand the mea∣ning of it.

4. But were there no other Prisoners, besides the deafe and the blind, w^ch the Psalmist foretells the Lord (in whose praise that Psal. was conceived & sung) would unloose? no other whom Iesus du∣ring the time of his propheticall function did un∣loose? Sure all were prisoners that were bound by Satan, and so bound were most of these lame and diseased, which our Saviour cured, more par∣ticularly that poore woman, mentioned Luke 13. 15, 16. was Satans prisoner, as wee may gather from our Saviours reply unto the ruler of the Sy∣nagogue, whose heart was inflamed with distem∣pered zeale and indignation aswell against our Saviour for healing, as against the people for bringing their sicke to bee healed upon the Sab∣bath day. The Lord then answered him and said, thou Hypocrite doth not each one of you on the Sabbath loose his Oxe or his Asse from his stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, loe these eighteene yeares, be loosed from this bond, on the

Sabbath-day? And when he had said these things, all his adversaries were ashamed, and all the people rejoy∣ced for all the glorious things that were done by him. Luke 13. 15, 16, 17. Not only the cure it selfe, but his manner of working it, manifestly witnes∣seth that he which wrought it, was that Lord, in whose praise the Psalmist conceived that song. For he did not cure her as a messenger sent from God, or as a minister of delegated power or au∣thority, but by word of majestie as Lord and Au∣thor of the health which hee bestowed upon her. Woman saith he, thou art loosed from thine infirmitie. And he laid his hands upon her, and immediatly shee was made straight, and glorified God. Besides the ex∣act correspondence between the Psalmists words, [The Lord raiseth up them that are bowed downe] and the Evangelists description of the party cured and the cure, [as that shee was bowed together, and could in no way lift her selfe up;] there is another point very remarkable in the character or phrase of the Evangelist. For in the beginning of this relation he saith, when Iesus saw her he said unto her: (this was before shee was healed) but when hee relates our Saviours reply unto the Ruler of the Synagogue (after she was healed) he doth not say, Iesus then answered him and said, but the Lord then answered him and said; as if he himselfe had conceived, and would lead us into the same truth that this very fact had sufficiently manife∣sted that Iesus, whom the people tooke for a Pro∣phet, to be that very Lord, of whom that Psalme was literally meant, and in whom this clause of

raising up those that were bowed downe, was at this time, and not before, punctually fulfilled.

For conclusion, I would request the Reader to observe that our Saviours answer unto Iohn Matt. 11. 5. hath as speciall and peculiar refe∣rence unto this 146. Psalme, as it hath unto those places in the 35, and 61 of Isaiah, which have been expounded* 1.62 elsewhere. All three places, but the 35, of Isaiah and this 146, Psalme especially, evi∣dently prove Jesus to be not only the Messias, or him that was to come, but to be the Lord God of Iacob, whose praises this Psalmist and other Pro∣phets sought to set forth.

5. The difference betweene the Evangelists relation, and the Psalmists prediction of Christs miracles Matt. 11. 5. is very little, or (to speake properly,) is no difference, or a difference im∣plying such exact correspondency, as is be∣twixt the character and the letter, or impression which it makes. The verball difference, and re∣all correspondencie is this. The Evangelist from our Saviours mouth in the first place relates the miracles, [tbe blinde receive their sight, and the lame walke, the Lepers are cleansed, and the deafe heare, &c.] and from these particulars makes up this generall principles, [Blessed is he whosoever shall not be offended in me.] The Psalmist contrariwise first sets downe the same principle, and afterwards foretells the miracles, which were to be as so ma∣ny proofes or experiments, whereby this people might know the God of Iacob, when hee should come in person, to make them happy. Happy is he

(saith the Psalmist) that hath the God of Jacob for his help, whose hope is in the Lord his God. Why are they happy which trust in him, or would not be offended in him, when he came unto them? Be∣cause he made heaven and earth, the Sea and all that therein is, which keepeth truth for ever, which exe∣cuteth judgement for the oppressed, which giveth food to the hungry, the Lord looseth the Prisoners, &c. Psal. 146. 5, 6, 7.

6 The summe of all that the Iew or heathen can object against us, for thus interpreting this place, or for adoring Christ Iesus whom they cru∣cified, as the very God here meant by the Psal∣mist, must amount from that generall prohibiti∣on, (as they will interpret it) ver. 3. Put not your trust in Princes nor in the sonne of man, in whom there is no helpe, or no salvation. But yee Christians (will they say) put your trust in the sonne of man, in the sonne of Mary a woman, and therefore trans∣gresse the Psalmists precept. But admitting these words [Put not your trust in Princes &c.] had beene exprest in this universall forme [Put not your trust in any Princes, nor in any sonne of man whomsoever: for there is no help in any of them] Yet such universall rules do usually admit some exception, or an exception of some principall particular. As when it is said, he hath put all things under his feet; it is manifest saith the Apostle 1 Cor. 15. 27. that he is excepted, who put all things under him, though He be more then all things that are put under him. And when our Apostle tells us, that wee must utterly renounce all workes, and

only rely on the mercy of God in Christ: Yet the renouncing of all workes (which is the greatest of all workes) must be excepted from this gene∣rall rule. For he that renounceth this worke can∣not come to Christ, cannot be partaker of Gods mercy in him. And so in this generall prohibition of the Psalmist, put not your trust in Princes, nor in any son of man, that sonne of man must be excepted, who is also more then the sonne of man, more then any Prince, the sonne of God, the Lord God of Israell. In all other Princes, besides this one Prince, who was to raigne for ever, there is no help, no salvation, and because they are voyd of help and salvation, they are uncapable of our con∣fidence; wee may not safely repose our trust in them, or upon them. But I would demand of the Iew, what opinion his Forefathers, in the time of Moses, Samuel, David, and the Prophets, had of their expected Messias? What opinion the seed of Abraham this day living have of the sonne of David, whom they expect shal raigne over them? Was he, in the opinion of their forefathers, to be no more then the sonne of man, though the son of David? If he were to be no more then so, there was no confidence, by the Psalmists rule, to be placed in him; they were not to expect help or salvation from him; he could be but another David, another Sampson, another Ioshuah or Moses. If he were to be but a King on Earth, as many o∣thers have beene before him, though all others, though put together, of much lesse power then they expect he shall be; yet their expectation of

him is fuller fraught with revenge and malice to∣wards others, then with hope of any great good unto themselves, if so he were to be but a mighty Prince or Monarch, not truely God, or if his Kingdome were but of this world, or to be boun∣ded within the sphere of the Moone, for so he might bruise and crush the Nations, as Ioshua the Canaanites, or David his enemies; he could not make all his own followers Kings and Monarchs. Nor could Monarchies or Kingdomes make them happy, on whom he did bestow them; there could be no help or salvation generall either in Prince, or Subject. The more bountifull he were in be∣stowing temporall blessings, wealth, power or ho∣nour upon the seed of Abraham after the flesh, the greater calamity he should bring upon other Nations. How then could he be that promised seed of Abraham in whom all the Nations of the earth were to be blessed? Finally if the ancient Iews (as I think these moderne Iews will not de∣ny) expected help and salvation from their Messi∣as, if they taught their posterity to put trust in this promised seed of Abraham, whensoever he should be revealed, then it is concluded, that their expected Messias was to bee that God of Israel, whom the Psalmist in the 146. Psalme describeth. And this is the fundamentall article of Christian faith, unto the acknowledgement whereof this Lord God of Israel in his good time bring the seed of Abraham after the flesh, and all others which either deny it, or are ignorant of it.

CHAP 22.

That the God of Israel was to become a servant and a subject to humane infirmities, was foretold by the Prophets according to the strictest literall sense.

THough all these Prophecies were punctually fulfilled (according to the strict proprietie of the literall sense) of God incarnate, or whilest he con∣verst with men here on earth, in the forme of a Servant, which is somewhat more, then the forme and essence of a man: yet other prophecies there be, which more punctually referre unto this e∣state in particular, and unto those grievances, which it was impossible for him that was true∣ly God to suffer, unjust for any man to suffer, who was not by estate and condition a true servant in the strictest sense of this word. Now wee read that when Iesus had said to one sick of the Palsey, Bee of good Cheere, thy sins are forgiven thee; the Scribes and Pharisees (who were then present) begun to reason, saying, Who is this, that speaketh blasphemy? who can forgiue sinnes but God alone? Luke 5. 21. And for thus censuring his speech, they presume they had the warrant of God himselfe Esay 43. 25. I, even I, am he that blotteth out thy transgressions for mine owne sake, and will remember thy sinnes no more. It was most true what from this place they col∣lect, to wit, that God alone could forgive sins. But

from the present miracle,* 1.63 and the manner of our Saviours conversation with them here on earth, and their most wicked dealing with him, (had they compared these with the words immedi∣ately precedent in the Prophet) it had beene easy for them to have gathered that he was that only God, which did forgive sinnes. For so the Pro∣phet had said to this people in the person of his only God, Thou hast made me to serve with thy sins, thou hast wearied me with thy iniquities. This in par∣ticular is one of those many places, which even by the Jews confession, could be literally meant of none, but God himselfe, and yet could never be literally and punctually fulfilled or verified, but of God incarnate. For this people did never make God to serve under their sinnes, he was ne∣ver wearied with their iniquities; save only whilest he took the forme of a servant upon him, and did beare their sinnes in the substance of their flesh.

2 Of the same observation is that other place, Esay 63. 9, 10. In all their affliction he was afflicted, and the Angell of his presence saved them: in his love and in his pity he redeemed them, and he bare them, and caryed them all the dayes of old. But they rebelled and vexed his holy Spirit. Therefore he was turned to be their enemie, and he fought against them. And so it is said, that he was grieved forty yeares with that generation, which he had delivered out of Egypt. And both places, were they to be limited only with reference to times past, could not be meant of God otherwise then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or in a metapho∣ricall

sense. But as well that complaint of the Psal∣mist, as this of the Prophet Esay, were not meere∣ly historicall, but propheticall, both to be fulfilled after a more exquisite sense in later ages. For all Gods mercies and loving kindnesse to their Fa∣thers were but as pledges, or talents given by way of earnest, for greater goodnesse, and more tender mercies towards later generations; so they would be thankfull for the former. God, whilest he was onely in the forme of God, could not in strict proprietie of speech be troubled, could not be grieved with compassion, could not be weari∣ed. All those are passions, or accidentall affections, incident only to flesh and bloud, or at least to na∣tures subject to servitude and punishment. But of God in our nature, and forme of a servant, all these patheticall complaints were most exactly accomplished. Who was weake amongst his peo∣ple, and he not weakned by their weakenesse? who amongst them did mourne, and he not mourne with them? who was afflicted in body or soule, and he not partaker of their afflictions? Of all those duties of Christian charitie, or fellow-feeling of others infirmities, practised by his A∣postles, and commended to us by them; he by his practise and conversation, set the most exquisite patterne, more exquisite then any, who was but man, could have set. For he was a man of sor∣rowes and infirmities to beare all our grievan∣ces. He cured no bodily infirmitie (though he cu∣red many) whose griefe (untill the cure was wrought) he did not suffer by exact and perfect

sympathy. And only by the anguish of his soule and spirit, not Israel alone, but all people through∣out the world, whoever found, or hope to finde any, must find rest and comfort to their soules and consciences. Yet all this the wicked posterity of that wicked generation, (whose ingratitude towards the God of their Fathers did minister both matter of complaint and of prophecy to the Prophet Esay, and the Psalmist) no way regarded, but requited all the paines, trouble, and affliction which he had undertaken for their poore bre∣threns bodily good, and the comfort of all their soules, with superaddition of those deadly griefes and sorowes, which by the Romans help they brought upon him. This God of Israel in former times had fought for them, and had conducted them in the form of an Angell, Ioshuah himselfe be∣ing but his deputy, or under Cōmander. But now that they have thus ungratefully requited him for all his loving kindnesse towards their Fathers, whilst he was onely in the forme of God, or did appeare in the garb or figure, not in the sub∣stance of an Angell, and for all the troubles and grievances undertaken by him for their good, whilest he was in the substance of man, and forme of a servant, he at length became their Enemie, and fought against them. For as Visitors, though farre absent, do yet visite by their Commissaries; so this God of Israell, that Jesus whom the Jews had crucified being made King of Kings, and Lord of Lords, did judge Ierusalem, and the Na∣tion of the Iews, by Vespasian and Titus, as by his

deputies. It was he, not they, that in that great warre did overcome them. As they had grieved him more then their Forefathers had done, with whom he was grieved forty yeares in the wilder∣nesse; so they did remaine in the Land of their promised rest, but forty yeares after his death, and so they remained in farre worse case, then their forefathers had done in the wildernesse: and their posterity since have wandred throughout the world, as unwelcome guests, for almost these sixteene hundred yeares.

CHAP. 23.

That God was to visite his Temple after such a visible and personall manner, as the Prophet Ieremy in his name had done.

THe moderne Iew cannot deny that of the Prophet Ieremy chap. 7. ver. 3, 4. &c. to be meant of God alone: nor is he able to shew us how it was, or could be otherwise fulfilled, then of God incar∣nate, or of God in the visible nature and substance of man-comming to visite his Temple: Thus saith the Lord of hosts the God of Israel; Amend your waies and your doings, and I will cause you to dwell in this place. Trust yee not in lying words, saying, The Temple of the Lord, the Temple of the Lord, the Tem∣ple of the Lord are these, And againe ver. 8. Behold, yee trust in lying words, that cannot profit. Will yee

steale,* 1.64 murther, and commit adultery, and sweare falsly and burne incense unto Baal, and walk after other gods, whom yee know not: and come and stand before me in this house which is called by my name, and say, We are delivered to doe all these abominations? Is this house, which is called by my name, become a denne of Robbers in your eyes? Behold even I have seen it, saith the Lord. To have denyed, that God at this time did truly heare what this people said, did truely see what they did, did perfectly understand their secret thoughts, had beene an errour much gros∣ser, and more dangerous, then the errour of the Anthropomorphitae, that is, of such as imagined God by nature to have eyes, eares, and heart like man. For that was but an heresie or transformation of the Deity; the other was Epicurisme, the worst and grossest errour wherewith the very heathen or Infidels were possest. And so the Psalmist de∣scribeth it, Psal. 94. 7. Yet they say, the Lord shall not see, neither shall the God of Iacob regard it. Vn∣derstand yee brutish among the people, and yee fooles when will yee be wise? He that planted the eare, shall he not heare? he that formed the eye, shall he not see? &c.

2. Sight and hearing were, in those times, as truly attributed to God, as now they can be: yet in a generall or transcendent, not so exquisite, so proper, and formall a sense, as the patheticall ex∣pression, which the Prophet there used, doth li∣terally imply. Behold, even I have seene it, saith the Lord. For certainely that implies a great deale more, then by ordinary Catechismes, or dome∣stique

instructions, they could have learned: thus much at the least; that the Lord God himselfe, who sent the Prophet to deliver this message, The Lord God of Israel, who neither slumbreth nor sleepeth, would watch his oportunity, unlesse they did amend these misdemenors, to visit them and his temple, not by a Prophet or deputed Commissary, but in person, and after as evident and visible a manner to flesh and blood, as the Prophet had done, but with farre greater power. The Prophet had only meere spirituall power to protest against them, no coërcive authority to punish the delinquents, or to banish these abuses out of the Temple: This case was reserved unto the Lord himselfe, and was put in execution by him oftner then once, as I take it, at two severall Passeovers. For so we read Iohn 2. 13. &c. And the Iews Passeover was at hand, and Iesus went up to Ierusalem, and found in the Temple those that sold Ox∣en, and sheep, and Doves, and the changers of money sitting. And when he had made a scourge of small cordes he drove them all out of the Temple, and the sheep and the Oxen; and powred out the changers money, and o∣verthrew the Tables, and said unto them that sold Doves; Take these things hence, make not my Fathers house an house of Merchandise. This was done, I take it, at the first Passeover after his baptisme, but hee exercised the same power with greater authority at his last comming to Jerusalem in triumph, so we read Matt. 21. 12, 13. And Iesus went into the Temple of God, and cast out all them, that sold and bought in the Temple, and overthrew the

tables of the money changers, and the seats of them that sold Doves; and said unto them, it is written, My house shall be called the house of prayer: but yee have made it a denne of theeves. It is to me remarkable, that this Evangelist saith, he went into the Tem∣ple of God: and yet when hee relates the very words which he then used, he saith not, as in the former place of S. Iohn he did; It is written, my fa∣thers house shall be called an house of prayer; but My house shall be called the house of prayer, yet yee have made it a denne of theeves. And both S. Marke and S. Luke retaine the very same character of speech: Iesus saith he, went into the Temple, &c. and would not suffer, that any man should cary any vessell through the Temple, (an abuse for which Ieremie had de∣nounced Gods judgement against their fore-fa∣thers:) and he taught, saying unto them, Is it not written, my house shall be called of all Nations the house of prayer: but yee have made it a denne of theeves? &c. Mark 11. 15, 16, 17. The like is Luke 19. 46. Both by his speech, and by the extraordina∣ry exercise of his more then royall authoritie, he gave them evidently to understand, so they would have beene taught by him, that hee was that very Lord, that very God of Israel, unto whom that house had beene dedicated, that Lord which had sent his Prophet Ieremy, to dehort their forefathers from polluting the Temple, as now their posterity doe. And if we consider the usu∣all condition, or stubborne temper of Church tra∣ding men, and the strong back which long conti∣nuance of this plausible custome of making pro∣vision

for sacrifices in the temple, had given un∣to that sharp edge, which the opportunity of this great and solemne feast had set upon their won∣ted desires of gaine; it is not imaginable, that so many men would so quickly have quit their seats of merchandize, for the lash of any one mans hand unlesse it had been withall the very hand of God: not credible that all the eyes in the world besides could have blencht them in their wonted course, unlesse they had bin eyed & looked upon, by the very eyes of God himselfe, of that God who was chiefe Lord of the Temple. For so the eyes of Christ, as we Christians beleeve and know, were as truly the eyes of God, as the Prophet Ieremies eyes were his owne, and that whilest he saw and looked upon those abuses of the temple with hu∣mane eyes, yet he saw them with the eyes of God in as strict and exquisite a sense, as Ieremy had seen them with the eyes of man.

3. The contents of this text are a prediction, or presignification, of that rank and nature, which hath beene before deciphered in the generall, that is, a prediction typically propheticall; such as that of the Psalmist, The stone which the builders refused, is become the chiefe stone in the corner. Or that which in the literall or historicall sense did respect the Paschall Lamb. [Not a bone of it shall be broken.] For the Prophet Ieremy did by expresse words foretell, and by matter of fact foreshadow, that which afterwards was most exactly accom∣plished. He was persecuted by that generation wherein he lived, for the delivery of that message

Chap. 7. ver. 12, 13, 14. But goe yee now into my place which was in Shiloh, where I set my name at the first, and see what I did to it, for the wickednesse of my people Israel. And now, because yee have done all these works, saith the Lord, and I speake unto you, rising up early, and speaking, but yee heard not; and I called you, but yee answered not: therefore will I doe unto this house, which is called by my name, wherein yee trust, and unto the place which I gave to you, and to your fathers, as I have done to Shiloh. The same message was delivered by him, many yeares after this time, by the expresse commandement of the Lord, chap. 26. ver. 4, 5, 6. And thou shalt say unto them, Thus saith the Lord, if yee will not hearken to me, to walk in my Law which I have set before you to hearken to the words of my servants the Prophets, whom I sent unto you, both rising up early, and sending them (but yee have not hearkened:) then will I make this house like Shiloh, and will make this citie a curse to all the nations of the earth. His persecution for this delivery of his message from the Lord, is upon sacred record, ver. 8, 9. Now it came to passe when Ieremiah had made an end of speaking all that the Lord had commanded him to speak unto all the peo∣ple, that the Priests and the Prophets and all the peo∣ple tooke him, saying, Thou shalt surely die: why hast thou prophecited in the name of the Lord saying? This house shall be like Shiloh, &c. The last generation of the Jews, with whom our Saviour conversed in as visible and familiar manner, as Ieremy had done with their forefathers, did charge him first, and afterwards his Martyr S. Stephen, with capi∣tall

blasphemy, for saying, the Temple then stan∣ding should be destroyed. The accusation of our Saviour for these words (conceived to be uttered by him) you have Mat. 26. 60, 61. Yea though many false witnesses came, yet found they none. At the last came two false witnesses and said, this fellow said, I am able to destroy the Temple of God, and build it in three dayes. Or, as S. Mark hath the same accusa∣tion, Chap. 14. ver. 57, 58, 59. And there arose certaine, and bare false witnesse against him, saying, We have heard him say, I will destroy this Temple that is made with hands, and within three dayes I will build another made without hands. But neither so did their witnesse agree together. If they had agreed, or come home to the interrogatories proposed, he had dyed (if they had had the power of death) for saying the very same words in effect, for which their forefathers threatned Ieremy with death. The same practise you have reiterated a∣gainst S. Stephen, Acts 6. ver. 12, 13. And they stirred up the people, and the Elders and the Scribes, and came upon him, and caught him, and brought him to the Councill, and set up false witnesses, which said, this man ceaseth not to speake blasphemous words against this holy place, and the Law. For wee have heard him say, that this Iesus of Nazareth shal destroy this place, and shall change the customes which Moses delivered us. Whether S. Stephen said thus or no, I will not dispute, but most probable it is, that he did never say this in expresse termes, because the Text saith, They set up false witnesses against him. However, these false witnesses against S. Stephen.

did truly prophecy as Cataphas did. For Jesus be∣ing made Christ, did destroy the Temple by the Romanes, and abrogated the ceremonies given by Moses, because they had made up the measure of their forefathers sinnes, who persecuted Ieremy for saying no more, in effect, then they laid to S. Stephens charge. And that which Ieremy threatned, was in part fulfilled not long after his persecution and imprisonment. For Sion became like Shiloh, a desolate place and forsaken of God for a long time; yet reedified againe within the age or ge∣neration then living: so was not Shiloh untill this day. Nor hath Jerusalem or Sion been restored, since they forsook the Lord God of their Fathers, when he came to visit his Temple, as Ieremy had done, and to be annointed King over Sion.

4. All that I have to adde unto the former te∣stimony, Ier. 7. is this; that our Saviour, at this time of his consecration, or whilest he was a King or Priest in fieri only, did give some documents of his royall power, or just chalenge to his right over Judah and Jerusalem, in a more special man∣ner, then at any time before hee had done. For wee doe not reade, that he did take upon him to judge betweene party and party in matters tem∣porall, nor to dispose of the goods or possessions, whether of Jews or of Gentiles, save once, when he gave the Legion of Devills leave to enter in∣to the heard of Swine, and to cary them head∣long into the Sea. And this hee did immediatly after he had manifested himselfe to be God, by commanding the winde and the water, as was

before declared. Before this time he might have said more truly then Samuel did, whose Oxe or Asse have I taken? Yet now when he came to vi∣sit his Temple, he gave his Disciples Commission more then royall, to take an Asse and her colt for his service, to ride on them in triumph (as the Prophet Zachary had foretold) unto Jerusalem and to Sion. And this he did jure dominii, by right of Dominion. The tenour of the Commission, and the execution of it, you have distinctly set downe, Matt. 21. 1, 2, 3. And when they drew nigh unto Ierusalem, and were come to Bethphage unto the Mount of Olives, thou sent Iesus two Disciples, say∣ing unto them. Goe into the village over against you, and straight way yee shall finde an Asse tyed, and a colt with her; loose them, and bring them to me. And if any man say ought unto you, yee shall say, The Lord hath need of them: and straightway he will send them. And S. Mark tells us, Chap. 11. ver. 5. And certain of them that stood there, said unto them, What doe yee loosing the colt? And they said unto them, even as Ie∣sus had commanded; and they let them goe.

5. This manner of his comming to Jerusalem, his powerfull visitation of the Temple immedi∣atly upon it, and the Inscription which Pilate made on his Crosse, some foure dayes after, with other remarkable circumstances of the story or journall of that sacred weeke, be a pregnant testi∣mony, that this Iesus of Nazareth, whom wee a∣dore, was that King of the Iews and of Sion, whose comming Zacharias had so long before foretold. But it is not so apparent out of his

forecited prophecy, either that this King of ••••on was the God of Sion, or that the God of Sion, and of Israel, was to be made King of both. For in that he was God, he was the King not of Israel or Iu∣dea only, but of all the earth, God over all from everlasting to everlasting by right of Creation. The next point then in question betwixt the Iew and us, is this; Whether it may be conclu∣dently proved from the literall sense of those O∣racles which they adore, that he, who was the God of Sion, and of Israel, from everlasting to e∣verlasting, were to be made King of Sion in later times, or after the gift of Prophecy did cease in Iudea and Ierusalem.

CHAP. 24.* 1.65

That the God of Israel was to be made King, and to raigne not over Israel only, but over the Nations in a more peculiar manner than in former ages he had done.

WEre there no other part or volume of the Old Testament left, besides the booke of Psalmes; the testimonies conteyned in it, which according to the literall sense will abundantly in∣duce this conclusion, are for number more, and more punctuall, then all the testimonies which the Jew can bring out of all other Scriptures, that they were to have a Messias, or sonne of David,

whose throne was to be exalted above the throne of David or of Salomon. Or if this booke of Psalmes were the only booke, whereby both Jews and Christians were to be regulated in points of faith, this booke alone would condemne both, of such folly and sluggishnesse of heart, as Christ our God and Saviour upbraydeth those two Dis∣ciples with; Luke 24. 26, &c. Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses, and all the Prophets, he ex∣pounded to them, in all the Scriptures, the things con∣cerning himselfe. He did then enter into his glory, when he was made a King of glory: and such a King he was not made, untill he had endured an harder servitude, or condition of life more mise∣rable to flesh and blood, then Israel had done in Aegypt, or then any of the Prophets, whether Psalmists or others, had undergone. Of this ser∣vitude or hard condition of life, which was pre∣figured by matters of fact, in most of his Prophets, and in all those Psalmists, and foretold in all those Psalmes, which contayne matter of complaint, or imploration of release from oppression, in its proper place. Wee are now briefely to peruse some of those Psalmes, which according to the literall sense, imply the exaltation of the God of Israel, or of Sion, to be the King of Israel or of Sion & for this view it would much availe, if we knew, who were the Authors of such Psalmes, and upon what occasion they were penned.

2 The Author of the seaventh Psalme was David himselfe, and no other, as the inscription

and occasion of his complaints, therein mentio∣ned, do manifest. The complaints he tenders im∣mediately unto God, and yet this God, who was to be awaked, was to returne to his throne on high. Arise O Lord (saith he ver. 6.) in thine anger, lift up thy selfe, because of the rage of mine enemies, and awake for me to the judgement that thou hast com∣maunded: so shall the Congregation of the people com∣passe thee about; for their sakes therefore returne thou on high. The Lord shall judge the people. Iudge me O Lord according to my righteousnesse, and according to mine integrity that is in me. He that is to arise, was certainely layd downe, and he that is to a∣wake, was for the time asleep; and he that was to returne on high, was questionlesse descended from the highnesse of his throne. Nor are these speeches to be considered 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more then that judgement of the people, which he implores of God. I dare not affirme, that the 47. Psalme was penned or conceived by David himselfe, yet authenticke and Canonicall among the Iewes. Now the whole current of that Psalme containes a generall acclamation, or gratulatory hymne of God the Lord, who was to be made King. O clap your hands (all yee people) shout unto God with the voice of triumph. For the Lord most high is terrible: he is a great King over all the earth. He shall subdue the people under us, and the Nations under our feet. He shall chuse 〈◊〉〈◊〉 inheritance for us, the excellency of Iacob whom he loued. Some passages in this Psalme had their literall verification in the practise of this people, at such solemne feasts as this Psalme

was appointed to be sung. For they did then ex∣hibit such joyfull acclamations, as are here cha∣ractered, and exalt the name of the Lord, by hymnes of praise and thanksgiving. But both songs and ditties, the gestures of both Priests and people which sung them, did foresignifie matter of more universall triumphant joy, to be com∣municated to all Nations, when God should be∣come such a gratious King over them, as he had beene over the seed of Abraham, ver. 7, and 8. For God is the King of all the earth, sing yee praises with understanding. God raigneth over the Heathen: God sitteth upon the throne of his holinesse. Was it the chiefe matter of this publique joy, that God should subdue the Nations under the feete of Ia∣cobs posteritie? This had been rather cause of sor∣row to the heathen Nations, then any just cause of cōfort to the Iew, if these words (according to the literall) did import a temporall or civill sub∣jection of the Nations by conquest of sword. Nor doth the originall word import any such thing, but a voluntary subjection or submission wrought by faire and gentle perswasion. And by the un∣questionable meaning of the very letter; the Na∣tions were to rejoyce, in that they were to be thus subdued, not to the whole Nation of the Iews, but to the inheritance which God had cho∣sen for them, or to the excellency of Iacob whom he loved. And these (as Theodores rightly observes) were the Apostles and Disciples, whom God had chosen out of the Iewish Nation. These indeed have brought not our bodies, but our soules and

consciences, under subjection to the yoake of Christ; who was the God whom the Psalmist therefore prophecied should be very highly ex∣alted, not by ascending of the Ark into Mount Sion, nor by propagation of his Kingdome, or gayning a greater multitude of subjects here on earth, then he had whilst the Jews only were his chosen people; but by erecting a new throne and Kingdome in the highest Heavens, where now he dwelleth, and executeth the royall judicature which he before did in the Tabernacle or in the Temple: there he had a visible throne, and a vi∣sible mercy seate, but there his presence was not alwaies visible, nor visible at any time but in type or figure. And if wee may beleeve the later Iewish Doctors, when they speake unwittingly for us against themselves, that solemne festivall wherein this triumphant song was publiquely sung, was first instituted, and afterwards continu∣ed, as an anniversary memoriall of the dedicati∣on of the Temple,a 1.66 or for bringing the Ark into it: and that was as much as the inthronizati∣on of the God of Israel, as peculiar King and Lord of Sion. But they themselves do grant, that this very Psalme was not only a triumphall memori∣all of what was past, but withall propheticall, and to bee fulfilled in the dayes of their expected Messias. And so we Christians see it now exactly fulfilled, according both to the mysticall and to the punctuall literall sense, in Christ Iesus their Messias (though they acknowledge him not) now sitting at the right hand of God, and designed to

be the supreme Iudge, not of the Iews only but of all the world, of quick and dead.

3 That the God of Israel was to become King of all the world, to be crowned with Maje∣stie and glory, was to judge the world after ano∣ther manner then from the beginning of it, or at that time, when these late cited hymnes were consecrated to his praise, had been experienced; many other Psalmes do so punctually import, that without this supposition, or this interpreta∣tion of them, they can have neither any true lite∣rall meaning, nor conteyne any remarkable truth worthy the note of Selah, which is often inserted in Psalmes of this kind. The Lord (saith the Au∣thor of the 93. Psalme) reigneth; he is cloathed with maiesty. The Lord is cloathed with strength, where∣with he hath girded himselfe. He was to be thus cloathed, thus girded with strength, not as God, but as King. The world also is stablished; that it can∣not be moved. Thy throne is established 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of old, â tunc, from then, that is, from the time where∣in he was thus to raigne, and thus to be cloathed with Majesty. And by this establishing of his throne, the world was to be established after a∣nother manner then it had beene. He himselfe indeed (as it followeth in the same verse) was from eternitie. So was not the throne or King∣dome which the Psalmist there doth not only describe but prophecy of; [his throne is an ever∣lasting throne] yet everlasting (as we say) à parte pòst, from the time it was established, not from eternitie: and so is the kingdome here meant. And

Psalme 96. 10. &c. Say among the Heathen, that the Lord raigneth, the world also shall be established, that it shall not be moved: he shall judge the people righte∣ously. Let the heavens rejoyce, and let the earth be glad, let the sea roare, and the fulnesse thereof: Let the Feilds be joyfull, and all that is therein, then shall all the trees of the wood rejoyce before the Lord: for he commeth, for he commeth to judge the earth, he shall judge the world with righteousnesse, and the people with his truth. All these are characters of times future; and that joyfulnesse of the fields and all that is in them, &c. which the Prophet mentions, is (I take it) no other then the fulfilling or satisfying of the earnest expectation of the Creature, wayting for the manifestation of the sonnes of God. Rom. 8. 19.

That of the Psalmist, Psal. 97. 1. fals under the same line of observation: The Lord reigneth, let the earth rejoyce, let the multitude of the Isles rejoyce. This literally implies, that the earth, whether ge∣nerally taken, or restrained to the Land of Jewry, should have better cause to rejoyce, and the mul∣titude of the Iles new occasions of greater glad∣nesse, then in former times they had knowne. When then was this new matter of joy and glad∣nesse, there promised to all the earth and her in∣habitants, to begin to beare date, or bee in esse? From that point of time, wherein the Lord be∣gan to raigne after another manner, then before he had done. The raigne of the Lord over all the earth, and over all the Ilands of the earth (if wee consider him only as God) was from the begin∣ning of the world, and so shall continue without

change or alteration World without end. The raigne of the Lord then, in this place foretold, must be the raigne of God incarnate, or of Gods being made King. And those holy men of God which thus speake, did by the spirit of prophecie foresee those dayes which Abraham saw and re∣joyced to see. Now the beginning of these joyfull dayes; was from the time wherein the Lord did loose the Prisoners, did deale his bread unto the hun∣gry, did open the eyes of the blinde, and raysed them, that were bowed downe, with his owne hands, or with his owne voice. For so the Author of the 146. Psalme (a little before paraphrased) doth conclude that admirable 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or triumphant song of the God of Israel; The Lord shall raigne for ever, even thy God O Sion unto all generations. All the former workes of mercy and piety towards miserable men, were but praeludia or portending documents of his future raigne, or oecumenicall Kingdome shortly after to be established.

CHAP. 25.* 1.67

That the former Testimonies do concludently inferre a pluralitie of persons in the unitie of the Godhead: and that God in the person of the sonne was to be in∣carnate, and to be made Lord and King.

BUt if the Lord God of Israel were to serve under the sins of this people, or to bee made a servant for their sinnes; if he were to be annointed King not over them only, but over all the earth besides; it will bee demanded, unto whom he was to be a servant, and who (after this his service,) was to make or Crowne him King? Surely, being God, he was not to be a servant un∣to man or Angell: if he that was God must be a servant, he must be a servant to him who is, and truly was, God. If he that was truly God, were to be annointed King, and to be enthronized hee must be annointed by him alone, who was as tru∣ly God. These considerations enforce us, and when God shall give them hearts to take these and the like into serious consideration, will per∣swade the Jews, that however the God of Israel be one, yet in this unity of the Godhead; or di∣vine Majestie, they and wee must acknowledge more then an unity or identity of persons. What it is to be a person, and what manner of distincti∣on is betweene the persons in the blessed Trinity, are points which I never had minde to dispute

More Scholarum, since I first knew the Schooles, or bent my studies to know Christ; but was al∣wayes ready to admire, what I knew not to ex∣presse.

Nor could I ever well understand the language of such as thought themselves able to instampe these high mysteries with Scholastick formes of words, but have taken more delight and comfort, for these thirtie yeares and more, in rehearsing daily, (as I am bound by oath evening and mor∣ning) the Collect appointed by our Church for Trinity sunday, with the Hymne annexed unto it in the ancient liturgies; then in all the varietie, whether of Schoolemen, or of such polite writers as seeke to adorne and beautifie their ruder ex∣pressions of this great mystery. And, I have* 1.68 in∣gaged my selfe not to meddle with this point un∣till (by Gods assistance) I have finished the rest of these Comments; and then, by way of medita∣tion or devotions only. Thus much notwithstan∣ding, the former considerations, and the very fundamental grounds of true Christianity inforce us to grant; that in the divine nature, though most indivisibly one, there is an eminent ideall paterne of such a distinction as we call betweene party and party; a capacity to give, & a capacity to receive; a capacity to demand, and a capacity to satisfie: Capacities sufficiently different for the exercise of justice and love, not ad extra only, but within the divine nature it selfe. If there were but one party, or person in the divine nature, the remission of mens sinnes without satisfaction had beene

more proper and pertinent, then remitting of them upon satisfaction. For one and the selfe same party to demand satisfaction of himselfe, and to make it to himselfe (especially by way of punishment or disgracefull affliction) is so uncon∣ceivable to reason it selfe, that it is altogether un∣capable of admiration to reason sanctified, or en∣lightned by grace.

2. But this is that which some moderne here∣tiques labour to prove; to wit, That God did not exact satisfaction for our sinnes of our Saviour Christ Iesus; that it had beene exact cruelty in God to have laid the burthen of all our sinnes up∣on him, who knew no sinne. But how then is Christ said to have taken away our sinnes? God, (say these man) did freely remit them without satisfaction, and Christ did take them away, by setting us a paterne of holinesse; and of patience in affliction; That is, in such sort as a Physitian might be said to have taken away an epidemicall disease, by prescribing a recipe, which every one after might make for himselfe, and be his owne Apothecary. Briefly, they thinke that God can∣not be excused from cruelty, but by denying all true and proper satisfaction made to him by Christ. But it is an oversight usually incident to men enclouded in grosser errours, to object that unto their Adversaries, as an inconvenience or ab∣surd consequence, which is such only according to the objecters owne tenets, but most true and consonant to their principles whom they op∣pugne, if these might be taken into due conside∣ration.

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Thus some greate Clearks in the Romish Church (but none of their wisest men) object a∣gainst us, that we make God a Ty••an•• by teaching that he hath given us a Law which is impossible for us to fulfill. The objection is unanswerable, according to their principles, who teach, that a man cannot be justified or absolved from the sen∣tence of death denounced by the Law, without perfect inherent righteousnesse or fulfilling of the Law: But the same objection no way toucheth us; who teach, that albeit we must still be doing that which is good, yet after we have done all we can (suppose much better then either they or we doe) we must still deny our selves, and renounce not the works which we have not done, but the good works we have done, and wholly relie upon the mercies of God in Christ, who once for all suffered for our sinnes, and daily absolves us from them, so oft as in sincerity of heart wee confesse our sinnes, and implore his propititation for them. Unlesse we knew the fulfilling of the Law, whe∣ther by habituall or actuall righteousnesse, or by doing those things which wee ought to doe, or leaving those things undone which we ought not to doe, to be impossible for us in this life; our re∣liance on God in Christ could not be so firme, or so perpetually constant, as the doctrine of our Church, (so it be rightly imbraced,) will make it.

3. The Socinians wand••r in the like, but much grosser, ••••st of errours, wounding one another whilest they shoot at us, who are sufficiently ar∣med against their poysoned arrowes by the ar∣mour

of God on the right hand & on the left, to wit, the distinction of persons in the blessed Tri∣nity. Indeed, were there but one party or capacity in the divine nature, which were the only party or person offended; their arguments for remission of sinnes after their way would conclude against us, who presse a necessity or convenience of satisfa∣ction unto God. But their strongest Arguments fall either wide, or short, of all such as maintaine this distinction of parties, or persons in the di∣vine nature. For if the sonne of God, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, were truely God from eternity, and remained God after man did make himselfe the servant of Satan; he might, without wrong to any man, to any party, without wrong to himselfe (for volenti non sit injuria) voluntarily take the forme of a ser∣vant upon him, and in that forme, or low condi∣tion of man, make perfect satisfaction per translati∣onem paenae, for all our debts, for all our sinnes; and our debts being fully paid, restore us to the liber∣ty and priviledge of the sonnes of God. He both might and did truly purchase that peculiar domi∣nion over us, which he hath over all men, an ab∣solute dominion of punishing all Gods ungraci∣ous, and of crowning all his thankfull and faith∣full servants. This dominion, as it is peculiar to Christ, was purchased by true and reall satisfacti∣on made unto God.

4. But what it was for Christ, the sonne of God, to take upon him the forme of a servant, or wher∣in this condition or forme of a servant did pro∣perly consist, are points which neither the Arian

nor the Socinian did ever take into serious con∣sideration. If the Socinian would yet doe so, he might clearely see that his former objections could not reach us, but must rebound upon him∣selfe. For the man Christ Jesus, being so just a man, as we beleeve, and he grants he was, unlesse he had been more then man, truly God, and tru∣ly a servant withall, it could not have stood with the goodnesse of God, nor with any rule of justice divine or humane, either to have punished him for our sakes, as we say God did, or to have suffe∣red him to undergoe such hard and cruell usage at the hands of wicked and sinfull men, as the So∣cinians confesse he did undergo; without mur∣muring or complaint. But this is a point which cannot be orderly handled, untill we come to the death and passion of our Lord and Saviour, which was the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or period (rather,) of his servitude, or of being in the forme of a servant, which was the Basis of his humiliation. And albeit I purpose not in that place to dispute, whether God could possibly have freely remitted our sinnes without any satisfaction (a question to which no wise men will take upon them to give a peremptory an∣swer, whether negative or affirmative:) yet I shall by Gods assistance, there make it cleare, that no other meanes of manner of remitting out sinnes, of absolving or justifying us, or of bringing us to glory, which either the Socinian, or the wit of man can imagine, could have been so admirable to sober capacities, as that way and manner which the Scripture plainly teacheth, and that in briefe is this.

5. The divine nature, in the person of the Fa∣ther, requires satisfaction for the transgressions of man against the eternall Law and unchangea∣ble rule of goodnesse, or those positive Lawes which he had given in speciall to man. The same divine nature in the person of the sonne, under∣tooke to make satisfaction for us, in taking our nature upon him, and Hee having by right of consanguinity, the authority and power of redee∣ming us; the same divine nature in the person of the holy Ghost doth approve, and seale this hap∣py and ever blessed compromise. This ineffable accord betweene the divine persons in the unity of the Godhead, concerning the great worke of mans redemption, is most exactly parallel to that accord, which some of the Ancient have excel∣lently observed betwixt them in that work of creation, as hath beene before expressed in that article. Not to repeat, nor to adde to that which was there delivered, but to continue these present discussions concerning the eternity and person of the sonne of God.

6. Some there have beene, and are, who gran∣ting all that wee have said, or can desire to bee granted, concerning the incarnation of God, or Trinity of persons in the unity of the Godhead, further demand; why God rather in the person of the sonne, then in the person of the father, or of the holy Ghost should bee incarnate or made flesh? But might not these men (some perhaps will say) as well have demanded, why God the Father did make the world rather by the sonne

then by himselfe, or by the holy Ghost? Or why this title of Him, by whom all thing were made, should be peculiar to God the sonne? And to this question, it would be a satisfactory answer to say, that we must believe that the world was so made because the Scripture, which is the only rule and guide of faith, doth so instruct us; or because the persons of the blessed Trinity (for reasons best knowne unto themselves alone) would have it to be so, and so to be written. But many arguments there be well observed by the ancient, and better explicated by moderne Divines, (some of whose works are extant in print, others worthy of the presse) unto which I shall be as farre from adding as from detracting. These reasons alone abun∣dantly satisfie all the desires, which I ever had to be informed in this point. First, seeing the bles∣sed Trinity was pleased to have satisfaction made for the sinnes of mankinde, and by this satisfacti∣on to exhibit an exquisite paterne of justice and equitie: Secondly, seeing mans sinne did especi∣ally consist in rebellion; the satisfaction was (ac∣cording to the rule or paterne of equitie and ju∣stice) to be made by most exquisite obedience. Now the most exquisite obedience that can bee performed, is from a sonne unto his father, or from a servant unto his Lord. Hence it pleased the eternall wisedome, and sonne of God, to take not the nature of man only, but the forme of a ser∣vant (for a while) upon him, to make the most perfect and abundant satisfaction, by the most ex∣quisite obedience of which both the state of a

sonne, and condition of a servant was capable.

7. The stone of offence, whereat the Socini∣ans (who account themselves good Christians, and doe not deny Christ to be the Sonne of God) doe so much stumble, is in part the very same with the prejudice which the Arians had of the orthodoxall truth; whose breach or disruption in the Canon of the ancient Catholique faith, the first Nicene Councill sought to repaire, not by addition or superstruction of any new Articles of beleife, but by a gentle diduction or dilatation of that sense, which was included in the Apostles Creed, or in the ancient rule of faith. I beleeve in one God, &c, and in one Lord Iesus Christ, the only begotten sonne of God, begotten of his father before all worlds, and againe, very God of very God, begotten not made, being of the same substance with the Father, &c. It is not improbable, that the Arians and their followers might take offence, or pick a quarell, at this Title [of being the only begotten son of God before all worlds] the rather, because some of the most ancient, and not a few middle-age writers do seek to groūd this article upō that di∣vine oracle, Ps. 2. Thou art my son, this day have I be∣gotten thee▪ as if hodiè in that place did not literal∣ly and punctually referre to any peremptory day or time circumscriptible by remarkable circum∣stances, or notable historicall events, but were put for bodiè aeternitatis, which implyes no time, but an indivisible interminable duration. And if the allegation were true in this sense, there could be no question betweene professors of Christianity

about the eternall generation of Christ Jesus, as he is the sonne of God. But so it often falls out, that some one impertinent allegation, or weake proofe, being too much stood upon, doth provoke or embolden such men, qui ita veritatem amant, ut velint esse vera quaecun{que} amant, to deny the gene∣rall truth, for whose confirmation weake and im∣pertinent proofes are brought; albeit the same truth might be most strongly prooved from ma∣ny other irrefragable testimonies of Scripture. That the Psalmist Psal. 2. speakes of our Saviours resurrection from the grave, is most cleare from the Apostles testimonie; and in what sense it was fulfilled, whether in the literall onely, or in the mysticall, or in both; whether according to the plaine literall sense, it tooke aswell retrò as antè, or have any especiall reference to what is past, shall, by Gods assistance, be discussed in the ex∣plitation of that great Article. I dare not in this place, use the former authority, to proove the e∣ternall generation of the sonne of God.

8 That hee should bee [the onely begotten Sonne of God] otherwise then by his begetting from the dead unto glory and immortalitie; or that he should be so before the World (from all eternity) may seeme to imply a contradiction in terminis. For the Father must be before the sonne, unlesse we take these termes, as termes meerely relative, not as importing any substance or per∣sons. All termes meerely relative quà tales are simul naturâ, coaevall for standing. Abraham, though an ancient man, was not Isaacs Father, before

Isaac was his sonne. But if wee respect the per∣sons, or substances betwixt whom such relations stand, the person of the Father is alwaies before the person of the sonne, according to precedence of time; or if we consider not the persons or sub∣stances, but that which they call proximum funda∣mentum relationis, that act or operation, from which such relations do immediately result; so it is true that generans est prior generato, Begetting or to beget hath priority or precedencis (though not of time yet of nature) of being begotten. But if the Sonne of God be coeternall to his Father, there can be no place for either of these precedencies or priorities, nor for any thing truely proportionable to them, seeing in eternitie there is nihil prius, nihil poste∣rius, no prioritie, no succession. How then can Christ Jesus be conceived to be the onely sonne of God, begotten of his father before all worlds, if to be before all worlds, be as much as to bee from all eternitie, or in eternitie? To this wee answer, that where the truth of the matter is un∣questionable; men soberly minded should not wrangle about the strict proprietie of words; e∣specially in mysteries whose comprehension far surpasseth mans capacitie, and are even to blessed Angels ineffable, or unexpressible in any punctu∣all or proper phrase. The truth which the Nicen Fathers sought to establish, was this; that Christ Jesus was not made the Sonne of God before all worlds, but was the sonne of God, very God of very God, from all eternitie, coeternall, and coe∣quall to his Father. For so they expresse them∣selves

[Hee was begotten and not made] The man∣ner of his eternall generation or begetting, they seeme to resemble to the generation or pro∣duction of light. For so they say, light of light, ve∣ry God of very God, &c. Now that light which the splendid body of the sunne diffuseth through the ayre (but especially through caelestiall bodies) is coevall with its Fountaine, which produceth or begetteth it. For it was never held a solecisme, to call Lumen filiam lucis, to say light is the daughter of the sunne. But however it shall please men to expresse the manner of the Sonne of Gods Eter∣nall generation; the former inductions, that Peter est prior filio naturâ et tempore, that the person or sub∣stance of the Father hath alwayes precedency both of time and nature in respect of the person and sub∣stance of the sonne, or that generans is prius naturâ generato, to beget hath alwayes precedence of nature, (though not of time) of being begotten, are true onely in temporall generations, or successi∣ons. All men, and other generable creatures since the world began have beene moratall de facto. The first man was but conditionally immortall. And albeit he might have lived for ever, yet had he a beginning of life in time; and so were his sons or successors to have; albeit they had been borne im∣mortall, or both borne and begotten before he did subject himselfe and them to mortality, by sinne. If immortall creatures could have sonnes or successors by nature, they were to be immortall by nature: otherwise they should be a kind of monsters, or an equivocall brood. If then he who

possesseth eternitie, have a true and proper sonne [which the word only begotten implyes] after what manner soever he be his son, (though by a man∣ner altogether unconceivable to us) that son must be coeternall to his Father. For the truly eternall God to have, beget, or produce a sonne which is not eternall, but everlasting only à parte pòst, is as unconceivable to reason, as that an immortall Father should beget a mortall, or a mortall Father an immortall sonne. No Schoolemen did ever acknowledge the generation of the Son of God to be univocally like to other generation in all points besides the eternitie of it. For even in that wee acknowledge it to be eternall, wee difference it from all other generations by such an unex∣pressible superminencie, as eternitie hath over time, or diuine immensitie of all bodily magni∣tudes, or the Divine Essence it selfe of Created Natures.

CHAP 26.

That by the Sonne of God and the Word, wee are to understand one and the same partie or person: that the Word by whom S. John saith the World was made, is coeternall to God the Father, who made all things by him.

BUt to wave this point (for the present) concerning the maner how the eternall God should beget an eternall sonne: the thread which we are to unwind (as far as possibly we can with∣out knot or ravell) is this: that Christ Jesus is ••eri, bodiè, yesterday, to day, the same (only true sonne of God) for ever, truely coeternall to his Father. And this being a point of so great consequence, I will not allot one place onely for the clearing of it, but insist upon it (more or lesse) in all the articles which concerne Christ. For in all of them, wee shall be enfor∣ced to incounter the Jew, as well as the Arrian, or Socinian.

2 Whether of these two be the greater sin∣ner, or more dangerous enemy to the crosse of Christ, that I leave to God the Father, and Christ Jesus the judge of quick and dead, and to the holy Spirit to determine. But seeing it is no sinne to refute or censure both their errours; the errour of the moderne Jew, who utterly denieth Christ

to be the sonne of God in any sense seemes to me more excusable,* 1.69 at least lesse inexcusable then the errour of the Arrian or Socinian; who granting Christ to be the sonne of God, deny him to be coeternall to his Father. And my reason is, because it is not more plaine or pregnant out of the writings of Moses or the Prophets (which the Jews only acknowledge) that God was to be in∣carnate or to become man (though that be most pregnant;) then it is from the Evangelist and o∣ther sacred writers of the new Testament, (whose authoritie the Socinian denies not) that Christ is the only sonne of God from all eternitie. Two or three testimonies shall suffice for the present. Were there no other place besides that of the A∣postle Heb. 7. 3. and that of S. Iohn chap. 1. these would captivate my understanding to the obe∣dience of beleife in this point. The Apostle spea∣king of Melchisedech saith, he was without beginning without end of life, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, albeit he had both Father and Mother, begin∣ning and end of dayes, yet he is represented unto us, without beginning or end of dayes, that so he might be a type or shadow of the sonne of God. But how farre a type of the sonne of God? only in this, as he was without beginning of dayes, or end of life. That the Apostle by the sonne of God did meane Christ Jesus and none else, none deny. The very scope and end of this parallel betwixt Melchisedech and Christ was, to shew that Christ the sonne of God was truely and really such as Melchisedech was only by shadow or represen∣tation;

that is really and absolutely without be∣ginning or end of dayes, he who is, who was, & is to come: perfect characters of eternitie. Againe, it is evident, that the sonne of God who died for us, was the same person and party with that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with that word which was made flesh. This consequence is ungainesayable [that if 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word were without beginning or end of dayes; God blest for ever, and coeternall with him, who said, Let there be light, Let there be a firmament, &c. then Christ Iesus the sonne of God, who not on∣ly we but the Socinians grant did die for us, was and is without beginning or end of dayes, truely coeternall to God the Father]

3 That 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [the word of God] was abso∣lutely eternall not made so in time, is a truth which the wit of man cannot more punctually presse against all that in future times should deny or question it, then S. Iohn doth in the beginning of his Gospell. And the manner of his reiterate emphaticall expressions of himselfe, (every later adding strength unto the former) confirmes the opinion or tradition of the Ancient: that he pur∣posely wrote that maiestick proeme to his Gos∣pell (which is but a paraphrase, though most di∣vine, upon the writings of Moses, and the Pro∣phets touching this great mysterie) for preven∣ting of the spreading of the Arian or like here∣sie whose seeds were by the envious man sowne in S. Iohns time, after Christs other Apostles were fallen asleepe. In the beginning (saith S. Iohn) the Word was; What beginning doth he meane? The

same which Moses meant, when hee said, In the beginning God made the Heaven and the Earth. The originall phrase, whether used by Moses in the Hebrew, or by S. Iohn in the Greeke, exactly answers to the Latine in principio. Now though every cause be Principium, the begin∣ning or that which gives beginning to its proper effect: Yet Omne principium every beginning is not a proper cause of that which usually followes up∣on it. For the first dawning or scaring of the mor∣ning is the beginning, yet no true positive cause, of the day following; it is first in order of time, but not of causality. And this ambiguity of the Phrase in the beginning is the same both in the He∣brew, and in the Chaldee as the learned in these tongues (no parties in this businesse) have obser∣ved. Now in that first of Genesis, we must take the word beginning, not for the cause of all which followed, but for the first in order or preceden∣cy of duration. For the heavens and the earth (if we take them as now they are) were not made in that beginning or point of time wherein God is said to have made the heaven and earth: Nor did any of these, or any other parts of the world spring or result by way of causality from the first masse which was without order of parts; or true forme; otherwise the distinction of light from darknesse, or separation of the waters which are above the firmament, could not have beene works of crea∣tion properly so called, but rather of generation; whereas the Scripture tells us, that these were the works of the first and second day: much lesse

could the production of plants or vegetables, or substances endued with sense have been any pro∣per works of creation, after the heavens and earth were made. When then Moses saith,* 1.70 In the beginning God made the Heaven and the Earth, this is all one, as if he had said, the heavens and the earth had a beginning, & that this unformed masse was the beginning or first draught of them, and all things else whereof this masse was the be∣ginning, did beginne to be before they had any permanent or determinate kinde of being. And when S. Iohn saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. In the begin∣ning the word was: the Phrase in grammaticall construction necessarily implies that the word had a perfect actuall being when all things else did but beginne to be, and having then an actu∣all proper being, it could not at that time, or any time since, not at the beginning of time it selfe, beginne to be, but was and is and so continues, without ending.

4. Or lest wits unarmed with arts, or unable to untwist arguments subtilly contrived by so∣phistry, should be made to stagger in this article of the eternity of the word, he addes the word was with God, and the word was God, not by extrinsecall or borrowed appellation (as Princes and Angells sometimes are called Gods) but by nature God, the Almighty God. Hence he addes, the same was in the beginning with God, that is, had as perfect be∣ing

as God himselfe had, when all things else be∣gunne to be [there is his eternity] or if this were not enough, he further saith, ver. 3. All things were made by him, to wit, by the Word [This is the character of his Almighty power or coequality with God who made all things by him.] But here perhaps the Arian, or other involved in his error, will object, at least in favour of this opinion it may be objected, that this universall of S. Iohn, all things were made by the Word, is subject to the same limitation or exception which those two u∣niversall before* 1.71 mentioned were, the one out of S. Paul, 1 Cor. 15. [When he saith he hath put all things under his feet, he is excepted who hath put all things under him:] the other out of the Author of the 146, Psal. [that we may not put trust or confi∣dence in any sonne of man] which admits of this limitation [unlesse it bee in that sonne of man, who is also the sonne of the Lord God of Israel:] why then may not this universall of S. Iohn [All things were made by the Word,] admit of this or the like restraint; All other things besides the word were made by God, and by the word as his coagent, but the word himselfe made by God a∣lone? Indeed if our Evangelist had said only thus [All things were made by the Word] this limitation would be more tolerable; but to prevent this ca∣vill or captious limitation, he expressely addeth [Without him was not any thing made that was made] This clause reacheth home, and caries it cleare, that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word, was not any of those things which were made or created, other∣wise

it should have been made or created by it selfe, which is impossible. The addition of this clause is but an exegeticall, or fuller expression of that which S. Iohn said before [that the Word was with God in the beginning,] that is, when all things which have beginning, did beginne to hee, this word was Gods coagent, truely eternall and Al∣mighty.

5. The same conclusion is contained (though more closely couched, especially in our English version) in that of S. Paul, Heb. 1. 2. God in these last dayes hath spoken unto us by his sonne, whom hee hath appointed heire of all things, by whom also hee made the Worlds. Though he be appointed heire of all things, as he is man, yet this right of inhe∣ritance was derived unto him as man, from the work of Creation, as he was the sonne of God. For as the Apostle there addes, God by him made the Worlds. Were there then more worlds then one? If there were, all were created by the sonne, and without him neither any world, nor any part of the world was created. Howbeit the world in the original, doth no signifie this visible or quan∣titative world, non mundos sed saecula, non 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the heavens, the earth, the elements, or any other part which we see, but all things whatsoever, which have any duration or successi∣on, were made by the sonne of God; and he had a perfect being before any thing could hee made by him, and is therefore truly eternall. The worlds in the originall comprehends all things which heretofore have beene, and now are not;

all things which now are and sometimes were not; all which hereafter shall be, though after their beginning of being they shall have no end. So that S Pauls speech expressely extends it selfe somewhat further then that of S. Iohn, All things were made by him, and without him was nothing made that was made. S. Iohns speech (expressely) refers only to things which were then made, S. Pauls speech extends it selfe as well to things future as past, not only for their making or beginning, but for their preservation or supportance. For so he saith Heb. 1. ver. 3. He upholdeth all things by the word of his power. As the father then created all things, so were all things created likewise by the sonne. The Father preserveth all things, and yet the sonne (who is the expresse image of his glory,) preserveth and upholdeth all things. And how∣ever we render the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the bright∣nesse, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he is the Almighty splendor, and the Almighty expression or character of the father Almighties glory and person. Finally, as hee is heire of all things else, so is he heire of the Al∣mighty Essentiall Attributes; these he enjoyes, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not by adoption or participation; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by right of inheritance, as being his only begot∣ten sonne: yet not his successor but his coequall from eternitie. And here (by the way) I cannot sufficiently admire the care and wisedome of the ancient Church, in appointing the gospell for that great festivall, (wherein we celebrate the memo∣ry of Christs nativitie) out of the forementioned Chapter of S. Iohn: and the Epistle for the same

festivall, out of the first of the Hebrews; to the end that all Christians might bee sufficiently in∣structed as well in the truth of his eternall gene∣ration, or eternity of his person, as he is the sonne of God, as of his nativity in time, as he was the sonne of David borne of the Virgine, or of his be∣getting from the dead. And as for the errour of the Arians or others, who acknowledging the di∣vine truth of the new Testament, deny the eter∣nity or eternall generation of the sonne of God; The most compendious way to refell them is not (as I conceive) fiercely to dispute against them, but rather to let them be caried with the blast of their owne doctrine, or draw them unto these fundamentall Rocks, and let them split them∣selves.

6. But to follow S. Iohns expressions a little further, which come neerer to the point now in handling, ver. 4. In him (that is, in the word) was life, this is more then if he had said, he is the word of life. For so is the Gospell by way of efficacy or efficiency; but men only, who live by it, are the seat and subject of that life which it imparts; which is wrought by the preaching of it. But when the Apostle saith, in the Word was life, this implies, hee was that seat and fountaine of life, from whom both the efficacy of the Gospell, and that life which is subjectively in men or Angells, is derived or participated. And the life was the light of men, and the light shineth in darknesse, and the darknes comprehended it not. All these are Attributs or expressions of a nature truly divine, characters

of a living essence, or of life it selfe, before men or the world were made, and this is confirmed to us ver. 8. The Word was the true light, which light∣neth every man that commeth into the world, And if every man that commeth into the world, then the first man Adam was enlightned by this word: For he was both the light and life of the world, ever since the first beginning of either; albeit the world and worldly men did not apprehend him to be such, as it is expressed ver. 10. He was in the world, and the world was made by him, but the world knew him not, So them, he was in the world ever since it was made, and the world was in him (as in its eminent, or ideall efficient cause) before it was made. He came unto his owne, and his owne re∣ceived him not. Who were these his owne? If all generations of men, or all succession of time, or things temporall were made by him, all these were his owne. Yet before the comming into the world, of which the Apostle here speakes, all these were not his owne by the same peculiar right. He alwayes was Lord of lords, and King of kings, and supreame ruler of such as ruled the nations; yet were not all nations his peculiar inheritance: this was the prerogative of Abrahams seed or Ia∣cobs posterity. And albeit he had beene in them and with them after a more speciall kinde of pre∣sence for many generations: yet at this time, whereto the Apostles words referre, he first came by a peculiar maner, both into the world and un∣to them, by becomming an inhabitant or sojour∣ner in the territories bequeathed to Abraham and

to his seed. But these who were thus his owne by peculiar redemption from the land of Aegypt, for the most part received him not. Yet his comming (though) after this peculiar manner, to his owne was not lost, nor was Gods promise to Abraham any way impeached by their refusing, or not re∣ceiving of him. For to as many as received him (whe∣ther they were of Abrahams seed after the flesh, or of the Gentiles, to all of both sorts) he gave a right or priviledge to become the sonnes of God. ver. 12. All were made the true and lively sonnes of Abraham by receiving him, who was before Abra∣ham, but was now made man of the seed of Abra∣ham. Now in that he made all the sonnes of God which received him: this presupposeth he was the sonne of God, not by making, not by taking the seed of Abraham; but the sonne of God by nature or eternall generation, the true God of Is∣rael. For so the Evangelist concludes that hea∣venly discourse ver. 14. And the word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth.

7. Why S. Iohn in the proaeme to his Gospell doth iustyle Christ Jesus the word of God, rather then the sonne of God, why it is rather said, the Word became flesh, then the sonne became flesh: in what prophecy the words becomming flesh was foretold or foreshadowed, with the manner how it was made flesh, or the meaning of this phrase; must be the subject of some Chapters following. This, for the present, is evident out of places be∣fore

alleaged, that S. Iohn did meane no other party or person by the word, then him whom af∣terwards, throughout his whole Gospell, he stiles the sonne of God: and out of the same places it is as evident, that the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was that very God of Israel, who had promised to erect a Taberna∣cle and dwell in his people or amongst them, and to manifest his glory to them after a more pecu∣liar manner, then he had done, either during the time of the first tabernacle, or of both the Tem∣ples. For that text of S. Iohn Iohn, 1. 14. He dwelt a∣mongst us, and wee saw his glory, the glory as of the only begotten sonne of God, imports the exact fulfil∣ling of all those prophecies, wherein the mani∣festation of Gods glory in succeeding ages is pro∣mised. That the glory of God was to be revealed in the flesh, S. Iohn did learne from Scriptures, which were extant before our Saviours incarna∣tion; though this he learned not by study or art, but from Divine revelation. But that the man Christ Iesus, with whom he conversed here on earth, was the word, which the Scripture foretold should be made flesh, or that the glory, which shined in him, was the very brightnesse of Gods glory; this S. Iohn knew by experiment; as having seene his transfiguration upon Mount Tabor, and conversed with him after his resurrection. This both he and S. Paul beleeved from sensible evi∣dence of experiments exactly answerable to the predictions of Moses and other Prophets, con∣cerning the glory of God, which was in later times morefully to be revealed, then in former.

8 To omit those two places before cited Exod. 29. 44, 45. and Leviticus 26. 11, 12. (unto both which places that of S. Iohn chap. 1. 14. doth in speciall referre) wee will insist a while upon that text Exodus 33. 14. to the 23. The Lord spake unto Moses face to face, as a man speaketh with his friend. The summe of this dialogue is expressed ver. 14, 15. My presence (saith God) shall go with thee, and I will give thee rest. And Moses said, if thy presence go not with us, carry us not up hence, for wherein shall it be knowne here, that I and thy people have found grace in thy sight? But Moses not satisfied with the promise of Gods presence, and separation of them from other people, requests a sight of his glory, and this in part is granted ver. 21, 22, 23. And the Lord said, Behold, there is a place by me, and thou shall stand upon a Rock. And it shall come to passe while my glory passeth by, that I will put thee in a clift of the Rock, & will cover thee with my hand, while I passe by. And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seene. For so God had said ver. 20. Thou canst not see my face: for there shall no man see my face, and live. Yet this sight of Gods glory, or so much of it as Moses saw, left such an impression in his face or Coun∣tenance, as you may read chap. 34. ver. 33. that he was constrayned to put a vaile upon his face, whilest he talked with the people, who were not able to behold the glory. But this vaile as our Apostle tels us, 2 Cor. 3. 14.) is put away in Christ. It is true. Yet this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or the word, was not the Christ to doe away this vaile, till he put on the vaile of flesh. The

flesh then was a vaile to him, but as a glasse or mirrour to us. Wee may in Christ with open face behold that glory of God, whose reflexe on Moses face the Israelites could not behold, but through a vaile. Christ then is that glasse or mirrour, wher∣in the brightnesse of Gods glory, which the Israe∣lites could not then behold, may now be seene. But did the Iews or Israelites in the time of the old Testament (or in that time, wherein the Au∣thor of the booke of Wisdome wrote) conceive any such matter, as our Apostle here inferres, that the glory of God should be more fully revealed; or that men should be more capable of the parti∣cipation of his presence in later ages, then they had beene in former? Some of them did, others did not; all of them ought, even by their owne prenotions or interpretations of Scriptures, so to have conceived and beleeved. For thus some mo∣derne Iews conceive of Moses his request. What was that (saith a great Rabbin amongst them) which Moses our Master sought to attaine unto, when he said, I pray thee shew me thy glory?

9 He requeged to know the truth of the be∣ing (or essence) of the holy blessed God, untill that he were knowne in his heart, like as a man is knowne, whose face is seen, and whose forme is ingravē in ones heart: so that man is distingui∣shed or separated in his knowledge from other men. So Moses requested that the Essence of God might be distinctly knowne in his heart from the essence of other things, so that he might know the truth of his Essence as it is.

But God answered him, that the knowledge of living man, who is compounded of body and soule, hath no ability to apprehend the truth of this thing concerning his Creator.

* 1.72 That know∣ledge of God or sight of his glory whereof Moses was uncapable, was truely ingraven in the heart of the man Christ Iesus, and in his light wee see light. He that saw him with the eyes of faith, did see the father; he did see the glory of the God∣head. The brightnesse of the divine glory is alike inaccessible, alike incommunicable in the Sonne as in the Father, if we consider them in their di∣vine nature alone; but in the man Christ Iesus, and in him alone, wee may behold the brightnesse of the Divine glory, which neither eye nor heart of man could behold in it selfe, or in any divine per∣son alone, but only in the divine person which was incarnate.

10 And it is not here to be omitted that the forecited 29. of Exodus ver. 45, I will dwell among the Children of Israel is thus translated by Onkelus in his paraphrase & ponam praesentiam divinitatis meae in medio filiorum Israel. So Fagius (with some others) render it; and why he so renders it, gives the reason.* 1.73

And the later Rabbines (asb 1.74 one well conversant in their writings, saith) gene∣rally observe that whensoever it is said in the person of God, that I will dwell amongst them;

this

may not be understood but of the Majestie of the holy and blessed God. To this purpose they al∣leage the 9. verse of the 8▪ Psalme, His salvation is neere them that feare him, that glory may dwell in our Land. And Simeon, in his dying song, doth te∣stifie, that Jesus the sonne of Mary, whom he im∣braced, when he was presented in the Temple, was the salvation of God. Lord now lattest thou thy Servant depart in peace, according to thy Word. For mine eyes have seene thy Salvation. And al∣though our Saviour, whilest hee lived here on earth, had no constant dwelling, no place of inhe∣ritance; yet at this time the Godhead, or that glory of the Godhead, of which the Psalmist speaketh, was incorporated in him. These and the like Scriptures S. Iohn did see fulfilled in Christ, when he said, the Word was made flesh, and dwelt a∣mongst us, and wee saw his glory the glory as of the only begotten of the Father; that is, such glory as could not bee communicated to any but to him, who was by nature the sonne of God: such glory as no flesh could behold, otherwise then as it was in Christ, or in the word made flesh; such a decla∣ration of the divine Majestie as none besides the sonne of God could declare. So the Apostle saith, ver. 18. No man hath seene God at any time, but the only begotten sonne who is in the bosome of the Father, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he hath declared, or expounded him. But wherein doth this declaration consist, or how was it made by the sonne? Not by word only, or by declaration of his will, but by matter of fact, or reall representation. But of this point more

fully in the exposition of the name Iesus. Seeing Moses had said, that no flesh could see God and live, it may seeme strange to men, which have not their senses exercised in the search of Scrip∣tures; that the Prophet Isaiah should avouch the glory of the Lord shall be revealed, and all flesh shall see it together. Isay 40. 5. Moses speech, and that conceipt which the ancient had, [that man could not see God and live] was universally true, untill the word or brightnesse of Gods glory was made flesh. But this was the very mysterie which Isaiah in that chapter foretold, as elsewhere hath beene declared in part, and shall be (as it comes in or∣der to be handled) more fully a little after this Chapter.

11 That the moderne Iews can expect the God of their Fathers should dwell with them, should walk with them, should manifest his glory unto them, after such a manner as their owne Doctors interpret his promise made to Moses to al these purposes, after any other way or manner, then the Evangelist witnessed, he did walk with, and manifest his glory unto, his Disciples: This (to us Christians) is an evident demonstration, that the vale, which their Forefathers put before their faces, when they could not behold the brightnesse of Gods glory, which shone on Moses face after he had seene God and talked with him, is to this day put before their hearts, when they read Moses and the Prophets. For this glorious Majestie of God, the very expresse or graven Image of his substāce, which (they say) Moses desired to see

but could not, did so personally dwell in the man Christ Jesus, that whilest he walked with his peo∣ple, God did walke with thē; whilest he remayned within the territories of Iudah or Galilee, salva∣tion & glory did dwell in their Land. And to this day in whomsoever he dwelleth by faith in him God dwelleth by faith. As he is the expresse image of the person of his Father: so every one in whom he thus dwelleth, in him is the expresse image of him as he is man; he is the Tabernacle or Temple of the living God. The inference is our Apostles 2 Cor. 6. 16. Yee are the Tēples of the living God, at God hath said, I will dwel in thē, and walk in thē, and I will be their God, and they shall be my people. Our Evan∣gelist S. Iohn Revel. 21. 3. exegetically dilates the former testimonies of Moses, and the Prophets a great deale further, thē S. Paul here doth, I heard a great voice out of Heaven, saying, Behold the Ta∣bernacle of God is with men, and he will dwell with them, and they shall be his people, and God himselfe shall be with them, and be their God, and God shall wipe away all teares from their eyes. And there shall be no more death, neither sorrow, nor crying, neither shal there be any more paine, for the former things are passed away. But this mortalitie must put on im∣mortality, and our corruptible flesh become in∣corruptible, before this last clause of S. Iohns pro∣phecy can be literally fulfilled in us; or begin to beare date in esse. And before this happy change of our mortall bodies, none of those other pro∣phecies Exod. 29. Levit. 26. Ezek. 37. shall be final∣ly accomplished; albeit all of them have beene al∣ready

fulfilled in differēt measure & manner, both according to the literall, and mysticall sense: For God hath dwelt and doth dwel more properly in the man Christ Iesus then at any time he did in the Tabernacle or Temple. These were in their times the seats of Gods peculiar presence, of the manifest appearances of his divine Maiestie, from which all the blessings upon Israell or Abrahams posteritie by bodily descent were derived, after such a manner as the visible light in this inferiour world is derived from the body or sphaere of the sunne. Yet such as were partakers of these bles∣sings, all the particular Synagogues through the land of Iury, did not by this participation of his presence in the Temple or Tabernacle, become Temples or Tabernacles of the God of Israel: these were never conceived to be or instyled the seat of his rest, or of his peculiar presence. But since the Word was made flesh, since the seed of Abraham was made the Temple of the living God; every particular Church, truely Christian, becomes a more proper seat of Gods peculiar presence, then the materiall Temple in its glory and splendour was; and farre more communica∣tive of all blessings spirituall to every true parti∣cular member of them. Every individuall or par∣ticular man, who is incorporated into this Church, and made a living member of it, doth by the par∣ticipation of that Spirit which dwelleth in it, be∣come a true Temple or Tabernacle of the living God. Whosoever truely beleeves in Christ, who∣soever eateth his flesh, and drinketh his blood,

Christ (who is the prototypon and true temple of God) doth dwell in him, and he in Christ: he is in God, and God in him after a more peculiar manner, then either the patriarks or Prophets were in God, or God in them. But this peculiar manner of Gods dwelling in us by faith, and wee in him, hath his peculiar place in other principall Articles of the Creed, or in the Treatise of the Sacrament, concerning the mysticall union be∣twixt Christ and his members. The next Quaere, which in this Section offers it selfe to be discussed and must be the Title of the next Chapter, is briefly this:

CHAP. 27.* 1.75

Why S. John doth rather say, the word was made flesh, then, the sonne of God was made flesh, albeit the sonne of God, and the word, denote one and the same person.

TO this Quaere some judicious Divines make answer, that the second person in Trinitie was (at least implicitely) knowne unto some heathen Philoso∣phers, under the title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, long before his incarnation, and longer, before S. Iohn wrote his Gospell. Now it is not improbable, that those heretiques which did call the Divinity of Christ in question, (against whose heresie the Evangelist did put in that Caveat in the begin∣ning

of his Gospell) at the least such as were in danger to be seduced by them, were (to his know∣ledge) better versed in the writings of Plato and Trismegist then in Moses and the Prophets. And men naturally both conceive and imbrace the truth with more facility, when it is delivered un∣to them in termes, whereunto they have been in∣ured. Now such as were well read in Plato or Tris∣megist, or would be willing to read them, could not be ignorant of an eternall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which they called the sonne of the eternall minde or essence. And this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word or image of the eternall minde was not in their apprehension meerly noti∣onall or representative only but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Word or reason (or however we expresse it) truly opera∣tive, the invisible cause or maker of all things vi∣sible. Unto these & the like prenotions, which the heathen Philosophers had of an eternall Father in his eternall sonne, S. Iohn (in the judgement of some great Divines) did purposely apply him∣selfe, and frame his expressions to their capacity, whom he sought to reclaime, or to instruct. Nor is it either unusuall, or unbeseeming the Apostles themselves, to alter both the matter and forme of speech, according to the diversity of the par∣ties whom they seeke to reforme. S. Paul did not dispute with the Athenians after the same man∣ner, he did with the Jews, nor did he instruct the Hebrew converts in the same language or forme of catechisme, which he used amongst the Gen∣tiles. S. Iohn then (in the conjecture of the for∣mer ancient Divines) did make the 〈◊〉〈◊〉 advan∣tage

of the prenotions which the heathens had of this truth, which S. Paul did from the inscrip∣tion of the Athenian Altar; that God (saith hee) whom yee ignorant by worship, him declare I unto you. But did these harmelesse speculations of these Philosophers require any such reformation from S. Iohn, as the Athenians superstitious worship did from S. Paul? Sure their followers were to bee better catechized in this truth, then they had been, or could be, by any Philosophy: their best speculations (though in themselves true) were to their Professors altogether fruitlesse, and (as I take it) without any prenotion or expectance that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that word, by which they acknow∣ledge all things were made, should be made visi∣ble in our flesh, should exhibit a more exquisite representation of the divine nature, and essence, in the microcosme or little modell of mans bo∣dy, then had beene exhibited in the making and governing this great universe. They knew, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was truly God without beginning, but they did not either adore him as God, neither did they adore their eternall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as God, or by him. All this they were to learne from S. Iohn: for this is a mystery which farre surpasseth the capacitie of man to conceive or comprehend, without reve∣lation or instruction, either mediately or imme∣diatly made unto us, by this: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Word him∣selfe.

2 Nor is it probable that either Plato or Trismegist did first discover so much of this grand mystery as was knowne among the Heathens, before S.

Iohn wrote his Gospell. And it is no lesse impious then improbable, to suspect, that S. Iohn should borrow those divine expressions of the Words di∣vinity from any Heathen Philosopher; as that blasphemous Platonick exclaimed when he read the beginning of his Gospell, that he had stolne his expressions out of his master Plato. Nor was S. Iohn himselfe the first of all sacred writers, which did display the titles of the sonne of God by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or by the word, light, or life which was without beginning or ending: most probable it is that Plato and Trismegist did borrow that light, which they had in that mystery, from the ancient Hebrews, or from rules received by them, by con∣stant tradition, for interpreting not one but ma∣ny passages in Moses and the Prophets; as S. Iohn there doth from the same rule or tradition. No doubt the Chaldee Paraphrasts did expresse the divine nature of the sonne of God by the word; the one before S. Iohn did write his Gospell; the other neere upon the same time. For Ionathan (as Fagius tells us) did live about the time wherein Herod reëdified the second Temple; Onkelos a little after the destruction of it and of Jerusalem by Titus.

3. The word of the Lord (saith an exquisite c 1.76 Hebrician,* 1.77 and judicious peruser of the Chal∣dee paraphrase) is often used instead of Iehovah, or Elohim (both being proper names of God) and denotes Messiah, or Christ, by whom God made all things and preserves them. He instanceth in that of Isaiah 1. ver. 14. Where the Hebrew text

is literally thus, My soule abhorreth your new moones &c. The Chaldee or Targum renders it thus, My word abhorreth your new moones. And againe, Ier. 1. 8. Where God speaking in his owne person saith, I am with thee, the Chaldee renders it, My word is with thee. And according to the Hebrew, where we read Isaiah 45. 17. Israel shall be saved with an everlasting salvation in the Lord, or by the Lord; the Chaldee hath it, Israel shall be saved with an everlasting salvation by the word of the Lord. But two places of Onkelus there be, more remark∣ably pertinent to our present purpose, then any others which I have observed. The first is Gen. 3. 8. And they heard the voice of the Lord God walking in the garden, that is (as Onkelus renders that place) they heard the voice of the word of the Lord; or, the voice of the Lord God the word. So that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word (which in the beginning was with God, and was God) did convent our first parents, as having peculiar reason to examine and convict them of their transgression; because he in person, not the Father or holy Ghost, was to undertake for their restauration, was to combat with the Serpent for their redemption, whom immediately after hee

convents in the womans presence, and denoun∣ceth this sentence upon both; The Lord God said unto the Serpent, because thou hast done this, thou art cursed above all cattell, and above every beast of the field: upon thy belly shalt thou goe, and dust shalt thou eate all the dayes of thy life, and I will put enmitie be∣tweene thee and the woman, and betweene thy seed and hers, &c. Gen. 3. 15. 16. It is no harsh construction to read this place, and they heard the voice of the word the Lord, per appositionem, not the voice of the word of the Lord, which the Latine renders in the genitive case, the voice or the word of the Lord. Yet if we read it so, we shall not dissent from the fore∣cited meaning of the Chaldee; and the same in∣terpreters referre the word walking unto God himselfe, (as if he had said, they heard the voice of God, which walked in the garden) not unto the voice whether of God, or of the word of God, though Fagius, with some other, think the word walking may be read in the accusative case, audiverunt vo∣cem Domini Dei ambulantem, they heard the voice of the Lord walking, that is, increasing or intending it selfe by degrees. But this, otherwise most ju∣dicious writer sometime censures the seaventie Interpreters of ignorance in the Hebrew tongue, sometime sleights their interpretation, without just cause. For seeing it hath pleased the holy Ghost, in the greatest mysteries concerning Christ, to follow their interpretation, though not so authentique in it selfe as the Hebrew Canon is; this commands my assent, though not to the opi∣nion of some among the ancients, that these sea∣venty

were as truly inspired by the holy Ghost, as the penmen of the Hebrew Canon were; yet thus farre, that they were directed, either imme∣diatly by the Spirit, or by the rules and traditions, in their times received, for the right unfolding of many places, which in the Hebrew were either ambiguous or involved; and better directed by such rules then moderne Hebricians are by Ma∣sorets or the later Rabbins: albeit both of them be of good use. Thus to think of the LXX, their consonancy with the Chaldee Paraphrase, in ma∣ny places of great moment, doth (besides the for∣mer speciall motives) somewhat incline mee, yet did not the Chaldee (as I am perswaded) borrow ought from them, or they from the Chaldee; but both were beholden to the prenotions or recei∣ved rules of the ancient Hebrews.

4. The second remarkable place, wherein On∣kelus doth not dissent from the Hebrews, but ra∣ther unfoldeth the mystery implicitly contained in it, is that of Genesis 22. 15, 16. By my selfe have I sworne, saith the Lord, that in blessing I will blesse thee, &c. and in thy seed shall all the Nations of the earth be blessed, because thou hast obeyed my voice. So the Hebrew: The Chaldee, thus, By my word have I sworne (saith the Lord,) that blessing I will blesse thee, &c. Because thou hast obeyed my Word. This translation of the Chaldee affords more light for the right and punctuall explication of S. Paul Heb. 6. 17. then most Commentators of that place have done, albeit some greeke Scholiasts which I have consulted (but whose words I now remem∣ber

not) have made acute and accurate search for the true meaning of it. God, saith the Apostle, willing more abundantly to shew unto the heires of pro∣mise, the immutabilitie of his counsell, confirmed it by an oath. So our English reads it; yet with this cor∣rection or animadversion in the margine [inter∣posed himselfe by an oath] but the originall verbatim sounds thus, Deus intermediavit juramento, God did intermediate by oath. Now the object of this oath (as our Apostle tells us, ver. 13.) was God him∣selfe; When God made promise to Abraham, because he could sweare by no greater, he sware by himselfe (yet this, by my selfe have I sworne, is more expresse in the Septuagint, then in the Hebrew.) But the Chaldee further instructs us, that the object of this oath was the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which did not note only God himselfe, but the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the mediator be∣tween God and man; and the tenor or contents of the oath was, that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (who was God himselfe, and the object of this oath) should be∣come the seed of Abraham, and make mediation by such a sacrifice, as God the Father, for tryall only, did require of Abraham. The comming of the sonne of God, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into the world, which had long before beene promised, was not newly ratified only by oath: but from this time the son of God was truly predestinated to be the seed of Abraham, or the seed of Abraham to be the sonne of God; as afterwards the seed or sonne of David was; to wit, from that time wherein the Lord had sworne to David, that his seed should endure for ever, and his throne as the dayes of Heaven. Psal. 89.

29. It is not to be omitted, that where the He∣brew Psal. 110. hath it, The Lord said unto my Lord sit thou at my right hand &c. the Chaldee hath it, The Lord said unto his Word; sit thou at my right hand, untill I make thy enemies thy footstoole. And this Word, or this Lord (for so the Hebrewes ex∣presse it by Adonai) was then destinated, and de∣clared by oath, to become not only the sonne of David, but to be a Priest for ever after the order of Melchisedech, ver. 4. All these three places will require some further consideration, in the treatise of Gods Covenant with Abraham and with David, or of our Saviours consecration to his everlasting Priesthood. Thus much for the present may suffice, that S. Iohn was nto the first, which conceived the sonne of God, God himselfe to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; much lesse did he need to borrow his expressions from any Writers not truely Cano∣nical. For all this was conteyned in the places be∣fore alleaged, as Ionathan and Onkelus interpret them; and was likewise expressely conteyned in the Hebrew, in sundry places of the Prophets; of some of which (God willing) in the next Chapter.

5 As little probabilitie there is, either that S. Paul Heb 1. 1. should borrow his characters of the Sonne of God from the Author of the booke of Wisdome; or that Author his, (though much what the same) from S. Paul: as that S. Iohn should take his expressions from the former Chaldee pa∣raphrast, or the later from S. Iohn. Both S. Paul, and the Author of the booke of Wisdome, had

their hints, (at least) from such prenotions as the ancient Hebrews had of the wisdome or sonne of God, or of their expected Messias, when he should be revealed. It is no way improbable, (much lesse incredible) that such Interpreters or paraphrasers upon sacred writ, as (for ought we know) did not expressely beleeve in the sonne of God, either be∣fore his incarnation or since, should have the forementioned prenotions concerning the pro∣mised Messias; seeing the very Samaritans had the like, which they could not gather from the or∣dinary reading of originall Scripture, if at all they read them. Such a prenotion that woman Iohn 4. had of the Messias, before she did beleeve that Jesus was the promised Messias or Christ. I know (saith she) that Messias commeth which is called Christ; when he is come, he will tell us all things. ver. 25. She had a prenotion and conceit, that the Messias should tell them all things in a better manner, then the prophets could do. For shee had acknowledged our Saviour to be a Prophet ver. 19; yet rested not satisfied with his answer to her question there made, untill he had told her in expresse termes, that hee was the promised Messias.

6 But to compare S. Pauls characters of the son of God with the Authors of the booke of Wis∣domes characters of the Wisdome of God.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:* 1.78

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

God, who at sundry times, and in divers manners spake in times past unto the Fathers by the prophets,

Hath in these last dayes spoken unto us by his Son; whom he hath appointed heire of all things, by whom also he made the Worlds.

Who being the brightnesse of his glory, and the ex∣presse image of his person, and upholding all things by the word of the power; when hee had by himselfe purged our sinnes, sate downe on the right hand of the Majestie on high,

Being made so much better then the Angels, as he hath by inheritance obteyned a farre more excellent name then they.

For she is the breath of the power of God,* 1.79 and a pure in∣fluence flowing frō the glory of the Almighty; therefore can no undefiled thing sal in to her. For she is the bright∣ness of the everlasting light, the unspotted mirrour of the power of God, and the image of his goodnesse. And being but one, she can do all things: and remaining in her

selfe shee maketh all things new, & in all ages entring in∣to holy soules, she maketh thē friends of God and Pro∣phets. For God loveth none, but him that dwelleth with Wisdome. For she is more beautifull then the sun, & a∣bove al the order of stars, be∣ing compared with the light, she is found before it. For af∣ter this commeth night: but vice shall not prevaile a∣gainst Wisdome.

7 There is not one proposition or character in all this passage, which (for ought I yet know) is not Canonicall. No attribute of wisdome, which can fitly be applied to any person or sub∣stance save onely to the son of God or at least to the holy Ghost. But whether this Author did so intend them, or apply them; or whether the holy Ghost did by his peculiar inspiration, or God by his speciall providence, direct him thus to speake or write, after the same manner he did Moses and other Authors of Canonicall Scriptures, is not to me so evident. Nor is it probable that this booke was written by Solomon, albeit the Author of it doth put upon him the person of Solomon, and personate himselfe under the habit or Garb of the King of Israel. The opinion is not impro∣bable, who think this book was written by Philo the Iew, to solace himselfe, and his Country men,

upon the ill successe of his Embassage unto Caius the Emperour, which was not many yeares after our Saviours death, nor many before S. Paul did write his Epistle, or S. Iohn his Gospell. The book it selfe (whosoever was the Author of it) is an excellent and a most elegant paraphrase upon many Canonicall Scriptures, and conteynes many exquisite expressions of Gods special providence, and infinite wisdome in governing the world, and in over-ruling both the policie and the power of greatest Princes. The same booke notwithstan∣ding is, (for many reasons) justly denyed by S. Ierome, by our Church, and by many grave wri∣ters in other Churches reformed, to be any ge∣nuine part of the old Testamēt; to be any portion of the rule or Canon of the Hebrews faith recei∣ved by them before our Saviours incarnation. And being no portiō of their Catholique rule or Canon, it is no way probable that our Apostle S. Paul, when he wrote the divine Epistle directed in speciall to the Hebrews his countrymen, would borrow his titles or Attributes of our Sa∣viours glory from this Authors encomiasme of wisdome. Nor can any convincing proofe be brought, to perswade us, that the Author of this booke (whosoever he was) did make application of these characters of wisdome (in the abstract) unto Christ; or truely beleeve, either that Iesus the son of Mary (though living haply on earth be∣fore his time) or that the promised Messias, whose coming he did expect, should be the wisdome of God, which he so magnifies, or God incarnate in

whom all former Scriptures, and his owne enco∣miasme of Divine wisdome should in particular and punctually be fulfilled; That the commenda∣tions which he gives to wisdome, (at least the most of them) can really and truely be applied to none but Christ, who is the wisdome and sonne of God. All this, and more, being granted will not conclude, that he did intend or thinke of Christs birth or incarnation, or apprehend the personall union betweene the sonne of God, and the sonne of David. For Tully and other Heathen writers have made such panegyricall descripti∣ons of vertues morall and intellectuall, of wis∣dome especially or of Philosophy in their ab∣stract notion, as can have no reall paterne save only in the divine incomprehensible essence: and yet they themselves lived, and (for ought wee know) dyed without any distinct knowledge or apprehension of the true God; yea many times committed grosse Idolatry with those vertues, whether morall or intellectuall, which they so magnified in the abstract.

8. Whilest we peruse Authors either Hetero∣doxall or not Canonicall, this rule (I take it) is of generall good use; that for matter of practise, or application, wee are specially to consider quàm benè, not quam bona; on the contrary, in point of speculation, not quàm benè, sed quàm bona, not how well, or to what good end they speake, but how good things they speake or write. The writings of the moderne Jew are, for the most part, mali∣cious and morally evill; yet (unto such as know to

make right use of them) in their speculations up∣on the old Testament (even in such of them as are professed enemies to our Lord and Saviour, and to the Evangelical story) there be so many scattered characters or misplaced syllables, as being rightly put together, and well ordered by some judicious Aristarchus, or accurate composer, would make up a more exact commentary upon most of those pla∣ces in Moses and the Prophets which we Christi∣ans usually alleage for proving the truth of sun∣dry articles in this Creed; then can be gathered out of the Christian Interpreters of the old or new Testament, which have not the care or skill to beat those enemies at their owne weapons, or to retort those blowes, which they offer at us, up∣on themselves. Those strange dreames or fancies which they have concerning mysteries to be re∣vealed in the dayes of the Messias, are evident signes that the Lord hath cast them into this long slumber for the instruction of us Christians. And the right interpretation of their dreames, or their application, is one of the highest degrees of pro∣phecy, which in this later age can ordinarily bee expected. And I would to God some sonnes of the Prophets would addresse their paines and stu∣dies to this purpose, unto which according to our poore talent we shall have occasion to speake in some speciall articles following. But to returne unto the point proposed in the beginning of this Chapter; one speciall reason why S. Iohn instyles our Saviour; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word (not the sonne) was to make up a more exquisite resemblāce of his incō∣prehensible

Essence, of the eternity of his person, and his eternall generation, of his consubstantia∣lity with God the Father; then (without this par∣ticular expression) we could have had, or perhaps would have sought for. Every one of his severall titles, whether given to him by S. Iohn or by S. Paul, addes something to the better expression of his unexpressible excellence, unto the raising of our apprehensions to a higher pitch of admirati∣on of these incomprehensible mysteries, then one or two, or fewer then are made, could have done. To informe our understandings, or rectifie our faith, that the son of God is more exquisitely, or more consubstantially like unto his Father, then any sonne of man is unto the father of his body; he is by the holy Ghost instyled the expresse I∣mage or character of his Fathers person, Heb. 1. 3. No man can be altogether so like another as the impression is to the print. To instruct us againe that this absolute and perfect expression of the father in the sonne farre exceed, any such expres∣sion, as the Statue can make of man, or such as the seale leaves in the waxe: he is by S. Iohn instyled by the name of life; being the living substantiall image of his Father. Againe, to rectifie our ap∣prehensions, that the sonne of God did not grow into this absolute live image of his Father by de∣grees, after such a manner as the sonnes of men doe, (for no child is altogether like his father from his birth) it hath pleased the holy Ghost fur∣ther to emblazon his incomprehensible generati∣on or begetting under the character of brightnesse

or light. He is the brightnesse of Gods glory saith S. Paul and by S. Iohn, the light. And this is the most exquisite of any resemblāce that can be taken frō things sensible. The sunne and fountaine of visi∣ble light doth naturally, without interposition of time, without any labour or operation, produce or beget brightnesse or splendour. And this it doth so uncessantly, so perpetually, that if we could imagine there had beene a sunne or fountaine of light without beginning to continue without end of time or dayes; we could not but imagine, that there should be a brightnesse or splendour perpetually produced without beginning or without ending of such production, or of the brightnesse so produced, by this fountaine of light. Yet this supposition being granted or ad∣mitted, the resemblance would herein faile; That this continual production of light, without begin∣ning, without ending, did yet admit a succession, or continuitie of time, which the eternall gene∣ration of the sonne of God doth not admit, for that onely is truely eternall which is not onely without beginning or end of dayes, but without all succession in duration, without mensuration of dayes or yeares: all which are conteyned in eter∣nitie, as this visible world, and all the power in it are conteyned in his power who is invisible and incorporeall. All these resemblances are taken from things sensible. Lastly, the eternall genera∣tion of the sonne of God (as most Divines will have it) is most fitly resembled by the Word, or representatiō of the mind or spirit, w^ch for its na∣ture

is more immortall then the light. Yet this re∣semblance, or any that can be taken from our in∣tellection, or secret conference betweene the spi∣rit and soule of man within it selfe, is in this point (to omit others) lame or defective: that al∣beit the spirit or minde of man be immortall, and as uncessant in his proper acts or operations as the Sunne is in sending forth light to this inferi∣our world; yet our choysest thoughts or cogita∣tions most internall and most spirituall vanish. The mutuall conference betwixt our spirits and internall senses, is not perpetuall and uncessant. The reason whereof (as the Philosopher tea∣cheth) is, because the passive understanding (whe∣ther the cogitative facultie or phantasie) without whose continuall service or attēdance; there can be no constant record or remembrāce of the Acts or instructions of the understāding, is corruptible especially in its act or operation; and subject to greater change and alterations then the lower regions of the aire, albeit the minde or spirit be as cleare and constant as the Sunne. But in the life to come, when this corruptible shall have put on incorruption, and our inferiour faculties be∣come immortall, not only the proper acts or ope∣rations of the minde or spirit, or of the active un∣derstanding, but the apprehension also of what the minde or spirit suggests, or their impressions upon the inferiour faculties of the soule, shall be incorruptible, uncessant and perpetuall. And then no doubt our apprehensions of this great mystery comprehended under this name or title of the

Word, shall be more cleare and perfect to the most illiterate and meanest capacities (this day living) then in this life it is, or hath beene to the most profound and subtlelest School-Divines, which have most studyed the meaning of this mystery. And yet (under correction) the full importance of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 such as in this life may be had, and ought to be had, is either not so well conceived, or not so well expressed, by most Interpreters, (whether of the old or new Testament) as it might have been, if they had but taken notice of those seve∣rall places in both Testaments, in which the sonne of God is instiled: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

CHAP. 28.* 1.80

That the incarnation of the Word, or of the sonne of God under this title was foreprophecyed by sundry Prophets; with the exposition of some peculiar places to this purpose, not usually observed by Interpre∣ters.

ANother speciall reason, besides the former mentioned, why S. Iohn doth say The word was made flesh, rather then the sonne of God was made flesh, was because the incarnation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word, was more expressely foretold than the incarnation of the sonne of God; though one and the same person or party be so really meant and

intended by the holy Ghost, that the incarnation of the Word doth concludently inferre the incar∣nation of the only sonne of God. But where then was the incarnation of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 foretold or foresha∣dowed? It was (I take it,) not only foretold, but solemnely proclaimed, by the Prophet Isaiah, chap. 40. and the fulfilling of what he promised, was declared by Iohn Baptist at our Saviours bap∣tisme. Iohn (we know) was the voice of the Cry∣er foreprophecyed ver. 3. of that chapter, and did perform his function (as it was foretold he should) in the wildernesse. The chiefe contents of the cry or proclamation it selfe are two: the first, pre∣pare yee the way of the Lord, and make straight in the desert a high way for our God. This was fulfilled by Iohn Baptists preaching of repentance. The burden of his preaching was repent, for the King∣dome of God is at hand. But the voice said againe (whether to Isaiah or to Iohn Baptist, or to both) Cry, and he said, what shall I cry? All flesh is grasse, and all the goodlinesse thereof is as the flower of the field. The grasse withereth, the flower fadeth; because the Spirit of the Lord bloweth upon it: surely the peo∣ple is grasse. The grasse withereth, the flower fadeth, but the Word of our God shall stand for ever. This was the effect, or summe, of that which Iohn Bap∣tist was to proclaime. Of the exact congruity be∣twixt Iohns doctrine and the Prophets predicti∣on, I have elsewhere (to my remembrance) trea∣ted. Concerning the meaning of the Prophets words, All flesh is grasse, that is handled by most Interpreters, & Preachers, in funeral sermōs espe∣cially.

Nor can there be a fitter Text for display∣ing the mortality and frailty of our Nature: nor (as some think) for setting forth the excellency of preaching. But to magnifie the word of God in generall, as it is preached by us the unworthy ministers of it, is (in most mens interpretations) indirectly to magnifie our selves, or our calling, which (howsoever our persons bee) is question∣lesse honourable, and so to bee esteemed by all good Christians. Yet this excellency whether of the word preached, or of Preachers, was either no part, or the least part of the Prophets meaning when he saith the word of the Lord endureth for ever For the true use and end of that prophecy Chap. 40. is exprest in the beginning of it: Comfort yee, comfort yee my people, saith our God. Speak yee com∣fortably to Ierusalem, and cry unto her, that her war∣fare is accomplished, that her iniquity is pardoned. For shee hath received of the Lords hand double for all her sinnes. But what comfort could it be to Jerusalem, or to Gods people, that the word of God which is preached to them endureth for ever▪ when as they were but as the grasse which withereth? The more the Prophet did magnifie the immortality of Gods word in this sense, the more hee must have increased the sad remembrance of their own misery and mortality. And however Isaias and other Prophets had preached the word of the Lord more plentifully, and more powerfully in that age wherein he lived, then it had been in a∣ny age before, or in any age since, (excepting the times wherein Iohn Baptist and our Saviour and

his Apostles lived on earth:) yet mortality and misery did still grow faster upon this people, then it had done in any age before; so fast for foure or five generations, that this people became like grasse withering by degrees, and at last to be roo∣ted up. The matter then of comfort which the Prophet there promiseth to Jerusalem, was not in his time really exhibited, but to be continually expected, untill the word of the Lord, which hee so magnifieth for its glory & immortality, should become visible to all flesh. The comfort there prophecyed of, did consist in the manifestation of that glory, which he then foretold should bee revealed. For whatsoever in that Chapter he ut∣tered, was not delivered by way of common place by ordinary catechisme of doctrine and uses, but by the extraordinary spirit of prophecy. The is∣sue of his prophecy was, that the state and condi∣tion of all flesh should bee much better in later times, then in his age or any age before, it was. At what time then was this comfort actually ex∣hibited to all flesh which before was but grasse, and as the flower of grasse that fadeth? Then as∣suredly, when the word of the Lord, which endureth for ever, did become flesh, or was incorporated in our flesh. For the life and efficacy of this word (as the text literally imports) was to be manife∣sted by its admirable effects or operations upon the mortality or weaknesse of flesh. Our morta∣lity or miserable condition (as the Prophet pre∣sumes) could not weaken the immortall efficacy of the Word, whereas the Word might give life

and immortality to all flesh which should see the glory the tast the goodnesse of it. By the Word of the Lord then which endureth for ever, we are to understand, not Verbum Domini, not onely the word of the Lord as it is daily preached, but the Lord himselfe, who if he speake the word, great shall be the number of the Preachers of the word, both of Prophets, and of Prophetesses.

2. The best interpretation of the prophet Isa. is already made unto our hands partly by S. Peter, partly by S. Iohn in the beginning of his Gospell. Wee are brone againe, (saith S. Peter) not of corrupti∣ble seed, but of incorruptible, by the word of God which liveth and abideth for ever. 1. Pet. 1. 23. By cor∣ruptible seed, he meanes our corruptible nature, as we are the sonnes of Adam. For so he expounds his owne meaning in the words of the Prophet before mentioned, For that all flesh is as grasse, & all the glory of man as the flower of grasse, the grasse wi∣thereth, and the flower thereof falleth away. Now that which it selfe withereth and falleth away can yeeld no seed of life, can minister no comfort un∣to misery or mortality. The antithesis then or opposition requires, that by the incorruptible seed of which wee are borne againe, we must un∣derstand the word of God which endureth for e∣ver, or somewhat into which that word doth in speciall manner infuse life, or verbum caro factum, the eternall word as it is invailed in flesh, but in flesh exempted or priviledged from all corrupti∣on. For it is called the word of God which liveth for ever; not so much in respect of its owne life, but

in regard of its communication of life to such as are destitute of life. That this is the true scale of S. Peters meaning we may gather from S. Iohns parallel paraphrase upon the same words of the Prophet Isaiah. In the beginning was the word, and the word was God, &c. And hee came unto his owne and his owne received him not, but as many as recei∣ved him to them he grave power or right to become the sonnes of God, even to them which beleeve on his name. But who are they that rightly beleeve on his name? Such as are borne not of blood, nor of the will of the flesh, nor of the will of man, (this is that which S. Peter saith, not of corruptible seed,) but are borne of God. And whosoever is borne of God is questionlesse borne of that immortall seed wher∣of S. Peter speakes. The further explication of this point will much depend upon the solution of these two questions. The first, in what sense we are said to be borne of God. The second, when miserable and corruptible men were first so borne. To assoile the later question in the first place; Flesh and blood were not capable of this new birth, whereof S. Iohn and S. Peter speake untill that word of God which endureth for ever, that word which was with God and was, God, by whom the world also was made, came into the world, and being made man was borne of a woman. The ho∣ly Patriarks & Prophets were true heires of this glorious promise, but could not be reall posses∣sors of the blessing promised, before this time. But was the incarnation of the eternall word to this purpose concludently foreprophecyed by

Isaiah in that 40. chapter? Yes; this was the prin∣cipall part of those glad tidings which the voice of him that cried in the wildernesse was to pro∣claime, as it is expressed ver. 5. The glory of the Lord shall be revealed, and all flesh shall see it together. The sight of it was to bee a sight of life and comfort to all flesh: and this was the height of that com∣fort which the sight of this glory exhibited, that as they had beene the miserable sonnes of mor∣tall men, so they should become the sons of God, blessed for ever. Now it is evident out of other Scriptures that no flesh could see the glory of God and live, save only as the brightnesse of it was to bee alloyed by a vaile a flesh, through which the Apostles themselves, not all, but Peter, Iames, and Iohn did behold it, as weakesighted men do the splendour of the sunne through a cloud. Hence saith S. Iohn (by way of comment or paraphrase upō the forecited 40. of Isaiah) ver. 5. The word was made flesh, and wee beheld his glory (to wit, the glory of the word of God which en∣dureth for ever) the glory as of the only begotten son of God, full of grace and truth. And of his fulnesse all that beleeve receive grace for grace. When it is said that the sonne of God was made man of a Wo∣man, this implies that he was as truely flesh of the womans flesh, and bone of her bones, as the first woman was flesh of the first mans flesh, and bone of his bones. But in this the mysteries of the first womans creation is not finally accomplished. How was it then so accomplished? In this, that no sonnes of men, none that are borne of women

can truely and really become the sonnes of God, untill they become flesh of his flesh, and bones of his bones, who was not made the son of God, but was the sonne of God by nature, his only begot∣ten sonne before all worlds, the light and life of men. As thē the word which in the beginning was with God, and the sonne of God, are but titles of one and the same person: so the word of life and the word of God which endureth for ever, are but Sy∣nonymall expressions of one and the same my∣stery to wit, of the word being made flesh, or be∣come visible and sensible unto flesh. That (saith S. Iohn) which was from the beginning, which we have heard, which wee have seene with our eyes, which wee have looked upon, and our hands have handled of the Word of life; that wee declare unto you. For the life was manifested, and we have seen it, and beare witnesse and shew unto you, even that eternall life, which was with the Father and was manifested unto us, 1 Iohn 1. 1, 2. This life was alwaies with God, but came not into the world, was not manifested to flesh and bloud; untill: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Word, and son of God was incarnate.

3. The same Antithesis, or opposition which the prophet Isaiah makes betweene the mortali∣tie and frailety of flesh, and the immortality or everlasting duration of the word of God, the Psalmist makes betweene his owne misery and fading estate, and the everlasting happinesse of his Lord God. And from the contemplation of this opposition takes the same comfort to him∣selfe, which the Prophet Isaiah was commanded

to minister unto Gods people, and unto Ierusa∣lem. My dayes, saith he, Psal: 102. 11, are like a shadow that declineth, and I am withered like grasse: but thou O Lord shalt endure for ever, and thy re∣membrance unto all generations. And againe, Of old thou hast laid the foundations of the earth, and the Heavens are the works of thy hands: they shall perish, but thou shalt endure, yea all of them shall wax old like a garment, as a vesture shalt thou change them, and they shall be changed; thou art the same, and thy yeares shall have no end. That this passage of the Psalmist is literally meant of the eternall God, the Iews themselves cannot deny. And that it is meant of God incarnate, of the sonne of God ma∣nifested in the flesh, S. Paul in the first Chapter to the Hebrews doth assure us Christians. For he alleageth this very place ver. 10. to prove that Christ God and man was farre above all Angells and principalities, and that after his enthroniza∣tion as King, he was to change this world which was made by him. The very literall meaning of the Psalmist will enforce thus much, that this place was to be meant of God, not simply or ab∣solutely but of God incarnate. For the eternall duration of the Godhead is not measurable by dayes or yeares, but the incarnation of the sonne of God, or his duration in the flesh, may be ac∣counted by number of yeares for the time past; yet are his yeares as man to continue without end, without any decay or diminution of that nature which he assumed. The Psalmist foresaw his owne interest in the numberlesse yeares of his

Lord, whose happinesse and immortality was the only comfort of his miserable mortalitie. The same comfort the Author of the 103. Psalme (whether he were the same with the Author of the 102. Psalme, or some other) takes to himselfe from the like contemplation of his owne misery, and of the happinesse of God incarnate. Like as a Father pittieth his children, so the Lord pittieth them that feare him. For he knoweth our frame, he remem∣breth that we are but dust. As for man his dayes are as grasse: as a flowre of the field, so he flourisheth. For the winde passeth over it, and it is gone, and the place ther∣of shall know it no more. But the mercy of the Lord is from everlasting to everlasting, upon them that feare him, and his righteousnesse unto childrens children: To such as keepe his Covenant: and to those that re∣member his Commandemēts to do them. Psal. 103. 13, 14, 15, 16, 17, 18. For the true interpretatiō or ap∣plication of this passage unto this present pur∣pose, it is in the first place remarkable, that where in the 13. verse wee read Iehovah, or the Lord, the Chaldee renders it, The word of the Lord hath pity on them that feare him: In the second, that the mercy of the Lord, or of the word of God, verse 17 isc 1.81 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, a word or terme whose full importance cannot bee had from any ordinary Lexicon, unlesse it be such as is proper unto Divi∣nitie. For it cannot be understood of that mercy or loving kindnesse of God which was ordinarily manifested either towards mankinde in generall, or towards the people of Israel in particular. E∣very Novice in the Schoole of the Prophets did

know that this mercy of the Lord was per∣petuall. But what could it availe the Au∣thor of this Psalme to consider that this mercy of God had beene manifested to his forefathers before his time, and should bee to posteritie in their severall generations after him, what com∣fort could it afford unto the childrens children of such as feared him, that this mercy of God should be reserved for them, only after the same manner or measure which their forefathers had tasted, or had experience of it, and yet complaine of their miserable and wretched estate for the present; and comfort themselves only in the expectation of that abundant mercy which they hoped after∣wards should be revealed. The best exposition upon this place of the Psalmist, or what is in spe∣ciall meant by the mercy of the Lord, or of the word of God, is given by S. Paul, Titus the 3. 3, 4, 5, 6, 7. For wee our selves also were sometimes foolish, diso∣bedient, deceived, serving divers lusts, and pleasures, living in malice and envy, hatefull and hating one a∣nother. But after the kindnesse and love of God our Saviour toward man appeared, not by workes of righteousnesse which wee have done, but according to this mercy he saved i••, by the washing of regeneration, and renewing of the holy Ghost, which he shed on us a∣bundantly through Iesus Christ our Saviour: That being justified by his grace, wee should be made heires according to the hope of eternall life. Of this mercy and loving kindnesse the Patriarchs and Pro∣phets (as wee said before) had the promise, but without all hope of enjoying the thing promised

for the present. It was not then the mercy of God or Iehovah considered in the Godhead only, but the mercy of God to be incarnate, to be made King and Judge of the earth, which did so com∣fort these and other Psalmists in their greatest distresses and perplexities, in al w^ch they had just occasion to say, as S. Paul afterwards did, If in this life only, (or in the loving kindnesse of God, as it hath been experienced in our dayes) we had hope, we were of all men most miserable, 1 Cor. 15. 19.

4 That this place, though literally meant of God alone, was yet to be punctually fulfilled in God incarnate, or in the Word made flesh, besides this exposition of S. Paul, the very letter and cir∣cumstance of the text doth perswade us. For the expected comfort wherupon this Psalmist pitch∣eth, is this: The Lord hath prepared his throne in the heavens, and his Kingdome ruleth over all. And here againe, whereas we read the Lord, the Chaldee reades the Word of the Lord hath prepared his throne. And in that it was prepared, it was not from eternitie, though after it were prepared, to con∣tinue from everlasting to everlasting, that is (as we say) world without end. And this is that throne and that Kingdome which Daniel fore∣told, that God long after his time would erect, Daniel, 2. 44. And in the dayes of these Kings shall the God of heaven set up a kingdome, which shall never be destroyed, and that Kingdome shall not be left to o∣ther people: but it shall breake in pieces and consume all these Kingdomes, and it shall stand for ever. And of this throne you have a most exquisite descripti∣on

by S. Iohn Revel. 4. 1, 2. After this I looked, and behold a doore was opened in Heaven, and the first voice which I heard, was as it were of a trumpet talk∣ing with me, which said, Come up hit her, and I will shew thee things which must be hereafter. And im∣mediately I was in the Spirit: and behold, a throne was set in heaven, and one sate on the throne. And round about the throne were foure and twenty seats, and upon the seats I saw foure and twenty Elders sitting cloa∣thed in white rayment. And they had on their heads Crownes of gold &c. The foure and twenty Elders fell downe before him that sate on the throne, and wor∣ship him that liveth for ever, and cast their Crownes before him saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. This praising of him that sate upon the throne, was that wherunto the Author of the 103. Psalme did solemnly invite the heavenly powers, long before S. Iohn had this vision. For after he had said, the Lord had prepared his throne in the heavens, and his Kingdome ruleth over all; it followes imme∣diately, Blesse the Lord yee his Angels, that excell in strength, that do his Commandements, hearkning unto the voice of his word. Blesse yee the Lord, all yee his hosts, yee Ministers of his, that do his pleasure. Blesse the Lord, all his workes in all places of his Dominion: Blesse the Lord, O my soule. That which our Savi∣our saith of Abraham, was in its measure true of this Psalmist; he also saw the day of Christ, the day of his glorious resurrection, that day wherof it is said, thou art my Sonne, this day have I begotten

thee, and did rejoyce in soule to see it, and his owne interest in it, an assured hope of his inheri∣tance in the heavenly Kingdome.

5. But the vision of David to this purpose in that Psalme, which amongst some few others beares the inscription of Michtam, Davids Ieweler golden song (as some would have it,) is most pun∣ctually cleare, Keep me O God, for in thee do I put my trust: that is (as the Chaldee explaines it) In thy word have I put my trust, or hope for salvation. Psal. 16. 1. and ver. 2. I have said unto the Lord, Adonai. And againe ver. 8. &c. I have set the Lord alwayes before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoyceth; my flesh also shall rest in hope. But here the Eunuches question unto Philip will in∣terpose it selfe, Of whom speaketh the Prophet this, of himselfe or of some other? I can no way brooke their opinion, who thinke the Psalmist speakes all this in the person of Christ, as his figure, but rather in this, as in many other Psalmes, and in the two last forecited especially, some passages there be which cannot be literally applyed but to the Psalmist himselfe, others which cannot be ap∣plyed to any one but Christ, that is to God or the word incarnate: and the 9. verse My heart is glad, &c. containes a feeling expression of that joy or exultation of spirit, which did possesse all the fa∣culties both of Davids body and soule. But what was the object of this his exultatiō, or the ground of his joy? He expresseth it, ver. 10. Thou wilt not leave my soule in Hell, neither wilt thou suffer thy

holy one to see corruption. But the same question here interposeth againe; Doth he speak all this of himselfe or of some other? Whatsoever may bee thought of the former clause of that verse, thou wilt not leave my soule in Hell (which as some think) might be meant both of Christ and David (though in a different measure;) most certaine it is, that the later clause, Thou wilt not suffer thy ho∣ly one to see corruption, was not literally meant of David, much lesse fulfilled in him, but literally meant of him alone, and literally fulfilled in him alone, whom David in spirit called Lord; though he then foresaw he should truly be his sonne. This undoubted truth we learne from S. Peter Acts 2. 29. Men and brethren, let me freely speake unto you of the Patriarch David, that he is both dead and bu∣ried; and his sepulcher is with us unto this day There∣fore being a Prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loines, ac∣cording to the flesh, he would raise up Christ to sit on his throne, he seeing this before, spake of the resurrecti∣on of Christ, that his soule was not left in Hell, neither his flesh did see corruption. And S. Paul, Acts 13. 36, 37. more fully and more punctually to our ani∣madversions upon this later clause expounds it thus: David after he had served his owne generation by the will of God fell on sleepe, and was laid unto his Fathers, and saw corruption. But he whom God rai∣sed againe, saw no corruption. In this as in many o∣ther Psalmes the comfort which did arise from the sweet contemplations was Davids owne, or the Psalmists who foresaw that great mystery

whereof we now treat, that the fountaine of their comfort was Christ or God incarnate, who was to be raised from the dead. David in this Psalme did rejoyce in heart, that albeit he knew his na∣ture to be like the grasse that withereth, albeit he knew his soule should be divorced from his body; yet this divorce he knew (by faith,) should not be perpetuall, that albeit he could not but expect his body, his flesh and bones should rott in his se∣pulcher as the body and flesh of his forefathers to whom he was to be gathered, had done; yet he foresaw in spirit, that even his body should at length be redeemed from corruption by the re∣surrection of that holy One, whose body, though separated for a time from his immortall soule, was not to see or feele any corruption. Finally though David and other Psalmists forecited, (if others they were) did perfectly and explicitly foreknow that they were to die; yet had they as true impli∣cit beleife of that which our Apostle explicitly delivers Golos. 3. 3, 4. That their life was hid with Christ in God, that when Christ, who was their life, should appeare, they should also appeare with him in glory.

6. To the former generall Quaere [in what sense we are said by S. Iohn to be borne of God] we answer; that to be borne of God, is all one with that of S. Peter, to be borne of immortall seed, but what is that immortall seed whereof S. Peter saith we are borne againe? That, in one word, is the flesh and blood of the sonne of man, who is also the sonne of God. So hee himselfe instructs us

Iohn 6. 53, 54, 55. Verily, verily, I say unto you, ex∣cept yee eate the flesh of the sonne of man, and drinke his bloud, yee have no life in you. Who so eateth my flesh and drinketh my blood, hath eternall life, and I will raise him up at the last day. For my flesh is meate indeed, and my blood is drink indeed. He that eateth my flesh and drinketh my blood, dwelleth in me, and I in him. That is meat and drink indeed which nou∣risheth us not to a bodily but to a spirituall and immortall life; which presupposeth an immortall seed. Unto all these ends and purposes, to our new birth, to our nourishment and growth in spi∣rituall life, the flesh and blood of the Word or son of God were consecrated by his sufferings upon the crosse, and by his resurrection from the dead. He was, according to his humane nature, both the Priest appointed to obtaine these blessings; and to award them ex officio; and withall the sa∣crifice, by whose participation they are really and actually conveyed unto all that doe or shall inhe∣rit the immortality of soule and body.

7. But if his flesh and blood be the seed of im∣mortalitie, how are we said to be borne againe by the word of God which liveth and abideth for e∣ver? Is this word, by which we are borne, the same with that immortall feed of which wee are borne? It is the same not in nature, but in person. May we not in that speech of S. Peter by the word understand the word preached in to us by the mi∣nisters who are Gods feeds men? In a secondary sense we may, for we are begotten and borne a∣gaine by preaching as by the instrument or

meanes; yet borne againe by the eternall word, (that is by Christ himselfe) as by the proper and efficient cause of our new birth. Thus much S. Peters word is that place will inforce us to grant according to the letter. For having before decla∣red, that the word of God (by which we are born againe) doth live and endure for ever, he thus con∣cludes, and this is the word which by the Gospell is preached unto you. 1. Pet. 1. 25.

8. The Gospell it selfe (taken in the largest sense) is but the declaration of the Evangelists and Apostles upon the propheticall predictions concerning the incarnation, the birth, the death, the resurrection and ascension of Christ. And Christ himselfe, who was put to death for our sinnes and raised againe for our justification, is the word which we all doe or ought to preach. The Gospell written or preached by us cannot be that word, which by the Gospell is preached unto us. This Word, in the literall assertive sense, can bee no other then the eternall word or sonne of God made flesh, and consecrated in the flesh to be the seed of immortalitie. And if wee take the Go∣spell, not according to the outward letter or bark but for the heart or substance of the Gospell, or for the glad tidings of life (which is the primitive signification of this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Gospell) that is no other, then the Word made flesh, or ma∣nifested in the flesh. To this purpose saith our Evangelist, or rather the Angell of the Lord Luke 2. 10. Feare not, for behold I bring you good tidings of great joy which shall be to all people: (this is no

more then the Prophet saith, all flesh shall see the glory of the Lord:) for unto you is borne, this day in the city of David a Saviour, which is Christ the Lord. Lord he was long before, and this Lord was made flesh before that day wherein he was borne, but first manifested in the flesh upon that day, and manifested to be the Saviour of all people or all flesh, some eight dayes after, yet not then com∣pleatly made Christ untill his resurrection. A∣gaine the Gospell in its prime or principall sense is no other, or no more then the great mystery of godlinesse which was inwrapt in the volume of Moses and the Prophets, but not revealed or un∣folded untill the word was made flesh, was circum∣cised in the flesh, and made King and Christ. Without controversie, saith S. Paul 1. Tim. 3. 16. great is the mysterie of godlinesse: God was manife∣sted in the flesh, justified in the spirit, seene of An∣gels, preached unto the Gentiles, beleeved on in the world, received up into glory. All these testimonies put together amount to this point, that the sonne of God manifested in the flesh was that Word which in S. Peters language, is preached by the Gospell. And if we doe not preach this word unto our hearers, if all our sermons doe not tend to one of these two ends, [either to instruct our Audi∣tors in the articles of their Creed concerning Christ, or to prepare their eares and hearts that they may be fit auditors of such instructions] we doe not preach the Gospell unto them, wee take upon us the name of Gods Ambassadors, or of the ministers of the Gospell, more then in vaine.

9. Besides all these testimonies, and others that might bee alleaged, all most undoubtedly true in the literall assertive sense, that the myste∣ry of godlinesse, or the joyfull tidings which A∣brahams seed did expect should consist in the uni∣on betweene the eternall Word or sonne of God, and our flesh, we have a most lively character or prefiguration (though not assertive) in the origi∣nall word designed by the wisedome of God to expresse the preaching of the Gospel or joyfull embassage of our everlasting peace. For one and the same word in the originall doth signifie flesh, and the preaching of glad tidings unto all people or flesh, without variation of any radicall letter, but only of grammaticall moode or declension 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 according to the use of the originall language, doth properly signifie flesh, that is, men or crea∣tures indued with life or sense; and being the root or primitive is not a verb, but a noune. The first verbe that is formed of it doth signifie as much as the Latine nunciavit or nunciare, to bring or deliver a message, and is alwayes used for some good or joyfull message, and in peculiar for the preaching of the Gospell, which is the joyfull message 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: As, to omit other places, it is thus used Ierem. 20. 15. Cur sed be the man that brought tidings to my Father 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 saying a man child is borne unto thee, making him ve∣ry glad. And in the forecited 40. of Isaiah, ver. 9. O Sion, that bringest good tidings, get thee up into the high mountain••.* 1.82 O Ierusalem, that bringest good ti∣dings, lift up thy voice with strength, lift it up, be not

afraid, say unto the cities of Iudah, behold your God. And in the 61 of Isaiah, ver. 1. which is the very place wherein the preaching of the Gospell by our Saviour himselfe is foreprophecyed, that which S. Luke expresses chap. 4. ver. 18. by prea∣ching the Gospell to the poore, is in the originall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evangelizatum pauperes. Now that flesh, and preaching of glad tidings to all flesh should be signified by one and the same originall word, no grammarian can easily give any reason. It falls not within the compasse of their Etymo∣logies or derivations: there is not here a primi∣tive and derivative, not a principall and an Ana∣logicall sense. The true reason that may be given for it is, that the wisedome of God did thus fore∣ordaine it: that so this great mystery of the eter∣nall Word's becomming flesh might bee foresha∣dowed as well by verball character, as foretold by expresse propheticall testimonies, delivered by way of propositions, or prefigured by reall types in the Law or in matter of facts in sacred history.

CHAP. 29.

Of the true meaning of this speech, the word was made flesh: Whether it be all one for the Word to be made flesh, and to be made man, or whether He were made flesh, and made man at the same instant?

BUt it being granted (and I hope suffi∣ciently proved,) that the incarnation of the Word, is the very life and kernell of the Gospell, that the Pa∣triarchs and Prophets did solace themselves, and taught their childrens children to doe the like, in all their perplexities, by assured hope of this great mystery in the Lords good time to be revealed: yet the curious fancies of captious wits have been, and will bee ready to question, though not the matter or mystery it selfe, yet the manner of our Evangelists expressi∣on of it, [the Word was made flesh.] To be made flesh, is to be made a substance, and the Word which is said to be made flesh, was more then a substance, the everliving essence, the life and light of men, before he was manifested in the flesh. Doth he still remaine so? So we Christians are bound to beleeve. Yet might the Jew or meere heathen artist have liberty to oppose us, they would find matter of argument, to this or like purpose; whensoever one substance is truly made another, the former substance ceaseth to be what it was before. For the truth of this generall rule,

instances are plentifull in all sorts of substances which are said to be made what they were not before:* 1.83 when one simple Elements is made ano∣ther; when the water becomes a vapour, it cea∣seth to be water; when the Vapour is made a cloud, it is no longer a vapour; when the cloud resolves into raine, it is no more a cloud: when of the Elements any third body is made, whether perfectly or imperfectly mixt, they cease to be what they were, they lose both their forme and names. Nor skils it whether one substance be made or becomes another which before it was not by course of nature, or immediately by the finger of God, or by the exercise of his miraculous power. For it was a true miracle, and a great one, that pure water should be immediately made perfect wine, and yet the water being made wine did cease to be what it was before; it was no lon∣ger a simple Element, but a true mixt body. Now the Word, (as all Christians grant) was an everla∣sting Essence, more then a substance, before it was made or became flesh. How then can wee Christians mainteyne, that it still remaines the same it was, without any reall alteration, or change, whether substantiall or accidentall? To this objection wee reply, as before wee have done in other cases, that multitude of instances, how many soever, cannot make up a perfect in∣duction, if in any one pretended for grounding a rule or proposition absolutely universall, there be the least diversitie or dissimilitude of reason. Every such diversity or disparity acquits the in∣stance

in which it is found, for being compre∣hended under the rule or law, otherwise univer∣sall. Admitting it then to be universally true of all other substances or Essences in the World be∣sides; Whensoever one is made or becomes another which before it was not, that substance, which is made another, doth lose it selfe, or ceaseth to be what it was; Yet this universall rule will not reach the in∣stance now in debate concerning the Word's be∣ing made flesh. The reason is plaine, not from the manner of this miraculous work, but from the nature or supereminency of that everlasting sub∣stance or Essence, which was miraculously made flesh. All other Essences or substances, which are capable of being made, or becoming what they were not, are capable of change or alteration in their substances. They do not either lose their owne names, or suffer the names of other sub∣stances to be put upon them, untill they have put off their owne natures, or lost possession of them∣selves. The law of nature ties evē livelesse substā∣ces more strictly not to change their names untill they be conquered, or overcome by others, then the laws of Heraldrie ties Nobles or Gentlemen not to alter their ancient Armes or names, which they seldome do, unlesse upon conquest or some marriage, or alliance, beneficiall or advantagious to their house or Family. But the Word of God which endureth for ever, was and is as unchange∣able as God himselfe: was and is from eternity, more then all things, Essence, or being it selfe. As all things were made by him, so he might when

he pleased, bee made flesh or man without any change or alteration in himselfe, either whilst all things were made by him, or whilst hee were made this particular. It is then the preheminence or superexcellency of his nature or Essence, which exempts him from the former generall rule or pretended induction.

2 For the more commodious expression as of divers other supernaturall mysteries or matters spirituall, so of this great mysterie especially the the fittest resemblance which can be made of thē, must be borrowed not from experiments or in∣ductions in matters physicall, but from cases of civill use or consequence. Mutations accidentall there may be many, physically accidentall in one and the same substance, without any alteration in the substance, in which such change is made: Yet such changes of accidents properly inhe∣rent, for the most part either adde some perfecti∣on to the substance, or detract somewhat from it. But for a person already invested with honou∣rable names or titles, and with realities answering to them, to invest himselfe with realities or titles of an inferior rank, is no disparagement to his former dignities. Thus many Princes by birth and of great possessiōs sometimes take the names or titles of Knights, are solemnely made Knights, created Earles, sometimes made Gentlemen of Venice, and some Kings of this Land have beene made free of particular Companies or Corporati∣ons under their royall jurisdiction, and so made without any impeachement or diminution of their

royall titles, but only to the grace or advance∣ment of that order whereof they were made Knights, or of those Societies and Corporations whereof they were made free. And thus although the Word, who before the beginning of time was with God, was truely God, was in the fulnesse of time made flesh, this can be no impeachment to his Deitie or Divine person, but an unspeakable exaltatiō or advancement of the humane nature which he took upon him. And herein, we poore miserable men (so wee would be thankfull for it) have a preheminence of the Angelicall nature, in that the son of God, God blessed for ever, did vouchsafe to become one of our order and ranke, in such a manner as he is not of theirs.

3 The resolution of the second Quaere depends upon another more questioned point, which I have no minde to dispute, and lesse to be tyed to other mens conjectures, or voluntary determina∣tions of it without warrant of Scripture, or any certaine deductions from it, warrantable by rea∣son. The point questionable is briefely this, whe∣ther the humane soule of our blessed Lord was infused into his body immediately upon his con∣ception, which (as the sacred Text to my appre∣hension imports) was in a moment, and immedi∣ately upon the blessed Virgins assent unto the Angels message. If at the same instant or moment of time the humane soule was inspired into his body, the Word was not made flesh before he be∣came man. If otherwise, the holy seed did after the conception grow by degrees into a live sen∣sitive

reasonable substance, though neither after the same manner, nor by the same meanes, yet according to the same measure of time as other Infants do. The case is unquestionable that the sonne of God, or the Word, was made flesh be∣fore he was made man; For he was not made man before the inspiration or creation of the rea∣sonable soule; but even from the very first mo∣ment of his conception, the Womans seed was hypostically united to the Word or sonne of God. The flesh and blood which he tooke of the blessed Virgin became the flesh and blood of the sonne of God from the first moment of their assumption. Nor can this opinion be justly char∣ged with any suspition of errour, or other diffi∣cultie, as conteyning nothing which is not exact∣ly parallel to that which wee beleeve concer∣ning the union of his body with the Divine na∣ture in his person, after his body was separated from his soule. His body in that interim of sepa∣ration or of its rest in the grave, was as truely the body of the son of God, as it had beene whilst it was living. His soule likewise was as truely the soule of the sonne of God during the divorce, as it was whilst it retayned union with its body. And whether the blood which was shed from his most pretious body on the Crosse, were gathered againe into his veines (a point not to be pryed into by mortall men) or how ever it pleased him or his heavenly Father to dispose of it; yet I think I may say that not a drop of it but remaines un∣to this day the true blood of the sonne of God; it

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lost no union, nor degree of union with his divine person: it still retaines the power and efficacy of cleansing or sanctifying our nature.

4 Some I know there be who think all others to speake and think unworthily of Christ, unlesse they grant that his soule was not only infused into his body in the first conception of it, but that it was withall endued with all manner of knowledge which Hee afterwards had. Yet to binde any man to beleeve or acknowledge ei∣ther of these (the latter especially) is to lay more upon us then God hath in his written Word or in the booke of his Creatures tyed us unto, if so these men will give us leave to use the spectacles of reason in reading either booke. For if our bles∣sed Saviour during all the time he was in his mo∣thers womb, had the perfect use of sense and rea∣son, his condition of life had beene more weari∣some then in any part of his pilgrimage here on earth it was; for he was as mortall, and as subject to sad impressions in the womb, as he was in the strength of his age: and death had beene more welcome to him then such close imprisonment, if the excercise of reason or Contemplation had beene as free there as it was, when he was endued with libertie of sense and locall motion. The on∣ly reason I can conceive any man should pretend either for the infusion of the reasonable soule in∣to his body, at the first conception, or that the reasonable soule, whether then or at the time wherein other infants become capable of it, shou••d be endued with such a measure of actuall or ex∣plicite

knowledge whilst he was in his mothers womb, as afterwards it was, must be grounded on the hypostaticall union betweene the womans seed and the word of God. But if any reason thus grounded could infer either part of the premis∣ses, it would aswell inferre, that his knowledge as man, should have beene infinite from his con∣ception. This I think no Christian wil affirme; for the personall union of the divine nature with the humane, doth not endow it with the reall titles of the divine. Otherwise, Christs strength as man should have beene infinite from the womb: and his body should have beene every where. And it would be lesse unreasonable to say that his body is at this day infinite, and his humane nature e∣very where; then that his wisdome or know∣ledge, as man, should have beene infinite, or as great whilst he was in the womb as now it is. If the divine nature did not communicate his infi∣nity to the humane, nor make the sonne of God so compleat a man for strength of ability of body from the womb, as at thirtie yeares he was; it ex∣ceedeth the bounds of my capacitie to imagine, what reason those men have for their opinion, who think our blessed Lord & Saviour did not as truely grow in wisdome and knowledge, as he did in strength or stature of body. The Scrip∣ture is alike literall for both, Luk. 2. 52. Iesus increased in Wisdome and stature, and in favour with God and man. I make no question but that such as deny his growth in wisdome, do this out of a re∣ligious feare, lest they should speake or conceive

any thing of Christ which might be thought ei∣ther to derogate from his greatnesse, or from his goodnesse. This feare or zealous care is in the ge∣nerall very good, but hath small ground in this particular. For were it either well grounded or well guided, it would rather teach us not to deny that Jesus did grow in wisdome and goodnesse, then to be peremptory in contradicting others which hold the affirmative. Simple nescience can be no sinne in any Child nor in any man, unlesse it be of those things which he is bound to know. But proficiency in wisdome and knowledge is in the sonnes of men a praise worthy perfection, which I should be as unwilling to deny unto my Lord and Saviour in his infancy or his youth, as to rob him now of any royall attributes since he was made King. That he was without all staine of sinne, the most holy Sanctuary of the most holy and blessed God from the womb, I stedfastly beleeve: but that he had the same measure o•• knowledge at his circumcision, at his presentati∣on in the Temple, which he had and gave proofe of when his Parents found him in the Temple disputing with the Doctors, or no greater mea∣sure of this knowledge at his baptisme, then he then had; or as great as his baptisme, as since his resurrection and ascention he hath; I shall crave pardon for making these or the like any points of my beleife. If any man be otherwise minded I grudge him not the libertie of his opinion, but will confesse my ignorance, when he shall shew me any expresse Scripture, or any deduction out

of Scripture which shall not inferre aut nihil, aut nimium.

5 It sufficeth me to beleeve and know that my Lord was so qualified with all grace, even whilst he lived in the forme of a servant, that he was alwaies more ready to understand, and com∣prehend whatsoever it pleased his heavenly Fa∣ther to impart or signifie unto him, then chrystall is to receive the light of the Sun, or any glasse the shape of bodies which present themselves unto it; and more ready withall to doe whatsoever he knew to be his Fathers will he should do, then we are to eate when we are hungry, or to drinke in the extremity of ••hrist. There was in him, even in his cradle a docilitie or capacitie, both for lear∣ning and doing his fathers will, truely infinite in comparison of other children, yet this capacitie was actuated by degrees. This, I take it, is as much as wee are bound to beleeve concerning his growth in wisedome; and this wee cannot deny to be contained in the hypostaticall union, of which we are without curiositie to say some∣what in the next place.

CHAP. 30.

Of the hypostaticall and personall union betwixt the Word and the flesh, or betwixt the sonne of God and the seed of Abraham.

THe manner of the union between the sonne of God and the seed of Abraham is a mystery (that one of the blessed Trinity only excepted) most to bee admired by all, and least possible to be exactly expressed by any living man, of all the mysteries whose beleefe we professe in this Apo∣stles Creed. And for this reason my former reso∣lution to avoid all Schoole disputes about the re∣lations in the Trinitie, and each severall persons peculiar properties, ties me to the like observance in this present point. And in my yonger dayes, I had a greater desire to learne more exquisite rules of Logick or other good arts, out of School-disputes in these two kindes, then can be found in the professors of such arts themselves, then I have in these declining yeares to learne divinity from them.

2. The particulars which the most subtile a∣mongst the Schoole-Divines exhibite concerning the manner of the hypostaticall union, are well summed up by the learned and judicious D. Field in whose computation they amount to more then I shall have occasion in this place to make use of: and are withall of so high a pitch and straine, as

surmounts my aime or levell for this time;* 1.84 which is only, to shew how truly, how justly, how con∣sonantly to the knowne rules of reason in other cases, we Christians beleeve and acknowledge such a peculiar union between the sonne of God, and the sonne of David, that whilest the sonne of man was conceived, borne, crucified, and raised from the dead, the son of God likewise was con∣ceived, borne, crucified, &c. Now for justifying these and the like expressions, [the sonne of God was conceived, was borne, was crucified, &c.] (whether we finde them in the Creed, or in the Apostolick or Evangelical writings, whence they issued into this Creed;) wee can have no better ground, or fundamentall resemblance, then that of Athanasius [As the reasonable soule and flesh make one man, so God and man make one Christ:] yet this illustration, or expression of the manner of this mysticall union is excepted against by some great Divines, and by Cardinall Bellarmine by name, yet excepted against, not as false or impertinent, but as defective. But if every resemblance of this or other sacred mystery, which is any way defective were lyable to exception, the Church should doe well to give a generall prohibition that no man should attempt to make any. For all will come short of the mystery which we seeke to expresse by them, or of so much of it, as we shall know in that eternall Schoole. It was the Cardinals fault to stretch Athanasius his expression further then he intended it, or not to allot it a certaine extent, within which it is most divinely true.

3. The like comparisons sometimes hold firme and true only quoad veritatem, non quoad mensuram according to the truth, not according to the measure of the same truth. As when we beseech our heavenly father to forgive us our trespasses, as we forgive them that trespasse against us; or when our Saviour en∣joynes us, to be mercifull, as our heavenly father is mercifull: the meaning is, not that the measure of his mercies towards us should be but equall to our mercy, or kindnesse towards men our fellow servants: and yet, the meaning of our Saviours injunction is, that we must bee as truly mercifull and charitable towards others in some degree, as God is infinitely mercifull towards all. Some∣times the like comparisons are firme and true & quoad veritatem, & quoad mensuram, both according to the truth, and the same measure of truth, but not quoad modum, at least not quoad modum specifi∣cum proximum, sed quoad modum genericum aut re∣motum: true they may be sometimes according to the same manner, and yet not in all respects, or according to the selfe-same particular manner. And such is this comparison of Athanasius. First it holds quoad veritatem unionis, As it is not the meere inhabitation of the reasonable soule in the body, but the peculiar union of these two parts, which makes a man: so is it not the internall pre∣sence or peculiar inhabitation of the Deity in the manhood, but the true and reall union of these two natures, which makes one Christ. Infernall spirits may, by Gods permission, take up their lodgings in the bodies of men, may be confined

within them, and use them as their instruments: yet by such residence in them, men neither be∣come Divels, nor divels men, nor doe they make any one realitie, or third thing in part or whole distinct from both.

4. The former comparison doth not hold se∣cundum omnem modum: that is, though the God∣head and humanity of Christ be as truly, as pro∣perly, and really united, as the reasonable soule and the humane body are, yet the manner of the union is herein different. The reasonable soule and the body being two distinct natures, each ha∣ving their proper existence, though imperfect and incompleat, doe by their union make one perfect compleat nature. Their union is made by physi∣call or naturall composition. Now in all such u∣nions or compositions, each part ingredient must abate or lose somewhat; there must be a mutuall fashioning, or fitting of the one to the other. But the Deitie or Godhead as it is all things else; so it is fitnesse it selfe, and cannot be fashioned or fit∣ted to any creature, as being not subject to any shadow of change, or alteration. The creatures may be fashioned or fitted to be more or lesse ca∣pable of his presence, or participation. But this participation in what degree, in what manner or measure soever it be had, includes no physicall composition, or confusion of natures. Thus much Athanasius, to prevent all captious exceptions a∣gainst this similitude, had sufficiently expressed in the place forecited; though he be God and man, yet he is not two, but one Christ; One, not by the conver∣sion

of the Godhead into flesh, but by taking of the man∣hood into God, One altogether not by confusion of sub∣stance, but by unitie of person.

5. Some Philosophers there are and have been, who although they grant a Physicall compositi∣on of matter and forme in man, yet they deny the reasonable soule (the intellectuall part at lest) to be the forme of man, or any part of the Physi∣call compound, which (in their Philosophy) is prerequired to the constitution of man; not any proper part of his essence or nature. That visible live-substance, wherein the reasonable soule du∣ring her pilgrimage here on earth doth reside, as in a walking prison, is in these mens Philosophy or Divinity as formally distinguished by its meer organical faculties, or bodily senses, from all other living sensitive creatures, as any of them is from another. And they are distinguished each from o∣ther, only by the peculiar manner of the senses, or modification of their organicall faculties. The reasonable soule, or faculty of reason, is in this o∣pinion rather the Crowne or Diadem, whereby man excells all other creatures as their King or Governour, then the Physicall forme whereby he is formally or specifically distinguished from them. According to this opinion there should be in one and the same man two distinct com∣pleat natures, one bodily physicall compound, in∣dued with sense and subject to mortality, ano∣ther rationall and immortall. And these two na∣tures make one man, not by physicall compositi∣on, or union of matter and forme, but by a pecu∣liar

subordination of the sensitive Creature unto the rationall, or of sense unto reason, as true, as firme and reall, as the subordination of life is to sense, or bodily mixture is unto life or vegetati∣on; but not by the same manner of subordinati∣on. If Athanasius his philosophy were of this mould, his comparison would be true quoad mo∣dum: however, leaving the examination of this opinion to the Schooles, let us examime his com∣parison quoad veritatem & mensuram.

6 Such Philosophers as grant the reasonable soule to be a forme truely physicall, and an in∣compleat part of mans nature, do not for the most part affirme, that it is propagated from the parents of our bodyes, but created by God, as the soule of the first man was. And yet even these men who deny the reasonable soule to be ex tra∣duce, do not avouch that only the bodily part or flesh of man is conceived, but the whole man who consists of a reasonable soule aswell as of a body. The full and perfect conception of every living thing includes not only a preparation of the bo∣dily substance for receiving the foule, but besides this, the unition of the foule, (whether sensitive only or reasonable) with its proper body. And seeing the proper nature of man consists especi∣ally in reason, there can be no perfect concep∣tion of man, as man, untill the reasonable soule be seated in and united unto the bodily substance, fitted or organized for it. Whether that bodily substance were before this union endued with sense or no, is not much pertinent to the point

now in hand. However Philosophers may dispute that case, this position is proper and philosophi∣call: [Man doth beget man, and woman conceives man, although the reasonable soule, which is the principall part of man, do not take its originall or beginning of being, either from the man that begets him, or from the woman that conceives and brings him forth, but immediately from GOD.]

7 This assertion likewise is Christian and Theologicall; [The blessed Virgin did truely con∣ceive and bring forth Christ Jesus, God and man, the sonne of God, and the sonne of David:] albe∣beit the Divine nature, which is the excellency of Christ, did not take beginning from her, but was from all eternitie without beginning, yet not united to the manhood till the conception wrought by the holy Ghost in the Virgins womb. though both assertiōs be most true, yet the groūd of this theologicall assertion is more perspicuous and firme then the ground of the philosophers assertion wherewith it is paralleld. Wee Christi∣ans may give a better reason of our faith and forme of doctrine, then the Philosophers can give of their opinion, or manner of phrase in this point. First in the conception of ordinary or meere men, the bodily substance, or the materiall part, hath a distinct existence of its owne, before it be united unto the reasonable soule, and the reasonable soule likewise hath a proper existence (at least in order of nature if not of time) prece∣dent to its vnion with its body. Nor is the union

so perfect as to make simply but one existence of both. It is actually one, potentially two, and in the dissolution of body and soule, they are actually se∣vered; there is not then so much as coexistence, or existence of the one in the other. But neither the substance which the sonne of God took from the blessed virgin, nor the reasonable soule which was united unto it, had any proper existence, be∣fore their union with the divine nature. The bo∣dily substance assumed by his divine person was a part of the blessed virgines individuall nature, and had its whole existence in her before its assumpti∣on, but by the assumption it hath existence whol∣ly in him not as a part, but as an Appendix to his divine person. That which the Philosophers or Schoole Divines say concerning the creation of the reasonable soule, and its union with mans bo∣dy, is more remarkably true of Christs humane soule. The reasonable soule (say the Philosophers) infundendo creatur, et creando infunditur, is created by infusion, and is infused by creation. Christs rea∣sonable soule was not in order either of time or nature, first created, then assumed, sed assumendo creabatur, et creando assumebatur, it was created whilest it was assumed, and it was assumed whilst it was created. Whether it were united to the bo∣dy or flesh from the first moment of their assump∣tion, is an extravagant to this assertion. The sub∣stance likewise which our blessed Saviour tooke from his mother, was not either in order of time, or of nature, first conceived or prepared by any praeviall dispositions for the divine natures habi∣tation

in it, and then assumed; sed inter assumendum concipiebatur, et inter concipie••dum assumebatur; it was conceived by assumption, and assumed in, or by its conception.

8. The next branch of this inquiry is, what is meant when wee say, the fruit of the Virgins womb was assumed by the Sonne of God? This forme of speech imports thus much at the least; that the son of God, or the divine nature in his person, was to be partaker of flesh and bloud, as we sonnes of men are: So the Apostle teacheth, Heb. 2. 14. For asmuch the•• as the children are partakers of flesh and blood, hee also himselfe likewise tooke part of the same, that through death hee might destroy him that had the power of death, that is, the Devill. This participation of flesh & bloud with his brethren, is but an expression of the assumption. Verely, saith the Apostle ver. 16, he tooke not hold of the Angels, but he tooke hold of the seede of Abraham. The mea∣ning of these expressions, as likewise of the origi∣nall word, is, that albeit the Angels were created by him, yet were they not so assumed, or so united to his person, as the seede of Abraham was, and is. Nor is he partaker of their nature, or of any other nature besides, after such a peculiar man∣ner, as he is of the humane nature by assuming the seed of Abraham.

Some Schoole Divines and follow∣ers of Aquinas will have the former similitude of Athanasius to consist es∣pecially in this;* 1.85 that as the reasona∣ble soule doth use the body of man; so the divine nature of Christ doth use the manhood, as its proper uni∣ted instrument. Every other man, be∣sides the man Christ Jesus, every o∣ther creature is the instrument of God: but al of them such instruments of the divine nature, as the axe or hammer is to the artificer which worketh by them. The most puissant Princes, the mightiest Conquerors▪ which the world hath seene or felt, could grow no higher in titles, then. Attilas, or Nebuchadnezzar did Mal∣leus orbis et flagellum Dei, hammers or scourges of God to chastise or bruise the Nations. But the humanity of Christ is such an instrument of the divine nature in his person, as the hand of man is to the person or par∣tie, whose hand it is. And it is well observed, whether by Aquinas him∣selfe, or no, I remember not, but by Viguerius an accurate summist of A∣quinas summes, that albeit the intel∣lectuall part of man bee a spirituall substance, and separated from the matter or bodily part: yet is the uni∣on

betwixt the hand and intellectuall part of man no lesse firme, no lesse proper, then the union betweene the feet or other organicall parts of sen∣sitive Creatures, and their sensitive soules, or mere Physicall formes. For the intellectuall part of man, whe∣ther it be the forme of man truely, though not merely physicall, or ra∣ther his essence not his forme at all, doth u••e his owne hand not as the Carpenter doth use his axe, that is, not as an externall or separated, but as his proper united instrument. Nor is the union betweene the hand, as the instrument, and intellective part at the Artificer or Commander of it, an union of matter and forme, but an union personall, or at the least such an union as resembles the hyposta∣ticall union betweene the divine and humane nature of Christ much bet∣ter then any materiall union where∣in Philosophers or Schoole Divines can make instance.

9. These and the like speculations are neither unpleasant nor unprofitable, if so the Reader will not restraine the former similitude of Athanasius, only to this kinde of union. But after what man∣ner, to what speciall purposes, or what peculiar services the manhood of Christ is the instrument of his divine nature (as the ancient for the most part unanimously affirme) by Gods assistance in other Articles following, or in the mysticall union betwixt Christ and his members. Thus much in this place, and for the present may suffice, that the personall union betweene the divinity and man∣hood of Christ, (though it be in it selfe more ad∣mirable then comprehensible or expressible,) is more proper and firme then any union which can be made by mixture, by confusion, by compositi∣on, or compaction of severall natures into one. But what Athanasius meant in that expression of taking the manhood into God, may (if I mistake not) to my present purpose (which is only to lay the general grounds of these communications of pro∣perties, which Divines whether antient or mo∣derne obserue betweene the divine and humane nature of Christ) be yet further explicated by an∣swering the maine objection that can be made against Athanasius his similitude, or these illustra∣tions of it.

10. Some haply will object, (and it is all I think, that can be objected against us) that as wee are, such is our flesh, such is our bloud. We are by na∣ture men, and our flesh and bloud is by nature on∣ly humane, or the flesh and bloud of men; but if

the flesh and bloud whereof the sonne of God is partaker bee as truely his, as our flesh and bloud is ours, shall they not be such as he is, that is, flesh and bloud truely divine not humane? This must in no wise be granted, otherwise the sonne of God should not be (as the Apostle avoucheth hee is) partaker with us of the same flesh and bloud. The flesh and bloud which he assumed and was parta∣ker of, are as truely humane, as mans flesh & bloud are, and of the selfe same nature that mans flesh and bloud are of. And of such flesh he was to be as truely, as properly partaker, as we are. And yet it is necessary that the same flesh and bloud which he assumed, be as truely and as properly the flesh and bloud of the sonne of God, (who is by nature God blessed for ever) as our flesh is the flesh, or our bloud the bloud of the sonnes of men. Other∣wise, albeit the flesh and bloud assumed by him had been as truely, and as properly humane flesh and bloud as ours is; yet could not the son of God have beene as true and proper a partaker of hu∣mane flesh and bloud as wee sonnes of men are. For no party or person can as truely and really participate with another in that which is not his owne by as perfect right, as it is the others who is partaker of it with him. So then the flesh and bloud of our Saviour Christ was truely and pro∣perly Caro humana, non divina; sanguis humanus, non divinus, not divine but humane flesh and bloud; and yet withall as truely and properly Caro Dei, and Sanguis Dei, the flesh and bloud of God, as it was caro humana, sanguis humanus, humane flesh,

and humane bloud: more properly the flesh and bloud of God, then the flesh & bloud of man. For evē the whole humanity of Christ, aswell the rea∣sonable soule as the flesh was and is the humanity of the son of God. God, saith the Apostle, Acts 20. 28. hath purchased the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with his owne proper bloud. Now if the Church be Gods owne not by creation only but by true purchase; then the bloud by which hee purchased it, was as truely his owne, as our bloud, or any thing within us, or without us, which we can owne, is ours. But was it Gods owne bloud, after the selfesame man∣ner or measure that our bloud is ours? It was not in every respect, or after every manner his owne, so as our bloud is ours; yet his owne by a more proper, more full, and soveraigne title then our bloud is any way ours.

11. Our flesh and bloud may be said to be our owne in two respects, either as it is a part of our nature, or an appertinence of our person. In this last respect the fruit of the Virgins womb was the sonne of Gods own substance, the flesh and bloud which hee tooke from her were his after a more exquisite manner, or in a fuller measure of the same manner, then our flesh and bloud are our owne. Or if wee would speake the language of Philosophy her selfe, rather then of Philosophers, or of such as professe themselves to be her follow∣ers, though ofttimes, (as wee say) a farre off. Our flesh, our bloud, our limbes, are said to be our owne, not so much or not so properly as they are parts of our nature, as in that they are either parts

or appurtenances of our persons. That which is immediately next or linkt unto our person, is by a more peculiar and soveraigne right our owne, then any things whatsoever besides wee do pos∣sesse, or are Lords of; be it Lands, goods or ser∣vants. For whatsoever we possesse, being not thus annexed unto our persons, are but externalls, their possession is communicable, their propertie may be so alienated, as others may make as good use of them as wee doe. A man may be wronged in every thing that is his owne, whereof he is by just title possessed, but the wrongs done to a man in externalls, doe not touch him so neerely, as the wrongs done to his person, or to any part or ap∣purtenance of it.

12. That there is a true and reall distinction betweene the natures and the persons of men, or betweene things which are our owne by union of nature, or by union unto our persons, may thus be gathered. Every part of our nature is eyther a part, or an appurtenance of our person: but eve∣ry part or appurtenance of our person is not a part of our nature. A man may suffer grosse per∣sonall wrong without paine or dammage to any part of his nature, without losse of any commodi∣tie that could be made of that wherein he suffe∣red wrong, it being (in it selfe considered) unca∣pable of wrong. As in case some joynt or part of a mans body be dead and withered, irrecoverably deprived of sense, of paine, of vitall motion: it thereby ceaseth to be a part of the humane na∣ture, but it therefore ceaseth not to be an appen∣dance

or an appurtenance of his person. He that should disfigure, mangle, or otherwise handle such a dead number any otherwise then the party, whose it is, were willing to have it handled, doth wrong his person in a higher degree than if hee mangled or maymed his live goods, or cattell: and yet however he handle it, he puts the living party to no paine, is being (as it is supposed) no naturall or sensible part of his body, nor could it have yeelded any commodity though it had been cut off before it was disfigured. Offēces of this nature are not to be valued according to the excellency of the physicall complexion or constitution of the bodily part wounded or contumeliously handled, but according to the excellency or dignity of the partie whose flesh or substance it is that is woun∣ded or abused; whether it be an entire live part of his nature, or an appendix only to his person, as being a joynt or member in part maymed or deprived of sense before. Generally whether we speake of mens actions or sufferings undertaken for our behoofe, to the losse of bloud or limbes; we are not to value the one or other so much ac∣cording to the physicall propertie, or naturall worth of the member lost or damnified, as accor∣ding to the dignity of the person which volunta∣rily undertaketh such hard services for us. And thus wee are to rate aswell the indignities and paines which our Saviour suffered in body by the Jews or Roman soldiers, as the anguish of his soule in that great conflict with the powers of darknes, neither according to the excellencie of his bodily

constitution, or exquisite purity of his soule, but according to the inestimable dignity of his divine person, of which, aswell his immaculate soule, as his undefiled bodie were no naturall parts, but ap∣purtenances only.

13 Lastly, that proper bloud, wherewith God is said to have purchased the Church, was the bloud of the sonne of God, the second person in Trinity, after a more peculiar manner then it was the bloud either of God the Father, or of God the holy ghost. It was the bloud of God the Fa∣ther, or of God the holy Ghost, as all other crea∣tures are, by common right of creation and pre∣servation. It was the bloud of God the son alone by personall union. If this sonne of God, and high Priest of our soules had offered any other sacri∣fice for us then himselfe, or the manhood thus personally united unto him, his offering could not have beene satisfactory; because in al other things created, the Father and the holy Ghost had the same right or interest which the sonne had; hee could not have offered any thing to them which were not as truely theirs as his. Onely the seede of Abraham, or fruit of the virgins womb which he assumed into the Godhead, was by the assump∣tion made so his owne, as it was not theirs, his owne by incommunicable propertie of personall union. By reason of this incommunicable proper∣tie in the womans seede, the sonne of God might truely have said unto his Father [Lord thou hast purchased the Church yet with my bloud:] but so could not the man Christ Jesus say unto the

sonne of God, [Lord thou hast payd the ransome for the sinnes of the world, yet with my bloud, not with thine owne.]

SECT. 4.

Of the conception, and birth, of our Lord and Saviour, the sonne of God: of the circumcision of the sonne of God, and the name IESUS, given him at his cir∣cumcision; and of the fulfilling of the types and prophecyes concerning these mysteries.

CHAP. 31.

The aenigmaticall predictions concerning Christs con∣ception, unfolded by degrees.

THat the predictions of the pro∣phets, which the Jew acknow∣ledgeth for sacred, are of di∣vine infallible authority: that according to many of these propheticall praedictions, God in the person of the sonne was to become man, the eternall word was to be made flesh, (that is, to have our flesh and nature so uni∣ted unto him, that whilest our flesh and nature

was conceived and brought forth,* 1.86 the sonne of God was also conceived & brought forth, whilst the man Christ Jesus did suffer in the flesh, the sonne of God did also suffer)

This is the briefe summe or extract of all that hath in this Treatise beene delivered. This is the foundation of faith as Christian, the radicall article of Christian The∣ologie. It followes in our Apostles Creede, that this only sonne of God Christ Iesus our Lord was con∣ceived by the holy Ghost, and borne of the Virgin Ma∣ry. The name Iesus was given him at his circumci∣sion, and comes there to be handled. So was not the name Christ, but as often as the Evangelists so instyle him before his resurrection from the dead, it is by way of anticipation; for he was made Lord and Christ at his ascension into heaven, though annointed to his propheticall office at his baptis∣me, (from which time he did declare himselfe by word and deed to be the Prince of Prophets) yet not then consecrated, much lesse admitted to the function or exercise of his everlasting Priesthood: not then enthronized King of Kings, and Lord of Lords: these royall titles were accomplished in his resurrection and ascension. The point for the present to be handled is▪ how the conception and birth of the sonne of God, the Lord God of Israel, was foretold or foreshadowed, and how accom∣plished for the substance, how manifested by the signes of the time, or circumstances concomitant.

2 The conception and birth of the sonne of God, with other mysteries which concerne his person and offices, were purposely foretold and

forepictured from the fall of our first parents un∣till the sacred Canon of the old Testament was finished;* 1.87 yet not foretold, or forepictured in the ••ame measure, or after the same manner, in every age of this long succession. The first predictions or representations of these great mysteries were aenigmaticall and implicit, but for the most part unwrapped and branched in succeeding ages. The later representations beare the same proportions to the most ancient, that maps of particular coun∣tries beare unto more generall, or Chorographie unto Geographie. In a map of the whole world though accurately drawne, wee shall hardly finde any exact proportion of these British Islands, no such distinct evidences of the severall provinces of this Island, as are usually represented in a map of Europe of the same quantitie. And it were in vaine to seek so distinct a survey of every English shire or County in a map of Europe, as wee have in our ordinary maps of England: But if wee des∣cend to Chorographical platformes of every seve∣rall shire, every one that knows how to use them, may find the distinct place of his birth, breeding, or dwelling. The first and most generall map of mysteries concerning Christ, or of the Word to come, is that often mentioned Genesis 3. ver. 15. I will put enmity betweene thy seede and her seede, &c. Yet without some further dilatations, or repre∣sentations of this promise made by the Prophets, it were impossible for the wit of man to discover any true proportion of those great mysteries which the Evangelists relate, although all of them

were conteyned in this, as in their first head or fountain, or as most Chorographicall descriptions are, in the Cosmographie of the Universe. Very probable it is, that our mother Hevah did from this promise conceive, that the seede promised should be Vir Iehovah, a man which should be like∣wise the Lord God. But questionlesse she did not imagine, much lesse beleeve, that this man, the Lord, should be conceived and brought forth of a pure Virgin, for such she her selfe was not when shee uttered that speech possedi virum ipsum Ieho∣vah, * 1.88 as Fagius upon severall revises reades it. Nor could the parents of Noah imagine that their son should be so conceived or borne, although (as ma∣ny good Authors thinke) they mistooke him as Hevah did Cain, for the promised womans seede; presume they might without presumption, that the promised Messias was to proceed from him according to the flesh, but seeing Noah had more sonnes than one, it was not to him or to others then living distinctly represented, from what branch of his stock he should proceed; untill Noah by divine instinct or inspiration did bequeath the birthright unto Sem; but Sem had many sons, and his posterity was great, and it is not probable that Sem himselfe did know from which of them the promised seede should issue, untill the blessing which Noah bestowed on Sem was by God him∣selfe (and perhaps by Sem as Gods Embassador) bestowed on Abraham, unto whom the former mystery concerning the incarnation of the sonne of God, was more distinctly represented both by

word and fact, then it had beene to any of his An∣cestors. Hee doubtlesse did conceive, that the seed in whom all the Nations of the world were to be blessed, should be God, the sonne of God, be borne after a more miraculous manner then his sonne Isaac had beene: but Abrahams seed by Isaac became more numerous then any mans be∣fore his time had beene, and was divided into twelue Tribes. In which of these twelue Tribes the promised seed was to be sought for, was as uncertaine, and as undistinct, as if wee should seeke for the topographie of some particular Town of England in an ordinary Map of Europe. Iacob on his death-bed points at his parentage in this generality, (Genesis 49. ver. 10.) that hee was to spring out of Iudah. But God by his spirit directs the Church to seeke him in the Genealogie of Iesse and David in the Land of Iudea. David himselfe had a distinct representation, that hee should not be his sonne only, but that hee who then was his Lord, should become his sonne, and be made Priest after the order of Melchisedech; and no doubt but David conceived withall, that this his Lord and sonne should be borne of a vir∣gin, not begotten by any man; for thus much the holy Spirit, which spake to him, hath literally charactred unto us in that speech, Psa. 132. ver. 11. Of the fruite of thy wombe will I set upon thy throne, &c. The same mysterie or the perfor∣mance of this promise made to David, is, more distinctly unfolded by Isaiah Cap. 7. ver. 14. The Lord himselfe will give you a signe, Behold the

virgin shall conceive, &c. But whether this long expected sonne of David should proceede from Salomon or any of his race, or from the race or linage of some other sonne of David, this was not represented (for ought wee read) either unto David or Isaiah; and sure the Author of the 89. Psalme, (whether David or rather some later Pro∣phet) was nescient of this particular, and the in∣terruption or extinction of Solomons line was (I take it) first revealed unto Ieremiah, and Ezekiel, and the accomplishment of their Prophesies (of Ezekiels especially) first acknowledged or obser∣ved by the blessed virgine in hera 1.89 Magnificat. In Davids time the place of his conception and birth were not discovered.b 1.90 Isaiah first points at the place of his conception in particular, butc 1.91 aenig∣matically. Ieremiah describes the place of his conception more plainely, yet in a farre greater generality, That hee was to be conceived in the Land of Ephraim, as it was divided from Iudah. Yet haply if Herod had asked his Scribes and others, where the King of the Jewes was to be conceived, it is questionable whether they could so clearely have resolved him of the place of his conception, as they did certifie him of the di∣stinct place of his birth. This they learned out of the Prophet Micah, Chap. 5. ver. 2.

3. That of our Apostle Hebrewes 1. ver. 1. is ex∣actly verified in respect of the article now in handling. The Prophets and holy men of God, or God by their ministery spake of our Saviours conception and birth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not at sundry

times onely, or in severall ages of the Fathers, but piece-meale or by scattered predictions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sundry wayes; sometimes literally and plainely, sometimes mystically or aenigmatically. But in this later age he hath spoken unto us by his Sonne, (or, in his Sonne:) For even the historicall passages of his conception and birth, though delivered unto us by his Evangelists spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his very conception, his birth and actions, as well as the words uttered by him, have their plaine, and full language, and if wee take them as set downe by the Evangelists, are as the putting together of all what the Prophets had spoken scatteredly, or re∣presented by broken pictures, or portions of truth. After that maine head or fountaine of Prophe∣cies was opened, and had his course drawne by God himselfe, not by any Prophet. [I will put en∣mity betweene thee, and him, &c.] Every succeeding age (especially from the deluge) addes some new rills or petty streames unto it, the full current of which is conspicuous only in the Gospell.

CHAP 32.

Saint Lukes narration of our Saviours conception and birth, and its exact concordance with the Prophets.

TO begin with S. Lukes narration of his cōceptiō Cap. 1. ver. 26. In the 6. month, the Angel Gabriel was sent frō God unto a Citie of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David, and the virgins name was Mary. In these few lines wee have the exact Chorographie of those generall or more obscure descriptions which Isaias and Ieremiah had made of the place of his conception; and in the words following wee have the particular and most ex∣act survey of all Gods promises made to David, or related by other Prophets concerning that sonne of David, who was to rule over Iacob for ever. When Saint Luke saith in the words fore∣cited, the Angel Gabriel was sent in the sixth mo∣neth, this may referre either to the time of Iohn Baptists conception (as in all probability it doth) ver. 36.) Behold, thy Cosin Elizabeth shee also hath conceived a sonne in her old age, and this is the sixth moneth with her, who was called barren: Or it may referre unto the sixth moneth of the yeare, accor∣ding to the ancient and civill accompt of the He∣brewes: for untill the time of Israels deliverie out of Egypt, the moneth wherein Iohn Baptist was conceived (which answeres for the past part

to our September) was the first moneth in which (as most later Divines are of opinion) the world was created.* 1.92 The moneth Abib (which answers unto March with us) became observable to the Israelites from their deliverance in that moneth out of Egypt, and continues in their Ecclesiasti∣call accompt the first in order. In the same mo∣neth the conception of our Lord and Saviour was denounced by the Angell, and our delive∣rance by him from the powers of darknesse after∣wards accomplished, and well deserves the title of the first moneth since his conception and pas∣sion: but in whether of these two respects, or whether in both, the moneth wherein the An∣gell was sent, be termed the sixt moneth is no matter of such moment or consideration, as the tenour of his message, ver. 31. 32. And behold thou shalt conceive in thy wombe, and bring forth a sonne, and shalt call his name Iesus: Hee shall be great, and shall be called the sonne of the highest, and the Lord God shall give unto him the throne of his Father Da∣vid. When the Angell said, He shall be great, and his mother shall call his name JESVS, it is implied, that as yet he was not great, that he had not the beginning of that greatnesse which is here pro∣mised. And may it not be as rightly implied, that when hee saith, Hee shall be called the sonne of the highest, as yet he was not the sonne of the highest, but first to brooke the name of Iesus, and then first to be made and called the sonne of God, when he was become great, and had received the throne of his Father David. But it is not without ob∣servation,

that the Angell saith not, Hee shall be the sonne of the highest, nor doth hee say, that the blessed Virgin his Mother should bestow this name upon him, as shee did the name of Iesus. The intent and meaning of the holy Ghost in this place, is, that this fruit of the Virgins womb, who was to be named Iesus by his mother, from his circumcision, should be called the sonne of the highest, not in regard of his future greatnesse as man, or as he was the promised sonne of David, but by reason of his peculiar assumption, or union into the person of the sonne of God, who was Da∣vids Lord before he was conceived, and was pub∣liquely to be declared the sonne of God by his resurrection from the dead. At which time and not before, hee tooke the especiall government of that Kingdome upon him, which had so often beene promised to the sonne of David. This meaning of the holy Ghost, the Evangelist doth open unto us, ver. 33. Hee shall raigne over the house of Iacob for ever, and of his Kingdome there shall be no end.

2. Unlesse this holy of holyes, who was now to be borne of the blessed virgin Mary, had beene the sonne of God before this time, hee should in reason be called the sonne of the holy Ghost. For unto the virgin Mary, demanding how this should be seeing shee know not a man, ver. 34. The Angel an∣swered, The holy Ghost shall come upon thee, &c. An Emphaticall expression of that which we beleeve in the Creede, That the holy Ghost should worke his conception. Now hee who is Author of the con∣ception

of any person, which before such a con∣ception had no existence, is in propriety of speech to be reputed the Father of the party or person conceived. But this very person whom we now adore under that name or title of Christ Iesus our Lord, being before all Worlds the true and only sonne of God, albeit the holy Ghost was the Au∣thor of his conception as man (a more principall cause and Author of his conception, then any mortall Father is of his mortall sonne:) yet was not the fruit of the virgins womb to be reputed the sonne of the holy Ghost, but of him alone who was the true and only Father of that person, unto whom the fruit of the Uirgins womb was by the operation of the holy Ghost personally united. The holy Ghost was not then the cause or Author of any new person, but onely espou∣sed, or betroathed the humane nature of Christ (which before had no actuall existence) unto him who was the sonne of God from eternity. Now not he that gives, but hee that takes the spouse given in marriage, is the true husband. And the spouse so taken, from her espousall, becomes the daughter not of him that gives her in marriage, but of the Father of her husband, with whom shee is now made one flesh. Thus God the Father (by this espousall thus wrought by the holy Ghost,) becomes the Father of the humane na∣ture of Iesus, which was now united unto his sonne, after another manner then before hee had beene, of any man; and after another manner then the holy Ghost was, or is the Father of the

man Christ Iesus. Christ then as God and man is the only sonne of God the Father: The same Iesus only as man, is the sonne of David.

3. That the promised Messias was, according to the Prophecies, to be the sonne of David, is evident: but by what line all descent hee was to be the sonne of David, or by what legall right the Kingdome of David was derived unto him, is not without question amongst Christians. David, we know, by Gods free donation, was King of Iudah and Israel, and Solomon by legall right did succeed him in his Kingdome. And Solomons heires or Successours by bodily descent had as firme a title to the Kingdome of David, as any other Kings or Monarchs have to the Crownes and dignities of their Ancestors. But whether Solomons line by bodily descent, were utterly extinguished before the conception or birth of our Saviour, is a point neither much debated, nor agreed upon by Di∣vines. If it were extinguished before that time, yet Davids line did not determine with Solomons. And for this reason (haply) our Saviour is insty∣led by the holy Ghost, the sonne of David, not so of Solomon; albeit Solomon was as true a shadow of him as King, as David had beene: And Solo∣mons Kingdome and raigne a fairer map of his Kingdome then Davids was. And though our Saviours intermediate Ancestors, according to the flesh from David downward, were many, as S. Luke, and more then S. Matthew relates: Yet he did immediatly succeede David in the Kingdom. For so by the law of most Countries, in case the

elder brethrens sonnes or issues faile, the third or fourth brother succeeds as lawfull heire, not unto his elder brothers, or their children, but to their Grandfather or first donor. Many may be imme∣diate heires unto thē to whō they are no imme∣diate Successours in lineall descent. That Solomon and his line had no such perpetuity bestowed up∣on them by vertue of Gods Covenant with Da∣vid, as that it might not determine before the promised seed of David, was exhibited, the te∣nour of that Covenant (as it is exemplified by the Author of the 89. Psalme) puts out of que∣stion; I have found David my servant, with my ho∣ly oyle have I annointed him. ver. 20. He shall cry un∣to me, Thou art my Father, my God, and the rock of my salvation. Also I will make him my first borne; higher then the Kings of the earth: my mercy will I keepe for him evermore: and my Covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the dayes of Heaven, ver. 26, 27, 28, 29. This last he speakes of Davids seede as of one, not of his seedes as of many. For so it followes, ver. 30. If his children forsake my Law, and walk not in my judgements, if they breake my sta∣tutes, and keepe not my Commandements; then will I visite their transgressions with the rod, and their ini∣quity with stripes. This visitation with rods and stripes imports more then fatherly chastise∣ments: true and reall punishments. Yea, heavie judgements upon Davids other children accor∣ding to their deserts. None are utterly exemp∣ted from Gods heavie displeasure, besides the

promised seede, or Davids sonne 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whose prerogative is in the next words reserved by oath, Never the losse my loving kindnesse will I not take from David, nor suffer my faithfulnesse to faile: my covenant will I not breake, nor alter the thing that is gone out of my lips, ver. 33. This is in effect, as if he had said, however Davids other sonnes pro∣voke me, I will not repent of that loving kindnesse which I promised to him; it shall be accomplish∣ed in Davids seede; for in respect of things altera∣ble or reversible, whether promised for the good of men, or threatned for their woe, God is usually said to repent, but to whatsoever hee sweares, of that he never repents. Every event ratified by oath is either unalterable or irreversible. The Lord hath sworne, saith David Psal. 110. and will not repent, that is, he will not change or alter that which hee hath promised. To alter that which was only pro∣mised, but without oath, is in the phrase of the holy Ghost (as we usually render the originall) to faile or breake Covenant, that is in more proper language, to reverse a blessing promised. Hence it is added in the next verse of the 89. Psalme, [Once have I sworne by my holinesse, that I will not lye unto David] that is, I will not make void my covenant. His seeds shall endure for ever, and his throne as the Sunne before mee. It shall be established for ever as the Moone, and as a faithfull witnesse in Heaven. This is that throne, and that Kingdome which the Angel (Luke 1. 32, 33.) foretold should be given unto the seed or fruit of the Virgins womb. As for Davids other children, or for Solomons race, their title to

the temporary Crowne of David was at the first but conditional or rather mutable: for every con∣ditionall estate presupposeth a state in being, but a state mutable, or reversible. Such was the state of Solomon, or the heires of his bodie, aswell unto the kingdome of Judah as of Israel. The King∣dome of Israel they utterly lost in the second de∣scent. The next Quaere is, whether this their estate unto Judah or Israel, which was by originall te∣nour reversible, were de facto utterly reversed, and the Covenant (as it concerned them) finally can∣celled.

4 And of this Quaere the branches are two, first, whether Salomons line were utterly extin∣guished before the returne of Iudah from the Ba∣bylonish Captivitie, or in any age before the son of God, and the promised seed of David was ma∣nifested in the flesh? The second, whether in case the utter extinguishment of Salomons line be a point doubtfull, or by any authentick Author or record indeterminable; This line, were not in the same desperate case, for recovering the Kingdom, that Elies race was for regaining the Priesthood, from which it was by solemne oath deposed? That Solomons line was utterly excluded from in∣heriting the Kingdome of Iudah and Iacob, the Jews and Christians for the most part agree: And the tenour of that terrible sentence against Ieco∣niah (according to the principles acknowledged by both) will inferre no lesse. As I live, saith the Lord, though Coniah the sonne of Jehoiakim King of Iudah were the signet upon my right hand, yet would

I pluck thee thence: And I will give thee into the hand of them that seeke thy life, and into the hand of them whose face thou fearest, even into the hand of Nebuchadnezzar King of Babylon, and into the hand of the Caldeans. And I will cast thee out, and thy mother that bare thee, into another Country where yee were not borne, and there shall ye dye. But to the Land, whereunto they desire to returne, thither shall they not returne. Is this man Coniah a despised broken Idoll? Is hee a vessell wherein is no pleasure? Wherefore are they cast out, hee and his seed, and are cast into a Land which they know not? O earth, earth, heare the word of the Lord, Thus saith the Lord, Write ye this man childless, a man that shall not prosper in his dayes: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Iudah. Ierem. 22. 24, 25, 26, &c. This last clause is (to mee) a concludent proofe, that the man Christ Jesus was not of Ieconiahs seed, because he was to sit upon the throne of David, and to prosper; yea, to be the fountaine of all prosperitie to Prince and people: And hee that will avouch our Lord and Saviour to have been of the seed of Ieconiah, will hardly be able to fend off that cōtradiction, which his assertion directly includes, not onely to the Angels promise (Luk. 1. 33.) but unto the Prophet Ieremiah, cap. 23. ver. 5, 6. Behold, the day is come, saith the Lord, that I will raise unto David a righte∣ous branch, and a King shall raigne and [prosper] and shall execute judgment and justice in the earth. In his dayes Judah shall be saved, and Israel shall dwell safe∣ly, &c. The man Christ Jesus is in this place (and

elsewhere) instyled the branch of David, or a stem of the roote of Iesse, but no where a branch of Solomon, or of his feed which (is most probable) did determine in Ieconiah, whom his Uncle Zede∣kiah did succeed for a while in the kingdome of Judah, but with worse successe. For Ezekiels de∣nouncement against him, and the Crowne of So∣lomon was no lesse terrible then this of Ieremiah against Coniah: And thou prophane wicked Prince of Israel, whose day is come, when iniquitie shall have an end: Thus saith the Lord God, Remove the Diadem, and take off the Crown: this shall not be the same: exalt him that is low, and abase him that is high. I will over∣turne, overturne, overturne it, and it shall be no more, untill he come whose right it is, and I will give it him. Ezech. 21. 25, 26, 27. The contents of this de∣nunciation (as I take it) are these especially, Both

the Crowne and the Mitre [the ensignes of the royall and sacerdotall dignitie,] were so to be crushed, that neither should remaine the same they were.

The Mitre was to be cast a new, but in a farre lesse mould: the Crowne to be broken, and the reliques of it to be united to the Mitre, both put together to remaine, but as models of that dignitie, which before they generally had, untill the royall and princely dignity were united in him that had full right to both, that is, in the pro∣mised seede, or Sonne of David. The readings up∣on the 27 verse, are various. The vulgar Latine (following the Septuagint) thus, iniquitatem po∣nam eam. The Zuricke or Tigurine thus, curvam cur∣vam ponam eam. And if this reading be just and

straight, it may serve as a character of that ••••••∣ked descent and tortuous revolution of the civill and Ecclesiasticke power, from one Family unto another, not settling in any one line untill the coming of the sonne of David, unto whom both by right did belong. Yet some authoritie in all this Tumble did still remaine in the Tribe of Iudah, (though not in the race of Solomon or of David) untill Shiloh came. And I know not whether that cited passage of Ezekiel ver. 27. It shal be no more (to wit, the same that it was,) untill he come whose right it is, have not speciall reference to that Prophecy of Iacob, Gen. 49. 10. The scepter shall not depart from Judah untill Shiloh come, and unto him shall the ga∣thering of the people be. The Septuagint seeme to interpret the name Shiloh according to the same importance that the originall (as our English hath it Ezek. 21. 27.) [whose right it is,] as if Shiloh had been as much as Asherle,* 1.93 cui repositum est. But whe∣ther according to the ordinary rules of Grammar Shilo may stand for as much as Shello, or whether the mysterie conteined in this prophecy might require or dispense with some irregularitie in the grammaticall forme of speech, I leave it to accu∣rate Criticks, or sacred Philologers: and so I do another question which is emergent as well out of the forecited words of Iacob, as of Ezekiell, whe∣ther both prophecies were to be understood of Christs first comming to judge Jerusalem (unto which later the words of Ezekiel seeme most to incline, for so the originall, untill he come to whom judgement belongeth.) I rest contented with this

part of the prophet Ezekiels undoubted meaning, that neither the civil, nor the Ecclesiastick digni∣tie of Judah were to be the same they were, until the comming of the expected Messiah, and yet some reliques of both do remaine untill his com∣ming.

5 Some of the Priestly line after this peoples returne from Babylon did take upon them to ex∣ercise princely authority, (as the Maccabees) but with more honour for a while, then with good successe for posterity. Others afterwards did at∣tempt the like, but were put by it, yet permitted or authorized by the Romanes to exercise the Priestly function, some of them executed for their mutinous aspiring to the Crowne. Lastly, when they became Competitors for the royall dignity, it was collated upon Antipater, and from him de∣rived (or suffered by Augustus to descend) on He∣rod the great, in whose daies the promised seede of David, the true heire unto the Crowne of Ju∣dah was borne. But though Herod did exercise royall jurisdiction over Judea, aswel as over other neighbouring provinces, yet was hee not created King over Judea; this was no part of his royall Title bestowed upon him by Antonius. The first solemne authorized Title of King of Judah, from the captivitie of King Ieconiah and Zedekiah, was that inscription written upon our Saviours Crosse, written by Pilates command, so peremp∣torily, that the Jews could not get a change or re∣version of it in any of the three languages where∣in it was written [Iesus Nazarenus Rex Iudaeorum.]

Pilate I take it did not in this inscription intend the scoffe or scorn of our Saviour, or of the Jewish Nation, but only the style, or Title of the crime for which our Saviour was endited: Hee neither affirmed nor denyed him to be the King of the Jews, but that which the world might conceive was written in jest or in scoffe, the God of Israel made good in earnest, by making this Jesus whom Pilate and the Jews had crucified, both Lord and Christ, that is, a far greater King, then Caesar him∣selfe, whom they acknowledge their only King.

6 Ioseph his supposed Father (in all* 1.94 probabi∣litie) was dead before this time of our Saviours passion, so that the lineall right of the Crowne of David was now in Christ, as the only sonne of the virgin Mary, who had no child by Ioseph her husband, nor hee any sonne by any former wife; so that the whole right unto the Crowne of Da∣vid, which either or both of them had, was by le∣gall descent devolved upon this dying man, who after his great humiliation was to be more high∣ly exalted, and in him alone that which was said by the prophet Ezekiel was accomplished, exalt him that is low, and abase him that is high. And yet the same Prophecy had beene at severall times verified, or fulfilled in part before. And first per∣haps in Ieconiah, who after the debasing of Zede∣kiah, his uncle by Nebuchadnezzar, was exalted a∣bove other Captives by* 1.95 Nebuchadnezzars sonne Evil-Merodach. And againe more punctually (ac∣cording to the prophets meaning) in Zorobabel, and others of Davids line, after Solomons line was

either extinguished or deposed; but more fully afterwards in the blessed Virgin, as shee expresses her thankfulnesse for it in her sweet song, Luke 1. 52. Hee hath put downe the mightie from their seate, and hath exalted the humble and the meeke. Whether the blessed Virgin in her owne right, or Ioseph her husbands while he lived, were the next heire unto the Crowne of David, is disputed by others, unto whose determinations I have nothing to say in this place. Whatsoever right either or both of them had, was (I take it) derived from David by Nathan, not by Solomon or his successors. Ioseph and Mary were heires to the kingdome which Solo∣mon did enjoy, though not of his seede: and so were Salathiel, and Zorobabel, from whom they di∣rectly descended.

7 But whether her sonne should be the lawfull heire of David, was no part of the blessed virgins doubt or question to the Angel. But how shee should conceive a sonne according to the purport of the Angels promise, that she questions, Luke 1. 24. Then said Mary, how shall this be, seeing I know not a man? To omit the idle fancies of some, who would hence collect that the blessed virgin had vowed chastitie in single life, as if I know not a man, had beene as much, as I am resolved never to know man; The truth is, that however shee was at this time espoused unto Ioseph, yet the marriage was not to be consummated til some competent space after the espousals, within which time shee did rightly apprehend the conception foretold her by the Angell was to bee accomplished, or rather

from the very time of this present dialogue; and hence shee demands, how it was possible, that she should instantly conceive, seeing she knew not a man; yet are not these words of distrust, they have no tincture of such incredulitie or slow beliefe, as wee finde taxed in Sarah, and Zachariah father to Iohn Baptist; yet were both Sarah, and Elizabeth the wife of Zachariah types or shadowes of the blessed virgins miraculous conceiving. So were Hannah and Sampsons mother. The conception of all their sonnes (and they were respectively their only sonnes) was wonderfull and without the or∣dinary course of nature; peculiar blessings of him that maketh the barren to be a joyfull mother of Chil∣dren. Sarah and Hannah and Iohn Baptists parents had beene petitioners to the Lord of life for chil∣dren, and had their petitions ratifyed, one by the Preist, and others by the Angel of the Lord. But Sampson was promised to Manoahs wife by the Angel of the Lord, without any petition on her part made to this purpose, and promised withall to be a deliverer of his people from the Philistins. And in this particular, or in the maner of the An∣gelicall Annunciation, the birth of Sampson was a most lively type of the birth of our Saviour, al∣beit this conception of Sampson was not so strange as that of Isaac. That Sarah in her decrepit age should conceive a sonne, was a matter incredible, and unparalleld in any age of the world before or since, yet not properly miraculous. Through faith, (saith the Apostle Heb. 11. 11.) Sarah received strength to conceive seede, and was delivered of a child

when she was past age (either for conceiving seede, or for bringing it forth conceived, yet both shee did) because she judged him faithfull who had promi∣sed. The faith by which shee conceived strength was the gift of God, and the strength which shee conceived by this faith, was such a wondrous ef∣fect, as these gifts which are attributed to the faith of miracles. But Sarah having received this strength by faith, the conception was according to the course of nature, it was with her after the manner of women; not so with the virgin Mary, who became blessed by beleeving the Angel: She did not receive strength to conceive seede; the per∣formance of those things which were foretold by the Angel were from the Lord himselfe.* 1.96 Vnlesse shee had beleeved, shee had not beene established; yet her beleefe did not cooperate with the effect pro∣mised. That was the immediate worke of the ho∣ly Ghost by marying part of her substance to the person of the Sonne of God, after a manner un∣knowne to her. There was not first a marriage, and then a conception, nor a conception first and then a marriage, both were accomplished at once.

CHAP. 33.

S. Mathewes relation of the maner of our Saviours conception and birth, and of the harmony betwixt it and the prophecies.

IT is well observed by divers good wri∣ters, that S. Mathew begins the Gene∣alogie of our Saviour Christ not from Adam, where S. Luke (ordine retrogrado) ends it: but (ordine recto) from Abraham, because the Covenant of the promised seede was first by oath established in Abrahams line, and afterwards more particularly in Davids, whose sonne and heire our Saviour was, though sonne by adoption, or next heire in reversion unto Ieconiah, who was the last (as these Authors think) of Solomons line: the last at least that could pretend unto the king∣dome of David. And though it be said in our Sa∣viours Genealogie according to S. Mathew, that Ieconiah begat Salathiel; yet this cannot be meant of a naturall begetting, but of a civil. He was the son of Salathiel in such a sense as the holy Ghost useth in the second Psalme, ver. 7. Thou art my son, this day have I begotten thee: to wit, unto the King∣dome of Israel; if this place be literally to be un∣derstood of David, (as the most probable opini∣on is,) though afterwards to be mystically fulfil∣led only in Christ, who is not only Gods only be∣gotten sonne from eternity, but his first begotten

from the dead,* 1.97 and so made King of Kings and Lord of Lords. But of these points in their due place.

2 The birth of Iesus Christ (saith S. Mathew, chap. 1. ver. 18. &c.) was on this wise. When as his mother Mary was espoused to Ioseph, before they came together, shee was found with child of the holy Ghost. Then Ioseph her husband being a just man, and not wil∣ling to make her a publique example, was minded to put her away privily. But while he thought on these things, behold the Angel of the Lord appeared unto him in a dreame, saying, Ioseph thou sonne of David, feare not to take unto thee Mary thy wife; for that which is conceived in her is of the holy Ghost. And shee shall bring forth a sonne, and thou shalt call his name Iesus, for he shall save his people from their sinnes. In this narration some speciall passages are expressely the same with the former related out of S. Luke, as that our Saviour was conceived by the holy Ghost of the Virgin Mary, or in the Virgin Mary. So S. Matthew, to denote that the blessed Virgin was no agent in this conception, saith, that which is conceived in her is of the holy Ghost, Chap. 1. ver. 20.

This, I take it, is of the same character with that message of the Angel unto the blessed virgin her selfe in S. Luke 1. chap. ver. 31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Behold thou shalt conceive in thy womb, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou shalt be with child and bring forth a sonne; as the Angel said unto the wife of Manoah (Iudges 13. 3.) and to others which beyond ex∣pectation or course of nature did conceive and bring forth sonnes of promise. Both Evangelists

againe expressely tell us, that the virgin Mary was espoused to Ioseph the sonne of David, before the Angel Gabriel did bring this message unto her; hereby giving us to understand that the works which the Divell had wrought in our nature should in this particular (as in many others) be undone by God, after the same way and method that they were done by this his enemie. The first woman we know did conceive sinne, whilest shee was a virgin, at least before shee knew her husband Adam, who was the onely man then on Earth: for she was a virgin espoused from her first Creation. This first woman conceived death by beleeving the Serpent, and practising according to his Counsaile, before shee had consulted her husband. The blessed virgin did conceive the Lord of life by beleeving the Angel Gabriels message without consent or advise of her betroa∣thed Husband, who at the first suspected her loy∣altie, but afterwards (admonished by the holy Ghost) did admit of her as his lawfull consort, did permit her to enjoy all the priviledges of a wife, and her sonne the priviledges of his only sonne and heire, without any further knowledge of her as his wife,

3 S. Luke gives us the Chronologie of our Sa∣viours birth more distinctly then S. Mathew doth; It came to passe (saith he) in those daies, that there went out a decree from Caesar Augustus, that all the world should be taxed, or booked. Chap. 2. ver. 1. The exact year frō the giving of the law, or from the return of Judah from Captivitie, neither of the Evan∣gelists

do meddle with in the story of our Savi∣ours birth; and for this reason. I omit them. The other circumstances concerning the time wherein (according to the Romane account) hee was borne, with the place, were more usefull for us; because these were, or might have beene, knowne to all other Nations, not to the Jews only, out of the Roman Annals. It is agreed by all, that Jesus was borne in the time of Augustus, and in the dayes of Herod the King. If any be desirous to know the exact yeare, wherein he was borne, the best rule for his direction in this search must be to find out the time of that taxe or inrolement, men∣tioned by S. Luke Chap. 2. ver. 1, 2, &c.

Now this taxing or inrolling was first made when Cyrenius was Governour of Syria, and that (as all agree) was either in the beginning of the 42, or in the latter end of the 41, of Augustus. Yet whether this taxing or inrollement of every per∣son capable of such inrollement, were not de∣creed, or intended before by Augustus, though first put in execution whilest Cyrenius was Governour of Syria, may admit some doubt or question: how∣ever, wee are to calculate the time of our Savi∣ours birth from the time in which this decree was put in execution throughout Judea, not from the time of the first designe, or intention of Au∣gustus to have such a taxe or inrolement of all that were Subjects to the Romane Empire.

4 The Spanish Nation as well for their civil, as Ecclesiastick Acts did for a long time after they became Christians, use a Computation of yeares

different from all other Christian States or King∣domes. For all besides them (as farre as I have ob∣served) begin their Computation from our Lords incarnation or birth, which was at the same time that this decree of Augustus was put in execution through Judea. The Spaniards begun their Aera (so they call their computation) somes 27 yeares more or lesse before this time, and as sundry of their ancient writers think from that time where∣in Augustus did first resolve upon this taxing and inrolling of all the families under his jurisdiction, and that (as they alleage) was first thought on, and ingrossed at Tarracone in Spaine after he had fully subdued the Cantabrians and others which had revolted from him in Spaine.

5 But this most probable opinion of many an∣cient writers (as others of like nature usually do) suffers some praejudice by impertinent and dispro∣vable allegations sought out for the confirmation of it.

First, the writers take it as granted, that the decree set forth by Augustus in Spaine, was for raising a generall taxe or tribute throughout all his Dominions, that this tribute was to be paid in brasse, a currant coine amongst the Romanes, aswell for the payment of Soldiers, as for the discharge of civil contracts, or mulcts wherein they were condemned.

And from this supposi∣tion (which will not be granted them) these wri∣ters conjecture that the word Aera tooke its ori∣ginall Hence they call this decree of Augustus, aerea constitutio, as if the word Aera which (in their lan∣guage) is the computation of times or yeares,

were the plurall, (though not warrantable by Priscian) of the Latine Aes, afterwards by common use made a noune singular. But this supposition it selfe, [that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof S. Luke speakes, should import as much as a generall taxe or tri∣bute] is confuted by* 1.98 Sepulveda a professed Spa∣nish Antiquarie, and Chronicler unto Charles the fift. And if his observations faile not the Romanes did not receive their Tribute or Taxes either in brasse or gold, but in silver only. And because the imposition of Tribute or Taxe is alwayes un∣gratefull to conquered Provinces or people, it is an opinion in Sepulveda his judgement voyd of probability, that the Spaniards should begin their computation of time from such a distastfull de∣cree, but rather from the immunities or priviled∣ges which Augustus did bestow upon that Nati∣on. For so the Jews begin their Aera, or compu∣tation of time from their joyfull deliverance out of Egypt, and from the restauration by Cyrus and his Successors; as we Christians do ours from the birth or conception of our Saviour Christ. As for the Latine Aera, that Sepulveda first, and divers other good writers after him, derive more pro∣perly from a mistake of ancient writers not so well acquainted as they might have beene, with the abbreviations used in the date of publique ci∣vil Acts. Now the ancient Spaniards did date such Acts, (as wee do) by the raigne of our Kings; but they of Augustus especially after this manner A. E. R. A; which stood for as much as Annus erat Augusti, (suppose 20, 30, 40, &c.) But succeeding

ages ignorant of this manner of writing, putting the former scattered letters or syllables together, made one entire word of them AERA, or AERA.

6. Yet to grant this learned Critick all that he demands concerning this point, he erres no lesse (to my apprehension) in his peremptorie nega∣tive inferences, then those Writers whom he re∣futes, had done in their affirmative coniectures concerning the originall of the word AERA, or the supposed occasion of it. His intended con∣clusion, is that this AERA or computation of time (which is peculiar to the Spaniards) hath no re∣ference to the decree of Augustus mentioned by S. Luke Chap. 2. whereas Gerundensis,* 1.99 besides other good Spanish Writers, brings positive proofe that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whereof S. Luke speakes (were it a taxe, or as Sepulveda will have it, an inrole∣ment or booking of severall Tribes or Families, or of particular persons in every Family) was projected by Augustus in Spaine, immediately after he had subdued his rebellious people there, as presuming that all the world besides, (at least all that did yeeld obedience to the Romane Em∣pire) had beene quiet. But finding opposition in other Countries beyond his expectation, he did deferre the execution of the former decree untill all were quiet within the Empire; untill bor∣dering or neighbour Countries had professed their desire of peace, or were admitted into a league of amity with the Romanes. Now this being done, the decree was first put in execution throughout the whole Empire, at the time (men∣tioned

by S. Luke) of our Saviours birth. In those dayes (saith S. Luke) there went out a decree from Caesar Augustus, that all the world should be taxed or enrolled. These words in those dayes may either punctually referre unto the dayes betweene our Saviours conception and birth, or unto some longer time betweene the first setting forth of this decree or designe of Augustus, and the exe∣cution of it. So S. Luke in the 2. verse tells us, that this taxing or inrolling was first made, when Cyre∣nius was Governour of Syria, and all went to be taxed or enrolled every one into his owne Citie. A thing, I take it, neither necessary nor usuall among the Romanes for gathering of publique taxes or tri∣bute, which might be done either at the place of their dwellings, or in some chiefe Cities wherein they were enjoyned to pay them. Other christian Nations begin their AERA or Computation of time from the execution of this decree, which falls up∣on the time of our Saviours birth. The Spanish Nation begun theirs from the first setting forth or designe of this enrolement, which jumps with the time of Augustus his gracious Raigne over them, and their admission into his speciall fa∣vour.

7. The deferring of the execution of this de∣cree, upon the occasions mentioned by Gerunden∣sis and other Spanish Writers, is most agreeable to the admirable course of Gods proceeding in like cases; whose pleasure it is, to dispose and or∣der the projects of greatest Princes, either quite contrary to their intentions, or to divert them

from the point at which they levell, unto the punctuall fulfilling of his will revealed, or the predictions of his Prophets. Had Augustus gone on with his former purpose of inrolling all his Subjects instantly after his victorie upon the Cantabrians, there had beene no publique record that Ioseph and Mary were of the linage of David; The blessed Virgin being at that time according to the common calculation of her yeares, un∣borne, at least uncapable of the espousalls, or of inrolement: For (as I take it) the Romanes did not intend to inroll Children or Infants. Or if in any yeares intercurrent betweene the beginning of the Spanish AERA, & that point of time which S. Luke mentions, the former decree had taken effect in Iudea, the sonne of David had not beene brought forth in the Citie of David. For nei∣ther had Ioseph or Mary any other purpose or oc∣casion to visit Bethleem, besides obedience to the Emperours decree for their inrolement at the prime seat of their Family, and perhaps for pay∣ing some head-silver, or admission money. But God in his unsearchable wisedome devolves the execution of Augustus intention or purpose upon this very point of time, to the end it might ap∣peare upon authentique record, that both Ioseph the supposed Father, & Mary the undoubted Mo∣ther of our Lord and Saviour, (unto both whom he was the true and lawfull heire) were of the stock & linage of David, and that this promised seed of David, and branch of Iesse, which had come into his mothers womb in Nazareth, might

come into the world in Bethleem, where David was borne, and Iesse dwelt. It is not probable that the Romans did register his birth there, yet this the Lord would have authentically notified unto the world by the repairing of the wise men from the East to do their homage unto him there, and that by the direction of the cheife. Priests and Scribes being consulted by Herod the King. Of the compasse of time in which or of the place from which these wise men came to Bethleem, in its due time and place. But our Saviour was borne before they set forth, and borne at Bethleem upon the oc∣casions mentioned by S. Luke, and as S. Matthew intimates, to the end, that the fulfilling of a Pro∣phecie concerning his birth might be so remark∣ably recorded, as it might leave both Jew and Gentile without excuse. That Bethleem was the place designed by God for the birth of the pro∣mised Messias, was a notion cleare and evident to the chiefe Priests and Scribes, at the time when Herod consulted them. For as then they had conceived no prejudice against the person, birth, or life of our Saviour: Nor had the ma∣lice of their heart wrought any Eclipse in their braines or understanding: they had their answer ad ••nguem. When Herod the King (saith S. Mat∣thew heard this thing, hee was troubled, &c. And when hee had gathered all the chiefe Priests and Scribes together 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, hee consulted them (as Oracles) where Christ should be borne. And they said unto him, (without distraction, or scatte∣ring of suffrages) in Bethleem of Iudaea. For thus

it is written by the Prophet; And thou Bethleem in the land of Iudah, art not the least among the Princes of Iudah. For out of thee shall come a Governour, that shall rule my people Israel. It is not strange if the chiefe Priests and Scribes were so ready with their answers unto Herod, seeing this prenotion concerning the place of the Messiahs birth, was knowne unto the vulgar people. Many of the people (saith S. John) when they heard this saying, said, Of a truth this is the Prophet: Others said, This is the Christ. But some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ commeth of the seede of David, and out of the towne of Bethleem, where David was?

8. But how cleare soever the meaning of the Prophet Micah in those daies were both to Priest and people: some variation there is in the words of S. Matthew, from the words of the Prophet, as they stand in the originall: at which, both later Jewes, and some Christians take more offence then the ancient Jews could have done. And if this variation were of any moment, or could mi∣nister just offence, either to the Jew, to the Gre∣cian, or to the Church of God, all the blame were to be layed upon these Scribes and Priests, whom Herod in his perplexity did consult. For S. Mat∣thew in this particular was but the Register of their answer, which hee did record in the same words that they solemnely made it. The words of the Prophet in the originall, as they are now pointed, runne thus: And thou Bethleem Ephratah, though thou be little among the thousands of Iudah;

yet out of thee shall hee come forth unto me, that is to be Ruler in Israel, whose goings forth have beene from old, from everlasting. Micah 5. 2. The answer of the Priests and Scribes, as it stands upon record by S. Matthew, is verbatim thus; And thou Beth∣leem in the land of Iudea (in clearer distinction from Bethleem in the Tribe of Zebulon, in which Tribe, or upon whose borders our Saviour was concei∣ved, then the Prophets words import, for That (it may be) might as truely brooke the name of E∣phrata) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nequaquam mini••a es inter principat••••, and Chiliadas Iudeae, Art nothing lesse then the least of all the Segniories or di∣visions of Iudah. For so it seemes they did divide their Tribes or Provinces, as wee doe Shires or Counties into severall Hundreds or Liberties. Some good Writers, whom our English follo∣weth, seeke to salve this seeming contradiction betweene the Prophet and Evangelist, or that answer which hee relates, made by the chiefe Priests and Scribes to Herod, thus; But thou, (or as for thee) O Bethleem Ephrata, though thou be little to be reckoned among the Seigniories or thousands of Iudea, yet out of thee shall he come forth unto mee, that is to be Ruler in Israel, &c. But this squaring of the Prophets words to our Evangelists relation, is somewhat harsh and rug∣ged to the moderne Jew, who seekes to frame his steps according to the plaine troden literall sense. And therefore seeing both Christians and Jews, as well ancient as moderne, agree that the promised Messias was to be borne in Bethleem:

the variation of the reading in the Prophet, and in the Evangelist should not in reason be too much stood upon by either; yet seeing wee are bound to give no offence to the Jew, nor to presse any reading, at which they may stumble, being enclined to trip at every scruple; we may (I take it) with the liking and approbation of Drusius (an exquisite Hebrician for point of Grammar) and without the dislike of any learned Jew, reade the first words of the Prophet Micah, by way of in∣terrogation, thus, And art thou Bethleem Ephrata little, or too little to be reputed among the prin∣cipalities of Iudah? Now this interrogation ac∣cording to both their rules and ours, is equi∣valent to the negative used by our Evangelist 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nequaquam minima, thou art in no wise little or too little to have place among the Seigniories or principalities of Iudaea. This in∣terrogation being presupposed, the words follow∣ing naturally, admit this paraphrasticall supply; little thou art, and for a long time hast beene in re, but great in spe: For out of thee shall hee come forth to me which shall be the Ruler over Israel, whose going forth hath beene of old, from everlasting; fore∣told and expected before Iudah was a Kingdome, or David a King, from the beginning of the world, of mankinde, and ever since the fall of the first man Adam.

CHAP 34.* 1.100

The manner of our Saviours conception and birth, as it was foretold by the Prophet Isaiah, exactly ful∣filled. The Iews exceptions against S. Matthewes allegation of the Prophet Isaiahs testimony, with the full answer unto them.

MICAH foretells the particular place of the sonne of Davids birth in termes plaine and li∣terall. Ieremiah the place of his conception in generall, as Isaiah had done before in particular, but both somwhat aenigmatically. The manner of his conception and birth (abstracted from these circumstances of place and time) is most emphatically foretold by Isaiah, and as I take it, some few yeares before Micah did so punctually describe the place of his birth. Micah (as it is upon sacred record) Ierem. 26. 18, 19. prophecied in the dayes of Hezekiah, and so did Isaias. But whether any prophecie of Micah beare date before the raigne of Hezekiah, is to me uncertaine: And that prophecie of Mi∣cah before mentioned, Chap. 5. ver. 2. And thou Bethleem in the land of Iudea, &c in all probability, was delivered in the dayes of Hezekiah, and af∣ter that other prophecy, Micah, 3. 12. Sion shall be plowed like a field, &c. Whereas the prophecy of Isaias concerning the manner of Christs con∣ception

and birth was uttered by him viva voce, in the dayes of King Ahaz, who was Father to Hezekiah, as appeares Isaiah 7. 1. unto the 17. The prophecy was, Heare yee now O House of David, is it a small thing for you to weary men, but will you wea∣rie my God also? Therefore the Lord himselfe shall give you a signe; Behold, a Virgin (or the Virgin) shall conceive and beare▪ a sonne, and shall call his name Emanuel. This is the first prophecy allea∣ged by S. Matthew, Chap. 1. where having registred the Angels speech to Ioseph in a vision by night, ver. 19. [Then Ioseph her Husband being a just ••an, and not willing to make her a publique example, was minded to put her away privily. But while he thought on these things, behold the A••gel of the Lord appea∣red to him in a dreame, saying; Joseph thou sonne of David, feare not to take unto thee Mary thy wife: for that which is conceived in her, is of the holy Ghost] he thus concludeth: Now all this was done, that it might be fulfilled which was spoken of the Lord by the Prophet.

2. Iunius in his parallel upon this 22 verse, and the forecited testimony of Isaiah, moveth a que∣stion, neither so curious nor so dangerous as per∣tinent [whether these words be the collections or interpretations of S. Matthew, or whether in this historicall relation he were only the Register of the Angels speech to Ioseph, as in the forecited te∣stimony out of Micah, he was of the chiefe Priests and Scribes answer unto Herods demand, concer∣ning the place where the Messias should be born.] This good writer is of opinion that the Angel

himselfe did unfold the true intent and purpose of the holy Ghost in that prophecy unto Ioseph, as a principall argument to perswade him not to put away Mary his espoused wife, but enter∣taine her, and her sonne with the same respect and loue, as if the child conceived in her had been as well his only begotten sonne as hers. But how∣ever the Angels presence and manner of speech did afford abundant satisfaction to Iosephs per∣plexed thoughts for the present; yet to prevent all future regrettings, after the Angels departure from them (when haply the dreame or vision might be partly forgotten, or the truth of it sus∣pected) it was convenient to acquaint him with the word of the Lord written long before to the same purpose; for that was permanent and be∣yond all exception or suspition. And seeing it was so clearely foretold by the Prophet, that a Virgin should conceive, and bring forth a sonne, who should be a signe or pledge of comfort to the house of David, it could not seeme strange or im∣probable to Ioseph, that his espoused wife, who, as he himselfe also, was of the lineage of David, should be the virgin meant by the holy Ghost in that prophecy. S. Matthew then did learne the true meaning of the Prophet by the Angel, and this meaning of it being avouched by both, there can be no question amongst Christians of the con∣cludent proofe and efficacie of the prophecy it selfe, as it is alleaged by S. Matthew. Wee may not suspect or thinke that it was fulfilled onely by way of accommodation, or allusion, as in the judg∣ment

of some moderne Divines, divers other Scriptures are; which yet are said by our Evange∣list to be fulfilled, or for the fulfilling of which, many events historically related by them, are said to be done, or come to passe.

3 Yet even this most pregnant testimony of that grand mysterie of our faith [that Christ was conceived by the holy Ghost, and borne of the virgin Mary] is shrewdly opposed by the mo∣derne Jews; and their oppositions to our usuall interpretations of this prophecy, are more fierce∣ly mainteyned by them, because it is in it selfe so pregnant.* 1.101 First, they object that the originall word gnalma doth not alwayes import a virgin, but sometimes a childbearing woman; that in this place it points at the Prophets present wife, who before this time had brought him forth Children, one at least, and was now to bring him forth another, which was to be the Emmanuel here meant. But this grammaticall exception a∣gainst the originall word is the weakest they bring, and is clearely refuted by Iunius and ma∣ny others; and were it granted that the originall word might sometimes import a childbearing woman, (which is a conceipt of theirs, as foolish as impious;) yet could i•• not in this place denote the prophets present wife. It is questioned whe∣ther the Prophet at this time had any wife at all, though it be apparant that Isaias had been maried before this time from the third verse of the 7 Chapter, [Then said the Lord unto Isaias, Goe forth now to meet Ahaz, thou and Shear-iashub thy sonne,]

a sonne no doubt lawfully begotten. But if his mother had beene then living, or if she had beene Hagnalma that virgin or woman, in whom the pro∣phet did meane to instance in particular, there should have beene mention of her comming, as well as of her sonnes Shear-iashub, with Isaiah to meete Ahaz at the place appointed by the Lord himselfe; for all things contained in his pro∣phecie, the very circumstances of time and place, are particularized most exactly.

4. Secondly, the Jews object, that if our Sa∣viour Christ had beene the seede here promised, or if the blessed Uirgin, or Ioseph her husband had knowne thus much, they would have called him Emmanuel, not Jesus, at his circumcision; at least, this should have been his usuall name. For so the prophet expressely saith, And thou shalt call his name Emmanuel, whereas the Angel enjoyneth the vir∣gin to call her sonne Iesus.

The third and maine exception, which they presse most feircely, is, that the child here promi∣sed (whosoever were to be his mother) was to be a pledge of that strange deliverance of Ahaz and his people (within some few yeares after) from the confederacy of Syria and Ephraim, who had then projected the utter extirpation of the house of David. Now every signe, is either of some fu∣ture event to be exhibited after the signe is gi∣ven, or an assurance that those things which are said to be foretold in the name of the Lord, were so foretold by God indeed, not pretended only by the prophet. If this Emmanuel were to be a

signe and pledge to Ahaz and his people, that the Lord would deliver them beyond their expecta∣tion from their present Enemies, hee was (accor∣ding to the literall and historicall purport of the Prophets words) to be borne before this delive∣rance was accomplished. If he were onely to be a signe or assurance that the words which Isaias spake to Ahaz were spoken by the speciall com∣mand of the Lord, this might be an undoubted signe to us, or to such as lived about the time of his birth; it could be no signe or assurance unto Ahaz, or the people then living, either of their de∣liverance from their Enemies, or that Isaias had spoken to them in the name of the Lord, if they did otherwise question his authoritie. Or to say the very truth, unlesse the Emmanuel there pro∣mised, were borne at the time limited by the prophet, his birth could yeeld no assurance unto us, that Ahaz was delivered from the King of Sy∣ria and Ephraim, or that these two Enemies were cut off within the time limited by the prophet. All this wee are to beleeve from the historicall narration and literall sense of the Prophet, not from the Evangelicall storie concerning the mi∣raculous birth of our Saviour; of which if we have a true historicall beleife, wee must beleeve the Evangelist from the praediction of the Prophet, or from the parallel betweene the Prophets and the Evangelists words. This inference is good and sufficient to ground true beleife [The pro∣phet foretold the virgin should conceive and beare a sonne; therefore the Evangelists allegati∣on

and historie is of divine truth] but not è contra, [the Evangelist reports that a virgin did conceive and bring forth a sonne, ergò that which the pro∣phet had said of Ahaz his deliverance from his enemies, is of like truth and authority.] Iunius therefore with some others, consequently enough to their owne interpretations of this place, deny that the birth of the Emmanuel here prophecyed

by Isaiah, was any signe at all of Ahaz present delivery, or of the disaster of Rezin and Pekah, but of a greater and stranger deliverance of Ju∣dah and Israel from their potent enemies in fu∣ture ages. And that seeing the Lord from the beginning of that kingdome had promised to give the house of David so admirable a signe, as the conception of a sonne by a pure virgin, it was either hypocrisie or strange incredulity in Ahaz to refuse a lesser sign of his present deliverance, whē God did so freely offer it, as it is ver. 10, 11, 12. Moreover the Lord spake again unto Ahaz, say∣ing; ask thee a sign of the Lord thy God, ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt the Lord. This, in the prophets construction was, to weary and vex God, who had proffered this signe, But what signe? Any that Ahaz would demand for his present securitie against the confederacy of Sy∣ria and Ephraim. And seeing hee would not choose a signe, the Lord would give him one, better then hee could have chosen for himselfe, Behold, a virgin shall conceive, &c.

But the questi∣on still remaines of what this should be a signe?

Iunius denyeth it to be any signe of that delive∣rance or assurance, for which Ahaz was comman∣ded to ask a signe; hee adds withall, that of this temporary deliverance Shear-iashub, whom Isaiah was commanded to bring with him, when hee went to meet Ahaz, was the signe or pledge. But herein I cannot assent unto him, for Shear-iashub was a pledge of their* 1.102 returne whom Pekah and Rhesin had lately captivated, no signe or pledge of keeping Ahaz or Hezekiah in possession of the Kingdome. Of all this the Emmanuel here pro∣mised was the undoubted signe or pledge, if wee would looke upon the sacred story, whilest wee debate those controversies with the Jew, or with others, that differ in opinion from us in this par∣ticular.

5 Not to trouble the Reader with recitall of other good Christian writers opinions concer∣ning this point, or of their expositions upon this place of Isaiah: the resultance of their confident contestations pro, and con, is but this. There is more contention than contradiction betweene them about the true intent and meaning of the holy Ghost, and of the Prophet.

The Jew indeed flatly contradicts us in our expositions of this place, and so farre as they con∣tradict us in the maine point, wee are bound to maintaine our contradiction to them. But the extending of this contradiction unto them in all their expositions on this place, & of some others, declare the Jew and us Christians to be two sons of one and the same Father. The Jew being the

elder brother, is carefull to preserve the map or terrar of the inheritance bequeathed unto him, after he hath beene disinherited. And, frantick as he is, having the map or terrar, he brags that the inheritance represented in it is wholly his. Wee Christians one and other being seized and in pos∣session of the inheritance, permit him the liber∣tie of raving: (as losers must have leave to speake) But oftentimes while we laugh at him, wee our selves are carelesse to take a Copie of the terrar, whose safe custody the Jew makes cheife matter of his Religion; although he oftentimes beslurre it with foolish animadversions of his owne inven∣tion, as unskilfull students do good bookes which they understand not with impertinent ridiculous marginall notes or interlineations. But however we Christians be in possession of the inheritance promised to Abraham, from which Abrahams seed according to the flesh have beene ejected, it would be no harme to be beholding unto them for a Copie of the ancient terrars of it, I meane, of the literall sense of divers Scriptures, of pro∣phecyes especially, and of this most admirable prophecy in particular. The blots and staines which the Jew hath made, or suffered to bee made, in the literall exposition of this place may easily be taken out without obliteration of that exact proportion, which their other expositions on this place hold with the Evangelicall myste∣ryes as well forepictured, as foretold in this pro∣phecy.

That the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 particularized by note of de∣monstration

or speciall referance,* 1.103 should then be a married or Child-bearing woman, is a blot or staine in the literall meaning of this prophe∣cie, which unlesse it be taken out, will utterly deface the proportion betweene the historicall event here foretold, and the Evangelicall myste∣rie represented by it. A greater blot or staine it is which the Jew hath made, by avouching that the Emmanuel, whose birth was here foretold, should be either Shear-iashub the sonne of Isaiah, or Hezekiah the sonne of Ahaz; both of them being borne before this time, as it is evident, the one from the literall meaning of the Prophet, the other from the sacred stories of the bookes of Kings and Chronicles. As for those Jews, which respectively avouch both parts of this foolish coniecture, they expresse the same humour to raigne in them, which Busbequius observes in the moderne Turks; who when the fit comes upon them, will not stick to say, that Iob was Steward of Solomons houshold, and Alexander the great, Master of his Horse. Yet these and some few like staines or blots, which the moderne Jew hath made in Isaiah his map or terrar of the Evangelicall mysterie, (whose exemplification is fully recorded by S. Matthew) being taken out: their other expositions of the Prophets words rather preserve then deface the map it selfe, and may be of good use to discover the proportion betweene it and our royall inheritance represen∣ted in it; or for confirming our beliefe, as well of the Evangelists, as of the Prophets relations.

First, when the Jews alledge that the Emmanuel promised by the Prophet, was to be borne with∣in some few yeares, or rather within the com∣passe of a yeare, from the time of his meeting Ahaz, this is most consonant to the literall sense of these words, Chap. 7. 16. For before the Child shall know to refuse the evill, and choose the good, the Land that thou abhorrest shall be forsaken of both her Kings. This saith the marginall note upon our former English, is not meant of Christ, but of any Child. For before a Child can come to the yeares of discre∣tion, the Kings of Samaria, and Syria shall be de∣stroyed. The note is two wayes faulty: First, in denying this to be meant at all of Christ; Second∣ly, in avouching it to be meant of any Child. And I wish the note were extant in our English, or in some other language onely, which the Jews for the most part either do not read, or do not un∣derstand. Yet if this place may be meant not of every Child, but of any one Child besides our Saviour Christ; and if the word Hagnalma in the 14 verse according to its strict propriety, do sig∣nifie a virgin, shall we not hence be concluded to grant, that some other virgin besides the virgin Mary (and before her) did conceive and bring forth a sonne? This in no wi••e may be granted, nor any interpretation of any place admitted from which such impious conclusions as this, may be inferred. To conceive a sonne whilest shee was a virgin, was the incommunicable preroga∣tive of the mother of our Lord. Yet will it not hence follow that the Prophet by the emphati∣call

character of a virgin Hagnalma might not de∣signe some virgin then present, not the Prophets wife, but rather some virgin of Ahaz kinred, or of the house of Iudah; for whom hee astipulates that within the compasse of the yeare following, shee should conceive, and bring forth a sonne, not whilst shee was a virgin, but by becom∣ming a lawfull wife beyond or before her ex∣pectation.

7. But here such as are otherwise minded, or take this passage to be literally meant of the bles∣sed virgin alone, will reply; What wonder was it, or what matter worthy the ushering in with an Ecce, or other like injunction of attention, for her who was now a virgin, to conceive and bring forth a sonne, after the manner that other wo∣men, within a yeare after they are maried, usually do? But they who thus object, facilè pronunciant, quia ad pauca respiciunt, they give sentence upon the view of one circumstance only, when as they should take a great many more into their consi∣deration. The virgin thus particularized, accor∣ding to the literall sense of the Prophet, whether then present (as is most probable,) or otherwise so famously knowne, that his words in all mens apprehension then present, had reference to her, might be either for want of yeares, or for some other defects, as unlikely to bring forth a sonne within the time limited, as Sarah after 90 yeares age was, more unlikely than the wife of Manoah, or Zacharias. However, it farre surpassed the skill of Astrologers, Physitians, of men expert in

naturall Magick, or other kinde of divination whatsoever, (besides the divination which pro∣ceedes from the Father of lights,) to give such full assurance, as the Prophet there doth, that any woman should conceive within such a compasse of time, or that shee should conceive a sonne not a daughter, least of all that shee should conceive and bring forth a Sonne, who should deservedly brooke the name and title of Emmanuel, that is, to be a pledge of Gods speciall presence to the house of David or land of Iudah, or to protect them against their potent enemies, or to be a de∣monstrative signe or hostage, that before hee could know how to refuse the evill and choose the good, the Land, which Ahaz abhorred, should be forsaken of both their Kings; who were now ready and able (without Gods speciall ayde) to devoure the Land of Iudah. Yet for all these and other like consequences of Emmanuels birth, the Prophet confidently astipulates in the name of his God; which without a speciall warrant from him had beene an intolerable presumption. But as for Ahaz himselfe, his house, and people, (because they would not beleeve this prediction, according to the literall tenour,) they were to be plagued by that Nation in whose potencie they put their trust; by the same enemie, which the Prophet had foretold, should by Gods ap∣pointment defeat the present mischievous de∣signe of Syria and Samaria against Iudah. And all this they should have done, without any future harme or danger to the house of David by them,

so Ahaz and his people would have relyed en∣tirely upon Gods promise, or faithfully accepted of the signe promised by his Prophet. But not be∣leeving this, they were not established, ver. 9. For so the Prophet immediatly after Ahaz refusall of this signe, did threaten Ahaz and his people, ver. 17. The Lord shall bring upon thee, and thy people and upon thy Fathers house, dayes that have not come, from the day that Ephraim departed from Judah: even the Kings of Assyria. And it shall come to passe in that day, that the Lord shall hisse for the Flye that is in the uttermost part of the Rivers of Aegypt, and for the Bee that is in the Land of Assyria. And they shall come, and shall rest all of them in the desolate valleyes; and in the holes of the rockes, and upon all thornes; and upon all bushes. The demerits of Ahaz, and of his people which did deserve the denuntiation and execution of the plagues here threatned, were their too much confidence in the King of Assyria, and their distrust (hence oc∣casioned) of what the Lord had promised by his Prophet Isaiah, and would have performed by other meanes than by the ayde of the Assyrian, so they would have relyed upon them. Wee do not reade that either Ahaz, or his people did distrust, much lesse that they were punished for their distrust unto Gods promises concerning the comming of the Messias in the appointed time, but for not accepting the signe or pledge as well of his comming, as of their instant deliverance from the danger wherein then they stood.

8. But what probabilities or just presumpti∣ons

be there, that any woman who was a virgin at the time when Ahaz and Isaiah met, in the high way of the Fullers field, should, upon the oc∣casion mentioned, become a married woman, and conceive a sonne, according to the time intima∣ted by the Prophet? All this I take it, is more then probable from the true and literall meaning of the 1, 2, 3, and 4 verses of the 8 Chapter, which are no other then an exegeticall exposition of the former prophecie, Chap. 7. vers. 14, 15, 16. or a more legall ratification or new assumption of making good the assurance, which in the former Chapter he had given: Moreover, the Lord said unto me, take thee a great roule, and write in it with a mans penne concerning Maher-shalal-hash-baz. And I took unto me faithfull witnesses to record, Vriah the Priest, and Zechariah the sonne of Jeberechiah. And I went unto the Prophetesse, and shee conceived and bare a sonne: then said the Lord to mee, Call his name Maher-shalal-hash-baz. For before the Child shall have knowledge to cry, my father and my mother, the riches of Damascus, and the spoile of Samaria shall be taken away before the King of Assyria. The Child promised, Chap. 7. ver. 14, and in this place, according to the true connexion of the literall sense, is (in my apprehension) one and the same, though described by two names, the one impor∣ting comfort to the house of David, and the land of Iudah; and this was given him before his conception: the later importing the sudden ex∣ecution of the woes denounced against Syria and Samaria, and was given him after his conception.

And lest wee should doubt, whether this Maher-shalal-hash-baz were the same with the Emmanuel promised in the former Chapter, hee is instyled again by the very same name, Chap. 8. unto ver. 8. The Lord spake unto me againe, saying, Forsomuch as this people refuseth the waters of Shiloah that goe softly, and rejoyce in Rezin, Remaliahs sonne: now therefore behold the Lord bringeth up upon them the waters of the rivers, strong and many, even the King of Assyria, and all his glory: and he shall come up over all his channels, and goe over all his banks. Againe, that the name Emmanuel did literally im∣port Gods peculiar presence at that time with his people, not only to deliver them from Rezin and Pekah, but from the potencie of the Assyrian in future times, is evidently included in the 9 and 10 verses. Associate your selves, O yee people, and yee shall be broken in pieces, and give eare all yee of farre Countries: gird your selves, and yee shall be broken in pieces: gird your selves, and yee shall be broken in pieces. Take counsell together, and it shall be brought to naught; speake the word and it shall stand, for God is with us. The strange defeat of the confederacie here foretold, was not to be expected in the dayes of Ahaz, in whose times the Assyrian did attempt no great matters against them, but in the dayes of Hezekiah. Thus much the Prophets words in the verses following im∣port, ver. 16. 17. Binde up the testimony, seale my law among my Disciples. And I will waite upon the Lord that hideth his face from the house of Jacob, and I will looke for him. This binding up of the

Testimony, and sealing of this Law doth argue both the Law and testimony to have beene of speciall moment, yet not to be put in execution, or fully accomplished for the present. Of the accomplishment of both, whether wholly or in part, the Prophets sonnes in the interim were signes and pledges, as is imported, ver. 18. Behold I, and the Children whom the Lord hath given mee are for signes, and for wonders in Israel from the Lord of Hoasts, which dwelleth in Mount Sion. This last passage is alledged by the* 1.104 Apostle, amongst others, to prove, that the Lord of Hoasts him∣selfe, who in the 14. verse of the 8. of Isaiah, had promised to be a Sanctuary to his people, was to participate with them of flesh and bloud. Hee that sanctifieth, and they who are sanctified are all of one. For which cause hee is not ashamed to call them brethren, saying, I will declare thy name unto my bre∣thren, in the midst of the Church will I sing praise un∣to thee. And againe, I will put my trust in him. And againe, Behold I and the Children which God hath given me. Yet that the 18. verse of Isaiah the 8, to which our Apostle in this place referres us, was literally meant of the Prophet and his Children, is too apparent to be denied, nor will it be safe to stand upon termes of contradiction thus farre with the moderne Jew. One of the Pro∣phets sonnes was called Shear-iashub, which by interpretation is, The remn••nt shall returne: and of this returne or restauration hee was the signe or pledge. The other was called Emmanuel, which being interpreted is, God with us; a name

portending or foretokening Gods speciall pre∣sence with his people at more times than one. The imposition of both names, and their impor∣tance were literally fulfilled in the age immedi∣atly following, but mistically fulfilled only in Christ, whose comming to visit his people, was prefigured by both of them. The full impor∣tance or abode of the name Emmanuel, was fulfil∣led in our Saviours conception and birth: the true importance of Shear-iashub, shall be mysti∣cally fulfilled, when the fulnesse of the Gentiles is come, or when the Jew shall be called to be againe the seede of Abraham according to pro∣mise.

9. Two points only remaine. The first how the prophecie concerning Emmanuel, was fulfil∣led according to the literall sense in the Pro∣phets time; and our resolution in this point wee must take from the sacred records of this theame in the old Testament. The second, how this prophecie was fulfilled according to the my∣sticall sense; and this wee must learne from the Evangelists which alledge the fulfilling of it, and other unpartiall Writers which relate either cir∣cumstances or signes of those times in which they wrote: Out of these two points the paral∣lel betweene the Prophet and Evangelists will of its owne accord, without any anxious inquirie, or further discussion, result.

10 The Histories of the old Testament, by which Isaiahs literall meaning may be best in∣terpreted, are in the 2 of Kings 17, 18. 2 Chron.

28. 16, 17, &c. We have a constat from the prophet Isaiah himselfe, Chap. 7. 1, 2. That this prophecy concerning Emmanuel was uttered by him in the dayes of Ahaz King of Judah, and of Pekah the sonne of Remaliah; but in what certaine yeare of either of these two Kings raignes, this revelation was made to Isaiah, and the matter of it instantly imparted unto King Ahaz, is not so certaine. Most certaine it is, that Isaiah delivered this message from the Lord to Ahaz before the twelfth yeare of his raigne, for in that yeare Hoshea the sonne of Elah begun to raigne in Samaria over Israel, 2 Kings 17. 1. and this was after Pekah the sonne of Remaliah was dead. And though it be not so cer∣taine, yet most probable it is, that the former prophecy was uttered about the 8 or 9 yeare of Ahaz, or about 3 yeares or somewhat more be∣fore Pekah, the sonne of Remaliah was slaine. One yeare, or somewhat under, we must allow for the conception and birth of the Emmanuel, or Maher-Shalal-hash-baz, and some two yeares after untill he were upon the point or period of time, where∣in ordinary Children in those dayes were enabled to know how to refuse the evill, and choose the good, that is, to distinguish between other meats besides milke, butter, and honey, and betweene his parents and other persons. Before this Emma∣nuel, or Maher-Shalal-hash-baz were thus enabled to distinguish betweene meate and meat, or his parents and other persons, (but how long before this time, it is uncertaine) both Pekah sonne of Remaliah, and Rezin King of Syria, (according to

the tenour of Isaiahs prophecy, and the astipula∣tion made by him upon the signe profered to Ahaz) were to be deprived of their Kingdomes, or rather their Land and Kingdomes to be quit∣ted of them, Isaiah 7. 16. & Chap. 8. ver. 4. But be∣fore their ruine, and before this revelation con∣cerning their ruine was made unto the Prophet Isaiah, they had brought Judah and the house of David exceeding low, 2 Chron. 28. 5, 6, 7, 8. Where∣fore the Lord his God delivered him into the hand of the King of Syria, and they smote him, & carryed away a great multitude of them Captives, and brought them to Damascus. And hee was also delivered into the hand of the King of Israel, who smote him with a great slaughter. For Pekah the sonne of Remaliah slue in Iudah, an hundred and twentie thousand in one day, which were all valiant men, because they had forsaken the Lord God of their Fathers. And Zichri, a migh∣tie man of Ephraim slue Maaserah the Kings sonne, and Azrikam, the governour of the house, and Elka∣nah that was next to the King. And the Children of Israel caryed away captive of their brethren, two hun∣dred thousand women, sonnes and daughters, and tooke also away much spoile from them, and brought the spoile to Samaria. Upon this great disaster, or cap∣tivitie of the people of Judah by these two Kings, the Prophet Isaiah did name one sonne of his Shear-iashub, as a pledge or token that these cap∣tives should returne againe unto their own Land, as they did beyond all expectation, from Sama∣ria. The historie is very remarkable both for mat∣ter and circumstance, and recorded at large by

the author of the 2 booke of Chronicles in the words immediately following the forecited. But a prophet of the Lord was there, whose name was O ded: and he went out before the host that came to Samaria, and said unto them, Behold, because the Lord God of your Fathers was wroth with Iudah, he hath delivered them into your hand, and yee have slain them in a rage that reacheth up into Heaven. And now yee purpose to keepe under the children of Iudah and Ierusalem for bondmen and bondwomen unto you. But are there not with you, even with you, sinnes against the Lord your God? Now heare mee therefore, and deliver the Cap∣tives againe which yee have taken captive of your brethren: for the fierce wrath of God is upon you. Then certaine of the heads of the children of Ephraim, Aza∣riah the sonne of Iohanan, Berechiah the sonne of Meshillemoth, and Iehizkiah the sonne of Shallum, and Amala the sonne of Hadlai, stood up against them that came from the warre, and said unto them, Ye shall not bring in the Captives hither, for whereas we have offended against the Lord already, yee intend to adde more to our sinnes and to our trespasse, for our trespasse is great, and there is fierce wrath against Israel. So the armed men left the Captives, and the spoile before the Princes, and all the Congregation. And the men which were expressed by name, rose up, and tooke the Captives, and with the spoile cloathed all that were naked among them, and arrayed them, and shod them, and gave them to eate and to drinke, and annointed them, and caryed all the feeble of them upon Asses, and brought them to Ieriche, the Citie of palme trees, to their brethren; then they returned to Samaria. And so no doubt,

those Captives which Rezin King of Syria had carryed to Damascus, were set at libertie after the King of Assyria had slaine Rezin, meeting with Ahaz there. But the Edomites, and the Phili∣stines, both ancient Enemies to the house of Da∣vid, became ungues in ulcere, and kept the wound open with tooth and nayle, which Rezin, Pekah, and Zichri had made, as it is registred 2 Chron. 28. 17. &c. For againe the Edomites had come and smit∣ten Iudah, and carryed away Captives; the Philistines also had invaded the cities of the low Country, and of the South of Iudah, and had taken Bethshemesh and Ailon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also, and the villages thereof, and they dwelt there. After these wounds which these severall enemies had made in the state of Judah, Rezin and Pekah with joynt forces beseiged Jerusalem, 2 Kings 16. 5, 6, 7, 8. Then Rezin King of Syria, and Pekah son of Remaliah King of Israel came up to Ierusalem to war: and they beseiged Ahaz, but could not overcome him. At that time Rezin King of Syria recovered Elath to Syria, and drave the Iews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglath-Pelezer King of Assyria, saying, I am thy servant, and thy sonne: come up and save mee out of the hand of the King of Syria, and out of the hand of the King of Israel which rise up against mee. And Ahaz tooke the silver and gold that was found in the house of the Lord, and in the treasures of the Kings house, and sent it for a present to the King of Assyria. And the King of Assyria hearkned unto

him: for the King of Assyria went up against Damas∣cus, and tooke it, and carryed the people of it Captive to Kir, and slue Rezin. This unhallowed submission of Ahaz unto the King of Assyria, was the very thing which the Lord by the Prophet Isaiah did diswade him from, foretelling withall that if he persisted in this purpose of casting out one Di∣vell by another, or by the Prince of Divels; the later would prove worse than the former. On the contrary, if Ahaz and his people would relye upon the signe which God had given them, or ac∣cept of his immediate aide, both Rezin and Pekah should within short space be ruinated without either present aide, or future evill from Assyria. But if they would not beleeve or rely upon him, although God for his part would performe the former part of this Prophecie, as it concerned the death of Rezin and Pekah, and the captivitie of Samaria, yet he would bring all the plagues upon Judah, which the Prophet Isaiah had threatned, by the hand of Assyria, whose aid they now sought. And yet this present Emmanuel was to be a pledge of a strange defeat of the Assyrian, after much mischiefe done by him as well to Judah as to Israel. For Hezekiah (sonne and successor unto Ahaz) was inforced to buy his peace of Senache∣rib successor to Tiglah-Peleser at as deare a rate, as Ahaz had purchased the Assyrians aid. Now in the fourteenth yeare of King Hezekiah, did Sennacherib king of Assyria come up against all the fenced Cities of Iudah, and tooke them. And Hezekiah King of Iudah sent to the king of Assyria to Lachish, saying, I have

offended, returne from mee; that which thou puttest on me, will I beare. And the king of Assyria appointed unto Hezekiah King of Iudah, three hundred Talents of silver, and thirty Talents of Gold. And Hezekiah gave him all the silver, that was found in the house of the Lord, and in the treasures of the Kings house. At that time did Hezekiah out off the gold from the doores of the Temple of the Lord, and from the pillars which Hezekiah King of Iudah had over-laid, and gave it to the king of Assyria, 2 King 18. 13, 14, &c. Both this distresse, whereunto Judah was now brought, and Hezekiahs strange deliverance from Sennache∣rib, or whatsoever the sacred Story, 2 Kings 19. or else-where relates concerning both, were fore∣told by Isaiah the Prophet, Chap. 8, and 9, as con∣sequences o•• Ahaz his refusall of the signes which God had offered him, and of the signe which God did give to the house of David, albeit they would not accept it.

11 But to descend unto the parallel betweene the historicall narrations in the Booke of Kings, of Chronicles, and Intersertions to the same pur∣pose in the prophecie of Isaiah, & our Euangelists relations how they were fulfilled: In the dayes of Ahaz the House of David was brought exceeding low by the Syrians, by the King of Samaria, by the Edomites, and by the Philistines. From this extraordinary depression of it, the hopes of Rezin and Pekah for the extirpation of it, were so ad∣vanced, that they confidently resolved upon the particular man, whom they meant to make King of Iudah; that was the sonne of Tabeol, Isaiah 7. 6.

In the height of this their confidence, and the perplexitie of Judah, and the House of David, the Lord sends his Prophet Isaiah to give them assu∣rance of their Delivery, by an extraordinary signe.

In the dayes of Ioseph and Mary his espoused wife, the House of David (whereof they both were branches) was brought much lower, then in the dayes of Ahaz it had beene. And however no mischief were intended against them in particu∣lar, (as being obscure and private persons, neither in possession nor competitors for the Kingdome) yet for breaking off the succession of David, or preventing any of his line to be Lord of Judah, the plot was laid with more cunning, then it had been by Rezin, and Pekah. Three of those ancient Fochoods which had sought to wreak themselves against Judah in the dayes of Ahaz, were now re∣vived and united in one man, in Herod the great; and the Fochood by this union became both grea∣ter and stronger. He was by birth a Philistine, and by royall* 1.105 title (bestowed upon him by the Ro∣manes) King of Idumaea and Samaria, unto which he sought to annex Judea, as his inheritance. And although the particulars be not mentioned in the new Testament, yet is it indefinitely evident out of S. Matthew that Herod had his confederates a∣gainst the house of David, and which (assoone as

they knew of his birth) did seeke the life of the sonne of David; When Herod was dead, behold an Angel of the Lord appeared in a dreame to Ioseph in Aegypt, saying, Arise, and take the yong Child, and his mother, and goe into the Land of Israel: for they are dead which sought the yong Childs life. Math. 2. 19. 20. This argues there were some other that dyed a∣bout the same time with Herod, which with him had sought the life of Jesus. In this low estate whereunto the house of David was brought be∣fore the death of Herod and his confederates; the Lord did send not a Prophet but an Angel to as∣sure, not the continuance only of Davids successi∣on, but the restauration, enlargement, and everla∣sting establishment of his Kingdome unto Mary the daughter of David, and her husband, by a grea∣ter signe than Isaiah had proffered unto Ahaz. The Angel delivers his embassage, mostwhat, in the same words that Isaiah did to Ahaz, Behold, saith the Prophet Isaiah, 7. 14. this virgin shall con∣ceive and beare a sonne, and she shall call his name Em∣manuel. Unto the blessed virgin (then present) saith the Angel, Luke 1. 30, 31. Feare not Mary, for thou hast found favour with God, and behold thou shalt con∣ceive in thy womb, and bring forth a sonne, and shalt call his name Iesus. The imposition of this name Jesus is committed to the care of the vir∣gin: so was the name of Emmanuel to the virgin to whom the Prophet Isay directs his speech when he delivered his message unto Ahaz. For in the originall, the word which S. Matthew renders im∣personally or in the third person plurall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉)

(that is according to the Hebrew Dialect, Hee shall be called) is the second person singular, and the foeminine, tu vocabis, thou Virgin shalt call him Emmanuel. This variation of the Evange∣list from the Prophets precise word, is such, as breedes no vitiation at all, in the reall sense; but such as reason it selfe, and rules of Grammar re∣quire in like cases. The Virgin being (as wee suppose) present, when the Prophet exhibited the signe unto Ahaz, hee was to speake unto her in the second person. But the Evangelist rela∣ting the fulfilling of this prophecie, not in the literall sense onely, but in the mysticall, was to change the person, or to relate it in the third person plurall, which is indeed an impersonall, according to the Hebrew Dialect, Behold a virgin shall bring forth a sonne, and they shall call his name (that is, he shall be called) Emmanuel, which is by interpretation, God with us.

12 But here the Jew demands, first how the particle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is alwayes emphaticall, should denote the blessed Virgin, and should be trans∣ferred from one virgin to another. Secondly, why the name given our Saviour at his circumci∣sion, was not Emmanuel according to the Pro∣phets speech, but Jesus. To the first demand, wee answer, that the originall letter is alwayes em∣phaticall: sometimes a note of demonstration, or particularity; and according to this importance, it referres unto the Virgin then present, as if the Prophet had said, Ecce, virgo haec, Behold, this vir∣gin shall conceive, &c. Sometime it is a note of

Eminencie, and according to this importance, it referres unto the Virgin of Virgins, the blessed Mother of our Lord, of whom it is meant not on∣ly in the mysticall, but in the most exquisite li∣terall sense. To the second we say, the imposi∣tion of the name Emmanuel had beene requisite at our Saviours circumcision, if this prophecie had bin meant of Him only in the literall sense. But in as much as it was to be fulfilled in Him, according to the most exquisite both literall and mysticall sense, it was requisite there should be an im∣provement, as well in the significancie of the name, as in the thing signified by it. Now the name Iesus imports a great deale more than the name Emmanuel, as will appeare in the explica∣tion of it. The importance of the name Emma∣nuel, as it referres unto the Childe instantly pro∣mised by Isaiah, is applied unto the blessed Vir∣gin by the Angel in his preface to the Annuntia∣tion, Luk. 1. 28. Haile thou that art in high favour, the Lord is with thee, blessed art thou amongst wo∣men. The Lord was with her in a more peculiar manner, whilest the Angell thus spoke unto her, then he had beene with Gideon to whom the like salutation was tendred by an Angel, Iudg. 6. 12. Or with Iudah, in the dayes of Isaiah or Hezekiah. But after the Lord was conceived by her, he was both with her, and with us, after a more admira∣ble manner, than at any time he had beene before with Gods dearest Saints. This manner of his being with us, could not be fully expressed by any other name, then the name Iesus.

13 Ahaz, his distrust unto Gods promise be∣ing set aside, or rather if wee use it as a foyle to set forth the blessed Virgins facile assent, and fi∣delity unto the Revelation made unto her by the Angell: the propheticall and Evangelicall story hold better correspondencie both for sub∣stance and circumstance, th•••• is betweene the Model and the Edifice. The Emmanuel promi∣sed by Isaiah, was an assured pledge that Pekah King of Samaria, and Rezin King of Syria, should die, or be deposed before this Childe could di∣stinguish betweene meates, or cry, My Father, my Mother. The accomplishment of this signe, or of the promise confirmed by it, is registred in the sacred story. For Pekah was slaine by Hoshea the sonne of Elah, within two or three yeares af∣ter the signe was given, and so was Rezin by Tiglath Pileser at Damascus. Within the like compasse of yeares after the Evangelicall pro∣mise was made to the blessed Virgin, that her sonne Iesus should sit upon her Father Davids throne; Herod the great who had usurped it, did die a miserable death: so did his confederates against the house of Iudah, as wee gather from Matthew 2. 20. Arise (saith the Angel to Ioseph in a dreame) and take the young Childe, and his Mo∣ther, and go into the land of Israel: for they are dead which sought the young Childes life. Now Ioseph returned from Egypt two yeares after our Savi∣our was borne. Whom the Evangelist meanes beside Herod, when hee saith they were dead which sought the Childes life, is no where in sa∣cred

story expressed: nor is it to mee certaine whether Syria at that time had a King of their own, but it is probable they had, seeing in S. Pauls time Aretas was King of Damascus, 2. Cor. 11. 32. Some there be which mention the death of one Obedas whom they make King of Syria, who died about the same time with Herod, but from what authority, they expresse not. The Evangelist might meane the Roman Governour of Syria, by whose favour and potencie Herod was em∣boldned to tyrannize over the Jews Nation, and to worke his projects against the house of David. Some have accused Quintilius Varus of this great sinne, unto whom and to the Legions under his Governement, the right hand of the Lord of Hoasts had reached a more terrible blow, than Iu∣dah had received from him or Herod, within some few yeares after the butcherie of the In∣fants.

14. The second blessing whereof the Emma∣nuel was a pledge, whose conception had beene foretold by Isaiah, was not exhibited till many yeares after, and it was this, that Judah and the house of David should be more admirably deli∣vered from the Assyrian, when he should besiege Ierusalem more fiercely then Rezin, or Pekah had done. And this was in the dayes of Hezekiah, for so the Prophet assures the people, that the rod of Ashur should be broken as in the day of Midian, Isaiah 9. 4. Which is in effect, as if he had said, [The Lord will be with us after as wonderfull a manner as he was with Gideon, when Israel was oppressed

by the Midianites.] And so it fell out in the dayes of Hezekiah, that Senacheribs mighty Army was destroyed by a more fearefull destruction, then the Midianites had beene by Gideon. And unto this strange defeat of the Assyrian, the Pro∣phets words Isaiah 9. 4, 5. do referre. Thou hast broken the yoke of his burthen, and the staffe of his shoulders, the rod of his Oppressour: as in the day of Midian. For every battell of the Warrier is with confused noyse, and garments rolled in bloud: but this shall be with burning and fewell of fire. Now of this disaster, which befell Assyria, and the strange deliverance of Iudah, and the house of David by it, the Emmanuel there promised by Isaiah was the pledge or assurance, as the Prophet in the next word intimates, For unto us a Childe is borne, and unto us a little one is given, &c. Isaiah 9. 6. That by this Childe the Prophet meant the Em∣manuel mentioned, Chapter 7. is acknowledged by all, even by such, as admit of no more Emma∣nuels then one, to wit, our Saviour Christ. But seeing the Emmanuel there literally meant, was given as a pledge or comfort unto Iudah in this particular distresse, certainely hee was borne be∣fore him, though not borne only as a pledge of this deliverance, but of a farre greater Deliverer or Saviour to come, for whose sake alone this deliverance, and all other of his people from their enemies (both bodily and ghostly) were sent from God. And best Interpreters take those words of Isaiah, 2. Kings 9. 34. I will defend this Citie to save it for mine owne sake, and for my servant

Davids sake, to be literally meant not of David, but of Davids sonne, the true Emmanuel. But to returne to the 9. of Isaiah; upon that vision of that great overthrow of Senacheribs Armie, the Prophet takes his rise to view a greater victory a more potent Enemie in the same place, where Senacheribs Armie was overthrowne, and that was not neere Ierusalem, but in the borders of Zebulun and Napthali neere to Libanus, in that Country whose Inhabitants Senacheribs prede∣cessour Tiglath-Pileser, had first captivated, and in the same place our Saviour gave his Apostles power over Satan and his Angels, who had his people in greater subjection then the Assyrians had them in the time of Isaiah. For hee had pos∣sessed many of their bodies after another man∣ner, then any earthly Tyrant could have them in possession. Now when the Prophet foretels as well the victory of the Angell of the Lord over the Assyrian, as the victory of Christs Apostles over Satan, he gives this one signe of both, For unto us a Childe is borne, and unto us a little one is given, &c. These words may referre, both to the type, and to the antitype in the literall sense: but immediatly after the light of that great my∣sterie, which all this while had beene under the cloude of the literall sense, breakes forth in its proper native lustre: For the words following can be meant of none but Christ: And his name shall be called Wonderfull, Counsellor, the mighty God, the everlasting Father, the Prince of peace. Of the encrease of his governement and peace, there shall

be no end: upon the throne of David, and upon his Kingdome to order it, and to establish it with judge∣ment, and with justice from henceforth even for ever: the Zeale of the Lord of Hoasts will performe this. As for the former passages concerning the Em∣manuel, and Mahar-shalal-hash-baz, they are li∣terally meant of Isaiah his sonne, and yet are withall proofes no lesse concludent against the Jew, no lesse pregnant testimonies of our beliefe concerning the miraculous birth of our Lord and Saviour Christ, than the testimonies last cited out of Isaiah 9. 6, 7. or of his Godhead, or everlasting Kingdome. For however such immediate visi∣ons, or unvailed revelations of Christ, as Isaiah in these two verses and in the 53 Chapter, or else∣where addes, were the most sublime kinde of prophecies, such as few other Prophets besides David, could ever attaine unto, (these having the like priviledges amongst the Prophets, that Peter, Iames and Iohn had amongst the fellow Apostles, permitted to ascend the Mount with Christ, and see the transfiguration or glory of his Kingdom;) Yet for our instruction, predictions of Christ ty∣pically propheticall, or prophetically typicall, are most admirably concludent (as was premised * 1.106 before) especially, when the same words ac∣cording to the literall sense fit both the pledge and the mysterie pledged, or the Evangelicall mysterie according to the improvement in a more exquisite sense, then they did the type or historicall event.

15. To conclude this parallell betweene the

Evangelist and the Prophet, with the contrary demeanours of Ahaz and the blessed Virgin, upon delivery of the like message from the Lord. The Lord proffers Ahaz a signe wheresoever, or in what kinde soever he would aske it: but he will not aske it, nor will hee tempt the Lord. Isay. 7. 11, 12. As if not to rely upon the strength of As∣syria, had beene to tempt the Lord. Nor will hee beleeve the Prophet when hee gives him a signe most sutable to the signes of that present time. For Ahaz and his people had a faire in∣troduction to beleeve all that the Prophet had assumed to make good, upon the conception and birth of Emmanuel, from the experienced suc∣cesse or happy Omen of Isaiah his former sonne, whom he named (upon the occasion fore-men∣tioned) Shear-iashab.

The blessed Virgin after shee had seene the Angell of the Lord, and talked with him, did think it no tempting of the Lord to accept this signe which the Angel profered, Behold, thy Cousin Elizabeth, shee hath also conceived a sonne in her old age, and this is the sixth moneth with her, who was called barren. Luk. 1. 36. After her acceptance of this signe, and solemne passing of her assent unto whatsoever the Angel said, Behold the hand∣maid of the Lord, be it unto me according to thy word, ver. 38. Shee thought it no tempting of the Lord to be further confirmed in the truth of this signe, For shee arose in th••se dayes, and went into the Hill Country with hast, into a Citie of Iuda: and entered into the house of Zacharias, and saluted Elizabeth.

And it came to passe, that when Elizabeth heard the salutation of Mary, the Babe leaped in her womb, and Elizabeth was filled with the holy Ghost. And shee spake out with a loud voyce, and said, Blessed art thou among women, and blessed is the fruit of thy womb. And whence is this to me, that the Mother of my Lord should come to me? For loe, assone as the voyce of thy salutation sounded in mine eares, the Babe leaped in my womb for joy. And blessed is shee that beleeved, &c. Luke 1. 39, 40, &c. Vpon these live∣ly experiments of the truth of the Angels words unto her, the blessed Virgin immediately con∣ceives that sweet and sacred Hymne, My soule doth magnifie the Lord, &c. In her beliefe and ac∣ceptance of this signe, or rather in her concep∣tion which did instantly follow upon it, that signe which God had profered to Ahaz, by Isaiah, was most exactly accomplished. Ahaz was wil∣led to aske a signe either in the depth, or height above, Isai. 7. 1••. Though Ahaz should have re∣quested God that the Moone and Starres might descend out of the Spheres, and become mountaines and rocks on earth; or that the stones in the bowels of the earth, or rocks in the sea, might ascend into heaven, and become glorious starres: Neither of these, nor both of them had beene so great a wonder, as that which God now wrought upon the blessed Virgins beliefe unto his promise. For now he who was higher than the Heavens, who filleth both Heaven and Earth with his presence (the true and only sonne of God,) comes downe from heaven, is inclosed in

the Virgins womb, becomes her sonne: and the fruit of her womb, whose bodily originall was from the earth, becomes the sonne of God, the King of Heaven, and yet still remaines the true Emmanuel, God with us, or more then so, the Ie∣sus, the Saviour.

CHAP. 35.

Of the Circumcision of our Saviour.

THE Angelicall hymne or testificati∣on of the birth of Iesus, made unto the Shepherds by the coelestial Host, is a subject more fit for Sermons, then for these Comments; at least, the solemnity of that great Festivall, would better become the Commemoration of those joyfull Ditties, than a plaine historicall narration of them; specially seeing it would require a long search, and a large discourse to make it cleare, where this sacred Hymne sung by Angels upon the birth day of Ie∣sus, was either foretold by any Prophet, or fore∣shadowed by matter of fact. Besides this Hymne, the next Evangelicall narration to his birth was his circumcision, & imposition of the name Iesus. Now, albeit his circumcision be not mentioned in the Creed, yet it is a point of beliefe, not to be omitted in this place. When eight dayes were ac∣complished for the circumcising of the Childe, his name was called Jesus: which was so named of the

Angel before he was conceived in the womb. Luk. 2. 21. But was it any where either expresly foretold,* 1.107 or concludently portended by matter of fact, that the Sonne of God, (God blessed for ever) should be circumcised? Yes: all this was most conclu∣dently fore-signified, and that in such a peculiar manner, as cannot exactly be paralleld with any of the former generall wayes, according to which the incarnation of the Word, or other articles concerning the Sonne of God, were either ob∣served to be fore-shadowed, or to be fulfilled. Testimony expresse and direct, there is none, I know, that the Sonne of God should be circum∣cised, and yet the circumcision of God in the person of the Sonne, was more then fore-pictu∣red, literally included in the Covenant betweene God and Abraham, Gen. 17. 6, 7. I will make thee exceeding fruitfull, and I will make Nations of thee, and Kings shall come out of thee. And I will establish my Covenant betweene mee and thee, and thy seed af∣ter thee in their generations for an everlasting Cove∣nant, to be a God unto thee, and to thy seede after thee, &c. And God said unto Abraham, Thou shalt keepe my Covenant therefore, thou and thy seed after thee, in their Generations. This is my Covenant which yee shall keepe betweene me and you, and thy seed after thee: Every man childe among you shall be circumci∣sed. And yee shall circumcise the flesh of your fore-skin; and it shall be a token of the Covenant betwixt me and you. And he that is eight dayes olde, shall be circumcised among you, every man childe in your ge∣nerations, ver. 9, 10, 11, 12. Though Abraham him∣selfe,

and all his houshold were presently circum∣cised; yet the Covenant whereof Circumcision was the pledg or token, was to be established not in Abraham or in Ismael, but in Isaac. And God said, Sarah thy wife shall beare thee a sonne indeede, and thou shalt call his name Isaac: and I will establish my Covenant with him, for an everlasting Covenant, and with his seed after him, ver. 19. Abraham feared lest Gods speciall favour to this sonne of promise might exclude Ismael from blessings ordinarie; and hence he preferres this modest petition unto God, ver. 18. O that Ismael might live before thee. To which hee receives this gracious answer, ver. 20. And as for Ishmael, I have heard thee. Behold, I have blessed him, and will make him fruitfull, and will multiply him exceedingly: twelve Princes shall he beget, and I will make him a great Nation. Lastly, to shew that the prerogative promised to Isaac, was firme, and not subject to contingencie; it is further repeated, ver. 21. But my Covenant will I establish with Isaac, which Sarah shall beare unto thee, at this set time, in the next yeare.

2. It is very observable, that whereas the He∣brew mentions only the Covenant betwixt God and Abraham, and his seed after him: the* 1.108 Chal∣dee paraphrase hath it expresly, that God did make this Covenant betwixt his Word and Abra∣ham, as ver. 2. Dabo foedus meum inter verbum me∣um, et interte. And ver. 10. Hoc est foedus meum quod servabitis inter [verbum meum] et inter vos, at{que} in∣ter [filios tuos] post te: ut circumcidatur in vobis omnis masculus. What manner of Covenant or

rather league this was betwixt God & Abraham, comes to be discussed in the unfolding of Gods oath to Abraham, & the consecration of Abrahams seed to his everlasting Priesthood of everlasting blessing. The legal covenant (afterwards cōfirmed by oath,) was now begun & solemnized on Abra∣hams part, (as solemne leagues in those Easterne Countries usually were,) by effusion of blood, his owne, and his families, and so to be continued in his posterity throughout their generations. And in as much as circumcision was the signe or solemne ceremony of this mutuall league be∣tweene God and Abraham, and Abrahams seed; it is necessarily implyed (by the tenour of the same mutuall Covenant) that God should sub∣scribe or seale the league after the same manner, and to receive the same signe of circumcision in his flesh, which Abraham and his seed had done. Againe, in as much as this league was established with Isaac Abrahams sonne by promise; this like∣wise includes▪ that the only sonne of God who was to be Abrahams seed, should be circumcised in his flesh, as Isaac had beene. And this part of the Covenant was performed on Gods part in the person of his Sonne at the circumcision of the childe Iesus. It was impossible that the Co∣venant should be fully accomplished so long as Abrahams corruptible seede did only beare the seale or signe. For it was to be an everlasting Covenant: and to seale an everlasting Covenant with an everlasting seale in Abrahams seed or suc∣cessour according to the flesh, was a matter as

difficult, as to imprint a permanent stamp or cha∣racter upon a streame of running water. This Covenant could not begin to be in esse, or beare a true and solid everlasting date, untill it were sealed in the flesh of the promised seed. As was his person in whom this Covenant was to be ac∣complished, such was the seale; and such did the Covenant thus sealed, become, truely immortall and everlasting, never to be reiterated after it was once accomplished in him, which was not done, but begun upon the eight day after our Saviours birth. That which was now begun by him, and in part sealed by him, by the seale of circumcision in his flesh; was afterwards to be accomplished, and finally sealed by his bloudy sa∣crifice upon the Crosse. The continuall practise of circumcision by the Jew (though he be sense∣lesse and blinde, and perceiveth it not) is unto us a legible character, and an undoubted visible pledge, that God who made this Covenant with Abraham, was to be incarnate, or to assume flesh, by assuming Abrahams seed; to the end he might interchangeably seale this Covenant in his flesh. But seeing as well Abrahams present seed as their Families, were still subject to mortality; it was most fitting & requisite, that circumcision should be continued throughout all their generations, in testification of their hope and expectance of the promised seed, unto whose flesh the seale of cir∣cumcision being once put, the Covenant sealed was to stand fast for ever, without reiteration or addition of any other seale. In Him all Gods

promises are yea, and Amen. Whilest hee was circumcised God was circumcised, and man was circumcised; and this Covenant or league be∣tweene God and man, was mutually sealed by God and man, with one and the same numericall seale. Howbeit, as was intimated before, this glorious Covenant thus joyntly sealed up in him, was not to beare its everlasting date, untill it were further ratified, and finally sealed by his bloudy sacrifice upon the Crosse, unto which ser∣vice he was initiated by his circumcision. The Sacrament of circumcision was not so properly abolished as changed into the Sacrament of Bap∣tisme, and so changed by that Commission which this our everlasting Priest gave to his Apostles and Ministers after his resurrection. Go yee there∣fore, and teach all Nations baptizing them in the name of the Father, of the Sonne, and of the holy Ghost, Math. 28. 19. It was by this new Com∣mission so changed, that he which now seekes to circumcise others, or suffers himselfe to be cir∣cumcised; doth but labour as much as in him lyes to dissolve, and dissipate this glorious Cove∣nant betwixt God and man, thus joyntly sealed up in one and the same individuall person, with one and the same numericall seale, and after∣wards authentiquely and finally sealed by the bloudy sacrifice of the same person God and man vpon the Crosse. And however the Mahume∣tans, the Sarazens, and Persians, with other pre∣posterous imitatours of Abrahams faith, have run mad with love of this ceremonie of circumci∣sion;

sometimes most loathsome and odious to flesh and bloud, whilest it was pleasing unto God; yet the practise of it, is now more abominable unto God that gave it for a signe of his everla∣sting Covenant, than it was pleasing to him, or displeasing to men, whilest the Law of ceremo∣nies was in force. And for this reason, S. Paul wisheth the same curse or punishment unto such as pressed the necessity of circumcision upon Christs Church, which God himselfe had threat∣ned unto such as during the time of the Law did neglect, contemne, or omit it. The uncircum∣cised manchilde, (saith God to Abraham, Gen. 17. 14.) whose flesh of his fore-skin is not circumcised, that soule shall be cut off from his people. I would (saith S. Paul, Gal. 5. 12.) or as some read, I would to God they were even cut off that trouble you. Such he meanes, and such alone, as did trouble them by pressing the necessity of circumcision upon them, which had beene baptized in Christ.

3 That the Heathens were concluded in this league, the moderne Jew cannot deny. For not only Abrahams sonnes, but every Male in his Fa∣mily, though bought with money, was to receive the signe of this Covenant in his flesh. But saith the Jew, seeing they came into this league by re∣ceiving circumcision, what is this to you Gentiles which will not be circumcised? The Apostle S. Paul hath most divinely dissolved this knot, Rom. 4. 10. His words are so plaine that they need no Comment, but onely to adde this circumstance which is likely S. Paul tooke for granted, when he

made that excellent Comment upon Moses his words Gen. 15. 6. Abraham (saith Moses) beleeved in God, and it was imputed unto him for righteousnesse. Seeing the Scripture as S. Iames tells us, was fulfil∣led when Abraham offred up his sonne Isaac, why was not this testimony of God concerning Abra∣ham reserved to that fact, or at least to Abrahams obedience in circumcising himselfe and his sonne Isaac? Both these facts include a greater measure of beleife in Gods promises, than Abraham gave proofe of in the forecited place, and was there∣fore more capable of that praise or approbation. But, if that approbation of Abrahams faith had beene deferred untill the Covenant of circumci∣sion had beene subscribed unto by Abraham, the Jews might with more probabilitie have concei∣ved, that this righteousnesse which God imputes to Abraham, had come by the deeds of the Lawes, that none but such as are circumcised could be partakers of it; Whereas on the contrary, this te∣stimony being given unto Abraham before hee was circūcised, cuts off the Jews title of boasting in circumcision. This is the ground of the Apo∣stles reason Rom 4. 9, 10. For wee say that faith was reckoned unto Abraham for righteousnesse. How was it then reckoned? When he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the signe of circum∣cision, a seale of the righteousnesse of the faith, which he had yet being uncircumcised, that hee might be the Father of all them that beleeve, though they be not cir¦cumcised, that righteousnesse might be imputed unto them also.

And againe Gal. 3. 8. And the Scripture foreseeing that God would justifie the Heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all Nations be blessed. So then they which be of faith, are blessed with faithfull Abraham.

4 Againe, God in so disposing of times and seasons that his onely sonne should be circumci∣sed upon the first of January, did signifie that in∣terest which the Gentiles or Heathens were to have in this Covenant. For this was the day wherein the Romanes, in whose dominions and under whose government he was borne, did con∣secrate to Ianus, to them a God of peace and pro∣speritie; the day wherein they did mutually pre∣sent their solemne salutations or good wishes for a happy yeare, and for good luck sake, as wee say, did send gifts one to another, as honey and other like sweet meats, and coyne, ut dulces dies anni à dulcibus rebus auspicarentur, as Emblemes of their good wishes for many pleasant and happy dayes.

And whilest they were thus imployed in pre∣venting each other with gifts and mutuall preca∣tions of peace and many happy dayes; God gives his only Sonne unto them (and to them all) who was the Prince of that peace; the common foun∣taine of all that happinesse, which they could wish one to another. Albeit the Sonne of God were borne eight dayes before, yet he was given unto us upon the day of his circumcision. His circumcision was the designement or dedication of him for the salvation of mankinde. Behold (saith the Angel, Luke 2. 10) I bring you good ti∣dings

of great joy, which shall be to all people. The Prophet Isay foretold this joy, not only with re∣ference to the birth, but to the circumcision also of the true Emmanuel. They joy before thee accor∣ding to the joy in Harvest, and as men rejoyce when they divide the spoile, Isa 9. 3. For unto us a Childe is borne, unto us a Sonne is given; and the government shall be upon his shoulder, & c, ver. 6.

But some there be, who will either denie, or not beleeve, that our Saviour was circumcised upon the first of January, because we have no bet∣ter warrant for this opinion, than the tradition of the church. But some of the ancient & learned Fa∣thers did think they had the testimony of Scrip∣ture besides the tradition of their Ancients. For so they interpret those words of S. Iohn Baptist, Iohn 3. 30. He must encrease, but I must decrease; as if they did containe a secret character of the time wherein Iohn Baptist and our Saviour were borne; the one upon the longest, the other upon the shortest day in the yeare. And by this ac∣count our Saviour was circumcised upon the eighth day of January. For my part I dare not contradict this kinde of interpretation of the Fa∣thers, being fully perswaded that the holy Ghost doth oft-times fore-signifie greatest mysteries as well by meere character of words, as by words assertive or matter of fact.

CHAP. 36.

Of the name JESVS, and the title LORD.

THE meaning of the name Iesus is ex∣pounded by the Angel, Math. 1. 11. Shee shall bring forth a sonne, and thou shalt call his name Iesus: for hee shall save his people from their sinnes. But this title of Saviour may admit many degrees, partly in respect of the name it selfe in the origi∣nall tongue, whence it descends unto the Greeke and Latine: but more principally in respect of the matter, that is the distresse or danger whence men are saved. In respect of this later at least, Ie∣sus the sonne of Mary, far exceeds all others that have beene, or hereafter may be termed Saviours. But of the danger or misery from which he saved his people, there will be better opportunity to speake at large in the Article of his Crosse. The explication of the name it selfe, is the worke of this time and place. Some there be which think this name Iesus must necessarily be derived from the essentiall and proper name of God; a name never rightly pronounced by the Jews or by any other, as some learned Hebricians think before our Saviours birth, but then made effable or utter∣able (as the Authors of this opinion would per∣swade us, who derive this word Iesus from Ieho∣vah, by intersertion of one Hebrew letter, to wit, Shin, which is as much as Sh.) According to

this derivation,* 1.109 they would make the compound name to be an Emblem or type of the two na∣tures in Christ; Iehovah, bearing the type of the divine nature, and the letter Shin interserted into this name, to be an Emblem of the incarnation or humane nature assumed into the unity of the person of the sonne of God. This Etymologie or derivation (as the Authors of it imagin) best agrees with the Angels interpretation of the name Iesus before cited; because Iehovah him∣selfe saith (Isay 45. 21.) There is no Saviour besides me. If this be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 currant Cabba∣lisme, wee are in speciall beholding to Osiander for it. If by sager judgements it happen to be censured for a fancie,* 1.110 Iacobus Naclantus, a Ro∣mish Bishop must share with Osiander in the cen∣sure. Whatsoever the opinion be in it selfe, the allegation for confirmation of it, is not conclu∣dent. For that, rightly examined, only inferres, that Iehovah himselfe, (hee that was essentially God) and none besides him, was to be our Savi∣our, or the Saviour of the world. This is a truth unquestionable, yet a truth which will not con∣clude, that whilest he became the Saviour of the world, he was to take no other name or title up∣on him, besides the proper and essentiall name of God, only imbellished with one letter. But ad∣mit the name Iesus, (as wee take it in our Creed) given to our Saviour by the Angel, must draw its pedegree from the same Hebrew roote or pri∣mitive, from which the name Iesus, given to others, is derived; yet the branches of the same

roote or primitive, (from any of which the name Iesus may be aptly alike immediatly deriued) dif∣fer much. First, wee may derive the word Iesus from the future tense of the Hebrew Iashang [Sal∣vavit] And thus the name in the Hebrew should be Iehoshuah, whence he whom in our English we call Ioshua the sonne of Nun, and Iesus the sonne of God, should have one and the selfe same name in the Hebrew, as they have in the Greeke and vulgar Latine. According to this derivation all the prerogatives which Iesus Christ the sonne of God can challenge before Iesus the sonne of Nun, or others which have beene called Iesus, must be deduced only from the matter or manner of the salvation which he bestowes, not from any pecu∣liar property or soveraignty of name. The same name in the Hebrew is sometimes read shorter, not Iehoshua, but Ieshua, and from this later con∣tracted name as well the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the La∣tine Iesus is more immediatly and with lesse al∣teration derived. This later kinde of writing (or contraction,) was more familiar among the Jews in our Saviours time. And for this reason the mo∣derne Jews call him Iesu, not in despight or moc∣kery (as some great* 1.111 Clarks have beene perswa∣ded) but out of an ordinary custome of omitting the Hebrew guttur all in this and like words for better facility of pronouncing. And as Drusi••s notes, the omission of this letter in proper names, grew in use amongst later Hebricians (such as lived since or about our Saviours time) upon the same occasions, that moved the ancient Latine

Fathers, to render the Hebrew Hoseang, not as we do now, Hoseas, but Ose. Whether we read Iehoshua, or Ieshua, or Ieshu in the Hebrew, the name in the greeke or Latine is all one; and the meaning or signification in the Hebrew the very same.

2 But albeit the name of this our Jesus may rightly be derived from the same branch of the Hebrew Iashang, from which the name of Iesus as it was given to Iesus the sonne of Nun, and to Iesus the sonne of Iosedec, tooke their originall, yet I like best of their opinion, which derive the name Iesus (as given to the sonne of God) not from the participle, verbe, or adjective, but from the abstract or substantive Ieshugnah, which is as much as salus ipsa, or Salvation it selfe. And this originall of the name Iesus, Simeon seemes to intimate in his di∣vine song Luke 1. ver. 28. 29. Hee tooke the child Ie∣sus (saith the Evangelist) in his arme, and blessed God and said, Lord now lettest thou thy servant depart in peace according to thy word; for mine eyes have seene, (not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) not salvatorem, but salutem, not the Saviour, but the salvation, which thou hast prepared before the face of all people, a light to lighten the Gentiles, and to be the glory of the people Israel. Now all these attributes [of being a light to lighten the Gentiles, to be the glory of Israel] are properly ascribed unto the person of our Sa∣viour, unto God made man, or unto the man Christ Jesus, in whom the Godhead dwelleth bo∣dily. The Hebrew abstract or substantive, which the Greekes expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, by salvation it selfe, (not by Saviour) is most fre∣quently

used in those places of Scripture wherein Salvation by Christ is promised. As Isay 52. 10. The Lord hath made bare his holy arme in the eyes of all the Nations, and all the ends of the earth shall see the Salvation of our God. And againe Isai 56. 1. Thus saith the Lord, keep ye judgement, and do justice: for my salvation is neere to come, and my righteousnesse to be revealed. And Abakuk 3. 18. Yet I will rejoyce in the Lord, I will joy in the God of my Salvation, (so our English,) or in God my salvation, or my Iesus. And againe, Isay 49. 6. It is a light thing that thou shouldst be my servant to raise up the Tribes of Iacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou maist be my Salvation unto the end of the Earth. Instantly after God had saved Israel out of the hand of the Egyp∣tians, and drowned the Egyptians in the Sea, Mo∣ses and the Children of Israel sang this song unto the Lord. Exod 15. 1, 2. Hee hath tryumphed glori∣ously; the horse and his rider hath he throwne into the Sea. The Lord is my strength and song, and he is become my salvation, &c. This deliverance of Israel from the Egyptian thraldome and their safe conduct through the red Sea, was but a type or shadow of a greater deliverance to be wrought by the same God for his people, for which they were to take up the same song which Moses and the children of Israel here did; but with some additions or ful∣ler expressions, how the God of their strength should become the God of their Salvation, or their Jesus. And in that day, thou shalt say, O Lord, I will praise thee; though thou wast angry with me, thine

anger is turned away, and thou comfortedst me. Behold, God is my salvation: I will trust, and not be afraid, for the Lord Iehovah is my strength, and my song, hee is also my Salvation. Therefore with joy shall yee draw water out of the wels of Salvation. Isai 12. 1, 2, 3. Though these and many other places of the like observation had their true historicall occasions, yet were they not exactly fulfilled according to their propheticall importance, untill hee fulfilled them, who was Jehovah, both Lord and God from eternitie, not by a generall title, but by a distinct and proper name given unto him by Gods ap∣pointment at his circumcision. How the name and office of Christ Jesus, a King and Priest, was both foreprophecied, and respectively foresha∣dowed, by Iesus the sonne of Nun, and by Iesus the sonne of Iehosedec, must be referred unto his con∣secration, to be the Priest after the order of Mel∣chisedec.

3 If followeth in the Creed, That Iesus Christ who is the only sonne of God is our Lord. Now whe∣ther this title [Lord] be interserted into this arti∣cle by way of anticipation, as the other title Christ apparently is, may be doubted. He did beare the name Iesus from his Circumcision, as wee do our Christen names from the Font. This was his pro∣per name; the other two were names of office. Know yee, saith the Apostle, Acts 2. 36 that that Iesu whom yee have crucified, him hath God made both Christ and Lord, to wit, after they had cruci∣fied him. Hee was anointed to his Propheticall office at his Baptisme, but thereby rather initia∣ted

to be, then actually made Christ and Lord. Unto these two offices of everlasting Priest, and everlasting King, hee was not actually anointed, or fully consecrated untill his resurrection from the dead. Was not then the Sonne of God, Lord before his resurrection? Yes, being God from eternitie, hee was also Lord from eternity. So we are taught by Athanasius, The Father is Lord, the Sonne is Lord, and the H. Ghost is Lord. Whosoever is truely God, is also truely Lord. And in this ac∣ception of Lord, as there be not three Gods but one God so there be not three Lords, but one Lord in the blessed Trinitie. The Father is the onely God, the onely Lord; the Sonne is the only God, the onely Lord; the holy Ghost is the onely God, the onely Lord. But whether this title of Lord, as it is here inserted in this article of the Creed, im∣port no more, then that the Sonne of God, is the true and onely Lord, with the Father and the ho∣ly Ghost; or whether it were not before his birth in some sort peculiar to the Sonne, is a point nei∣ther cleare in it selfe, nor easie to be cleared; be∣cause the ancient Translators, (especially the Greeke and Latine) render the three originall words, Elohim, Ieh••vah, or the name of foure let∣ters (however it be pronounced) and Adonai pro∣miscuously by Lord. And yet these three words in the originall have their severall significations or importances. To omit the word Elohim. About the name of foure letters there is much contenti∣on how it should be pronounced, yet all agree that it 〈…〉〈…〉 and essence of God▪ is

his most proper name, and admits no plurall. The proper signification of the name Adonai, is as much as Dominus or Lord.

4 The reason, as I take it, why the Greekes and Latines have usually but one expression of both names, is because the ancient Hebrews did not pronounce the name of foure letters; unlesse it were in the Sanctuary, or in solemne benedicti∣ons. Nor did they write it so as it might be pro∣nounced, that is, with any proper vowels, but ei∣ther with the vowells of Adonai, or of Elohim. Not the Greekes and Latines onely, but the Chaldee paraphrase sometimes reads Adonai, where wee read Iehovah, or the name of foure let∣ters. And thus it doth not from mistake of the Hebrew vowells, which in the time of Onkelus the later of the two Chaldee paraphrases, were not exprest. And God said to Moses, I appeared to Abraham, unto Isaac, and Iacob, by the name of God Almighty but by my name Iehovah was I not knowne to them. Exod. 6. 3. Or as the Caldee, by the name Adonai, &c. Wherfore say unto the Children of Israel, I am the Lord, and I will bring you out from under the burthens of the Egyptians, and I will rid you out of their bondage, &c. Some good writers in the inter∣pretation of this place observe, that albeit Abra∣ham, Isaac, and Iacob were in high favour with God, yet they wrought no miracles as Moses the first among the sonnes of men did. And hence they infer, that Moses did worke all his miracles in the power and vertue of this name, whether Iehovah or Adonai, which was first manifested un∣to

to him. 〈…〉〈…〉 many interpretations of this place* 1.112 Fagrus best approves this.

Although God were knowne to Abraham as Omnipotent and All sufficient to performe what∣soever he hath promised: yet was he not knowne unto Abraham or other of the Patriarks by that name or title, which did import the instant per∣formance of what he had promised unto Abraham. This was immediately imported in the name of foure letters or in those descriptions which God there gave to Moses of his nature and essence, or of his present purpose towards Israel in the 3 of Exod. ver. 14. I am, 〈◊〉〈◊〉 I am, &c.

5 And the 〈◊〉〈◊〉 paraphrase, it is probable, did use the name Adonai in stead of the name of foure letters, as most pertinent and most signifi∣cant to this purpose. For it properly pertaines to him who is not onely in himselfe Almightie or All sufficient, but Lord of all, to dispose of King∣domes and inheritances; to depose greatest Lords

and advance meanest servants. If the name of foure Letters were to the ancient Hebrews as Drusius with some others will have it, ineffable; this was a true character of his incomprehensible nature, which they properly signifie. Nor doth the usuall substitution of Adonai, for the want of foure letters want matter of more than gramma∣ticall observation. This practise was a literall Em∣bleme or Character of that which our Evangelist hath exprest in words assertive. Iohn 1. 18. No man hath seene God at any time: the onely begotten Sonne, which is in the bosome of the Father, he hath declared him. In this declaration or exposition of God (whose incomprehensible nature was charactred by his ineffable name) made by the Sonne of God incarnate, there was a greater improvement of mans knowledge of God, in respect of that know∣ledge which Moses and the Prophets had, than there was in Moses his knowledge of God, in re∣spect of Abrahams, Isaacs, or Iacobs. Moses and his Successors did see the performance of that, which the name of Iehovah, or Adonai, first revealed to Moses did import, to wit, deliverance from their bodily Enemies, and in that deliverance they had a pledge of far greater blessings promised, which yet they did not receive. For as our Apostle te∣stifies Heb. 11. 39. Though Moses amongst others, through faith, obtained a good report; yet hee did not receive the promise, that is, the blessing promised, nor was the nature of man capable of this blessing promised, untill that God, who was first revealed unto Moses, under the name of Iehovah, was made Lord and Christ.

6. It had beene a question more worthy of Drusius his paines, then all the questions which he makes concerning the name of foure letters, whether the name Adonai were not in some sort peculiar to the Sonne of God, or to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who was to be made flesh. That this name Adonai is so peculiar to the Sonne of God as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is, I dare not affirme. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth no where to my remembrance denote any other person in the blessed Trinity besides the Sonne; Whereas the name Adonai is an expression which many times referres unto the Trinity or Divine nature. And in this extent it must be taken, when it is substi∣tuted for the ineffable name of God, unlesse some speciall circumstances restraine it to the Sonne. But in many passages of the old Testament, both names are exprest according to their proper con∣sonants. And in all these places the name Adonai referres only to the Sonne, as the name of foure letters denotes the Father. As in that 110 Psalm, where we read, The Lord said unto my Lord, it is in the originall Iehovah said unto my Lord Adoni, or Adonai.] And in this place the name of foure letters referres onely to God the Father. But so doth not the name Adoni denote either the Fa∣ther or the holy Ghost, but the Sonne alone. I durst not have beene so bold as to have gathered this generall rule from mine owne observation, unlesse I had found it excellently observed and proved at large by Petru•• Faber in his Dod••••came∣non, Cha. 8. It much affected this learned man, as it will do any that is wise unto sobriety, to see how

most of the Ancients, as wel in the Greek as in the Latine Church, albeit they tooke no notice at all of any difference betweene these two names of God in the originall, did yet constantly appro∣priate the name of Lord to God the Sonne, when hee is named in the same prayer or gratulatory Hymne with God the Father. But this they might learne either from S. Paul, or from the Apostles Creed. For so the blessing is, The grace of our Lord Jesus Christ, and the love of God, [not of the Lord God] &c. And so in the Apo∣stles Creed the title of Lord is appropriated unto the Sonne of God, not added either to the Fa∣ther Almighty, or to the Holy Ghost.

7. But in many places of the olde Testa∣ment, wherein both names of God are specified, the name of Adonai, is placed before the name of foure letters. And thus it happens, so farre as I can observe, especially in the serious supplicati∣ons, or gratulatory expressions of Holy men, as in that speech of Gideon, Iudges 6. 13. Oh my Lord, if God be with us, why then is all this befallen us? And againe, Iosuah 7. 7. Ioshua said, Alas O Lord God, wherefore hast thou at all brought this people over Iordan &c? The Evangelicall mysterie im∣plyed in this forme of prayer or supplication is excellently deciphered by Masius in his Com∣ments upon this place, with whose words gathe∣red from the tradition or lyturgie rather of the ancient Hebrewes of the Cabbalists I conclude this Treatise.

* 1.113 Ioshua (saith he) calls God by 2 names, when as chiefe Commander he speaks in behalfe of all the rest. The one is Adonai: the other Iehova. The former setteth out Gods ruling power: the later hath re∣spect (as else where I have shewed) to Gods Essence. These 2. names often come together in the most fervent prayers of the Saints in the sacred Story: as here they doe. Namely, they inspired with the Holy Ghost doe, as (I conceive) the Holy Church doth, praying for all things from the Father for the Sonnes sake. For seeing Adonai (as I said) hath an eye to Gods ruling power; it agrees manifestly to the Sonne, and represents him to us by whom as God the Father made the World; so hee ruleth it. In this point the Diviner sort of Hebrew Authors cal∣led Cabbalists, assent to us; when they teach that the name Adonai is as it were the key, by which entrance is opened to God Iehova: that is, to God as it were, hid in his owne Essence: and that it is the treasure, in which these things be∣stowed on us by Iehova are all deposited; And that moreover it denoteth the great Steward, who disposeth of all, and ••o••∣risheth; and quickneth all things under Iehova; And finally, that no man can ap∣proach neere Iehova, but by Adonai: be∣cause

there is no other way or course at all to come to him; And that therefore the Church thus begins her holy prayers: Adonai, that is, Lord open my lips, and my mouth shall shew forth thy praise. These and such like passages are extant in the booke intituled Porta lucis: the ••ate of light: and in the book called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That is, The name explicated.

FINIS.

Notes

• * 1.1

  Ergo abo∣lendo rumo∣ri Nero sub∣didit reos, et quaesi∣tissimis poe∣nis affecit, quos per flae∣gitia invi∣sos, vulgus Christianos appellabat. Auctor no∣minis ejus CHRI∣STVS, qui Tiberio imperitante, per Procu∣rator 〈◊〉〈◊〉 Pontium Pilatum supplicio affectus est. Tacit. An∣nal. Lib. 15. Pag. 255.
• * 1.2

  Sect. 1.
• * 1.3

  Cap. 2.
• a 1.4

  But then it fel out unfor∣tunately for Nicias, who had no expert nor skilful Soothsayer: for the partie which he was went to use for that purpose, and which took away much of his superstition, called Stilbides, was dead not long before. For this signe of the eclipse of the Moone (as Philochorus saith) was not hurt∣full for men that would flie, but contrarily very good. for said he, things that men doe in feare, would be hidden, and therefore light is an enemy unto thē. But this notwithstanding, their custome was not to keepe themselves close a∣bove three dayes in such eclipses of the Moone and Sun, as Autoclides prescribes in a booke he made of such matters▪ where Nicias bare them in hand, that they should'then tarry the whole, and full revolution of the course of the Moone, as though he had not seene her straight cleare againe, after she had once passed the shadow, and darknesse of the earth. But all other things laid aside and forgotten, Nicias disposed himselfe to sacrifice unto the Gods, untill such times as the enemies came againe as well to besiege their sorts, and all their campe by land, as also to occupy the whole haven by Sea. Plutarch in vita Niciae, infine.
• b 1.5

  Almirans ob haec ingenti anin•• aegritudineanxius, cum hinc Indoc nec gratia, nec prece, nec pretio ullo adduci posse videret, ut cibaria exercitus praeberent, nec ar∣mis ab se cogi propter infirmitatem suorum, alia via idem aggredi statuit. Atque id coelesti quodam instinctu ei venisse in mentē libens equidem crediderim, providente viz. Deo, ne tan∣tus vir fa••e periret. Id porro ita factum est; for tè in propinquo tugurium Barbarorū erat, hos Columbus monet, ac praenunciat, ipsos, ni vitae subsidia sibi ac suis suppeditarent, peste à Deo coelitus missâ brevi omnes perituros; cujus rei id habituros signi, quòd duos intra dies Lunam sanguine faedatam visuri essent. Id cum eâdem die & horâ, qua Almirans praedixerat, conspi∣carentur Indi (Lunae autē defectus is erat) subitò victi formidine quaecun{que} ei ad victū neces∣saria fuerunt, benignè praebuere, insuper veniam culpae. orantes, neve ipsis irasci pergeret. Benzo Hist. novi orbis. l. 1. c. 14.
• * 1.6

  Cap. 3.
• * 1.7

  Cap. 4.
• * 1.8

  Vide Ruge∣riū de quae∣stionibus.
• * 1.9

  Cap. 5.
• * 1.10

  Sect. 2.
• * 1.11

  Cap. 6.
• * 1.12

  Cap. 7.
• * 1.13

  Cap. 8.
• * 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.15

  Assyrium vulgo nasce∣tur amonum &c.

  Molli paulatim flavescet campus aristâ;

  Incultisque rubens pen∣debit sentibus uva:

  Et durae quercus suda∣bunt roscida mella.

  —Nec nautica pinus

  Mutabit merces: omnis feret omnia tellus.

  Nec varios discet menti∣ri lana colores, &c.

  Sponte sua sandix pascen∣tes vestiet agnos.

  Aspice venturo Laeten∣tur ut omnia Saeclo.
• * 1.16

  Cap. 9.
• * 1.17

  Quamvis omnem sci∣entiam at∣que doctri∣nam scrip∣tura sacra sine aliqua cōparatione transcen∣dat, ut ta∣ceam quòd vera praedi∣cat, quòd ad coelestem patriam vo∣cat, quòd à terrenis de∣siderijs ad superna am∣plectenda cor legentis immutat: quòd dictis obscuriori∣bus exercet fortes, et parvulis humili sermone blanditur, quod nec sic c••usa est ut paves••i debeat, nec sic patet ut vilescat, quòd usu fastidium tollit, et tant•• ampliùs diligitur, quanto ampliùs meditatur, quòd legentis animum humilibus verbis adjuvat, sublimibus sensibus levat, quòd aliquo modo cum legentibus crescit, quòd â rudibus lectoribus, quasi recognoscitur, & tamen doctis nova semper reperitur. Vt ergo de rerum pondere taceam, scientias tamen omnes at{que} doctrinas ipso etiam locutionis suae more transcendit, quia uno eodem{que} sermone dum narrat textum, prodit mysterium; et sic scit praeterita dicere, ut eo ipso noverit futura praedicare, & non immutate dicendi ordine, eisdem ipsis Sermonibus no∣vit, & ant••acta describere, & agenda nu••••iare.]
• * 1.18

  Cap. 10.
• * 1.19

  Cap. 11
• * 1.20

  Cap. 12
• * 1.21

  Ad literam traditur fu∣isle paratus lapis ad templi aedi∣ficium, nec tamen con∣gruè in 〈…〉〈…〉 potuit, donec consummato opere in angulo sursum positus est ita congruè, quod mirarentun 〈◊〉〈◊〉, nec praeter significationem factum intelligerent; hic est Christus qui fun∣damentum est, ita quod structurae supereminet. Quod cum audissent sacerdotes & pharisaei, voluerunt cum tenere, sed 〈…〉〈…〉. Petrus Commestor in histor. Euang. c CXXVII.
• * 1.22

  Cap. 13▪
• * 1.23

  See Capi∣to in his hexame∣ron and Paulus Fa∣gius in his severall Commēts upon this place.
• * 1.24

  Vide Au∣thorem In∣cognitū di∣ctum (id est Aguanum ut Lorinus saepius mo∣net) et pa∣tres quos in hunc finem citat, in Psa••mum CX.
• * 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vide Ains∣worth in Levit. 1. 1.
• * 1.26

  Iohannes Baptista in Confuta∣tione He∣braicae Sectae. prima paride pri∣mo Messiae adventu fol. 12. dictioni primae Pematbe litera, quae mem rotunda apud vos nuncupatur, contra regulam grammaticalem vestram ibi imponitur, quod quidem mysterium aeternitati imperij, vestri recte attribuunt, per verba prophetae immediate sequentia, [ut confirmet illud] & corro∣boret in judicio et justicia à modo usque in sempiternum; quamvis ipsi prophetam de Eze∣chia loqui dicant, quorum falsitas ex eo patet, quod haec perpetuitas in Ezechiae imperio visa non est. Bene autem in Christo Iesu, ut Scripturae omnes testantur, et experientia docet, verificatum videmus.
• a 1.27

  P••rro placet, chri∣stiane lector te hic admo∣nere, hanc vocem 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ubique in biblijs he∣braicis defe∣ctivè, hoc est sine vau alteroscribi, exceptis duobus locis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Et eo qui extat in li∣bello Ruth cap. vltimo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 id est, Et istae sunt generationes peretz, &c. In quibus tantum duobus locis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 uti vides, integrescribitur, aliâs semper sine va••, cum punct•• holem loco vau posito, hoc modo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Causam nostri hanc assignant, omnes generationes imperfectas esse, praeter generationem caeli & terrae à Deo productā & generationem Messiae, qui juxta carnem è familia peretz, unde & Rex David prodijt, natus est. Qui deus, & homo est, & ab in∣corrupta virgine, operatione spiritus sancti, absque omni peccatorum labe, in hunc mundum editus. Nihil tale enim edit car••, et sanguis. 〈◊〉〈◊〉 vetores etiam doctiores Hebraei perhibent 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hic integre scribi, propter Messiae ex familia peretz 〈◊〉〈◊〉, nati••itatem, quodea futura esset absque omni defectu, ut nulla alia. Paulus Fagius in Gen. 2. vers 4.
• * 1.28

  Cap. 14
• * 1.29

  Cap. 7. §. 1.
• * 1.30

  Dicitur au∣tem prophe∣tia, quantū equidem ob∣servare po∣tui, quatuor mod••s im∣pleri. Pri∣mum, quam id ipsum. fit, de quo propriè, et literali, ut dicitur, sen∣su intellige∣batur, sicut cap. 1. 22. Matthaeus dixit im∣pletam in Maria Isaiae prophetiam fuisse; Ecce virgo concipiet, et pariet filium. Secun∣do, cum fit non id de quo propriè intell gebatur prophetia, sed id quod per illud significa∣batur, ut 2 Reg. 7. 14. Ego ero illi in patrem, et ille erit mihi in filium, quod propriè de So∣lomone dictum esse perspicuum est. Diuus tamen Paulus de Christo, cujus Solomon figura erat interpretatur Hebrae 1. 6▪ quasi in eo impetum esset, et quod Exod. 12. 46. d••ctum est: Os non communuetis ex eo, certum est intelligi de agno, tamen Ioan: cap: 19. 36. in Christo, qui per agnum significabatur, impletum dicit. Tertio cum rec id fit de quo propriè intelligitur prophetia, nec id quod per illud significatur, sed quod illi simile est, et omnino ejusmodi, ut prophetia non minus apte de eo, quam de quo dicta est, dicipotuissè videatur, nam Poptulus hic labijs me honorat, de Iudeis qui tempore Isai: erant, Deus dixerat Isai: 29. 13. Christus au∣tem in eis, qui suo erant tempore, impletum significat. Mat. 15. 7, 8. Simile est exemplum Mat. 1••. 14. & Acto: 28. 26. Quartò tum id ipsum, quod per Prophetiam, aut Scripturam dictum erat, quamvis jam factum fuerit, tamen magis ac magis fit. Tunc enim Scriptura impleri dicitur, id est, quod per eam dictum erat, cumulatissime fieri. Observamus enim in Scripturis saepe fieri, dici, non solum quod fieri incipit, sed quod magis, ac magis fit, sicut Ioan. 2. 11. dicuntur discipuli Christi, viso miraculo aquae, in vinum conversae, credidisse, quia magis, ac magis crediderunt nam jam certe ante crediderunt. Maldonat in vers. 15. Mat. 2.
• * 1.31

  Cap. 15
• * 1.32

  Hierony∣mus Vida in carmine, cui titulus Gelelmi Vi∣de et Leonae Oscasalae pa∣rentum manib.
• * 1.33

  Cap. 16
• b 1.34

  Mat. 13. 17. For verily I say unto you, that many Pro∣phets and righteous men have desired to see those things which yee see, and have not seen them; and to heare those things which yee heare and have not heard thē.
• c 1.35

  See Lu. 10. 24. For many pro∣phets and Kings have desi∣red to see those things which yee see, and have not seen them &c.
• * 1.36

  Cap. 17
• * 1.37

  Plutar: in vita Camil:
• * 1.38

  Rom. 14. 23.
• * 1.39

  Angelo∣mus and Rupertus.
• * 1.40

  Thus to thinke of the vulgar translati∣on Fagius his testi∣mony of the tran∣slator per∣swades me upon the 8. verse of the 4. chap. of Genes. Thargum Hierosolymitanum consentit cum Latina v••dgata editione, sic enim habet, Et dixit Cain ad Hebel fratrem suum, veni, egrediamur foras, sive in agnum, &c. Quod propterea huc adsere, ne quis temerè, et impudenter vulgatam edi∣tionem Lat nam rideat, exibilet explodat, atque plane condemnet, sicubi illam a veritate he∣braica for••e dissen••ire invenerit. Hoc enim fere, deprehendo, quòd ubi ea veritatem hebrai∣cam non sequitur, aut septuaginta, ••ut Thargum Onkeli vel Ionathae, aut Hierosolymi∣tanum, aut aliquem ex Commentatoribus Hebraeorum sequitur. Adeò, ut ejus translationis author quisquis fuerit, non temere ex suo capite finxerit, si qua inre a textu hebraico dis∣crepare videtur. Fagius in translat. praecip. vet. testam. collat. p. 22.
• * 1.41

  Some∣times it signifies the high places ap∣pointed for Gods service, as 1 Sam. 9. 13, 14. and Deut. 32. 13. it sig∣nifies the excellen∣cy or choise pla∣ces of the earth.
• * 1.42

  From the North land, and from the land of darknesse.
• * 1.43

  In a ser∣mon enti∣tule•• [Na∣zareth & Bethleam] towards the later end, and in a treatise of the ho∣ly Catho∣licke Church.
• * 1.44

  Cap. 18.
• * 1.45

  Post haec rogavit Chilperi∣cus Ponti∣fices ut aut vestis Prae∣textati scin∣deretur, aut centesimus octavus Psalmus (qui male∣dictiones Scariothe∣cas cōtinet) super cum recitaretur, vel certe in perpetuum communione privaretur. Annonius in lib. 3. cap XXVII.
• * 1.46

  In quibus verbis prae∣ter illum sensum qui est in prōptu subest recon∣dita quae∣dam per di∣gitos com∣putandi ra∣tio, qua om∣nis antiqui∣tas uteba∣tur Quam∣vis enim per longitudi∣nem dierum intelligatur intermina∣bilis vitae iucunda possessio, re∣spicit tamen ad illud quod qui pertingebat annum vi tae centesi∣••um, inci∣piebat in dextra ma∣nis computart, cum in sinistra superiores numerasset. Vt de Nestore, qui apud Ovidium dixerat; vixi annos bis centum, nunc tertia vivitur aetas. Iuvenalis ait Rex Pylius magno &c. Ant. Nebristensis in quinquagena. cap. 16.
• * 1.47

  Sed dico: An non au∣derunt? Quartum argumentū 〈◊〉〈◊〉 ab eo quod gentes antea quoqu sem∣per habue∣runt prae∣claram di∣vinae boni∣tatis cogni∣tionem. Quo argumento haud dubie Iudaecrum malitiae ple∣nam retun∣dit invidi∣am. Quare inquit, hic tantopere offendimini ac ringimi∣ni, semper conantes modis om∣nibus impe∣dire, ne E∣vangelium communice∣tur Gentī∣bus. An ex∣istimatis Gentes nun∣quam antea de bonitate Dei quic∣quam audi∣visse? At∣qui Psalmo∣graphus di∣serte testa∣tur quic∣quid cog∣nosci de Deo potest, vel ex ipsa conditione rerum visibllium quae in mundo sunt ab omnibus mortalibus exploratum abunde teneri. In omnam terram exivit sonus eorum, et in fines orbis terrarum verba illorum. Andrea Hyperius in D. Pauli ad Romanos Epistolam exegema cap. 10. vers. 18.
• * 1.48

  Et fallor nimiùm nili ex hoc more et locutionis genere pen∣deat tum Phrasis illa sacra apud D. Paulum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 sive adoptione in Epistola ad Galatas IV, ut eos quisub lege erant redimeret, ut adoptionem filioram (〈◊〉〈◊〉 liberorum) reciperemus: Quoniam autem estis filij (seu liberi) misit Deus spiritum filij sui in corda vestra olamantem, Abbae, Pater. Itaque jam non es servus sed filius aut ••roles et haeres Dei per Christum; tum illa ad Romaenos VIIII. 14. Quicunquae Spiritu Dei aguntur ii sunt filij (seu liberi) Dei. Non enim accepistis spiritum servitutis in 〈◊〉〈◊〉, sed accepistis spiritum adoptions filio∣rum (seu liberorum) Dei, in quo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; eodem vocabulo utroque in loco utitur, clamamus Abba, Pater. Ipse enim spiritus testimonium reddit spiritus nostro, quòd sumus filij (seu liberi Dei Si autem filij (seu liberi) et haeredes. Eleguns est, ad receptos Ebraeorum mores allusio. Johannes Sold•••••• de successionibus in bona defuncti &c. ad leges Haebre∣orum cap. 4.
• * 1.49

  Paulò pre∣piùs sensum videtur Hu∣ge Card. attigisse: scribit enim non personas personis; sed negotium negotio: nec partes par∣tibus: fed to∣tum toti cō parari. Sen∣sum enim es∣se, perinde se scribarū & Pharisae∣orū causam habere, at{que} si pueri di∣cant sodali∣bus suis, ce∣cinimus vo∣bis, &c. Sic enim posse illis dici, Io∣annes vobis lamenta∣tus est, & nō planxistis; filius hominis cecinit, & non saltostis Hunc esse verum sensum ver. 19. magis probabimus. Nunc satis est ut moneamus valde esse usitatum, ut in parabolis non personae personis, non partes partibus; sed totum negotium, toti negotio comparetur Ca. 13. 24 simile factum est regnum caelorum homini, qui semi navit bonum semen in agro Non enim reg∣num caelorum homini, sed potius semini, aut agro simile est. Ita{que} sensus est, idem accidit in regno caelorum, at{que} si quis seminasset bonum semen in agro suo. & ibidem versiculo 45. Si∣mile est regnum caelorum homini negotiatori quaerenti bonas margaritas. Non enim homini sed potius margaritae simile est, & idem accidit in regno caelorum, at{que} si quis quarat bonas margaritas, inventa autem una pretiosa margarita vendat ominia, quae habeat, & e••at eam. Sexcenta sunt exempla generis ejusdem. Ita{que} frustra laborat, qui anxiè quaerit, quomodo per∣sonae personis, partes paertibus respondeant. Totum sententiae corpus intuendum est, & inte∣grum ex integra parabola trahendum: ne in partes divisum pereat, at{que} dissoluatur. Maldo. vers. 16. cap. undeci: Mat.
• * 1.50

  All that concerne this argu∣ment are exquisitely handled by Petrus Faber in his Agoni∣sticon.
• a 1.51

  ••ucanns
• b 1.52

  See his words noted in the mar∣gine, para∣graph the 10, of this chapter.
• * 1.53

  Cap. 19
• c 1.54

  Deut. 4. 21.
• * 1.55

  See Na∣zareth & Bethlehē, or Israels portion in the sonne of Iesse.
• * 1.56

  Ainswor: upon Deu. 24. ver. 3.
• * 1.57

  Non extat apud nos in lingua san∣cta (voca∣bulum) quo productio∣nem rei ex nihilo signi∣ficamus nisi 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bara Similiter & Rabi Da∣vid Kimhi Omnis sig∣nificatio creationis est innova∣tio rei, & progressio ejus a non esse ad esse. Secundo, usurpat etiam Scriptura [creandi] verbum, ubi aliquid non ex mero nihilo, sed ex praeiacente materia; sed quod magnum, exin••••um, praeclarum, & novum quiddam sit, singulari Deí virtu••e, ac potentia in lucem profertur. At{que} hinc est quodeo utitur, ubi cetorum, & hominis conditionem proponit. Sunt enim caetivastae, & portentos•• quodammodo magnitudinis. Homo ob eximias dotes omnibus creaturis praestat imo omnium creaturarum quasi caput & princeps est. Hunc quoque vim significandi, cre∣andi verbum in Numeris habet cap. 16. 30. ubi de absorptione Corab, Dathan, & Abiram agitur. Ibi enim Moses sic loquitur. Sin recens quicquam creaverit Dominus, aperuerit∣que terra es suum & dev••raverit eos. 〈◊〉〈◊〉 in collatione in Ca: 〈◊〉〈◊〉. Gen. ac etiam in ex∣egesi dictionum hebraicarum in idem caput.
• * 1.58

  Cap. 20
• * 1.59

  Sect. 3.
• * 1.60

  Cap. 21
• * 1.61

  See the Treatise of Christs answer to Iohn.
• * 1.62

  In Chr: answer to Iohns que∣stion.
• * 1.63

  Cap. 22
• * 1.64

  Cap. 23.
• * 1.65

  Cap. 24
• a 1.66

  Vide Mollerum in argumen∣tum hujus Psalmi.
• * 1.67

  Cap. 25▪
• * 1.68

  In the preface to the Trea∣tise of the Catholick Church.
• * 1.69

  Cap. 26
• * 1.70

  Inprincipio erat verbū hoc est erat ante omnia: Significat e∣nim diffe∣rentam fi∣lii Dei, & rerum crea∣tarum, quippe hae in principio fiunt: at ae∣ternus filius nequaquam fit in princi∣pio, verum erat ante omnia sacu∣la. Et quē∣admodum caelum, & terra in principio, id est ante om¦nia fuerunt facta: ita Dei verbum erat ante omnia crea∣ta. Nam praeteritum antiquita∣tem, & prae∣existentiam nobis desig∣nat. Adhaec 〈◊〉〈◊〉 principio fiunt, sed ••on est 〈◊〉〈◊〉, ut s••••t: at verbum Dei in prin∣cipio erat, quod est, non factum est, sed erat & est. Simon Portius in initio Scholii in haec verba loannis.
• * 1.71

  Chap. 21 parag. 6.
• * 1.72

  Ainsworth upon this place, out of Maimo∣ny &c.
• * 1.73

  Paraphrasi quaedam v∣sus sum ad explicandū vim et ener∣giam vocis Chaldaicae Shechinah, quam, ad verbum quietem vertere, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 enim verbum, quaescere sig∣nificat. Hinc Hebraei presentiam Dei quae sese in tabernaculo circa arcā exerebat, à quies∣cendo, (quod ibi videretur quasi quietem et sedem suam babere Deus). Shechinah ap∣pellant. Nos jam quietem, jam praesentiam Divinitatis, jam majestatem illius reddidimus. Fagius in Exod. 29. 45.
• b 1.74

  Ainsworth upon this place.
• * 1.75

  Cap. 27
• c 1.76

  Shind∣lerus in vo∣cabulo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.77

  Constat e∣nim cum ex Hebraeo∣rum, tùm Latinorum scriptis hūc nostrum pa∣raphrastem Chaldaeum, quem On∣kelos ap∣pellant, cui translatio pentates chi adscribitur, filium fuisse sororis Titi Imperatoris nec diu post devastatio∣nem secundi templi para∣phrasim su∣am conscrip∣sissè. Alterū vero para∣phrastem, quem Jona∣than filium Vzielis vo∣cant, cui prophetas tribuunt ante deva∣stationem templi sua scripsissè. Tametsi sint quia elint utrū{que} tota biblia in linguam Chaldaicam transtulisse. Sed audia∣mus hac de re testimonium doctissimi viri Galatini, qui libro primo de arcanis catholicae veritatis contra Judaeos Cap. 3. sic scribit: Per idem ferme tempus, anno scilicet ante Christi natalem circiter secundo, & quadragesimo, Jonathas Vzielis filiis, Hillelis{que} auditor at{que} Symeonis justi qui Christum infantulum suscepit in brachijs, condiscipulus, totum vetus instrumentum in Chaldaeam vertit linguam, at{que} exposuit: ita sensum ê sensua traduceus, & ita obscurissima quae{que} exponens vocabula, ut quaecun{que} de Messia dubia & latenter scripta erant, certa at∣que clarissima reddiderit. Adeo ut ejus editio, non tam interpretatio, quam glossa, atque expositio videatur. Quam Hebraei thargum, id est translationem nuncupant. Tantae{que} a∣pud eos est authoritatis, ut non solum ei contradicere nemo audeat, sed non minus quo{que} fi∣dei, quam ipsi textui passim omnes eidem adhibeant &c. Paulus Fagius in praefatione ad versionem Onkeli. Vide simile testimonium Lyrani in cap. 8. Isaiae.
• * 1.78

  Heb. 1. 1.
• * 1.79

  Wisd. 7. 25.
• * 1.80

  Cap. 28.
• c 1.81

  Christ is called the mercy or gracious Saint of God Psal. 16. 10. Compare that place with the beginning of the 118. Psalme, & Psalm, 136 & others, wherein it is repeated that the mercy of the Lord endureth for ever.
• * 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.83

  Cap. 29
• * 1.84

  Cap. 30
• * 1.85

  In omnibus autem rebus cre∣atis nihil inv•••••••••• huic 〈◊〉〈◊〉 tam simile, sicut 〈◊〉〈◊〉 animae ad corpus. Vnde Athanasius in symb••lo ait, Sicut a••••ma et cor∣pus unus est homo, ita Deus & homo unus est Christus: Sed cum animarationalis uniatur corpori dupliciter, uno modo sicut mate∣riae, alio modo sicut instrumento: non potest esse sim••litudo quan∣ti••m ad primum modum unionis; quia tunc ex Deo, & homine fie∣ret una natura, cum materia, & f••rma constituant propriam naturam specie. Relinquatur ergo, quòd attribuitur similitudo, se∣cundum quod anima compara∣tur corpori, sicut instrument••, adquod etiam dictae antiquorum Doctorum concor d••••t, qui natu∣ram humanam in Christo dixe∣runt quoddam divi•••••••••••• in∣strumentum, sicut ponitur corpus organ••m animae. Aliter 〈◊〉〈◊〉 se habet ••nima ad corpus (quod est proprium organ••m ejus:) aliter instrumenta extrinseca. Haec e∣nim non est proprium instrumen∣tum hujus hominis sicut haec 〈◊〉〈◊〉 cum per dolabram mul∣ti poss••nt operari: sed haec manus ad propriam operationem animae deputatur, quia manus est in∣strumentam 〈◊〉〈◊〉 & propri∣um, dolabra verò extrinsecum & commune. Sic in unione verbi Dei, & hominis considerari po∣test. Omnes enim homines compa∣rantur ad Deum, ut quaedam in∣strument••, quibus operatur; ipse enim est qui operatur in nobis velle, & perficere pro sua bona voluntate. Sed alii homines com∣parantur ad Deum quasi instru∣menta e••trinseca separata, nec moventur a Deo ad operationes proprias sibi, sed ad operationes communes omnis rationali natu∣rae, ut sunt intelligere veritatem, diligere bona, operari justa. Sed humana natura a Christo assum∣pta est proprium instrumentum sibi unitum ad operandas opera∣tiones, quae sunt propri••e, soli Deo convenientes: sicut sunt mundare peccata, illuminarè mentes per gratiam & introducere in per∣fectionem vitae aeternae. Nec dis∣crepata rerum naturalium simi∣litudine quòd aliquid sit natura∣liter instrumentum proprium a∣licujus, quod tamen non sit for∣ma ipsius. Nam lingua (prout est instrumentum locutionis) est pro∣prium organum intellectus, qui tamen (ut probat Philosophus in tertio 〈◊〉〈◊〉) nullius corporis est forma. Similiter etiam inve∣nitur aliquod instrumentum quod ad naturam specie non per∣tinet, & tamen ex parte materi•• competit huic 〈◊〉〈◊〉 ut seae∣tus digitus, vel aliquid hujusmo∣di. Nihil igitur prohibet 〈◊〉〈◊〉 unionem naturae humana ad verbum tanquam instrumentum unitum & conjunctum. Nec ta∣men natura humana ad natu∣ram verbi pertinet 〈…〉〈…〉 est ejus firma, licet pertinent ad ejus personam. Praedicta tamen exempla sic posita sunt, ut non omnimoda similitudo sit in his requirenda. Intelligendum est enim verbum Dei inul•••• sublimius, & intimi••s humanae. naturae uni••i, qu••mquae cunque alia instrumenta propria.
• * 1.86

  Sect. 4.
• * 1.87

  Cap. 31
• * 1.88

  in his Cō∣ments up∣on the 4 first Chap∣ters of Ge∣nesis, ••nd in his Col∣lations.
• a 1.89

  Luk. 1. 52
• b 1.90

  Isa. 11. 1. Isa 53 2.
• c 1.91

  See the Treatise of Christs answer to Iohn. And Naza∣reth and Bethlem.
• * 1.92

  Cap. 32
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.94

  Other∣wise our Saviour at his death would not have com∣mēded his mother unto S. Iohns care, but unto her hus∣bands.
• * 1.95

  2 Kings 25. 27, 28.
• * 1.96

  See Esay 7. 9.
• * 1.97

  Cap. 33.
• * 1.98

  Vide Se∣pulvedae Cordubensis de correcti∣one anni mensiumque Romanorum tractatum.
• * 1.99

  Vide librum decimum Paralipome∣n••••n Gerun∣densis Epis∣copi.
• * 1.100

  Cap. 34
• * 1.101

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• * 1.102

  See the 10 § of this Chap∣ter.
• * 1.103

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.104

  Heb. 2. 11. &c.
• * 1.105

  Post haec Caesar in Galliam fe∣cit expediti∣onem, tur∣batam non∣nihil: An∣tonius ad bellum Par∣thicum pro∣fectus est: & S. C. approbatis actis ejus tam fulturis quam praeteritis, rursum duces passim dimi••ie: & alia cuncta ut voliat disposuît. Regès quoque aliquot appe••lavit arbitratu suo, d••••ataxat qui certum tributum pe ••derent. Ponti Darium, Pharnacis filium, M••thridatis nepotem, Idumaeorum Samaritarumque, Heroden. Appian. Alex andrini de bellis civilibus Lib. 5. pag. 715.
• * 1.106

  Chap. 11. §. 2, 3.
• * 1.107

  Cap. 35
• * 1.108

  Onkelus Fagio In∣terprete.
• * 1.109

  Cap. 36
• * 1.110

  Vide Ja∣cobum Naclan∣tum in Me∣dulla scrip∣turae.
• * 1.111

  Vide Dru∣sium de no∣minibus.
• * 1.112

  Variae su••t Com∣mētatorum interpreta∣tiones in hunc locum: quarum ali∣quot hic re∣ferre volu∣mus. Qui∣dam sic in∣telligunt; quòd Deus quidem ge∣neralem quandam sui cognitio∣nem patri∣bus rev••la∣verit: sed n•• tam claram & perspicu∣am, quam revelata est per Mosen. Et inter pa∣triarchas obscurè adhuc de Deo pre••••tatum, per Mosen autem manifestiorem praedicationem de Deo vulgatam esse. 〈…〉〈…〉 quidam & ••••turum faerit patriarchis, secundùm 〈◊〉〈◊〉 sed non secundùm significatum mysterium, aut virtutem ejus. videlicet quòd Patriarcbae sciverint quidim Deum satis f••tem, & potentem esse ad aedendamiratu••a & prodig••a, sed non sciverint nomen ••ei ••••••agrammaton 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nomen illud esse, quo possit homo 〈…〉〈…〉 modum Mosen putant virtuta hujus nominis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai, 〈◊〉〈◊〉 aedidisse. Mihi videtur omnium simplicissima sententia esse eorum▪ 〈◊〉〈◊〉 ad modum explicant; Quasi. Deus hoc sens•• 〈◊〉〈◊〉 verb•• ad Mosen 〈…〉〈…〉 quidem ne esse patribus de∣claravi & mihi abund•• esse divitiarum ut 〈◊〉〈◊〉 divites redder••m. At in nomine 〈◊〉〈◊〉 Ado∣nai non fui cogn••••us illis, id est, verum opere non comple•••• quod illis sum pollicitus. Quasi dicat promittentem 〈…〉〈…〉; sed op••re promissae 〈…〉〈…〉 in no∣mine meo Adonai cognitus ero, Id est, videbis me id facere quod nomen sonat, nenpe vera∣cemesse &c. 〈…〉〈…〉 Exodum Chap 6.
• * 1.113

  Compellat Iosua De∣um duplici nomine, dum ut Imperator, pro omni∣bus verba facit. Alte∣rum est, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai; alterum 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: illud ad dominationem perti∣net; hoc Dei essent••am, ut alibi dixi, intuetur. Solent autem duo ista nomina saepius in vehe∣mentioribus precationi∣bus isto modo conjungi a viris sanctis in sacra hi∣storia. Quod eodem illi Spiritu afflati fecere, ut ego certe existimo quo sacrosancta Ecclesia De∣um Patrem omnia orat per Filium. Nam cum no∣men, Adonai, ut dixi, do∣minationem intueatur, planè filio cōgruit, eum{que} nobis repraesentat, per quem Deus Pater, ut fe∣cit mundum, sic mun∣dum moderatur. Id{que} adsentiuntur nobis eti∣am, verbis saltem, divi∣niores Haebraeorum Phi∣losophi, quos Cabbali∣stas vocant; cum tra∣dunt, illud nomen, Ado∣nai, esse tanquam cla∣vem, qua patefit aditus ad Deum Iehovam: hoc est, ad Deum in sua es∣sentia veluti latentem; esse Thesaurum, in quo ea, quae ab Jehova nobis impartiuntur, omnia sunt recondita, Esse in∣super oeconomon illum magnum, qui res omnes dispensat, nutrit, vege∣tat, per Iehovam; De∣ni{que} neminem ad Ieho∣vam penetrare posse, nisi per Adonai: Ne{que} enim ullam aeut viam, aut ra∣tionem ad illum perve∣niend aliam esse prorsus; At{que} ideò Ecclesiam pr••∣ces suas sacras sic auspi∣cari: Adonai, hoc est, Domine, Labia mea ape∣rias: et os meum annun∣tiabit laudem tuam. Haec enim, et his similia alia, scriptae extant in eo libro, cui titulum illi fecére, Portam Lucis: et in libro quem vocant 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 est, Nomen explica∣tum. Masius Comment in Iosuam, Cap. 7. pag. 124.